Commentary on Hebrews

§. 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, Acts 20. 17.
• 4. Their End is to perfect the Saints, Eph. 4. 12.
• 5. Their Reward is greater then of others, Dan. 12. 3.

Thus hath the Lord honored this function that it might be the better respected, and prove more profitable. Ministers in regard of their persons are as other men, of like passions with them, and subject to manifold infirmities, which would cause dis-respect were it not for the honor of their function.

• 1. This honor should move Ministers to carry themselves worthy thereof, answerably thereto, Ephes. 4. 1. The Apostle intendeth thus much under this Exhortation, Let no man despise thy youth, (that is, give no just occasion to any to despise thee:) but be thou an example, &c. 1 Tim. 4. 12. Ministers are styled Angels, that they should be as ready as Angels to do God's will. They are Stewards, and must be faithful: Elders and grave: Rulers and just. Thus shall they honor their Master, credit their place, make themselves respected, and the •… pains regarded.
• 2. The fore-said honor should move people to respect their Ministers: Off •… cers of Kings use to be respected. This is the rather to be done, because 〈◊〉 done to Ministers is done to God himself, and to his Son Christ, John 13. 20. The Galatians received Paul as an Angel of God, even as Christ Jesus, Galat. 4. 14.
• 3. On the other side, they who despise Ministers, despise those whom God 〈◊〉 honored, yea and God himself, 1 Sam. 8. 7. Mal 3. 8.
• 4. This is a great encouragement to Ministers against that ordinary 〈◊〉 which is cast upon them even for their Calling sake. No calling ordinarily 〈◊〉 contemptible▪ but we ought not to regard the censure of men in those 〈◊〉 which God accounteth honorable.

§ 20. Of God's calling High-priests.

THe High-priesthood is expressed under this word honor, as a reason why 〈◊〉 man should take it to himself: yet lest any should thence infer, that whosoever undertook it, presumed upon more then was meet, the Apostle addeth this •… tation, But he that is called. This conjunction of opposition, BUT, 〈◊〉 that that may be done by one, which may not be done by another.

To be called in this place signifieth as much as ordained, §. 3. and appointed, 〈◊〉 3. v. 2. §. 33.

This passive, He that is called, hath reference to another that calleth 〈◊〉 and it is opposed to the former phrase, of taking to himself. Thus it 〈◊〉 the second part of the Priests description, that he must be ordained, v. 1. §. 3. It was the brand of Jereboam's false priests, that whosoever would, he consecrated him, and 〈◊〉 became one of the Priests of the high-places, 1 King. 13. 33.

That it might be distinctly known who was the first founder of the High- 〈◊〉 function, he is here expressly set down, namely God.

It was God that first said, Take Aaron from among the children of Israel, that •… e 〈◊〉 minister unto me in the Priests office, Exod. 28. 1. So as this function was of 〈◊〉 Institution. None had power to call and appropriate any to appear for men before God, as the High-priest did, but God himself. For this was a point of divine 〈◊〉 and grace.

As the High-priest, so all other Priests were of Divine Institution, Exed 〈◊〉 and as Priests, so other Ministers of God, who are for men in things 〈◊〉 to God, must be called of God. See Ch. 3. v. 2. §. 34, 35.

§. 21. Of Aaron's Calling and Name.

THe Apostle gives a particular instance of an High-priests divine Institution 〈◊〉 Aaron, and that upon these grounds:

• 1. Aaron was the first National High-priest that was ordained for the 〈◊〉 Church in his time. Heads of families were before his time, Priests for distinct 〈◊〉 .
• 2. All lawful, legal Priests descended from Aaron; and had that warrant to be Priests, that by lineal descent they came from him, Exod. 29. 9.
• 3. His Calling to the Priesthood by God himself is expressly set 〈◊〉 Exod. 28. 1.
• 4. His calling was ratified by a memorable miracle, Num. 17. 8, 10.
• 5. They who opposed his Calling were punished with a terrible 〈◊〉 Num. 16. 10, 16, 17, 35.
• 6. This is one special reason why Aaron is called The Saint of the Lord, (Psalm 106. 16.) because he was first chosen of God, and was anointed 〈◊〉 God's appointment to be the first High-priest, and the stock of all other Priests.

This note of comparison, AS, implieth in general, that others must enter upon their function as Aaron did.

There is a copulative conjunction added in the Greek, which implieth some emp •… asis, and might be thus translated, even as Aaron.

This particular instance produced by the Apostle as a proof of a general case, giveth evidence, that warrantable Rules about some particular cases and persons may be applied to others of like kind, Rom. 4. 23, 24. See Chap. 13. v. 5. §. 68.

Concerning this name Aaron, or Aaron, it may be derived from a Verb that in the third Active signifieth to teach, Psal. 27. 11.

Thus it implieth a Teacher, and by a Prophetical Spirit it might be given him in reference to his Calling: by virtue whereof he was to instruct people.

O •… Aaron may be derived from a Noun that signifieth a Mountain: and thus also be given him by a like spirit in reference to his Priesthood, whereby he was lift up as a mountain above his brethren.

Abraham was the great-grand-father of Levi; and Levi the great-grand-father of Aaron: so as Aaron was the sixth degree from Abraham.

§. 22. Of the Resolution of Heb. 5. 4. and of Observations thence arising.

THe Sum of this verse is, The High-priests calling. This is,

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

Of the general there are two parts,

• 1. The dignity of the function, in this phrase, This honor.
• 2. The authority which he had for the execution thereof.

The Authority is set out two ways,

• 1. Negatively.
• 2. Affirmatively.

In the Negative observe,

• 1. The manner of setting it down, in this general phrase, No man.
• 2. The matter, in this phrase, Taketh to himself.

In the Affirmative observe,

• 1. The kind of warrant, called.
• 2. The Author thereof, God.

The exemplification is set out,

• 1. By a note of comparison, AS.
• 2. By the first person that was called, Aaron.

Observations.
• I. The High-priesthood was an honorable function. This title honor▪ is put upon i •… . See §. 18.
• II. No man might intrude himself into the High-priests function. This is the meaning of this phrase, No man taketh to himself. See §. 17.
• III. He that was called might take that honor on him. This is implied under this particle of opposition, BUT. See §. 20.

• IV. God was the ordainer of the High-priests function. He is here so expressed to be. See § 20.

  These four Doctrines may be applied to Ministers of the Gospel. See §. 20.

• V. Particular cases approved in Scripture are directions for other like cases. So was the particular case of Aaron about entering on the High-priesthood. See §. 21.

§. 23. Of Christ doing what was warrantable.

HEre the Apostle begins to apply to Christ, what he had in general delivered about an High priest.

These two Conjunctions, So, Also, being joined together are notes of a •… dition, or later part of a comparison, which is the application thereof.

This application may have reference either to the general Proposition; 〈◊〉 ▪ As no man taketh this honor unto himself, so also nor Christ. Or to the particular instance of Aaron; thus, As Aaron took not to himself that honor, so 〈◊〉 Christ. Both tend to the same end. Christ would not take liberty to himself to do that which was unlawful, or unmeet for others to do. He made himself an exa •… ple in all manner of good and warrantable matters: but would not be a 〈◊〉 to bolster up any in an undue course. Thus his pattern is a guide, John. 13. 15.

§. 24. Of Christ's not glorifying himself.

BEcause the Apostle had before declared the high-Priesthood to be an 〈◊〉 ▪ he here showeth, that to attain thereunto, is to be glorified.

Glory implieth excellency (as was shown Chap. 1. v. 3. §. 19. & Chap. 2 v. 7. §. 6.)

To glorify, according to the notation of the word is to make glorious: and •… o it is translated, 2 Cor. 3. 10.

This is done two ways:

• 1. By ascribing to one that glory or excellency which is his own, most due to him. Thus creatures may glorify their Creator, Rev. 15. 4.
• 2. By conferring glory upon one: even such glory as he had not before. 〈◊〉 the Creator glorifieth creatures, Act. 3. 13. Rom. 8. 30.

These words following, to be made an High priest, give evidence that the 〈◊〉 kind of glorifying is here meant: namely a conferring of that glory upon Christ, which he had not before.

The Highpriesthood was an honor: for Christ to have taken that to himself, had been to glorify himself by conferring glory and honor upon himself.

This negative that Christ glorified not himself, giveth proof that Christ 〈◊〉 no honor to himself, I seck not my own glory, (saith he) John. 8. 50. This Christ •… veth by many arguments, John. 5 31, &c.

Christ would not arrogate honor to himself, but rather wait upon the Father to confer upon him what honor he saw meet, that our faith might be the 〈◊〉 strengthened in those things which Christ did on our behalf: and also that he might make himself an example unto us.

