Exposition of the Epistle to the Hebrews

These, and the like considerations, being pleaded in the mind and soul, may be a means to preserve them from fainting under troubles, that do or may befal men on the account of the profession of the gospel, which is apt to dispose them unto backslidings.

There are sundry means that may be improved to prevent the entrances of the decays insisted on; amongst all which none so proper as that here mentioned by our apostle, and which is comprised in our ᾿ next proposition. For,

Obs. IX. A due and holy consideration at all times of the a'l-seeing eye of Jesus Christ, is a great preservative against backslidings or declensions in profession. This is the end for which the mention of it is here introduced by the apostle. It was not in his way, nor was it any part of his design to treat absolutely about the omniscience of Christ. Nothing could be more foreign to his present discourse. But he speaks of it on purpose as an effectual means to awe and preserve their souls from the evil that he dehorted them from, and warned them of. And the consideration of it is so on many acccounts. For,

First. If we retain this in remembrance, that all the most secret beginnings of spiritual declensions in us, are continually under his eye, it will influence us unto watchful care and diligence. Some, with Sardis, are ready to please themselves, whilst they keep up such a profession as others with whom they walk do approve of, or cannot blame. Others, with Laodicea, think all is well, whilst they approve themselves, and have no troublesome accusations rising up against their peace in their own consciences, when it may be their consciences themselves are debauched, bribed, or secure. For many regard not lesser things, which others neither observe to their own disreputation, nor themselves are affected with to their disquiet. And hereby are they insensibly betrayed into apostasy, while one neglect follows another, and one evil is added to another, until a breach be made upon them, great like the sea, that cannot be healed. Herein then lies a great preservative against this running danger. Let the soul consider constantly, that the eye of Christ, with whom principally, and upon the matter solely, in these things he hath to do, and to whom an account of all must be one day given, is upon him; and it cannot but keep him jealous over himself, lest there should any defiling root of bitterness spring up in him. To him ought we in all things to approve ourselves, and this we cannot do without a continual jealousy and constant watchfulness over our hearts, that nothing be found there that may displease him; and whatever is there, it is all open and naked unto him. And,

Secondly. The Lord Christ doth not behold or look on the evils that are or may be, in the hearts of professors, as one unconcerned in them, by a mere intuition of them; but as one that is deeply concerned in them, and as it were troubled at them. For by these things is his good Spirit grieved and vexed, and great reproach is cast upon his name. When the miscarriages of professors break out so far as that the world takes notice of them, it rejoiceth in them, and triumpheth over that truth and those ways, which by them are professed. And when other believers or professors observe them, they are grieved and deeply afflicted in their minds. And who knows not, that even the consideration of these things is of great use to prevail with sincere professors, unto watchfulness over their ways and walkings; namely, lest the name of God should be evil spoken of by reason of them, or the spirits of the servants of Christ be grieved by them. How often doth David declare, that he would take heed to his ways because of his enemies or observers, those that watch for his halting; and would improve their observation of it to the dishonour of his profession. And on the other side, he prays that none which feared God might be ashamed on his account, or troubled at his failings; and therefore did he labour in all things to preserve his integrity, and keep himself from sin. Nor have they any respect unto the glory of God, who have not the same sense and affections in such cases. Now, if these things are, or ought to be, of such weight with us, as to what comes under the cognizance of men, or that is open and naked unto men according to their capacity of discerning, what ought our thoughts to be of all things of the same nature, that fall fully and solely under the cognizance of Christ, considering his concern in them, and how he is affected with them. And so it is with respect unto the first most secret and imperceptible spiritual decays that may befal us. Yea, he lays most weight on the things that are known to himself alone; and would have all the churches know and consider, that he searcheth the hearts and trieth the reins of men. Neither can we have in anything greater evidence given unto our sincerity, than when we have an especial watchful regard unto those things which lie under the eye of Christ alone, wherein we have to do with him only. This testifieth a pure, unmixed, uncorrupted faith and love, towards him. Where therefore there is anything of sincerity, there will be a continual care about these things, upon the account of the concern of Christ in them. And,

Thirdly. We may do well to remember, that he so sees all our neglects and decays, as in an especial to take notice of their sinfulness and demerit. Many of the churches in the Revelation pleased themselves in their state and condition, when yet, because of their decays, the Lord Christ saw that guilt in them and upon them, as that for it he threatened them with utter rejection, if they prevented it not by repentance, which accordingly befel some of them. We are apt to take a very undue measure of our failings; and so esteem this or that folly, neglect, or decay, to have no great guilt attending them; so that we may well enough spare them, and ourselvesin them. And the reason thereof is, because we are apt to consider only acts or omissions

\ themselves and not the spring from whence they do proceed, nor the circumstances wherewith they are attended, nor the ends whereunto they tend. But, saith our apostle, all things are open and naked before him, neither is there anything that is hid from his eyes. There is no omission of duty, no neglect of the acting or stirring up of any grace, no sinful miscarriage, or worldly compliance, wherein the beginnings of our decays do or may consist; but that together with all their causes and occasions, their aggravating circumstances, their end and tendency, they are all under the eye of Christ, and so their whole guilt is spread before him. And oftentimes there is a more provoking guilt in some circumstances of things, than in the things themselves. He sees all the unkindness and unthankfulness from whence our decays proceed: all the contempt of him, his love and grace, wherewith they are attended; the advantage of Satan and the world in them, and the great end of final apostasy whereunto they tend, if not by grace prevented. All these things greatly aggravate the guilt of our inward spiritual decays; and the whole provocation that is in them lies continually under his eye. Hence his thoughts of these things are not as our thoughts commonly are. But it is our wisdom to make his the rule and measure of ours.

Fourthly. He so sees all things of this kind, as that he will pass judgment on us and them accordingly: it may be in this world, by sore afflictions and chastisements, but assuredly at the last day. Alas, it is not the world that we are to be judged by: if it were, men might hide their sins from it; nor is it the saints nor angels, who discover not the secret frames of our hearts; but itis He who is greater than our hearts, and knoweth all things. This our apostle directs us to the consideration of; for, after he hath given the description of the word of God insisted on, he adds, that it is He to whom we must give up our account. And how shall backsliders in héart escape his righteous judgment? Secresy is the relief of most in this world: darkness is their refuge: before him these things have their aggravation of guilt, and will yield no relief.

Again. He so discerns all declensions in the hearts and spirits of professors, as withal to be ready to give them supplies of help and strength against all the causes of them, if sought unto in a due manner. And there can be no greater encouragement to them that are sincere, unto the use of their utmost endeavours, to preserve their faith and profession entire for him. And this will be further improved in our consideration of the last observation, which we drew from the words of the apostle, and the exposition of them; which is, that,

Obs. X. A due, holy consideration of the omniscience of Christ, is a great encouragement unto the meanest and weakest believers, who are upright and sincere in their faith and obedience——To this purpose are all these properties of Christ proposed unto us, and to be improved by us. They all are suited to give encouragement unto us in our way and course of obedience.

Hence is he able to take care of, and to encourage the least beginnings of grace in the hearts of his disciples. It is his office to take care of the whole seed of God, of all the work of the Spirit of grace. This he could not do, without that all discerning ability, which is here ascribed unto him. By this he takes notice of the beginnings, increase, growth, and decays of it, from first to last. Hence he says of himself, that he will not ‘break the bruised reed, nor quench the smoking flax, Matt. xii. 20. Be our spiritual strength but like that which is naturally in a bruised reed, which is the next degree to none at all; he will not break it; that is, he will take care that it be not bruised, despised, or discouraged, but will cherish it, and add strength unto it. The smoking of flax also expresseth the least degree imaginable of grace, yet neither under his eye and care shall this be quenched. It is easy with him to discover and blast the hypocrisy of false pretenders. He did so by one word to him who boasted of ‘ keeping all the commandments from his youth,’ Matt. xix. 18—20. So he ‘slays the wicked by the breath of his lips,’ Isa. xi. 4. Be their profession never so specious or glorious; do they please themselves in it, and deceive others by it; he can come to their consciences under all their pretences, and by his word and Spirit, slay all their false hopes, discover their hypocrisy, and strip them naked of their profession to the contempt of all. And so doth he know, and take care of the least dram of sincerity in the weakest soul that belongs unto him. So he did in the poor woman, when she owned herself to be no better than a dog, Matt. xv. 27,28. He doth not only bear his lambs in his arms, the weakest of the flock who have an appearance of life and of following him inthem; but also gently leads those that are with young, Isa. xl. 11, who as yet have but newly conceived his grace in their hearts.

And this gives us a stable ground whereon to answer that great objection, which many souls make against their own peace and consolation. They are convinced of the excellency of Christ, and of the suitableness of his grace and righteousness unto their wants. The are also satisfied in the faithfulness of gospel-promises, and the stability of the covenant of grace; with all other principles and grounds of evangelical consolation. But they look on themselves as unconcerned in all these things. As far as they know, they have no grace in them, and therefore have no interest in, or right unto, what is proposed to them. And hereon ensue various entanglements in their minds, keeping them off from sharing in that strong consolation which God is abundantly willing that all the heirs of the promise should receive. The consideration of the properties of the Lord Christ insisted on, is exceedingly suited to the removal of this objection out of the way. ‘To confirm this, 1 shall consider the whole case a little more largely. We may then observe,

1. "Chat the beginnings of most things are imperceptible. Things at first are rather known by their causes and effects, than from any things discernible in their own beings. As they are gradually increased, they give evidence of themselves. As a little fire is known by the smoke it causeth, when itself cannot be seen.

