Commentary on Hebrews

§. 163. Of sundry principles of faith confirmed, and errors refuted, by these w •… He took on him the Seed of Abraham.

THat which hath been before noted, §. 104, 106, 139. concerning Christ and other men, being of one and the same flesh and blood, and in that respect breth •… , is confirmed by this phrase, He took on him the Seed of Abraham.

Both the ancient Fathers and also later Divines have much insisted on this Te •… to prove sundry principles of our Christian faith, Concerning

• 1. Christ's eternal Deity. Hereof See §. 160.
• 2. His true Humanity; In that he took upon him the seed of man, it is evid •… that he was a true man. Seed is the matter of man's nature, and the very substance thereof.
• 3. The root out of which Christ assumed his human nature, even the Seed of m •… ▪ It was not created of nothing, nor was it brought from heaven, but assumed 〈◊〉 of the Seed of man; This was thus foretold, There shall come forth a rod out of 〈◊〉 Stem of Iesle, and a branch shall grow out of his root, Isa. 11. 1. And an Angel t •… faith of Christ to the Virgin Mary, That holy thing which shall be born of thee, L •… XI. 35.
• 4. The subsistence of Christ's human nature in his divine nature; The human •… ture of Christ never had a subsistence in itself; At or in the very first framing •… making it it was united to the divine nature, and at or in the first uniting it it 〈◊〉 framed or made. Philosophers say of the uniting of the soul to the body, In •… ating it it is infused, and infusing it it is created. Much more is this true con •… ning the human nature of Christ united to his divine; Fitly therefore is it 〈◊〉 said, That he took on him the Seed not a Son of Abraham.
• 5. His two distinct Natures; He took on him man's nature, being God before So as they were two, and those two distinct natures.
• 6. The Union of the two Natures; He assumed or took on him the one to 〈◊〉 other, and so made of those two Natures one Person. This Union is evidenced 〈◊〉 these phrases, The Word was made flesh, Joh. 1. 14. God was manifested in the 〈◊〉 1 Tim. 3. 16. Christ came of the Father, as concerning the flesh, who is over all, God blessed forever, Rom. 9. 5. This true real union, the Greek Fathers, to free it from mistakings, have set ou •… negatively and affirmatively with sundry emphatical words, as,
  • 1. Without alteration or change; whereby is intended that the divine nature still remained the same; and in assuming the humanity was no wh •… t at all changed; as wine is changed by putting water into it; Nor was the human altered into the divine, as water was turned into wine, John. 2. 9.
  • 2. Without division; So as they both make but one and the same person. They are indeed two distinct natures, but so united as both make one only person, both have one and the same subsistence. As the Son of God hath a peculiar subsistence in himself, so the human nature which he assumed subsisteth therein.
  • 3. Without confusion; Though two natures are united in one person, yet not by confusion of substance, as if the human nature were transfused into the divine, and both made but one nature; They remain two distinct natures, each having distinct properties, distinct wills, distinct operations and actions.
  • 4. Without Separation, never to be dis-united or severed one from the other; On earth they were first united, in heaven they will ever so abide. As the infirmities of the flesh caused no separation, so neither will the glory of the Deity. In this respect we may say, Jesus Christ the same, yesterday, and today, and forever, Heb. 13. 8.

The affirmative word which they use to set out this Union, signifieth essentially or substantially, not as in the mystery of the Trinity where the distinct persons are all of one nature or essence, but because the distinct natures of Christ make but one person, and thus the Union may be said to be essential, not accidental. The Apostle useth a like emphatical word where he faith, that in Christ dwelleth all the fullness of the Godhead Bodily, Col. 2. 9. This word bodily intendeth as much as the former word essentially or substantially, or as some translate it personally. By this word the Union of God with Christ is distinguished from all other Unions; God of old manifested himself in the Cloud, in the Rock, in the Ark, in the Tabernacle, in the Temple, but figuratively God also manifested himself in his Prophets, but virtually by the operation of his Spirit; But never was he in any person or in anything as in Christ.

This Text hath also been used as a maul to knock down sundry heresies, whereof See §. 140.

§. 164. Of the Resolution of Heb. 2. 16.

IN this Verse is set down a difference of Christ's respect to Angels and men. Here about observe,

• 1. The inference upon that which went before. It is brought in as a reason why Christ destroyed the devil and delivered man. See §. 155.
• 2. The substance. In it there is,
  • 1. A proof of the Point, verily.
  • 2. The point itself. Hereof are two parts, One Negative, the other Affirmative.

In the Negative is declared what Christ did not for Angels, Therein is set down,

• 1. An act of grace not vouchsafed, He took not on him.
• 2. The Object or persons to whom that act was not vouchsafed, Angels.

In the Affirmative is declared what he did.

Betwixt the two parts is placed a particle of opposition, BUT▪

In the latter part is set down,

• 1. An act of grace vouchsafed, He took on him.
• 2. The object or persons to whom he vouchsafed it.

That Object is,

• 1. Generally implied, The Seed.
• 2. Particularly exemplified, Of Abraham.

§. 165. Of the Observations arising out of Heb. •… . •… 6.

I. CHrist destroyed such sinners as he did not undertake for.

II. Christ delivered such as he undertook for. These two Observations▪ I gather o •… t of this causal particle FOR. See §. 155.

III. Weighty matters are more then ordinarily to be pressed. Christ's different, respect to Angels and men is a weighty matter, and such a word as this verily is a more then ordinary affirmation. See §. 155.

IV. Means of grace is not afforded to those to whom grace is not vouchsafed. Grace was not vouchsafed to the Angels, therefore Christ the means of grace is not afforded to them. See §. 157.

V. Angels had not that grace afforded to thom which was vouchsafed to man. This very phrase He took not on him, whereby the grace vouchsafed unto man is expressed, is denied in reference to Angels. &c §. 157.

VI. Christ preferred men before Angels. The particle of opposition intendeth •… much. See §. 159.

VII. God's goodness is ever working. This I gather from the Apostles expressi •… ▪ an act past in the present tense. See §. 156.

VIII. Christ was before he assumed man's nature. See §. 160.

IX. Christ assumed to his divine nature our nature.

X. Christ's human nature subsisted in his divine nature.

XI. Christ was man of man.

XII. Christ had two distinct natures.

XIII. Christ's two natures were united in one person. Of these five latter Observations See §. 163.

XIV. Christ was exhibited as he was promised: He was promised under the 〈◊〉 of Abraham, and he took on him the seed of Abraham.

XV. Christ became man for the Elect sake, The Elect are comprised under 〈◊〉 Seed of Abraham. Of these two last Observations See §. 162.

§. 166. Of the necessity of Christ being man.

TO Christ's Prophetical and Kingly Offices the Apostle addeth his third, which is his Priestly office, and that to prove the main point in hand, namely, that Christ was man, otherwise he could not have been a Priest, For every High Priest is taken from among men, &c. Heb. 5. 1.

As the two last verses of this Chapter have a general reference to Christ's •… mane nature, set out, ver. 10, 11. &c. So they have also a special reference to the last clause of the verse going before, and that as a necessary consequence following thereupon; Because Christ took on him the Seed of Abraham, therefore it behooved him to be made like unto him.

The particle of inference translated Wherefore, properly signifieth a place whence one cometh, Act. 14. 26. or where one doth a thing, Mat. 25. 24, 26. 〈◊〉 •… condition or danger from whence one is brought, Heb. 11. 19.

It is also frequently used to set out a consequence following from another thing, as, because the Lord Jesus had most evidently made himself known to Paul, thereupon he was not disobedient unto the heavenly vision, Act. 26. 19.

In this sense is this word five several times used in this Epistle, as here Ch •… . 3. 1. & 7. 25. & 8. 3. & 9. 18.

The necessity of the consequence is implied in this word, It behooved.

This word hath reference,

• 1. To a debt that one ought to pay, Mat. 18. 28. Luk. 7. 41.
• 2. To a duty that one ought to perform, 2 Thes. 1. 3.
• 3. To a punishment which ought to be inflicted, John. 19. 7. In all these senses it is here fitly used.

• 1. Christ as a Surety for man Heb. 7. 27. ought to pay man's debt, Pro. 6. 1, 2.
• 2. As he was sent of the Father he ought to do that for which he was sent, John. 9. 4.
• 3. As he took upon him the sins of the Elect, the punishment of them ought to be inflicted upon him, 2 Cor. 5. 21.

Such a word as this was used before, ver. 10. §. 86. But the two words there and here do differ in Syllables and sense: Answerably our Translators do differently translate them: There It became, Here It behooved. The former is attributed to God the Father. This is referred to God the Son, and that in regard of his human nature; That signified a comeliness or a me •… nesse; This a necessity yet no absolute necessity, but a necessity on supposition; In regard of that order which God had set down to redeem man by a ransom, and by satisfaction to his justice: Now Christ hereunto voluntarily subjected himself, and in that respect it behooved him to do what he undertook to do. He bound himself to partake of our infirmities, See §. 88.