Let therefore the same mind be in us that was in Christ Jesus, Phil. 2. 5. Let 〈◊〉 not thrust ourselves into any place, before we are called; nor arrogate any honor to ourselves, that belongeth not unto us. We are by nature too prone hereunto. Let Magistrates, Ministers, and all of all sorts so carry themselves, as it may be truly said of them, They glorified not themselves.

The particular instance whereby this general negative, that Christ glorified 〈◊〉 himself, is evidenced, is the high-Priesthood: For that was an honor, and Christ, by having that conferred on him, was indeed glorified. So much is intended under his particle of opposition, BUT: as if it had been said, Though Christ •… fied not himself by assuming the Priesthood to himself, yet he was glorified thereby, by his Fathers conserring it upon him.

To make the Apostles meaning more clear, take all these words, He that 〈◊〉 unto him, Thou art my Son, today have I begotten thee, as a description of the Father: and repeat the word glorified, (which must needs be here understood) then the sense will appear to be this, Christ glorified not himself to be 〈◊〉 an High priest, but his Father glorified him, in ordaining him to be the High priest.

This Verb, to be made, is inserted to confirm that which was before noted, ( •… ers. 1. §. 3.) about ordaining an High priest. For to be made an High priest, is to be deputed or appointed and set apart to that Function. In this sense is this 〈◊〉 made, frequently used, as Hebr. 7. 16, 21, 22.

§. 25. Of Psal. 2. 7. applied to Christ's Priesthood.

THese words, He that said unto him, Thou art my Son, today have I begotten thee, are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son, as we have shown, Chap. 1. v. 5. §. 48, &c. where the •… hole text is expounded.

The Apostle doth here again allege it, to prove that the Father ordained Christ to be the High priest for his Church.

Obj. In this testimony there is no mention of a Priesthood.

Answ.

• 1. This testimony is an express description of the Father: and it being i •… serted upon the question of Christ's Priesthood, it implieth that the Father made him High priest.
• 2. This word, begotten, may be extended to conferring dignity, or an honorable Function upon one, as well as communicating essence.
• 3. It being taken for grant that Christ was an High priest, for the Father to acknowledge him to be his Son, ratifieth that Function, and implieth that it was his Fathers pleasure that he should be the High priest. Thus Christ being come a Prophet into the world, his Father ratified that Function by this testimony, This is my beloved Son in whom I am well pleased: and thereupon he inferreth this duty, 〈◊〉 him, Matth. 17. 5.
• 4. The Psalmist immediately after this testimony, expresseth a branch of Christ's Priesthood, in these words, Ask of me, &c. Psal. 2. 8. Now in quoting a Text it is not unusual to express only a part of it: because the remainder may be found in the place out of which it is quoted.
• 5. It was the purpose of the Apostle to set out the dignity of the Office, as well as the Office itself. That this was his purpose is evident by these two words, ho •… , glorified, applied thereunto. Now that God the Father should glorify his begotten Son by making him an High priest, much amplifieth the dignity of that Function.

Thus is this testimony a most pertinent testimony. It is a testimony taken out of sacred Scripture, and in that respect the more sound, as was shown Chap. 1. ver. 5. § 46.

Of quoting the very words of Scripture, See Chap. 3. ver. 7. §. 74.

Of quoting neither Book nor verse, See Chap. 2. ver. 6. § 50.

§. 26. Of Christ being glorified by his Priesthood.

Quest. HOw could the begotten Son of God, who is true God, equal to the Father, be glorified by being made an High priest?

Answ.

• 1. Distinguish between the Son of God singly considered in his Di •… nature or as the second Person in sacred Trinity; and united to the human nature, and thereby made also the son of man. In this later respect was he g •… orified.
• 2. Distinguish between honor conferred on one by such and such an under •… , and the honor arising from undertaking such a thing. Though such a 〈◊〉 can simply confer no honor on Christ, yet in the managing of it, he •… ight bring much honor to himself and to his Father, who appointed him there •… : as glory of mercy, justice, truth, wisdom, power, and other like Attributes. Thus was Christ and his Father by him glorified in the lowest degree of his humiliation; even in his kind of death.

Such undertakings as bring glory to God, do glorify the undertakers. Therefore Christ exhorteth his to let their light so shine before men, that they may see their 〈◊〉 works, and glorify their Father which is in heaven, Matth. 5. 16. No man can in a right way glorify God, but he shall therein glorify himself: 〈◊〉 that,

• 1. In regard of the work itself: For everything is so much the more gloric •… s▪ by how much the more God is glorified thereby.
• 2. In regard of the fruit and reward that will follow thereupon. For he 〈◊〉 can and will perform what he hath said, hath said, Them that honor me I will 〈◊〉 1 Sam. 2. 30.

This is the right way to be glorified. Walk in this way whosoever thou 〈◊〉 〈◊〉 wouldst be glorified.

§. 27. Of God's begotten Son our High priest.

A Main point intended in the foresaid testimony is, that God the Father •… ed his begotten Son to be an High priest.

In this respect is he said to be called of God an High priest, v. 10. As he was 〈◊〉 a Prophet, ( Chap. 3. v. 2.) so an High priest.

In this respect he is said to be sent, (Joh. 3. 34.) and anointed, Luk. 4. 18.

There was an absolute necessity that this Son of God should be our Priest, in 〈◊〉 respects.

• 1. In that none was able to do the work that was to be done for us by our 〈◊〉 , but the Son of God. Of those works, See Chap. 2. v. 17.
• 2. In that none was worthy to appear before God for us, but his own Son, 〈◊〉 none sit but he for the honor of the true Priesthood.

This doth much commend the love of God, who gave his begotten Son to be our Priest, John. 3. 16.

It doth also Minister great ground of boldness unto us to approach unto the Throne of grace, having the begotten Son of God to be our Priest. We 〈◊〉 make no question of his sufficiency to the whole work, which he is able to 〈◊〉 to the very utmost: nor can we make any doubt of God's accepting him. H •… is the begotten Son of God, and beloved: in him the Father is well-pleased▪ Matth. 3. 17.

§. 28. Of the Coherence and meaning of the sixth verse.

BEcause the former testimony was somewhat obscure, the Apostle addeth 〈◊〉 other, which is more perspicuous, and less subject to exception. For 〈◊〉 the Priesthood itself, and also God's deputing Christ thereunto, are here 〈◊〉 set down.

These two Conjunctions, As, Also, give proof that the following 〈◊〉 tends in general to the same purpose that the former did: so as more then one Dvine testimony may be produced to prove one and the same thing, as hath 〈◊〉 shown, Chap. 1. v. 5. §. 67.

This Verb he saith, may admit a treble reference.

• 1. To David, who was the Penman of this testimony.
• 2. To the Holy Ghost, who inspired David.
• 3. To God the Father, who is brought in conferring what is here affirmed 〈◊〉 his Son.

Neither of these cross the other: but all of them may stand together.

I take the last to be most principally intended, because the Father who in the •… mer testimony said to his Son, Thou art my Son, this day have I begotten 〈◊〉 saith also, Thou art a Priest forever, &c. Thus will these two testimonies more •… cohere.

This later testimony is said to be, in another place. Though the word 〈◊〉 be not in the Greek, yet it is well supplied. For it is in another Psalm; 〈◊〉 Psal. 110. v. 4.

That Psalm is a Prophesy of Christ, (as hath been proved, Chap. 1. v. 13. §. 〈◊〉 ▪ In this respect the proof is the more proper.

In this testimony Christ's Priesthood is thus expressly asserted, Thou art a Priest. Of Christ's Priesthood, See Chap 2. v. 17. §. 172, 173.

God's deputing Christ to that Function, is here also declared. For It is the Lord that saith to him, Thou art a Priest. Of God's appointing Christ to be Priest, See 14. §. 20, 24.

§. 29. Of the everlastingness of Christ's Priesthood.

THe everlasting continuance of Christ's Priesthood, is plainly set down in this phrase, forever.

Of the notation of the Greek word translated ever, See Chap. 1. v. 8. §. 108. Many points there delivered about the everlastingness of Christ's Kingdom, may be applied to the everlastingness of Christ's Priesthood:

It is here evident by this testimony that Christ is an everlasting Priest, he ever remaineth to exercise this Function himself. This point is ost pressed by this Apostle, 1 •… Chap. 7. v. 17, 21, 24, 25, 28.

There were two parts of Christ's Priesthood. One was to offer sacrifice. That i •… , he gave, Chap. 7. 27. The other to make intercession. This doth he continue forever; and for this end ever remaineth a Priest. Chap. 7. 25.

It is necessary that the Church ever have a Priest; and that such a Priest as Christ is, as was shown §. 27.

If Christ should cease to be our Priest, who should succeed him? No mere creature can go forward with that work which he hath begun.

The everlastingness of Christ's Priesthood discovereth the vanity and folly of Papists about their Priests, whom they account, true, real sacrificing Priests. What need other Priests, Christ being a Priest forever? Either Christ's execution of his Priesthood is insufficient, (which to hold is blasphemy) or their Priests are altogether in vain.

