Commentary on Hebrews

§. 72. Of the Word a spiritual Sword.

THe Apostle to make good what he had said of the sharpness of the Word, namely that it is sharper then any two-edged sword, setteth down an indecti •… of sundry powerful effects, which are such as cannot be effected by any material sword. No material sword can pierce to the dividing asunder of soul and spirit, & •… but the Word can so far pierce: Therefore no material sword is so sharp as the Word.

If we well observe the kinds of effects produced, we shall find them all to be spiritual. Thence we may infer, that the Word is a spiritual sword. It is i •… 〈◊〉 respect styled, The sword of the Spirit, Eph. 6. 17. Such is the whole arm •… •… God described, Eph 6. 14, &c.

For man consisteth of a soul which is spiritual, as well as of a body. Though •… material sword may be useful for the body, yet the soul, singly considered in 〈◊〉 by itself, hath no need of it.

Besides we have spiritual enemies, whom a material sword can no way an •… : and we are subject to spiritual assaults, which cannot be repelled by corp •… weapons. In these respects we have great need and use of a spiritual sword, such as one as the Word is.

Hereby we have an evidence of the wise and good providence of God, who •… fordeth means answerable for our need every way: corporal means for our 〈◊〉 spiritual means for our souls. And as in wisdom he suffereth spiritual enemies to 〈◊〉 us with spiritual temptations, so he furnisheth us with a weapon to resist •… ose enemies, and withstand those temptations.

It is therefore a point of egregious folly, to account this sword a needless weapon, or to be careless in the use of it.

But it will be our wisdom well to use it, for our souls safety, against all spiritual enemies and assaults.

§. 73. Of the Words dividing soul and spirit, joints and marrow.

THe first particular instance of the piercing power of the Word, is, that it divideth asunder soul and spirit.

The simple Verb whence the Greek participle being a compound here translated piercing, signifieth to come. But the Preposition with which it is compounded adds emphasis: For the compound signifieth to come to, or into. Our English word pierce, doth fully express as much. Our former English thus translates i •… , 〈◊〉 through.

How far the word pierceth is demonstrated in this phrase, To the dividing asun •… of soul and spirit.

Of the Greek word translated dividing asunder, See Chap. 2. v. 4. §. 35.

The things here said to be divided are soul and spirit. Each of these words are 〈◊〉 put for the whole soul of man; specially when they are singly set and joined •… ith the body by way of distinction, as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties.

The soul as distinguished from the spirit, is put for the will and affections: which are accounted inferior faculties.

The spirit is put for the understanding or mind, which is accounted the highest faculty, commanding and guiding the rest.

Th •… s are they distinguished, 1 Thess. 5. 23. Luk. 1. 36, 37.

The soul and spirit are as nearly and firmly knit together as any parts of the body can be: yet the Word can divide them asunder, and that not only by distinguishing the one from the other, but also by discovering the several desires and delights, or dislikings and loathings of the soul; and likewise of the castings, plottings and contrivements of the spirit: and all these both in good and evil things.

Some apply these words, soul, spirit, to the natural and regenerate parts of man, to corruption and grace; which in Scripture are commonly called flesh and spirit, Gal. 5. 17. In this sense none can be here meant but such as are regenerate: because none else have the spirit in that sense. But the power of the Word, as here intended, is much manifested on those that are not regenerate.

These words following joints and marrow, are metaphorical, taken from the body, and applied to the soul.

The Greek Noun translated joints, is derived from a Verb that signifieth to fit or prepare. I have espoused, or fitted and prepared you, saith the Apostle, 2 Cor. 11. 2. Joynts are so fitted for that hollow place where they lie, as they are as close, and can as hardly be pierced or severed, as the entire bone. The substance of joints is bony, they are very bones: so as a sword that easily cutteth asunder the thin skin and soft flesh, may stick at the bony joint, and not cut it as •… nder.

By these joints are meant resolute purposes of the mind, obstinate resolutions of the will, hard hearts, feared consciences, stubborn affections and passions. Though a sharp two edged sword can hardly out asunder hard bony joints, yet can God's Word easily cut asunder the aforesaid joints of the soul. It can alter resolved purposes, change obstinate wills, beat down hard hearts, rouse up feared consciences, and subdue violent passions: though they cleave so close to the soul as they may seem to be a part thereof.

How did God's Word pierce the joints of the soul of Ahab, 1 King. 20. 43. & 21. 27. and of the Princes of Judah, Jer. 36. 16. and of Pilate, Joh. 19 12. So in another kind it pierced the joints of the soul of Eli, 1 Sam. 3. 18. and of David, 2 Sam. 12. 13, and of Hezekiah, 2 Kings 20. 19. and of the King and people of Ninevch, Jonah 3. 5, 6. and of the Jews, who were converted at Peters first Sermon. Act. 2. 37.

The other Metaphor of marrow doth yet further amplify the sharpness and efficacy of the word. Marrow is the inward pith of bones: so as an hard bone must be pierced or broken before the marrow within it can be touched.

The marrow doth here set out the inward thoughts, imaginations, desires and lusts of the soul. The bones in which that marrow lieth, imply as much as the foresaid joints did. So as there is nothing so secret in a man, nothing held so fast and close in him, with the strongest resolution and greatest obstinacy, but the Word can meet with it, as Christ's word met with Saul, Act. 9. 5.

The phrase of diviaing asunder, applied to all the fore-said particulars, is taken from Anatomist, who will open the corps, and sever one inward part from another, and dissect every part, and lay open the sinews, arteries, and every sprig. Thus they discern and discover what corruption, what malady, what redundarcy of blood, or humor, or distemper is in any of them. So doth the Word, as is shown in the next §.

§. 74. Of the Word a discerner of thoughts and intents of the heart.

THis last phrase, And is a discerner, &c. is added to explain the former Metaphors.

The Greek word translated, a discerner, is very emphatical; so emphatical, as they who interpret the Word of God to be the Son of God, press the emphasis of this word in this place to be such, as can agree to none but to God himself. To this I answer, That it is God himself who speaketh in the Word here me •… ( See §. 69.) So as the power thereof is divine, and experience showeth, that God useth ordinarily to manifest this kind of power here expressed in discerning thoughts by the Ministry of his Word.

As for the original word here used by the Apostle, it is derived from a Verb that signifieth, to discern, or to judge, Joh. 7. 24. Thence a Noun that signifieth a Judge; whence the word of my Text, which is not elsewhere used in the New Testament. It signifieth one that is skillful, expert and forward in espying, discer •… ing, and censuring matters.

We in English according to the notation of the Greek word call such a oce a Critick.

There were two ancient Grammarians who used thoroughly to search the books of such Poets as had written before their days, and to pass their censure up •… them, concerning such verses as were genuine, or spurious: and these were thereupon called Critics.

The Apostle doth not use the Verb, discerneth, which noteth an effect, or an act, but the Noun, a discerner: which implieth a kind of property and excellency i •… the act of discerning: So as nothing can so narrowly and thoroughly search and •… cern, as the word of God.

The subject whereon the word is here said to exercise his critical faculty, a •… thoughts and intents of the heart. The Noun translated thoughts, is a compound The simple Noun signifieth the mind. It also signifieth wrath, which is a •… motion of the mind. In this sense, that word is frequently used in the New Testament.

The former, which is the most proper signification of the word, namely, the mind is most pertinent to our purpose.

The Preposition with which the word of my Text is compounded, signifieth IN. The compound Verb signifieth to conceive in the mind, Matth. 1. 20. A •… 10. 19. Thence the word in my Text, which signifieth a conception of the mi •… Thus Christ expoundeth it, Matth. 9. 4. It implieth an inward motion of the min •… , which cannot simply be discerned, but by the divine spirit, which accompanieth the Ministry of the Word.

The other word translated ^k Intents, intends as much as the former: It is such compound as that was. For the Greek word signifieth the mind, Rom. 7. 23, 25. 〈◊〉 compound Verb signifieth as the former, to conceive in the mind, or to think 〈◊〉 self.

The Noun here used signifieth a notion or understanding of a thing, yea the very purpose of the mind: and in that respect it is here in the Plural number fitly translated Intents.

It is in the Singular number translated Mind, 1 Pet. 4. 1. But by reason of this 〈◊〉 Heart added thereunto, the inward motions or intents of the mind must needs be here meant.

Of the Heart, and the various acception thereof, See Ch. 3. v. 7. §. 79.

The Heart is here put for the whole soul.

Mention is here made of the Heart, because in Scripture the Heart is said to be 〈◊〉 inscrutable or unsearchable, Ier. 17. 9. It is one of God's incommunica •… Properties, to be a searcher of the heart, 1 King. 8. 39. Act. 1. 24.

Beside, the heart is accounted to be the seat of the affections: and the intents of the heart, may comprize the likings and dislikings of the whole soul. So as the word undiscern the innermost motions of will, mind and affection. That which is here 〈◊〉 to the Word, is somewhat answerable to that which is said of God himself, God saw that every imagination of the thoughts of man's heart, was only evil conti •… lie, Gen. 6. 5.

Behold what emphasis every word carrieth. Here is an exact Critick, that 〈◊〉 •… ve into the innermost motions of the mind, purposes of the will, and desires of the heart.

This piercing and discerning power of the Word was manifested in the Ministry of John the Baptist, whereby Jerusalem and all Judea, and all the regions round 〈◊〉 Jordan were moved to be baptized of him in Jordan, confessing their sins, Matth. 3. 5, 6.

And the People, Publicans, and Soldiers inquired what they should do, Luke 3. 10, &c.

At the Word of Christ, They which heard it, being convicted in their own conscience, went out one by one, Joh. 8. 9. And at the word of Peter, The Jews which heard 〈◊〉 , were pricked in their hearts, Act. 2. 37.

And at Paul's word, Many came, and confessed, and shown their deeds, Act. 19. •… 8, 19. And Felix trembled, Act. 24. 23. It is indefinitely said, that when Ministers pr •… phesie, if there come in one that believeth not, or one unlearned, he is convinced if all, he is judged of all: and thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth, 1 Cor. 13. 24, 25.

The variety and multiplicity of phrases and metaphors here used, showeth, that nothing can be kept so close, or held so fast in the soul of man, but the Word of God can find it out, and cast it out. Such dissemblers as conceal their disposition from Ministers of the Word, cannot conceal it from the Word itself, Ezek. 14. 4. & 33. 31.

§. 75. Of God's knowledge of every creature.

THis Verse may be taken either as a reason of the fore-named power and efficacy of the Word: which reason may be drawn from the nature of him whose word it is, namely, God: who being himself a searcher of the heart, and a discerner of all things, though never so close and secret, is pleased to exercise that power in and by the Ministry of his Word.

Or, to distinguish this Verse from the former, it may contain another distinct Argument to press the main point in hand, which is, to hear Christ's voice, and not to harden our hearts, because our very heart, and the thoughts thereof are all manifest before God.

Neither of these do thwart the other: but both may stand very well together: for they both intend the same thing, namely, that we ought to hearken to Christ •… voice, because as God he is a searcher of hearts, and exerciseth that discerning power in and by his Word.

The Apostle here setteth dow •… the piercing sight of God, with such emphasis as he did the piercing power of the word of God.

The Copulative particle in the Greek intends some correspondency betwi •… t God and his Word.

The Greek word translated creature, is derived from a Verb that signifies •… o create or make, 1 Tim. 4. 3, 4. It is variously used.

For it is taken

• 1. For the Creation, Mar. 10. 6. Rom. 1. 20.
• 2. For everything that hath a being from God, R •… m. 8. 39.
• 3. For the fabric of the visible world, Rom. 8. 19, &c.
• 4. For an earthly structure made with man's hands, Heb. 9. 11.
• 5. For reasonable creatures, which are the chiefest of God's creatures here i •… this world, Mar. 16. 15.
• 6. For a Magistrate, who in regard of his Office bears the Image of Go •… , 1 Pet. 2. 13.
• 7. For a true Saint who is born again, and renewed after the Image of God▪ In this sense it hath this Epithet New, annexed to it: as a new creature, 2 C •… r. 5. 17. Gal. 6. 15.

Here it is especially taken in the fifth distinction; for reasonable creatures o •… earth, of what sex, age, condition or disposition soever they be.

I will not deny but that this word creature may here be indefinitely and generally taken for every creature in heaven, earth, sea, or hell, visible or invisible, reasonable or unreasonable, living or without life. For he that made them 〈◊〉 , and deputed to everyone their several places and natures, cannot be ignorant of any of them. They must needs all of them without exception be manifest in 〈◊〉 sight.

Yet questionless the reasonable creature is here especially meant. For

• 1. Man the Lord of other creatures is by an excellency God's creature.
• 2. Other creatures were made for man; but man for God and his glory especially.
• 3. Man hath understanding above other creatures to conceive himself to be God's creature, the work of his hands, and accordingly to respect God as 〈◊〉 Creator.

To show that there is not any one man excepted, he useth this indefinite phrase, There is not a creature. To make the emphasis more conspicuous, our English i •… serts this particle any. He that excepteth not any one, includeth everyone, go •… or evil, upright or hypocrite, great or mean, learned or unlearned, wise or foolish▪

§. 76. Of all things manifest in God's sight.

THis phrase, That is not manifest, is the interpretation of one Greek word, which is a privative compound, and hath the force of a negative.

The simple Verb, as used in the New Testament, signifieth to appear, 〈◊〉 . 13. 26. and to shine forth, John. 1. 5. & 5. 35.

The compound Verb from whence the Adjective here used is derived, is directly opposite to the simple Verb, as in these words, A vapor that appear •… th •… nisheth away, Jam. 4. 14. So Matth. 6. 16. Of a compound Noun derived from 〈◊〉 same Verb, See Ch. 3. v. 13. §. 80.

The negative Conjunction annexed to this privative compound, adds emphasi •… It is more then if he had said, Every creature is manifest.

Two Negatives in Greek make a strong Affirmative. Sometimes to 〈◊〉 the Affirmative the stronger, the Negative is doubled and trebled. See Chap. 13. v. 5. §. 71.

This phrase implieth an impossibility of concealing anything from God.

According to the notation of the Greek word, it implieth a clear and bright manifestation of every creature.

This Relative HIS [in his sight ] may have reference to God, whose word 〈◊〉 fore-said powerful word is •… aid to be in this phrase, The word of God. Or it 〈◊〉 have reference to Christ, of whose prophetical function be here treateth, and 〈◊〉 voice he advised us to hear, Chap. 3. v. 7. §. 78.

Betwixt these there is no difference. For Christ is God: and the voice of Christ is 〈◊〉 Word of God.

