Exposition of the Epistle to the Hebrews

Obs. VI. Considerations of the person and offices of Christ, ought to be improved unto the strengthening of the faith, and increase of the consolation of the church.—So they are here by the apostle. After the great and ample declaration that he hath made of the excelleney of his priestly office with respect unto his person, he applies all that he hath spoken unto the encouragement of the faith and hope of them that endeavour to go ta Ged by him. And all those who explode such considerations and such improvements of them, are no otherwise to be looked on but as persons utterly ignorant both of Christ and faith in him,

2. That which is inferred to be in this priest, is power and ability, δυναται, ‘he is able,’ ‘he can.’ This is the second time the apostle ascribeth power or ability unto this priest; see ch. 11. ver. 18, and the exposition thereof. And it is not an ability of nature, but of office, that is intended. An ability of nature in Christ, he had proved sufficiently in the first chapter of the Epistle, and that accompanied with supreme power or authority over all; but whereas, as our Mediator, he hath undertaken such offices for us, he is, as such, able to do no more, than he is able to do by virtue of them, or in the discharge of those offices. If therefore there be any thing needful for us, which although it may be supposed within the compass of the divine power of the Son of God, is yet not to be effected in a way of office, that as our Mediator he is not able for. Hence doth our apostle press his ability not absolutely, but as the high priest of the church. Asif a man who is mighty in wealth, riches, and power, be also made a judge, it is one thing what he can do by his might and power, another what he is able for, and can do as a judge. And he who hath to deal with him as a judge, is to consider only what he is able for in the discharge of that office. And he doth this, partly to evince his preeminence above the high priests of the law. For by reason of their personal infirmities, and the limited nature of their office, they were really unable to effect many things which the church stood in need of from those that discharged that office, supposing them the only way of our approach unto God. Were they never so ready, willing, diligent, and watchful, yet they were not able to do all that was necessary for the church. Being themselves sinful men, made priests by the law of a carnal commandment and subject unto death, they had no ability to effect in the church what is expected from the priestly office. But the Lord Christ our high ᾿ priest being free from all these imperfections, as he was a priest, ‘he is able.’ But principally he insists upon it, to encourage and confirm the faith of the church in him with respect unto this office. Wherefore, having by many demonstrations assured us of his love and compassion, ch. il. and ch. v. there remains nothing but to satisfy us also of his power and ability. And this he hath now evinced from the nature and dignity of his office, as vested in his person. ‘This is the ability here intended, not an absolute divine power inherent in the person of Christ, but a moral power; a jus, ‘aright, and what can be effected in the just discharge of this office. And hereon,

Obs. VII. The consideration of the office-power of Christ, is of great use unto the faith of the church. To this end we may observe,;

1. That the foundation of all the benefits which are received by Christ, that is, of the spiritual and eternal salvation of the church, is laid in his condescension to undertake the office of a mediator between - God and man. And as this was tke greatest effect of divine wisdom and grace, so it is the first cause, the root and spring of all spiritual blessings unto us. This, the whole Scripture beareth testimony unto, Heb. x. 7; 1 Johniii. 16. This is the fundamental article of faith evangelical. And the want of laying this foundation aright, as it occasioneth many to apostatize from the gospel unto a natural religion, so it weakeneth and disordereth the faith of many believers. But this is the first ground of all friendship between God and man.

2. Having undertaken that office, all the actings of it for us, and towards us, or towards God in our behalf, are circumscribed and limited by that office. We have no ground of faith to expect any thing from him or by him, but what belongs unto the office that he hath undertaken. Neither are we in our addresses unto him, and expectations from him, to consider him absolutely as God, the eternal Son of God only, but as the Mediator between God and man. We can look for no more from a king, but what he can justly do as a king, nor from any other person in office; no more are we to look for from Christ himself.

3. This office of Christ in general, as the Mediator and sponsor of the new covenant, is distinguished into three especial offices, of a king, a prophet, and a priest. Whatever, therefore, we receive from Christ, or by him, we do it as he acts in that threefold capacity, or in one of those offices, a king, a priest, or a prophet. Whatever he hath done for us, or continueth to do, whatever he doth over us, for us, or towards us, he doth it in and under one of these capacities. For unto them, may all his office relation unto us be reduced. And the kindness of all those other relations wherein he stands unte us, as of a shepherd, the bishop of our souls, of a husband, of a brother, of a friend, he puts forth and exerciseth in the acts and actings of these offices.

4. All these offices, whether vested jointly in any one other person, or severally and distinctly in several persons, as they were under the Old Testament, could never extend their acts and effects unto all the occasions and necessities of the church. The business of our apostle, in this chapter, is to prove, that the office of the priesthood as vested in Aaron and his successors, made nothing perfect, did not consummate the church-state, nor could effect its salvation. The kingly office as it was typically managed by David and others, was remote from answering that rule and safety which the church stood in need of. Neither did nor could any one prophet, no nor yet all the prophets together, reveal and declare the whole counsel of God. But,

5. ‘These offices as they were in Christ, did perfectly answer, and yet do, all that belongs to the redemption, sanctification, protection, and salvation of the church. And this they do on two accounts.

1, Because they were committed unto him in a more full, ample, and unlimited manner, than either they were, or could be unto others, on purpose that they might answer all the ends of God’s grace towards the church. So as he was made a king, not this or that degree or enlargement of power was committed unto him, but ‘all power in heaven and in earth,’ over all the creation of God, in all things spiritual, temporal, and eternal. See our description and delineation of this power, on οἢ. 1. 2,3. Asa prophet, he did not receive this or that particular revelation from God, but all the treasures of wisdom and knowledge were laid up in him, and he knew the whole mind and counsel of God, as coming forth from his divine bosom. And as unto his sacerdotal office, we are now engaged in an inquiry into its especial nature, as differing from, and exalted above, whatever was committed to any of the sons of men, under that name.:

2. The principal reason of the all-sufficiency of the. office, power, and ability of Christ, is taken from his own person, which alone was capable of a trust of such a power, and able to execute it unto all the ends of it. He alone who was God and man in one person, was capable of being such a king, priest, and prophet, as was able to save the church unto the uttermost. Wherefore, in the consideration of this office-power of Christ, wherein all our salvation doth depend, we have two things to attend unto. First. His person who bears these offices, and who alone was fit and-able so to do; and secondly. The especial nature of the office as committed unto him. On these grounds he was able to do infinitely more as a priest, than all the priests of the order of Aaron could do. ‘So the apostle expresseth it in the next words.

3. * He is able to save,’ καὶ σωζειν, ‘even to save, to save also;’ not for this or that particular end, but absolutely, even to save. The general sense of this word is limited and determined in the use and application of it throughout the Scripture; not any temporal deliverance, but that which is supernatural, spiritual, and eternal, is intended thereby.

And, 1. The notion of the word includeth in it a supposition of some evil or danger, that we are delivered from. This is sin, with its consequents of misery, in the curse of the law, and the wrath to come.

Wherefore, it is said of Christ, that he ‘saves his people from their sins,’ Matt. 1. 21, ‘from the curse,’ Gal. iii. 13, and ‘from the wrath to come,’ 1 Thess. 1. 10. In these things, all that is or can be evil unto our nature here, or unto eternity, are included.

2. The bringing of us into an estate of present grace and right unto future blessedness, with the enjoyment of it in its appointed season, is intended init. For although this be not included in the first notion of the word, yet it belongs unto the nature of the thing intended. This salvation, called therefore great and eternal salvation, doth not merely respect the evil we are delivered from, but the contrary good also, in the present favour and future enjoyment of God. And concerning this salvation, two things are to be considered.

Ist. That there is power and ability required unto this work. ‘ He is able to save.’ It was no easy thing to take away sin, to subdue Satan, to fulfil the law, to make peace with God, to procure pardon, to purchase grace and glory, with all other things great and glorious, that belong unto this salvation. And it is the great concern of faith, well to fix this principle; that he who hath undertaken this work, is able to accomplish it, and that by the means he hath designed to use, and the way wherein he will proceed. Weare apt to pass this over without any inquiry into it, and to take it for granted, that God is able to do whatever he pleaseth: but it is not of the absolute power of God whereof we speak, but of the power of God or of Christ, put forth in such a peculiar way. And the want of faith herein, is the first and most proper part of unbelief. Wherefore, as God engageth his omnipotency or all-suffiiency as the foundation of all his covenant-actings towards us, Gen. xvil. 1; so he often pleadeth the same power to assure us of the accomplishment of his promises, Isa, xl. 28, 29, And it is expressly asserted as the principal ground of faith, Rom. iv. 21, x1. 23; 1 Cor. x. 13; Eph. iii. 20; 2 Tim. i. 12; Jude 24, and often in this Epistle.