This continuance of Christ's Priesthood hath been the ground of the Churches address to the Throne of grace, ever since the ascension of Christ into heaven, and so will be as long as the world continueth. For ever will this our Priest be for 〈◊〉 in things pertaining to God. So long as he continueth our King to govern us, so long will he continue our Priest to intercede for us.

We may with as much confidence still apply the sacrifice of Christ, as if his blood were still trickling down: His blood still speaks, Heb. 12. 24. and ever will, while there is any sin of any of God's Elect to be expiated.

§. 30. Of the Order of Melchizedek.

THe word translated Order, signifieth a due and seemly disposition. It is derived from a Verb that signifieth to appoint or set in order. It is applied to the setting of Commanders or Officers of War in their places, ( Luk. 7. 8.) yea and to God's ordaining unto eternal life, Act. 13. 48. The Noun in my Text is used to set out a decent ordering of Church affairs, (1 Cor. 14. 40.) and a comely carriage of Christians, Col. 2. 5. It here implieth that the Priesthood is a 〈◊〉 kind of Office ordained and Ordered by him that hath power to do it. It is in a like sense 〈◊〉 to Aaron's Priesthood, Heb. 7. 11.

Hereby we are given to understand that the Priesthood here mentioned, and the Priesthood of Aaron are two distinct kinds.

The Apostle doth here bring in this Priesthood as distinct from Aaron's, because there were many things in Christ which were not agreeable to the Order of 〈◊〉 : as

• 1. Christ was a King: But a King might not be of Aaron's Order.
• 2. He was of the Tribe of Judah, of which Tribe no man gave attendance at the Altar, Heb. 7. 13.
• 3. He neither had predecessor nor successor, ( Heb. 7. 24.) but Priests after Aaron's Order had both.

Other differences are observed by this Apostle, Chap. 7.

If therefore from such differences any should infer, that Christ could not be a Priest, the Apostle showeth that there was another Order of Priesthood.

Besides, there were such infirmities and delects in the Order of Aaron, as 〈◊〉 not agreeable to Christ's excellency: so as there must of necessity be another 〈◊〉 of Priesthood.

The infirmities and defects of Aaron's Priesthood were these.

• 1. That the Priest should offer for their own sins, v. 3.
• 2. That they should offer beasts and birds, Lev. 1. 2, 14.
• 3. That they should oft offer the same kind of sacrifices.
• 4. That they should offer such sacrifices as could not make perfect, Heb. 10. 1.

There are but two kinds of typical Priesthoods mentioned in Scripture, 〈◊〉 are these: One after the Order of Melchizedek. The other after the Order of 〈◊〉 . Of these two the former was many ways the more excellent, Herein therefore 〈◊〉 Christ said to be after the order of Melchizedek.

Whatsoever was essentially belonging to a Priest in Aaron, that was in 〈◊〉 truth accomplished by Christ: and wherein there was any preeminent 〈◊〉 in Melchizedek 's Priesthood above Aaron 's, therein was Christ after the 〈◊〉 of Melchizedek. All these excellencies were really and properly accomplished 〈◊〉 Christ.

The history of Melchizedek is set down, Gen. 14. 18, 19, 20.

This Apostle hath so distinctly and fully observed, and applied to Christ 〈◊〉 thing that is expressed, or by just consequence may be inferred from that Priesthood in the seventh Chapter of this Epistle, as I suppose it meet to refer the 〈◊〉 of this mystery to that place.

In general this may be observed, that Christ was the most excellent Priest 〈◊〉 ever was. Melchizedek was more excellent then Aaron, Heb. 7. 4. yet was Melchizedek but a type of Christ. Therefore Christ the true Priest must needs be 〈◊〉 excellent then Melchizedek himself.

Sundry excellencies of Christ's Priesthood (as the Dignity of his person, his •… ny great undertakings, and the glorious fruits and benefits flowing from 〈◊〉 have been expressly noted, Chap. 2. v. 17. 1. 173, 174.

If the Jews had Aaron's Priesthood in high account, and Abraham the 〈◊〉 〈◊〉 the Jews gave tithes of all to Melchizedek, and accounted himself blessed, 〈◊〉 blessed of Melchizedek, how should we esteem Jesus Christ and his Priesthood, 〈◊〉 rest in his blessing?

§. 31. Of the Resolution of Heb. 5. v. 5, 6:

THe sum of these two verses is, Christ's call to his Priesthood.

Hereabout observe,

• 1. The connection of Christ's call with the call of other Priests, So also.
• 2. The expression of Christ's calling.

This is done two ways,

• 1. Negatively
• 2. Affirmatively.

In the Negative,

• 1. Three things are taken for grant.
  • 1. Christ's Office, He was a Priest.
  • 2. His warrant, He was made.
  • 3. The glorious effect thereof, in this word, Glorified.
• 2. One thing is expressly denied, namely an undue usurpation, in these 〈◊〉 . Not himself.

The Affirmative is

• 1. Implied in this conjunction of opposition, But.
• 2. Confirmed by two testimonies.

In the former testimony one thing is expressed: Another understood.

That which is expressed is a description of the persons: which are of two sorts.

• 1. The Ordainer.
• 2. The ordained.

Both these are,

• 1. Generally hinted in this phrase, He that said to him. This relative, He, point •… at the Ordainer. This correlative Him, at the ordained.
• 2. They are both distinctly expressed.

The Ordainer is expressed in these Pronouns of the first person, My, 1: and in 〈◊〉 act of paternity, begotten: Amplified by the time, today.

The ordained is expressed in these Pronouns of the second person, Thou, Thee: And in this correlative, Son.

The point understood is, that God glorified his Son in making him a Priest.

In the other testimony we may observe,

• 1. The connection of it with the former.
• 2. The expression of the main point.

In the connection there is

• 1. An agreement betwixt the two testimonies, in this phrase, As he saith 〈◊〉 .
• 2. A difference betwixt them, in this phrase, In another place.

In the expression of the main point is set down,

• 1. The person deputed, Thou art.
• 2. The Function whereunto he is deputed. This is,
  • 1. Propounded in this word, a Priest.
  • 2. Illustrated two ways.
    • 1. By the kind of Priesthood, After the Order of Melchizedek.
    • 2. By the continuance thereof, For ever.

§. 32. Of Observations out of Heb. 5. 5, 6.

I. CHrist took no unlawful liberty to himself. As no other man took to himself to be an High priest, so also Christ did not. See §. 23.

II. Christ usurped not the Highpiesthood. Therein he glorified not himself. See §. 24.

III. Christ was an High priest. This is here taken for grant. See §. 24.

IV. An High priest was instituted. This is the meaning of this word, Made. See §. 24.

V. Christ was ordained an High priest. The Conjunction BUT, intends as much.

VI. God gave his begotten Son to be our Priest. This is the intendment of this testimony. See §. 27.

VII. The Son of God was glorified by his Priesthood. The inference of this testimony upon glorifying one by a Priesthood proves as much. This will more evidently appear, if the Verb understood be expressed; which is this, glorified him. See §. 26.

Other Observations arising out of the letter of this testimony have been noted, Chap. 1. v. 5. §. 65.

VIII. Many testimonies may be produced for proof the same point. These words, As 〈◊〉 〈◊〉 another place give proof hereof.

IX. God spake in the Scripture. This word, He saith, hath reference to God.

X. Christ is a Priest. This is taken for grant in this testimony also.

XI. God gave assurance to Christ that he was a Priest. For God expressly saith to him, Thou art a Priest.

Of the four last Observations, See §. 28.

XII. Christ Priesthood is everlasting. It is forever. See §. 29.

XIII. Christ's Priesthood is after the most excellent order. So was the order of Melchizedek. See §. 30.

§. 33. Of this phrase, In the days of his flesh.

THe Apostle having proved that Christ was called to be a Priest, proceedeth to show, that the other things which made up a Priest belonged to him. He begins with this, that Christ was true man, taken from among men. This he gives 〈◊〉 to understand by making mention of his flesh. Of the divers acceptions of flesh, and how it sets out the whole human nature, and that in reference to Christ, See Chap. 2. v. 14. § 137, 139.

Christ's human nature is frequently set out by flesh, as in these phrases, 〈◊〉 Word was made flesh, (John 1. 14.) God was manifest in the flesh. 1 Tim. 4. 16.

Here by days of flesh, the time wherein Christ lived on earth is set out. Where David saith, I will call upon God in my days, We thus translate it, as long as 〈◊〉 live, Psal. 116. 2.

The word days are used to show the brevity of Christ's life. To this purpose 〈◊〉 Job, Are not man's days like the days of an hireling? Job 7. 1. In this respect 〈◊〉 Psalmist saith, Teach us to number our days, (Psal. 90. 12.) that is, well to understand and consider the shortness of our time.