This phrase in sight, is in Greek an Adverb, and properly signifieth before, and 〈◊〉 it is turned, Luke 1. 6. It is also turned, In the presence, Luk. 1. 19. It is derived from a Noun that signifieth sight. It is applied to men and Angels, Luke 12. 9. To God it is applied by way of resemblance, after the manner of man. So is this p •… rase in the next clause, Unto the •… yes. See Chap. 1. v. 10. §. 132. It sets out God's perfect knowledge of all men, whether good or evil, Prov. 15. 3. Concerning 〈◊〉 good it is said, The eyes of the Lord are over the righteous (▪1 Pet. 3. 10.▪) and he 〈◊〉 the way of the righteous, Psal 1. 6. Concerning the evil it is also said, The 〈◊〉 of the Lord are upon the sinful kingdom (Amos 9. 8.) and God saw that the wic •… of man was great, &c. Gen 6. 5.

This in general must needs be so, because he is himself everywhere present ( I •… r. •… 3. •… 3.) and nothing can hinder his sight, Psal. 139. 7. & Job 22. 13, 14. As the Sun i •… above all, and shineth everywhere, so much more God.

Besides, God made all things, and he governeth all things, and therefore it is re •… he should have a sight of all. And this the rather, because his glory is the 〈◊〉 of all, Pro. 16. 4. Rom. 11. 36. By his sight of all, he can direct and turn them all to his glory.

In particular God seeth all for the righteous sake, to uphold, to encourage, and to take occasion of rewarding them. And for the wicked's sake to curb, restrain and punish them.

This is a great encouragement unto the righteous, to hold on in their righteous 〈◊〉 . For though men may be ignorant thereof, as Po •… iphar was of Joseph's faithfulness ( Gen. 39. 19, 20.) or forget it, as Pharaoh's Butler forgot Joseph's kind •… ess ( Gen. 40. 23.) or wittingly wink at it, as Nabal did at David's goodness (1 Sam. 25. 10.) or misconceive it, as Saul did David's faithfulness (1 Sam. 22. 8.) or 〈◊〉 at it, as John's Disciples did at the power of Christ's Ministry ( John 3. 26.) or hate them for i •… , as the Pharisees hated Christ ( John 15. 24.) Yet God cannot be ignorant, will not forget, nor wink at, nor misinterpret any good thing. So as this is sufficient to encourage the righteous, yea and to comfort them in all their distresses, Exod. 3. 7.

On the other side, This is matter of great terror to the wicked, in that he that seeth all their wickedness will not suffer them to go scot▪free. God shall bring every work into judgment, with every secret thing, &c. Ezek. 12. 14.

§. 77. Of all things naked and opened unto God.

TO set out God's Omniscience the more to the 〈◊〉 , 〈◊〉 Apostle addeth this clause, But all things are naked and opened, &c.

This clause is brought in with a particle of opposition, BUT. The opposition is betwixt the different kinds of Propositions; the one Negative, the other Affirmative. That implied, that nothing can be hid from God. This, that all things are seen by him. Nothing can be hid; but all things are seen. Thus this opposition implies, that the later is a reason of the former. There is nothing not manifest to God, because all things are open before him.

Those things are said to be naked which have nothing to cover them. Thus our first Parents were naked in Paradise, Gen. 2. 25. Where Christ saith, I was naked 〈◊〉 ye clothed me, Mat. 25 36. he showeth, that they are naked who are not clothed or covered▪

Of a naked body, all the beauty, comeliness, and due proportion of the whole and every part is easily discerned: and every spot, sore and defect, will soon be discovered.

Now because a thing naked may outwardly appear fair, comely, and every way perfect, yet have many corruptions and defects in it: The Apostle addeth another metaphor, whereby he showeth, that God can also discern all things within: 〈◊〉 other metaphor is in this word opened.

The Greek Participle is derived from a Noun that signifieth a neck. 〈◊〉 Verb among other senses, is used of such beasts as being excoriated or stayed, were cut down from the neck to the rump, all along the back-bone. By this means the beast was so opened as every part within it, yea and the soundness or unsoundness of every part might be seen. Heathen Magicians used to look into the inward parts of beasts, slain for Sacrifices, and narrowly to observe the color, shape, 〈◊〉 , defects, and other like circumstance •… , answerably to order their •… ons, for good or bad succe •… s. Hereunto the Prophet alludeth in this phrase, He 〈◊〉 in the liver, Ezek. 21. 21.

From that custom arose this metaphor of laying a thing open, so as every 〈◊〉 therein might be discovered.

Thus are all things opened to God's eyes, so as nothing can be concealed from him: not without, for all things are naked: nor within, for all things are opened to his eyes.

This metaphor of eyes attributed to God, is used as this phrase, in his sight, 〈◊〉 used §. 76.

These metaphors, naked, opened, give evidence that men are every way known to God. As the former part of this verse shown, That all persons are known to God: So this, That every way they are known to him. Without all things are naked, within all things are opened.

As God saw that the wickedness of man was great in the earth: so he saw, that •… ry imagination of the thoughts of his heart was only evil continual •… y, Gen. 6. 5. The Psalmist sets out this Omniscience of God to the life, Psal. 139. 1, 2, &c. Christ 〈◊〉 by his Divine Spirit discerned Nathanael to be an Israelite indeed in 〈◊〉 was no guile (John 4. 47.) And the Ruler of the Synagogue to be an 〈◊〉 , Luk. 13. 15.

• 1. God was declared to be the searcher of hearts, §. 74.
• 2. God being the Creator of all within and without must needs understand 〈◊〉 all, and that throughout, Psal. 94. 9, &c.

This is a point of singular comfort to the upright: It upholds them against 〈◊〉 false imputations as I •… b 's friends •… aid to his charge.

On this ground, That God knoweth all things without and within, true 〈◊〉 can appeal to God in such cases, as they are falsely charged withal, Psal. 26. 1, •… . & 139. 23, 24.

In extremities this Omniscience of God moveth true Saints to plead their •… grity before him, Isa. 38. 3.

On the other side, this cannot but much afright the consciences of hypocri •… es, who though they may with fair outward pretences sooth and deceive men, who 〈◊〉 but judge according to outward appearance: yet they cannot deceive him, 〈◊〉 〈◊〉 eyes all things are naked and opened.

This affords a seasonable Admonition to all of all sorts, narrowly to look 〈◊〉 themselves; at all times, in all places, in all things, every way in their outward conversation, and in their inward disposition; even because all things are 〈◊〉 〈◊〉 opened unto God.

§ 78. Of God's seeing sin in such as are justified.

THis Text that doth so fully set out the Omniscience of God, is 〈◊〉 pressed against those, who hold and teach, That God can see no sin in 〈◊〉 persons. That they may more fully express their mind therein, they set it 〈◊〉 by these two comparisons. The first of an hat put upon an hour-glass; The second of a bottle of ink poured into a sea of water. They thus apply these comparisons: As a man cannot see the Glass that is covered with an hat, nor the blackness of the Ink in a sea of water: So God cannot see sin in the justified. To this I answer, That resemblances from man to God, do 〈◊〉 〈◊〉 , because of the infinite disparity betwixt them.

To discover the vanity of the afore-said Assertion, I propound these Que •… :

• 1. Whether there be any sin at all in the justified, while here they live, or 〈◊〉 The •… cripture expressly saith, That there is no man that sinneth not, 1 King. 8. •… 〈◊〉 in many things we offend •… ll (Jam. 3. 2) That if we say that we have no sin, 〈◊〉 ourselves, and the truth is not in us. John 1. 8. Surely under these 〈◊〉 phrases, even the justified must needs be comprised. If sin be in 〈◊〉 , the fore-said description of God's Omniscience plainly demonstrates that 〈◊〉 it.
• 2. Do men see sin in others that are regenerate? This cannot be denied. For 〈◊〉 saw sin in Davi •… , 2 Sam. 12. 7. and Paul in Peter, Gal. 2. 11. Can it be ima •… that man should see that which God cannot?
• 3. Can justified persons discern sin in themselves? If not, Why do 〈◊〉 complain thereof? As David, Psal. 38. 4. & 51. 1, &c. Yea and the Apo •… Paul also, Rom. 7. 24. Surely God must needs see more in man then him •… can?

How should God punish sin in justified persons (as in Moses, Num. 27. 14. 〈◊〉 David, 2 Sam. 12. 10, &c. and in Solomon, 2 Sam. 7. 14.) if he can see no sin 〈◊〉 ? Or how should God order and dispose their sin to good (as he doth 〈◊〉 8. 28.) if he see no sin in them? The punishment here spoken of, is not to 〈◊〉 for the vindictive Judgment of a Judge, simply for the crime committed, 〈◊〉 for the corrective chastisement of a Father, for the amendment of the offender, •… 〈◊〉 . 7. 14. Heb. 12. 10.

Many of their grounds whereupon they settle this opinion, That God seeth no sin i •… 〈◊〉 justified, are raised from mistakes of sacred Scripture: so as I may say to them, 〈◊〉 Christ said to the S •… dduces, Ye do err, not knowing the Scriptures, nor the power •… f 〈◊〉 , Mat. 22. 29.

The first Scripture which they mistake, is this part of Balaam's prophecy, He 〈◊〉 〈◊〉 beheld iniquity in Jacob, neither hath be seen perverseness in Israel, Numb. 23. 21.

To take these words according to this Translation, many judicious Expositors 〈◊〉 thus interpret them, God hath not beheld iniquity in Jacob utterly to destroy them: 〈◊〉 give them over to their enemies. Others thus, He seeth not iniquity in Jacob, in 〈◊〉 he imputeth it not to him.

The true meaning of this Scripture will be best sound out by a due observance of the main scope thereof; which was this, to show, That God would suffer no attempts to prevail against his people:

• 1. In this case, not to behold, or not to see, is not to endure to see such and such a thing to be done. When a father seeth his child wronged, he may say, I 〈◊〉 〈◊〉 see my child to be thus abused: that is, I will not suffer him so to be handled, I will rescue my child, and revenge the wrong-doer: Thus God may be said, 〈◊〉 to see, that which he doth not like, and that which he will not suffer. Our English expound •… ▪ this phrase, seeth not, applied to God, thus, approveth not, Lam. 3. 36.

• 2. The words translated iniquity and perverseness, do most properly and usually signify wrong and grievance.

  The former translated iniquity signifieth unequal dealing, Psal 94. 23.

  The later translated perverseness, signifieth also mischief, Psal. 6. 16.

  Both these words in Balaam's prophecy, imply evil in the enemies of Israel, rather then in Israel themselves, or in the people of God; so are both these words taken, Hab. 1. 3.

• 3. By Jacob and Israel are meant the whole body of the people that were then in the wilderness whereof many were not truly justified. For in the verse before be saith, God brought them out of Egypt.
• 4. The Preposition translated [ IN ] signifieth also TO, or Against, as ver. 23. So as the words may be thus translated according to their true sense and meaning, God endureth not to behold wrong done against Jacob, nor to see grievance against Israel. In this sense what canbe picked out to justify that gross error, That G •… d seeth no sin in justified persons?

A second ground that they raise out of Scripture for the fore-said error, is taken from sundry Metaphors, such as these, God blotteth out transgr •… ssions, 〈◊〉 putteth them awe •… y as a cloud, and 〈◊〉 them b •… hind has back, and into the 〈◊〉 of the sea, &c. Of these, and other like metaphors, how they intend a 〈◊〉 discharge of sin, See, A Guide to go to God, or, An Explanation •… f the Lord's Prayer, 5 ^th Petition, §. 130. To apply metaphorical phrases simply, and that beyond the intent or the holy Ghost who useth them, is to pervert the Scripture.

A third ground is taken from the holy Ghosts expression of the Churches •… ty in these, and such like phrases, Thou art all fair, my love, there is 〈◊〉 〈◊〉 in thee, Cant. 4. 7. And Christ gave himself for his Church, that he might present it to himself a glorious Church, not having spot, or wrinkle, or 〈◊〉 such thing; but that it should be holy, and without blemish, Ephesia •… s •… . 25, 26.

Answ. These, and such like places are meant partly of the Robe of Christ's •… teousnesse, wherewith justified persons are clothed while here they live: and partly of that glory wherewith the Church shall be decked in the world to come. But from thence to infer, That there is no sin in justified persons while here they 〈◊〉 , or that God can see no sin in them, is a false inference.

§ 79. Of this phrase, With whom we have to do.

THe last clause of the 13 ^th verse, which is this, With whom we have to do, is a •… biguous.

The word translated to do is the very same that was used, v. 12. and translated, The Word.

It is derived from a Verb that signifieth to say, or to speak, Mat. 3. 9. Answerably this word signifieth word or speech which is uttered.

In this sense the meaning is this, Of whom we speak.

In this sense the Greek Preposition, which properly signifieth TO, 〈◊〉 be put for OF. The Preposition, which properly signifieth OF, 〈◊〉 used in a like phrase, thus, Of whom we have many things to say, H •… b. 5. 11.

The fore-said word doth also signify a matter, a thing, or case, as 〈◊〉 Christ saith, I will ask you one thing, Matth. 21. 24. and where he saith, •… ving for the cause, Mat. 5. 32. The Hebrews do also use Word for thing, or •… ter, as Exod. 18. 26. Esth. 9. 31. In reference to this signification it is here translated, With whom we have to do.

3. This same word signifieth also an account. In this sense it is frequently used, and that both in taking an account, as Mat. 18. 23. & 25. 19. and also in giving 〈◊〉 account, as Luk 16. 2. Rom. 14. 12. In this last signification of an account, 〈◊〉 Preposition TO is properly used, and it may be thus translated, To whom we are 〈◊〉 give an account.

None of these senses are impertinent.

Our former English Translators mention the two former Interpretations. 〈◊〉 in the Margin, t •… us, Concerning whom we speak. The other in the Text thus, 〈◊〉 whom we have to do.

The former of these giveth proof, That Christ is the searcher of hearts. 〈◊〉 Christ is he, concerning whom the Apostle especially speaketh. Thus all 〈◊〉 points which were before in general delivered of God's Power and Property, 〈◊〉 this respect, are in particular to be applied to Christ; yea by just and necessary consequence, it also from thence followeth, That Christ is true God. Hereof 〈◊〉 Chap. 1. v. •… . §. 107.

The later giveth evidence, That it is the Lord with whom we have especially to do in all things. Thus much is implied under this charge which God giveth to Abraham, Walk before me, Gen. 17. 1. So did 〈◊〉 , Gen. 5. 〈◊〉 〈◊〉 , Gen. 6. 9. Abraham and Isaac, Gen. 48. 15. and Joseph, Gen. 39. 9.

Under this interpretation may well be comprised that which was noted of giving 〈◊〉 •… ccount to God. For they who have to do with God must give an account to 〈◊〉 and in giving an account to God they have to do with him. See Chap. 2. 〈◊〉 § •… 29.

God is the supreme Sovereign over all: he hath appointed to everyone his 〈◊〉 . He is that Judge to whom all are to give an account.

On this ground we ought in all things to have an eye to him: in matters of his 〈◊〉 , and in our affairs with men, Magistrates, Subjects, Masters, Servants, 〈◊〉 •… ll sorts apply this, Col. 3. 23. & 4. 1.

§. 80. Of the Resolution of Heb. 4. 12, 13.

THe Sum of these two verses is, The Efficacy of God's word.

