1. As it is an eminent virtue in human nature as absolutely innocent.—So was the nature of Christ from the beginning. For therein was he holy and undefiled and separate from sinners. Now, though in that blessed estate wherein we were created, there was no actual object for us to exercise compassion upon or towards, seeing every thing was at rest in its proper place and order, yet was there no virtue more inlaid in our rational constitution, as being absolutely inseparable from goodness and benignity, upon a supposition of a suitable object. Hence they are justly esteemed to be fallen into the utmost degeneracy from our first make, frame, and state, and to be most estranged from our common original, who have cast off this virtue, where it may and ought to have its actual exercise. Nor are any more severely in the Scripture reflected on, than those who are unmerciful, and without compassion, fierce, cruel, and implacable. None more evidently deface the image of God than such persons. Now, our nature in Christ was, and is, absolutely pure and holy, free from the least influence by that depravedness which befel the whole mass in Adam. And herein are the natural virtues of goodness, benignity, mercy, and compassion, pure, perfect, and untainted. And he hath objects to exercise these virtues on, which Adam could not have; and those such as are one with himself, by their participation in the same common principles of nature and grace.
2. This compassion is in him as a grace of the Spirit. For besides the spotless innocence and purity of our nature in him, there was a superaddition of all grace unto it, by virtue of its union with the person of the Son of God, and the unction it had from the Spirit of God. Hence there was an all-fulness of created grace communicated unto him, for he ‘ received not the Spirit and his graces by measure,’ John iii. 34, Of this fulness, compassion is a part, and that no mean part. For of this rank and kind, are all the principal fruits of the Spirit, Gal. ν. 22,23, And in and by these, did he make a representation of God’s nature unto us, which he hath described as full of pity, compassion, and tender affections; wlfence he compares himself unto those creatures, and in those relations which have the most intense and merciful affections. And hereby doth the compassion of Christ our high priest in our human nature, receive an eminent exaltation.
2. He was peculiarly furnished with graces, virtues, habits of mind, and inclinations, suited to the good and useful discharge of his office in our behalf. The Spirit of the Lord was upon him, and peculiarly anointed him to that end, Isa. xi. 2—4, lxi. 1—3. Now unto the office of a high priest it is in especial required that he should be able to have compassion, ch. v. 9. The reasons whereof we shall sce afterwards. He had therefore in his human nature an especial provision of compassion inlaid by the Holy Ghost by whom he was anointed, for the due discharge of this office. Thus was he every way framed in his nature unto mercy and compassion. And whereas there seems nothing now wanting but an outward object of weakness, infirmities, and temptations, to excite and occasion the exercise of this virtue and grace; that this might be the more effectual to that purpose, >
4. He took an experience of such sufferings in himself, as are the proper objects of compassion when they are in others. This the next words declare, which we shall afterwards consider.
By these means is the nature of our high priest filled with tenderness, compassion, or sympathy; the foundation of the exercise of which towards us, lies in the oneness of his nature, and ours. And these things belonging to the pure constitution of his nature, and receiving their improvement by the unction of the Spirit, are not lessened nor impaired by his present glorification. For they all belonging unto him on the account of his office, continuing still in the exercise of the same office, their continuation also is necessary. And hence it is, namely because of our concern therein, that he gave so many particular instances, of his retaining the same human nature. wherein he suffered. For he did not only ‘ show himself alive to his disciples after his passion by many infallible proofs, being seen of them forty days, speaking of the things pertaining to the kingdom of Ged,’ Acts 1. 2, providing particularly that they should not think or take him now to be a mere spirit, and so to have lost his natural human constitution, saying unto them, ‘ Behold my hands and my feet that it is I myself; handle me and see me; for a spirit hath not flesh and bones as you see me have,’ Luke xxiv. 39. So when he left the werld with that body of flesh and bones, the angels witnessed that he should come again in like manner as he then went away, Acts i. 11. For the heavens must in that nature receive him until the time of the restitution of all things, Acts iii. 21. And to confirm our faith in this matter he appeared afterwards in the same nature to Stephen, Acts vii. 56, and to our apostle, telling him that he was Jesus whom he persecuted, Acts ix. 5. All this to assure us that he is such an high priest, as is able to be affected with a sense of our infirmities. And those who by the monstrous figment of transubstantiation, and those others who feign the Lord Christ to have an ubiquitarian body, both of them by just consequence destroying the verity of his human nature, do evert, as far as lies in them, a main pillar of the church’s consolation. Much more do they do so, who deny him to retain the same individual body wherein he suffered in any sense. Herein lies a great advantage of the church, a great encouragement and support unto believers under their infirmities, in their trials and temptations.—For,