The word flesh is used to show the infirmity of our nature. In this respect saith 〈◊〉 Psalmist, God remembered that they were but flesh, Psal. 78. 39. and another Prophet, All flesh is grass, Isa. 40. 6.

From this phrase, in the days of his flesh, some doubts arise.

Quest. 1. Did Christ after this life clean cast off his flesh?

Answ. No, After death he raised up his flesh: in which respect it is said, 〈◊〉 flesh shall rest in hope, Act. 2. 26. The Angels that stood by while many witnesses 〈◊〉 Christ in his flesh ascend into heaven, said, This same Jesus which is taken up 〈◊〉 you into heaven, shall so come in like manner, as ye have seen him go into 〈◊〉 , Act. 1. 11.

Quest. 2. Why then is the time of Christ's life on earth styled the days of 〈◊〉 flesh?

Answ.

• 1. In opposition to the time before his incarnation: to show 〈◊〉 then when he took flesh, he properly and actually began to execute his 〈◊〉 Function.
• 2. In opposition to his glorified estate. Then his human nature was freed 〈◊〉 all human infirmities. For flesh is here taken for his human nature 〈◊〉 with all manner of infirmities, as 2 Cor. 5. 16. This phrase therefore setteth out 〈◊〉 time of Christ's humiliation.

Quest. 3. Did Christ cease to be a Priest after this life?

Answ. No, It was shown (§. 29.) that Christ remaineth a Priest for 〈◊〉 That part of Christ's Priesthood which is restrained to the days of his flesh, is 〈◊〉 which consisted in service and suffering, Luk. 24. 26. As for his intercession 〈◊〉 he maketh at God's right hand, it is far different from the supplications which 〈◊〉 made on earth.

The principal point intended under this phrase, In the days of his flesh, is 〈◊〉 Christ as a true man, and a man subject to human infirmities, became a 〈◊〉 for us. Hereof see more Chap. 2. v. 17. §. 166, &c.

This further shows that the days of our flesh, even the time of this life, is 〈◊〉 〈◊〉 for us to do what works of service are to be done by us. It was David's 〈◊〉 〈◊〉 , that he served his own generation by the will of God, Act. 13. 36. 〈◊〉 is he that said, I will call upon God as long as I live, Psal. 116. 2.

This also is a matter of singular comfort to the members of Christ, whose •… cations against evils, whose crying and tears are bounded within the days 〈◊〉 〈◊〉 flesh, as Christ's were within the days of his flesh. For after those days, 〈◊〉 〈◊〉 hunger no more, nor thirst anymore, &c. But God shall wipe away all tears from 〈◊〉 eyes, Rev. 7. 16, 17.

Herein lieth a main difference betwixt Christ's members and others. In the days of this flesh all things come alike to all, Eccles. 9. 2. But after these days then shall 〈◊〉 wicked weep and gnash their teeth, Matth 22. 13. If the damned in hell had but so many years for their howling and crying, as Saints have days, yea minutes on 〈◊〉 , it might be some stay and ground of hope unto them: But they can have to such hope. We have cause patiently to endure what the Lord shall lay upon us 〈◊〉 the days of our flesh, because no misery shall lie upon us any longer. Death 〈◊〉 our last enemy: the pangs of death our last pangs.

§. 34. Of Christ's frequent praying.

THe act here applied to Christ, as he is our Priest, is thus expressed, When he had offered up. This is the interpretation of one Greek word, which in reference to things offered unto God, is proper to a Priest. Hereof see v. 1. §. 6.

The word is a Participle of the time past, to show the efficacy of that which Christ 〈◊〉 : For it hath reference to God's hearing Christ. Christ having offered up pray •… to God, God heard him.

The word translated prayers is derived from a Verb that signifieth to need, (Act. 17. 25.) and also to crave: For we use to crave the things which we need. 〈◊〉 Noun is oft indefinitely used for any kind of prayer, Phil. 1. 4. Sometimes 〈◊〉 is distinguished from p •… tition for good things, and then it is put for deprecation 〈◊〉 prayer for removing evil, as Act. 1. 14. Eph. 6. 18. 1 Tim. 2. 1. Our English, when it is thus distinguished, translates it supplication.

That which in general is here intended is, that prayer was the means which Christ used for help in time of need. He herein verified the foresaid double signification of the Greek word, which was to need and to ask.

The holy Ghost takes special notice of Christ's frequent use of this duty, in the 〈◊〉 of his flesh, when he was compassed about with many infirmities, and stood in need of many things.

When Christ was first baptized he prayed, ( Luke 3. 21.) Early in the morning before he went out to preach, he prayed, Mark 1. 35. He prayed all night, before he chose, and sent forth his Apostles, Luke 6. 12. After he had fed his bearers with his word in their souls, and with bread and fish in their bodies, and had sent them away, he went to a mountain to pray, Mark 6. 46. He prayed a little before he gave his Disciples the power of binding and loosing, Luke 9. 18. He prayed when he prescribed a form of prayer, Luke 11. 1. At the raising of Lazarus he prayed, John. 11. 41. When he first began to be troubled in his soul, he prayed, John 12. 27, 28. A solemn prayer of his is recorded, John 17. In his great agony he prayed again and again, Matth. 26. 39, 42, 44. On the Cross he prayed for his persecutors, ( Luk. 23. 34.) and for himself, Luk. 23. 46. On sundry other occasions it is said that he lift up his eyes and looked unto heaven, which was an outward evidence of the prayer of his heart.

This Christ did,

• 1. In acknowledgement of his Father to be the fountain of all blessing.
• 2. To show his prudent care and conscience in using warrantable means for obtaining what he desired, Matth. 7. 7.
• 3. To obtain a blessing upon what he had, 1 Tim. 4. 5.
• 4. To show himself a worshipper of God, Psal. 95. 6.
• 5. To show himself to be of the number of God's people, who call upon God, Psal. 99 6. Act 9. 14. 1 Cor. 1. 2. 2 Tim. 2. 22. Others call not upon God, Psal. 14. 4. Jer. 10 25.
• 6. To give evidence of the Spirit of grace and supplication in him, Zech. 12. 10.
• 7. To make himself an example to us, John. 13. 15.

Of this duty of prayer, See The whole Armor of God, Treat. 3, Part, 1. on Eph. 6. 18. § 4, &c.

§. 35. Of Christ's Supplications.

THe Greek word translated Supplications, is nowhere else to be found in the New Testament, but in other Authors it is oft used. It is derived from a 〈◊〉 that signifieth to come. Thence a Noun, which signifieth one that asketh a thing on his bended knee, or prostrate on the ground: We may call him a 〈◊〉 . Hence the word in my text.

This word in other Authors signifieth such things as suppliants did bring i •… their hands: as a branch of an Olive tree wrapped about with wool. •… mically it is put for the supplication that was made by such an one, and in that respect is here fitly translated supplications, and especially intendeth such prayers as are made by such as kneel or lie prostrate on the ground. This may here have respect to Christ's manner of prayer, who kneeled down and prayed, Luk. 22. 41. 〈◊〉 fell on his face and prayed, Matth. 26. 39.

By this pattern of Christ we are taught to tender our prayers to God with 〈◊〉 humility in the most submissive manner that we can. Hereof see more in The whole Armor of God, Treat. 3. Part. 1. Of Prayer, on Eph. 6. 18. §. 9, &c.

§. 36. Of the Gifts Christ offered up.

THe foresaid prayers and supplications were some of those gifts which 〈◊〉 as our Priest offered up: they were in special as the incense under the Law. As his body was the Sacrifice, so these the gifts. These were offered up for himself to enable him to go through the work: and for us, that we might be delivered 〈◊〉 saved thereby.

Nothing could be more pleasing to God: nothing more honorable to hi •… , nothing more effectual for our good.

Hereby we are taught what gifts we may offer unto God. These are the 〈◊〉 of the lips which the Church promiseth to render, Hos. 14. 2. This is that •… cense, which in every place shall be offered to God, Mal. 1. 11.

§. 37. Of the meaning of these words, With strong crying and tears.

THe manner of offering the foresaid gifts, is with emphasis thus set out, 〈◊〉 strong crying and tears.

The Verb whence the Greek Noun translated crying is derived, useth to be applied to such as are in great distress; as to blind men, ( Matth. 9. 27.) to men affrighted and in danger, ( Matth. 14. 26, 30.) to a woman in travel, ( Revel. 12. 2.) to lamenters of great desolations, ( Revel. 18. 18, 19.) to such as 〈◊〉 others destruction: and to such as seek pardon for others sins, ( Acts 7. 57, 60.)