About it we may observe,

• 1. The Point itself, Vers. 12.
• 2. A Proof thereof, Vers. 13.

In laying down the Point, the Apostle expresseth,

• 1. The Inference, in this causal particle FOR.
• •… The Substance: And that is declared
  • 1. Simply.
  • 2. Comparatively.

In the simple consideration there is set down,

• 1. The thing described, The word of God.
• 2. The Description thereof by two Epithets,
  • 1. Quick.
  • 2. Powerful.

The Comparison is taken from a two-edged Sword.

In the Comparison, the Word is

• 1. Generally said to be sharper then any Sword.
• 2. It is particularly demonstrated, wherein it is sharper.

The Particulars are set down,

• 1. Metaphorically.
• 2. Plainly.

The Metaphor declares two virtues of the Word,

• 1. A piercing virtue.
• 2. A dividing virtue.

The later virtue is illustrated by the things divided, which are two couple,

• 1. Soul and Spirit.
• 2. Joynts and Marrow.

The particular effect of the Word plainly expressed, is,

• 1. Propounded, in this word, Discerner.
• 2. Amplified by the Subject wherein that virtue is exercised. This is double,

• 1. Thought.

• 2. Intents of the heart,

  The proof of the fore-said power of the Word is taken from the Omniscience of 〈◊〉 whose Word it is.

Hereabout there is,

• 1. A Description of the point.
• 2. A Declaration of the person.

The Point itself is demonstrated two ways,

• 1. Negatively.
• 2. Affirmatively.

The Negative noteth out,

• 1. The Persons seen.
• 2. The Manner of seeing them.

The Persons seen are set out two ways:

• 1. By an indefinite Title, creature.
• 2. By a negative extent, Not any, that is, everyone.

The Manner of seeing them is set forth three ways,

• 1. By a double Negative [ neither, not ] which maketh a strong Affirmative.
• 2. By a clear Manifestation, in this word, manifest.
• 3. By an assured evidence in this phrase, In his sight.

The Affirmative part of the Description implieth two points:

• 1. The general matter, All things.
• 2. The kind of discovering them: and that in two Metaphors,
  • The first respecteth things outward, They are naked.
  • The second things inward: They are opened.

The fore-said Metaphors are amplified by their evidence, thus, in God's eyes.

The Person whose Omniscience is thus laid out, is demonstrated by that reference which we have to him, in this phrase, With whom we have to do.

§. 81. Of Observations raised out of Heb. 4. 12, 13.

I. GOD hath vouchsafed his Word to us. This title, The Word of God, takes this •… grant. See §. 69.

II. God's word shall not be in vain. This ariseth from the inference. See §. 68.

III. God's word is a living word. It is quick. See §. 70.

IV. God's word is a word of power. It is powerful. See §. 70.

V. God's word is sharp. This is implied under this comparative Degree, 〈◊〉 . See §. 71.

VI. God's word is as a two-edged Sword. Hereunto it is resembled. See §. 71.

VII. God's word is sharper then the sharpest instrument. A two-edged sword is the sharpest of instruments: but the Word is sharper then it. See §. 71.

VIII. God's word is a spiritual sword. Spiritual effects are here attributed to 〈◊〉 See §. 72.

IX. God's word divideth the closest and firmest things. Such are Soul, and S •… See §. 73.

X. God's word pierceth the hardest things. Such are the joints. See §. 73.

XI. God's word pierceth to the innermost things. Such is the marrow. See §. 73.

XII. God's word is an exact censor. It is a Critick. See §. 74.

XIII. God's word reacheth to men's thoughts. This is here plainly expressed. See §. 74.

XIV. God's word discovereth intents and purposes. This also is here expressed See §. 74.

XV. God's word searcheth the very heart. For this end mention is here made 〈◊〉 the heart. See § 74.

XVI. God's word is powerful as God himself. This is gathered from the inference of this 13. v. See §. 75.

XVII. All of all sorts are known to God. This negative, not any, intends as 〈◊〉 See §. 75.

XVIII. God fully knows all. This Negative, Not manifest, importeth so 〈◊〉 See §. 74.

XIX. Both things and persons are under God's cognizance. The distinction be •… creatures and things, implieth this point. See § 77.

XX. All outward things are clearly discovered to God. They are as naked. See §. 7 •… .

XXI. God discerneth the innermost things. This Metaphor implied under this 〈◊〉 opened, intendeth as much. See §. 77.

XXII. God seeth sin in all. Sin is comprised under this general, All 〈◊〉 ▪ See §. 78.

XXIII. We have to do with God in all things.

XXIV. We must give an account to God. These two last Doctrines are implied 〈◊〉 this phrase, With whom we have to do. See §. 79.

§. 82. Of the Inference of the 14 ^th verse.

THis, and the two next verses do so expressly speak of Christ's Priesthood, as some Expositors think it fit to begin the fifth Chapter with them. But I see to great cause to alter the ordinary division of these Chapters: For those three 〈◊〉 verses are as a perfect transition, which looketh backward and forward.

• 1. They look backward to that which had been said of Christ's sitting on high, •… ing the Son of God, ( Chap. 1. v. 3, 5.) and to Christ Jesus his being the High priest of our profession, Chap. 2. 17. & 3. 1. In reference to these and other like passages, the Apostle maketh this inference, Seeing then that we have a great High priest, &c.
• 2. They look forward as the sum of that which the Apostle delivereth in the Chapters following, concerning Christ's Priesthood.

The note of reference is this ordinary illative Conjunction therefore, (which 〈◊〉 here translate then: ) and it implieth a consequence. The consequence here •… ended may be that which is here comprised under this phrase, Let us hold fast our •… ssion.

In looking backward it may imply a general, particular and immediate reference.

• 1. The general reference is to all that hath been before spoken concerning the Priesthood, Exaltation and Sonship of Jesus, all which are here hinted as a motive to •… ld fast our profession.
• 2. The particular reference is to that main point which the Apostle presseth in this and the former Chapter about entering into God's rest. For if the question be 〈◊〉 , What hope we poor sinners may have of entering thereinto; the Apostle 〈◊〉 maketh answer, That Christ our great High priest being passed into heaven, we also in and by Him have hope to enter.
• 3. The immediate reference is to that which he had delivered of the power of God's Word, and piercing sight of God himself, ver. 12, 13. We shall be assuredly found out if we fall from our profession: it becomes us therefore to hold it fast.

All and every of these references teach us to improve to our best advantage the means which God affordeth to us. God hath given us his own Son, whose Throne is in the heaven, who is the Apostle and High priest of our profession, who hath prepared an everlasting rest for us, whose Word is exceeding powerful, and who himself is a searcher of hearts, therefore we ought to persevere in the faith of Christ, and hold fast our profession.

Thus will it not repent the Lord that he hath given us his Son to be our King, Priest and Prophet; and with him his powerful Word. Thus shall we find and feel the sweet comforts and refreshments that flow from Christ, and partake of all •… is benefits. Thus shall we see just cause to bless the Lord for those great gifts bestowed on us.

§. 83. Of having a great High priest.

MOst of the particulars here laid down about Christ's Priesthood have been before handled: as, that Christ is a Priest, an high Priest, and a great High priest. Of these see Chap. 2. v. 17. §. 172, 173, &c.

We are said to have this Priest in sundry respects.

• 1. In that God the Father gave him to us by promise, Gen 3. 15.
• 2. In that Christ is actually exhibited, being come down from heaven, having assumed our nature (in which respect he is taken from among men ) and in our nature done and endured whatsoever as a Priest he was to do and endure.
• 3. In that by the Ministry of the Gospel he is offered and tendered unto us, Gal. 3. 1.
• 4. In that we profess to believe in him, and thereby take him for our Priest, (if at least we do indeed believe as we profess.) For to believe in Christ is to receive him, John. 1. 12.

Thus we see that this word having, carrieth emphasis; and is much more then if he had said, Seeing there is, &c. This implieth a right to him, and a kind of possession of him.

This is a great privilege thus to have such a Priest, such an high Priest, so great an high Priest. All men have not this Priest.

How should we esteem him? how careful should we be to use him as our Priest? See Chap. 7. v. 17. §. 175.

O let not that be verified in us, which the wise man thus hinteth of a fool, Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? Pro. 17. 16.

§. 84. Of Christ being in heaven as our Priest.

THe place where Christ continued to exercise his Priesthood, is here said to be the heavens. The plural number heavens, is used to set out the height and excellency of the place. See Chap. 1. v. 3. §. 35.

• 1. This is a strong argument against the ubiquity of Christ's body. For that which is contained in the heavens, is not everywhere present. I may in this case say as the Angels did to them that sought Christ in the grave when he was risen, ( Luk. 24. 5.) Why seek ye him that is in heaven among them that are on earth? Long may they so seek him: but while he abideth in heaven they shall not find him on earth. The like may be pressed against Transubstantiation.
• 2. This showeth the preeminency of Christ's Priesthood above all others Priesthood. Others exercised their Priesthood in places made with hands: but Christ is not entered into holy places made with hands, but into heaven itself, now to appear in the presence of God for us, Heb. 9. 24.
• 3. This ministereth matter of great consolation to us, against whom heaven was shut by reason of our sins, but now it is opened by Christ: so as we may now well labor to enter into the celestial rest, as we were exhorted, v. 11. For the way is made open, and places are there prepared for us, John. 14. 2. This is a strong inducement to stir us up to do as the people did in the days of John the Baptist, when the Kingdom of heaven suffered violence, and the violent took it by source, Matth. 11. 12.
• 4. This may stir us up to seek those things that are above, where Christ sitteth 〈◊〉 the right hand of God: and to set our affections on things above, not on things on the earth, Col. 3. 1, 2.
• 5. This teacheth us in prayer to look up unto heaven where Christ our High priest is. For this end Christ putteth us in mind of God's being in heaven, where he teacheth us thus to pray, Our Father which art in heaven, Matth. 6. 9.
• 6. This assureth us that Christ is where his Father is, presenting himself as our High priest for us continually before his Father.
• 7. This giveth evidence that we also that believe in Christ shall have an habitation in heaven. For saith Christ to such, I go to prepare a place for you: and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also, John 14. 2, 3.

§. 85. Of Christ's passing into heaven, and our communion with him.

CHrist is said to have passed into the heavens. The Greek word translated passed, is a compound. The simple Verb signifieth to come. The Preposition signifieth thorough. This compound signifieth to pass thorough notwithstanding any difficulties that may seem to hinder. Thus it is said that an Angel and Peter passed the first and second ward, Act. 12. 10.

Our Lord Christ having assumed our nature, passed through the Virgins womb; and being born, in his infancy, childhood and manage, passed through many difficulties, as temptations, afflictions, persecutions, death itself, and the grave; yea after his resurrection he passed through the three regions of the air, and •… e several orbs of the starry heavens, and so entered into the highest he •… .

Thus we see that nothing could hinder him from that place where he intended •… ppear as our Priest for us, before his Father.

On this ground we may be confident that we also who believe in Christ shall •… sse through all impediments and obstacles, to be in that rest where he is. As the 〈◊〉 himself passed through all, so will he cause his members to pass through all, 〈◊〉 they may be where he is.

The conjunction of these two points, (1. That we have Christ for our Priest. 2. That he is passed into the heavens,) do prove, that Christ's bodily absence 〈◊〉 not our communion with him, nor our participation of the benefit of his Priesthood. We have him for our Priest, though he be passed into the heavens. 〈◊〉 is this again set down, Heb. 8. 1.

• 1. Though in body he be absent, yet in his Divine spirit he is ever with us, according to his promise, Matth. 28. 20.
• 2. Faith hath a virtue to pierce into heaven where Christ is. It seeth him who 〈◊〉 •… sible, Heb. 11. 27. John. 20. 29.

Singular comfort doth this Minister to us on earth, that so great a distance as is 〈◊〉 heaven and earth, cannot hinder our communion with Christ. We may by saith have recourse to him as if he were on earth. And though he were on earth, 〈◊〉 •… cesse to him would be to little purpose without faith, Mat. 13. 58.

§. 86. Of Christ a Priest, both God and man, and of our duty thereupon.

TO show distinctly who this Priest was, he expresseth his Name Jesus. This Name was his proper Name, given to him upon his incarnation. Of it See Chap. 2. v. 9. §. 73. & Chap. 3. v. 1. §. 29.

By this title the Apostle declareth Christ to be man: whereby he was fit to do all works of service and suffering that were to be done and endured by a Priest. He declareth himself hereby to be a Savior. See Chap. 2. v. 9. §. 73.

Because the Priesthood which Christ undertook required matters of Divine dignity and authority, the Apostle addeth that special relation which Christ had to God, in this phrase, The Son of God. Of this relation See Chap. 1. ver. 2. §. 15.

By this it appeareth that our Priest was both God and man, able and fit for that Function. Hereby is Christ distinguished from Aaron, and from all other Priests. Hereof see more Chap. 2. v. 17. §. 172.

The duty required by virtue of Christ's Priesthood, is thus expressed, Let us hold 〈◊〉 our profession.

Of the manner of the Apostles expressing his mind in the plural number and first person, whereby with others he incites himself, See v. 1. § 3.

By profession is here meant the true faith professed. Of the word here translated profession, See Chap. 3. v. 1. §. 27.

The Verb translated hold fast, signifieth to hold a thing so fast, as not to set it go again: Thus it is used of holding Christ, when they had apprehended him, Matth. 26. 48. And of Herod's holding John when he bound him in prison, Mark 6. 17. It is also used of the Jews holding the traditions of their Elders, which they would by no means let go, Mark 7. 3, 4, 8. It is applied to retaining of sin in ob •… inate persons which shall not be forgiven, John. 20. 23. Here it implieth perseve •… . In this sense is this Verb used three times by Christ, namely in his Epistle to Pergamos, (Revel. 2. 13.) to Thyatira, (Revel. 2. 25.) and to Philadelphia, Rev. 3. 11.

Of Perseverance in the faith, See Chap 3. v. 6. §. 68.

The inference of this duty upon the description of Christ our Priest, showeth, that the ground of our Perseverance resteth on Christ's Priesthood. For this end doth the Apostle exhort us to consider the High priest of our profession, Chap. 3. •… ers. 1.

The Sacrifice which Christ as our Priest once offered up, the intercession which he continually maketh, and the benefits which flow from his Priesthood (whereof See Chap. 2. v. 17. § 174.) are both means and helps to Perseverance.

It becomes us even in this respect to be well informed in this mystery of Christ's Priesthood, much to meditate thereon, and well to place our confidence on it.

§. 87. Of the Inf •… rence of v. 15.

THis verse is added to remove a scruple which might arise from the excellency of that Priest, who is described in the former verse. For a poor sinner upon a deep apprehension of his own unworthiness, vileness and cursedness, might thus reason: True it is that Christ is a Priest, but so great an High priest, 〈◊〉 on a glorious Throne in heaven, the very Son of God, as I poor, weak, cursed sinner, who am subject to many infirmities and corruptions, dare not go to him for mediation.