2. That the beginnings of spiritual things in the souls of men, are moreover very secret and hidden, upon many especial accounts and reasons. Grace in its first communication is a thing new to the soul, which it knows not how to try, examine, or measure. The soul is possibly put by it under some surprise, as was Rebekah when she had conceived twins in her womb. Until such persons seriously consult with God by his word, they will be at a great loss about their own state and condition. Again, Satan useth all means possible to darken the mind that it may not aright apprehend the work of God in it, and upon it. His first design is to keep us from grace; if he be cast therein, his reserve is to keep us from consolation. His sleights and methods herein are not now to be insisted on. Hence most of the objections we meet with from persons under darkness, as to gospel-comforts and refreshment, may be easily manifested to be his suggestions. Moreover, indwelling corruption doth exceedingly endeavour to cloud and darken the work of God’s grace in the soul. And it doth so two ways especially: 1. By a more open discovery of itself in all its evil, than it did before. Grace is come upon it, as its enemy, and that which fights against it,"designing its ruin. The very first actings of it, lie in a direct opposition to the former rule of sin in the heart. This, inbred corruption meeting withal, sometimes it is excited unto rage, and presseth for its own satisfaction with more earnestness than formerly, when it was as it were in the full and quiet possession of the soul. This causeth darkness and trouble in the mind, and keeps it off from discerning anything of the work of God in it. 2. By a sensible opposition of gospel-duties. This it will raise against that spiritual manner of their performance, which a gracious soul now aims at; though it was more quiet when only the outward bodily exercise was attended unto. These things surprise beginners in grace; and leave them in the dark as to what is their interest in it.

3. Believers in this state and condition, have in themselves many just grounds of fears and jealousies concerning themselves; from which they know not how to disentangle themselves. The many selfdeceivings which they either see the example of in others, or read of in the Scripture, make them jealous, and that justly, over their own hearts. And whereas they find much hypocrisy in their hearts in other things, they are jealous, lest in this also they should deceive themselves. And many other reasonings there are of the same nature whereby they are entangled.

Against all these perplexities much relief may be administered from this consideration, that the Lord Christ, with whom we have to do, sees, knows, and approves, of the least spark of heavenly fire that is kindled in us by his Spirit; the least seed of faith and grace that is planted in us, is under his eye and care, to preserve, water, and cherish it. And this may be pressed in particular instances. As,

Ist. He sees and takes notice of the least endeavours of grace in the heart against the power of sin. This the soul wherein it is, may not be acquainted with, by reason of that pressing sense which it hath, from the assaults that sin makes uponit. These so imbitter it, that it cannot find out unto its satisfaction, the secret lustings and warrings of the spirit a#ainst the flesh. As one that is deeply sensible of the weight of his burden, which is ready to overbear him, doth not perceive his own strength whereby he standeth under it. But this lies under the eye of Christ distinctly, and that so as to give in suitable help and succour unto it, in a time of need; as is declared in the next verses.

2d. He sees and perceives the principle and actings of grace, in that very sorrow and trouble wherewith the soul is even overwhelmed, in an apprehension of the want of it. He knows that much of many a soul’s trouble for want of grace, is from grace. There is in it the search of grace, after an increase and supply. He sees the love that works in trouble for want of faith; and the faith that works in trouble for want of holiness. And these things he takes care of.

3d. He finds grace in those works and duties, wherein they by whom they are performed, it may be, can find none at all. As he will manifest at the last day, that he observed that filth and wickedness, that perverse rebellion in the ways of wicked men, which themselves took no notice of, or at least were not throughly convinced of; so he will declare the faith and love which he observed in the duties of his disciples, which they never durst own in themselves. This is fully declared, Matt. xxv. 34, to the end.

4th. How small soever that grace be, which he discovers in the souls of his, he accepts of it, approves it, and takes care for its preservation and increase. The life of it doth not depend on our knowledge, but his. And as these things do really tend to the relief and consclation of believers, so they do justly deserve to be more largely insisted on, and more fully improved, but that the nature of our present design will not admit of it in this place.

Ver. 14.—In the close of this chapter, the apostle gives us a summary improvement of all the foregoing discourses and arguings, contained in it. Especially he insists on a double inference unto the practice of those duties, which by his former reasonings he had evinced to be incumbent on all professors of the gospel. And these are two. The one more general, with respect unto that great end which he aims at in the whole Epistle; the other containing an especial means conducing unto that end. The first is expressed in the 14th verse, the other in those two that do ensue. The first is, that we would hold fast our profession, which is now the third time mentioned, ch. ii. 6, 14, and here, besides sundry other times in terms equivalent. The latter consists in our application of ourselves to the Lord Jesus Christ, our High Priest, for help and assistance to enable us so to do. For this is a great and difficult duty, which, without especial supplies of grace, we are not able to discharge.

Unto this twofold duty, there is likewise here proposed a double encouragement. And in these, various motives, reasons, and directions are included respectively. The first of these encouragements is expressed, ver. 14, consisting in sundry particulars, all tending unto our furtherance under the great duty of holding fast our profession unto the end. The other in ver. 15, wherein on many grounds we are assured of the assistance which we do stand in need of; unto the use and due improvement whereof we are exhorted, ver. 16.

Moreover, in these words, the apostle makes a transition from what in general he had discoursed on, unto the handling of that wherein his great design lay; which he had now fully made way for. And this was destructive to the life and soul of Judaism. Having, therefore, ch. iii. 1, affirmed that Jesus Christ was the Apostle and High Priest of our profession, he first undertakes the former. Therein he positively declares that he was the Apostle, Legate, and Ambassador of God, to reveal and declare his will unto the church. And because this was the oftice of Moses of old, with respect unto the church of the Jews, in the giving of the law, he makes a comparison between them: which, as it was necessary in his dealing with the Hebrews, who adhered unto, and extolled, yea, almost deified Moses, so it gave him occasion to express much of the excellency of Christ in that office; as also to declare the true nature of the missive or apostolical office of Moses, that undue apprehensions thereof might not kee them off from believing the gospel, or cause them to backslide after they had professed it. ~From his discourse to that purpose, he educeth all his arguings, reasonings, and exhortations unto faith, obedience, and permanency in profession, which ensue in that chapter and in this, unto these verses. Having therefore discharged that work, and confirmed the first part of his proposition, namely, that the Lord Christ was the Apostle of our profession, and applied that truth to his present purpose; he returns to the other part of it, namely, his being our High Priest also. And this was the principal thing which he aimed at in the didactical part of the whole epistle. This therefore he pursues from hence unto the end of the 10th chapter. The nature of the priesthood of Christ; his excellency and preference above Aaron, as vested with that office; the nature of the sacrifice that he offered, with the end, use, and efficacy of it; and on occasion hereof, the nature of the typical priesthood, sacrifices, and law of old; are the subjects of his glorious discourses. And this ocean of spiritual truth, and heavenly mysteries, are we now launching into. And therefore do we most humbly implore the guidance and conduct of that good and Holy Spirit, who is promised unto us to lead us into all truth. For who is sufficient for these things?

In these verses then, the apostle makes a transition unto, and an entrance upon his great design. But whereas his direct scope and aim, was to prevail with the Hebrews, and all others in the like con-. dition with them, that is, all professors of the gospel, unto permanency and stability in faith and obedience, he doth here, as elsewhere, fill up his transition with insinuations of duties attended with exhortations and encouragements unto the performance of these. And this is the only useful way of teaching in all practical sciences. ‘The principles of them are to be accompanied with instances, examples, and exhortations unto practice, wherein their end consisteth. And in so doing the apostle plainly declares, what we ought to be intent upon in our learning and consideration of the truth of the gospel. The end of them all is to teach us to live unto God, and to bring us to the enjoyment of him. Therefore, to the furtherance of our faith and obedience are they continually to be applied.

diversity in translations, we shall cast what is worth observation on their account, into the exposition of the words itself.

Eyovrec ovv, habentes igitur, ‘ having therefore. Or, as ours, ‘seeing then that we have.’ And so the Syriac, ‘ whereas therefore we have. The illative ovy declares the relation of what is under assertion, unto that which went before. That which the apostle is now instructing us in, directing us unto, is educed from what he had before laid down. It is not a consequence in way of argument that is here inferred, but the consequent in way of duty. ‘ Seeing we have.’

Αρχίερεα μεγαν, “ pontificem magnum.’ Some translations, as the Arabic and Syriae, in this place transpose the words, and place the person of Christ as the immediate object of our having; or that which the word eyovrec doth firstly and formally respect. ‘ Having Jesus Christ, the Son of God, to be a High Priest.’ And in this way, the person of Jesus Christ should be proposed unto us first, and that described by the adjunct of his office, and his acting therein, ‘ he passed into heaven.’ But in the original it is a High Priest, as formerly considered, which is the object proposed unto us. And he is described,

2. By the particular nomination of his person, he is Jesus the Son of God. In the condition wherein we are, we stand in need of the help and assistance of an high priest. Such a one we have; we have a high priest as they had of old; and this such a one as is passed through the heavens, even Jesus the Son of God. This is the order of the words.

Apyiegea peyav. Arab. ‘ the chief prince of the priests; rightly as to sense, because of the twofold use of the word ἀρχιερεὺς: for it is applied to denote two sorts of persons. First. It signifies him who was eminently and signally so called; the high priest. That is Aaron and the chief of his family, who succeeded him in the office of the high-priesthood. In the Old Testament he is called Syt2m jr, ἱερευς ὁ peyac, ‘ the great priest.’ This is frequently expressed by ἀρχιερεὺς 5 as the Latins do it by ‘ pontifex;’ and ‘ pontifex maximus.’ Again, the word is often used to denote them who were the principal heads, rulers, or leaders, of any one of the twenty-four orders, which the priests were cast into for the service of the temple, 1 Chron. xxiv. These are those which are intended in those places-where some are expressed by name, and it is added, ‘ they and their brethren,’ that is those who being of the same order with them, were yet in dignity not so conspicuous as themselves. And these in the gospel are frequently called ἀρχίερεις, as Matt. 11. 4, xvi, 21, xx. 18, and xxi. 15, and in the other evangelists frequently. And when the word is so applied we render it by ‘ chief priests,’ to distinguish them intended, from the high priest properly so called; who was one set over them all, the peculiar successor of Aaron.