2d. 1t is here supposed that the discharge of Christ’s priestly office, is the way designed to save us by, or to effect this great work of salvation. No other way or means is appointed of God unto this end. Here we must look for it, or go without it. Wherefore, the inquiry is necessary, whether in the discharge of this office, and within the bounds and limits of it, he be able to save us with this salvation. For indeed many are like those sons of Belial, who said of Saul when God had anointed him king, ‘how shall this man save us, and despised him,’ 1 Sam. x. 21. They understand not how Christ is able to save them by his priesthood, and therefore, under various pretences, they trust to themselves, and despise him. All false religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all superstition grows on the same root, in all effects or instances of it, be they great or small. Wherefore, I say, we are to consider whether this office and the acts of it, be suited and meet for the effecting all things that belong to this salvation. For if we find them not so, we cannot believe that he is a priest able to save us. But they evidence themselves to be otherwise, unless our minds are darkened by the power of unbelief, as we shall see in the particulars afterwards insisted on by our apostle. And we are here taught, that,

Obs. VIII. It is good to secure this first ground of evangelical faith, that the Lord Christ, as vested with his offices and in the exercise of them, is able to save us.—Salvation is that which all sinners, who have fallen under any convictions, do seek after. And it is from God they look for it; he alone they know can save them; and unless he do so, they cannot be saved. And that he can do so, they seem for a while to make no question, although they greatly doubt whether he wi/l or not. Here under these general apprehensions of the power of God, they cannot long abide, but must proceed to inquire into the way whereby he will save them, if ever they be saved. And this the whole Scripture testifieth to be no otherwise but by Jesus Christ. ‘ For there is no salvation in any other; neither is there any other name under heaven given among men whereby they must be saved,’ Acts iv. 12. When their thoughts are thus limited to Christ alone, their next inquiry is, How shall this man save us? And hereon are they directed to his offices, especially his priesthood, whereby he undertakes to deliver them from the guilt of their sins, and to bring them into favour with God. Is it not therefore highly incumbent on them, to satisfy themselves therein, that Christ is able to save them in the exercise of this office? For if he be not, there is no salvation to be obtained. And when men are come thus far, as that they will not question in general but that the Lord Christ in the discharge of his sacerdotal office, is able to save sinners in general, yet unbelief will keep them off from acquiescing in this power of his as so limited, for their own salvation. As Naaman had thoughts in general that Elisha could cure men of their leprosy, yet he would not believe that he could cure them in the way and by the means he prescribed. He thought he would have taken another course with him more suited to his apprehensions, as a means for his recovery. Hereon he turns away in a rage, which if he had not by good advice been recalled from, he had lived and died under the plague of his leprosy, 2 Kings v. 10—I4. When persons are reduced to look for salvation only by Christ, and do apprehend in general that he can save sinners, yet ofttimes when they come to inquire into the way and manner of it by the exercise of his priestly office, they cannot close with it. Away they turn again into themselves, from which if they are not recovered, they must die in their sins. Unless therefore we do well and distinctly fix this foundation of faith, that Christ as a Priest is able to save us, or is able to do so in the discharge of his sacerdotal office, we shall never make one firm step in our progress. To this end we must consider,

That the Lord Christ as Mediator, and in the discharge of his office, is ‘ the wisdom of God and the power of God.’ So saith our apostle, ‘Christ crucified is to them that believe the power of God and the wisdom of God,’ 1 Cor. 1.23, 24. His death is both an effect of divine power and wisdom, and thereby do they exert their efficacy to the utmost, for the attaining of the end designed init. Wherefore we are to look to this priesthood of Christ, as that which divine wisdom hath appointed, as the only way and means whereby we may be saved. And if there be any defect therein, if Christ in the discharge of it, be not able to save us notwithstanding the difficulties which to us seem insuperable, it must be charged on divine wisdom, as that which was wanting in the contrivance of a due means to its end. And so it is done by the world, For the apostle testifieth, that this wisdom of God is looked on and esteemed by men as mere foolishness. The way proposed in it to save sinners by the cross of Christ, is accounted as folly by all unbelievers, whatever else they pretend as the reason of their unbelief. But this faith is to fix on, namely, that although we yet see not how it may be done, nor have the experience of it in our own souls, yet this being the way which infinite wisdom hath fixed on, there is no defect in it, but Christ by it is able to save us. For the very first notions which we have of wisdom as divine and infinite, is, that we are to acqniesce in its contrivances and determinations, though we cannot comprehend the reasons or ways of them. Besides, the Lord Christ is herein also the power of God. God in him and by him put forth his omnipotent power for the accomplishing of the effect and end aimed at. Wherefore although we are not to look for our salvation from the power of God, absolutely considered; yet are we to look for it from the same omnipotency, as acting itself in and by Jesus Christ. This is the way whereby infinite wisdom hath chosen to act omnipotent power. And into them is faith herein to be resolved. ἢ

3. He is able to save also εἰς τὸ παντελες. The word may have ἃ double sense; for it may respect the perfection of the work, or its duration, and so it is variously rendered: ‘to the utmost, that is completely; or ‘evermore,’ that is, always or for ever. So the Syriac translation carries it.

Take the word in the first sense, and the meaning is, that he will not effect or work out this or that part of our salvation, do one thing or another that belongs to it, and leave what remains to ourselves or others, but he is ‘ our Rock and his work is perfect. Whatever belongs to our entire complete salvation, he is able to effect it. The general notion of the most that are called Christians, lies directly against this truth.

In the latter sense two things may be intended. 1. That after an entrance is made into this work, and men begin to be made partakers of deliverance thereby, there may great oppositions be made against it in temptations, trials, sims and death, before it be brought to perfection. But our Lord Christ, as our faithful high priest, fainteth not in his work, but is able to carry us through all these difficulties, and will do so until it be finished for ever in heaven. 2. That this salvation is durable, perpetual, eternal, Isa. xlv. 17. Salvare in aternum; to procure salutem eternam. But favores sunt amphiandi; and there is pot hin gala ers but that we may take the words in such a comprehensive serfSe, as to include the meaning of both these interpretations. He is able to save completely as to all parts, fullygas to all causes, and for ever in duration. And we may observe,

Obs. IX. Whatever hinderances and difficulti€s lie in the way of the salvation of believers, whatever oppositions do 1158 against it, the Lord Christ is able, by virtue of his sacerdotal gffice, and the exercise of it, to carry the work through them all unto ét@rnal perfection. In the assertion of the ability of Christ in this matt@mjthere is a supposition of a work whereunto great power and efficacy is required; and whereas it is emphatically affirmed, that he is able to save to the uttermost, it is supposed that great oppositions and difficulties do lie in the way of its accomplishment. But these things are commonly spoken me by our practical divines, and I shall not therefore insist upon

The whole is further declared by instancing in those who are to be saved or made partakers of this salvation. He is able to save to the uttermost, but yet all are not to be saved by him; yea, they are but ° few that are so. Of the most it may be said, they will not come unto him that they may have life. Wherefore those whom he is thus able to save and doth save accordingly, are all those, and only those who come unto God by him. Tove προσερχομενους, ‘to come to God,’ hath a double sense in the Scripture, for it is sometimes expressive of faith, sometimes of worship. 1. To come unto God is to believe. Faith or believing is a coming to God. So Christ calling us unto faith in him, calleth us to come unto him, Matt. xi. 98, And unbelief is a refusal to come to him, ‘ you will not come to me that you ma have life.’ Faith in God through him, is coming to the Father by him, John xiv. 6, so to come to God by Christ, is through him to believe in God, 1 Peti. 21.

2. Our access to God in his worship, is our coming unto him. So is it most frequently expressed in the Old Testament, drawing nigh unto God. And the expression is taken from the approach, that was made unto the tabernacle, in and with all holy services. Worship is an approximation unto God, Ps. lxxiii. 28. os ΠΕΡῚ. So our apostle calls those who worshipped God in the ordinances of the law, τους προσερχομενους, Heb. x. 1, ‘the comers,’ ‘ the worshippers;’ not those that come to the worship, but those who by that worship come to God, In answer hereunto, our evangelical worship is moocaywyn, an access, an approximation, a drawing nigh or coming to God, Eph. 1. 18; Heb. x. 22. The lattes is principally here intended; for the discourse of the apostle 1 rning the stdte of the church under the New Testament, with ¥he advantage of it above that of old, by its relation unto the priesthoéd of Christ. (rhey came of old to God with their worship by the high priest of the law; but those high priests could not save them in any sense. But the high priest of the New Testament can save to the utmost all gospel woshippers, all that come to God by him. But the former sense of the word is also included and supposed herein. They that come unto God by Christ, are such, as believing in him, do give up themselves in holy obedience to worship God in and by him. ou

So is the way expressed of this coming unto God, δι avrov; that is, by him as a high priest; as it is at large explained by the apostle, ch. x. 19—22, Now to come unto God by Jesus Christ in all holy worship, so as thereon to be interested in his saving poWer as the high priest of the church, is so to come, 1. In obedience unto his authority as to the way and manner of it; 2. With affiance in his mediation, as to the acceptance of it; 3. With faith in his person as the foundation of it.

First. It is to come in obedience unto his authority, and that on a double account. 1. Of the way of coming. It is net by legal institutions, it is not by our own inventions, it is only by his appointment, Matt. KXXVIlL. 20. To come to God any other way, gives-us no interest in the care or saving power of Christ, John xv. 7, 8. 2. Of that especial respect which we have in our souls and consciences unto his sovereign rule over us,

Secondly. With affiance in his mediation. And therein faith hath respect unto two things. 1. The sacrifice he hath offered, the atonement and reconciliation he hath made fer us, whereon our whole liberty of access unto God doth depend, ch. x. 1922, 2. To his intercession, whereby he procures actual acceptance for our persons and our duties, Heb. iv. 16321 Johm τε

Thirdly. The foundation of the whole is faith in his person as vested with his holy office, and in the discharge of it. It is so to believe in him, as to believe that he is able to save to the utmost all that come unto God by him. This is the ground whereon in our holy worship we assemble in his name, Matt. xvin. 20. And makeall our supplications unto God in his name, John xvi. 26. That is, by an exercise of faith and trust in him, that by and through him we shall be accepted with God. And we may hence observe,

Obs. X. The salvation of all sincere gospel worshippers, is secured by the actings of the Lord Christ in the discharge of his priestly office.

Obs. XI. Attendance unto the service, the worship of God in the gospel, is required to interest us in the saving care and power of our high priest.—Men deceive themselves who look to be saved by him, but take no care to come to God in holy worship by him. Nor is it an easy or common thing so to do. All men pretend unto divine worship, some one way, some another, and in words they interpose the name of Christ therein, but really to come to God by him, is a matter of another import. Two things are indispensably required thereunto: 1. That the principle of saving faith be antecedent unto it. 2. That the exercise of faith be concomitant with it. Unless we are true believers, our worship will not be accepted. And unless we are in the exercise of faith on God through Christ in the performance of it, it gives no glory to him, it brings no advantage unto ourselves.