There is also another Verb derived from this Noun, that carrieth a greater emphasis; and is attributed to the woman, who cried after Jesus for her child grievously vexed with a devil, ( Matth. 15. 22.) to them that would have 〈◊〉 crucified, ( John. 18. 40. & 19. 6, 15.) and to them that would have Paul destroyed, ( Act. 22. 23.) yea it is used to set out Christ's cry at the raising of 〈◊〉 , John. 11 43.

This Noun is applied to that cry which was raised about the dissention 〈◊〉 〈◊〉 and Sadducees, Acts 23. 9. To the Angel that called for Divine •… geance, ( Rev. 14. 18.) and to the cry that shall be at Christ's coming to judgment, Matth. 25. 6.

Thus the word itself intendeth vehemency and ardency.

Whether we take crying for extension of voice (for so much is noted of 〈◊〉 on the Cross, Matth. 27. 46. and it may be that he did so in his agony in the Ga •… den, Matth. 26. 39.) or to the inward extension, earnestness and 〈◊〉 of his spirit, (as Exod. 14. 15. Psal. 119. 145. Lam. 2. 18.) It implieth one and the same thing; namely ardency in prayer: Christ manifested his ardency both ways, by voice, Matth. 27. 46. in spirit, Luk. 22. 44.

To show further that it was more then ordinary ardency, this epithere strong is 〈◊〉 thereunto.

This epithet is derived from a Noun that signifieth power: Thence a Verb 〈◊〉 signifieth to be able. It useth to be applied to such things as are extraordinarily 〈◊〉 : as a strong man (Mat. 12. 29.) a strong wind (Mat. 14. 30.) a strong or mighty 〈◊〉 (Luk. 15. 14.) a strong, or mighty City, (Rev. 18. 10.) a strong, or mighty thun •… , (Revel. 19. 6.) a strong Angel, (Revel. 5. 2.) and to the strong Lord, Revel. 18. 8.

Strong crying then implieth an extraordinary great crying.

This is yet further illustrated by adding tears thereunto: For tears are signs of 〈◊〉 prayer. Of this see The whole Armor of God, Treat. 3. Part. 2. Of 〈◊〉 on Ephes 6. 18. §. 97. Tears are an effect of inward anguish, Ier. 31. 15. They are attributed to the anguish of hell, Matth. 8 12.

§. 38. Of Christ's grievous Agony.

IN these words, With strong crying and tears, the Apostle hath an especial relation to Christ's Agony, partly in the Garden, and partly on the Cross.

Christ's tears are not mentioned in his Agony. Yet on other occasions they are •… entioned. For he wept at Lazarus grave, John 11. 35. and he wept over Ieru •… , Luk. 19 41.

As for Christ's Agony, it may be well supposed that he also then shed tears. For 〈◊〉 is not credible, that he which wept at the fore-sight of Jerusalem's calamity, had •… ry eyes in his own bitter Agony. Can we think that his sweat should be as it 〈◊〉 great drops of blood, (Luk. 22. 44.) and that no tears should gush out of his eyes? It doth not follow that he shed no tears, because no mention is made thereof. Many other things did Jesus, which are not written, John 20. 30.

That which the Apostle here saith of Christ's strong crying and tears, gives evidence of the great anguish that Christ endured. Christ had not a childish, womanish, faint spirit. Never any so manfully endured so much as Christ did.

If other circumstances be compared with these, it will appear, that never such effects of anguish were manifested in any other.

To omit his falling to the ground, and groveling thereon, his falling down to prayer, and rising up again and again, his bloody sweat, the matter of his prayer, ( If it be possible, let this Cup pass. Why hast thou forsaken me? ) and the descent of an Angel to strengthen him: All which do show, that never any man's agony was 〈◊〉 to his.

Beside these evidences the Scripture saith, That at the time of his Agony, he began to be sorrowful, to be sore troubled, and to be very heavy; and that in his Agony his soul was exceeding sorrowful, even unto the death ( Matth. 26. 30, 39. M •… k 14. 33, 34.) and troubled, Joh. 12. 27. Hence it appears that Christ's anguish was very great.

The cause hereof was our sin, and the just desert of it. For he became our surety, and took upon him our debt: In this respect it is said, That he was made sin for us, 2 Cor. 5. 21. And that he hath born our griefs, and carried our sorrows, Isa. 53. 3, &c. yea it is said, That he was made a curse for us, Gal. 3, 13.

In this case two things caused his foresaid Agony

• 1. The weight of the burden that lay upon him.
• 2. The weakness of his human nature.

1. The weight must needs be great: for it was the punishment of all the sins of all the Elect. Sin being committed against God hath a kind of infinite heinousness, and the punishment must be proportionable. The punishment is God's wrath, and thereupon infinite. The reprobate, because they are not able to stand under it themselves, nor have any to hear it for them, lie eternally under it.

Obj. Christ was the Son of God's love, and never provoked his wrath •… ; How then could it lie upon him?

Answ.

• 1. To speak properly, God was never angry with his Son; nor did his wrath lie upon him: but rather the effects thereof. God was as well pleased with the person of his Son, even then when he was in his greatest Agony, and said, Why hast thou forsaken me? as he was at his Baptism and transfiguration▪ when he said, This is my beloved Son in whom I am well-pleased.
• 2. We must distinguish betwixt the person and undertaking of Christ: Though Christ in his Person was the beloved Son of God: yet by his undertaking to be a Surety, he stood in the room of sinners: and though he himself never provoked God's wrath, yet they whose Surety he was had provoked it: and for their sakes •… endured the heavy burden thereof.

Object. 2. The effects of God's wrath for sin is to be cast into hell, to lie in •… nesse, to be tormented with fire, and all this everlastingly.

Answ. The place, the distinct kinds of torments, and other like circumstances, are but accidents belonging to the punishment of sin. God can in any place ma •… the creature feel the fierceness of his wrath. As for darkness, fire, worm, and other like expressions of hell torments, they are but metaphors to aggravate 〈◊〉 torment in our apprehensions. Concerning the Eternity of hells torment, it is because the damned are not able to bear it in time, and they have none to deliver th •… . But Christ being supported by his Divine power, was able at once to bear the •… then of sins punishment: and then to cast it from him. Besides, it could not 〈◊〉 with the dignity of his Person forever to lie under that burden, nor with the 〈◊〉 for which he undertook that burden, which was to deliver them who were subj •… to bondage ( Heb. 2. 15.) and to free them from the curse, Gal. 3. 13.

2. As the burden which Christ undertook was very weighty, so the human nature which he assumed was very weak: in all things like ours, even in infirmities that were not sinful, Chap. 2. 17. & 4. 15. His disability in bearing his Cross gi •… s instance of his weakness: for though at first the Cross was laid upon himself 〈◊〉 19. 17.) yet before he came to the place of execution, they were forced to lay it upon another, Luke 23. 26.

Quest. If such were the weight of the burden, and such his weakness, how 〈◊〉 it that he was not overwhelmed therewith?

Answ. He was supported by his Divine Nature: which though it somewhat •… drew assistance for a while, that he might feel the burden: yet it suffered him 〈◊〉 to sink under the same, nor to be overwhelmed therewith.

Some supposing it to be incongruous that the Son of God's love sho •… lie under God's wrath, produce other reasons of the greatness of Christ's Agony: As

1. The apprehension of the terrible Majesty of God, showing himself a Judge against sinners.

Answ. If there were no feeling of any effects of wrath coming from so terrible a Judge, his terror might afright and astonish one: but would not make him cry, and weep, and pray, as Christ did.

2. The fore-sight of the Jews rejection and dispersion, and of the persecution •… the Church: yea also, that so excellent a Person, as his was, should be so 〈◊〉 underfoot as a worm: and one so innocent, as Christ was, be so evilly entreated, and Satan by his ministers so much prevail.

Answ. These and other like things were long before known by Christ: How 〈◊〉 was it that they should then at the time of his death work upon him so much as they did, and not before?

3. His bodily pains: which they aggravate two ways:

• 1. By the kinds thereof.
• 2. By Christ's extraordinary sensibleness of them. For the kinds, they mention his scourging, the platting of a crown of thorns upon his head, and the nailing of his hands and feet unto the cross. His more then ordinary sensibleness they make to arise from a perfect mixture of humors and qualities in 〈◊〉 body: so as a small prick on his flesh, was more painful then a deep woe •… in another's: And further they say, That his sense was not dulled by •… nuall languishing: •… but that at the very instant of his death he retained the 〈◊〉 vigor of his sense; for he cried with a loud voice, and gave up the Ghost, 〈◊〉 15. 37.