First. It is some relief to be pitied in distress. The want hereof, Job complained of, and cried out pathetically about it, ch. xix. 21, ‘Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me.’ It went unto his heart to find, that his friends were not affected with a sense of his sufferings; and it added exceedingly to the weight of them. And such was the complaint of David, as a type of Christ, Ps. Ixix. 20, ‘ Reproach hath broken my heart, and I am full of heaviness; I looked for some to take pity, but there was none, and for comforters, but I found none.’ It is a representation of the state of our Saviour when all his disciples fled and left him, and he was encompassed with fierce and reproach-, ing enemies. This is a high aggravation of the sorrows and sufferings of any that are in distress. And there is relief in compassion. Some going to the stake, have been much refreshed with a compassionate word whispered unto them. And it cannot but be a cause of great refreshment unto believers in all the hardships that befal them, and their weakness under them, that they have the compassion of their high priest accompanying of them. He is in himself exceedingly great and glorious; nearly allied unto us, able to receive us, being far above all those persons and things that occasion our troubles, for they are all under his feet; all which considerations render his compassion, as before described, refreshing and relieving.
Secondly. Herein lies a great encouragement to make our addresses unto him in all our straits and weaknesses. For if he be so concerned in us and our troubles, if he be so affected in himself with a sense of them, and have in his holy nature, and upon the account of his office, such a propensity to relieve us, which also he is so able for, as hath been declared; what should hinder us from making our addresses unto him continually for help and supplies of his assisting grace, according as our necessities do require? But this being the peculiar use that the apostle makes of this doctrine in the next verse, it must. be there considered.
Thirdly. There lies no small warning herein, how heedfully we should take care that we miscarry not, that we faint not in our trials. He looks on us with a great concern, and his glory and honour are engaged in our acquitting of ourselves. If we have a due regard to him and his love, it will excite us unto all care and diligence in the discharge of every duty we are called unto, notwithstanding the difliculties that it may be attended withal.
In the next words, an especial reason is assigned of this merciful ability of our high priest, to be affected with a sense of our infirmities. ‘ But was in all things tempted as we are, yet without sin.’ The assertion which is the ground of the reason assigned, is that he was tempted; expressly with the extent of it; it was xara πάντα; ‘in all things;’ and an appropriation unto our concern, ‘like as we are;’ with a limitation of the extent and appropriation, ‘ yet without sin.’
The whole substance of what is here intended hath been largely treated on, ch. ii. 17, whither I refer the reader, that we may not repeat the same things again. Some very few words may be added in the explication of what is peculiar to this place:
Πεπειρασμενον ds. The particle de, ‘ but,’ is contradictory to what was before denied. He is not sucha one as cannot be affected; but one who was himself tempted. And this plainly shows that what is now introduced, is the principal proof of the former assertion. It is evident that he can be affected with a sense of our infirmities, because he was tempted.
Πεπειρασμενον: ‘tempted;’ that is, tried, exercised, for no more doth the word originally import. Whatever is the moral evil in temptation, it is from the depraved intention of the tempter, or from the weakness and sin of the tempted. In itself, and materially considered, it is but a trial which may have a good or a bad effect. How, whereby, or wherein, our high priest was thus tried and tempted, see the place before mentioned. ‘
Kara παντα, ‘ every way, ‘in all things;’ that is, from all means and instruments of temptation, by all ways of it, and in all things, wherein as a man, oras our high priest, he was concerned.
Ka@ ὁμοιοτητα, secundum similitudinem, ‘in like manner.’ There is a plain allusion or relation unto the temptations of others. For whatever is like, is of necessity like to somewhat else. And what is done in like manner, or according to similitude, hath something that answers unto it. Now this is the trials and temptations of them that do believe. The things that press on them by reason of their weakness. See as above.