To remove that scruple, The Apostle here showeth, that albeit he were so great and glorious a Priest, yet he was withal touched with a feeling of our infirmi •… ; and tempted as we are: so as we have good cause to believe that he will be m •… cifull unto us, and ready to receive and relieve us. (Hereof See Chap. 2. v. 1 •… . §. 176.)

Thus this causal Conjunction FOR, is here fitly added, in that it pointeth 〈◊〉 a reason, why we should hold fast the profession of our faith in Christ: because •… e is not only the Son of God, a great High priest in heaven (which was one r •… son) but also because he was touched with the feeling of our infirmities, and 〈◊〉 as we are, which is another reason.

We may well hence infer, that it is necessary to be instructed in Christ's •… liation, temptations, passions and infirmities, as well as in his Divine Majesty, Dignity, Authority and Power. The sacred Scripture doth distinctly, perspiceously and fully declare both. Where it speaks of the one, it frequently speaks 〈◊〉 the other.

Christ's humiliation, infirmities and sufferings, are the means whereby we 〈◊〉 access to Christ: They are the ground of our encouragement to •… ie unto 〈◊〉 . His Divine dignity and power are means of strengthening our faith, and ma •… us wholly to rely upon him. Were it not for the former, we durst not appro •… unto him. Were it not for the later, we could not with confidence rest 〈◊〉 him.

§. 88. Of Christ's fellow-feeling.

IN setting down the infirmities of Christ, the Apostle useth two negatives, 〈◊〉 ▪ We have not an High priest which cannot be touched, &c. This he doth to convi •… us the more of the truth of the point. Two negatives in Greek make a 〈◊〉 affirmative, (as was shown, v. 13. §. 76.) It is more then if he had said, We 〈◊〉 a High priest that can be touched, &c. These two negatives intend an improbab •… ▪ if not an impossibility of the point, yea they imply that it cannot be ot •… thought, but that Christ should be so touched: of i •… we may not make any 〈◊〉 or question.

The word here translated can, is in this case turned able, which impli •… •… fitness and readiness to a thing. See Chap. 2. v. 18. § 183.

This phrase touched with a feeling, is the interpretation of one Greek 〈◊〉 , which is a compound. The simple Verb signifieth to suffer: the Preposi •… with: The compound, to suffer with: or to be mutually affected with o •… sufferings: even so, as if those sufferings touched ones self: and he himself 〈◊〉 weight or pain of them.

This word is used to set out the compassion which these Hebrews had of the Ap •… stle in his bonds, and it is thus translated, Ye had compassion of me in my 〈◊〉 ( Heb. 10. 34.) They so tendered him, or were so affected towards him in his bonds, as they would have been toward themselves in the like case: according to that di •… ection which is given, Heb. 13. 3. A Participle derived from this Verb, is thus •… nslated, having compassion one of another, 1 Pet. 3. 8. This word to sympathize is drawn from that Greek word. Our English phrase touched with a feeling, im •… eth that Christ is so affected with our miseries, as if he himself lay under them, and felt them as much as we.

To set forth the compassion of the High priest under the Law, there is another compound derived from the same simple Verb, which signifieth to have compassi •… with measure: that is to have so much compassion as is sufficient. Herein he was a type of Christ, who hath indeed as much compassion as is requisite. In this respect Christ is said to be a merciful High priest, in that he was made like to us. See Chap. 2. v. 17. §. 176.

§. 89. Of the infirmities whereof Christ hath a fellow-feeling.

THe particulars whereof Christ is here said to have a feeling, are comprised under this word infirmities. The Greek word is a privative compound. The simple Noun signifieth strength. Thence a Verb which signifieth to strengthen. •… Pe •… . 5. 10. The privative compound hath a contrary signification, which is to 〈◊〉 sick or weak, Jam. 5. 14. Rom. 14. 2. So this Noun signifieth sickness, Joh. 11. 4. 〈◊〉 any other weakness and infirmity, 2 Cor. 12. 9, 10.

The plural number, infirmities, is here used, because they were very many. They are said to be OUR infirmities, because they were such as we have in their 〈◊〉 : and because they were undertaken for our sakes. In this respect he is afterwards in this verse said to be tempted like as we are.

We have infirmities of soul and of the several faculties thereof: and of the body and several parts thereof, both inward and outward: yea all the temptations and afflictions from others, whereunto we are subject may be comprised under in •… . Of all these had Christ a feeling.

That which is here taken for grant, that Christ was touched with a feeling of our i •… ities, may be taken two ways.

• 1. In reference to those infirmities wherewith he was in his own person afflicted. These were such as we are subject unto, as is shown before. He was herein made •… ke to us. See Chap, 2. v. 17. §. 169.
• 2. In reference to those infirmities wherewith we are afflicted. Christ being our Head he had a fellow-feeling of them. It is oft noted in the History of the Gospel, that he was moved with compassion. See Chap. 2. v. 17. §. 176.

As an evidence of Christ's fellow-feeling of our infirmities he wept, John. 11. 35. Luke 19. 41. He groaned and mourned, Mark 3. 5. He invited such as were •… vy laden to come unto him, Matth. 11. 28. He preached to the poor, Matth. 11. 5. He comforted the afflicted, Matth. 9. 2. and absolved the penitent sinner, L •… k. 7. 47, 48.

Because we are most affected with outward evidences, it is expressly noted that •… e •… ed the hungry, cleansed the lepers, healed the sick, eased the pained, gave sight, •… ring and speech to such as wanted them, restored limbs, raised the dead, and dispossessed devils.

To show that he had this fellow-feeling not on earth only, but that he retaineth it even still in heaven, he hath not only in general said concerning his people, He t •… t toucheth you toucheth the apple of mine eye, (Zech. 2. 8.) but also in particular, when his Church was persecuted, he said to the persecutor, Saul, Saul, why per •… est thou me? Act. 9. 5. In this respect the Apostle calleth the afflictions of the Church, The remnant of the afflictions of Christ, (Col. 1. 24.) namely such as Christ through his compassion and fellow-feeling suffereth in his mystical Body.

Obj. It cannot stand with Christ's heavenly glory to have a fellow-feeling of •… iseries.

Answ. This fellow-feeling ariseth not from any passion, or proper suffering in soul or body; but from the mystical union which is betwixt him and his members. He accepts kindnesses done to them as done to himself: and accounts wrongs done to them as done to himself, Mat. 25. 40, &c.

Christ is thus touched with the feeling of our infirmities, that we might be the better persuaded to seek to him for succor in all our needs. See Chap. 2. v. 17. §. 176 in the end.

This doth much commend Christ's tender heartedness to us. He doth every way respect both our weakness and our wretchedness.

It becomes us oft to meditate hereon for strengthening our faith. It is a great encouragement for us to go unto him: especially if we consider how he was touched in his own person, and by reason of his union with us. Let us hereupon lay open our sores and griefs before him. The more we are afflicted the more he will pity us.

§. 90. Of Christ being tempted as we are.

TO prove that Christ was touched with the feeling of our infirmities, the Apostle showeth how far he was tempted. This he bringeth in by a particle of opposition BUT, which here importeth a reason of the aforesaid fellow-feeling; which was because he was tempted.

To make this reason the more clear, the Apostle thus expresseth the extent of Christ's temptations, in all points, or according to all things: even all things wherein it was needful and useful for him to be tempted.

How Christ was tempted, and how many ways, See Chap. 2. v. 18. §. 182.

It is further added, like as we are, or word for word, after the similitude: s •… is this very phrase translated, Heb. 7. 15. Here the phrase is used after the Hebre •… manner, for the Adverb like; namely like to us. Not unfitly therefore for sense is it here translated, like as we: Christ was tempted, as we are tempted, in that 〈◊〉 assumed the nature of our infirmities, and thereby made himself subject to the infirmities of our nature. Thus was he made like us: and that in all things, as is shown Chap. 2. v. 17. §. 68, 69.

This the Apostle doth here thus distinctly set down, to assure us that Christ hath compassion on us: and will succor and support us in all our infirmities and •… stresses. See Chap. 2. v. 18. §. 186.

§. 91. Of Christ's being without sin.

TO prevent a cavil against the foresaid truth that Christ was in all things tempted as we are, the Apostle addeth this exception or limitation, yet 〈◊〉 sin. Though Christ might be tempted to sin, yet could no sin seize upon him.

The purity of Christ is set out negatively, thus, without sin, to demonstrate the point more clearly and fully. For such as are just and holy, (Mark 6. 20.) •… trous and blameless, (Luke 1. 6.) may have sin in them; for the regeneration of men is not perfect in this world, but to be without sin, is to be perfectly pure: for sin only polluteth and defileth a man. Christ then is here set forth to be light, in whom is no darkness; to be perfectly pure. There was no corruption within him, no speek or spot without him. This was prefigured by the quality of the sacrifices, which under the Law were to be offered up as a type of him.

In general, every sacrifice was to be without blemish, Lev. 1. 10.

In particular, the Paschal Lamb (which was an especial type of Christ) was to be without blemish, Exod. 12. 5. And the red Cow (which was a like special type) was to be without spot, and without blemish, Numb. 19 2. The perfection of Christ's purity is more fully set forth under the Legal sacrifice, by these inhi •… tions, that they might not be blind, nor lame, nor sick, Mal. 1. 8. That which was blind wanted a member. That which was lame was defective in what it had. Th •… which was sick was inwardly infected. By these negatives is implied that the sacrifice should be sound within, and full in all the parts, and perfect in those which it had. Th •… it set forth the inward sincerity of Christ, the outward integrity of all parts of obedience, and the perfection of everything that he did. In reference to the sacrifice under the Law, Christ is styled a Lamb without blemish, and without spot, 1 Pet. 2. 19.

As legal sacrifices, so Priests also did set out the integrity of Christ; for they 〈◊〉 to have no blemish, Lev. 21. 17, 18. and the High priest was to carry this title, 〈◊〉 to the Lord, Exod. 28. 36.

The Prophets also foretold as much, and that both negatively, thus, He had 〈◊〉 〈◊〉 violence, neither was any deceit in his mouth, Isa. 53. 9. and affirmatively, 〈◊〉 , The Spirit of the Lord shall rest upon him, the spirit of wisdom, &c. Isa. 11. 2, &c.

In these respects he is styled just, (Zech. 9. 9.) the branch of righteousness, 〈◊〉 . 33. 15.) The Lord our righteousness, (Jer. 33. 16.) The holy of holiest, 〈◊〉 . 9 24.

In the New Testament this is more plentifully and distinctly set forth in his con •… , birth, and whole course of life, and thereupon called that holy thing, Luk. 1. 〈◊〉 . and the Just one, Act. 22. 14.

Obj. Sin is natural, John. 3. 6. Psal. 51. 5. Job 14. 4.

A •… sw.

• 1. Sin is not essentially natural: it is only an accident.
• 2. It is an inseparable accident to such as come from man by man in the ordi •… y course of nature: yet not so but that God can sever this accident, and not •… roy the nature.
• 3. Though Christ came from man, yet he came not by man. He was conceived 〈◊〉 •… e holy Ghost, Matth 1. 20.

Obj. 2. Christ was in the loins of Adam and thereupon guilty of Adams 〈◊〉 .

Answ.

• 1. The Proposition may be denied, if Adam be considered as a public per •… , representing others, and receiving or losing for them. For Christ was himself another public person and root: as is evident by these phrases, The first 〈◊〉 , The last Adam: The first man, the second man, 1 Cor. 15. 45, 47. •… n this respect Adam is styled the figure of Christ, ( Rom. 5. 14.) As Adam was a Head and a Root, so was Christ. If Adam had not fallen, Christ had not been born.
• 2. The consequence may also be denied. If the Proposition be meant of that common matter from whence all men came: For though the matter of Christ's body were from Adam, yet it was not by natural generation, but by a supernatural operation of the holy Ghost.

As there was no original sin in Christ, so nor actual. Not inward, for he knew 〈◊〉 sin, •… Cor. 5. 21. Not outward; for not in speech, No guile was found in his 〈◊〉 , 1 Pet. 2. 22. Nor in deed: for he challenged his adversaries if they could •… peach him of any blame: And when the devil himself sifted him, he found nothing in him, for he loved the Lord with all his heart, &c. and his neighbor as himself; and therein fulfilled the whole Law, and so transgressed no part thereof.

As for Christ it was sufficient that he took man's nature. He needed not to take 〈◊〉 corruption.

This which the Apostle here cites as a prerogative of Christ, discovers the do •… age of Papists about the conception of the Virgin Mary without original sin. She was conceived by natural propagation, and so had sin conveyed into her. Had the had no original sin, she could have had no actual sin. If no actual sin, why was she reproved by Christ? Luk. 2. 49. John. 2. 4. If she had had no sin, she had needed no Savior, nor offering for sin; yet she acknowledged Christ her Savior, ( Luk. 1. 47.) and carried a pair of turtle Doves for her offer •… g. Luk. 2. 24.

Christ was pure without sin upon these grounds.

• 1. That his human nature might be fit to be united to the Divine nature.
• 2. That he might be a sufficient Savior of others. For such an High priest be •… us, who is holy, (set apart by God for that Function) harmless, (without •… uall sin having never done harm, nor wrong to God or man) undefiled, (free from original corruption) separate from sinners, (exempt from the common guilt of Adams sin under which all men lie, Heb. 7. 26.
• 3. That we might be made the righteousness of God in him, (2 Cor. 5. 21.) which he could not have been, if he had not been without sin.
• 4. That we might be saved, and yet the Law not frustrate, Rom. 8. •… . & 10. 4.
• 5. That Satan might have nothing to object against him.
• 6. That death, grave, and devil might lose their power by seizing on him 〈◊〉 was without sin.

• 1. The foresaid purity of Christ, to be without sin, puts a difference 〈◊〉 Christ and other Priests, who offered for themselves, and for the errors of the 〈◊〉 , Heb. 9. 7. But Christ being without sin offered not for himself.
• 2. It hence appeareth that no other man could have been a sufficient Priest: 〈◊〉 there is none righteous no not one. All have sinned, Rom. 3. 10, 23.
• 3. This affordeth much comfort to us, against our manifold sins. For 〈◊〉 we appear before God, he beholds us in our Surety. God's eye is especially 〈◊〉 upon him who is without sin.
• 4. This may be a good incitement unto us to cleanse ourselves from all 〈◊〉 as far as possibly we can, that we may be like unto him. Every man that 〈◊〉 hope in Christ purifieth himself, even as he is pure, 1 Joh. 3. 3. Christ was free 〈◊〉 original corruption. We must labor to subdue it in us, Eph. 4. 20, 21, 22. 〈◊〉 knew no sin within him: We ought to be so circumspect over our inward 〈◊〉 position, as in truth to say, I know nothing by myself, 1 Cor. 4. 4. There was 〈◊〉 guile found in Christ's mouth: we ought to put away lying and speak every 〈◊〉 truth with his neighbor, Eph. 4. 25. Christ did not evil: We ought to 〈◊〉 〈◊〉 which is evil, and to cleave to that which is good, Rom. 12. 9.