Obs. XII. Those who endeavour to come unto God in any other way but by Christ, as by saints and angels, may do well to consider, whether they have any such office in heaven, as by virtue whereof they are able to save them to the uttermost.—That this ts done by those of the Roman church, cannot with any modesty be denied, yea it is avowed by them. For when they are charged with the wickedness of their doctrine and practice in this matter, evacuating the mediation of Christ, they reply that they admit of no mediators of reconciliation with God, but only of intercession. Be it so, ability to save to the utmost is here ascribed unto our high priest, upon the account of his intercession. A respect unto his oblation whereby he made recon- - ciliation is included, but it is the efficacy. of his intercession that is expressly regarded. ‘ For being reconciled by his death, we are saved by his life,’ Rom. v. 10. He therefore alone is the Mediator of inter-

‘cession, who is able by virtue of his office to save us to the utmost through that intercession of his.

Those whom they choose to go to God by, are able to save them, or they are not. If they are not, is it not the greatest folly and madness imaginable, whilst we seek after salvation, to set him aside on any occasion, in any one instance, who can save us to the utmost, and betake ourselves unto them who cannot save us at all? If they are able to save us in any sense, it is either by virtue of some office, and officepower that they are invested withal in heaven, (as ministers are in the discharge of their office said to save them that hear them, 1 Tim. iv. 16, that is, ministerially and instrumentally,) or without any such office. If they can do so without any office, they can do more than Jesus Christ can do; for he is able to do it by virtue of his office only. And if it might have been otherwise, what need was there that Christ should undertake and discharge this office of the priesthood, and that our apostle should so Jabour to prove the excellency of this his office, only to satisfy us that he is able to save them that come to God by him? If they do it by virtue of any office committed to them, let it be named what it is. Are they priests in heaven for ever after the order of Melchisedec? Dishonour enough is done unto Christ, by making any sacrificing priests on the earth, as they do in their mass; but to make interceding priests in heaven also, is the highest reproach unto him. Or are they the kings or prophets of the church; or under what name or title is this power intrusted with them? Such imaginations are most foreign from true Christian religion. A holy painful minister on the earth, can do much more towards the saving of the souls of men, than any saint or angel in heaven. For the work of doing it ministerially by the dispensation of the word, is committed unto them in the way of office; but office in the church beareth none in heaven, but only Jesus Christ.

And what is the reason why men should so readily close with other means, other mediators of intercession, to go to God by them? For when they pray to saints, although they should only pray unto them to intercede for them, as some of them pretend, (however openly and manifestly against their express and avowed practice,) yet do they go to God by them. For to speak of any religious prayer, and yet not to look on it in general as a going or coming to God, is a fond and senseless imagination. Wherefore, whenever they pray to saints, as most of them do more than to Jesus Christ, their design is to go to God by them. But what is it that should induce them hereunto? Our Lord Christ hath told us, that he is the way; and that no man cometh unto the Father but by him, John xiv. 6. What reason can any man give why he should not believe him, but although he-hath said that no man cometh unto the Father but by him, should yet attempt to go another way? Have others more power in these things than he, so as it is advisable on that account to make our application unto them? Where is it said of any saints or angels, or all of them together, that they are able to save to the utmost all that come to God by them? Or where is any one word spoken of their power or interest in heaven unio that purpose? But it will be said, that we may be relieved and saved, we stand not in need of power only, but of love, pity, and compassion; and although the saints have less ability than Christ, yet they may have more of love and compassion for us. For some of them, it may be, were our kindred, or progenitors, or countrymen, or such as may have an especial kindness for us, especially the blessed virgin, and other female saints, are, by their natural constitution, as well as their grace, (who would not think so?) mightily inclined unto pity and compassion. And indeed they are marvellous things, which some of them tell us concerning the blessed virgin in this case, and her condescension in the pursuit of her love and pity. But yet this imagination is the highest pitch of folly and ingratitude. Certainly nothing can more stir up the indignation of God, than to have any creatures in heaven or earth, or all together, equalled in love and compassion with Jesus Christ. He that doth not know that there is an unparalleled eminency of these in him, who is not in some measure instructed in the cause and effect of them, knows no more of the gospel than a Jew. There is more love, pity, and compassion in Christ Jesus towards every poor sinner, that comes to God by him, than all the saints in heaven are able to comprehend. And if kindred or alliance may be of consideration in this matter, he is more nearly related to us than father, or mother, or wife, or children, or all together, we being not only bone of his bone, and flesh of his flesh, but so joined to him, as to be one spirit with him.

But it will yet be said, that it is on none of these considerations that men choose to go to God by other mediators of intercession; only whereas the Lord Christ is so great and so gloriously exalted at the right hand of the Majesty on high, they dare not always presumptuously intrude into his glorious presence: and therefore they make use of the saints, who are more cognate to us, and not clothed with such terrible majesty. And in going to God by the friends of Christ, they please him as well as if they went immediately by himself. Answ. 1. He is an unbeliever to whom the glorious exaltation of the Lord Christ is a discouragement from going to him, or by him to God on the throne of grace. For all the glory, power, and majesty of Christ in heaven is proposed to believers, to encourage them to come to him, and to put their trust in him. But this is the talk of men who, whatever devotion they pretend to, indeed know nothing really, of what it is to pray, to believe, to trust in Christ, or by him to draw near with boldness to the throne of grace; see Heb. iv. 14—16. 2. All the glory, power, and majesty of Jesus Christ as exalted in heaven, as our Mediator, are but means effectually to exert and exercise his love and compassion towards us; ‘ He lives for ever to make intercession for us.’ But we proceed.

1. The state and condition of Christ as a high priest. He ‘liveth always,’ or for ever. /

2. What he doth as a high priest in that state and condition: he ‘maketh intercession for us.’

3. The connexion of these things, their mutual regard, or the relation of the work of Christ to his state and condition; the one is the end of the other; ‘ he lives for ever to make intercession for us.’

1. As to his state and condition, πάντοτε ζων, ‘he lives for ever.’ He is always living. The Lord Christ in his divine person hath a threefold life in heaven. The one he lives in himself;. the other for himself, and the last for us.

lst. The eternal life of God in his divine nature; this he liveth in himself; ‘ As the Father hath life in himself, so hath he given to the Son to have life in himself,’ John v. 26. He hath given it him by eternal generation, in a communication to him of all the divine properties. And he that hath life in himself, a life independent on any other, he is the living One, the living God. No creature can have life in himself. For “ in God we live, move, and have our being.’ He 18 hereby Alpha and Omega, ‘ the first and the last, the beginning and end of all,’ Rev. i. 11, because he is 6 Zwv, ‘the living one,’ ver. 18. And this life of Christ is the foundation of the efficacy of all his mediatory actings, namely, that he was in his own divine person tbe living God, Acts xx. 28; 1 Cor. ii. 8; 1 John iii. 16. But this is not the immediate cause of his mediatory effects, nor is it here intended.

2d. There is a life which he liveth for himself, namely, a life of inconceivable glory in his human nature. He led a mortal life in this world, a life obnoxious to misery and death, and died accordingly. This life is now changed into that of immortal eternal glory. ‘ Henceforth he dieth no more, death hath no more power over him.’ And not only so, bét this life of his is to him the cause of, and is attended with

_all that ineffable glory which he now enjoys in heaven. This life he lives for himself, it is his reward, the glory and honour he is crowned withal. All the endowments, all the enjoyments, and the whole eternal exaltation of the human nature in the person of Christ, belongs to this life of glory. And the glorious exaltation of that individual human nature, which the Son of God assumed, far above all principalities and powers, and every name that is named in this world, or the world to come, is the principal part of the design of infinite wisdom, in the work of the new creation. But neither is this the life here intended. 3d. The Lord Christ lives a mediatory life in heaven, a life for us. So saith our apostle, ‘he was made a Priest after the power of an endless life,’ whereof we have treated before. He lives as King, Prophet, and Priest of the church. So he describes himself, Rev. 1. 18, ‘Iam he that liveth and was dead, and behold 1 am alive for evermore, and have the keys of hell and death.’ As he died for us, so he liveth for us, and is entrusted with all power over the church’s adversaries, for its good. As he died for us, so he liveth for us in heaven; and therefore tells us, that ‘ because he liveth, we shall live also,’ John xiv. 19. Now this life differeth not essentially from that life of glory in the human nature which he liveth for himself in heaven: ouly it denoteth one especial end of it, and that only for a season. The Lord Christ will have the life in himself, the divine life to all wie and RR so also will be the life of glory in the human nature. But he shall cease to live this mediatory life for us, when the work of his mediation is accomplished, 1 Cor. xv. 28. But he shall lead this life always for us, till the whole work committed to him be accomplished, and shall lead it as a life of glory in himself to eternity.

Obs. XIII. It is a matter of strong consolation to the church, that Christ lives in heaven for us. It is a spring of unspeakable joy to all true believers, that he lives a life of immortality and glory im and for himself in heaven. Who can call to mind all the miseries which he underwent in this world, all the reproach and scorn that was cast on him by his enemies of all sorts, all the wrath that the whole world is yet filled withal against him, and not be refreshed, rejoiced, transported, with a spiritual view by faith of all that majesty and glory, which he is now in the eternal possession of? So was it with Stephen, Acts vi. 56. And therefore in all the appearances and representations which he hath made of himself since his ascension into heaven, he hath manifested his present glory, Acts xxvi. 13; Rev.i. 14—18. And the due consideration hereof cannot but be a matter of unspeakable refreshment to all that love him in sincerity.

But herein lieth the life of the church’s consolation, that he con— tinues to live a mediatory life in heaven for us also. It is not, I fear, so considered, nor so improved as it ought to be. 'That Christ died for us, all who own the gospel profess in words, though some so explain their faith, or rather their infidelity, as to deny its proper use, and to evacuate its proper ends. That so he lived for us here in this world, as that his life was some way or other to our advantage, at least thus far, that he could not have died if he had not lived before, all men will grant, even those by whom the principal end of this hfe, mamely, to fulfil the law for us, is peremptorily denied. But that Christ now lives a life of glory in heaven, that most men think is for himself alone. But the text speaks to the contrary. ‘He lives for ever to make intercession for us.’ Neither is this the only end of his present mediatory life in heaven, though this only be here expressed. Should I undertake to show the ends of the present mediatory life of Christ for the church, it would be too great and long a decursion from the text. However, the whole of the work of this life of his may be reduced into these three heads.