Answ. 1. True it is, that Christ's bodily torments were very great, and greater 〈◊〉 by many they are taken to be: And it may be granted, that he retained the •… igour of all his senses to the last moment of his life. But yet I take it to be without question, That many Martyrs have endured more sharp bodily torments, 〈◊〉 that longer together then Christ did: and also in full vigor of sense: yet have 〈◊〉 without such cryings as Christ made, endured all. Besides, we never read that Christ quitcht at his bodily pains. They therefore cannot be the reason of his great Agony. Christ was cast into his Agony before he felt any pains. It remains therefore that the burden and punishment of sin was it that made Christ to 〈◊〉 such strong cries, and shed such tears, as are here noted: and that especially 〈◊〉 his soul.

• 1. There is a conceit that many have, that the least drop of Christ's blood, even 〈◊〉 •… rick of a needle in any part of his body had been sufficient to redeem many 〈◊〉 , by reason of the dignity of his Person. But that which is noted in Scripture of the extreme Agony of Christ, showeth, that this is but a mere conceit▪ •… losophers say, That Nature doth nothing in vain. Much more may we Chri •… truly say, That Christ the God of Nature, in that which he undertook for 〈◊〉 redemption, would do nothing in vain: nor more then was needful. Satisfaction was to be made to Divine Justice, which the prick of a needle could 〈◊〉 do.
• 2. The great Agony whereunto Christ was brought doth much amplify the incomprehensible love of God, Father and Son, to us sinners.
• 3. It doth also much aggravate that woeful plight whereunto man by sin was b •… ought. If such loud crying and tears were forced from our Surety by underta •… g to free us, What should we ourselves have been brought to? even unto outer 〈◊〉 , where shall be weeping and gnashing of teeth, and everlasting fire, Mat. 25. 30, 41. There can no like instance be given to aggravate the horrid and heavy be •… den of sin, as this of Christ's Agony. Indeed sin pressed the evil Angels from the highest heaven to the lowest hell: It forced Adam out of Paradise. It 〈◊〉 away the old world with a general deluge: It destroyed Sodom, and other Cities, and their Inhabitants with fire and brimstone: It brought sundry fearful judgments upon other people in every age of the world: It maketh the very life of many to be so grievous unto them, as to lay violent hands on themselves: It causeth merciless and remediless torments in hell: Yet this particular instance of the Agony of him that was the Son of God, even true God, upon his undertaking to expiate sin, far surpasseth all other instances.

Quest. If such be the burden of sin, How is it that many wicked ones do so lightly carry it?

Answ. Two reasons may be given hereof:

• 1. Their spiritual senselessness and deadness. If a Church lie upon a dead man, he feels nothing.
• 2. Sin is as the proper element wherein unregenerate persons lie, and live. Now creatures feel no burden in their proper element; as Fishes in a River.

• 4. Christ's crying and tears as being our Surety for sin, should make us cry and weep for our sins: Shall we make light of that which forced our Surety to make such strong cries as he did? We have cause everyone of us to say, Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day 〈◊〉 •… ight for my sins •… Jer. 9. 1.

§. 39. Of praying in distress.

THe fore-said Agony of Christ put Christ upon praying. For his prayers and supplications were WITH strong crying and tears. He being in an agony prayed 〈◊〉 earnestly, Luk. 22. 44. This prayer, My God, my God, why hast thou forsaken 〈◊〉 •… Mat. 27. 46. was in the extremity of his Agony.

• 1. Christ ever apprehended God to be his Father: even when he felt the greatest effects of his wrath, John. 12. 27. Mat. 26. 39. & 27. 46.
• 2. Christ knew no better means of supportance and deliverance then prayer. Therefore as he prayed himself, so he called upon his Disciples to watch and pray, Mat. 26. 41.

• 1. Judge hereby what spirit is in them, who in their dangers and distresses cry aloud, and weep, and wail much, but offer up no prayers and supplications to God, Hos. 7. 14.

  Others murmur against God, as the Israelites did oft times in the wilderness, Exod. 14. 10, &c.

  Others blaspheme God, 2 King. 6. 33. Rev. 16. 11.

• 2. Labor to be of the same mind that Christ was, Let distresses drive thee to God. Let the greatness of the distress enlarge thy heart, and open thy mouth i •… prayer to God. This hath been the mind of such in all ages as have been 〈◊〉 by the spirit of Christ, Exod. 14. 15. Psal. 130. 1. Ion. 2. 1.

Thus shalt thou find comfort and succor in thy distress.

The strong crying and tears of Christ here mentioned, were signs of an extraordinary distress, and they were also effects of extraordinary prayer: so as extraordinary need requireth extraordinary prayer. Of extraordinary Prayer, See The whole Armor of God, Treat. 3. Part. 2. Of Prayer on Eph. 6. 18. §. 95, &c.

§. 40. Of God's power a prop of faith in prayer.

HE to whom Christ offered up his prayers, is thus set out, Unto him that 〈◊〉 able to save him from death. This is a description of God, and giveth evidence that prayer is to be made to God, and to God alone. Hereof see The whole Armor of God, Treat. 3. Part. 1. on Eph. 6. 18. § 5, 6.

God is here described by his power, in this phrase, That was able. 〈◊〉 God's Power, See The Guide to go to God, or, An Explanation of the Lord's-Prays, §. 210, &c.

The power of God is here mentioned, to show, that Christ's mind was 〈◊〉 in his great extremity, and that his faith was thereby supported in his prayer 〈◊〉 God.

Hereby we are given to understand, that God's almighty power is to be 〈◊〉 and believed by such as call on him.

It is said, That he that cometh to God must believe that he is, and that he is •… der of them that seek him, Heb. 11. 6. I may in like manner say, He that cometh unto God must believe that God is able to help him. This is thus expressly 〈◊〉 of Christ, Abba, Father, all things are possible to thee, Mark 14. 36. So Asa, 〈◊〉 it is nothing with thee to help, 2 Chro. 14. 11. So the Leper, Lord, if thou wilt thou 〈◊〉 〈◊〉 make me clean, Mat. 8. 2.

• 1. This is a strong encouragement to go to God. Who will go to such as 〈◊〉 think cannot help them? This was thus upbraided to Amaziah, Why hast thou 〈◊〉 after the gods of the people, which could not deliver their own people out of thine 〈◊〉 ▪ 2 Chron. 25. 15.

• 2. Meditation on God's power is a strong prop to saith in God's promise, 〈◊〉 〈◊〉 21. Heb. 11. 19.

  This is a sure ground of patience, and of subjection to God's will, Da •… . 3. 〈◊〉 . Mar. 14. 36. He that knoweth that God is able to do what he desireth, will 〈◊〉 , that if his desire be not granted, it is the best for him.

• 4. That we may be moved in our need with boldness and confidence to go 〈◊〉 God, and be supported in our distresses, and willingly subject to what God 〈◊〉 , and patiently expect the issue which he will give; Let us among other 〈◊〉 of God acquaint ourselves with his power. Hereof see The whole Armor of 〈◊〉 , Treat. 2 Part. 6. Of Faith on Eph. 6. 16., §. 26.

§. 41. Of God's power over death.

THe particular object whereabout God's power is here said to be manifested, was Death, that God was able to save him from death. This is a great 〈◊〉 of God's Almighty Power. Nothing is so powerful as death. No crea •… can save from it, Eccles. 8. 8. Psalm 49. 7. This therefore is proper unto God.

God alone hath the power of death, Psal. 9. 13. & 68. 20. Hosea 13. 14. On this ground have Saints in danger of death called upon God, Isa. 38. 3. 〈◊〉 . 2. 1.

Death itself is God's servant and minister. As it was at first appointed by God, 〈◊〉 God still holds his dominion over it.

Obj. The devils is said to have the power of death. Hereof See Chap. 2. v. 14. §. 143.

This is a great comfort in sickness, in imprisonment, against oppressions, trea •… , invasions, and other dangers. When the people spake of stoning David, he en •… himself in the Lord his God, 1 Sam. 30. 6. When Hezckiah had received the sentence of death, he was bold on this ground to call upon God to be preserved, Isa. 38. 3.

This power of God over death is a good encouragement even in death itself. For God in death is able to save us from death, and to translate us unto life.

§. 42. Of God's saving Christ from death.

THe exemplification of God's power over death, is here set down in this word Save: which is used sometimes for temporary preservation ( Matth. 8. 25.) and sometimes for eternal salvation, Acts 4. 12. It is likewise put for a total freedom from all fear and danger ( Heb. 7. 25.) or for a supportance in danger: In which respect the Apostle being in great danger, said, The Lord will preserve (or save) me unto his heavenly Kingdom, 2 Tim. 4. 18. In this later sense of supportance may the word be here taken. For by saving from death, we may not think that Christ desired a mere immunity, and freedom from death: So as he should not taste thereof: but rather a supporting and upholding him in death, that •… e should not be swallowed up thereof, or overcome thereby. For he apprehended death as the punishment of sin, the curse of the Law, and the effect of God's 〈◊〉 .

Thus it might seem dreadful and horrible unto him: and Christ as a weak man be so affrighted therewith, as to fear that he should not be able to stand under that insupportable burden.