§ 92. Of the inference of the 16 ^th verse.

IN this verse is laid down a second use of Christ's Priesthood. The 〈◊〉 was to hold fast our profession, verse. 14. This is to approach to the 〈◊〉 〈◊〉 grace. Both of them are brought in with this usual particle of reference, Therefore.

This later is inferred both upon the dignity, and also upon the infirmities 〈◊〉 Christ. The former especially upon his dignity. This shows Christ's 〈◊〉 that his ableness to help. Where these two concur, Will and Power, no •… stion need be made of any needful succor. Well did the Leper which 〈◊〉 to Christ, thus join them together, Lord, if thou wilt thou caust make me 〈◊〉 Matth. 8. 2. Both these must be known, believed, and called to mind when 〈◊〉 to God.

From this inference it may be inferred that without such a Priest as 〈◊〉 〈◊〉 there is no access to God. If we must therefore go to God, because we 〈◊〉 such a Priest; it followeth, That without such a Priest we cannot go to God. 〈◊〉 Chap. 2. v. 17. §. 179.

The compound Verb translated come unto, ariseth from the same 〈◊〉 Verb that that other word did which is translated passed into, v. 14. § 85.

It in general implieth an act on our part, which testifieth our endeavor •… ter that which we desire. Hereof See v. 11. §. 63.

§. 93. Of boldness in going to God.

THe manner of going to God is thus expressed, boldly: word for word 〈◊〉 boldnosse, or confidence. Of this word, See Chap. 3. v. 6. §. 61.

It is here opposed to distrustfulness and fearfulness. According to the •… tion of the original word it implieth a free uttering of a man's whole mind, 〈◊〉 craving whatsoever may and ought to be asked of God.

This is indeed a great privilege: but yet no other then what we may 〈◊〉 Christ our great High priest lay claim unto: and in all our wants freely and •… rantably use.

The main point is implied under these phrases, Ask, seek, knock, Matth. 7. 7. Open thy mouth wide, Psal. 81. 10. Especially under these qualifications, draw near in 〈◊〉 of faith, Heb. 10. 22. Ask in faith, nothing wavering, Jam. 1. 6. These phrases import such cheerfulness and confidence as may remove fear and dread of 〈◊〉 and vengeance, and make us without staggering rest upon God's gracious accepting our persons and granting our desires. For Christ our Priest hath done to the full whatsoever is requisite to satisfy justice, pacify wrath, procure favor, and obtain acceptance: on which grounds we may well go▪ to God with an holy boldness and confidence. See more hereof, Chap. 3. v. 6. §. 61. in the end.

§. 94. Of the Throne of Grace.

THe place whither we are exhorted to come, is said to be A Throne of Grace. A Throne is a Chair of State, or Seat of Majesty. See Chap. 1. v. 8. §. 106. This is here Me •… onymically applied to God to set out his glorious Majesty.

It is styled a Throne of Grace, because God's gracious and free favor doth there accompany his glorious Majesty. Majesty and mercy do there meet together. This was under the Law typified by the Ark. At each end thereof was an Angel to set out God's glorious Majesty. The cover of it is styled a Mercy-seat, Exod. 25. 17, 18.

Of grace put for God's favor, See Chap. 2. v. 9. §. 78.

The place of our approaching to God being a Throne of grace, it becomes us in approaching to him, duly to consider his Majesty and mercy: his greatness and goodness: and for this end to meditate on his glorious attributes and great works, which set forth his glory and Majesty; and also to call to mind his promises which declare his grace and mercy. See The Guide to go to God, or Explanation of the Lord's Prayer, on the Preface §. 4, 6.

§. 95. Of good to ourselves gotten by going to the Throne of Grace.

TO encourage us to go to the Throne of grace, and that with boldness, the the Apostle addeth the end of approaching thereunto, which is in general our own good, that we may obtain, &c. So as advantage to ourselves may be expected from our access to God; we may be sure not to lose our labor. If we ask we shall receive; if seek, find; if knock, it shall be opened unto us, Matth. 7. 7. Open thy mouth wide, saith the Lord, and I will fill it, Psal 81. 10. Thou Lord hast not forsaken them that seek thee, Psal. 9. 10.

Obj. 1. They shall call upon me, but I will not hear, they shall seek me early, but they shall not find me, Prov. 1. 28.

Ans. That is spoken to despisers of God, who only in their extremities, to serve their own turn call on God.

Obj. 2. Though Moses and Samuel stood before God, he would not hear them, Jer. 15. 1.

Ans. Though he would not hear them for a rebellious people, yet he would hear them for themselves.

Obj. 3. God heard not Paul praying for himself, 2 Cor. 12. 8.

Ans. Though God did not at the present grant the particular thing desired, which was to remove the temptation, yet he granted grace sufficient for him, to withstand the temptation, which was equivalent.

Obj. 4. Christ prayed that the cup might pass from him, Matth. 26. 39. but it did not pass.

Ans.

• 1. He did not simply pray to have it clean pass away, but with submission to his Fathers will.
• 2. He was beard in that he feared, Heb. 5. 7. He was supported and enabled to pass thorough all that was laid upon him.

To conclude, Saints well know what God hath absolutely promised, answerably they frame their petitions, as Dan. 9. 2, 3, &c.

Other things they pray for with submission to the will of God, 2. Sam. 15. 26. Mark 1. 40. Matth. 26. 39.

God's granting the warrantable desires of his servants, is a strong motive to go boldly to the Throne of grace. Many beggars are importunate suitors to men, yet oft in vain: so petitioners to Kings, Parliaments, Judges, and other great ones. Believers may be sure to obtain their desire of God; Therefore they may and must go to the throne of grace in faith, Mar. 11. 24. I am. 1. 6. We lose much for want of faith.

§. 96. Of mercy and grace, receiving and finding.

THe benefits to be expected from our approach to the Throne of grace, are 〈◊〉 down under these two words, Mercy, Grace. They are here Metonymically put for all the effects of Mercy and Grace, even for whatsoever God in mercy and grace seeth meet to bestow on them that come to him: For mercy and grace are the cause of all.

Mercy hath particular reference to man's misery and wretchedness, so it implieth pity and compassion. See Chap. 2. v. 17. §. 176.

Grace hath reference to man's unworthiness, so as it implieth the free will of God: that what God doth he doth for his own sake, of his own gracious good pleasure, without any desert on man's part. For God's grace and man's works are drametrically opposed one to another, Rom. 11. 5. Of God's grace, See Chap. 2. ver. 9. §. 78.

As mercy and grace in general intend the same thing, (namely the fountain of all good, and the free manner of conferring the same.) So these two words, Obtain, Find, imply the same thing, which is to be made partakers of such and such blessings.

The former Greek word signifieth to take or receive, Heb. 5. 4. & 7. 5. It hath reference to offering or giving a thing, Matth. 20. 8, 9. & 25. 15, 16. See Chap. 7. v. 5. §. 37.

The other word find hath reference to seeking, as Matth. 7. 7, 8. To be found without seeking is counted extraordinary, Isa. 65. 1. or accidental and casual, as Act. 5. 10.

The former presupposeth an offer or gift on God's part, whereupon we may be bold to take and receive.

The other implieth an act on our part, whereupon we may be sure to find, Luk. 11. 9, 10.

The Greek word is also translated to obtain, Chap. 9. v. 12.

§. 97. Of mercy and grace the ground of all good.

THe foresaid description of the benefit obtained by going to the Throne of grace, (in these words, to obtain mercy and find grace ) shows, that mercy and grace are the ground of all that good which we can expect from God. Therefore the Apostles use to join them together in their salutations, wherein they desire all good for those to whom they write: thus, Grace and mercy from God, &c 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 John. v. 3. All Saints in all ages have acknowledged and pleaded this in their adresses to God, Num. 14. 18, 19. Psal. 51. 1. Dan. 9. 18.

There is nothing out of God which can move him to anything: It must therefore be his grace and mercy that moves him to do good to man: the rather because man is in himself most miserable through sin, and in that respect a fit object of mercy: and withal most unworthy of the least good: so as free grace must needs come in to do him good. There is nothing in man to deserve, or any way procure good from God.

Great is the pride of our adversaries the Papists, who too too audaciously plead their own merits before God. Adam in his innocence could merit nothing of God, all that he could do was but duty. Should the glorious Angels conceive any merit in what they did, they would stain their glorious works, and make themselves devils thereby. See The whole Armor of God, Treat. 2. Part 4. of righteousness, §. 7. on Eph. 6. 14.

Great also is the folly of those that trust to the supererrogatory works of others, as if any man were able to do more then he is bound to do, or more then the Law requires. This is an higher degree of presumption then the 〈◊〉 .

No marvel that neither the one nor the other receive any fruit of mercy and 〈◊〉 . For by the conceit of merit and supererogation, mercy and grace are 〈◊〉 null to them.

Considering mercy and grace are the ground of all our hope, let us take 〈◊〉 notice thereof; and as we cast one eye on our wretchedness and unwor •… , so let us cast another eye on God's mercy and grace; that by our 〈◊〉 , we be not discouraged from approaching to the Throne of 〈◊〉 .

This brought the Publican thither, who said, God be merciful to me a sinner, 〈◊〉 18. 13.

Of God's grace see more Chap. 2. v. 9. §. 78.

§. 98. Of God's readiness to afford succor.

A Particular blessing arising from God's mercy and grace is thus expressed, to help in time of need. The word translated help is a Noun: for perspicuity 〈◊〉 it may be thus translated, for help.

Of the emphasis of the Greek word translated help, See Chap. 2. verse. 18. §. 184.

This word implieth a readiness in God to afford succor. God, according to the notation of the Greek word is ready to run at the cry of his children to succor them.

He is said to ride upon the heavens for their help, Deut. 33. 26. God himself renders this reason of succouring his people in Egypt, I have heard their cry, Ex •… d. 3. 7. In this respect God is resembled to parents, ( Psal. 103. 13. Isa. 66. 13.) who use to run when they hear their child cry. Yea God in pity and compassion is preferred before earthly parents, Psal. 27. 10. Isa. 49. 15.

This is a point of admirable comfort to us that are subject to many miseries, and oft forced to cry bitterly. God hath an ear to hear our cries, and an heart to pity us. When Hagar's child cried, and Hagar could not help it, God heard the voice of the lad, and afforded help, Gen. 21. 16, &c. This is sufficient to keep us from •… ainting in our distresses.

This also may be a motive to stir us up to cry and call to God in all our distresses. Children in their need will cry to their parents, yet it may be their parents hear them not; or if they hear them, are not able to help them; as Hagar could not help her child, Gen. 21. 16. But God always hears, even our inward cries, Exod. 14. 15.

§. 99. Of God's doing good in season.

THis phrase, in time of need, is the interpretation of one Greek word, which signifieth seasonable. It is translated convenient, Mark 6. 21. The Substantive is translated opportunity, Matth. 26. 16. The Adverb conveniently, Mar. 14. 11. and in season, 2 Tim. 4. 2.

The word is compounded of a Noun that signifieth season: and an Adverb that in composition signifieth good: So as this compound signifieth a good season.

The Grecians have two words that in general signify time. But one useth to be indefinitely put for any kind of time, as Mat. 25. 19. The other determinately for a season or fit time. It is translated season, Mar. 12. 2. due season, Matth. 24 45. opportunity, Cal. 6. 10. Heb. 11. 15. This interpretation, in due time, doth give the full sense of the word.

As the Grecians have two words to distinguish time and season, which are both set down together, Acts 1. 7. So the Hebrews also have two distinct words, one for time indefinitely, Psal. 34. 1. the other for a set time or season, Gen. 1. 14. Heb. 2. 2.

The word here used by the Apostle, (signifying in the simple use thereof a season, or fit time: and in the composition a good season ) gives us to understand, that God affords help in the best time, even the fittest season that can be. All things that God doth, he ordereth in due time and season, especially the succor that he affordeth unto his children. He giveth rain in his due season, Deut. 11. 14. He giveth to all their meat in due season, Psal. 145. 15. His Saints reap 〈◊〉 crop which he giveth in due season, Gal. 6. 9. To everything there is a season, Eccl. 3. 1.

• 1. God herein doth much manifest his wisdom. For as in wisdom 〈◊〉 made all things, (Psalm. 104. 24.) so most wisely doth he dispose 〈◊〉 same.
• 2. Hereby good things are clearly manifested to be of God: For in the 〈◊〉 the Lord shall be seen, (Gen. 22. 14.) that is, in the time of greatest need, and fittest season. To this purpose saith the Lord, In an acceptable time 〈◊〉 I heard thee, and in a day of salvation have I helped thee, Isa. 49. 8.
• 3. Then will help do most good, when it is afforded in season.

This is a great inducement to wait for a season. God who is the Lord 〈◊〉 times and seasons, ( Acts 1. 7.) better knoweth which is the fittest season 〈◊〉 succor then we can. Indeed God oft seemeth long to put off help: but 〈◊〉 is to afford help in the fittest season. Ignorance hereof makes many impatient.

Had the Israelites known the season of their deliverance through the red sea, they would not have murmured as they did, Exod. 14. 11, &c. Nor would the King of Israel have blasphemed as he did, (2 King. 6. 33.) if he had understood the season of his deliverance. Men not knowing this, imagine that God hears them not, or regards them not: and hereby they deprive themselves of that good which otherwise they might have. So did Saul, 1 Sam. 13. 8, 9 God himself is so punctual in observing his season, as he will not suffer 〈◊〉 to be prevented or over-slipped. He therefore that believeth will not make 〈◊〉 ▪ Isa. 28. 16.

§. 100. Of the Resolution of Heb. 4. v. 14, 15, 16.

THe sum of these three verses is a transition from Christ's Prophetical to 〈◊〉 Priestly Function.

Hereabout we may observe,

• 1. The inference of Christ's Priesthood on his Prophetical Office.
• 2. The substance of his Priesthood.

Of the substance there are two parts,

• 1. A description of the person.
• 2. A declaration of the duties arising thereupon.

In the description are set down,

• 1. The Function.
• 2. The person that executeth it.

In setting down the Function three points are expressed.

• 1. The kind of Function, Priest.
• 2. The excellency of it, High.
• 3. The right which we have to it, in this phrase, Seeing we have.

The person is illustrated,

• 1. By his Dignity, v. 14.
• 2. By his infirmities, v. 15.

His Dignity is manifested,

• 1. By the place where he is, He is passed into the heavens.
• 2. By his title, Jesus.
• 3. By his relation to God, The Son of God.

Upon this Dignity of Christ, the first duty is inferred.

The duty is set out,

• 1. By an Act, Let us hold fast.
• 2. By the Subject matter thereof, Our profession.

Christ's infirmities are hinted two ways:

• 1. Negatively.
• 2. Affirmatively.

The negative is doubled to make the stronger affirmative.