This he did in respect to his Fathers purpose which was foretold by the Prophets, and therefore Christ would accomplish it. Hereupon Christ himself saith, Thus it is written, and thus it behooved Christ to suffer, Luke 24. 46.

This he did also in regard of our weakness, that he might the rather encourage and embolden us to go to him, and to trust unto him. If Christ had not had experience of our infirmities we could not with such boldness go unto him as now we do, Heb. 4. 15, 16.

This doth highly amplify Christ's love to us, who being most free and bound to nothing, for our sakes bound himself to do and endure what he did. A servants love to his Master, wife and children, was tried by a voluntary binding of himself to his master, and suffering his ear to be bored through, Exo. 21. 5, 6. Christ did more; He suffered his side, hands and feet to be bored through, and his side to be pierced, yea, and his very soul to, Isa. 53. 10.

How are we bound to bind ourselves to Christ? Bounden duty, gratefulness, our own good and benefit require thus much. Let us therefore bind ourselves by voluntary covenant and vows, that so we may be kept from starting from Christ.

§. 167. Of Christ's Brethren.

THat whereunto Christ was bound is thus expressed, To be made like unto his Brethren.

This is the third time that this Relative Brethren, in reference to Christ, is here in this Chapter used, and that still in the very same sense. See §. 106. 113. It setteth out the same persons that were intended under these Titles Sons, §. 90. Sanctified ones, §. 103. Children, §▪ 128. and Seed of Abraham, §. 162. All these point at the Elect of God, for whose sake in special Christ took on him the common nature of man; for he was made like unto man for the Elects sake, who are given unto him of his Father, §. 132. Christ principally intended their good by being made like to man, and they reaped the benefit thereof, yea, to them that benefit is restrained. See §. 133.

§. 168. Of Christ being made like to man.

THe word translated made like, doth for the most part set forth a mere resemblance or likeness of a thing, as Mat. 7. 26. & 13. 24. But here it is taken for more then a bare resemblance, even for a participation of essence.

In the former respect we may say of a picture, It is made like such a man, but in the latter respect we may say of a child, who partakes of his Fathers nature in the substance, constitution, disposition, and manifold affections and passions, He is made like unto his Father.

A word sprouting out of the same root is used by the Apostle to set out Christ's participation of our nature; as thus, God sent his Son in the likeness of sinful flesh, Rom. 8. 3. And thus, Christ was made in the likeness of man, Phil. 2. 7. A like word is used to set out the identity of the glory of the Son with the glory of the Father. We beheld his glory, the glory as of the only begotten of the Father, Joh. 1. 14. Thus this word here answereth to that, likewise, v. 14. See §. 139.

These words of likeness are used to set out both the reality of a thing, and also an apparent manifestation thereof.

The Apostle here intends the very same thing that he did before under these phrases, All of one, §. 104. He also himself likewise took part, §. 139. He took on him the Seed of Abraham, §. 159. 162. All these phrases, and this here in the Text, with emphasis demonstrate the truth and reality of Christ's human nature, that he was a man, such a man as we are.

§. 169. Of this general all things, wherein Christ was made like to man.

THough every particular be comprised under this general all things, yet they may be ranked under such heads, as will show that they were very many, Those Heads are these,

• 1. The essential parts of man's nature, which were soul and body.
• 2. The powers of his soul, as, Understanding and Will, together with his affections; Both liking, as, Hope, Desire, Love and Joy; and disliking, as Fear, Anger, Hatred, Grief, and all manner of senses; Both internal, as, the common sense, fantasy and memory; and external, as Sight, Hearing, Smelling, Tasting, Feeling.
• 3. The several and distinct parts of the body, whether inward or outward, which are very many and well known; The outward especially.
• 4. The growth of the parts of Christ's body and endowments of soul. As other men so Christ at first was little; He was nine months in his mothers womb, being born he was wrapped in swaddling clothes, and carried in arms, Luk. 2. 7, 28. He also increased in wisdom and knowledge, Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body.

• 5. Sundry infirmities of Soul; Besides the affections before-mentioned, He gr •… aned in the Spirit and was troubled, Joh. 11. 33. and was afflicted with other soul-sufferings, whereof See §. 76.

  Sundry infirmities of body, as hunger, thirst, cold, wearisomeness, sleepiness, fainting, mortality.

• 7. Manifold temptations. Of Christ's temptations and other afflictions, See §. 96.
• 8. Manifold afflictions. Of Christ's temptations and other afflictions, See §. 96.

§. 170. Of Sin and Sicknesses wherein Christ was not like man.

TRue it is that Christ was not subject to sin; He was holy, harmless, undefiled, separate from sinners, Heb. 7. 26. He was pure in his conception, Luke 1. 35. He knew no sin, 2 Cor. 5. 21. He did no sin, neither was guile found in his mouth, 1 Pet. 2. 22. We read not that any sickness ever seised upon him; Nor defect of nature, as blindness, lameness, deafness, dumbness, or any other the like. Hereupon a Question is moved, How it can be true that Christ was made like man in this general extent all things?

Answ.

• 1. Generals admit some particular exceptions. The Apostle himself th •… s expresseth the exception of sin, He was in all points tempted like as we are, yet without sin, Heb. 4. 15.
• 2. Though sin in our nature be an inseparable adjunct, yet is it not essential thereunto. A man may be a true man though he have no sin in him; instance Adam in his Innocency, and glorified Saints after the Resurrection.
• 3. Christ as Surety for sinners was like to sinful men; In that our sins were imputed to him, and he bare the burden of them; Thus it is said, that He was made sin for us, 2 Cor. 5. 21. But to be himself tainted with sin was not possible, by reason of the Union of his human nature with his divine. If such a thing could have been, it would have crossed the main end of his being like unto man, namely, to be •… Mediator betwixt God and man; To make satisfaction for the sins of others, &c.

As for sicknesses and other-like infirmities, they were personal and not insep •… rabble from man's nature; For there are many particular men that were never blind, deaf, dumb, lame, sick of the Palsy, Pleurisy, and other particular diseases.

Besides sicknesses and other personal infirmities, would have been an hinderanee to those▪ works which he was to accomplish for our redemption. They would have kept him from going up and down to preach the Gospel, and to do sundry other good things ( Act. 10. 38.) Sight wrought compassion in him, Mark 6. 34. Hearing others cries moved him to help them, ( Mark 10. 48, 49.) By his speech he comforted such as were in distress, Matth. 9. 2. Had he wanted those parts he had been much hindered.

Obj. It is said, that himself took our infirmities and bare our sicknesses, Matth. 8. 17.

Answ. Those phrases are used of Christ's removing and taking away from sundry men sundry infirmities and sicknesses: which he did with such compassion, as he might seem to bear them himself in regard of a fellow feeling.

§. 171. Of the ends why Christ was made like to man in all things.

THe ends why Christ might be made like to man, in the foresaid universal likeness, were such as these,

• 1. To give a surer evidence of the truth of his human nature. Thus this is a confirmation of this great article of our Christian faith, that Christ was a true man.
• 2. To give assurance of his compassions towards us in regard of our infirmities, Heb. 4. 15.
• 3. That no gifts or parts of Learning, Wisdom, Purity or any other excellency, exempts men from infirmities: for who more excellent then Christ. Thus this is a ground of contentation.
• 4. To demonstrate that infirmities and afflictions, simply considered in themselves are no arguments of God's displeasure or indignation. Thus this is a ground of patience.
• 5. To be an example, that we might have a pattern for well carrying ourselves in such cases. Thus this is a direction.
• 6. To make them more easy to us: For Christ, by putting his shoulder under the burdens that lie upon us, hath taken away the greatest heaviness of them, and made them to us portable. This is a ground of encouragement.
• 7. To sanctify them unto us. For whatsoever Christ underweut, he sanctified. He sanctified Divine Ordinances, by observing them himself. He sanctified the creatures that are useful for man, by using them himself.

Other ends follow more distinctly to be handled in the words following in this Chapter.

All the forementioned ends, and others also like to them, demonstrate that Christ was in all things like to us for our good. The benefit thereof redounds to us. How just and equal is it that we should endeavor in all things wherein we may be like to him, to endeavor to be so? It will be our wisdom, our honor and glory so to be: yea though it be in suffering. The Apostles rejoiced that they were counted worthy to suffer shame for Christ's Name, Act. 5. 41. If we be like him here in afflictions and sufferings, we shall be like him hereafter in glory, 2 Tim. 2. 12.

§. 172. Of Christ a true Priest.

THe most useful and behoofull Office that Christ undertook for man, is comprised under this compound, High priest.

The Hebrew word translated Priest is derived from a Verb that signifieth in general to minister. The Noun also in general signifieth a Minister. It is sometimes used for a Minister in Civil affairs, and is translated Prince or chief Ruler, Gen. 41. 45. 2 Sam. 8. 18. & 20. 26. Most frequently it is put for a Minister in sacred matters, and translated ^d Priest.