1. His immediate actings towards the church itself, which respects his prophetical office.

2. His actings for the church in the world, by virtue and power of his kingly office.

3. His actings with God the Father in their behalf, in the discharge of his sacerdotal office.

First. The first consisteth in his sending and giving the Holy Ghost to the church. He lives for ever to send the Holy Spirit to his disciples. Without this constant effect of the present mediatory life of Christ, the being of the church would fail, it could not subsist one moment. For hereon depends, 1. All saving light to understand the word of God, or spiritual things in a spiritual manner, wherein he continueth the exereise of his prophetical office. 2. All habitual grace, whereby the souls of the elect are quickened and regenerated. 3, All supplies of actual grace, which the whole church hath from him every moment, and without which it could yield no obedieace to God. 4, All spiritual gifts, the sole foundation and means of the church’s edification, and without which it can have no real benefit by any gospel ordinances or administrations. 5. All comfort and all consolation, which in all variety of occurrences the church doth stand in need of; which things I have elsewhere spoken to at large.

Secondly. His actings by virtue of his mediatory life for the church in the world, are also various, wherein he exerciseth his kingly power; that power which is given to him as he is head over all things to the church, Eph. i. 22. Hence is the whole preservation of the church in this world, by glorious etfects of divine wisdom and power. Hence, doth proceed the present controuls that are given to its adversaries, and hence will proceed their future destruction, for he must reign until all his enemies be made his footstool. In the exercise of this life, wherein the keys of hell and death are committed to him, doth he put forth his mighty power over the world, Satan, death, the grave, and hell, for the eternal security and salvation of the church. Did he not live this life for us in heaven, neither the whole church, nor any one member of it, could be preserved one moment from utter ruin. But hereby are all their adversaries continually disappointed.

Thirdly. By virtue of this life he acts with God on the behalf of the church. And the only way whereby he doth this, in the discharge of his priestly office, is expressed here in the text, evruyyavew ὑπερ αὐτων, ‘ He lives for ever to make intercession for them.’ Now, this expression, containing the whole of what the Lord Clirist as the high priest of the church doth now with God for them, and whereon the certainty of our salvation doth depend, it must with some diligence be inquired into.

Expositors, especially those of the Roman church, inquire with many disputes into the external form of the intercession of Christ, as namely, whether it be oral and vocal or not. And they produce many testimonies out of the ancients on the one side and the other. And great weight is laid by some on the difference and determination of it. For whereas Ribera grants that the dispute is more about words and the manner of expression, than the matter itself, Tena affirms that what he says is most false. And it is evident that the testimonies’ produced by themselves out of the ancients, as Chrysostome, Theophylact, Ambrose, Austin, and so to Rupertus and; Thomas, are expressly contradictory to one another. Now, although our principal concern lieth in the internal form and efficacy of the intercession of our high priest, rather than in the outward manner of it; yet so far as that also is revealed, we may inquire into it. And we shall find that the true stating of it tends to the encouragement and establishment of our faith. And the things ensuing may be observed to this purpose.

1. The Socinian figment about the nature of the intercession of Christ, is of no consideration. For by a strange violence ottered to the nature of things, and the signification of words, they contend that this intercession is nothing but the power of Christ to communicate actually all good things, the whole effect of his mediation, to believers. That Christ hath such a power is no way questioned; but that this power in the exercise of it, is his intercession, is a most fond imagination. That which casts them on this absurd conception of things, is their hatred of the priestly office of Christ, as exercised toward God on our behalf. But I have elsewhere sufficiently disputed against this fiction.)

2. The intercession of Christ was under the Old Testament typified three ways. 1. By the living fire that was continually on the altar. Herewith were all sacrifices to be kindled and burned, which thence were called own, ‘ firings.” But this principally typified his prayers, when he offered himself unto God through the eternal Spirit, which he did with strong cries and supplications or intercessions, Heb. v. 7. Hereby, and the actings of the eternal Spirit therein, he kindled and fired in himself a sacrifice of a sweet smelling savour to God, Eph. v. 2. 2. By the tan, or daily sacrifice of morning and evening for the whole people. See the institution of it, Exod. xxix. 38—42. For although that sacrifice had in it the nature of an expiatory oblation, ἡ because it was by blood; yet, the principal end of it was to make~ continual application of the great solemn annual expiation, unto the consciences of the people. 3. By the incense that was burned in the sanctuary. And this was of two sorts, Ist. That wherewith the high priest entered once a year into the most holy place on the day of expiation. For he might not enter in, yea, he was to die if he did, unless in his entrance he filled the place, and covered the ark and mercy-seat with a cloud of incense, Lev. xvi. 12, 18. Which incense was to be fired with burning coals from the altar of burnt-offerings. So did our high priest; he filled heaven at his entrance with the sweet savour of his intercession, kindled with the coals of that eternal fire; wherewith he offered himself unto God. 2dly. The incense that was burned every day in the sanctuary by the priests in their courses. This represented prayer, Ps. cxli. 2, and was always accompanied with it, Luke 1.9, 10. This, also, wasa type of the continual efficacy of the intercession of Christ, Rev. viii. 4. But the most solemn representation of it, was in that anniversary sacrifice, whereof we must treat afterward at large; in this there was atonement made for all the sins and transgressions of the people, Lev. xvi. 21. And it was consummated by carrying some of the blood as a representation of it into the most holy place, sprinkling it before the ark of the covenant and the mercy-seat. This was done but once in the year. To keep this in remembrance, and to make application of the benefits of it unto the consciences of the worshippers, the daily sacrifice was appointed. So doth the intercession of Christ make continual application of his great sacrifice and atonement, whence it derives its efficacy. And as the fire on the altar kindled all the renewed sacrifices, which were to be repeated and multiplied because of their weakness and imperfection; so doth the intercession of Christ make effectual the one perfect sacrifice, which he offered once for all, in the various applications of it unto _ the consciences of believers, Heb. x. 2.,

3. The acftal intercession of Christ in heaven, as the second act of’ his sacerdotal office, is a fundamental article of our faith, and a principal foundation of the church’s consolation. So is it asserted to be, 1 John ii. 1, 2. And it is expressed by our apostle, as that whereby the death of Christ is made effectual unto us, Rom, vii. 8,4. For it compriseth the whole care, and all the actings of Christ as our high priest with God, in the behalf of the church. This, therefore, is the immediate spring of all gracious communications unto us. For hereby doth he act his own care, love, and compassion; and from thence do we receive all mercy, all supplies of grace and consolation, needful. unto our duties, temptations, and trials. Hereon depends all our encouragement to make our application unto God, to come with boldness of faith unto the throne of grace, ch. iv. 15, 16, x. 21, 22. Wherefore, whatever apprehensions we may attain of the manner of it, the thing itself is the centre of our faith, hope, and consolation.

4. It is no way unworthy or unbecoming the human nature of Christ, in its glorious exaltation to pray unto God. It was in and by the human nature that the Lord Christ exercised and executed all the ‘duties of his offices whilst he was on earth. And he continueth to discharge what remains of them in the same nature still. And however that nature be glorified, it is the same essentially that it was, when he was in this world. To ascribe another kind of nature unto him, under pretence of a more divine glory, is to deny his being, and to substitute a fancy of our own in his room. So, then, the human nature of Christ, however exalted and glorified, is human nature still, subsisting in dependence on God, and subjection unto him. Hence, God gives him new revelations now in his glorified condition, Rev.i. 1. With respect hereunto he acted of old as the angel of thes covenant, with express prayers for the church, Zech. 1. 12, 13. So the command given him to intercede by the way of petition, request, or prayer, Ps. il. 8, ‘ask of me,’ respects his state of exaltation at the right hand of God, when he was declared to be the Son of God with power, by the resurrection from the dead, ver. 7, 8. And the incense which he offereth with the prayers of the saints, Rev. vill. 3, 4, is no other but his va intercession, whereby their prayers are made acceptable unto

5. This praying of Christ at present, is no other but such as may become him who sits down at the right hand of the Majesty on high. There must, therefore, needs be a great difference as to the outward manner, between his present intercession in heaven, and his praying whilst he was on the earth, especially at some seasons. For, being encompassed here with temptations and difficulties, he cast himself at the foot of God with strong cries, tears, and supplications, Heb. v. 7. This would not become his present glorious state, nor is he lable or exposed unto any of the causes or occasions of that kind of treating with God. And yet at another time whilst he was in this world, he gave us the best estimate and representation of his present intercession, that we are able to comprehend. And this was in his prayer recorded, John xvii. For therein his confidence in God, his union in and with him, the declaration of his will and desires, are all expressed in such a manner, as to give us the best understanding of his present intercession. Fora created nature can rise no higher to express an interest in God, with a oneness of mind and will, than is therein declared. And as the prayers with cries and tears, when he offered himself unto God, were peculiarly typified by the fire on the altar; so was this solemn prayer represented by that cloud of incense, wherewith the high priest covered the ark and the mercy-seat at his entrance into the most holy place. In the virtue of this holy cloud of incense did he enter the holy places not made with hands. Or we may apprehend its relation unto the types in this order. His prayer, John xvii., was the preparation of the sweet spices, whereof the incense was made and compounded, Exod. xxx. 34. His sufferings that ensued thereon were as the breaking and bruising of those spices, wherein all his graces had their most fervent exercise, as spices yield their strongest savour under their bruising. At his entrance into the holy place, this incense was fired with coals from the altar; that is, the efficacy of his oblation wherein he had offered himself unto God, through the eternal Spirit, rendered his prayer as incense covering the ark and mercy-seat, that is, procuring the fruits of the atonement made before God. ¥

6. It must be granted, that there is no need of the use of words in the immediate presence of God. God needs not our words whilst we are here on earth, as it were absent from him. For he is present with us, and all things are open and naked before him. But we need the use of them for many reasons, which I have elsewhere declared. But in the glorious presence of God, when we shall behold him, as the Lord Christ doth, in the most eminent manner face to face, it cannot be underst8od, what need or use we can have of words to express ourselves unto God, in prayers or praises. And the souls of men in their separate state and condition, can have no use of voice or words; yet are they said to cry and pray with a loud voice, because they do so virtually and effectually, Rev. vi. 9, 10. However, I will not determine what outward transactions are necessary unto the glory of God in this matter, before the angels and saints that are about his throne. For there is yet a church state in heaven wherein we have communion, Heb. xii. 22—24. What solemn outward, and, as it were, visible transactions of worship, are required thereunto, we know not. And, it may be, the representation of God’s throne, and his worship, Rev. iv. 5, wherein the Lamb in the midst of the throne hath the principal part, may not belong only unto what is done in the church here below. And somewhat yet there is, which shall cease, and not be any more after the day of judgment, 1 Cor. xv. 26, 28.