1. Sin sometimes is the principle of temptation. Men are tempted to sin by sin; to actual sin by habitual sin; to outward sin, by indwelling sin, James i. 14,15. And this is the greatest spring and source of temptations in us who are sinners.
2. Sin respects temptation as the effect of it; that which it tends and leads unto, which it designs, which it bringeth forth or produceth. And it may be inquired, with respect unto which of these considerations itis, that the exception is here put in on the behaif of our high priest; that he was ‘tempted without sin.’ If the former, then the meaning is, that he was tried and tempted by all ways and means, from all principles and causes, in like manner even as we are, excepting only that he was not tempted by sin, which had no place in him, no part, no interest, so that it had no ground to make suggestions unto him upon. And hereby the apostle preserves in us due apprehensions of the purity and holiness of Christ, that we may not imagine that he was liable unto any such temptations unto sin from within, as we find ourselves liable unto, and which are never free from guilt and defilement. If the latter be intended, then all success of temptation upon our high priest is denied. We are tried and tempted by Satan and the world, and by our own lusts. The aim of all these temptations is sin, to bring us more or less in one degree or other to contract the guilt of it. Ofttimes in this condition, sin actually ensues; temptation hath its effect in us, and uponus. Yea, when any temptation is vigorous and pressing, it is seldom but that a or eee, we are sinfully affected with it. It was quite otherwise with our high priest. Whatever temptation he was exposed unto, or exercised withal, as he was with all of all sorts that can come from without, they had none of them in the least degree any effect in him or upon him; he was still in all things absolutely without sin. Now the exception being absolute, I see no reason why it should not be applied unto sin with both the respects unto temptation mentioned. He neither was tempted by sin, such was the holiness of his nature, nor did his temptation produce any sin, such was the perfection of his obedience. And concerning all these things the reader may consult the place before-mentioned.
Ver. 16.—The last verse of this chapter contains an inference from what was discoursed in the two foregoing, as the contexture of the words declares. ‘The exhortation is insisted on, ver. 14, ‘ That we would hold fast our profession unto the end.’ The motive and encouragement hereunto is taken from the consideration of the priesthood of Christ, with the several concerns thereof before explained. Here a farther improvement of them in particular is directed unto for the same end. For, it is supposed that we may meet with many difficulties, oppositions, and temptations in the discharge of that duty which in and of ourselves we are not able to conflict withal, and to overcome. Wherefore we are guided and encouraged to seek for help and assistance against them, on the account of what hath been declared concerning the priesthood of the Son of God.
Ουν, ‘ therefore;:᾽ seeing we have a high priest, and he such a one as we have described. The consideration hereof is to encourage, guide, and influence us unto the ensuing duty, and in all the concerns of it. Without this we have no right unto it, no ability for it.
here is some addition of sense from the composition. Nor 15 it by any translators rendered, veniamus singly, ‘let us come:’ but adeamus, or accedamus, or appropinquemus, ‘let us come to,’ ‘draw near or approach.’ Syr. apm, ‘let us draw near,’ in a sacred manner, or to sacred purposes. So have we rendered the same word, ch. x. 22. And it is used absolutely for to come unto God in his worship, ch. vii. 25, x. 1, xi. 6. It answers a7p in the Hebrew, which as it is used for to approach or draw nigh in general, so it is peculiarly used to signify the solemn approach that was to be made unto God in his worship or service. Hence also it signifies to offer sacrifices and offerings, which are thence called tasp. The word therefore, hath respect unto the access, either of the people of old with their sacrifices to the altar in the temple, or to the priests’ approach unto the holy place, as the next words will more fully declare. Having asserted the Lord Jesus Christ the Son of God to be our high priest, as typified by the high priest among the Jews, he expresseth our addresses unto God by him, in answer to the way and manner whereby the priests or people of old made their approaches unto God; as that which agreeth therewith in its general nature, though on other accounts it is variously exalted above it. ‘ Let us draw near;’ in a holy sacred manner, according to his appointment; that is, with our prayers and supplications.