The Greek word is derived from an Adjective that signifieth ^e holy. The Function of a Priest is sacred, and thereupon his name, that carrieth holiness in it, is given unto him. Aaron by reason of his Function is styled God's holy one, Deut. 33. 8. and the Saint of the Lord, Psal. 106. 16.

The notation of the Latin word is most proper to the title which signifieth Priest▪ for it is from giving or offering sacred things.

Our English word Priest is supposed to be a contract of a Greek word that signifieth a President; or one that is set over others: or put before them. For Priests are over God's people in spiritual matters concerning their souls.

According to the several notations in every language, was Christ a Priest▪ For,

• 1. He was a Prince (Isa. 9. 6.) and a Minister for God's Church, Rom. 15. 8.
• 2. He was an Holy One, Luk. 1. 35. Act. 2. 27. & 3. 14.
• 3. He offered himself a sacrifice to God, Eph. 5. 2.
• 4. He is set over the▪ House of God, Heb. 3. 6.

All those things whereby this Apostle describeth a Priest, ( Chap. 5. 1.) do most properly belong to Christ. For,

• 1. A Priest is taken from among men. Christ also himself likewise took part of the same flesh and blood whereof other men are partakers. See §. 139.
• 2. A true Priest is ordained. Christ also glorified not himself to be made an High priest: but his Father glorified him in that respect, ( Heb. 5. 5.) he Ordained him.
• 3. A Priest is for men. What Christ undertook he undertook for us. See §. 83.
• 4. A Priest is in things pertaining to God. Thus much is expressly affirmed of Christ in this verse, He is a Priest in things pertaining to God. He is the one Mediator between God and men, 1 Tim. 2. 5.
• 5. A Priest offereth up sacrifices. Wherefore it▪ is of necessity that Christ ha •… somewhat also to offer, Heb. 8. 3. He hath given himself for us an offering, and a sacrifice to God for a sweet smelling savor, Eph. 5. 2. A Priest offereth for sins. Christ by himself purged our sins. See Chap. 1. §. 28.

By all these it appeareth that Christ is a true Priest. Thus was he foretold to be, Psalm 110. 4. Zech. 6. 13. Thus is he very oft testified to be in this Epistle.

In that he is said to be a true Priest, this Epithet, true, is not here opposed to false and deceitful, but to typical and metaphorical Priests. He is a Priest indeed: Such an one as really, in truth and deed effecteth all that is to be done by a Priest.

All the Priests under the Law were typical, even Types of Christ: that is, suc •… as could not themselves perform indeed what was typified by them: as to make atonement, to take away sin, to satisfy justice, to pacify wrath, to reconcile to God, to make persons and services acceptable to God, &c. yet they show that there was a Priest to come, that could and would indeed perform all that belonged to a Priest. This was Jesus Christ.

All called Priests in the New Testament are but metaphorical: Priests by way of resemblance; because they do such like offices as Priests did, and offer such things to God as were like to sacrifices. Their offices are to approach to the throne of grace, to pray for themselves and others: to offer gifts and services to God.

Of Christians particular sacrifices see §. 175.

In this respect it was thus foretold concerning Christians, Ye shall be named the Priests of the Lord, Isa. 61. 6. I will take of them for Priests and for Levites, saith the Lord, Isa. 66. 21. And in the New Testament it is said, Christ hath made us Priests unto God, Rev. 1. 6. & 5. 10. Yea Christians are said to be an holy Priesthood, •… royal Priesthood, 1 Pet. 2. 5. 9.

Christ and Christ alone was a true Priest, in that all things requisite for a true Priest were found to be in him, and in him alone. For he was both God and man: and as God-man in one person he was our Priest.

All those things which concern a Priest may be drawn to two heads:

• 1. Matters of Ministry.
• 2. Matters of Dignity.

• 1. In regard of Ministry a true Priest must
  • 1. Obey and fulfill the Law. Christ thus saith of himself, It becometh us to fulfill all righteousness, Matth. 3. 15.
  • 2. Be subject to infirmities, Heb. 4. 15.
  • 3. Suffer, Heb. 5. 8.
  • 4. Die, v. 9, 10.

  • 5. Be made a curse, Gal. 3. 13.

    These and other things like to them, Christ could not have done and endured, except he had been a creature, even a man.

• 2. In regard of Dignity a true Priest must be
  • 1. Of Divine dignity, to be worthy to appear before God.
  • 2. Of Almighty power, to bear the infinite burden of sin, to endure the curse of the Law, to overcome death, devil and hell.
  • 3. Of Infinite merit, to purchase, by what he did and endured, Divine favor and heavenly glory.

No mere creature was capable of these requisites.

Finally a true Priest must be a Mediator betwixt God and man. He must be fit and able to appear before God ( Heb. 8. 1.) And such an one as men may appear before him, Heb. 4. 15, 16. In this respect an Hypostatical union of the Divine and human nature in one person, was requisite for a true Priest. This could none be, but Jesus Christ, God-man, Immanuel, God manifested in the flesh, 1 Tim. 3. 16. By virtue of this union, Christ himself was all in all. As man he was a fit sacrifice: He gave himself an offering and a sacrifice, Eph. 5. 2. As God he was the Altar that sanctified that Sacrifice: for the Altar sanctifieth the gift, Matth. 23. 19. As Godman in one person, he was the Priest that offered that Sacrifice upon that Altar: Through the eternal spirit he offered himself, Heb. 9. 14.

Herein the sufficiency of Christ's▪ Priest-hood is evidenced, in that each nature did what was proper to it. By the human nature, all matters of service and suffering were done and endured: by the Divine nature, all matters that required Divine authority and dignity were performed: from the union of those two natures in one person, the accomplishment consummation and perfection of all arose.

See more hereof Chap. 9. v. 14. §. 78.

§. 173. Of Christ an high and great Priest.

AS Christ was a true Priest, so he is here styled by the Apostle, an High priest. In Greek these two words are compounded in one, which word for word we may translate Arch-Priest: as Arch-Angel, 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd, or Chief Shepherd, 1 Pet. 5. 4. Arch-builder, or Master-builder, 1 Cor. 3. 10. Arch-Publican, or Chief-Publican, Luk. 19. 2. In the Hebrew, the phrase translated High priest, is great Priest, Levite. 21. 10. And the same person translated in English Chief Priest, is in Hebrew, Head-Priest, 2 King. 25. 18.

Aaron was the first that had this title given unto him, Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High Priest, after the death of the former High Priest, Exod. 29. 29, 30.

There were sundry Duties and Dignities proper to the High Priest for the time being: As

• 1. To enter into the most Holy place, Lev. 16. 3.
• 2. To appear before God for the people, Exod. 28. 29.
• 3. To bear the sins of the people, Exod. 28. 38.
• 4. To offer incense, Lev. 16. 12, 13.
• 5. To make atonement, Lev. 16. 32.
• 6. To judge of uncleanness, Lev. 13. 2.
• 7. To determine controversies, Deut. 17. 8, 12.
• 8. To bless the people, Num. 6. 23.

Christ is styled High Priest,

• 1. For excellency sake, to show that he was the chiefest and most excellent of all.
• 2. To demonstrate that he was the truth, whom Aaron and other High-Priests typified.
• 3. To assure us that all those things which were enjoined to Aaron as High Priest, were really in their truth performed by Christ. For
  • 1. Christ entered into the true Holy place, which is heaven, Heb. 9. 24.
  • 2. Christ truly appeareth before God for us, Heb. 9. 24.
  • 3. Christ hath born all the sins of all the Elect, 2 Cor. 5. 21.
  • 4. Christ's intercession is the true incense which makes things that are pleasing and acceptable to God, to be so accepted for us, Eph. 1. 6.
  • 5. By Christ we have •… eceived the atonement, Rom. 5. 11.
  • 6. Christ purgeth our sins, Heb. 1. 3.
  • 7. Christ is the supreme Judge and determiner of all Controversies.

Christ is also called a great High Priest, ( Heb. 4. 14.) to add emphasis unto this excellency. Never was there, never can there be any like to him in dignity and excellency. Nor Aaron, nor any other had both these titles, Great, High, given unto them. Though an High Priest under the Law were in Hebrew styled a Great Priest, (Numb. 35. 24, 28.) yet never was any called Great High Priest, but Christ only. He indeed was Great in his person, being God-man: Great in his sacrifice, being an human nature united to the Divine. Great in the works that he did and continueth to do; all of them carrying a Divine value and efficacy.

By the way note the intolerable arrogancy of Antichrist, that Man of sin, who takes to himself this style, The greatest High priest. Two degrees higher then that which is attributed to Christ.

§. 174. Of the excellency and benefits of Christ's Priesthood.

THese two titles, High, Great, applied to Christ, as Priest, do imply that he was a most excellent Priest. Those titles simply taken, import an excellency. In reference to others, comparatively taken, they import a super-excellency above all others. Never was there, nor ever can there be such an excellent Priesthood as Christ's was: which the Apostle in this Epistle proveth by sundry evidences.

