Exposition of Hebrews 6-10

Verse XXII.

〈 in non-Latin alphabet 〉 , By so much answers directly to 〈 in non-Latin alphabet 〉 , ver. 20. in as much. There is therefore an immediate connection of these words unto that verse. Hence ver. 21. wherein a confirmation is interserted of the principal Assertion, is justly placed in a Parenthesis in our Translation.

So the sense of the Words is to this purpose: And in as much as he was not made a Priest without an Oath, he is by so much made the Surety of a better Testament.

And there may be a twofold Design in the Words. (1.) That his being made a Priest by an Oath made him meet to be the Surety of a better Testament; or (2.) That the Testament whereof he was the Surety must needs be better than the other; because he who was the Surety of it was made a Priest by an Oath. In the one way, he proves the Dignity of the Priesthood of Christ from the New Testament; and in the other the Dignity of the New Testament from the Priesthood of Christ. And we may reconcile both these senses by affirming, that really and efficiently the Priesthood gives Dignity unto the New Testament, and declaratively the New Testament sets forth the Dignity of the Priesthood of Christ.

It is owned tacitly, that the Priesthood of Levi, and the Old Testament were good, or these could not be said to be better in way of comparison. And Good they were because appointed of God, and of singular use unto the Church during their continuance. But this Priesthood and Testament are better, by so much as that which is confirmed with an Oath, is better than that which is not so, which alone gives the proportion of comparison in this place. Many other advantages there were of the Priesthood of Christ, and of the New Testament in comparison unto those of old, all which increase the proportion of Difference; but at present the Apostle considers only what depends on the Oath of God. Wherefore the Design of the Comparison contained in those words 〈 in non-Latin alphabet 〉 , is, that whereas this Priest after the Order of Melchizedek, was designed to be the Surety of another Testament, he was confirmed in his office by the Oath of God, which gives a Prcheminence both unto his Office and the Testament whereof he was to be a Surety.

In the Assertion itself that Jesus was made a Surety of a better Testament, we may consider, (1.) what is included or supposed in it, and (2.) what is literally expressed.

Three things are included and supposed in this Assertion. (1.) That there was another Testament that God had made with his People. (2.) That this was a good Testament. (3) That this Testament had in some sense a Surety.

As unto what is expressed in these words, there are four things in them. (1.) The Name of him who was the subject discoursed of, it is Jesus. (2.) What is affirmed of him, he was a Surety. (3.) How he became so, He was made so. (4.) Whereof he was a Surety, and that is of a Testament of God. Which, (5.) is described by its respect unto the other before mentioned, and its preference above it, it is a better Testament.

1. It is supposed that there was another Testament which God had made with his People. This the Apostle supposeth in this whole context, and at length brings his discourse unto its Head and issue in the eighth Chapter, where he expressly compareth the Two Testaments the one with the other. Now this was the Covenant or Testament that God made with the Hebrews on Mount Sinai when he brought them out of Egypt, as is expressly declared in the ensuing Chapters, whereof we must treat in its proper place.

2. It is supposed, that this was a Good Testament. It was so in itself, as an effect of the Wisdom and Righteousness of God. For all that he doth is good in itself, both naturally and morally, nor can it otherwise be. And it was of Good Use unto the Church, namely, unto them who looked unto the end of it, and used it in its proper design. Unto the Body of the People indeed, as far as they were carnal, and looked only on the one hand for temporal Benefits by it, or on the other for Life and Salvation, it was an heavy yoke, yea the Ministration of Death. With respect unto such Persons and Ends it contained Statutes that were not Good, Commandments that could not give Life; and was every way unprofitable. But yet in itself it was on many Accounts Good, Just and Holy. (1.) As it had an Impression upon it of the Wisdom and Goodness of God. (2) As it was instructive in the nature and demerit of Sin. (3.) As it directed unto and represented the only means of deliverance by Righteousness and Salvation in Christ. (4.) As it established a Worship which was very Glorious and Acceptable unto God during its Season. But as we shall show afterwards, it came short in all excellencies and worth of this whereof Christ is the Surety.

3. It is supposed that this Testament had a Mediator. For this New Testament having a Surety, the other must have so also. But who this was must be inquired.

1. Some would have our Lord Jesus Christ to be the Surety of that Testament also. For so our Apostle affirms in general, There is one God, and one Mediator between God and Man, the Man Christ Jesus, who gave himself a ransom for all to be Testified in due time; 1 Tim. 2. 5, 6. Be the Covenant or Testament what or which it will, there is but one Mediator between God and Man. Hence our Apostle says of him, that Jesus Christ is the same yesterday, today, and forever, Chap. 13. 8. If therefore he be the only Mediator today under the New Testament, he was so also yesterday under the Old.