By this he showeth, that God was able to preserve those who are subject to death from being swallowed up in death.

The children of Israel were under sore bondage in Egypt, yet God preserved them, and exceedingly multiplied them in that bondage. They went into the red Sea, but passed safe through the red Sea. God suffered Jonah to be swallowed up by a Whale, but yet preserved him in the fishes belly, Jonah 2. 1. He suffered his 〈◊〉 servants to be cast into a fiery furnace, yet preserved them in that furnace, ( Daniel 3. 25.) and Daniel to be cast into the Lions Den, but there kept him 〈◊〉 , Daniel 6. 22. Many such evidences doth the Scripture afford: Yea all ages have afforded examples of God's powerful providence in this kind. To this end 〈◊〉 that promise, When thou passest thorough the waters, I will be with thee: 〈◊〉 thorough the rivers, they shall not overflow thee: when thou walkest thorough 〈◊〉 fire, thou shalt not be burnt: neither shall the flame kindle upon thee, Isai. 43. 2.

Such an absolute power hath God over death, as he can say to it, Hi •… shalt thou come, and no further: and here shall thy proud waves be stayed, 〈◊〉 38. 11.

This ministereth much comfort and hope in death. In this respect we may after an holy manner insult over death, and say, O death, where is thy sting? 1 Cor. 15. 55. Though death may arrest us, yet we need not fear that judgment and 〈◊〉 shall be got against us. •… o this may be applied that ancient Prophecy, The sucking child shall play upon the hole of the Asp: and the weaned child shall put his hand on the Cockatrice-den, Isa. 11. 8. Christ was saved from death, not as 〈◊〉 private man, but as a public person, and as an Head to save all his Members 〈◊〉 death, Heb. 2. 15.

The mention of death in this place gives us to understand, that Christ was offered up to death, though he prayed to be saved from death. As therefore his prayers and supplications were the gifts that as a Priest he offered up, so the putting of 〈◊〉 body to death was the Sacrifice. O •… Christ's death, See Chap. 2. v. 9. § 80, 83.

§ 43. Of God's hearing Christ.

THe issue of Christ's Intercession as a Priest, is thus expressed, And 〈◊〉 heard. If we well observe the whole sentence in this verse, we shall find th •… copulative AND to be a redundancy: or else the sentence must be extended 〈◊〉 the next verse.

The issue here set down, showeth, That the prayers Christ offered up to 〈◊〉 Father, were accepted of him. They were not made in vain, but effectual 〈◊〉 available.

The Greek word translated heard, is a compound, and signifieth 〈◊〉 only hearing, but also granting the request that is heard, Luke 1. 13. Acts 10. 31.

God's sending of an Angel to strengthen him when he was in his prayer, is 〈◊〉 evidence of God's hearing him, Luke 22. 42, 43. When Christ at his Baptism prayed, The heavens was opened, and the holy Ghost descended, and a voice from 〈◊〉 , which said, Thou art my beloved Son, in thee I am well-pleased, Luk. 3. 21, 22. When Christ in his Agony thus prayed, Father, glorify thy Name, there 〈◊〉 a voice from heaven, saying, I have both glorified it, and will glorify it 〈◊〉 , John 12. 28. When Christ raised Lazarus, he thus said, Father, I 〈◊〉 thee, that thou hast heard me, and I know that thou hearest me always, 〈◊〉 11. 41, 42.

Such like grounds as these may be produced for God's hearing Christ.

• 1. The Dignity of Christ's Person, and near relation betwixt him and the Father, Heb. 1. 5.
• 2. The affection which the Father bare him, He was his beloved Son in 〈◊〉 he was well pleased, Mat. 3. 17.
• 3. The matter of his prayer, which was according to the will of his Father, Not as I will, but as thou wilt, •… aith Christ to his Father, Mat. 26. 39. If we 〈◊〉 thing according to his will, he 〈◊〉 us, 1 Joh. 5. 14.
• 4. The end of Christ's prayer, which was God's glory, Father, glorify thy 〈◊〉 , Joh. 12. 28.

• 1. This respect of God to his Son in hearing his prayer, is a strong prop to 〈◊〉 faith in the Intercession of Christ. Whom can we better use to present our prayers to God, then he who is always heard?
• 2. This ratifieth God's approbation of Christ's Priesthood: For the pray •… which he offered up were a part of his Priestly function. If God's hearing 〈◊〉 prayer of Elijah did assure the people, that he was a Prophet sent of 〈◊〉 , (1 Kings 18. 36.) much more doth God's hearing Christ show, that Christ is a 〈◊〉 ordained of God.
• 3. This may be an incitation unto us, when we are in any distress, and 〈◊〉 cause to fear, in faith to offer up prayers unto God. As Christ's pattern is a 〈◊〉 to pray: So God's hearing him is a ground of faith: especially if our prayers 〈◊〉 made thorough the mediation of Christ. He that heard Christ's prayer will 〈◊〉 those that pray in Christ's name.

§. 44. Of the fear from which Christ was delivered.

THe Greek Noun translated fear, is compounded of a Verb that signifieth to take, and an Adverb that signifieth well: so as according to the notation of the word it implieth well to take or apprehend a thing. Thence followeth a very circumspection, and an holy fear. They who are circumspect and wary 〈◊〉 the things which concern God's worship, are expressed under this word, 〈◊〉 our English translates devout, Luk. 2. 25. Act. 2. 5. & 8. 2. It is used to set 〈◊〉 natural fear, thus: The chief Captain fearing least Paul should have been pul •… pieces, Act. 23. 10.

By reason of the divers acceptations of the word, some translate it piety, or re •… ; and some fear. Our last Translators have noted both; the later in the 〈◊〉 , the former in the margin.

They who take it for piety or reverence, make this clause to be a cause why God 〈◊〉 him; which was that piety which was in Jesus, and reverence which he bare 〈◊〉 Father, and thus translate it, for his piety, or for his Religion, or for his 〈◊〉 . This interpretation may well stand with the general scope of the Apo •… , and with the analogy of faith. But it doth not well agree with the Preposi •… , which properly signifieth from.

The other acception of the word, which signifieth fear, will very well stand with the fore said Preposition, and word for word may be thus translated, He was heard 〈◊〉 his fear: that is, he was so heard as he was delivered from that which he 〈◊〉 .

This Substantive is only twice used in the New Testament, and that in this Epi •… : Once here, and again, Heb. 12. 28. where it is translated godly fear. A Participle derived from the same root is used Heb. 11. 7. and thus translated, moved with fear.

Other Authors do put this word for fear; and that where they speak of a natural fear. Thus may it be here taken, and imply that fear which possessed Christ in the depth of his agony: which was one of his sinless infirmities.

Christ upon the present sense and feeling of that heavy burden, might in that 〈◊〉 fear lest he should be left alone, and pressed above his strength. Herein he was heard, in that he was not forsaken, nor overpressed, but enabled to bear the burden, and to free himself from it. Thus was Paul heard, when there was given to him a thorn in the flesh, the messenger of Satan to buffet him, and he prayed, and received this answer, My grace is sufficient for thee, 2 Cor. 12. 7, 8, 9.

This plainly showeth that Christ was subject to fear. Christ's fear may be reckoned among the other infirmities, whereunto in his human nature he was subject: so as 〈◊〉 all fear is not simply in itself a sin.

Of the general nature of this passion of fear, See Chap. 13. v. 6. §. 84, 85.

This effect of fear doth much amplify Christ's agony; It shows it to be exceeding great. For it was no small matter that could make Christ, who was of a most undaunted spirit, and of all the most courageous that ever was, to fear. Of the extremity of Christ's agony, See §. 38.

§ 45. Of Faith and Fear standing together.

THe earnest prayer of Christ, together with the fruit thereof, which was God's hearing of him, is an evidence of his faith. In that his fear is here added, it plainly appeareth that faith and fear may stand together. Moses retained his faith when he said, I exceedingly fear and quake, Heb. 12. 21.

Though these be distinct and different, yet are they not contrary, but helpful one to another: as sight and hearing which are distinct senses. Fear makes faith to look up unto God: Faith supports and makes us rest upon God.

Let not us sever those things that may stand together: but in all our fears let us believe and pray. so shall we be heard in the things we fear. If faith be severed from fear, an infirmity will be made a vice: and that which is natural be made diabolical. But mixed with faith, it will be sanctified and made very useful.

As a means hereunto, consider,

• 1. That God hath his hand in all things that may cause thee to fear, 〈◊〉 19. 11.
• 2. God remains thy Father in thy greatest fears, Matth. 26. 39.
• 3. God in wisdom ordereth thy estate, Matth. 10. 29.
• 4. God can deliver thee from thy fears, Ier. 32. 27.
• 5. God is faithful, and will never fail thee, Heb. 13. 6.