If the word apxtepeve be here taken in the Jatter sense, as it may denote ‘ pontifex minorum gentium,’ a high priest of the second rank and order, one of the chief priests, then the adjunct of peyac, ‘ great,’ is discriminative; showing that it is not they who were merely so, but he only who was 5:97 jra, ‘the great priest,’ pontifex maximus, that is alluded unto. But if apyepeve do of itself denote the single high priest, Aaron, or his successor, as most frequently it doth; then peyac, ‘great,’ is added κατ᾽ ἐξαίρετον by way of eminency, and is accumulative with respect unto Aaron. He is a great high priest in comparison of him, exalted above him, more excellent, glorious, powerful, and able than he. And this is that which is intended in the words. For the especial design of the apostle, is to compare him with Aaron, and not with any of the inferior priests, as we shall see in his ensuing discourses. Therefore a great high priest, is one eminently, excellently, gloriously so; and that on the accounts mentioned in his subjoined description. Ὁ

First and most frequently, to denote the place of God’s glorious residence, the holy habitation of God, the resting-place of blessed souls, and palace of the great King, where is his throne, and where thousands of his holy ones stand ministering before him. This heaven the Lord Christ did not pass through, but into, when, aveAnpSn ev δοξῃ, he was taken up into glory, 1 Tim. iii. 16, There he sits on the right hand of the Majesty on high, and these heavens must receive him until the times of restitution shall come, Acts 11. 27.

Secondly. The heavens are taken for the air, as when mention is made of the fowls of heaven, that is, which fly above the earth in the open firmament of heaven, Gen. i. 20. As also for the ethereal regions, the orbs of the sun, moon, and stars, which are set for lights in the firmament of heaven, Gen. i. 15. The aspectable heavens above us, which declare the glory of God, and show forth his handy-work, Ps. xix. 1, which he garnished by his Spirit for that end, Job. xxvi. 13, these are the heavens here intended; and concerning them our apostle says again of our high priest, ὑψηλότερος τῶν ουρανὼν yevouevoc, ch. vii. 26, ‘made higher than the heavens:’ he passed through them, and was exalted above them. These ethereal regions the disciples looked towards, when he was taken up into glory, Acts i. 9, 10; So Eph. iv. 10. He ascended up far above all heavens, He passed through them, and ascended above them, in that which is called the third heaven, or the heaven of heavens, where is his blessed residence.

This being the sense of the words, we may next inquire into what the apostle peculiarly designs to instruct us in by them. And this will appear from the consideration of what it is that in this expression he alludes unto. Now it is the high priest, peculiarly so called, that he hath respect unto, and designs an explanation of what was in and by him typically represented unto the church of old. Known it is, that be was the principal officer of the church in things immediately pertaining unto\the worship of God. And the chief or most signal part of his duty in the discharge of his office, consisting in his annual entrance into the most holy place, on the day of expiation, with the services thereunto belonging. This is at large described, Lev. xvi. And herein three things were eminent: 1. That he departed out of the sight of the people, yea, and of all the ministering priests also. The people were without in the court; and the priests that ministered in the tabernacle, when he was to open the veil to enter into the holy place, left the tabernacle, that they might not look in after him, Lev. xvi. 17. ‘There shall be no man in the tabernacle of the congregation, when he goeth in to make an atonement in the holy place, until he come out and have made an atonement.’ 2. In this entrance, he passed through the second veil of the tabernacle, which received him and hid him, by the closing of the curtains from the sight of all. 3. In the place whither he thus went, were the especial pledges of the presence and tokens of the covenant of God, Lev. xvi. 2. How all these things were really, and in a glorious manner, accomplished in and by our high priest, the apostle declares in these words. For, 1. He had a holy place to pass into. He entered into the holy places not made with hands, even heaven itself, to appear in the presence of God for us, Heb. ix. 24, that is, the heaven of heavens, the place of the glorious residence of the majesty of God. 2. Hereinto he passed through these aspectable heavens, which the apostle compareth unto the second veil of the temple, because they interpose between us and the holy. sanctuary whereinto he entered. Hence, when in Stephen’s ereat trial and testimony, he miraculously enabled him to see into the heavenly place, where he is in glory on the right hand of God, these heavens were opened, Acts vii. 55, 56. The curtains of this veil were turned aside that he might havea view of the glery behind them. 3. By these heavens was he taken and hid out of the sight of all men in his entrance, Acts i. 9, 10. Thus in answer to the type of old, he passed through the veil of these heavens, into the glorious presence of God, to appear there as our intercessor.

Ιησουν; τον viov του Θεου, ‘Jesus the Son of God.’ Translations do not well express the emphasis which is in these words, by the interposition of the article, Incouyv τον viov, ‘the Son eminently,’ peceuliarly, ‘ that Son of God;’ that is, the natural only begotten Son of the Father. And there is in the words a double designation of the person of our high priest. First. By his name, and then by his relation unto God.

2. He describes him by his relation unto God: τὸν viov του Θεου; ‘that Son of God—the eternal Son of God.’ The reason and nature of this sonship of our high priest, hath been elsewhere declared. At present it may suffice to observe, that his divine nature is included in this appellation. For in his own person, as comprising both these natures, is he our high priest, as he is ϑεανῦρωπος, God and man in one. And we are here minded of it, as a great encouragement unto our duty expressed in the next words.

For the word ὅὁμολογια, it hath been opened, and the thing itself intended somewhat spoken unto, on ch. ili. 1, where the Lord Christ is called the Apostle and high priest of our profession. I shall therefore here only so far treat of it, as it contains the duty, which the apostle exhorts us unto, and wherein all the lines of his discourse do meet and centre. This makes it assuredly a matter of singular consideration, as being that about which he doth so greatly labour.

pressly; see John iii. 18, 36, vii. 38. This, 1 say, makes our profession formally evangelical, distinguishing it from that of believers under the Old Testament. Their faith was directly in God, as one, Deut. vi. 4, consequentially in the Messiah as promised. Ours is express in Christ also, John xvii. 8. And in the Father by him, 1 Pet. 1. 21.

Secondly. Unto faith is added obedience, which is indeed insepa-~ rable from it. See a full description of it, Rom. vi. 22. It may be considered two ways: 1. As it is internal and absolutely spiritual; or the constant acting of all the graces of the Spirit of God, unto purification and holiness, 2 Cor. vi. 1; 1 Thess. v. 23; Acts xv. 9. This belongs unto our profession, not absolutely as profession, but as sincere and saving; on which account we ought to hold it fast. 2. As it is external also in the diligent observance of all gospel commands in our course and practice. And these are of two sorts: 1. The moral duties of a holy conversation, Phil. 1. 27; Tit. 1. 10O—13. By a failure herein, our whole profession is overthrown, Phil. it. 17, 18; Tit. i. 16; 2 Tim.ii. 19. 2. The instituted duties of holy gospel worship, Matt. xxviii. 20. And herein consists that part of our profession, which the apostle in this Epistle doth principally intend, as hath been declared. This is the matter of our profession, herein consists our subjection to the gospel. To complete our profession, yea to constitute our ὁμολογία; there is required that we make a solemn declaration of our subjection unto the gospel in these things. And this is made two ways: 1. By works; 2. By words.

1. Our profession by works, is our constant and solemn observance of all Christ’s commands, in and concerning gospel worship, Matt. xxvill. 20; John xiv. 15, xv. 14. And the discharge of our duty herein is to be attended, First. With prudence; and that, 1. Not to provoke the world causelessly by any irregularities of misguided zeal, or other disorders, Matt. x. 16; 1 Cor. x. 32; 2 Cor. vi. 3. 2. Not to cast ourselves into dangers or troubles, without just cause, call, or warrant, Matt. x. 23. Secondly. With constancy and confidence, so as, 1. Not to be terrified with any persecution or troubles, which may befal us on the account of the gospel, 1 Pet. ii. 14; Phil. 1. 28. 2, Not on any account to decline the constant observance of the duties of worship required of us, Heb. x. 25.

2. By words.—For with the ‘ mouth confession is made unto salvation,’ Rom. x. 10. And this also is twofold: First. With respect unto all times in general, 1 Pet. ii. 15. We are on all occasions to declare whose servants we are, and whom we own as our -Lord and Master. Secondly. Unto especial seasons: 1. Of temptation. Such arise from company, which may be so circumstanced as to awe us, or corrupt us, that we shall not own the gospel as we ought. So it befel Peter in the highest instance, Matt. xxvi. 70. And so are others in lesser degrees foiled every day. 2. Of persecution. Then is our profession to be turned into confession, or we lose it. The oral open avowing of the Lord Christ, his ways and worship, in and under persecution, is the touchstone of all profession, Matt. x. 32, 33; 1 Cor. ili, 13. This is the profession we are to hold fast. vias

So then this verse containeth the prescription of a duty, with a motive and encouragement unto the due performance of it. The duty is expressed in these last words, ‘ Let us hold fast our profession.’ And the reason for it, with an encouragement unto it, in those which go before, ‘ Seeing then we have a great high priest, which is passed into the heavens, Jesus the Son of God.’ And this is farther amplified by the declaration of his qualifications, ver. 15, and an exhortation to make use of and improve his assistance in this matter, ver. 16, as we shall see afterwards. At present we may take some observations from this verse, according to the exposition of the words already given, which will further direct us to answer in our practice the mind of the Holy Ghost in this matter. Now, there is included in the words,

Obs. I. First. That great opposition is, and always will be, made unto the permanency of believers in their profession.—This the word of exhortation unto it plainly intimates. It is injecta manu fortiter retinere, ‘to lay hold of a thing, and to retain it with all our might,’ as if it were ready every moment to be taken from us with a violent and strong hand. It is to keep a thing as a man keeps his treasure, when it is ready to be seized on by thieves and robbers. This argues great opposition, and no small hazard thereon ensuing. So our blessed Saviour informs us, Matt. vii. 25. When men hear the word they build a house by profession. This all who make profession do, whether they build upon the rock or upon the sand. And when this house is built, the rains will descend, and the floods will come, and the winds will blow and beat upon it. Profession will be assaulted and pressed by all manner of hazardous and dangerous oppositions; and if the house be not well secured it will fall, if our profession be not well guarded it will be lost. What our Lord Jesus told Peter, with respect unto this very matter, is even so concerning all professors. When he was led to speak with much confidence, which his present convictions of duty and resolutions for its performance prompted him unto, that he would abide in his profession, and never forsake him, whatever other men might do; he answers, ‘Simon, Simon, Satan hath sought to winnow thee,’ Luke xxu. 31,32. He reminds him, that although he had called him Peter, for the unmoveableness of that rock on which his faith was fixed, yet he would appear in himself to be but Simon still; a man exposed to danger and easy to be prevailed against. And therefore he might do well, in the midst of his confidence, to consider his dangers, and the surprisals that he might be overtaken withal. And the same is the condition of all professors, the best and meanest, the strongest and weakest.