7. It must be granted that the virtue, efficacy, and prevalency of the intercession of the Lord Christ depends on, and flows from, his oblation and sacrifice. This we are plainly taught from the types of it of old. For the incense and carrying of blood into the holy place after the expiatory sacrifice, the great type of his oblation of himself, did both of them receive their efficacy, and had respect to the sacrifice offered without. Besides, it is expressly said, that the Lord Christ, by the one offering of himself, obtained for us eternal redemption, and for ever perfected them that are sanctified. Wherefore, nothing remains for his intercession, but the application of the fruits of his oblation to all them for whom he offered himself in sacrifice, according as their conditions and occasions do require. Wherefore,

8. The safest conception and apprehension that we can have of the intercession of Christ, as to the manner of it, is his continual appearance for us in the presence of God, by virtue of his office as the high priest over the house of God, representing the efficacy of his oblation, accompanied with tender care, love, and desires, for the welfare, supply, deliverance, and salvation of the church. Three things therefore concur hereto, 1. The presentation of his person before the throne of God on our behalf, Heb. ix. 24. This renders οἱ sacerdotal. His appearance in person for us is required thereunto. 2. The representation of his death, oblation, and sacrifice for us, Shick, gives power, life, and efficacy to his intercession. Thence he appears in the midst of the throne, as a lamb that had been slain, Rev. v. 8. Both these are required to make his intercession sacerdotal. But, 3. Both these do not render it prayer or intercession. For intercession is prayer, 1 ‘lim. ἢ. 1; Rom. vii. 26. Wherefore, there is in it moreover, a putting up, a requesting and offering to God, of his desires and will for the church, attended with care, love, and compassion, Zech. 1. 12.

Thus far then may we proceed, 1. It is a part of his sacerdotal office: he intercedes for us as the high priest over the house of God. 2. It is the first and principal way w hereby he acts and exerciseth his. love, compassion, and care, towards the church. 3. That he hath respect therein unto every individual believer, and all their especial occasions: ‘ If any man sin, we have an advocate? 4, That there is in his intercession, an effectual signification of his will and desire unto his Father; for it ‘hath the nature of prayer in it, and by it he expresseth his dependence upon God. 5. That it respects the application of all the fruits, effects, and benefits of his whole mediation unto the church. For this is the formal nature of it, that it is the way and means appointed of God in the holy dispensation of himself and his grace unto mankind, whereby the continual application of all the henefits of the death of Christ, and all effects of the promises of the covenant, shall be communicated unto us, unto his praise and glory. 6. The efficacy of this intercession, as it is sacerdotal, depends wholly on the antecedent oblation and sacrifice of himself, which is therefore, _ as it were, represented unto God therein. This is evident from the nature and order of the typical institutions whereby it was prefigured, and whereunto by our apostle it is accommodated. But what belongs unto the manner of the transactions of these things in heaven, 1 know not.

The third thing observed, was the connexion of the two things mentioned, or their relation one to another; namely, the perpetual life of Christ and his intercession: «he lives for ever to make intercession.’ His intercession is the end of his mediatory life, not absolutely, nor only, but principally. He lives to rule his church, he lives to subdue his enemies, for he must reign until they are all ‘made his footstool: he lives to give the Holy Spirit, in all his blessed effects, unto believers. But because all these things proceed originally by an emanation of power and grace from God, and are given out into the hand of Christ upon his intercession, that may well be esteemed the principal end of his mediatory life. So he speaks expressly concerning that ereat fruit and effect of this life of him, in sending of the Spirit, ml will pray the Father, I will intercede with him for it, ‘and he shall send you another Comforter,’ John xiv. 16.. And the power which he exerts in the subduing and destruction of the enemies of his kingdom, is expressly promised unto him upon his intercession for it, Ps. 11. 8, 9. For this intercession of Christ, is the great ordinance of God, for the exercise of his power towards, and the communication of his grace to the church, unto his praise and glory. So doth our high priest live to make intercession for us. Many things we may from hence observe.

Obs. XIV. So great and glorious is the work of saving believers unto the utmost, that it is necessary that the Lord Christ should lead a mediatory life in heaven, for the perfecting and accomplishment of it. He lives for ever to make intercession for us. It is generally acknowledged that sinners could not be saved without the death of Christ; but that believers could not be saved without the life of Christ following it, is not so much considered; see Rom. v. 10, vil. 34, 35, &e. It is, it may be thought by some, that when he had declared the name of God, and revealed the whole counsel of his will, when he had given us the great example of love and holiness in this life, when he had fulfilled all righteousness, redeemed us by his blood, and made atonement for our sins by the oblation of himself, confirming his truth and acceptation with God in all these things by his resurrection from the dead, wherein he was declared to be the Son of God with power, that he might have now left us to deal for ourselves, and to build our eternal safety on the foundation that he had laid. But alas! when all this was done, if he had only ascended into his own glory, to enjoy his majesty, honour, and dominion, without continuing his life and office in our behalf, we had been left poor and helpless, so that both we, and our right unto an heavenly inheritance, should have been made a prey unto every subtle and powerful adversary. He could therefore no otherwise comfort his disciples when he was leaving this world; but by promising that he would not leave them orphans, John xiv. 18, that is, that he would still continue to act for them, to be their patron, and toexercise the office of a mediator aad advocate with the Father for them. Without this, he knew they must be orphans, that is, such as are not able to defend themselves from injuries, nor secure their own right unto their inheritance.

The sure foundations of our eternal salvation were laid in his death and resurrection. Soit is said, that ‘when God laid the foundation of the earth, and placed the corner-stone thereof, that the morning stars sang together, and all the sons of God shouted for joy,’ Job xxxvil. 7. Although the foundations were only laid, yet that being by infinite power and wisdom, which would infallibly accomplish and perfect the whole, it was a blessed cause of praise and ascribing glory to God. Yet were the continued actings of the same power required unto the perfection of it. The foundation of the new creation was laid gloriously in the death and resurrection of Christ, so as to be the matter of triumphant praises unto God. Such is the triumph thereon described Col. ii. 15; 1 Tim. in. 16. And it may be observed, that as on the laying the foundation of the earth, all the holy angels triumphed in the expression and demonstration of the infinite wisdom, power, and goodness of God which they beheld; so in the foundation of the new creation, the apostate angels who repined at it, and opposed it unto their power, were led captive, carried in triumph, and made the footstool of the glory of Christ. But all this joy and triumph is built on the security of the unchangeable love, care, and power of Jesus Christ, gloriously to accomplish the work which he had undertaken. For had he left it when he left the earth, it had never been finished, For great was that part of the work which yet remained to be perfected.

Neither could the remainder of this work be committed unto any other hand. He employed others under him in his work, to act ministerially in his name and authority. So he useth the ministry of angels and men. But did not he himself continue to act in them, by them, with them, and without them, the whole work would fail and be disappointed. In one instance of the revelation of the will of God concerning the state of the church by the opening of the book, wherein it was recorded, there was none found worthy in heaven or earth to do it, but the Lamb that was slain, the lion of the tribe of Judah, Rev. v. 5, vi. 1. How much less is any creature able to accomplish all that remains for the saving of the church unto the utmost. Whocan express the opposition that continues to be made unto this work of completing the salvation of believers? What power is able to conflict and conquer the remaining strength of sin, the opposition of Satan and the world? How innumerable are the temptations which every individual believer is exposed unto, each of them in its own nature ruinous and pernicious?

God alone knoweth all things perfectly in infinite wisdom, and as they are. He alone knows how great a work it is to save believers unto the utmost; what wisdom, what power, what grace and mercy Is requisite thereunto. He alone knows what is meet unto the way and manner of it, so as it may be perfected unto his own glory. His infinite wisdom alone hath found out and determined the glorious and mysterious ways of the emanation of divine power and grace unto this end. Upon all these grounds, unto all these purposes, hath he appointed the continal intercession of the Lord Christ in the most holy place. This he saw needful and expedient unto the salvation of the church, and to his own glory. So will he exert his own almighty power unto those ends. The good Lord help me tv believe and adore the mystery of it.

Obs. XV. The most glorious prospect that we can take into the things that are within the veil, into the remaining transactions of the work of our salvation in the most holy place, is in the representation that is made unto us of the intercession of Christ. Of old, when Moses went into the tabernacle, all the people looked after him, until he entered in, and then the pillar of the cloud stood at the door of it, that none might see into the holy place, Exod. xxxii. 8, 9. And when the Lord Christ was taken into heaven, the disciples looked after him, until a cloud interposed at the tabernacle door, and took him out of their sight, Actsi.9. And when the high priest was to enter into the tabernacle, to carry the blood of the sacrifice of expiation into the most holy place, no man, be he priest or not, was ‘suffered to enter into, or abide in the tabernacle, Lev. xvi. 17. Our high priest is now likewise entered into the most holy place, within the second veil, where no eye can pierce unto him. Yet ts he there as a high priest, which makes heaven itself to be a glorious temple, and a place as yet for the exercise of an instituted ordinance, such as the priesthood of Christ is. But who can look into, who can comprehend the glories of those heavenly administrations? Some have pretended a view into the orders and service of the whole choir of angels, but have given us only a report of their own imaginations. What is the glory ofthe throne of God, what the order and ministry of his saints and holy ones, what is the manner of the worship that 1s given unto him that sits on the throne and to the Lamb, the Scripture doth sparingly deliver, as knowing our disability, whilst we are clothed with flesh, and inhabit tabernacles of clay, to comprehend aright such transcendent glories. The best and most steady view we can have of these things, is in the account which is given us of the intercession of Christ. For herein we see him by faith yet vested with the office of the priesthood, and continuing in the discharge of it. This makes heaven a temple, as was said, and the seat of instituted worship, Rev. vii. 15. Hence, in his appearance unto John, he was clothed with a garment down to the foot, and girt about the paps with a golden girdle: both which were sacerdotal vestments, Rev. i. 13. Herein is God continually glorified; hereby is the salvation of the church continually carried on and consummated. This is the work of heaven, which we may safely contemplate by faith.