The first branch of the negative again expresseth,

• 1. The kind of Function, Priest.
• 2. The excellency thereof, High.

The second branch sets down,

• 1. Christ's compassion, Touched with a feeling of.
• 2. The Object thereof, Our infirmities.

The affirmative declareth,

• 1. The evidence of Christ's infirmities.
• 2. The limitation thereof.

The evidence is

• 1. Propounded in this word, Tempted.
• 2. Amplified.
  • 1. By the extent, In all points.
  • 2. By the manner, Like as 〈◊〉 are.

The limitation is in this phrase, Yet without sin.

The other duty arising from Christ's Priesthood is set out,

• 1. By the kind thereof.
• 2. By the end thereof.

The kind of duty is set out,

• 1. By an act, Let us come.
• 2. By the place, Throne of grace.
• 3. By the manner, Boldly.

The end is,

• 1. Generally propounded.
• 2. Particularly exemplified.

In the general is implied,

• 1. The ground of all goodness in two words, Mercy, Grace.
• 2. The participation thereof in two other words, Obtain, Find.

The exemplification points at the benefit of mercy and grace.

This is set out,

• 1. By the kind of benefit, Help.
• 2. By the seasonableness of it, In time of need.

§. 101. Of Observations raised out of Heb. 4. 14, 15, 16.

I. MEans of grace are to be improved. This ariseth from the inference, Then. 〈◊〉 §. 〈◊〉 .

These three Doctrines are expressed in the Text. See §. 83.

II. Christ is a Priest.

III. Christ is an High priest.

IV. Christ is a great High priest.

V. We have a right to the great High priest. This phrase, Seeing that we have, 〈◊〉 our right. See §. 83.

VI. Heaven is the place where Christ exerciseth his Priesthood. The mention of 〈◊〉 about this point declares as much. See §. 84.

VII. Nothing could hinder Christ from entering into heaven. The emphasis of the word translated, passed into, proves this point. See § 85.

VIII. Saints on earth have communion with Christ in heaven. This is gathered from the conjunction of this act of ours, woe have, with Christ's being in heaven. See §. 85.

IX. Our Priest is a Savior. The title Jesus, signifieth a Savior. See §. 86.

X. Our Priest is true God. He is in a proper sense the Son of God. See § 86.

XI. Professors of the true faith must persevere therein. This is to hold fast our •… fession. See §. 86.

XII. Christ's Priesthood is the ground of our perseverance. The inference of the duty upon Christ's Priesthood proves this point. See §. 86.

XIII. Christ was subject to infirmities. This is here taken for grant. See §. 89.

XIV. Christ had a fellow-feeling of our infirmities. This is here set down with much emphasis by doubling the negative. See §. 88.

XV. Christ fellow-feeling of our infirmities should make us the rather hold fast 〈◊〉 profession. This is here brought in as a reason thereof. See §. 87.

XVI. Christ was tempted. This is here plainly expressed. See §. 90.

XVII. Christ was subject to all sorts of temptations. This phrase, in all points, cleareth this point. See §. 90.

XVIII. Christ was subject to such temptations as we are. This phrase, like as 〈◊〉 , declares as much. See §. 90.

XIX. Christ was perfectly pure. He was without sin. See §. 91.

XX. Without such a Priest as Christ, there is no access to God. The inference of this duty of going to God on the description of Christ's Priesthood implies this Doctrine. See § 92.

XXI. In Christ we may and must go unto God. This is the main duty here required. See §. 92.

XXII. Believers may with confidence go to God. This word, boldly, intends as much. See §. 93.

XXIII. God to whom we go is a King of Majesty. He sits on a Throne. See §. 94.

XXIV. God's Majesty is mixed with mercy. His Throne is a Throne of grace. See §. 94.

XXV. The benefit of going to God redounds to us. This phrase, that we may 〈◊〉 , imports our benefit. See §. 95.

XXVI. Mercy moves God to succor us in our misery. The object of mercy is •… sery. See §. 96.

XXVII. The good which God affordeth is of his ow •… good pleasure. This word, Grace, sets out God's good pleasure. See §. 96.

XXVIII. God's mercy and grace are the ground of all our help. They are here 〈◊〉 down so to be. See §▪ 97.

XXIX. God is ready to help. This is gathered from the notation of the Greek woe •… d translated help. See §. 98.

XXX. God's help is most seasonable. The Greek word translated, In time of 〈◊〉 , signifieth seasonable. See §. 99.

§. 1. Of the Analysis of Heb. 5.

T Hat which the Apostle had in general delivered about Christ's Priesthood in the three last verses in the former Chapter, he here beginneth to exemplify. This he doth very copiously from the beginning of this Chapter to the 22 ^th verse of the 10 ^th Chapter.

The main scope of this and the next Chapter is to prepare the Hebr •… ws to a diligent heeding of that which he intended to deliver 〈◊〉 Christ's Priesthood. For this end,

• 1. Hel •… yeth down the Sum of that function from the first to the eleventh 〈◊〉 .

• 2. 〈◊〉 their non-proficiency in Christ's school from v. 11. to the end.

  〈◊〉 laying down the fore-said Sum,

  • 1. He propounds.
  • 2. He proves the point.

He propounds it in a description of a Priest, v. 1, 2.

He proves it two ways:

• 1. By an exemplification of the several branches of the description in legal 〈◊〉 .
• 2. By an application of the said branches to Christ himself.

Six points in the description are exemplified:

• 1. That a High▪Priest is taken from among men.
• 2. That he is •… rdained.
• 3. That he is for men.
• 4. That he is for men in things appertaining to men.
• 5. That is to •… ffer gifts, &c.
• 6. That he must be one that can have compassion, &c.

In the exemplification these six points are proved, though not in that order:

• 1. He shows that the legal Priests might be compassionate in that they themselves 〈◊〉 〈◊〉 with infirmities, v. 2.
• 2. That they offered Sacrifices, v. 3.
• 3. That he offered them for the people, v. 3.
• 4. That they were ordained, v. 4.
• 5. That they were in things pertaining to God. This is implied by their offering 〈◊〉 si •… s, v. 4. For none can forgive sins but God only.
• 6. The mention of Aaron, v. 4. showeth that a legal Priest was taken from 〈◊〉 men, so was Aaron.

In the application of these points to Christ is shown,

• 1. That Christ was called, v. 5, 6.
• 2. That he was a true man, taken from among men. The mentioning of the 〈◊〉 of his flesh, v. 7. intimates as much.
• 3. That he was for man, even such as obey him, v. 9.
• 4. That he had compassion. This is implied under his crying and tears, 〈◊〉 . 7.
• 5. That he offered is evident by his prayers and supplications, which were as Incense offered. The mention of his death, v. 7. implieth the Sacrifice of himself; •… gether with the things which he suffered, v. 8.
• 6. That he was in things pertaining to God, is clear: For he offered up 〈◊〉 to him that was able to save him from death, and this was God his Father.

In this application, as the Apostle makes a resemblance betwixt Christ and 〈◊〉 Priests, so in every of the branches, he showeth, that Christ was much more •… cellent then they.

• 1. Christ was called after a more excellent order of Priesthood, namely the •… der of Melchizedek, v. 6, 10. and that by an oath, Ch. 7. 21.
• 2. Christ was not only a true man, but also true God, even the Son of God, 〈◊〉 was God-man: both Natures united in one Person.
• 3. He was for men, to obtain salvation for them, which no other 〈◊〉 could do.
• 4. Christ manifested more compassion then ever any Priest, in that he 〈◊〉 suffered for us, v. 8. and made strong cries with tears, v. 7.
• 5. The Sacrifice which Christ offered being his own body was more 〈◊〉 then any Sacrifice under the Law, v. 9.
• 6. He was in things pertaining to God after a more excellent manner, in 〈◊〉 became thereby the author of eternal salvation, v. 9.

The Apostles taxation of the Hebrews non-proficiency is,

• 1. Generally hinted, Seeing ye are dull of hearing, v. 11.
• 2. Particularly amplified, by two resemblances.

One taken from Catechists, who were to be instructed in the first 〈◊〉 verse. 12.

The other, from babes which must be fed with milk, v. 12.

These resemblances are,

• 1. Propounded, v. 12.
• 2. Amplified.

The Amplification is by manifesting a difference betwixt babes and 〈◊〉 men.

Babes are unskillful in the word of righteousness, v. 13.

Strong men have their senses exercised to discern both good and evil, v. 14.

§. 2. Of a Priest being taken from among men.

THe description of an High-priest is here set down, to demonstrate the 〈◊〉 of that which in the later end of the former Chapter was delivered •… ing Christ's being an High-priest. It is therefore inferred by this causal 〈◊〉 FOR. As if the Apostle had said, I may well avouch that Christ is our 〈◊〉 ▪priest, FOR all the essential pains of an High-priest belong to him: So as 〈◊〉 to the full underwent whatsoever was meet to be undergone by an High-priest 〈◊〉 he came to save to the uttermost, Heb. 7. 25. and to leave nothing that he 〈◊〉 to be finished by another.

Of a Priest, and of an High-priest, See Ch. 2. v. 17. §. 172.

The first branch in the description of an High-priest, is, that he is taken 〈◊〉 among men; that is, he being a man himself, of the same nature that 〈◊〉 are, is taken out of the society of men, not out of the society of Angels, 〈◊〉 other spirits

Or, according to the proper signification of the Greek Preposition, it 〈◊〉 thus translated, Out of man, that is, out of the stock where others are; 〈◊〉 the same nature with others. In this sense all are said to be of one, and to be •… kers of flesh and blood, Ch. 2. v. 11. §. 164. & v. 14. §. 139.

The former English phrase, From among men, may intend as much. 〈◊〉 is said of the Paschal Lamb or Kid, Ye shall take it out from the sheep, or fr •… m 〈◊〉 Exod. 12. 5.

To show that this holds true of all sorts of Priests, extraordinary as Melchize •… ; ordinary as Aaron and his posterity: typical as the legal Priests, and the 〈◊〉 true Priest Jesus Christ, the Apostle premiseth this general particle every. Hence it appeareth, that no person can be a fit Priest for men, but a son of man: 〈◊〉 of the same nature and mould: of the same fellowship and society. When God first ordained Priests, he thus said, Take Aaron and his sons from among the children of Israel, Exod. 28. 1.

• 1. Priests are in special manner for men: They stand betwixt God and men, and therefore it is requisite that they be men. For this end Christ himself was made man Ch. 2. v. 17.
• 2. It becomes Priests to have compassion on their brethren: Therefore they •… ost be of the stock of mankind. For this end also was Christ of man, that he might be a merciful High Priest, Chap. 2. 17.

• 1. This may well be pressed against those heretics that deny the human nature of Christ: or deny that he took that nature from the Virgin Mary: but say he brought it from heaven. If so, then were he no true Priest. Of these heretics, See Chap. 2. v. 14. §. 140. The like may be pressed against those who make Angels Mediators, and in that respect Priests: For it belongs to the Office of a Priest to be a Mediator betwixt God and man. This qualification of a Priest to be from 〈◊〉 men cuts off all such spirits from that office; neither is there any clause of Scripture that makes for them in this case.
• 2. This instructs us in the great respect of God to man: and that two 〈◊〉 :
  • 1. In that he so beheld man's weakness, as to afford unto him such a Priest as he might endure. If Christ, only as God, had been our Mediator, the brightness of his glory would have confounded us. The appearance of Angels oft affrighted sons of men, though they appeared in man's shape: Instance the case of Gideon and Manoah, Judge. 6. 22. & 13. 22. The like is noted of Za •… , Luk. 1. 12.
  • 2. In that God did overlook our unworthiness. For though we had sinned, and thereby our nature was odious in his sight, and a fit object for his wrath, yet he made this very nature a means of Mediation and Reconcilation: 1. Typically, in the legal Priests: then truly in his own Son, a Son of man Jesus Christ.
  • 3. This is a matter of great Comfort and Encouragement to us children of men. For we may well infer, that he who hath ordained a Priest from among men, will assuredly accept of us in that Priest, and will not reject our persons or prayers: As Ma •… oahs wife said to her husband, If the Lord were pleased to kill us he would 〈◊〉 have accepted a burnt-offering (Judge. 13. 23.) So we may say, If the Lord would condemn us all, he would not take a Priest from among us to be for us in things pertaining to God.

§ 3. Of Priests being ordained.

THe second branch of the description of a Priest, is, that he is ordained.

Of the divers acceptions of the Greek word translated, ordained, See Ch. 2. v. 7. §. 61. Here it may be taken actively (the Verb being taken in the middle voice.) Thus he may be said to order things which pertain to God. Our English takes it passively. Both acceptions may in general intend the same thing.

In the passive signification, it implieth, That Priests must be ordained or appointed: they must be set apart to their function: they must have a call and warrant. Thus is this word used by Christ, where he said, Who made, or appointed me a Judge? Luk. 12. 14. He would not take upon him that Office, whereunto he was not deputed. This word is also thus used of Pharaoh, He made, or appointed Joseph Governor over Egypt, Act. 7. 10. It is applied to ordaining Elders, Tit. 1. 5. yea and to making Priests, Heb. 7. 28. So as they only are true Priests who are lawfully called thereto. Of Priests, this is expressly proved, v. 4. Of the calling or ordaining of other Ministers, See Ch. 3. v. 2. §. 34, 35.

§. 4. Of the High-priests being for men.

THe third branch of the description of an High-priest, is, that he is for men; 〈◊〉 their use, for their good.

The phrase translated [ for ] is used in a double sense:

• 1. It being joined with an Accusative case, signifieth above, as the Disciple 〈◊〉 not above his Master, nor the servant above his Lord, Mat. 10. 24.
• 2. Joyned with a Genitive case it importeth the end or good of a thing, 〈◊〉 where Christ saith of his body given, and of his blood shed, for you, Luk. 22. 19, 20. So here, God appointed an High-priest for the good of men. This may be exemplified in all the parts of his function. The gifts, Sacrifices, incense, and 〈◊〉 manner of oblations which he offered, were for the good of the people: So 〈◊〉 his entering into the holy place, and carrying their names before the Mercy-sea •… , together with other sacred duties.

The grounds hereof were, man's need, and God's tender respect to man.

• 1. This showeth, that they who sought the Priesthood for their own advancement and advantage, clean perverted the end thereof: as they did against 〈◊〉 the Prophets much cried out: and they who in Christ's, and in his Apostles 〈◊〉 thrust themselves into that function, though they were not of the poster •… ty of A •… ron. Likewise they who abused the Priesthood for their own emolument, as the 〈◊〉 of Eli, 1 Sam. 2. 13. and Eliashib, Neh. 13. 4, &c.

  This may be applied to false prophets, false Ministers of the Gospel: and to 〈◊〉 Prophets and Ministers as do all for filthy lucre sake.

• 2. This warranteth us to apply what Christ did as an High-priest to ourselves: for he was an High-priest for men, even for their salvation.
• 3. This showeth, that who have charge over others must seek their •… tuall good. See Chap. 7. verse. 27. §. 114.