Answ. 1. There is some difference between a Mediator at large, and such a Mediator as is withal a Surety. And however on any Account Christ may be said to be the Mediator of that Covenant, he cannot be said to be the Surety of it.

2. The place in Timothy cannot intend the Old Covenant but is exclusive of it. For the Lord Christ is there called a Mediator with respect unto the Ransom that he paid in his death and bloodshedding. This respected not the confirmation of the Old Covenant, but was the Abolition of it; and the Old was confirmed with the Blood of Beasts, as the Apostle expressly declares, Chap. 9. 18. 19.

3. The Lord Christ was indeed in his Divine Person the immediate Administrator of that Covenant, the Angel and Messenger of it on the behalf of God the Father; but this doth not constitute him a Mediator properly: For a Mediator is not of one, but God is one.

4. The Lord Christ was a Mediator under that Covenant, as to the original Promise of Grace, and the efficacy of it, which were administered therein; but he was not the Mediator and Surety of it as it was a Covenant: For had he been so, he being the same yesterday, today, and forever, that Covenant could have never been disanulled.

2. Some assert Moses to have been the Surety of the Old Testament. For so it is said, that the Law was given by the Disposition of Angels in the hand of a Mediator. Gal. 3. 19. That is, of Moses; whom the People desired to be the internuncius between God and them, Exod. 20. 19. Deut. 5. 24. Chap. 18. 16.

Answ. (1.) Moses may be said to be the Mediator of the Old Covenant in a general sense, inasmuch as he went between God and the People, to declare the Will of God unto them, and to return the profession of Obedience from them unto God; But he was in no sense the Surety thereof. For on the one side God did not appoint him in his stead to give Assurance of his fidelity unto the People. This he took absolutely unto himself in those words wherewith all his Laws were prefaced; I am the Lord thy God. Nor did he, nor could he on the other side undertake unto God for the People; and so could not be esteemed in any sense the Surety of the Covenant. (2.) The Apostle hath no such argument in hand, as to compare Christ with Moses, nor is he treating of that Office wherein he compares him with him, and prefers him above him, which was his Prophetical Office whereof he had before discoursed, Chap. 3, 4, 5, 6, 7. Wherefore

3. It was the High Priest alone who was the Surety of that Covenant. It was made and confirmed by sacrifices, Psal. 50. 5. as we shall see more at large afterwards, Chap. 9. 19, 20. And if Moses were concerned herein, it was as he executed the office of the Priest in an extraordinary manner. Therefore the High Priest offering solemn sacrifices in the name and on the behalf of the People, making Atonement for them according to the terms of that Covenant, supplied the place of the Surety thereof. And we may observe, That

How good and glorious soever anything may appcar to be, or really be in the Worship of God, or as a way of our coming to him, or walking before him; if it be not ratified in and by the immediate Suretyship of Christ, it must give way unto that which is better; it could be neither durable in itself, nor make anything perfect in them that made use of it.

2. In what is positively asserted in the words we may observe,

1. The Person who is the subject spoken of, and that is, Jesus. He had in general declared the nature of the Priesthood of him who was to have that Office, according to the order of Melchizedek. But he had not yet in this whole chapter, that is, from the beginning of this discourse, mentioned who that Person was, or named him. But here he makes application of the whole unto him; it is Jesus who in all these things was intended. And this he doth suitably unto his design and occasion. For two things were in question among the Hebrews. (1.) What was the Nature of the Office of the Messiah. (2.) Who was the Person. For the first of these, he proves unto them from their own acknowledged Principles, that he was to be a Priest, as also what was the nature of that Priesthood, and what would be the necessary consequents of the setting up that office in the Church, and the exercise of it: this his whole precedent discourse is designed unto. Now he asserts the second part of the difference, namely, that it was Jesus who is this Priest, because in him alone do all things concur that were to be in that Priest, and he had now discharged the principal part and Duty of that Office.

It was sufficient for the Church of the Jews to believe in the Messiah, and to own the work of Redemption which he was to accomplish. Nor did the mere actual coming of Christ make it absolutely necessary that they should all immediately be obliged to believe him to be the Person. Many, I doubt not, died after his Incartion and went to Heaven without an actual belief that it was He who was their Redeemer. But their obligation unto Faith towards that individual person arose from the Declaration that was made of him, and the Evidences given to prove him to be the Son of God, the Savior of the world. So he tells those unto whom he preached and who saw his miracles, if ye believe not that I am he, ye shall die in your sins, John 8. 24. It would not now suffice them to believe in the Messiah in general, but they were also to believe, that Jesus was He, or they must perish for their unbelief. Howbeit they only were intended who hearing his words and seeing his Miracles, had sufficient Evidence of his being the Son God. Of others in the same Church, this was not as yet required. Nor, it may be, doth our Savior oblige them immediately unto Faith in this matter; only he declares what would be the event with them, who upon his Accomplishment of his work in the Earth, and the sending of the Holy Ghost after his Ascension, whereby he gave the principal Declaration and Evidence of his being the Messiah, should continue in their unbelief. Hereon and not before, the Belief in his individual Person, in Jesus the Son of God, became the Foundation of the Church; so that whoever believed not in him did die in their sins. Wherefore the Apostles immediately upon the coming of the Holy Ghost, made this the first and principal subject of their Preaching, namely, that Jesus was the Christ. See Acts 2, 3, 4, 5. so our Apostle in this place, having asserted the Nature of the Office of the promised Messiah, makes an application of it unto his Person, as he also had done, Chap. 2. 9. And we may observe that,