• 1. The Dignity of his person. Christ was not only a son of man, but also the Son of God. Other Priests were mere sons of men, Heb. 7. 28.
• 2. The Purity of his nature. Christ was holy, harmless, undefiled, separate from sinners: all other Priests were sinners, Heb. 7. 26, 27.
• 3. The Eminency of his order. Christ was a Priest after the order of Melchi •… dech, Heb. 5. 6. None so but he.
• 4. The solemnity of his Ordination. Christ was made Priest with a sacred Oath: others without an Oath, Heb. 7. 20, 21.
• 5. The kind of his Priesthood. Christ was a true real Priest: others only typical or metaphorical. See §. 172.
• 6. The unchangeableness of his Office. Christ's Priesthood was unchangeable: Others office passed from one to another, Heb. 7. 23, 24.
• 7. The everlastingness of his Priesthood. Christ abideth a Priest continually▪ others were not suffered to continue by reason of death, Heb. 7. 3, 23, 24.
• 8. The perfection of Christ's Priesthood. Christ by his Priesthood effected to the uttermost what was to be effected by a Priest. But the Priesthood under the Law made nothing perfect, Heb. 7. 11, 25.

These excellencies are everyone expressly noted by this Apostle, and shall be more distinctly and largely handled in their several places.

So excellent a Priesthood as Christ's is, cannot but bring many benefits to Christ's Church. For

• 1. It is necessary that the Church have a Priest to be for it in things apper •… ing unto God: and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man. Hereof see The whole Armor of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 62.
• 2. It is also necessary that Christ be the Priest of the Church: and that by reason of that infinite Dignity, Authority, Power and worth which belongs to that Pri •… Hereof see §. 172.

All the benefits that flow from Christ's Office and Passive obedience, from 〈◊〉 Death and Sacrifice, from his Burial and Resurrection, from his Ascension and Intercession, are fruits and effects of his Priesthood. For as our Priest he subjected himself to the service and curse of the Law: he offered up himself a Sacrifice; he was buried and rose from the dead: he entered into heaven and there maketh continual intercession for us.

Particular benefits of Christ's Priesthood are these that follow▪

• 1. Satisfaction of Divine Justice: For Christ as our Priest and Surety standing in our room, in our stead, and for us satisfied Divine Justice. Without this satisfaction no mercy could be obtained: but through this satisfaction way is made for all needful mercy. In this respect it is said that God is just and a justifier of him which believeth in Jesus, Rom. 3. 28.

  To justify a sinner is a work of great mercy: yet therein is God just, because he doth it upon satisfaction.

• 2. Pacification of God's wrath. Offence of Justice incensed God's wrath. Satisfaction of Justice pacifieth the same. When Phineas had executed justice on Zimri and Cos •… i, God saith, Phine as hath turned my wrath away, Numb. 25. 11. If upon man's execution of just judgment upon delinquents, which is but one part of satisfaction, God's wrath was turned away, much more will it be pacified by that full satisfaction which the Son of God hath made. In this respect Christ is said to▪ be the propiti •… tion for our sins, (1 Joh. 2. 2.) that is, the means of pacifying God's wrath: and we are said to be saved from wrath through Christ (Rom. 5. 9.) and to be delivered from wrath, 1 Thess. 1. 10. This did Christ as Priest: as is evident by the types under the Law. For by legal Priests God's wrath is said to be pacified, Numb. 16. 46, 47, 48.
• 3. Pronouncing God's favor. This follows necessarily upon pacifying wrath: as upon removing of darkness light followeth. God reserveth not wrath, because mercy pleaseth him, (Micah. 7. 18.) So as the brightness of mercy dispelleth the cloud of wrath. That Christ procureth mercy and favor for man, is evident by this style which God giveth him, This is my beloved Son in whom I am well pleased, Matth. 3. 17. God hereby setteth forth Christ to be such an object of his good pleasure, as he is well pleased with everyone whom he beholds in Christ. That Christ procureth favor, as he is a Priest, is evident by this inference upon Christ's Priesthood. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, Heb. 4. 16. Christ as a Priest is God's favourite and our Advocate, 1 John. 2. 1.
• 4. Redemption out of that miserable estate whereunto man by sin had plunged himself. This followeth upon the former points: For Divine justice being satisfied, wrath pacified, and favor procured, Christ once vanquished the devil. Satan could not stand against Christ, nor could the power of hell hold such as Christ redeemed. Though this be a privative benefit, yet if we well weigh the malicious and mischievous disposition of the devil, that held us in bondage, and the miserable condition in which we lay, we may soon discern how great a benefit it is. That redemption is wrought by Christ, is expressly set down, Eph. 1. 7. and that it is a fruit of his Priesthood is evident by this phrase, Christ by his own blood entered in once into the Holy place, having obtained eternal Redemption for us, Heb. 9. 12.
• 5. Access to the throne of grace. The infinite disparity betwixt God and man manifesteth this to be a great prerogative: and the rich treasure of all good things tending to life and happiness, which is to be found at the throne of grace, manifesteth this to be an unspeakable benefit. That we have access to the throne of grace by Christ, is evident by this phrase, Through Christ we have access unto the Father, Eph. 3. 18. That this is by virtue of Christ's Priesthood, is evident by this phrase, Seeing we have a great High priest, let us come boldly unto the throne of grace, Heb. 4. 14, 16.
• 6. Reconciliation with God. This the Apostle sets down as a fruit of Christ's Priesthood in this very verse: Whereof see more §. 180.
• 7. Justification. This also is a very great benefit, that wretched vile sinners should be justified in his sight, who is of perfect and infinite purity. This cannot be by any righteousness of our own. For in God's sight no man living can be justified, Psal. 147. 2. It must needs therefore be by the righteousness of another: and that other can be none but Jesus Christ: by the faith of Jesus Christ we are justified, Gal. 2. 16. This was done by Christ's undertaking to be for us, which is the Office of a Priest. Under this head, Reconciliation, Adoption and other like Christian prerogatives are comprised.
• 8. Sanctification. This must needs be a great benefit, because it is a renovation of God's image in us, Eph. 4. 24. That this is by Christ, is evident in that Christ is made unto us Sanctification, 1 Cor. 1. 30. That this is by virtue of Christ's Priesthood, is evident in that it ariseth from the death and resurrection of Christ, ( Rom. 6. 5, 6.) which are effects of Christ's Priesthood.
• 9. Eternal salvation. This is the end of all the rest, without which they are of no use. This therefore must needs be a great benefit. That this cometh by Christ is evident by his Name Jesus, Matth. 1. 21. That this is an effect of Christ's Priesthood, is evident by this inference, Christ hath an unchangeable Priesthood, wherefore he is able also to save them to the uttermost, &c. Heb. 7. 24, 25.

§. 175. Of Duties arising from Christ's Priesthood.

SUch an Office, so excellent, so needful, so useful to us, as Christ's Priesthood is, cannot but require much duty from us. By virtue thereof Christ gave himself for us. Do not we then owe ourselves, and all that we have, and all that we can do, to Christ? But in special we ought so to account of Christ, and so to use him as the Jews did their Highpriests.

• 1. Negatively, they might not curse the Ruler of their people, ( Exod. 22. 28.) Thereby was meant their High priest: for so it is applied, Act. 23. 4, 5. Under this negative is comprised an high esteem and honorable mention of their Priest. Much more must we so respect Christ.
• 2. In matters of Controversy, they were to go unto the Priests, and do according to the sentence which the Priest should give, Deut. 17. 8, 9. Christ declareth hi •… sentence by his written word, to that therefore must we stand.
• 3. In case of uncleanness the Jews went to the Priest to judge thereof, and to be cleansed there from, Lev. 13. 2, &c. It is the blood of Christ that cleanseth from all spiritual uncleanness, 1 John. 1. 7. Go to Christ therefore to be cleansed.
• 4. The Jews brought all their oblations and sacrifices unto their Priests, Lev. 5. 8, 12, 16, 18. We must do all in the Name of Christ, Col. 3. 17. That general is exemplified in the particulars following:
  • 1. Miracles were done in the Name of Christ, Mark 16. 17.
  • 2. Baptism was administered in his Name, Act. 2. 38. So the Lord's Supper.
  • 3. Christians assembled together in the Name of Christ, 1 Cor. 5. 4.
  • 4. They executed Ecclesiastical censures in the Name of Christ, 2 Thess. 3. 6, 12.
  • 5. They prayed in the Name of Christ, John. 14. 13. & 16. 23.
  • 6. They gave thanks in his Name, Eph. 5. 20. Heb. 13. 15.
  • 7. All things wherein we have to do with God are to be done in the Name of Christ, Heb. 5. 1.
  • 8. All other lawful things, as eating, drinking, doing the works of ou •… Calling, exercising works of justice, works of mercy, and all lawful works are to be in the Name of Christ, Col. 3. 17.
• 5. Christ by his Priesthood hath made us Priests, Rev. 1. 6. We therefore must offer such sacrifices unto God as are warranted in God's Word. Particulars are these:
  • 1. Our bodies, Rom. 12. 1.
  • 2. Our hearts, Prov. 23. 26. especially broken hearts, Psal. 51. 17.
  • 3. Prayers, Psal. 50. 13, 15. & 141. 2.
  • 4. Praises, H •… s. 14. 2. Heb. 13. 15.
  • 5. Fruits of righteousness, Psal. 4. 5. Mich. 6. 8.
  • 6. Our riches, Prov. 3. 9. These are made sacrifices,
    • 1. By benevolence to the poor, Heb. 13. 16.
    • 2. By relieving Ministers, Phil. 4. 18.
• 7. Our lives, Phil. 2. 17.
• 8. Such as are under our charge, Josh. 24. 15.