Durate et vosmet rebus servyate secundis. Durare, est verbum quod perferendis malis convenit.—Donar.

There is then a supposition of a conflict with all sorts of evil where we are enjoined to endure; that is, to continue in our course with patience, courage, and constancy. Hence are the multiplied cautions that are given us, especially in this Epistle, to take heed that we be not prevailed against and cast down from our stability, by these oppositions; see 2 John 8; Rev. ii. 24—26, and ii. 11.

We are exceedingly apt to deceive ourselves in this matter. Desires, false hopes, appearing helps, do insinuate themselves into our minds, and prevail to ingenerate a persuasion that we shall not meet with any great difficulties in our profession. And these self-deceivings do exceedingly unprepare the mind for what we have to encounter; which the apostle warns us against, 1 Pet. iv. 12, 13.

The principles, causes, reasons, and means of the opposition that is made to the profession of believers, are commonly handled. Could we take but one view of that constant preparation which there is amongst principalities and powers, those spiritual wickednesses in high places in the world, and all its fulness, and in the deceitfulness of sin which dwelleth in us, for an opposition unto our profession, we would either constantly stand upon our guard to defend it, or presently give it up as that which is not tenable; see Eph. vi. L1O—13.

Obs. If. It is our duty in the midst of all oppositions, to hold our profession firm and steadfast unto the end. This is the substance of

What we are here exhorted and pressed unto; and the great design of the apostle in this whole Epistle, which also we have occasionally insisted on in sundry precedent passages.

What this profession is, hath been declared. The principle of it is faith in God by Christ Jesus. The fruits of it, are the whole obedience of faith, or a conversation in all things becoming the gospel, adorning the doctrme of our Saviour in all holiness and godliness. And it is expressed by a constant observance of all the ordinances and institutions of worship appointed by Christ, or by his authority; with an open confession of him at all times. For by such institutions did God in all ages try and exercise the faith and cbedience of the church; whence they were the means of giving glory to himself in the world. And from this expressfon of them do our faith and obedience take the denomination of profession. And thereby are they proved in this world, and must be tried at the last day.

This profession we are to hold in the manner expressed in the opening of the words; that is, with watchfulness, diligence, constancy, and our utmost endeavour in all of them. And this duty hath respect unto the contrary sins which the apostle dehorts us from, Now these fall under two heads. 1. Apostasy, or a total desertion of our profession. 2. Declension, or going back gradually from our diligence, progress, and attainments in it; which make way for the former evil.

First. Some totally fall off from their profession. These the apostle describes and reflects upon, ch. vi., ch. x. In which places we must take their sin and punishment under consideration. And against this evil, it is our duty to hold fast our profession. None doubt of it until they are under the power of the contrary evil, and are blinded or hardened thereby. And this total desertion from the gospel is twofold. 1. Express, by an open abrenunciation of them. This we hear not much of amongst us, because none is tempted thereunto. The prodigious eruptions of some men’s Atheism we consider not. 2. Interpretative; when men really cast off all inward regard unto the authority of Christ in the gospel, and their outward compliance with any thing required init, is on motives foreign to the gospel itself. And this too much abounds in the world. Our apostle supplies us with considerations of the greatest and highest nature that can be conceived. In brief, 1. The glory of God in Christ, is in the highest manner concerned init. Every sin tends to the dishonour of God; all sinners dishonour him. But all is nothing, as it were, to the despite that is done to him by this sin. So it is described, Heb. x. 20, It is a treading under foot the Son of God; an act of the highest despite, malice, and contempt that a creature can be capable of. 2. Assured destruction attends it; and that in a peculiar, terrible, and dreadful manner, Heb. x. 29—31; 2 Pet. ii. 1. It is, therefore, undoubtedly our duty and our wisdom to hold fast our profession, so as neither by the blindness of our minds, nor sensuality of life, to lose and forego it. ' Secondly. [015 so as to the degrees of it. ΑἹ] the parts of our profession have their degrees whereby they are varied. Faith is strong or weak, stable or infirm. Obedience may be More or less exact, precise, and fruitful in good works. Our observance of instituted ordinances of worship, may be exact and circumspect, or loose and negligent. In holding fast our profession, an endeavour to keep up to the degrees that we have attained, and a pressing forwards in them all towards perfection, is required of us. That which our Lord Jesus Christ blames in his churches, Rev. 1]. 111. is the decay in their profession, as to these degrees. Their faith, their love, their diligence were decayed. And they performed not the works they had sometimes been fruitful in; and in all these things are men liable to let go their profession. Again, Growth and progress in all these is required of professors. The kingdom of God is a growing thing, and ought to be so in all them in whom it is by its grace, and who are in it by the observance of its laws. Where growth is not, profession is not held firm, This is in general the nature of the duty we are charged with. The principal intendment of this verse and of those following, is to declare the encouragement and assistance which we have in Christ, for its discharge as he is our high priest, which must further be insisted on, and therein a fuller explication of the things contained in this verse, will be given. And the whole of what is aimed at, may be comprised in this observation.

Obs. III. Believers have great encouragement unto, and assistance in the constancy of their profession, by and from the priesthood of Jesus Christ. So it is expressly laid down in the text; and to that end is it by us to be improved. And to this purpose. First. The priesthood of Christ in itself, and our relation thereunto, is proposed and asserted; ‘we have an high priest.’ Secondly. Described. 1. By the qualification of our high priest. He is ‘a great high priest.’ 2. By his actions and his exaltation therein. He is ‘passed through the heavens.’ 3. By his name and nature, he is ‘ Jesus the Son of God.’ And from every one of these considerations, we have both encouragement and assistance in the great duty of holding fast our profession.

First. The Lord Christ is a high priest, and we have in our obedience and profession, a relation unto him; he is our high priest, the high priest of our profession. He is the high priest over the house of God, not only to direct us in our profession, but also to assist us in it. The difficulty of this duty lies in the opposition that is made unto it, by sin, Satan, and the world, as we have shown. He that hath not found this difficulty, never yet knew what it was to profess the gospel. And the effects of it lie open to view every day; they have done so in all ages. And we can never be jealous enough of our own hearts and ways, lest we should be made an example unto others, as others have been unto us. But herein lies our help and relief. For,

1. While we are in this condition, our high priest pitieth us and hath compassion on us, ch.ii. 17, 18. This is part of his duty and office, ch. v. ὦ, And there is some help in pity, some relief in compassion. Want hereof our Saviour complained of as a great aggravation of his distresses, Ps. Ixix. 20, ‘ I am,’ saith he, ‘ full of heaviness, I looked for some to take pity, (or lament with me) but there was none; and for comforters, but I found none.’ Compassion indeed doth not communicate new strength, yet it greatly refresheth the spirits of them that suffer; especially if it be from those whom they greatly value. And this we are assured of in and from our high priest, in all the oppositions and sufferings that we meet withal in the course of our profession. See ch. 11. 17, and the two verses following in this place. He is himself on his throne of glory, on the right hand of the Majesty on high, in eternal rest and blessedness; as having finished his personal works and labour, as hath been shown. But from the habitation of his holiness, he looks on his labouring, suffering, tempted disciples, and is afflicted in all their afflictions, and is full of compassion towards them. So, saith he, was I tempted, so was IT opposed. And what.thus befals them is for my sake, and not for their own; and his bowels are moved towards them. Whose heart will not the consideration hereof refresh? whose spirit will it not revive? ᾿

2. As our high priest, he gives us actual help and assistance in this case. The ways whereby he doth this, have been partly declared on ch. 11. 18; and must yet be spoken unto, ver. 16, of this chapter. At present I shall only show in general, that the aid which he gives us, is sufficient to secure our profession, and to conquer the opposition that is made against it. For, as hath been observed, there are three parts of it; our faith, our obedience in general, and our especial observance of instituted worship. And there are three especial principles of the opposition made to them.

First. Our faith is opposed chiefly by Satan and his temptations, with a contribution of aid from the world, and our own corruptions. Faith’s overthrow is his principal design, Luke xxii. 31, 82. Nosuch irreconcileable enemies as faith and the devil. And this adversary is prevailed against by our high priest. He hath contended with him, ‘ bruised his head,’ conquered him, bound him, spoiled him, triumphed over him, and destroyed him, Gen. iii. 15; Col. 11. 15; Heb. i. 14, 15. And shall we suffer ourselves to be deprived of our profession, by one thus dealt withal in our behalf? he shall not prevail in his attempt. Secondly. Our obedience is opposed principally by our own corruptions, aided by Satan and the world. These ‘ fight against our souls,’ 1 Pet. 11. 11, and tend to death, Jam.i. 14. Whence our apostle warns us to take heed that these prove not the cause of our apostasy, ch. ili. 13. And against these also there is relief for us in and by our high priest. For as he was ‘ manifested to destroy the works of the devil,’ 1 John i. 8, or all the effects of his first temptation in our hearts; so whatever evil it intends towards us, there is a remedy provided for it and against it, in his grace, his blood, and by his Spirit. Thirdly. Our profession formally as such, consisting in the diligent observance of the laws and ways of Christ, is continually opposed by the world, not without assistance from Satan, and the treacheries of indweiling sin. But he also hath overcome the world, John xvi. 33. He hath overcome it for us, and he will overcome it in us. And who on this account would not be encouraged to contend earnestly in the preservation of that profession, wherein they are sure they shail be assisted.