era παρῥησιας, ‘with boldness.’ This word hath been spoken unto, on ch, ill. 6. Here it 15 variously rendered. Syr. jy xdaa, ‘ with an open or revealed eye.’ Vulg. Lat. cum fiducia, ‘ with confidence.’ So the Arabic. By the Ethiopic it is wholly omitted. Beza, cum loquendi libertate, ‘with liberty of speech or speaking.’ It is a principal adjunct of the worship of God, which our apostle expresseth in this word, both here and ch. x. 19. And this somewhat that is peculiar to the worship of the New Testament, in opposition unto that of the Old. This he elsewhere calls ἐλευϑέριαν, ‘liberty,’ 2 Cor. iti. 17. The liberty that is given by the Holy Spirit under the New Testament unto believers, which those who were kept under bondage by the letter of the Old, had no interest in. ‘ For where the Spirit of the Lord is, there is liberty.’ And he calls it προσωπον ανακεκαλυμμενον, ver. 18, ‘open face;’ whence is the oculus revelatus of the Syriac in this place. This; as it hath an especial opposition to the veil that was on the Jews, and is to this day filling them with darkness and fear, so it denotes boldness and confidence of mind in a freedom from fear, shame, and discouragements.
There are therefore two things that the apostle intends to remove, and to have us free, or delivered from, in our drawing near to the throne of grace with our prayers and supplications, on the account of the interposition of our high priest.
First. A bondage-frame of spirit, or a spirit of bondage unto fear, which was upon the people under the Old Testament in the worship of God. This he elsewhere frequently both ascribes unto them, and removes from us, Rom. viii. 14, 15; 2 Cor. iti, 12—18. God in the giving of the law, and the institution of the ordinances of worship, wherein he taught the people how he would be reverenced by them, had so encompassed himself with fire and terror, that it engenerated a great and awful horror in their minds. This made them remove and stand afar off, desiring that God would not approach to them, nor that they might approach unto God, but that all things between them might be transacted at a distance by an ‘internuntius,’ Exod. xx. 18, 19. This legal diffidence and distrust in our approaches unto God, which shuts up the heart, straitens the spirit, and takes away the liberty of treating with him as a Father, is now by Christ removed and taken away, Gal. iv. 4—6. Christ was made under the law, to deliver us from the dread and bondage of it; whereby also we receive the adoption of children, and therewithal the Spirit of Christ to treat with God, with the liberty, boldness, and ingenuity of children, crying Abba Father, with the genuine actings of faith and love.
Secondly. A disbelief of acceptance arising from a sense of our own unworthiness. From an apprehension of God’s greatness and terror there arises a dread in persons under the law. And from the consideration of their own vileness, there arises a distrust in sinners, accompanied with fear and despondency, as though there were no hope for them in him. This also the apostle would remove upon the account of the priesthood of Christ. * The manner assigned unto us for our approach to God includes all this; we are to do it pera παρῥησιας, ‘with boldness;’ which word imports,
1. Orationis, or orandi libertatem. [lappnova is πανρησια, ‘a freedom and liberty in speaking;’ rendered here by Beza, loquendi libertas. This liberty is internal and spiritual, and is opposed unto the legal diffidence and bondage before described. This wappnova therefore in the first place, is our spiritual liberty and freedom, attended with a holy confidence in our access to God, to make our request known unto him, expressing our conditions, our wants, our desires, freely, and with confidence.:
Tw ὥρονῳ tne χαριτος, ‘to the throne of grace.’ The proper and immediate object of our access or approach is and must be a person. Who that is, is not here expressed, but is left to be understood in the manner of his being represented unto us. A throne is a seat of majesty; and is ascribed to God and men. To God frequently, as he is 5972 71, ‘the great King over all.’ Isaiah saw him on a throne, high and exalted,ch. vi. 1. And Ezekiel as on the likeness of a throne, ch. i. 26. So justice and judgment are said to be the habitation of his throne, Ps. Ixxxix. 14. There they abide and dwell, when other thrones have but some partial visits from them. In general heaven is said to be God’s throne, Matt. v. 34, as the place where principally he manifests his glory and majesty. But the expression being metaphorical, is not to be restrained to any one thing in particular. The Hebrews say that God hath a double throne; p17 Nov», ‘a throne of judgment;’ and parm δ Ὁ, ‘athrone of compassion and tender mercy,’ that is, ὅρονος της χαριτος, “ἃ throne of grace. A throne then is a place where, and from whence judgment is exercised, and mercy administered; and therefore our coming unto God in his worship for erace or mercy, is said to be a coming unto his throne. Or there may be an allusion unto the mercy-seat in the tabernacle, which being laid on the ark with a coronet of gold round about it, and shadowed with the cherubim, was as the throne or seat of God, in that most solemn representation of his presence amongst that people. For that which the apostle-here calls our coming to the throne of grace, ch. x. 19, he expresseth by drawing nigh with boldness into the holiest, the place where the ark and mercy-seat were placed. And it is the love and grace of God in Christ which was thereby represented, as hath been manifested elsewhere.