§. 5. Of an High-priests performing things pertaining to God.

THe fourth branch of an High-priests description, is, that he be in 〈◊〉 pertaining to God. Word for word, Things that are to God. Thus by 〈◊〉 of his Office he was a Mediator betwixt God and man. This he was in a 〈◊〉 respect,

• 1. In those things wherein people had to do with God.
• 2. In those things wherein God had to do with the people.

In the former he represented the people.

In the later he stood in God's room.

As representing the people, he bare their names upon his breast, and •… proached to the Mercy-seat: he offered all manner of Sacrifices, and made •… cession,

In God's room he heard and judged causes: He declared who were clean and 〈◊〉 clean, and blessed the people.

All these, and other like points of Mediation betwixt God and man, the 〈◊〉 Priests did as types of Jesus Christ the true Priest.

• 1. This gives intimation of the wretched and woeful estate of man by 〈◊〉 , who by himself can have no communion with God, nor do things pertaining 〈◊〉 God.
• 2. This gives us evidence of the absolute necessity of a Priest, and of the 〈◊〉 mercy of God to man in affording his Son to be that Priest.

§. 6. Of Priests offering to God.

THe fifth branch of an High-priests description, is, That he may offer, 〈◊〉 This is added as the end of all the former branches. Something therefore 〈◊〉 be offered to God by those that have access to him. This is somewhat more 〈◊〉 set down in this phrase, Every High-priest is ordained to offer gifts and 〈◊〉 Heb. 8. 3.

This property of a Priests offering concerns that which is declared (§. 3.) of the 〈◊〉 of him that is for others in things pertaining to God. Uzziah, though a 〈◊〉 , was struck with leprosy, for presuming to offer Incense without a calling, 〈◊〉 . 26. 16. A great part of Uzzah's sin consisted in this, that he meddled 〈◊〉 that which was without his calling, 2 Chro. 13. 9, 10.

A special part of the Priests function was to offer.

The Greek word translated offer, is a compound, and properly signifieth to 〈◊〉 〈◊〉 ; and it is so translated, Mar. 10. 13. Luk. 12. 11.

There is another Compound, and signifieth to offer up, Heb. 7. 27. & 9. 28. & 13. 15. Jam. 2. 21. 1 Pet. 2. 5.

Gifts and Sacrifices under the Law were brought to God, and dedicated to him, 〈◊〉 which respect this compound word is here fitly used. And the Gifts which were 〈◊〉 and offered to God are called offerings, Ch. 10. v. 5. §. 16.

It is frequently translated offer. For offering presupposeth a bringing to 〈◊〉 .

As for the Gifts and Sacrifices here intended, they were brought to God.

It is said of the Princes of Israel, that they brought their offering before the Lord, (Numb. 7. 3.) and of the Captains that overcame the Midianites, That they brought 〈◊〉 for the Lord, Numb. 31. 50. These and other like gifts the Priest offered 〈◊〉 the Lord.

Quest. Doth God stand in need of anything that man can give?

Answ. That which Elihu said of man's righteousness ( Job 35. 7.) and Eliphaz of the fruit or profit thereof ( Job 22. 3.) may much more be applied to the Gifts and Sacrifices which were offered to God. What givest thou to him? or what recei •… 〈◊〉 of thine hand? Is it any pleasure to the Almighty? or is it gain to him that 〈◊〉 dost this and that?

Of the Lord it is said, Sacrifice and offering thou didst not desire, Psal. 40. 6. Yea the Lord himself saith, I will take no bullock out of thy house, &c. Psal. 50. 9. But for 〈◊〉 sake did the Lord accept gifts and Sacrifices offered to him: and that on these grounds.

• 1. To show, that he acknowledged them for his people, and in testimony thereof accepted presents from them.
• 2. To gain proof of their obedience, faith and thankfulness.
• 3. To prefigure the acceptable gifts and Sacrifices, which our great High-priest offereth to him.

Of giving to God, See, The Saints Sacrifice on Psal. 116. v. 17. §. 113.

• 1. This Prerogative of Priests to bring to God, showeth one main difference betwixt Priests and Prophets. Priests bring from man to God: Prophets bring from God to man. They bring Instructions, Directions, Admonitions, Consolations, Promises, Threatenings, and other like things. Herein also lieth a difference betwixt Christ's priestly and prophetical function. As Priest he offered up prayers and supplications, yea, and his own body unto God. As Prophet he spake to the world those 〈◊〉 which he had heard of his Father, Joh. 8. 26.
• 2. The Priests offering what was brought to God ( Levite. 2. 2. & 5. 8.) was a type of Christ's offering whatsoever is acceptable to God. Wherefore whatsoever 〈◊〉 in word, or de •… d, do all in the name of the Lord Jesus, Col. 3. 17. Especially our sp •… ritual Sacrifices of prayers and praises must by him be offered to God. Hereof see The whole Armor of God on Eph. 6. 18. Treat. 3. Part. 1. §. 8, 62.

§. 7. Of Gifts and Sacrifices.

THE things which Priests offered are distinguished into two kinds, Gifts, Sacrifices.

• Gifts, according to the notation of the word, signifieth such things as are given.
• Gifts, being distinguished from Sacrifices, are by some applied to peace-offerings, which were brought to God in way of thankfulness for peace and reconciliation with God: Such were the offerings mentioned, Lev. 3.

Others apply them to such Oblations as were of things without life. For 〈◊〉 Greek word translated Sacrifice is derived from a Verb that signifieth to kill or 〈◊〉 John 10. 10. Luk. 15. 23. Now because beasts and fowls offered to God were 〈◊〉 , the Verb is used to set out the slaying of a Sacrifice, and tra •… slated to 〈◊〉 ▪ 1 Cor. 5. 7. & 10. 20. and to do sacrifice, Act. 14. 23, 28. and the word of my 〈◊〉 is frequently applied to such Sacrifices. Only once mention is made of a 〈◊〉 Sacrifice, (Rom. 12. 1.) but metonymically and purposely to distinguish the 〈◊〉 from a legal Sacrifice that was slain. The Verb to offer up applied to such •… ces implieth a slaying of them. So much is intended, Chap. 11. v. 17.

The two words being thus distinguished, Gifts are put for Oblations without 〈◊〉 and sense: and Sacrifices for such creatures as were slain.

Under Gifts may be comprised all those meat-offerings which are prescribe •… , Levite. chap. 2. and oil, frankincense, and salt mingled therewith: and 〈◊〉 fruits, 〈◊〉 , and other free-will offerings. All things whatsoever 〈◊〉 offered to God by the Priest are comprised under these two words, 〈◊〉 Sacrifices. Of the distinct kinds of Sacrifices, See The Saints Sacrifice on 〈◊〉 ▪ 116 17. §. 111.

The Priests offering of Gifts carrieth a perpetual equity, namely, that 〈◊〉 be offered by such as are counted Priests, as all Saints are, Revel. 1. 6. & 5. 〈◊〉 & 20 6.

That they should be Priests was of old fore-told, Isa. 66. 21. They are styled 〈◊〉 holy Priesthood, a royal Priesthood, and that for this very end, to offer up 〈◊〉 Sacrifices, and to show forth the praises of God, 1 Pet. 2. 5, 9.

The offering of Sacrifice gave a visible evidence of the desert of sin, 〈◊〉 was death, Rom. 6. 23. For the Sacrifice was slain instead of him that brought 〈◊〉 : therefore he was to lay his hand on it ( Levite. 1. 4.) whereby he testified his 〈◊〉 guiltiness, and that he deserved to be dealt withal, as the Sacrifice was▪ 〈◊〉 also testified his faith in God's accepting that Sacrifice, as an atonement for him.

This was a type of Christ, who offered up himself for us, and made •… tion betwixt God and us.

§. 8. Of sin the end of Sacrifices.

THe fore-said end both of the type and truth, in offering Sacrifice, is 〈◊〉 by this phrase, for sins.

The preposition here used, and translated for, is the very same that was 〈◊〉 §. 4. In general it here intends the end of a thing: but not, as there, the good 〈◊〉 it: unless metonymically the effect be put for the efficient, sins for sinners: 〈◊〉 where God saith, I will be merciful to their sins (Heb. 8. 12.) that is, to 〈◊〉 that have sinned in pardoning their sins. Thus saith the Publican, God be 〈◊〉 to me a sinner, Luk. 18. 13.

The Sacrifice may be said to be for sinners even for their good, in that it 〈◊〉 〈◊〉 means of removing the guilt and punishment thereof.

But this particle for, being indefinitely taken for an end, sins may here 〈◊〉 be understood: and Sacrifices offered to obtain pardon of sins. Hereupon it is 〈◊〉 concerning such an one as had a Sacrifice offered up for his sin, it shall be 〈◊〉 him, Lev. 4. 35.

If any will extend this end, for sins, to offering up of gifts also, the end 〈◊〉 further be taken in reference to sin pardoned: for which mercy, gifts in •… money of thankfulness, were brought to God: as they who to testify their •… nesse for God's bringing them out of their bondage into the promised Land, brought gifts to be offered to the Lord, Deut. 26. 10.

But I take the former sense of Sacrifice offered for pardon of sin, to be most proper to this place.

Hereby is intended that sin is pardonable. All Sacrifices for sin, all legal •… ings for uncleanness, all prayers for pardon, all promises of pardon, all 〈◊〉 of sinners do prove as much.

• 1. This gives evidence of God's free grace and rich mercy to man, Exod. 34. •… . Is •… ▪ 43. 25.
• 2. This affords matter of admiration, in that none is like unto God herein, Micab 7. 18.
• 3. This is a ground of singular comfort, as Christ said to a poor distressed man, Son, be of good cheer, thy sins be forgiven thee, Matth. 9. 2. Assurance of the pardon of sin, is the most sovereign ground of comfort that can be.
• 4. This affords manifold Directions, as,
  • 1. To be well-instructed in the grounds of pardon.
  • 2. To consider the need we have thereof.
  • 3. To apply it aright unto ourselves.
  • 4. To rest thereupon.
  • 5. To be watchful against sin for the future, John. 5. 14. & 8. 11.

See more hereof in my Treat of the sin against the holy Ghost, §. 5, 6.

§. 9. Of compassion in such as have to do with others in the things of God.

THe sixth branch of the Description of an High-priest is, That he can have compassion.

Of the notation of the Greek word translated have compassion, and of the Greek word translated can, how it signifieth a fitness and readiness to do a thing, See Ch. 4. v. 15. §. 88.

From adding this property of an High-priest, to have compassion, to the former, about his dealing for men with God, may be inferred, that they who are to deal for men, especially about God, must be full of compassion. This the Apostle implieth under sundry properties belonging to a servant of the Lord (who must be for 〈◊〉 to God,) 2 Tim. 2. 24.

• 1. He must not strive. It is want of compassion that makes men strive, or be contentious.
• 2. He must be gentle unto all men. Gentlenesse and meekness arise from compassion.
• 3. He must be apt to teach. None more fit and meet to teach others then men of compassion.
• 4. He must be patient. One ready to bear with the evils, and weaknesses of others.

Such an one was Moses, who is said to be a man very meek above all the men which were upon the face of the earth, Num. 12. 2. This language of the Apostle Paul, My little children of whom I travel in birth again, Gal. 4. 9. showeth him to be a man full of compassion.

All men are subject to many weaknesses and imperfections: yea in many there 〈◊〉 much perverseness, especially about the ways of God: they are as children prone to provoke them that seek their good: so blind as they cannot discern their own good: if therefore they who have to do with them, be not, as Parents use to be to their children, full of compassion, they will soon cease to seek their good. There is no such means of overcoming evil with goodness, as bowels of compassion.

Cruel and hard-hearted men are unfit to be Ministers, who are to be for men in things pertaining to God. Ministers oft meet with cases which require much pity, and great patience. If they be ready to fret and fume, and in scorn put away such as propound their cases to them, they may send away poor souls comfortless.

Let Ministers therefore put on bowels of mercy, kindness, humbleness of mind, •… eeknesse, longsuffering, Col. 3. 12. They are as Priests for men in things pertaining to God.

That they may do this, let them consider, that they with whom they have to do, are their own flesh, Isa. 58. 7. and that no man ever yet hated his own flesh, but nourisheth and cherisheth it, Ephes. 5. 29. Let them also consider how ou •… Lord pr •… nounceth the merciful to be blessed; and promiseth, that they shall obtain mercy▪ Ma •… . 5. 7.

§. 10. Of Ignorance.

THe persons on whom compassion is especially to be had, are here specified to be of two sorts,

• 1. Such as are ignorant.
• 2. Such as are out of the way.

Of the distinct kinds of ignorance, and of the dangers thereof, and duties thence arising, See Ch. 3. v. 10. § 111, 112.

In that the ignorant are here brought in as an instance of such sinners as were to have Sacrifices offered up for their sins, the Apostle giveth us to understand, that Ignorance is a sin. It is expressly said, That if any soul sin through ignorance, he shall bring a sin-offering, Num. 15. 27, 28.

• 1. Ignorance is a transgression of the Law of God, for it is contrary to that knowledge which the Law requireth: But every transgression is since, 1 John 3. 4.
• 2. Ignorance is a defect of that Image of God after which God at first created man, for knowledge was a part of that Image, Col. 3. 10.
• 3. Ignorance is an especial branch of that natural corruption which seised upon the principal part of man, namely his understanding.
• 4. 〈◊〉 is the cause of many other sins, Gal. 4. 8. 1 Tim. 1. 13. Therefore it must needs be a sin itself.
• 5. Judgments are denounced against ignorance, as against a sin, Hos▪ 4. 6. 2 Thess. 1. 8.
• 6. Ignorance is a punishment of other sins, Isa. 6. 10. John. 12. 40.

Though Ignorance be a sin, yet ignorant persons are here brought in as a 〈◊〉 object of compassion. Christ renders this ground of his praying for the Jews that had a hand in crucifying him, Luk. 23. 34. And Peter alledgeth it as a ground of his tendering mercy unto them, Act. 3. 17.

Ignorance is a spiritual blindness, so as they see not the dangerous course wherein they walk, and in that respect are the more to be pitied.

§. 11. Of having compassion on all sorts of sinners.

THe other sort of persons on whom compassion is to be shown, are thus set out, On them that are out of the way, which is the interpretation of one Gree •… word, which signifieth to err, and is so translated, Ch. 3. v. 10.

Some here take it for erring in the will, which implieth willfulness, which is a •… aggravation of sin, as was shown Ch. 3. v. 10. §. 107, 108. Thus it implieth that compassion is to be had not only on the ignorant, but also on the willful, provided that they be not such as are intended Heb. 10. 26.

It will be the safest to take the word erring, or being out of the way indefinitely, as if he had said, on the ignorant and on other sinners. God's Law is styled a way▪ To transgress that Law is to wander out of the way wherein we should walk, and to err. Thus it showeth the extent of compassion to all sorts of sinners, ignorant and others: For thus saith the Lord, When a man or woman shall commit any si •… 〈◊〉 men commit, &c. they shall confess their sin, &c. Numb. 5. 6.