Secondly. Professors have an aim and an end in their profession. They do not run in vain, nor fight uncertainly, nor beat the air in what they do. Now their great design is to have their profession and their persons therein accepted with God. Without this they must acknowledge themselves to be of all men most miserable. For what would it avail them to spend their time in fears, hazards, conflicts, sorrows, and troubles in this world, and when they have done all be rejected of God, and have their everlasting portion amongst them who take the full of their sins and satisfactions in this world? And if it be so, why do they yet suffer persecution? And yet there are two things that do vehemently assault their faith and hope in this matter. 1. The sinfulness and unworthiness of their own persons. Whatever be the duties that they perform, yet they find their persons on many 80- counts so vile, as that both they and their duties may be justly rejected of God. Hence they suppose themselves to defile whatever they touch. ‘The guilt and defilement of their consciences by sin, perplex their thoughts, when they consider what it is to appear before the great and holy God. 2. They find that even the duties themselves wherein their profession doth consist, are so weak, so mixed and imperfect, as it is hard for them to conceive how they should obtain acceptance with God. Their endeavours are weak and faint, their strivings against sin uneven and uncertain, their prayers ofttimes languid, and a fading is on all their duties. And say they often in themselves, What ground of hope is there that a profession so made up, will be accepted with God, and rewarded by him? But against all these considerations believers have relief in their relation to this high priest. For in this matter lies the principal part of his office. As such, he hath undertaken to render our persons and duties accepted with God, This he respects both in his oblation and intercession, by which two ways he dischargeth the duties of this office.

1. By them he gives acceptance with God to our persons. For as he hath made ‘ reconciliation for our sins,’ ch. ii. 17, so he hath brought in ‘everlasting righteousness,’ Dan. ix. 24. Yea he himself is our ‘righteousness,’ Jer. xxiii. 6, in him have ‘we righteousness and strength,’ Isa. xlv. 24; he being made‘ of God unto us righteousness,’ 1 Cor. 1. 30, having been made ‘a curse for us, that the blessing of faithful Abraham might be ours,’ Gal. iii. 14, who believed, and it was imputed to him for righteousness, Gen. xv. 6. So that although we have no such righteousness of our own as on the account whereof our persons may be accepted with God, yet on the account of him and his who is ours, we shall not fail thereof.

2. He dealeth so likewise in reference to our duties. For, as he bears the ‘iniquity of our holy things, Exod. xxviii. 38, that they should not be rejected because of any sinful imperfections cleaving to them, so he adds to them the sweet incense and perfume of his own righteousness, Rev. viii. 3, 4, which causeth them to come up witha grateful and acceptable savour before the Lord.

And these few things have I mentioned as instances of tke encouragements that we have to abide in our profession, in the midst of all hazards and against all oppositions, for the consideration of this one thing, that we have a high priest; the end aimed at in this place by our apostle.

Secondly. There is weight added hereunto from the qualification of the person vested with that office here expressed. He is a ‘ great high priest.’ He is so both comparatively and absolutely. He is so in comparison of others so called, and not so only; for he may be great. in comparison of another, who is but little in himself. But he is so absolutely also, as we shall see afterwards.

First. He is great comparatively with respect to Aaron, which the apostle, as was shown, hath in this assertion regard to. For he is now entering on his great design, of showing his answering to Aaron, and his preeminence above him. The high priest, in his office, sacred garments and administrations, was the principal glory of the Judaical church. If that office ceased, all their solemn worship was to cease. And so excellent was his office, so beautiful were his garments, so glorious was his work and ministry, that these Hebrews, though now in some measure instructed in the doctrine and worship of the gospel, could not be persuaded utterly to relinquish tiiat sacred service of which he had the conduct. And here lay the principal occasion of their obstinate adherence to Mosaic institutions. They had a high priest, whose order and service they were exceedingly pleased withal. The prevalency of these thoughts on their minds our apostle obviates, by letting them know they should undergo no loss or disadvantage by the relinquishment of him:. inasmuch as in that profession which they were called unto by the gospel, they had in like manner a high priest, and that a great high priest, that is, one incomparably exalted and preferred above Aaron and his successors, which he afterwards invincibly demonstrates. And hereby he presseth them to constancy in profession, the duty at present proposed to them. For if God had appointed destruction to him, who forsook the worship and service of the law, under the guidance of Aaron and his sons, what must and will their lot and portion be, who shall forsake and desert the worship of the New Testament, when we have a high priest far more excellent. and glorious than they.

“Secondly. He is absolutely great, and this the apostle proves by a double instance, wherein he gives a further description of him, 1. By his exaltation. 2. By his name and person.

First. He is a great high priest because he is ‘ passed through the heavens.’ The triumphant passage of the Lord Christ into glory, is that which is expressed in these words. But for the right understanding hereof some things must be premised. As 1. That the person of the Lord Christ in all that he did, was still cloathed with all his offices. Yet 2. In sundry things he exerciseth the power and faculty of one office and not of another immediately. Some things he did as a king, and some things as a priest; but he is still both king and priest who doth them all. 8. Insome things he puts forth the power of both’ these offices at the same time, and in the same manner, though with different respects. Thus in this ‘ passing through the heavens—as king, it was his triumph over all his enemies, and his glorious ascension to bis throne, or ‘ sitting down on the right hand of the Majesty on high;’

as priest, it was his entrance ‘ through the veil,’ into the holy place not made with hands, to appear in the presence of God for us. This is that which is here principally intended, but I shall explain the whole. Because even his acting as king, though it belongs not to him as a priest, yet it doth to his glory as he is a great high priest. And there are three things which herein set out his greatness and glory. First. His passage itself, concerning which sundry things are observable; as, 1. His entrance into it, or the time and place when and where he began his triumphant entry into heaven. These are recorded, Acts 1. * 9—12. ‘Forty days after his resurrection, assembling his disciples, he spake unto them of the kingdom of God; and when he had spoken those things, while they beheld, he was taken up, and a cloud received him out of their sight. And whilst they looked steadfastly towards heaven as he went up, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand you gazing up into heaven? This same Jesus which is taken from you into heaven, shall so come in like manner as you have seen him go into heaven. Then returned they unto Jerusalem from the Mount called Olivet, which is from Jerusalem a Sabbath day’s journey.” The time is expressed, ver. 3. It was forty days after he was alive, after his passion. As he went forty days into the wilderness to be tempted of the devil, before he entered on his ministry, so he continued forty days in the world, triumphing over him, after he had finished his ministry. But the chief reason hereof was, that whereas his apostles, who were to be the eye-witnesses of his resurrection, could not bear his continual presence with them; he might have opportunity to show himself unto them by many infallible signs and tokens, Acts i. 3. The place was Mount Olivet, a Sabbath day’s journey from Jerusalem, ver. 12. This place was near unto Bethany; for Luke affirms, that he led his disciples as far as Bethany, ch. xxiv. 50, which was a village near that mount, about fifteen furlongs from Jerusalem, John x1. 18. The Jews con- _stantly affirm, that a Sabbath day’s journey was the space of two thousand cubits, which amount not to above seven furlongs of our measure; so that John had respect unto some other measure among the Jews, or Bethany was directly on the east of the mount, which took up the other space. This Mount Olivet, therefore, near Bethany, was about a mile from Jerusalem. It was on the east side of the city, whither our Lord Jesus did often retreat for prayer and rest. It wasa hill so high, that from the top of it, a man might look into all the streets of Jerusalem, and into the temple. This was the last of his bodily presence on the earth, and the last that shall be until the time of the restitution of all things. Fabulous superstition hath feigned, that on a stone he left here the impression of his feet. This was the mountain unto which the glory of the Lord went up, when it left the temple and city of Jerusalem, Ezek. xi. 23. And so did he now, who was the brightness of his glory, and the express image of his person. With him the glory of God utterly departed from the temple and city, or the worship and people. Here he was taken up; and his disciples were ateviZovrec, earnestly, carefully, with love, diligence, and delight, looking on whilst these things were doing. Those who had not long before seen him hanging on the cross between two thieves, bleeding and dying, now saw him gloriously and triumphantly taken up into heaven. From their eyes a cloud received him. Elijah was taken up before alive into heaven, 2 Kings 11. 11, but it was with fire and ina whirlwind, with dread and terror, insomuch as the young prophets much questioned what was become of him. But here, when his disciples were fully instructed, and were now no longer to live by sense, but by faith, whilst they earnestly and steadily looked on him as he ascended, a cloud draws the curtain, placidly interposing between him and their sight, who were not able as yet to look on what was done within that veil.

Secondly. This was the time and day of heaven’s triumph. Ever since the apostasy of angels and men by sin, there had been an enmity and war between heaven and earth, pleaded by the interest of heaven in the earth here below. God had sent forth his champion, the Captain of salvation, typified of old by Joshua and David, and all those worthies, which were employed to vanquish the enemies of the church in their especial stations. He had now finished his work, having fully conquered the first apostate, the great enemy of God, and spoiled him of his power. And he was now entering into that glory, which he had left for a season, to engage in the difficult and perilous service of subduing all the adversaries of God. And now was all heaven prepared for his triumphant reception. As when a great conqueror of old returned from a far country, where he had subdued the enemies of his people, and brought home the leaders of them captives, all his citizens went forth with applauses and shouts of joy to meet him; to which custom our apostle alludeth in this matter, Col. 11.15. So was it with the glorious inhabitants of heaven upon the return of this victorious Captain of salvation. So the prophet describeth the fall of the oppressing tyrant of Assyria, Isa. xiv. 9. ‘ Hell from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth: it hath raised up from their thrones all the kings of the nations.’ He was theirs, they had looked for him, and and was to have a principal share in their condition. How much more was heaven stirred up, when the everlasting gates were opened, and this King of glory entered in. The Psalmist expresseth it, Ps. xlvii. 5,6. ‘God is gone up with a shout, the Lord with the sound ofa trumpet. Sing praises to God, sing praises, sing praises to our King, sing praises.’ It is the glorious ascension of the Lord Christ into his kingdom and throne, which is described in that Psalm; and this all are exhorted to rejoice in.