Our next inquiry is after the person, whom we are distinctly to consider as on this throne in our addresses thereunto. Some say it is the Lord Christ as our Mediator and high Priest that is intended. For concerning him directly is the discourse immediately preceding. He is also in particular here described as our merciful, faithful, and careful high Priest; all which are encouragements to come unto him, which accordingly we are exhorted unto, and that with boldness. And a throne is peculiarly ascribed unto him in this Epistle, ch. i. 8. And he sits in the throne of God, Rev. iii. 21. And at his throne of grace we may be sure of acceptance.
But yet this seems not to be the especial intention of this place. For, 1. A throne, rule, and government, are ascribed unto the Lord Christ with respect unto his kingly and not his priestly office, of which the apostle here discourseth. It is said indeed of him, that he should be a Priest upon his throne, Zech. vi. 13, but that is to intimate concomitancy of his kingly power, as inseparable from his person; he shall be a Priest, though sitting, or while he sits as a King on his throne. 2. Wherever the Lord Christ is spoken of as on his throne, exalted in the glory and majesty of his kingdom, it is always with reference to his power and authority over his church, for to give laws and rules unto it for his worship, or over his enemies for their ruin and destruction. 3. The context requires another sense. For the Lord Christ in his office and interposition on our behalf, is not proposed as the object of our coming, but as the means of it, anda great encouragement unto it. For ‘ through him we have an access in one Spirit unto the Father, Eph. i. 18. On the account of his undertaking for us, his appearance before God on our behalf, the atonement he hath made, we may come in his name with confidence of acceptance unto the throne of God. See Rev. iv. 2, 3, v. 6, 7; Heb. vil. 26.
I cannot omit one argument that is used by Primasius, Haymo, and Ludevicus de Tena on this place, to prove that it is the throne of Christ that is here intended. And this is because it is called a throne of grace, that is, say they, of Christ; for so is he called by our apostle, ch. ii. 9. For following the vulgar translation, and reading the words, ut gratia Dei gustaret mortem pro omnibus, they say gratia is of the nominative and not of the ablative case; that the ‘orace of God should taste of death for all;’ and herein Tena urgeth the consent of Thomas and the ordinary gloss. Such woeful mistakes do men, otherwise wise and learned, fall into, who undertake to expound the Scriptures, without consulting the original, or an ability so to do. The throne of grace, therefore, is unto us, God as gracious in Christ, as exalted in a way of exercising grace and mercy towards them, that through the Lord Jesus believe in him and come unto him.
This is the duty exhorted unto. The end hereof is twofold. 1. General and immediate. 2. Particular, as an effect and product thereof. The general end hath two parts; 1. That we may obtain mercy. 2. That we may find grace. The particular and determinate end of all is, seasonable help; help in a time of need.
The first thing designed as a part of the end to be aimed at, in the discharge or performance of this duty is, iva λαβωμεν ελεον, “ that we may receive mercy;’ that we may obtain mercy. Aau(avw doth sometimes signify to ‘obtain,’ to acquire, and so by most interpreters it is here rendered, ut obtineamus, ut consequamur, as by ours, that ‘we may obtain.’ But the first and most usual signification of the word is only to receive, or to take, that we may receive. And I see no reason why that sense of it may not be not most proper unto this place. For the apostle seems to intimate that mercy is prepared for us; only our access unto God by Christ with boldness, is required to our being made actual partakers thereof. And this answers his prescription of boldness or spiritual confidence, in our approaches to the throne of grace, for the receiving that mercy which in and through Christ is prepared for us.