Obs. XVI. The intercession of Christ, is the great evidence of the continuance of his love and care, his pity and compassion towards his church. Had he only continued to rule the church as its King and Lord, he had manifested his glorious power, his righteousness and faithfulness. The sceptre of his kingdom is a sceptre of righteousness. But mercy and compassion, love and tenderness, are constantly ascribed unto him as our high priest; see Heb. iv. 15, ν. 1. 2. So the great exercise of his sacerdotal office, in laying down his life for us, and expiating our sins by his blood, is still peculiarly ascribed unto his love, Gal. ii. 20; Eph. v. 2: Rev. 1.5. Wherefore, these properties of love and compassion belong peculiarly unto the Lord Christ as our high priest. All men who have any spiritual experience and understanding, will acknowledge how great the concern of believers is in these things, and how all their consolation in this world depends upon them. He whose soul hath not been refreshed with a due apprehension of the unspeakable love, tenderness, and compassion of Jesus Christ, is a stranger unto the life of faith, and unto all true spiritual consolation.:

and compassionate, that he continueth so to be; or what evidence or testimony have we of it? It is true, he was eminently so when he was upon the earth in the days of his flesh, and when he laid down his life for us. We know not what change may be wrought in nature itself, by its investiture with glory; nor how inconsistent these affections, which in us cannot be separated from some weakness and sorrow, are with his present state and dignity. Nor can any solid satisfaction be received by curious contemplations of the nature of glorified affections. But herein we have an infallible demonstration of it, that he yet continueth in the exercise of that office, with respect whereunto all these affections of love, pity, and compassion, are ascribed unto him, As our high priest, dvvarae συμπαθησαι, he is ablexsuffer, to condole with, to have compassion on his poor tempted ones, Heb. iv. 15. All these affections doth he continually act and exercise in his intercession. From a sense it is of their wants and weaknesses, of their distresses and temptations, of their states and duties, accompanied with inexpressible love and compassion, that he continually intercedes for them. For he doth so, that their sins may be pardoned, their temptations subdued, their sorrows removed, their trials sanctified, and their persons saved. And doing this continually as a high priest, he is in the continual exercise of love, care, pity, and compassion.

Ver. 26.—In this verse, the apostle renders a reason of his whole preceding discourse, and why he laid so great weight on the description of our high priest. And he hath probably in it a respect unto what he had last asserted in particular, concerning his ability to save them to the utmost that come to God by him.

Ver. 26.—For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.

that if we intend-to come unto God, we had need of a high priest to encourage and enable us thereunto. For if in particular we need such a high priest, it is supposed that without a high priest in general, we ean do nothing in this matter. This, therefore, is the foundation which in this argument, the apostle proceedeth on; namely, that sinners as we are all, can have no access unto God, but by a high priest. And there was no need for him much to labour with those Hebrews in the confirmation hereof. For from the first constitution of their church, they had no other way of approach unto God, in and with their sacred services. And God had not only by the institution of that office among them, declared that this was the way whereby he would be worshipped; but also with legal prohibitions, fortified with severe penalties, he had forbidden all men, the highest, the greatest, the best and most holy, to come unto him by any other way. Hereby were they taught the everlasting necessity of a high priest, and the discharge of his office, whatever end or issue their typical priests came unto. And herein lies a great aggravation of the present misery of the Jews. High priest of their own they have none, nor have had for many ages. Hereon all their solemn worship of God, utterly ceaseth. They are the only persons in the world, who, if all mankind would give them leave and assist them in it, cannot worship God as they judge they ought to do. For if Jerusalem were restored into their possession, and a temple re-edified in it more glorious than that of Solomon, yet could they not offer one lamb in sacrifice to God. For they know this cannot be done without a high priest, and priests infallibly deriving their pedigree from Aaron, of whom they have amongst them not one in all the world. And so must they abide under a sense of being judicially excluded and cast out from all solemn worship of God, until the veil shall be taken from their hearts, and Jeaving Aaron, they return unto him who was typified by Melchisedec;, unto whom even Abraham their father acknowledged his subjection.

Whence this necessity of a high priest for sinners arose, I have so largely inquired into, and declared in my exercitations on the original and causes of the priesthood of Christ, as that there is no need again to make mention of it. Every one’s duty it is to consider it, and rightly improve it for himself: the want of living up to this truth, evacuates the religion of most men in the world.

Upon this supposition of the necessity of a high priest in general, the apostle declares what sort of high priest was needful for us. And this he shows,

2. In his outward state and condition, ver. 26.

3. In the nature of his office, and the manner of its discharge, ver. 27. And he confirmeth the whole by the consideration of the person who was this priest, and of the way and manner how he became so, compared with them, and their consecration unto their office, who were priests according unto the law, ver. 28.

The two first are contained in this verse; namely, 1. 'The personal qualifications of him who was meet to be a priest for us, by whom we might come unto God; and 2. His outward state and condition.

And in the first place, the necessity of such a high priest as is here described, is expressed by ἐπρεπε, ‘became us.’ Decuit, decebat. It was meet, it was just for us, as the Syriac renders it. And respect may be had therein, either unto the wisdom of God, or unto our state and condition, or unto both; such a high priest it was meet for God to give, and such a high priest it was needful that we should have. If the condecency of the matter, which lies in a contrivance of proper means unto an end, be intended, then it is God who is respected in this word; if the necessity of the kind of relief mentioned, be so, then it is we, who are respected.

The word is applied unto God in this very case, ch. ii. 10. ‘It became him for whom are all things, and by whom are all things.’ Consider God as the supreme ruler and governor of the world, as the tirst cause and last end of all, and it became, was necessary unto his infinite wisdom and holiness, that having designed the bringing of many sons unto glory, he should make the Captain of their salvation perfect through sufferings. So the condecency here intended, may respect, 1, The wisdom, grace, and goodness of God. It became him to give us such a high priest as we stood in need of; namely, one that was able in the discharge of that office, to save all to the uttermost, that come unto God by him. For to design our salvation by a high priest, and not to provide such a one, as was every way able to effect it, became not the wisdom and grace of God.

2. Respect may be had herein ἥμιν, ‘to us,’ to our state and condition. Such this was, as none but such a high priest could relieve us in, or save us from. For we stand in need of such a one, as our apostle declares, as, 1. Could make atonement for our sins, or perfectly expiate them. 2. Purge our consciences from dead works, that we might serve the living God; or sanctify us throughout by his blood. 3. Procure acceptance with God for us, or purchase eternal redemption. 4. Administer supplies of. the spirit of grace unto us, to enable us to live unto God in all duties of faith, worship, and obedience. 5. Give us assistance and consolation in our trials, temptations, and sufferings, with. pity and compassion. 6. Preserve us by power, from all ruining sins and dangers. 7. Be ina continual readiness to receive us in all our addresses to him. 8. ‘To bestow upon us the reward of eternal life. Unless we have a high priest that can do all these things for us, we cannot be saved to the uttermost. Such a high priest we stood in need of, and such a one it became the wisdom and grace of God to give unto us. And,

Obs. I. God in infinite wisdom, love, and grace, gave us such a high priest, as in the qualifications of his person, the glory of his condition, and the discharge of his office, was every way suited to deliver us from the state of apostasy, sin, and misery, and to bring us unto himself through a perfect salvation.—This the ensuing particulars will fully manifest. 3

The qualifications of this high priest are expressed, first, indefinitely in the word rovovroc. A difference from other high priests is included herein. He must not be one of an ordinary sort, but one so singularly qualified unto his work, so exalted after his work, and so discharging his work unto such ends. In all these things we stood in need of such a high priest, as was quite of another sort, order, and kind, than any the church had enjoyed under the law, as the apostle expressly concludes, ver. 28.

His personal inherent qualifications are first expressed; and we shall consider, first, some things in general that are common unto them all, and then declare the especial intendment of every one of them in particular.

Such a high priest became us, as is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.

1, There is some allusion in all these things unto what was typically - represented in the institution of the office of the priesthood under the law. For the high priest was to be a person without blemish, not maimed in any part of his body. He was not to marry any one that was defiled, nor to defile himself among the people. On his forehead in his ministrations, he wore a plate of gold with this inscription, ‘ Holiness to the Lord.’ And no doubt but personal holiness was required of him in an especial manner; for want whereof, God cast out the posterity of Eli from the priesthood. But most of these things were only outward representations, of what was really required unto such a high priest as the church stood in need of. For they were mostly external, giving a denomination unto the subject, but working no real change in it. And where they were internal, they were encompassed with such a mixture of sins, weaknesses, infirmities, and the intercision of death, as that they had no glory in comparison of what was required. All these things the apostle observes, reducing them unto two heads, namely, that they were obnoxious unto sin and death; and therefore, as they died, so they offered sacrifices for their own sins. But the church was taught by them from the beginning, that it stood in need of a high priest, whose real qualifications should answer all these types and representations of them.

2. It is possible that our apostle in this description of our high priest, designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah. For generally they looked on him as one that was to be a great earthly prince and warrior, that should conquer many nations, and subdue all their enemies with the sword, shedding the blood of men in abundance. In opposition unto this vain and pernicious imagination, our Saviour testifies unto them, that he came not to kill, but to save and*keep alive. And our apostle here gives such a description of him in these holy, gracious qualifications, as might attest his person and work to be quite of another nature than what they desired and expected; and their frustration herein was the principal occasion of their unbelief. Sce Mal. iii. 1—3.