How faith may stand with fear, though it be somewhat a sinful fear, See the 〈◊〉 Sacrifice, on Psal. 116. 11. §. 75.

The Preposition from, set before Christ's fear, showeth that God delive •… him from his fear. He did not leave him therein, nor forsake him, Hereupon Sa •… may rest upon this, not to be forsaken. See Chap. 13. v. 6. §. 73.

§. 46. Of the most excellent and dearest Son of God suffering.

THis verse is added to satisfy a doubt which might be raised from the dignity 〈◊〉 Christ, and from the relation betwixt the Father and him: For he •… s •… styled a Son in reference to God the Father.

To express this relation the more clearly, the Vulgar Latin setteth down 〈◊〉 correlative, thus, Son of God. But there is an emphasis in this indefinite expre •… ▪ Son; as was shown, Chap. 1. v. 2. §. 15.

The doubt is this: Christ is the Son of God: far more excellent 〈◊〉 the most excellent of creatures: he is the beloved Son of God: how then 〈◊〉 it that he should be brought to such an agony as is mentioned in the fo •… verse?

Answ. God would have it so, that his Son might experimentally know 〈◊〉 far he ought to subject himself to his Father: namely, not only by doing 〈◊〉 his Father required, but also by enduring what his Father was pleased to 〈◊〉 on him: and therein to make himself a pattern to others. This is the main scope 〈◊〉 this verse.

This Conjunction Though, is the note of an argument that is called 〈◊〉 which showeth a difference from another thing, not simply in the nature of 〈◊〉 thing, but in some special respect: as where God saith of the Israeli •… es, T •… brake my Covenant, although I was a husband unto them, Jer. 31. 32. To keep Covenant with an husband well agree: but in them who kept not Covenant with 〈◊〉 their husband, they did disagree. Thus to be a Son, and to be free from •… fering may stand well together: But in Christ they were divers; for he was •… Son, yet not freed from suffering. Of the kinds of argument, See Chap. •… v 9. § 59.

This title Son, in reference to God properly belongeth to Christ, as 〈◊〉 been shown, Chap. 1. v. 2. §. 15. It sets out the dignity and excellency of 〈◊〉 above the most excellent of creatures, as hath been proved, Chap. 1. 〈◊〉 §. 39, 41.

Here it is taken for Christ's person consisting of two natures, God and 〈◊〉 . As man he suffered; as God he was able to endure the utmost that was in 〈◊〉 upon him.

From this instance we may well infer, that neither excellency in ones self, 〈◊〉 dearness unto God exempteth any in this world from suffering.

Can any be thought to be more excellent then the Son of God, whom G •… hath set at his right hand, and made King of Kings and Lord of Lord's? O •… 〈◊〉 any be thought dearer to God then his dear Son, styled the Son of 〈◊〉 (Col. 1. 13.) The beloved, (Eph. 1. 6.) His beloved Son in whom he is well 〈◊〉 (Matth. 3. 17.) His elect in whom his soul delighteth, Isa. 42. 1.

If this Son be not exempted from suffering, who can look to be exemp •… •… y instances in all ages of such as have been highly advanced by God, and 〈◊〉 beloved of him might be produced to demonstrate, that neither excel •… cy in place or parts, nor interest in God's favor have exempted them from 〈◊〉 •… rings.

• 1. As for dignity and excellency it makes no difference before God. God is the supreme Lord over all, and in reference to him all are fellow-servants: so as the greatest can plead no more immunity at God's hand, then the 〈◊〉 .
• 2. As for interest in God's favor, God can and will turn the sufferings of his children to his own glory, and their good. Nothing ever made more to God's glory then Christ's sufferings, and nothing more made to Christ's advancement then they, Phil. 2. 8, 9.

• 1. Let them who have excellency above others in this world, apply this to them •… es, and be willing to put their necks under God's yoke, and contentedly bear what God shall lay upon them.
• 2. Let them who think they have interest in God's favor, not so rely thereupon, •… s to count themselves free from all correction. God is not like a foolish cockering 〈◊〉 other. He knows that corrections are needful and useful for his children. They who take themselves to be beloved of God, may rather look for trial of their obe •… ence this way, Heb. 12. 6, 7, 8.
• 3. This is a matter of great consolation to such as are thus tried. Herein they 〈◊〉 dealt withal as God useth to deal with his dearest. Herein also they are made conformable to Christ their head.
• 4. Let others take heed of censuring such as are brought to suffer. This was the error of Iebs Friends. God's best and dearest children may be thus miscensured.

§. 47. Of experimental Learning.

IT is said of the Son of God, that he learned obedience.

A thing is learned two ways.

• 1. By attaining to the knowledge of that which we knew not before. In this sense saith Christ, Learn what that meaneth, I will have mercy and not sacrifice, Matth. 9. 13.
• 2. By an experimental evidence of what we knew before. In this sense saith the Apostle, I have learned in whatsoever state I am, therewith to be content, (Phil. 4. 11.) that is, by experience I find that this is my best course. Thus it is said, They shall learn war no more, (Isa. 2. 4) they shall experimentally find no more War amongst them. I have learned by experience, that the Lord hath blessed me for thy sake, saith Laban to Jacob, Gen. 30. 27. Thus we say in common speech, when by experience of paying another's debt, we find how costly a thing it is to be a Surety, I have learned what suretyship is. Thus Christ learned what it was to be a Surety for sinners.

In this particular case of Christ, that so excellent a person as the Son of God, so beloved of the Father, so pure, so harmless, should suffer so as he did, was a new lesson, never heard of before, first learned by him.

Yea further in his own example he so practiced this lesson, as he became an example to others, so to teach it others, as they might learn it of him.

Christ had an experimental proof of sufferings. He had not only a general notion that the human nature which he assumed was subject to manifold sufferings, but he learned it to be so by experience in his own person: he sensibly felt the smart, pain, weight and grief thereof: witness his great agony set down §. 38.

Of the end and use of this experimental learning, See Chap. 2. verse. 18. § 183, 186.

§. 48. Of Christ's Obedience in suffering.

THe chief lesson which Christ by his suffering learned, is here styled 〈◊〉 . The Greek word is a compound. The simple Verb from which it is derived signifieth to hear. The Preposition with which it is compounded, signifieth under. So as according to the notation it signifieth to hearken under, or to listen, as Rhoda did, Act. 12. 13. and Sarah, Gen. 18. •… 0. Most usually it signifieth so to hearken to that which is required, as to do and perform the same; this is to obey▪ Thus Abraham being required of God to go to such a place, obeyed; for he 〈◊〉 thither, Heb. 11. 8. •… n Latin he that hears what is spoken, is said to obey. This is the notation of the Greek word here translated obedience. For obedience is a real demonstration of ones hearing that which is spoken to him: Because a voice is attributed to God's rod, that is, to his chastisements, and they who observe God's mind and meaning in correcting them, are said to hear the rod, ( Mic. 6. 9.) Obedience is applied to enduring suffering.

Obedience therefore is manifested two ways.

• 1. By doing what is required, Rom. 6. 16.
• 2. By enduring what is said upon one, Phil. 2. 8.

In this later sense is the word here used. For Christ by experience found that it became him willingly and patiently to bear what his Father was pleased to •… y upon him.

Thus patience under a Cross is a kind of obedience; yea it is a great degree of obedience; the highest and chiefest point of obedience. Unto you it is given 〈◊〉 only to believe on Christ, but also to suffer for his sake, saith the Apostle, 〈◊〉 ▪ 1. 29. To believe is a great part of obedience: but to suffer is there made •… greater.

Obj. We are oft brought to suffer, Will we, nill we. There is a necessity of e •… during. How then can this be counted obedience?

Answ. Though the bearing of a burden be a matter of necessity, yet a 〈◊〉 and willing bearing it is a point of obedience.

Herein lies a difference betwixt God's children and others. By their 〈◊〉 yielding they show that they prefer the good pleasure of God, before their 〈◊〉 ple •… sure; yea before their own ease, liberty, and life itself, if God call them 〈◊〉 lose their 〈◊〉 .

Let us not therefore think it sufficient that in peace, health, prosperity we ha •… e yielded some active obedience to God's will for doing this or that: but let 〈◊〉 also be ready to 〈◊〉 passive obedience. This is commanded, Matth. 16. 〈◊〉 2 Tim. 2. 3.

This hath been performed by God's servants, Heb. 11. 27. God hath commended it in them that have done it, Rev. 2. 3. and promised a great reward, Matth. 5. 11, 12.

By this kind of obedience we shall show that we serve God not simply for 〈◊〉 selves, o •… our own advantage here in this world. And hereby we shall answer that cavil of Satan, Doth he fear God for naught? Job 1. 9.

If the things which Christ suffered be duly weighed, his obedience therein will more 〈◊〉 be manifested. Hereof see Chap. 2. v. 9. §. 76.