That we may receive ἐλεος. This word is often used to signify that mercy in God from whence we obtain and receive the pardon of our sins. Mercy in pardoning; mon, so most expound this place; that we may obtain mercy for our sins, that we may be pardoned. But this doth not seem to answer the present purpose of the apostle. For he is not discoursing about sin in the guilt of it, but about temptations, afflictions, and persecutions. Wherefore, the ἐλεοὸς or mercy here intended, must be that which is the principle or cause of our support, assistance, and deliverance, namely, in the effects of it. This is tort in the Hebrew, which the LXX. frequently render by ελεος, and we by mercy, though it rather signify kindness and benignity, than pardoning grace. Moreover, it is not about the first approach of sinners to God by Christ for mercy and pardon, whereof he treats, but about the daily access of believers unto him, for grace and assistance. To receive mercy, therefore, is to be made partakers of gracious help and support from the kindness and benignity of God in Christ, when We are in straits and distresses, which springs, indeed, from the same root with pardoning grace, and is therefore called mercy.
This sense is pious, and agreeable to the analogy of faith. For our free, gracious acceptance with God, is the foundation and cause of all that grace or assistance that we are made partakers οἵ,
But secondly. The apostle is not treating of the personal acceptance of sinners, or believers in or by Christ in this place, but of that especial assistance, which, upon particular addresses unto him, we do obtain. Now, this may be considered two ways. 1. In respect of the fountain of it, and so it is beneficentia, the ‘will of God’ to assist us; or, 2dly. Of the effect itself, the ‘beneficium,’ the actual assistance and help we do receive. So when our apostle in his strait, upon his temptation, made his address to God for relief, he received that answer, ‘ My grace is sufficient for thee, for my strength is made perfect in weakness,’ 2 Cor, xii. 9. Wherein he had an intimation, both of God’s gracious care and good will towards him, as also of the actual powerful assistance with which he should be supplied against his temptation. And this sense is determined by the next words.
_on the part of God that gives it, of the persons that receive it, of the time wherein it is afforded, of the end for which it is bestowed, is evyaooc. This kind of help it becometh the greatness and wisdom of God to give. And it is an impression on the minds of men by nature, that such kind of help is from God. Hence, the proverb, Θεὸς azo μέχανης, for unexpected aid, when all things otherwise would be lost, This the Psalmist excellently expresseth, Ps. xlvi. 1. syn na My, ἽΝ, ‘ God is a help wonderfully found in straits.” And so the Syr. version adds in this place, ‘help in time of affliction or persecution.’ Grace, therefore, effectual for our assistance in every time of need, upon our cry to God in Christ, is that which is here intended. I know not whether I may add an allusion that may be found in the Hebrew words, if respect may be had to that language here. For as noo is a ‘throne,’ the throne whereunto we approach for help, so Nod is as much as 121, ‘an appointed time or season.” We come xox) for ¢ help’ NDD2.
We have opened the words in their order, as they lie in the text. Our observations from the resolution of the sense, will arise from the last clause and ascend unto the first, and in them the meaning of the words themselves will be yet more’ fully explained: as,
Obs. I. There is, there will be a season, many a season in the course of our profession and walking before God, wherein we do or shall stand in need of especial aid and assistance. This is included in the last words, ‘ help in a time of need; help that is suitable and seasonable, for and unto such a condition, wherein we are found earnestly to cry out forit. This I shall a little enlarge upon. Our condition all along and in all things, is wanting and indigent. We do live, we must live, if we intend to live, always ina constant dependence on God in Christ for supplies. There is a continual εἐπιχορηγια του Πνευματος, Phil. 1. 19, or ‘ additional supply of the Spirit’ unto what we have received, without which, we cannot well spiritually subsist one moment. And Ged ‘supplies all our wants according to his riches in glory’ (that is, his glorious riches in grace) by Christ Jesus, Phil. iv. 19. But, besides that want which always attends our condition in this world, and which God constantly supplies according to the tenor of the covenant of grace, there are especial straits and difficulties, which, in especial seasons we are exposed unto. I need not prove this to them that read; they have found it, they have felt it, and so have I also. I shall, therefore, only call over a few instances of such seasons, some whereof we have already been exercised in, some whereof we cannot escape for the future, and the rest may probably befal us, if they have not done so already.