§. 176. Of Christ's Mercifulness.

THere are two properties attributed to Christ as an High Priest,

• 1. Merciful.
• 2. Faithful.

The former of those properties is so set down as it may be referred either to the Person or to the Office of Christ. As referred to his person it may be thus •… anslated, That he might be merciful and a faithful High Priest▪ Thus these two adjuncts are referred unto two subjects; Merciful to the Person of Christ, Faithful to his Office: As referred to his Office, it may be thus translated, that he might be a merciful and faithful High Priest▪ Thus the two adjuncts are referred to one subject, which is the Office of Christ. Both references do in general tend to the same scope, yet I suppose the latter to be the more pertinent, because it is the main scope of the Apostle in this verse to show how fit a high-Priest Christ was. Now mercifulness tendeth much to the fitness of a high-Priest. Of the high-Priest under the Law it is said, He can have compassion, Heb. 5. 2.

The word translated merciful is derived from a root that signifieth mercy or pity, Now the proper object of mercy is misery; Thereupon a word derived from the same root signifieth miserable, Rev. 3. 17. The Verb derived from the same word is oft used by such as were in misery and sought mercy of Christ; as the blind men who said unto him, Have mercy on us, Mat. 9. 27. The Hebrew word which is oft translated mercy signifieth also bowels, for mercy ariseth from the moving of the bowels at the sight of misery: To have compassion or mercy is frequently set out by a word that signifieth to have the bowels moved, as Mat. 9. 36. Luke 10. 33. & 15. 20. Yea, these two words, bowels and mercy are oft joined together, as thus, If any bowels and mercies, Phil. 2. 1. and thus, bowels of mercies, Col. 3. 12. A like phrase is translated tender mercy, Luk. 1. 78.

This I have noted about the word to show that Christ was much moved at man's misery, and thereupon greatly pitied him, and took all occasions to afford him all needful succor; The History of his life registered by the Evangelists gives abundant proof hereof, He was moved with compassion at their bodily diseases, Mat. 15. 32. And at their spiritual distresses, Mat. 9. 36.

That he might be thus moved, he subjected himself to the infirmities and distresses whereunto other children of men were subject: This is evident by the Apostles manner of bringing in this Property thus, That he might be merciful.

Upon this inference two doubts arise,

• 1. Whether Christ as God were not merciful?
• 2. Whether Christ as man had not been merciful though he had not been subject to human infirmities and distresses.

To the first I answer, That neither mercy nor any other like property is attributed to God properly as a passion, but tropically, and that to demonstrate that the effects of such affections do come from him. Men that have bowels of compassion in them, and are truly and thoroughly affected with the miseries of others, will be ready to afford them what help they can. Even so, because the Lord is ready to succor such as are in misery, he is said to be merciful, full of compassion, and to have bowels of mercy. See more hereof in The Saints Sacrifice, on Psa. 116. 5. §. 29.

To the second I answer, That Christ as man would questionless have been merciful, Though he had not been subject to human frailties and miseries. The very Union of the human nature with the divine would have moved him to have shown mercy to such as were in misery, yet it cannot be denied but that the experience which he had of man's miseries moved him as he was man to be the more pitiful; They who have been pained with the gout, stone, or other tormenting maladies use to pity others that are so pained, and that more, for the most part, then they who never felt any such pain.

Besides, this inference may be made in reference to our apprehension and persuasion of his mercifulness, as if it had been said, we could not have been persuaded that he would have been sensible of our miseries, and thereupon merciful to us if he had not been made like unto us in all things.

That which is noted of Christ's mercifulness in reference to his Priesthood, is a ground of much encouragement for us in all our needs to have recourse unto him. This property is oft applied unto God for this very end, Joel 2. 13. Psal. 86. 1. 5. & 116. 5. This was a motive which the Servants of an earthly King pressed upon their Master to seek favor and grace of another King, We have heard, say they, that the Kings of the house of Israel are merciful Kings, 1 King. 20. 31. This assuredly was the cause that moved all of all sorts were any way afflicted and distressed, with diseases or other maladies, to come to Christ, and to bring their friends to him while he lived on earth; They observed him to be merciful and full of compassion; And this is often noted to be the ground of his succouring those that were afflicted. When he saw a widow following her only Son to the grave and weeping, he had compassion on her, and thereupon raised her Son to life, Luke 7. 13, 14. We need not be discouraged from going unto Christ, by reason of our apprehension of our own unworthiness and wretchedness. The more deeply we are affected therewith, the more will our merciful High Priest pity us, and be ready to afford all needful succor unto us. Such he invites to come unto him, and to such he promiseth aid▪ Consider what persons he entertained in the days of his flesh, even such as the proud Priests and Pharisees scorned and loathed, as Mary out of whom went seven devils, Luk. 8. 2. and her that was counted and called a sinner, Luk. 7. 39. &c. and Levi, and Zacchaeus, and other Publicans, Matth. 9. 10. Luk. 19. 5.

This inference He was made like unto his brethren that he might be merciful, showeth that Christ every way endeavored even to persuade us of his mercifulness. He would have been as merciful as he was, though he had had no experience of our frailties in himself; But we should not have been so well persuaded thereof, and thereupon not so readily have gone to him.

Where the mind is not persuaded of ones goodness, hardly will he seek help of him.

This doth much amplify Christ's indulgency and tender respect to us; He hath an eye not only upon our wretchedness which makes us stand in need of mercy, but also upon our weakness which makes us backward in seeking help of him; Christ therefore having provided help for us, is desirous that we should partake of the benefit thereof. For this end he caused the holes that were made in his side, hands and feet when he was crucified, to be open in his glorified body, to persuade his disciples of the rruth of his resurrection, whereupon he shown h •… Disciples his hands and his feet, Luke 24. 40. And to Thomas who at first believed not that he was risen, he said, Reach hither thy finger, and behold my hands, and reac •… hither thy hand, and thrust it into my side, and be not faithless but believing, Joh. 20. 27. For this end he did also eat and drink with his disciples after his resurrection, Luk. 24. 43. Act. 10. 41. For this end he hath added unto his Word, Sacraments; All these are to move us readily to fly to him and perfectly to rest upon him.

§. 177. Of Christ's Faithfulness.

THis Epithet is here expressly applied to Christ's Priesthood, thus, A Fait •… High Priest.

The Greek word from whence this Epithet is derived, signifieth faith. According to this notation the word here translated faithful signifieth a believer, 〈◊〉 one that professeth the true faith, as Eph. 1. 1. 1 Tim. 1. 12. In this sense it is opposed to an unbeliever or an infidel, 2 Cor. 6. 15.

As this word faithful is put for a special property it is taken two ways.

• 1. Passively, So it setteth forth a thing or a person to be believed or trusted. I •… this sense it is attributed to the Word, or to a sentence and saying which is most certain and sure, and thereupon to be believed. This is a faithful saying (saith the Apostle 1 Tim. 1. 15.) and worthy of all acceptation. This latter clause showeth in what respect the word faithful is used. So also God is called faithful, because he is to he trusted in for the accomplishment of what he undertaketh, 1 Cor. 1. 9. 2 Thes. 3. 3.
• 1. Actively, and that in reference to words or deeds.

To words, when one performeth what he hath promised.

To deeds, when one accomplisheth what he underttaketh.

In both these respects it is attributed to God, Heb. 10. 23: 1 Thes. 5. 24. Most usually it is attributed to such as well discharge that trust which is committed to them. In this respect they who well employed and improved their Talents are styled faithful, Mat. 25. 21, 23.

Thus it is attributed to wives, 1 Tim. 3. 11. To children, Tit. 1. 6. To Servants, Mat. 24. 4, 5. To a Steward, Luk. 12. 42. To a Minister, Col. 4. 7. To a Witness, Rev. 1. 5. To a Martyr, Rev. 4. 9. Silva •… us, 1 Pet. 5. 12. Antipas, Rev. 2. 13.