3. 1 am sorry that it hath fallen from the pen of an able expositor of our own on this place, that the time when the Lord Christ was thus made a high priest for ever, and that by an oath, was after he had offered one sacrifice, not many; for the people, not for himself; once, not often; of everlasting virtue, and not effectual for some petty expiations for a time; and after he was risen, ascended, and set at the right hand of God.

If by being made a high priest, only a solemn declaration of being made so, is intended, these things may pass well enough. For we allow that in the Scripture, then a thing is ofttimes said to be, when it is first manifested or declared. So was the Lord Christ determined to be the Son of God with power, by the resurrection from the dead. But if it be intended, as the words will scarce admit of any other interpretation, that then the Lord Christ was first made a high priest, after all this was performed, the whole real priesthood of Christ, and his proper sacrifice is overthrown. For it is said he was not made a high priest until after that he had offered his one sacrifice. And if it were so, then he was not a priest, when he so offered himself. But this implies a contradiction, for there can be no sacrifice where there is no priest, And therefore the Socinians, who make the consecration of the Lord Christ unto his sacerdotal office, to be by his entrance into heaven, do utterly deny his death to have been a sacrifice, but only a preparation for it, as they fancy the killing of the beast to have been of old. And the truth is, either the Lord Christ was a priest before, and in the oblation of himself on the cross, or he was never any, nor needed so to be, nor could he so be; for after he was freed from death, he had nothing to offer. And it is a strange order of things, that the Lord Christ should first offer his only sacrifice, and after that be made a priest. But the order, time, and manner of the call and consecration of the Lord Christ to his priesthood, I have elsewhere declared. Wherefore,

4. We may observe that all these qualifications of our high priest, were peculiarly necessary on the account of the sacrifice which he had to offer. They were not only necessary for him, as he was to be the sacrificer, but also as he was to be the sacrifice; not only as he was to be the priest, but as he was to be the lamb. For the sacrifices were to be without blemish, as well as the sacrificers. So were we ‘redeemed with the precious blood of Christ, as of a lamb without blemish and without spot,’ 1 Pet. i. 19. But however the sacrifices were chosen under the law without blemish, yet were they still in their own nature, but calves, and goats, and lambs. And therefore, priests who had weaknesses and infirmities and sins of their own, might be meet enough to offer them. But here, both priest and sacrifice were to be equally pure and holy.

5. We must not pass by the wresting of this text by the Socinians; nor omit its due vindication. For they contend that this whole description of our high priest, doth not respect his internal qualifications in this world, before and in the offering of himself by his blood; but his glorious state and condition in heaven. For they fear (as well they may) that if the qualifications of a priest were necessary to him, and required in him whilst he was in this world, that then he was so indeed. He who says such a high priest became us as is holy, harmless, undefiled, separate from sinners, doth affirm that when he was so, he was our high priest. In that state wherein these things were necessary unto him, he was a priest. To avoid this ruin unto their pretensions, they offer violence unto the text, and the signification of every word in it, and dangerously insinuate a negation of the things intended, to be in Christ in this world. So speaks Slichtingius on the place. ‘Unde apparet sequentibus verbis, seu epithetis Christo. tributis, non mores ipsius seu vitam ab omni peccati labe puram, sed felicem ac beatum statum describi ac designari, ob quem fiat ut in veternum vivens, nostri quoque perpetuam gerat curam. Licet enim omnia ista ratione vite et morum de Christo intellecta verissima sint, tamen nihil ad presens autoris institutum faciunt.? So also argues Smalcius, de Reg. Christi, cap. 23, whom we have elsewhere refuted.

The paraphrase of one of our own, seems to comply herewith; which is as followeth: ‘ And this was a sort of high priests which we sinful weak creatures had need of, (which by the way I do not understand, for we stood not in need fof a new sort of high priests, but of one single individual high priest) one that being mercifully disposed, is also incapable of suffering any hurt, of being defiled or corrupted, and consequently, of dying, and to that end is exalted unto a pitch above our sinful, corruptible condition here.’ So axaxo¢ and ἀμίαντος are rendered in the margin, ‘free from evil and undefileable.’ The sense is plainly the same with that of Slichtingius, though there be some variety in the expressions of the one and the other. And therefore is Christ said to be exalted that he might be such as he is here described, as though he was not so before, in the sense here intended by the apostle, however the words here in another sense might be applied to him.

First. To make way for another corrupt notion on the next verse, wherein these men, with Grotius, would have Christ in some sense, offer for his own sins also; which there can be no pretence for, if these things be ascribed unto him, as he was a priest in this world.

Secondly. ΤῸ take care that the innocency, holiness, and absolute purity of our high priest be not supposed to be necessary unto our justification, neither as the material, nor formal cause of it. For if the Lord Christ, in the sacrifice of himself, died for our justification, and that he might do so, it was necessary that he should antecedently be holy, harmless, undefiled, and separate from sinners; then was his being so, necessary unto our justification as a cause thereof.

Thirdly. To obviate an apprehension of his being a high priest before his death, and of his offering his one sacrifice therein. For if he had not the qualifications necessary unto a high priest, before his ascension into heaven, he could not be so before. But these things are none of them compliant with the truth. And,

1. This exposition is contrary to the concurrent sense of all sober, ancient and modern expositors. And which is more, it is contrary to the common sense of all Christians. Not one of them who knoweth aught of these things, unless their minds are perverted with these men’s glosses, and that merely to comply with other opinions wherein the text is no way concerned; but judge, in their first and last consideration of these words, that they respect Jesus Christ, as to his personal holiness in this world. And that exposition had need be well confirmed, which is not only contrary to the judgment of all learned men, but also destructive of the common faith of Christians. But 5ὲ yet, we have nothing beyond crude assertions offered in the proof oF if.

2. It is contrary unto, or inconsistent with the sense and use of the words in all good authors, sacred and profane; and contrary unto the application of them unto the Lord Christ in other places of the Scripture, as we shall see immediately.

3. It is contrary to the order of the apostle’s words; for he placeth all these properties as qualifications of this person, antecedently unto his exaltation. He was first holy, harmless, undefiled, and then made higher than the heavens. But according to this exposition, his being made higher than the heavens, is the antecedent cause of his being made holy, &c.

4. It is highly false that the blessed state pretended to be here set forth, was antecedently unto his being ἃ priest, and the sacrifice which he offered; yea, such an estate was inconsistent with the oblation of himself. For he offered himself unto God in his blood, Heb. ix. 14, and that with strong cries and tears, ch. v. 7, which were inconsistent with such a state; for it is so described on purpose to be exclusive of every thing required thereunto.

5. Slichtingius pleads, that although all these things were true, with respect unto the life and manners of Christ, yet it was no way unto the purpose of the apostle, to mention them unto the end designed. But, 1. If that be the sense of the words which he contends for, not one of them is true with respect unto the life and manners of Christ in this world, for they all belong unto his blessed estate in the other. 2. We shall see on the next verse, how far he will allow them to be true of the life and manners of Christ in any sense, seeing in some sense he affirms him to have offered sacrifice for his own sins. And this he doth with an express contradiction unto his own main hypothesis. For by sins he understands weakness and infirmities; and whereas he will not allow Christ to have offered himself before his entrance into the holy place, and makes it necessary that he should be antecedently freed from all weaknesses and infirmities, it is the highest contradiction to affirm that he offered for them; seeing he could not offer himself until he was delivered from them. 3. We have only his bare word for it, that the ascription of those things unto our high priest, as inherent qualifications, was not unto the purpose of the apostle. And his assertion is built on a false supposition, namely, that the Lord Christ was not a high priest on the earth, nor did offer himself unto God in his death, which overthrows the foundation of the gospel.

6. The vanity and falsehood of this novel exposition, will yet farther and fully be evinced, in an inquiry into the proper signification of these words as here used by the apostle; every one whereof is wrested to give countenance to it.

to his resurrection; which must be with respect to his internal holiness, ‘ Thou shalt not suffer thine holy One to see corruption.’ And in the New Testament the word is every where used for him that is internally holy, 1 Tim. ii. 8; Tit. i. 8. The Syriac renders it in this place by s*D1, ‘ pure,’ which is an inherent qualification, as it doth, i Tim. it. 8, and Tit. i. 8, by ston, ‘ pious, holy,’ ὅσιος» saith Hesychius, καθαρος, δίκαιος, ευσεξης," epnvixoc, ἅγιος, ‘ pure, righteous, godly, peaceable, chaste.’ So ὅσιως, is used only for ‘ holily,’ 1 Thess. i. 10, and ὁσιοτης, is ‘internal holiness,’ Luke 1. 75; Eph. iv. 24, Nowhere is it used for a merciful disposition, much less for venerable and sacred on the account of an immortal nature, or any other privilege, as it is pretended. Neither is the word used in any other good author, to signify any one but him that is holy and righteous, or free from all sin and wickedness.

It is therefore the holy purity of the nature of Christ that is intended in this expression. His life and actions are expressed in the ensuing epithets. His nature was pure and holy, absolutely free from any spot or taint of our original defilement. Hence as he was conceived in the womb, and as he came from the womb, he was zo ἁγιον, ‘the holy thing’ of God, Luke 1. 35. All others since the fall have a polluted nature and are originally unholy. But his conception being miraculous, by the immediate operation of the Holy Ghost, and his nature not derived to him by natural generation, the only means of the propagation of original defilement, and as in the first instant of his being, he was filled with all habitual seeds of grace, he was ὅσιος, ‘holy. And such a high priest became us, as was so. Had he had a nature touched with sin, he had not been meet either to be a priest or sacrifice. ‘he holiness of nature was needful to him, who was to answer for the unholiness of our nature, and to take it away. Unholy sinners do stand in need of a holy priest and a holy sacrifice. What we have not in ourselves we must have in him, or we shall not be accepted with the holy God, who is of purer eyes than to behold iniquity. |

2. He was to be axaxoe, thatis, saith Slichtingius, omnis mali expers, nallis amplius miseriis obnoxius, ‘incapable of suffering any hutt,’ saith another to the same purpose. 1. The word is but once more used in the New Testament, and that in a sense remote enough from one not exposed to misery, or incapable of suffering, Rom. xvi. 18, εξαπατωσι τας κάρδιας των akakwy. Men simple and harmless, who for the most part are exposed to most evils and troubles in the world. 2. It is never used in any good author in such a sense, nor can any instance be produced to that purpose: but it constantly signifies, one innocent, harmless, free from malice, who doth no evil. Nor did any one, before these interpreters, dream of a passive interpretation of this word. It is, ‘he who doth no evil,’ not he who can suffer no evil. Kakoc, is malus, or qui dolo malo utitur, ‘an evil malicious person.’ Kaka, is vitiositas, in the judgment of Cicero. “ Virtutis, (saith he,) contraria est vitiositas, sic enim malo quam malitiam appellare, quam Greci κακίαν, appellant; nam malitia certi cujusdam vitii nomen est, vitiositas omnium.’ We render it sometimes ‘ naughtiness,’ James i. 22, sometimes ‘malice’ or maliciousness,’ 1 Pet. ii. 16 All manner of evil with deceitful guile. Wherefore axaxoe, is he that is free from all evil, fraud, or sin; the same absolutely with that of the apostle Peter, 1 Pet. ii. 22,‘Who did no sin, neither was there guile found in his mouth.’