1. A time of affliction is such a season. God is an help nya, Ps. xlvi. 1, in all sorts of straits and afflictions. And the Scripture abounds in instances of believers making their especial application unto God, for especial assistance in such a season, and directions for them so todo. And the rule of the covenant in sending relief, is upon the coming up of the cry of the afflicted unto God, Ps. J. 15; Exod. ii. 23—25. And let men’s stock of wisdom, grace, experience, and resolution be what it will, or what they can fancy, they are not able to go through with the least new affliction to the glory of God, without new especial aid and assistance from him.
2. A time of persecution is such a season; yea, it may be the principal season here intended. For, hence arose the great danger of these Hebrews in the course of their profession, as our apostle declares at large, ch. x. And this is the greatest trial that in general God exerciseth his church withal. In such a season, some seed quite decayeth, some stars fall from heaven, some prove fearful and unbelieving, to their eternal ruin. And few there are but that where persecution is urgent, it hath some impression upon them to their disadvantage. Carnal fears, with carnal wisdom and counsels, are apt to be at work in sucha season; and all the fruit that comes from those evil roots, is bitter. Hence, many make it their only design in such a season, to creep through it and live; to be strong in the Lord, and the power of his grace, unto the performance of all the duties which the gospel requireth, and as it requires them, they have no design. But by this means, as God hath no revenue of glory from them, nor the church of advantage, so they will scarce find inward peace when outward trouble is over. This then is a season, wherein, if ever, an especial address is needful for especial aid.
3. A time of temptation is such a season. Our apostle found it so, when he had the messenger of Satan sent to buffet him. Thrice did he pray, and cry out for especial assistance against it, or deliverance from it, and he got assurance of them both. This added to the former completed the condition of these Hebrews. With their persecutions they had manifold temptations. These made it a time of need unto them. Inreference to this season and the power of it, doth our apostle give that great caution, ‘let him that thinketh he standeth, take heed lest he fall,’ | Cor. x. 12. And wherein doth this heedfulness principally consist? in an application to him who is faithful, who will not ‘suffer us to be tempted above what we are able, but will with the temptation, also make a way to escape, that we may be able to bear it,’ ver. 13, that is, who will give out seasonable help; ‘help in a time of need.’
4, A time of spiritual desertion is such a season. When God in any way withdraws himself from us, we shall stand in need of special assistance. ‘ Thou didst hide thy face, saith David, ‘and I was troubled.’ Trouble will ensue on God’s hiding himself from us. But this is of the mystery of his grace, that when he withdraws himself from any soul as to sense and experience, whereby it is troubled, he can secretly communicate of himself unto it in a way of strength, whereby it shall be sustained.
5. A time wherein we are called unto the performance of any great and signal duty, is such a season also. So was it with Abraham when he was called first to leave his country, and afterwards to sacrifice his son. Such was the call of Joshua to enter into Canaan, proposed to our example, Heb. xii. 5, and of the apostles to preach the gospel when they were sent out as sheep among wolves. Now, although we may not, perhaps, be called in particular to such duties as these, yet we may be called to duties which have an equal greatness in them, with respect unto us and our condition. Something that is new, that we are yet inexperienced in, something that thereis great opposition against, somewhat that may cost us dear, somewhat that as to the state of the inward and outward man, we may seem to be every way unfit for, somewhat that the glory of God is in an especial manner concerned in, we may be called unto. And there is nothing of this nature which doth not render the time of it, a season wherein we stand in need of especial aid and assistance.
6. Times of changes and the difficulties wherewith they are attended introduce such a season. ‘Changes and war,’ saith Job, ‘are against me,’ Job x. 17. There is in all changes, a war against us, wherein we may be foiled, if we are not the more watchful, and have not the better assistance. And freedom from changes is in most, the ground of carnal security, Ps. lv. 19. ‘ Because they have no changes, therefore they fear not God.’ Changes will beget fear, they are trials to all that are subject unto them. And these we are in all instances of life, continually obnoxious unto. No man can enumerate the vicissitudes of our course, yet not one of them can we pass through in a due manner, without renewed especial assistances of grace.