In all the fore-mentioned respects this Epithet Faithful, may be applied to Christ. For

• 1. He was the head of the Church, and the chief Professor of the Faith, Ephes. 5. 23. 1 Tim. 6. 13. And in that respect may be accounted a Believer.
• 2. He was most worthy to be believed, for he was the faithful and true witness, Rev. 3. 14.
• 3. He might safely be trusted to, for he was a sure rock. He that believeth on him shall not be confounded, 1 Pet. 2. 6.
• 4. He performed whatsoever he promised. There was no guile found in his mouth, 1 Pet. 2. 22. He is faithful that promiseth, Heb. 10. 23.
• 5. He accomplished whatsoever he undertook, Heb. 3. 2. John. 19. 28, 30.
• 6. He subjected himself to be a Son of man, Joh. 1. 51. To be a Servant, Phil. 2. 7. To be a Steward, Heb. 3. 2. To be a Minister, Rom. 15. 8. To be a witness, Rev. 3. 14. To be a Martyr, for he sealed up the truth of God with his blood, 1 Tim 3. 16: In all these relations was Christ faithful, and in particular in that which is here noted in the Text, He was a faithful High Priest.

In the Function of his Priestood he was faithful,

• 1. To God who appointed him to be a Priest.
• 2. To his brethren, for whose sake he was a Priest.

He was faithful to God and man.

• 1. In the matter or thing enjoined to him which he accomplished to the full in all points.
• 2. In the manner of doing it, according to the mind▪ of him that appointed him, and for the best advantage to them for whom he was appointed.
• 3. In the continuance, he finished all that was appointed to him▪ John. 17. 4.

His faithfulness to God was manifested in these particulars.

• 1. He did by himself what he was entrusted withal, He offered himself, Heb. 9. 14. He himself was the Priest and Sacrifice, he entrusted no other. He himself declared his Father, John. 2. 18.
• 2. He held close to the will of him that appointed him, Heb. 3. 2. He did nothing of himself, John. 5. 30. He so ordered all as he might best please and honor his Father, John. 7. 16, 17, 18▪ & 17. 4.
• 3. He neither withheld nor concealed anything that by his Fathers appointment he was to do or believe, Psa. 40. 9, 10.
• 4. He ceased not to do his work till all was finished; For thus he professeth of himself, I have finished the work which thou gavest me to do, Joh. 17. 4.

His faithfulness to man was manifested in these particulars.

• 1. In his Word, He was a faithful witness, Rev. 1. 5. All the promises of God in him are yea, and in him Amen, 2 Cor. 1. 20. They are all propounded, ratified, and performed in him.
• 2. Indeed, and that in these respects.
  • 1. In performing what he did for their good, I will lay down my life for the sheep, faith he, John▪ 10. 15.
  • 2. In doing all that was needful for them, He saves them to the uttermast, Heb. 7. 25.
  • 3. In continuing his intercession till he being them into the holy places, Heb. 9. 28. & 10. 12. &c.

As the former attribute applied to Christ merciful, was a ground of encouragement to fly to Christ; So this, faithful, to rely upon him, and perfectly to trust on him. We may safely commit our souls to him as unto a faithful High Priest. They who refuse to rely on him much dishonor him, as if he were not faithful, and they deprive themselves of many great benefits that otherwise they might receive from him. Let us therefore duly weigh and often mediate on this excellent property of Christ, that he is a faithful High Priest, that so our faith may be more strengthened and established on him.

§. 178. Of Christ's mercifulness and faithfulness meeting together.

THese two Attributes, Merciful, Faithful, are joined together by this copulative and, which showeth that he who was merciful in regard of his in •… d disposition (and thereupon had compassion on those who were in misery) was also faithful in succouring such as he pitied. He did not love in word neither in tongue only, but in deed and truth, 1 John. 3. 18. He did not say to such as he pitied, Depart in peac •… be you warmed and filled: but he gave them those things that are needful for them; He was merciful and faithful; His mercifulness was the ground of his faithfulness, and his faithfulness was an evidence of his mercifulnesie; A •… there was a readiness in him to will by reason of his mercifulness, so there was a performance also out of that which he had (according to the advice of the Apostle 2 Cor. 8. 11.) by reason of his faithfulness. This is plainly se •… forth in th •… Parable of the Samaritan, who doth lively set forth Christ himself; That Samaritan saw a man stripped of his ralment, wounded and left half dead, thereupon he had compassion on him, this shown him to be merciful; Upon this he went to him, and bound up his wounds, pouring in oil and wine, and took further▪ care of him, this shown him to be faithful, Luke 10. 30. &c. What Christ said to the Lawyer to whom he spake his Parable, may be said to every of us, Go and do likewise, Luke 10. 37.

§. 179. Of things pertaining unto God.

THe Object whereabout Christ's Priesthood was exercised is said to be things pertaining to God, that is, wherein he had to do with God for man; In all the services of his Office and calling, a Priest he had to do with God, and that for m •… n, Heb. 5. 1. In which respect he is reputed a Mediator between God and man.

Those things may be drawn to two heads.

• 1. The things wherein God had to do with his people, namely, in making known God's mind and will to them. This he did in God's Name so as he stood in God's room therein. So he pronounced pardon of sin unto them in God's Name, and blessed them in God's Name, Num. 6. 23.
• 2. The things wherein the people had to do with God. All their services which they performed to God, and Sacrifices which they offered up unto God, were to be tendered to God by a Priest, Lev. 5. 8. &c. Of those particular services and sacrifice •… •… re §. 175.

There was an absolute necessity of a Priest to be for man in things appertaining unto God upon these Reasons.

• 1. The infinite disparity which is between God and man. God is of infinite glory and Majesty, and dwells in that light that no man can approach unto, 1 Tim. 6. 16▪ Man is but dust and ashes, Gen. 18. 27.
• 2. The direct enmi •… y in disposition that is between God and man, Rom. 5. 10▪ Col. 1. 21.
• 3. The plain contrariety in condition between God and man, God being mo •… pure and holy, man most polluted and unholy.

Obj. How was it then that mere men were Priests in things pertaining unto God?

Answ. The Priests under the Law were not properly but only typically in things pertaining unto God.

They entered not into the glorious presence of God, but only into the holy place made with hands, which was a representation thereof. They did not properly present the prayers of people to God, but only were a type of him that did it. The Sacrifices which they offered up did not properly take away sin, but were types of that Sacrifice which did it. The truth of all the things wherein those Priests had to do with God were accompl •… shed in Christ, who though he were a true man yet was he not a mere man, but God also, and so became a man fit to be in things pertaining to God: Christ therefore alone is that true High Priest that is for man in things pertaining to God.

Hence we may observe,

• 1. That there is no immediate access for man to God without a Priest.
• 2. That there is no Priest that can be properly for man in things pertaining un •… God, but Jesus Christ, God-man. None could pacify God's wrath, None could 〈◊〉 his justice, Noue could procure his favor, None could purge away sin, 〈◊〉 could bring sinners into God's presence but Christ.

O •… how miserable are they who are without a Priest; They can have nothing to do with God, they still reman enemies to him, as contrary as light and darkness, life and death, and God still remains a consuming fire to them. Such also are they who have not a true Priest, for that is all one as to have no Priest at all.

Learn we hereby how to come to God, not barely and simply in ourselves (so we go to a consuming fire) but through Jesus Christ.

Of doing all wherein we have to do with God, in the Name of Christ, See §. 175.

§. 180. Of Reconciliation made by Christ.

THe most principal end of Christ's Priesthood is thus expressed, To make reconciliation for the sins of the people. The Greek word translated, to make reconciliation for, hath reference sometimes to the party offended, and signifieth to be propitious or merciful in pardoning the offense, as where the penitent Publican thus said to God, Be merciful unto me a sinner, Luk. 18. 13. Sometimes to the thing which giveth the offense; Then it signifieth to expiate, or to make satisfaction for, and that so as the party offended be pacified thereby. Thus it is here taken, and it importeth as much as this phrase, He purged our sins, Heb. 1. 3. To this purpose also tendeth our English Translation of this word in this Text, to make reconciliation for sins, that is, to use such means as may pacify God, against whom sins are committed, and thereby reconcile God and sinners.

From the Greek Verb used in this Text two Nouns are derived, both which are translated propitiation, and applied to Christ. One 1. John. 2. 2. & 4. 10. The other Rom. 3. 25.

Propitiation is a pacification and appeasing of one offended.

The latter of those two words is attributed to the cover of the Ark, and translated Mercy-seat, Heb. 4. 5. For God did use there to appear in mercy, grace, and favor; as a God pacified and pardoning sin. A like word is attributed by the Greek LXX to that Ram which was offered up for reconciliation, and styled, The Ram of Atonement, Numb. 5. 8. There is also an adjective derived from the foresaid Verb, and translated merciful, Heb. 8. 12.

Of the Hebrew word which importeth as much as this Greek word doth▪ See The Plaister for a Plague on Numb. 16. 46. §. 25. And of Atonement with God, See ibid. §. 33.

Under this act of reconciliation which is here made an end of Christ's Priesthood, are comprised all the benefits thereof, for all tended to this; This act, end, and benefit of Christ's Priesthood was typified under the Law by that Legal reconciliation which was made by the Priest, whereof mention is made, Lev. 6. 30. and 8. 15. 2. Chro. 9. 24. All the places that make mention of atonement made by the Priest for any, give further proof hereof. Reconciliation and atonement do signify one and the same thing; If Priests under the Law did make a Legal reconciliation and atonement, much more doth Christ the true Priest make a true and real reconciliation betwixt God and man. It is therefore said, that when we were enemies we were reconciled to God by the death of his Son, Rom. 5. 10. And again, 〈◊〉 that were alienated now hath he reconciled, Col. 1. 21.