Thirdly. His attendants in this his passage through the heavens, are also described unto us, Ps. Ixvin. 17, 18, ‘The chariots of God are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place: thou hast ascended on high.’ And this place our apostle applies to the ascension of Christ, Eph. iv. 8. As when he descended of old upon the earth, in the giving of the law on Mount Sinai, he was attended with the heavenly host, who ministerially wrought all those glorious and dreadful effects which were wrought on the Mount, Exod. xix; so now in his ascension he was oe with the angels of God, who were as the chariots in his triumph, that carried and bore up the human nature, and waited on him, ready to do his will, and to manifest his glory. They had received command from God to worship him, ch. i. 6, and now they appeared eminently in the discharge of their duty. They compassed him aboot with joyful acclamations, doing their obeisance unto him as to their Head and King. With them then, and by their ministry, he passed through the heavens, a sight too glorious for mortal eyes to behold.

Fourthly. The disposal of his enemies is also declared, Ps. Ixvin. 18. ‘He ascended up on high, he led captivity captive;’ that is, the authors of all bondage, of all captivity in sin and misery. See the phrase explained, Judges v. 12. And this our apostle expresseth, Col. i. 15. ‘He spoiled principalities and powers,’ all the fallen apostate angels, ‘making a show of them openly in his triumph.’ He took them along with him in chains, tied as it were to his chariot wheels, making a show of them to the citizens of heaven. So dealt the old Roman conquerors with their enemies: they led them in chains bound to their triumphant chariots, making them a spectacle to the people, and then returned them to prison, until the time appointed for execution. So dealt he with these implacable enemies of the glory of God, and the salvation of the souls of the elect. He showed them openly as judged, conquered, and fully subdued, remanding them to their prisons, until the time of their final doom should come. Thus did he pass through the heavens; and all the glory of God was laid open for his reception, all his saints and angels coming forth to meet him to congratulate that success, the fruits whereof they had before enjoyed.

Secondly. His actual reception into the especial presence of God, as the end of his passage, adds to the manifestation of his greatness and _ glory. This our apostle declares, 1 Tim. ii. 16, aveAnpSn ev δοξῃ,

“he was received up into glory.’ This himself calls his entering into his glory, Luke xxiv. 26. See Heb. xii. 22—24. He was received gloriously into the highest heavens, the habitation of the blessed. Then and there had he his entertainment and refreshment after all the travail of his soul. Then was the time of the espousals of his church, the day of the gladness of his heart. There is joy in heaven upon the returning and repentance of one sinner. And what was there, when he that caused them to return, and saved all that do so, was received into his glory! No heart can conceive, much less can any tongue express, the glorious reception of the human nature of Christ in heaven.

Thirdly. His exaltation which ensued upon his reception. And this respects first God himself, and then the creation.

In respect of God the Father, two things are spoken of him. 1. That he sat down in his throne. He overcame and sat down with his Father in his throne, Rev. ili. 21. The throne is the place and ensign of rule and judgment; and the Father did not forego his throne, but he sits down with him in it, inasmuch as the actual administration of all rule und judgment is committed unto him, John v. 22. 2. As he sat down in the throne, so it was on the right hand of God, or at the right hand of the Majesty on high. This God promised him of old; and now gave him the actual possession of it. Of these things, see our exposition on ch. i. 2—4.

In respect of others. So he had power over the whole creation given into his hand. All power in heaven and earth; concerning which, see also the digression about his kingdom and power, on ch. 1. 3.

These things, as they were openly glorious, belonged unto his passing through the heavens, as the King of his church, and the Captain of our salvation. But there was in the thing itself, a respect unto his priestly office, and the exercise thereof. So in his dying, the principal thing intended, was the offering up of himself through the eternal Spirit, an offering for sin, and a sacrifice of atonement as a priest, but yet withal he died as a prophet also, to bear witness unto the truth; for which cause he came into the world, John xviii. 37. So although he thus passed through the heavens triumphantly as a king, he at the same time, and by the same action, passed through as our high priest, as they were the veil through which he entered into the holy place, which shall, God willing, be explained on ch. ix, 23, 24. And these things belong to the greatness of our high priest, upon the account of his exaltation, or his passing through the heavens; and,

The second consideration of our high priest evincing his greatness, is taken from his name and person, or who he is. He is ‘ Jesus the Son of God.’ Sundry things must be observed, to manifest the necessity and usefulness hereof; namely, that our high priest is, and was to be, Jesus the Son of God. First. Absolutely the Son of God, and then Jesus the Son of God. But the things of the priesthood of the Son of God, being handled at large in our Exercitations, 1 shall only here give a brief summary of them.

First. Before the entrance of sin, there was no need of the office of priesthood between God and mau.—Every one in his own name, was to go to God with his worship, which would have been accepted according unto the law of the creation. If man therefore had continued in that state wherein he was made, there would have been no such office in the church of God. For it is the office of a priest to represent them acceptably unto God, who, in their own persons, might not appear before him. ‘This was manifest in the after solemn instttution of that office, wherein the nature and work of it was declared. On all occasions, that interdiction is severely, repeated and inculeated: ‘None shall come near, but he who is of the seed of Aaron;’ and if any one doth so, he shall be cut off. And this God afterwards confirmed in sundry instances, especially that of Uzziah the king, who was smitten with leprosy for attempting to approach unto the altar of incense, 2 Chron. xxvi. 16—21. And, by the way, God will much more sorely revenge the sin of them, who take the priestly office of the Lord Christ out of his hand, as by ‘their false pretended sacrifices and oblations the Papists attempt to do. Now, this was needless before the entrance of sin, and therefore so was the office also. For every one had acceptance with God, upon the account of his own personal interest in the covenant, as hath been shown elsewhere.

Whatever other rule, dignity, or preeminence, there would, or might have been, in that state amongst men, the office of priesthood would have been needless, and should not therefore have been appointed. For it is not natural, but a mere institution. So are things among the angels. There is dignity and preeminence in their order. Hence some of them are called, os»wx5 om, ‘the first or chief princes.’ And this they seem to retain in their apostasy, one being every-where represented as the head of the rest, the devil and his angels. But every one of them was immediately to perform his service and worship unto God in his own person, without the interposition of any other on their behalf. And so would it have been with Adam and his posterity, in a state of integrity and holiness.

Secondly. Sin having entered into the world, there was no more worship to be performed immediately unto God.—Two cannot walk together unless they be agreed, Amos iti. 5. All our obedience unto God, and worship of him, is our walking before him, Gen. xvii. 1. This we cannot do, unless there be a covenant agreement between him and us. But this now by sin was utterly broken, and rendered useless as unto any such end. ‘The agreement failing, the walking together also ceaseth. None could now obtain acceptance with God, in any of their duties, on their own account; inasmuch as all had sinned and come short of his glory.

Thirdly. That the worship of God might be restored again in the world, it was indispensably necessary that some one should interpose between sinners and the Holy God.—Should they approach unto him immediately in their own names, he would be unto them a consuming fire, Isa. xxvil. 4, 5. And here, because God would not lose the glory of his grace, and other holy excellencies of his nature, but would have a revenue of glory, continued unto him from the worship of his creatures here on earth; and because in his love, he would not have all sinners to perish under the curse of the old covenant that they had broken, he found out and appointed, in the counsel of his will, the office of priesthood, namely, that there should be one to transact the whole worship of sinners, in the presence of God for them, and render what they should do themselves in their own persons, acceptable unto him. This is the rise, reason, and foundation of that office, which was undertaken by the Son of God. For,

Fourthly. In this condition, no creature could undertake the office of being a priest for the church of God, which now consisted all of sinners. This both the nature of the office itself, and the work to be performed by him that should undertake it, do declare.

1. For the office itself, It was to be a gracious interposition between God and sinners. The priest must approach to God, even to his throne, representing the persons and worship of the church to him, rendering them and it acceptable on his account. Who was meet to be entrusted with this honour? who amongst the creatures could undertake this office? The best of them stand in need of goodness and condescension, to obtain and continue their own acceptance with him. For in the strictness of his justice and infinite purity of bis holiness, ‘the heavens,’ that is, the imhabitants of them, ‘are not pure in his sight, and he chargeth his angels with folly,’ Job. iv. 18, xv. 15. How then should any of them on his own account, and in his own name, undertake to appear for others, for sinners in the presence of God? They were doubtless utterly unmeet to interpose in this matter.

2. The general work of such a priest, is utterly exclusive of the whole creation from engaging herein. For the first thing that he undertakes must be, to make atonement for sin and sinners. This is his first work, and the only foundation of what else he is to do; namely, to make reconciliation for the sins of the people, in whose stead he appeareth before God. That this could not be performed by any creature, I have manifested on the second chapter. Failing in this, no other thing that can be done, is of any value. Wherefore,

Fifthly. The Son of. God undertakes to be this Priest for sinners; ‘we have a great high Priest, Jesus the Son of God.’ The whole enunciation is expressive of his person jointly, and each nature therein is also distinctly signified.

First. The Son of God, (which in the first place we intend and consider,) denotes his divine person and nature. How the second person in the Trinity did undertake to be a Mediator and Priest for all the elect of God, hath been opened in our exposition of the second chapter of the epistle, and it shall not here be again in particular insisted on. This counsel was of old between the Father and the Son; namely, that he the Son should become the ‘seed of the woman,’ that is, should be made of a woman,’ and be thereby made under the law; that he should come to do ‘the will of God,’ in making atonement by the offering up, or sacrifice of himself for sin; that he should undertake the cause of sinners, pay their debts, and satisfy for their offences. That is, that by his appearance and acting for them, he should procure acceptance for them and their services at the throne of grace. All this the Son of God undertook, and therein both became the high priest of his people, and discharged that office for them. And herein is the mystery of God, his truth, and his grace made conspicuous, as hath been at large declared in our Exercitations. For,

First. Here the sacred truth of the Trinity of persons in thé divine nature or essence, openeth itself to the creatures. The nature, the essence, or being of God, is absolutely and numerically one. All the natural and essential properties of that being, are absolutely and essentially the same. And all the operations of this divine essence or being, according to its properties, are undivided, as being the effects of one principle, one power, one wisdom. Hence it could not by any such acts be manifested, that there was more than one person in that one nature or being. But now in these actings of the persons of the Trinity, in such ways as first respect themselves, or their operations ad intra, where one person is as it were the object of the other person’s acting, the sacred truth of the plurality of persons in the same single undivided essence, is gloriously manifested. The Son undertaking to the Father, to become a high priest for sinners, openly declares the distinction of the Son, or eternal Word, from the person of the Father. And in these distinct and mutual actings of the persons of it, is the doctrine and truth of the holy Trinity most safely contemplated. See concerning this our exercitations at large.