7. The time of death is such a season. To let goall hold of present things and present hopes, to give up a departing soul, entering into the invisible world, and an unchangeable eternity therein, into the hands of a sovereign Lord, ts a thing which requires a strength above our own, for the right and comfortable performance of.
Now, it is easy to apprehend how great an influence these things have into our whole course of walking before God, and how much of our lives and ways is taken up with them. Either afflictions or persecutions, or temptations or defections from God, or signal difficult duties or changes, are continually before us, and the last of them, death, lies still at the door. And that there is none of these, but render their seasons times of need. It may indeed then be said, wherein doth the speciality of the grace and aid mentioned, consist, seeing itis that which we always stand in need of, and always receive? I answer, that indeed all grace is special grace. It proceeds not from any common principle, but from the especial love of God in Christ, and is given out in an especial distinguishing manner, and that for especial ends and purposes, so that no supply of it hath a peculiar speciality in its own nature. But it is here so called, because it is suited unto especial occasions, to be seasonable help in a timeof need. Andalthough we may stand in need of it always, - yet we do not soalways on the same account, which gives it its specialty. Sometimes one thing, sometimes another, makes it needful and suitable. That which presently presseth upon us, be it affliction or persecution, be it duty or change, it makes the grace we seek for, ‘ help in a time of need.’ And God is pleased so to dispose of things, that we shall have occasion at all times, to make our applications unto him for especial assistance. If things should be left unto an ordinary course, without some peculiar concern to excite us, to awaken us: it is inconceivable how formal and secure we should quickly grow. Wherefore, we have in the wisdom of God, always somewhat that in particular presseth upon us to make us intent, earnest, and vigilant in our addresses to him for help. And the especial supplies which we obtain on any particular occasion, affords a contribution of new spiritual strength to the soul, for all its duties. The remaining observations may be briefly represented. For hence it appears,
Obs. II. That there is with God in Christ, God on his throne of grace, a spring of suitable and seasonable help, for all times and occasions of difficulty. He is the God of all grace, and a fountain of living waters is with him for the refreshment of every weary and thirsty soul.
Obs. III. All help, succour, or spiritual assistance in our straits and difficulties, proceeds from mere mercy and grace, or the goodness, kindness, and benignity of God in Christ. That we may receive mercy, and obtain grace to help. Our help is from grace and mercy, and thence must it be, or we must be for ever helpless. And not to exclude that sense of the words,
Obs. IV. When we have through Christ obtained mercy and grace for our persons, we need not fear, but that we shall have suitable and seasonable help for our duties. If we find mercy and obtain grace, we shall have help.
Obs. V. The way to obtain help from God, is by a due gospel-application of our souls for it to the throne of grace. Let us come for it to the throne of grace. How this application is to be made by faith and supplications, and how indispensable it is for the procuring of the aid aimed at, shall be elsewhere declared.
Obs. VI. Great discouragements often interpose themselves in our minds, and against our faith, when we stand in need of especial help from God, and would make our application unto him for relief. It is included in the exhortation, to come with boldness, that is, to cast off and conquer all those discouragements, and to use confidence of acceptance and liberty of speech before him.
Obs. VII. Faith’s consideration of the interposition of Christ in our behalf, as our high priest, is the only way to remove discouragements, and to give us boldness in our access unto God. Let us come, therefore, with boldness; that is, on the account of the care, love, and faithfulness of Christ as our high priest, before discoursed on. And we may add,
Obs. VIII. That in all our approaches unto God, we are to consider him as on a throne: though it be a throne of grace, yet itis still a throne, the consideration whereof, should influence our minds with reverence and godly fear, in all things wherein we have to do with him.
These observations are, as included in the text, so of importance in themselves, as concerning the principal parts of the life of faith, and our daily spiritual exercise, in our walking before God: yet I shall forbear any enlargements upon them, that these discourses be not drawn forth unto too great a length.