And we had need of such a high priest. Had he not been innocent and every way blameless himself, he would have had other work to do, than always to take care of our salvation, as the apostle observes in the next verse. He must first have offered for his own sins, as the high priest did of old, before he had offered for us or ours. And this added to the merit of his obedience. For whereas he was absolutely mnocent, harmless, and free from all evil and guile, he was reproached and charged with every thing that is evil; a seducer, a blasphemer, a seditious person, the worst of malefactors. For herein also, as to the suffering part, ‘he was made sin for us who knew no sin, that we might become the righteousness of God in him.’ And a great encouragement this is to those who suffer in the like kind according to their measure.

3. He was to be amavroc, cujus felicitas et beatitas nulla vel minima adversitate quasi labe pollui inficique possit, saith Slichtingius; than which a more vain imagination, or more absurd expression, can be hardly thought on. But it is not for us to charge the apostle with such obscurity, and expressing of his mind in such uncouth terms, never used by any others, nor by himself in any other place, in sucha sense or signification: ‘ unpolluted,’ ‘undefiled,’ that is ‘every way happy and blessed, not touched with the defilement of any adversity. But the use of adversity, is to purge and purify. And as that word doth properly signify, undefiled, unpolluted, that is, morally with any sin or evil, so it is not used in the New Testament in any other sense. See Heb. xiii. 4; James i. 27; 1 Pet.i.4. The inquiry therefore is how this differs from axaxoc, which contains a negation of all moral evil. Answ. The one is, he did no evil in himself; the other, that he contracted none from any thing else, nor from any persons with whom he conversed. This may fall out sometimes. Hence the prophet in his consternation at the appearance of the glory of God to to him, cried out he was undone, not only because of his own sinful defilements, but because of ‘the uncleanness of the people among whom he dwelt,’ Isa. vi. 5. And on this ground there was an atonement of old to be made for the holy place and tabernacle, Not that they had any uncleanness of their own, but because of the uncleanness of the people, and their ‘remaining among them in the midst of their uncleannesses,’ Lev. xvi. 16.

And besides, many things might befal the high priests of old, whereby they might be legally defiled, and so rendered incapable for the discharge of the office. And for this cause, they always had a second priest in readiness, at the great solemn festivals, especially at the anniversary expiation, that in case any such pollution should befal the high priest, the other might for that time take his place, and discharge his office. So it was with them principally with respect to ceremonials, though immoralities might also defile them, and incapacitate them for their duty. But no such thing was our high priest liable to, either from himself or from converse with others. As he was unconcerned in ceremonials, so in all moral obedience, nothing could affix on him either spot or blemish. And such a high priest became us. For whereas it was his design and work to sanctify and cleanse his church, till it have neither spot nor wrinkle, but be holy and without blemish, as it was, Eph. v. 25, 26; how had he been meet to attempt or eflect this work, had not he himself been every way undefiled?

4, He was κεχωρίσμενος aro των ἅμαρτωλων, that is, saith Slichtingius, ‘Loco et conditione, ut statim additur, excelsior ccelis factus.’ He is at the bottom of this notions and end of his invention, so that he ean find out no sense for this expression, but puts us off to the next words, which are quite of another signification, or express a thing of another nature, and are distinguished from this expression by the conjunction, ‘and separate from sinners,’ that is, saith he, made higher than the heavens. We must therefore inquire after another sense of these words, which readily offers itself to us. ‘Separate from sinners.’ ‘ From sins,’ saith the Syriac. But that was sufficiently secured before: from ‘ sinners,’ as sinners, and ‘in their sins.’ He was like to us in all things, sin only excepted. We must therefore consider wherein he was, and wherein he was not separate from sinners.

1. He was not separate from them as to community of nature. For ‘God sent his own Son in the likeness of sinful flesh,’ Rom. viii. 3. He sent him in the flesh, for he sent him ‘made of a woman, made under the law,’ Gal. iv. 4, wherein ‘the word was made flesh,’ John 1. 14, but he sent him only in the ‘likeness of sinful flesh.’ And that because ‘ he made him sin, who knew no sin,’ 2 Cor. v.21. He took our flesh, that is, our nature on him without sin, yet so as that by reason of the charge of sin, with the consequences thereof, that was on him,‘he was in the likeness of sinful flesh.? He was not therefore really separate from sinners as they were flesh, but as they were sinful flesh. He took on him the seed of Abraham, and because the children were partakers of flesh and blood he himself partook also of the same. Without this relation to us, and union.with us, in one common nature, whereby ‘ he that sanctifieth and they that are sanctified, are of one,’ he could not have been a high priest or sacrifice for us. He was not therefore thus separated from sinners, as to be of another nature from them. He took not on him the nature of angels, nor was a mere spirit, but had flesh and bones, as he declared to his disciples. And the same nature he hath still with him in heaven, and in the same will appear at judoment. It is equally destructive to our faith and comforts, to suppose our high priest not separate from us in point of sin, and to be separate from us as to his nature. | conversation. He lived not in a wilderness, nor said to the children of men, ‘ Stand off, Tam holier than you.’ He conversed freely with all sorts of persons, even publicans and harlots, for which he was reproached by the proud hypocritical Pharisees. His work was to call sinners to repentance, and to set before their eyes an example of holiness. This he could not have done had he withdrawn himself from all communication with them. Yea, he condescended to them beyond the legal austerities of the Baptist, Matt. xi. 18, 19. Hence those who of old, pretending more than ordinary holiness and devotion, did withdraw themselves into wildernesses from the converse of men, did quite forget the example and work of their Master; yea, they did avowedly prefer the example of the Baptist, as they supposed, before that of our Saviour, which sufficiently reflects on his wisdom and holiness. Nor indeed did they in the least express the pattern which they proposed unto themselves for imitation, For although John lived in the wilderness of Judea for the most part, yet was he the voice of one crying in the wilderness. He lived there where it was most convenient for him to discharge his ministry, and preach the word of God. And his austerities in food and raiment, were but to express outwardly the doctrine of repentance, enforced by threats, which he preached. But as these persons forsook the example of Christ and the gospel, to go back unto John and his ministry, so they utterly mistook their pattern, and instead of making their retirement a means and help to discharge the ministry in calling others unto faith and repentance, they made it a covert for their own ignorance and superstition. And for those votaries of the Roman church, who pretend in the foolish imitation of them to fancy a wilderness in the midst of populous cities, there can be no course of life invented more alien from the conduct of natural light, more useless unto the glory of God and the good of the community of mankind, nor more contrary to the example and commands of our Lord Jesus Christ and his apostles.

3. He is not said to be separate from sinners, so in state and condition, as kings and potentates are from persons poor and mean; and who therefore, out of a sense of their own meanness, and the others’ state and greatness of mind, dare not approach unto them. No, but as he was meek and lowly, and took up his whole converse with the lower sort of the people, the poor of this world; so he did by all ways and means, invite and encourage all sorts of sinners to come unto him.

4. He is not said to be separate from sinners, as though he had been ever in any communion with them, in any thing wherein he was afterwards separated from them. The participle κεχωρίσμενος hath the sense of an adjective, declaring what is, and not how he came so to be. He was always in such a state and condition, so holy, so harmless, and undefiled, as never to have a concern in any thing, from which he was to be separated. 5

It appeareth hence plainly wherein it was that he was separate from sinners; namely, in sin, in its nature, causes, and effects. Whatever of that sort he underwent, was upon our account, and not his own. He was every way, in the perfect holiness of his nature and his life, distinguished from all sinners; not only from the greatest, but from those who ever had the least taint of sin, and who otherwise were most holy. And so it became us that he should be. He that was to be a middle person between God and sinners, was to be separate from those sinners, in that thing, on the account whereof he undertook to stand in their stead.

And these are the properties of the human nature of our high priest, and which were necessary, antecedently unto the discharge of any part or duty of his office. Boia y:

His present state. and condition is in the next place expressed— ‘and made higher than the heavens.’

Ὑψηλοτερος γενόμενος; ‘made higher.’ God is called, poy ὃν, Θεος ὕψιστος; ‘ the most high God,’ ‘God above.’ And glory is to be ascribed unto him, ev ὕψιστοις, ‘in the highest,’ Luke ii. 14. And the Lord Christ, in his exaltation, is said to sit down ‘at the nght hand of the Majesty, εν ὕψηλοις, Heb. i. 8, ‘on high.’ He was for a season made lower than the angels, made on the earth, and descended into the lower parts of the earth; and that for the discharge of the principal part of his priestly office, namely, the offering of himself for a sacrifice unto God. But he abode not in that state, nor could he discharge his whole office, and allthe duties of it therein; and therefore, he was made higher than the heavens. He was not made higher than the heavens, that he might be a priest; but being our high priest, and as our high priest, he was so made, for the discharge of that part of his office which yet remained to be performed; for he was to live for ever to make intercession for us.