Secondly. It opens the mystery of the fountain of divine grace, the springs of life and salvation which are with God. These things flow from the counsel that was between the Father and the Son, when he undertook to be ashigh priest for us. Grace and mercy are the way suited to the pursuit and accomplishment of those counsels. Hereon also depends all that religion, and all those institutions of worship, which were of old in the church. On the entrance of sin, there was an end put to all the religion that was in the world, as to any glory of God or advantage to the souls of men. How came it then to be restored, revived, accepted? Wherefore did God appoint a new priesthood, sacrifices, and worship? What was aimed at, attained, or effected hereby? Men were sinners still, obnoxious to the law, and the curse thereof, and what could their service do or signify? Here lay the invisible foundations of this new order of things. The Son of God had made an interposition for sinners, undertaken to be their high priest, to reconcile them to God, and thereon to make their worship acceptable to him. God was not pleased at first to bring this forth to light, but hid the mystery of it in himself from the beginning of the world, till the fulness of time came. In the meantime he appointed the worship mentioned, to be a shadow, and obscure representation, of what was secretly transacted between the Father and Son within the veil. This did the office of the priesthood, among the people of God of old, and all their sacrifices, teach; this gave them hfe and efficacy, without a respect whereunto they were of no worth nor use. Thus is our high priest the Son of God, and thus ought he so to be.

Secondly. This Son of God is Jesus, ‘Jesus the Son of God.’ Jesus is the name of a man, ‘Thou shalt bring forth a Son, and thou shalt call his name Jesus, Matt. 1.21. And this our high priest also was to be. ‘Every high priest,’ saith our apostle, ‘is ordained to offer gifts and sacrifices to God.’ And therefore of necessity, he who would be our high priest, must have somewhat to offer; and that somewhat of his own. And what had the Son of God, absolutely considered, of his own to offer? His divine nature or person are not to be offered. All things necessarily required in the matter and form of an offering, are eternally incompatible with the infinite excellencies of the divine nature. God cannot be a sacrifice, though he who is God was so to be. Shall he then take an offering out of the works of the creation? shall he take the blood of bulls and goats for this purpose, as did Aaron? ‘The offering indeed of these things, might represent the sacrifice that should take away sin: bit take away sin itself, it could not do. For what wisdom, righteousness, or equity, is in this, that whereas man had sinned, other brute creatures that were none of his own, (for whatever right he had to any other creatures of God, belonging to his original dominion over them, after his sin he had none at all,) should be accepted a sacrifice in his stead. Besides, what proportion did the blood of bulls and goats bear to the justice of God, that satisfaction for sin should be made to it thereby? Should then the Son of God have taken and appointed any one man, to be a sacrifice for himself and others? Every man being a sinner, the sacrifice of any one, would have been a provocation to God. In the typical sacrifices, he would not admit of a lamb ora kid that had the least blemish in it, to be offered to him. And shall we suppose that he would allow of a real expiatory sacrifice, by that which was leprous all over? It would have been so far from yielding a sweet savour to God, from being an atonement for all men, for any one man, for the man himself, that should have been offered, that it would have been the highest provocation to the eyes of his glory. Wherefore this Son of God himself became Jesus. That is, he took human nature, the seed of Abraham, into union with himself, that he might have of his own to offer to God. This by its oneness with our nature, the nature that had sinned, being itself not touched with sin, was meet to be offered for us; and by its union with his person was meet and able to make atonement with God for us; and so ‘ God redeemed his church with his own blood,’ Acts xx. 28. Thus our high priest is ‘Jesus the Son of God.’ And in these things consists his greatness, which the apostle proposeth for our encouragement to steadfastness in profession. And it may do so on sundry accounts, which have been partly before insisted on, and deserve here to be enlarged on, but that we must not draw out these discourses to too great a length.

Ver. 15.—Bur his preceding description of our High Priest, may be thought to include a discouragement in it in reference to us, which may take off from all the encouragements which might be apprehended to lie in his office. For if he be in himself so great and glorious, if so exalted above the heavens, how can we apprehend that he hath any concern in us, in our weak, frail, tempted, sinning condition? And how shall we use either boldness or confidence, in our approach to him for help or assistance? If the apostle Peter, on a discovery of his divine power in working one miracle, thought himself altogether unmeet to be in his presence, whilst he was on the earth, in the days of his flesh, and therefore cried out to him, ‘ Depart from me, for | am a sinful man, O Lord,’ Luke v. 8; how much more may we be terrified by his present glory, from attempting an access to him? And how shall we conceive that in all this glory, he will entertain compassionate thoughts concerning such poor sinful worms as we are? Yea, saith the apostle, we may on the consideration of him and his office, come boldly to the throne of grace; the especial reason whereof, removing this objection, and adding a new sort of encouragement, he gives us ver. 15.

Χωρις ἅμαρτιας, Bez. absque tamen peccato, which we follow, in the supply of tamen, ‘ yet without sin.’ Vulg. Lat. absque peccato, ‘ without sin.’ Syr. mur ya wo: excepto peccato, ‘sin being excepted.’ Some use we shall find in these varieties.

Ver. 15.—For we have not an high priest who cannot be touched with the feeling (affected with a sense) of our infirmities, but was every way tempted in like manner (with us) without sin.

The words contain a further description of our high priest, by such a qualification, as May encourage us to make use of him, and improve his office to our advantage. For whereas, those things which may induce us to put our trust and confidence in any, or to expect benefit or advantage thereby, may be reduced to two heads—1. Greatness and power; 2. Goodness and love; he manifests both sorts of them to be eminently in our high priest. ‘The former he declares ver. 14. For he is ‘Jesus the Son of God, who is passed through’ and exalted above ‘the heavens.’ The latter sort are ascribed to him in these

The causal connexion yap, ‘for,’ doth not so much regard the connexion of the words, or express an inference of one thing from another, as it is introductive of a new reason, enforcing the purpose and design of the apostle in the whole. He had exhorted them to hold fast their profession, on the account of their high priest, ver. 14. And directs them to make addresses to him for grace and strength enabling them so to do, ver. 16. With regard to both these duties; to show the reasonableness of them, to give encouragement to them, he declares the qualifications of this high priest, expressed in this verse. ‘These things we may, these things we ought to do.

‘We have a High Priest,’ eyouev. apytepea. The apostle introduceth this for another pfrpose. Yet withal he lets the Hebrews know, that in the gospel-state there is no loss of privilege in any thing, as to what the church enjoyed under the law of Moses. They had then a high priest; he, and his office were the life and glory of their profession and worship. We also, saith he, have a high priest, and how much in his person and office and usefulness to the church, he excelleth the priest under the law, he hath partly shown already, and doth more fully declare, in the ensuing chapters. The mention of it is introduced for another end, but this also is included in it. The people of God, under the gospel, are not left without a high priest, who is, in like manner, the life and glory of their profession, worship, and obedience. For our apostle takes a diverse course in dealing with the Gentiles and the Jews in this matter. Treating with the Gentiles, he reminds them of their miserable condition, before they were called to the knowledge of Christ by the gospel, as Eph. 1. 11—13. But treating with the Jews, he satisfies them that they lost no advantage thereby, but had all their former privileges unspeakably heightened and increased. And our relation to him, and interest in him, is expressed in this word exyouev, ‘ we have him,’ or as the Syriac, ‘ there is to us.’ God hath appomted him and given him unto us; and he is ours, as to all the ends of his office, and by us to be made use of, for all spiritual advantages relating unto God. The church never lost any privilege once granted unto it, by any change or alteration that God made in his ordinances of worship, or dispensations towards it; but still keeping what it had before, it was carried on towards that completeness and perfection, which it is capable of in this world, and which it hath received by Jesus Christ. Presently, upon the giving of the first promise, God instituted some kind of worship, as sacrifices, to be a means of intercourse between him and sinners, in and by the grace and truth of that promise. This was the privilege of them that did believe. After this he made sundry additional ordinances of worship, all of them instructive in the nature of that promise, and directive towards the accomplishment of it, And still there was an increase of grace and privilege in them all. They were the» mountains of myrrh and hills of frankincense, on which the church waited until the day brake, and the shadows fled away, Cant. iv. 6, All along the church was still a gainer. But when the time came of the actual accomplishment of the promise, then were all former privileges realized unto believers, new ones added, and nothing lost. We have lost neither sacrifice nor high priest, but have them all in a more eminent and excellent manner. And this is enough to secure the application of the initial seal of the covenant, unto the infant seed of believers. For whereas it was granted to the church under the Old Testament, as a signal favour and spiritual privilege, it is derogatory to the glory of Christ, and the honour of the gospel, to suppose that the church is now deprived of it; for in the whole system and frame of worship, God had ordained the better things for us, that they without us should not be made perfect. And he says not there is a high priest, but we have a high priest, because all our concern in spiritual things, depends absolutely on our personal interest in them. They may do well to consider this, who, 1. Either know not the nature of this priesthood, or do not at all endeavour to improve this office of Christ, as that in which they have an interest. Some call themselves Christians, and exercise themselves in the outward worship of God, who are ready to despise, yea, and deride, all spiritual improvement and use of this great privilege, that we have a high priest, and scarce take it any more into any real consideration in the worship of God, than if there were no such thing at all. 2. Those who, not contented with it, have invented and appointed unto themselves a priesthood and sacrifice, to the contempt of this of Christ. Had our apostle dealt with these Hebrews on the principles of the present church of Rome, he would have told them, You had under the law a high priest, but we have now a POPE, a pontifex maximus, a ‘ great high priest,’ far richer, braver, and more potent than yours was. You had many bloody sacrifices, but we have one in the host of more use and _ profit than were all yours whatever. But dealing with the principles of the gospel, he declares and proposeth to them Jesus, the Son of God, as our only priest, sacrifice, and altar, expressly intimating, that others we’ have none.