This reconciliation is a re-uniting of persons at ods; It hath relation to a double estate, one precedent, the other subsequent.

The precedent importeth two things,

• 1. A primary mutual amity.
• 2. A breach of that amity.

The subsequent estate is a making up of that breach, and uniting again of those who were disunited. All these may be exemplified in the case betwixt David and Absalom, David entirely loved Absalom, but Absalom by the murder which he committed on his brother, provoked his father against himself, and thereupon fled from him; yet by the mediation of Ioa •… Absalom was again brought into favor with his father, 2 Sam. 14. 33. even thus stands the case between God and man.

For effecting reconciliation under the Law Priests did two things.

• 1. They offered a Sacrifice, Lev. 16. 11. 2. Chro. 29. 23, 24.
• 2. They offered incense, Lev. 16. 12, 13. Numb. 16. 46. In both these they were types of Christ.

• 1. Their Sacrifices typified the Sacrifice of Christ, Heb. 10. 5. &c.
• 2. Their Incense typified the Intercession of Christ; For as the Priests offered incense after their Sacrifice, so Christ after he had offered himself a Sacrifice for our sins, maketh continual intercession for us, Heb. 10. 12.

Of Christ's intercession typified by incense, See The Plaister for the Plagu •… on Num. 16. 46. §. 38.

Christ offered up but one Sacrifice and that but once, Heb. 7. 27. & 10. 10. for it was every way so perfect as there needed no other to be added to it, nor that to be reiterated.

Christ's Intercession is continual and perpetual, Heb. 7. 25. & 10. 12. For thereby the merit and virtue of Christ's Sacrifice is from time to time continually applied to God's people who stand in continual need thereof.

The fore-mentioned reconciliation is amplified by that which is taken away thereby, even sins; In that it is said that Christ maketh reconciliation for sins, the meaning is, that by appeasing God's wrath he hath freed us from the guilt and punishment of sin. Hereby is intended as much as was comprised under this phrase purged our sins, See Chap. 1. §. 28.

§. 181. Of the people for whom reconciliation is made.

THe persons for whom Christ is here said to make reconciliation, are thus expressed, The people.

By people are here meant the whole number of God's elect, for whom God hath entered into a New Covenant in and with Christ, of whom God saith, Th •… art my people, Hos. 2. 23. These are styled The people.

• 1. In allusion to the custom of Priests under the Law who made an atonement for the people, Num. 16. 47.
• 2. By way of exclusion, to show that the reconciliation were not for his own sins but for the sins of others, which are styled the people: Herein Christ the true High Priest differed from the High Priest under the Law, who made atonement for himself and for the people, Lev. 16. 24. But Christ for the people alone.
• 3. For limitation sake; To show that Christ made not reconciliation for all and every man, but only for such as may be comprised under this word the people, which is restrained by this relative HIS, his people, Mat. 1. 21.

Some here restrain this Title The people to the Nation of the Jews, but that is directly contrary to the end of Christ's coming, which was to reconcile both Jews and Gentiles unto God; For he is our peace who hath made both one, and hath broken down the middle wall of partition between us, Eph. 2. 14.

I will not deny but that the Jews may typically be put for the number of the Elect, and so they comprised under this word. They only who are chosen out of the world and given to Christ, are the people here intended. Thus this phrase setteth forth the same persons that were set forth by these phrases, the seed of Abraham, v. 16. Children, v. 14. Brethren, v. 12. Of restraining the benefit of what Christ did and suffered to the Elect, See §. 81, 113, 133, 162.

§. 182. Of Christ's suffering being tempted.

THis causal particle FOR, showeth that this verse is added as a reason of that which went before. It hath reference to the qualification which made Christ a fit High priest. That was a conformity to his brethren. For he is said to be in all things made like to his brethren: Not only in nature, but also in infirmities and sufferings; and in all manner of trials and temptations.

Now if a reason be demanded why Christ should this way be qualified to his Priesthood, a direct answer is given in this verse: namely because thereby he might better succor such as are tempted.

The Proposition is set down in this verse, thus, He that suffered being tempted, is able to succor them that are tempted.

The Assumption may be raised out of the former verse thus, But Christ being in all things made like unto his brethren, suffered, being tempted.

Therefore Christ in all things being like his brethren was able to succor them that are tempted.

This phrase, In that, hath especial reference to this word, suffered. It was not simply this that he was tempted, that made him able to succor: for God himself may be tempted, Numb. 14. 22. And man may be so tempted as to be very little or nothing at all moved therewith. But such temptations as make one suffer▪ do so work on him, as he is thereby put on to pity others that are so tempted: and to succor them in what he can.

Here then is set out the extent and extremity of Christ's temptations. They were such as made him suffer.

This leadeth us to consider both the kinds and also the degrees of Christ's temptations.

Of tempting in general: and of persons tempting and tempted, See The Guide to go to God, or The Explanation of the Lord's Prayer, on Petit. 6. §. 170.

The Verb here used is of the passive voice: and setteth out such temptations at Christ was assaulted withal. Of the distinct kinds of those temptations See §. 96.

Here we will further consider, how he suffered under them.

• 1. Being led by the Spirit into the wilderness he there continued forty days fasting and was thereupon an hungered, Matth. 4. 1, 2. Hunger is a suffering: so also is wearisomeness, and other like infirmities, under which Christ suffered.
• 2. Satan in tempting him hurried him from the wilderness to a pinnacle of the Temple▪ from thence into an exceeding high mountain, Matth. 4. 5, 8. This must also needs be a suffering, besides Satan's temptations so troubled him as they forced him to say, Get thee hence Satan▪ Matth. 4. 10.
• 3. The temptations of the Pharisees and others like to them, made him angry; and they grieved him, Mark 3. 5.
• 4. Peters tempting him made him say unto him, Get thee behind me Satan, thou art an effence unto me, Matth. 16. 23.
• 5. All his sufferings in his body were effects of his adversaries tempting him. Of those sufferings See §. 96.
• 6. His greatest sufferings were upon his Fathers tempting, proving and trying him▪ These made him complain and say, Now is my soul troubled, &c. John. 12. 27. And again, My soul is exceeding sorrowful, even unto death: and thus to 〈◊〉 , Oh my Father, if it be possible let this cup pass from me, Matth. 26. 38, 39. These cast 〈◊〉 into an agony, and made his sweat as it were great drops of blood fall down to the ground, Luk. 22 44. These made him cry out upon the Cross, My God, my God, Why hast thou forsaken me? Matth. 27. 46. These made him offer up prayers and supplications with strong crying and tears, Heb. 5. 7.

On these grounds might the Apostle well say that He suffered being tempted. Never any upon any temptation suffered more.

It is observable that the Apostle addeth this reciprocal relative, Himself: which showeth that that which he suffered was not by a sympathy in reference to others sufferings: but he suffered all those things in his own person. He his own self bare our sins in his own body, &c. 1 Pet. 2 24. and this was it which made him the more to sympathize with the sufferings of others, and to be the more ready to succor them in their sufferings.

The ends of Christ being made like unto his brethren, set down §. 171. may in particular be applied to the point in hand Of his sufferings being tempted.

By Christ's sufferings being tempted,

• 1. He comes to have experience of our sufferings in like cases: in that he hath felt the weight of them himself.
• 2. In his own experience, he knows the danger whereunto we are subject by such temptations.
• 3. By his suffering he hath pulled out the sting of those temptations: So as we, though we be assaulted, shall not be vanquished thereby.
• 4. He hath made himself a pattern to direct us how to stand against such temptations. For he did not withstand them by his Divine power, but answered them with Scriptures and reasons, and such like weapons as he hath put into our hands to resist temptations withal.

§. 183. Of Christ's being abl •… by suffering to succor.

ONe especial end or effect of Christ's temptations, and sufferings thereby, is thus expressed, He is able to succor them that are tempted. This in general she •… s that his temptations and sufferings were for our good: Our good was one special end of all that Christ as Mediator did and endured. See §. 83.

The word translated, He is able, in this place implieth a fitness and readiness to do a thing. Where it is said of the unjust steward, Thou mayest be no longer steward, (Luk. 16. 2.) It is intended, that he was not fit to continue in that office. The same Greek Verb is used in that place and this.

• 1. Christ by suffering being tempted experimentally discerned unto what sufferings others being tempted might be brought.
• 2. The bowels of his compassion were thereby the more moved towards others in like cases.
• 3. He better observed how comfortable succor would be in such cases.
• 4. He perceived thereby what kind of succor was most seasonable in such and such temptations.

In these and other like respects is Christ said to be able to succor them that 〈◊〉 tempted.

§. 184▪ Of Christ's readiness to succor.