Every sin is a spiritual malady, and makes a man miserable▪ therefore as Christ had compassion on blind, deaf, dumb, lame, sick, and others affected with any malady or misery: so ought the Priest under the Law to have compassion on all sorts of sinners. So also should we Christians whom Christ hath made Priests, Rev. 1. 6.

This will be an evidence, that the compassion we show, is not on by-respects: but for compassion and pities sake; in tender love to our brother, which will make it to be the more acceptable, and manifest us to be the children of God herein.

§. 12. Of High-priests subject to infirmities.

THe reason of the Priests compassion is thus expressed, For that he himself also 〈◊〉 〈◊〉 with infirmity.

Of the Greek word translated infirmity, see Chap. 4. v. 15. §. 89.

The singular number infirmity, is here to be taken indefinitely. An indefinite 〈◊〉 is equivalent to a general, as, The wages of sin is death (Rom. 6. 23.) 〈◊〉 , of every sin. The High-priest was subject to every infirmity, not any 〈◊〉 excepted, whether natural or personal, whether inward in soul, as disturbed passions, and other the like: or outward in body, as sickness, lameness, and 〈◊〉 maladies, whether oppressions and wrongs from men, or afflictions and 〈◊〉 from God, or whatsoever else may be grievous to man, not sin itself excepted.

The word translated compassed about, implieth a necessary subjection to the fore •… infirmities, so as there is no avoiding of them.

I find the Greek word applied to a millstone hung about ones neck, Mark 9. 42. L •… k. 17 2. and to a chain wherewith one is bound, Act. 28. 20.

There is no avoiding these. It is also applied to a thick cloud that compasseth one 〈◊〉 , Heb. 12. 1.

Here it implieth, that the High-priest was at all times, and in all places as it were 〈◊〉 〈◊〉 with infirmities, as he could not be clean freed from them: yea, and 〈◊〉 everywhere arose occasions of more and more infirmities.

These words [ He himself also ] carry emphasis. They are to be taken in opposition to other men, on whom he was to have compassion by reason of their in •… : as if it had been said, Not only other men to whom compassion was to be shown, were subject to infirmities, but even he also, who was to show come •… .

The infirmity here intended being especially meant of sin, showeth plainly, that the High-priest himself was subject as to other human infirmities, so also to 〈◊〉 . Aaron one of the best High-priests that were, gave many evidences hereof: as his murmuring against Moses, Levite. 12. 1. His rebelling against God's word 〈◊〉 the water of Meribath, Numb. 20. 21. His making the molten Calf, Exod. 32. 4. So Eli, who restrained not his sons vileness, 1 Sam. 3. 13. and Abiathar who con •… with Ad •… nijah, 1 Kin. 1. 7.

High-priests were sons of Adam, their office did not alter their nature, they still continued weak, and frail men, subject to the same temptations and passions that others. are.

This the Lord suffered that they might the better know in what need they them •… stood of a Sacrifice, of others prayers, of God's mercy, and of a Savior: 〈◊〉 this the rather, that they should not be too much pussed up with their functi •… ▪ This was further an occasion of making them careful in using means for red •… essing of sin, and establishing them in grace; and to make them also more ready to bear with others infirmity, tenderly to deal with them, to comfort them, and to hope the best of them.

That which is here said of High-priests may be applied to Ministers of the Word, 〈◊〉 to extraordinary Ministers.

Moses manifested his infirmity, Num. 20. 12 So did Peter, Gal. 2. 11.

People therefore had need to pray for their Ministers.

But especially they must learn to distinguish betwixt a Ministers Office and Person, and not despise the ministerial function by reason of the Ministers infirmi •… .

§. 13. Of experience of infirmities making fit to succor others.

THis phrase, for that, are the interpretation of one Greek particle, which implieth a reason of a thing, and here showeth, that sense and experience of infirmity makes one more fit and ready to succor others. This is a reason why Christ made himself subject to human infirmities. Hereof see Chap. 2. v. 18. §. 183, 186.

§. 14. Of the meaning of Heb. 5. 3.

IN this verse is set down a consequence following upon the legal Priests 〈◊〉 , which is, that he offered for his own sins, as well as for others.

This phrase, And by reason hereof, is in the Greek thus expressed, And for 〈◊〉 The particle [ This ] hath reference to the last word of the former verse; 〈◊〉 being repeated, may thus make up the sense, And for this infirmity. Or else 〈◊〉 word which signifieth cause, may be added, thus, And for this cause. Our 〈◊〉 hath to the full expressed the sense of the phrase.

This Verb, he ought, implieth a necessity of the consequence.

The necessity is double,

• 1. In regard of God's command, Lev. 4 3.
• 2. In regard of the means sanctified to obtain pardon. For by offering Sacrifice, faith in the blood of Christ was testified, which was the only means of 〈◊〉 king away sin.

The word of necessity here used, showeth, That we ought to use the 〈◊〉 , which make for our own good.

This is to be done as we tender God's honor, and our own •… nesse.

God's honor is set out, in subjecting ourselves to his Ordinance.

Our happiness may be promoted, by using the means which 〈◊〉 thereto.

This clause, As for the people, takes it for grant, That the Priest was to 〈◊〉 for the people's sins. For he had said before, that the High-priest was 〈◊〉 for men; namely, for other men then himself: and that he offered for si •… s, 〈◊〉 the sins of others. See v. 1. §. 4, 8.

By people are here meant such as professed the Lord to be their God. See 〈◊〉 4. v. 9. §. 57.

This particle [ AS ] is premised to show, that he who is a means of 〈◊〉 good, must also take care of his own. Therefore this reddition or application is •… ded, So also for himself.

This is again thus testified, He offered for himself, and for the errors of the 〈◊〉 Heb. 9. 7.

• 1. He hath need of the same means for himself, as for others.
• 2. He may reap good thereby, as well as others.
• 3. There was no other to offer for the High-priest but himself. For there was 〈◊〉 one High priest at a time.

This may be a good Direction for us Ministers to preach to ourselves, to 〈◊〉 for ourselves, to apply to ourselves what we deliver to others. It was Paul's •… rection to the Ministers at Ephesus, To take heed unto themselves, and to all the 〈◊〉 (Act. 20. 28.) So also to Timothy, To take heed unto himself, &c. and he 〈◊〉 this reason, Thou shalt both save thyself, and them that hear thee. He well 〈◊〉 this direction in himself. For thus he saith, I keep under my body, and bring it 〈◊〉 subjection, l •… st that by any means, when I have preached to others, I myself should 〈◊〉 〈◊〉 castaway, 1 Cor. 9 27.

The Verb offer compriseth Sacrifice under it. See v. 1. §. 6.

This last phrase, to offer for sins, hath reference to the Priest, as 〈◊〉 as to the people: and it declareth, That the High priest was subject to sin. 〈◊〉 comprised under the word infirmity, v. 2. §. 12.

〈◊〉 having reference to the High-priest under the Law implieth two things 〈◊〉 which Christ the true High-priest was exempt.

One was, that he was without sin. Hereof see Ch. 4. v. 15. §. 91.

The other is, that Christ offered not for himself, as the High-priest under 〈◊〉 Law did, He needed not daily as those High-priests to offer up Sacrifice, 〈◊〉 himself, &c. Heb. 7. 27. What Christ did in offering Sacrifice, he 〈◊〉 〈◊〉 〈◊〉 , who needed it. He himself needed none. Though in many other things 〈◊〉 was like the High-priest under the Law, yet in these two he had a prerogative 〈◊〉 them.

§. 15. Of the Resolution of Heb. 5. 1, 2, 3.

THe Sum of these three verses is, A Description of an High-priest.

Two points are herein observable,

• 1. The Connection of this Description with that which was before delivered of Christ's Priesthood. The Connection is by this causal particle, FOR.
• 2. The parts of the Description: which are six,
  • 1. The stock whence he is taken. Hereabout is set out,
    • 1. A difference of Priests, whereof one is an High priest.
    • 2. A common condition in this indefinite particle, Every.
    • 3. The kind of stock, men.
    • 4. His rise from the same, He is taken from among.
  • 2. His calling, in this word, is ordained.
  • 3. A general end, for men, namely for their good.
  • 4. The subject of his function, Things pertaining to God.
  • 5. A special end, to offer, &c. In setting down this observe,
    • 1. The Priests act, to offer.

    • 2. The matter thereof.

      This is of two sorts,

      • 1. Gifts.
      • 2. Sacrifices.
    • 3. The end thereof, for sins.
  • 6. His qualification. About this is declared,
    • 1. The point itself, v. 2.
    • 2. The consequence following, v. 3.

In setting down the point is manifested,

• 1. The kind of qualification.
• 2. The ground thereof.

The kind is propounded in this phrase, Who can have compassion.

2. Amplified by a double object.

• 1. Them that are ignorant.
• 2. Them that are out of the way.

2. The ground of his compassion is, his own condition. Herein observe,

• 1. The emphatical expression of the person, For that he himself also.
• 2. The ground itself, Infirmity.
• 3. His subjection thereto, is compassed with.

2. The consequence is set out,

• 1. In general, For by reason hereof.
• 2. In particular, and that
  • 1. By an act, to offer, amplified by the necessity, he ought.
  • 2. By the end thereof, for sins.
  • 3. By the persons, whose sins they were. These are of two sorts,
    • 1. The Peoples.
    • 2. His own, for himself.

These are amplified by the manner of joining them together, by these particles of comparison, As, so, also.

§. 16. Of Observations out of Heb. 5. 1, 2, 3.

I. CHRIST is a true Priest. FOR the essentials of a Priest belong to him. See §. 2.

II. There were divers kinds of Priests. For one was an High-priest.

III. All High-priests are of the same mould. This particle every, includes all See §. 2.

IV. High-priests were of man's stock. For they were taken from among men. See §. 2.

V. High-priests were appointed to their function. For they were ordained. See §. 3.

VI. The High-priests function was for man's good. This is the sense of this phrase, For men. See §. 4.

VII. When men have to do with God, they have one to be for them. See §. 5.

VIII. High-priests offer to God. This is expressly set down. See §. 6.

IX. Gifts may be tendered to God. This is implied under the mention of Gifts. See § 7.

X. Beasts under the Law were stain for men. These were the Sacrifices here mentioned. See § 7.

XI. Sacrifices were offered for pardon of sin. This is the meaning of this phrase, 〈◊〉 sins. See §. 8.

XII. Ministers must be men of compassion. For Priests were Ministers, and it is said of them, They can have compassion. See §. 8.

XIII. Ignorant persons are to be pitied. Such are here set down as the object of the Priests compassion. See §. 9.

XIV. Ignorance is a sin. Sacrifice was to be offered for their sin. See §. 10.

XV. Compassion is to be shown to all sorts of sinners. Under this phrase, Them the are out of the way, all sorts are comprised. See §. 11.

XVI. High-priests were subject to all manner of infirmities. He was compassed 〈◊〉 with infirmity.

XVII. Experience of infirmities is a means to make one compassionate. The inference in this phrase, for that, intendeth this point. See §. 13.

XVIII. Means afforded for our good must be used. This phrase of inference, 〈◊〉 by reason hereof he ought, hinteth so much. See §. 14.

XIX. Priests offered Sacrificesor others. This title, God's people, is a note of diff •… ction from Priests. See §. 14.

XX. Priests offered Sacrifice also for themselves. This is expressly set 〈◊〉 ▪ See §. 14.

XXI. High-priests had sins. For this end they offered Sacrifice for themselves. See §. 14.

§. 17. Of the meaning of those words, No man taketh to himself.

THe Apostle in this verse gives an exemplification of the second branch of the Description of an High-priest: which is, that he was ordained. See §. 3.

The exemplification is set down in general terms, thus, No man, &c. But it is reduced to a particular instance of Aaron.

This general extent of the person, Not any, or no man, is to be restrained 〈◊〉 men of conscience, who will do nothing, but that for which they have good 〈◊〉 For Corah sought the Priesthood, Num. 16. 10. though he were not called theretoby God. And sundry others usurped it, Luk. 3. 2. Act. 23. 5.

That which is here spoken of fact, in this word, taketh, is intended of right: as if he had said, No man ought to take: or no man hath right to take.

This word to himself, is also to be extended to a right, as due to himself; and intendeth two things,

• 1. Taking a thing upon ones own head without gift from another, or without 〈◊〉 good warrant, 2 Tim. 4. 3.
• 2. Taking it to ones advantage, Luk. 12. 21. But advantage to ones self is no good plea for an unlawful thing. As we may do no unjust, or unwarrantable act 〈◊〉 another, so neither for ourselves, Rom. 14. 7. The righteous Law is a 〈◊〉 for ourselves, as well as for others.

§ 18. Of the honor of the High-priests function.

THe High-priesthood is here styled an houour. For the Relative, This, hath reference thereunto.

Of the Greek word translated honor, See Ch. 2. v. 10. §. 60.

It here declareth, that the High-priests function was an honorable function, wh •… ch is thus manifested.

• 1. The solemn manner of inaugurating, or setting them apart thereto. 〈◊〉 . 29. 1.
• 2. His glorious apparel, Exod. 28.
• 3. The great retinue that attended him: as all sorts of Levites, together with 〈◊〉 inferior Priests, Num. 3. 9. & 8. 19.
• 4. The liberal provision made for him out of the Meat-offerings, Sacrifices, First-fruits, Tenths, and other Oblations, Levite. 2. 3. & 5. 13. & 7. 6. 〈◊〉 . 18. 3.
• 5. The difficult cases that were referred to him.
• 6. The obedience that was to be yielded to him.
• 7. The punishment to be inflicted on such as rebelled against him, Deut. 17. 8, 9, 10, &c.
• 8. The sacred services which they performed, as to be for men in things pertaining to God: to offer up what was brought to God, v. 1. and to do other particulars set down, Chap. 2. v. 11. §. 173.
• In such honorable esteem were High-priests, as Kings thought them fit matches for their daughters, 2 Chron. 22. 11.
• 10. The most principal honor intended under this word [ Honor ] was, that the High-priest, by virtue of his calling, was a kind of Mediator betwixt God and man. For he declared the answer of the Lord to man, and offered up Sacrifices to God for man.

Hereby it appeareth, that it is an honorable employment to deal between God and man.

Hence it followeth, That the Ministerial function is an honorable function: For Ministers of the Word are by virtue of their office for God to men, and for men to God.

§. 19. Of the honor of the Ministerial function.

THere are many considerations, which prove the calling of Ministers of the Word to be honoura •… le: as, their Master, their Place, their Work, their End, their Reward.

• 1. Their Master is the great Lord of heaven and of earth. If it be an honor to be an especial Minister of a mortal King: what is it to be the Minister of such a Lord?
• 2. Their Place is to be in the room of God, even in his stead, Ambassadors for 〈◊〉 , 2 Cor. 5. 20.
• 3. Their Work is to declare God's counsel,