‘ That cannot be touched with a feeling;’ who cannot be affected with a sense; who cannot suffer with. The negative expression, μὴ δυνάμενον, ‘who cannot,’ as it includes and asserts a power and ability for the work or acts mentioned, so it doth it in opposition unto, and in exclusion of some other considerations that infer a disability to this purpose. Now, the ability here intended is either moral only, or moral and natural also. If it be moral only, and intend a constant goodness, kindness, tenderness, and benignity, attended with care and watchfulness unto the end proposed, it may be asserted in opposition to the high priests among the Jews; for as the best of them were but men, and sinful men, who did ofttimes indulge their private and carnal affections, to the disadvantage of the people of God, as did Eli, to the ruin of the church’s worship, 1 Sam. 11. 17, 22—25, 28— 80, &c., and as none of them were able, at any time, to have a due comprehension* of all the temptations and infirmities of the people; so many of them were evil men, proud, haughty, wrathful, and such as despised their brethren, and relieved them not at all. In opposition hereunto, it is affirmed of our high priest, that he is able to do quite otherwise, that is, with a moral ability of heart, will, and affections. He always can, and constantly doth, concern himself in all the sin, sufferings, sorrows, temptations, and infirmities of his people.

Again, There may not only be a moral, but also a natural ability included in the word. And in this sense, there is a respect had unto the human nature of Christ, and something moreover ascribed unto him than could have been in him, if he had been God only, which is a great encouragement unto us to make our addresses to him for help and assistance. And this seems to be designed from the following words, wherein mention is made of his being tempted like unto us. To understand this ability, we must inquire into the meaning of the next word, expressing that which it is applied unto, or exercised about.

First. A concern in the troubles, or sufferings, or evils of others, on the account of concernment in any common interest wherein persons are united, as it is in the natural body. Sometimes some part is affected with a disease, which hath seized on it. Another part of the body is affected with it, although nothing of the disease hath really seized on it. ‘That part thereof cannot be absolutely said to be sick or ill-affected, for no part of the disease is in it; but it may be said συμπασχειν; that is, not to be free from being affected, though not upon its own account, Galen de locis affectis, lib. 1. This suffering is by consent, or the harmony that is in the same nature, branched into its individuals. So we have a sense of the suffering of humanity, or of human nature wherein we are interested, in other men, in any man whatever.

Secondly. It includes a propensity to relieve them, in whose troubles or suffermgs we are concerned, and that whether we have power to effect that relief or not. So David, in the deep sense that he had of the death of Absalom, wished that he had died for him, or relieved him from suffering, by dying in his stead. And where this is not in some measure, there is no sympathy. We may not be able, in some cases, where we are concerned, to relieve; it may not be lawful for us, in some cases, to give that help and succour which our compassion would incline us unto. But if there be no such inclination, there is no sympathy.

Thirdly. Properly it contains in it a commotion of affections, which we express by ‘ condolentia:᾿ whence the Arabic renders the word, ‘who can mourn with us.’ So is the Hebrew 1 used, Ps. lxix. 20. md πον: LXX. ὑπέμεινα συλλυπουμενον, “1 looked for any to be grieved with me,’ to be affected with sorrow on my behalf; ‘ to take pity,’ say we, ‘ to lament with me,’ by a motion or agitation of their affections, as the ward signifies. And those intended are joined with ova, ‘comforters.’ This belongs to this sympathy, to have a moving of affections in ourselves upon the sufferings of others.

And these things are here ascribed unto our High Priest, on the account of his union with us, both in the participation of our nature, and the communication of a new nature unto us, whereby we become members of his body, one with him. He is deeply concerned in all our infirmities, sorrows, and sufferings. This is attended with an inclination and propensity to relieve us, according to the rule, measure, and tenor of the covenant; and herewithal, during the time of our trials, he hath a real motion of affections in his holy nature, which he received or took on him for that very end and purpose, ch. ii. 17, 18.

In this sense of the word, συμπαϑησαι, ‘to be affected with a sense,’ ascribes this ability in a moral and natural sense unto the Lord Christ, our high priest, as he is man, in contradistinction unto God absolutely, whose nature is incapable of the compassion intended. There are indeed in the Scripture, assignations of such kind of affections unto God; as Isa. Ixiii. 9, Ὑς Nd or boa. For xd, ‘not,’ the reading is 1, ‘to him; and accordingly we translate it, ‘In all their afflictions he was afflicted;’ or there was straitening, affliction unto him; he was affected with their straits and afflictions. But there is an anthropopathy allowed in these expressions. ‘These things are assigned unto God after the manner of men. And the true reason of such ascriptions, is not merely to assist our weakness and help our understandings in the things themselves, but to show really what God doth and will do in the human nature which he hath assumed, and intended to do so from of old; on which purpose the superstructure of his dealing with us in the Scripture, is founded and built. And thus it is said of our high priest, that he is able to be affected with a sense of our infirmities, because, in his human nature, he is capable of such affections; and, as he is our high priest, he is graciously inclined to act according to them.

Tac aoSeveac ἧμων; our infirmities. AoSevea, imbecillitas, debilitas, infirmitas, is used both in the Scripture, and all Greek authors, for any debility, weakness, or infirmity of body or mind. Frequently bodily diseases are expressed by it, as by the adjective aoSevnc, and the verb aoSevew, ‘to be sick, to be diseased with respect unto the weakness or infirmity that is introduced thereby,’ Matt. x. 8, xxv. 43; Luke iv. 40; John v. 3, 5. And sometimes it expresseth the weakness of the mind or spirit, not able, or scarcely able, to bear the difficulties and troubles that it is pressed withal, 1 Cor. 11. 3; weakness of judgment, Rom. xiv. 2; spiritual weakness, as to life, grace, and power, Rom. v. 6, vil. 26. So that this word is used to express every kind of imbecility or weakness that doth, or may, befal our natures, with respect to any difficulties, troubles, or perplexities, that we have to conflict withal. And whereas it is here mentioned generally, without a restriction to any special kind of infirmities, it may justly be extended to all weaknesses of all sorts, that we are, or upon any pressures may be, sensible of. But whereas, in the following words, the reason of the ability of Christ our high priest, to be affected with a sense of our infirmities, is placed in his being tempted; it is manifest that the weaknesses here chiefly intended, are such as respect afflictions and temptations, with persecution for the gospel. Our infirmities and weaknesses under these things, to wrestle with them or remove them, and consequently our trouble, sorrow, suffering, and danger, by them and from them, our high priest is intimately affected withal. He takes himself to be concerned in our troubles, as we are members of his mystical body, one with him. He is inclined, from his cwn heart and affections, to give in unto us help and relief, as our condition doth require; and he is inwardly moved

Obs. I. The church of God hath a standing, perpetual advantage, m the union of our nature to the person of the Son of God, as he is our high priest.—We all acknowledge that so it is with us, upon the account of the sacrifice that he was to offer for us. He had thereby somewhat of his own to offer. Thence it was that God redeemed his church with his own blood, Acts xx. 28, and that he laid down his life for us, 1 John iii. 16. But we are apt to think that this work being well over, we have now no more concern in that nature, nor advantage by it; but that what yet remains to be done for us, may be as well discharged by him who is only God, and absolutely so in every respect. For since he dies no more, what profit is there in his flesh? It is true the flesh of Christ, carnally and*sensually considered, profiteth not, as he told the men of Capernaum of old, John vi. And they will find his words true, who, in their own imagination, turn bread into his flesh every day. Yea, and our apostle tells us, that though he had known Christ after the flesh, yet now henceforth he knew him so no more, 2 Cor. v. 16; that is, though he had known Christ in the days of his flesh here in the world, while as a mortal man he conversed with mortal men, yet all the privilege thereof, and advantage thereby, which some in those days boasted of, were past, and of no longer use. He was now to be known after another manner, and under another consideration, as exalted at the right hand of God. Yet doth not all this in the least impeach our assertion, of the greatness of our concern in the continuation of his human nature, in the union of his person. If, when he had finished his sacrifice, and the atonement which he made for sin, by the offering up of himself, he had then left off his human nature which he had for that end taken on him, notwithstanding that offering, we could not have been delivered nor saved. For besides that he himself had not been sufficiently manifested to be the Son of God for us to have believed on him, seeing he was declared to be the Son of God with power, by the resurrection from the dead, Rom. i. 4; so our apostle declares, that without his resurrection from the dead, we could neither be delivered from our sins, nor be ever raised again unto glory, 1 Cor. xv. 12—21.

It is therefore confessed, that inany and great are the advantages of the resurrection of the body of Christ, and therein of his human nature. For this was the way and means of his entrance into glory: he “revived, that he might be Lord of the quick and the dead,’ Rom. xiv. 9. And this was the testimony, that he was acquitted and discharged from the penalty of the law, and from the whole debt he had undertaken to make satisfaction of unto God for sinners, Acts ii. 24; Rom. vii. 33, 34, without which, we could have said of him only as the disciples did when they knew not of his resurrection, ‘ We trusted that it had been he who should have redeemed Israel,’ Luke xxiv. 21. And hereby had he an illustrious and uncontrollable testimony given to his being the Son of God, Rom.i.4. As also he laid the foundation, and gave an infallible pledge of the future blessed resurrection, which all that believe in him shall by him obtain. But this being also past and over, what farther concern hath the church in the continuation of the union of his natures? I might mention many, and those of the greatest importance. For there yet remained some parts of his mediatory work to be discharged, which could not be accomplished without this nature; for he had not yet appeared in the holy place with his own blood whereby he had made atonement, that the whole sacrifice might be completed. And the exaltation of our nature in glory, was needful for the support and consolation of the church. But 1 shall mention that alone which is here proposed by our apostle, namely, his ability from thence to be affected witha sense of our infirmities and sufferings. This, as I have shown, is appropriated unto him on the account of his human nature. And on this account we may consider his compassion four ways.