THe word translated to succor, is in the Greek very emphatical and 〈◊〉 to the point in hand. According to the notation of it, it signifieth, to 〈◊〉 to the cry of one. It is used by such as being in great distress cried for succor, 〈◊〉 Matth. 15. 25. Mark 9. 22. yea by such as were in spiritual distress, Acts 16. 9. The Jews which thought their Temple to be profaned by such as Paul 〈◊〉 , cried out and said, Men of Israel, help, (Acts 21. 28.) The word translated, 〈◊〉 is the same that here in this text is used: and it implieth that they should 〈◊〉 〈◊〉 speedily come to succor. The Name of God in Greek is said to have the 〈◊〉 from this, that he useth to run, that is, speedily to afford succor to such as 〈◊〉 in distress. The Greek word applied to God, and translated Helper, is 〈◊〉 from the word in my text, Heb. 13. 6.

This notation of the word showeth, that that sense and experience which Christ had of suffering being tempted, makes him exceeding forward to succor those that suffer in a like case. If he hear any complain and cry out of their sufferings, he presently runs and makes hast to succor them. That help which God affordeth to such as come to the throne of grace, is expressed under a word derived from the same root, Heb. 4. 16.

So violent are many temptations, so weak is man of himself, and so unable to resist them, or to stand under them, as Christ is moved to run to succor him; as tender parents will run to succor their helpless child in distress or danger. When Peter was ready to sink, and cried, Lord save me, immediately Jesus stretched forth his hand and caught him, Matth. 14. 30, 31.

§. 185. Of the temptations whereunto men are subject.

THe persons whom Christ is so ready to succor are thus set down, Them that are tempted. The same Verb, though in a different form, is here used, that was before in this verse applied to Christ: and intended especially to those who are styled his brethren, ver. 17.

These are tempted as Christ himself was,

• 1. By God, to prove them, as Abraham was, Gen. 22. 1. Or to manifest that grace which God hath bestowed on them, as Job was, Job 1. 7. or to discover corruptions in them, as Hezekiah was, 2 Chro. 32. 31.
• 2. By Satan, and that always to sin, 2 Cor. 11. 3.
• 3. By good men, upon a mistake of doing good, Act. 21. 12.
• 4. By evil ones, as Joseph was tempted by his Mistress; Gen. 39. 7.
• 5. By a man's own self, I am. 1. 14. A man tempts himself sometimes by overmuch confidence and boldness, Matth. 14. 28, 29. And sometimes by too much diffidence, Gal. 2. 12.

By this kind of tempting a man's self, Christ was never tempted.

Christ's succor here spoken of is to be extended to all manner of temptations: even to such as bring men to sin. For Christ succoured them in pardoning their sin, and in pulling them out of the snares of sin, wherewith they are entangled.

§. 186. Of experience of suffering causing succor to others that suffer.

THis effect following upon Christ's suffering being tempted, namely, that he is fit and ready to succor others that are tempted, giveth evidence of an especial benefit of God's providence in suffering both his only begotten Son, and also his adopted children to be so far tempted, as to suffer thereby. By this means they are brought to afford mutual succor one to another in like case. Thus saith the Apostle, God comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God, 2 Cor. 1. 4. The Lord to stir up the Israelites to succor strangers, rendereth this reason, Ye know the heart of a stranger: seeing ye were strangers in the Land of Egypt, Exod. 23. 9. A like reason is rendered of showing mercy to servants, Deut. 5. 15. It is found by experience that child-bearing women are more pitiful to others in their 〈◊〉 , then such women as are barren▪ The like may be said of such as are afflicted with any painful malady. Much more humanity useth to be shown in the City to such as are visited with the plague, then in the Country: because in the City more use to be infected therewith. They who are themselves afflicted better know that others who being so afflicted complain and seek succor, have cause so to do. But they who are never afflicted, think that they who complain, complain more then is need. This was the case of Job's friends. In a natural body when one member hath been wounded or bruised, though it be healed, yet the smart of a wound or bruise will soonest come to it.

• 1. From hence it appears that it is expedient that Ministers of God's Word be men of like passions with others (as the Apostles say of themselves, Act. 14. 15.) that so they may more commiserate others. If Ministers themselves had never been in a natural estate, but always entire, they could not so pity others, as now they do. The like may be said of Magistrates, and of all that have power and authority over others.
• 2. God's wisdom is herein manifested, in that he suffers flesh to remain in the best, that thereby they may be moved the more to bear with others. David having fallen pressed this as a motive to be restored: Then (saith he) will I teach transgress •… rs thy ways, Psal. 51. 13. Christ suffered Satan to •… ift Peter, that when he was converted he might strengthen his brethren, Luk. 22. 31, 32. This is a good use which Saints may make of their slips.
• 3. Oh how great is the inhumanity of such as having tasted of misery, and being delivered from the same, are hard-hearted to those that fall into the like misery and refuse to succor them. Yea rather deal hardly with them and add to their affliction. This was it which Nehemiah upbraided to the Jews after their return from captivity, Neh. 5. 7, &c. The like doth Jeremiah while the Jews were besieged▪ Ier. 34, 13, &c. The like may be upbraided to such as have power among us, in Commonwealth, Church, or family.
• 4. For our parts, as God by his providence hath made us able and fit to succor others, let us herein show ourselves like unto Christ. Let us open our bowels to such as are in distresses▪ Note Gal. 6. 1. Tit. 3. 3. Let all of all sorts, Magistrates, Ministers, Masters, Rich men, Old men, men in health, and such as have been •… pted or afflicted, learn to succor others.

See more hereof Chap. 5. v. 2. §. 9.

§. 187. Of the Resolution of Heb. 2. v. 17, 18.

THe sum of these two verses is a description of Christ's Priesthood.

Herein observe,

• 1. The Inference.
• 2. The Substance.

The Inference intends a reason of Christ's taking upon him man's nature: which is, that he might be a fit Priest. This is

• 1. Generally propounded, in this particle of inference, Wherefore.
• 2. Particularly exemplified.

In the exemplification is a declaration of Christ's human nature. 〈◊〉 which are noted,

• 1. The evidence thereof, Made like to his brethren:

  Here observe,

  • 1. A resemblance, Made like.
  • 2. The parties resembled:
    • 1. Christ himself.
    • 2. His brethren.
• 2. The extent of that evidence, In all things.
• 3. The ground of it, It behooved.

About the Substance of the description of Christ's Priesthood observe,

• 1. An expression of the kind of office, High priest.
• 2. An amplification thereof, by two properties, merciful, faithful.
• 3. An addition of the ends: which are two:
  • One end hath reference to God, v. 1. 7.
  • The other to man, v. 18.

That which hath reference to God is,

• 1. Generally propounded, in things pertaining to God.
• 2. Particularly exemplified.

In that particular there is set down,

• 1. The principal work of an High priest, To make reconciliation.
• 2. The subject matter for which reconciliation is made, For sins.
• 3. The person •… who reap the benefit of that reconciliation, The people.

Verse 18. The other end of Christ's Priesthood, which hath reference to man, is added as a reason of the extent of Christ's conformity to man. See §. 182.

Here is set down,

• 1. The ground of that reason.
• 2. The kind of it.

The ground was suffering. This is set out

• 1. By the patient that suffered, Himself.
• 2. By the cause of his suffering, being tempted.

The kind of that end was to succor.

This is amplified,

• 1. By the motive, he is able.
• 2. By the persons succoured, them that are tempted.

§. 188. Of the Doctrines raised out of Heb. 2. v. 17, 18.

I. CHrist conformed himself to what he undertook. He took on him the seed of Abraham, wherefore he was made like his brethren.

II. There was a necessity of Christ's being man. It behooved him. See §. 166.

III. Christ was such a man as others. He was made like. See §. 168.

IV. Christ assumed the common nature of man for the Elect sake. These are the brethren to whom Christ is made like. See §. 167.

V. Christ in all things was like man. Not only in man's nature, but in infirmities, in temptations and afflictions. See §. 169.

These two Doctrines are expressly set down. See §. 172, 173.

VI. Christ is a true Priest.

VII. Christ is an High priest.

VIII. Christ is merciful. See §. 176.

IX. Christ was faithful in what he undertook. He was a faithful High priest. See §. 177.

X. Christ was man that he might be a sit Priest. This end is expressly set down. See §. 172.

XI. Christ is for man in the things wherein man hath to do with God. See §. 179.

XII. Christ our High priest hath made reconciliation with God. See §. 180.

XIII. By the reconciliation which Christ hath wrought, sin is taken away. See §. 180.

XIV. Reconciliation made by Christ is for a peculiar people. See §. 181.

XV. Christ was subject to temptations. See §. 182.

XVI. Christ himself suffered under his temptations. See §. 182.

XVII. Men are subject to be tempted. See §. 185.

XVIII. Christ is ready to succor such as are tempted. See §. 184.

XIX. Christ's suffering made him more ready to succor others in their sufferings. See §. 186.

XX. Temptations make men stand in need of succor. See §. 184.