All the Privileges, Benefits and Advantages of the Offices and Mediation of Christ, will not avail us, unless we reduce them all unto Faith in his Person. Indeed it is not so much what is done, though that be inconceivably great, as by whom it is done, namely, Jesus the Son of God, God and Man in One Person.

It is a matter of somewhat a surprizing Nature, that divers in these days do endeavor to divert the minds and Faith of men from a Respect unto the Person of Christ. But that the crafts of Satan have made nothing, be it never so foolish or impious in Religion, to seem strange, a man could not but admire how such an Attempt should be either owned or countenanced. For my part I must acknowledge that I know no more of Christian Religion but what makes me judge, that the principal trouble of Believers in this world, lies herein, that they can no more fervently love, nor more firmly Believe in the Person of Christ, than what they have as yet attained unto. But this notion hath been vented and carried on among us, by Persons who out of an aim after things novel and contrary to the received Faith, have suffered themselves to be imposed on by those who have other Principles than what they seem to own. For the Socinians denying the Divine Nature of Christ, do, (in the pursuit of that Infidelity) their utmost to take the minds of men from a regard unto his Person, and would reduce all Religion unto a mere Obedience unto his Commands. And indeed there can be no place for that Divine Faith in him, trust on him, and Love unto him which the Church always professed, if it be supposed that he is not God and Man in one Person. And their reasonings, they are unto this purpose, which some represent unto us, who yet will not avow that Principle from whence alone they are taken and do rise. But so long as we can hold the Head, or this great Foundation of Religion, that the Lord Christ is the Eternal Son of God, which alone gives life and efficacy unto his whole work of Mediation, our Faith in all its actings will be reduced unto his Person; there it beginneth, there it endeth. It is Jesus who is this Mediator and Surety of the Covenant, in whose Person God Redeemed the Church with his own Blood.

2. That which is affirmed of this Person is, that he was made a Surety.

1. The way whereby he became so, is expressed by 〈 in non-Latin alphabet 〉 . He was made so. So is this word used with respect unto him, Chap. 1. 4. of the same importance with another translated appointed, Chap. 3. 2. and it signifies what is expressed, Chap. 5. 5. The places may be consulted with our exposition of them. Respect is had herein unto the Acts of God the Father in this matter. What are those Acts of God, whether Eternal or Temporal that did concur unto or any way belong unto the investiture of Christ in his Offices, I have at large declared on Chap. 1. 1, 2, 3. And more particularly for what concerns his Priesthood, it hath been handled apart in our Exercitations on that subject. But we may here also observe, that

The whole undertaking of Christ and the whole efficacy of the discharge of his Office depends on the Appointment of God even the Father.

3. It is affirmed that he was thus made, appointed or constituted, that is, by God himself a Surety, which is farther declared by the Addition of that whereunto his Suretyship had a respect, namely, a better Covenant; 〈 in non-Latin alphabet 〉 .

Of the proper signification of the word 〈 in non-Latin alphabet 〉 and its use, we must treat expressly afterwards. Here we shall only observe that in this word the Apostle takes many things as granted among the Hebrews. As,

1. That there was to be another Covenant or Testament of God with and towards the Church, besides that which he made with Israel when he brought them out of Egypt. The Promises hereof are so frequently repeated in the Prophets especially those who prophesied towards the latter end of their Church State, that there could be no question about it, nor could they be ignorant of it.

2. That this New Covenant or Testament should be better than the former, which was to be disanulled thereby. This carried along with it, its own Evidence. For after God in his Wisdom and Goodness had made one Covenant with his People, he would not remove it, abolish it, and take it away by another, unless that other were better than it; especially declaring so often as he doth, that he granted them this New Covenant, as the highest effect of his Grace and Kindness towards them. And that indeed it was expressly promised to be a better Covenant than the former, we shall see in the next chapter, if we live and God Will.

3. It is supposed that this better Covenant must have a Surety. The original Covenant that God made with Adam had none, and therefore was it quickly broken and disanulled. The especial Covenant made with Israel had no Surety, properly so called. Only therein the High Priest did represent what was to be done by any one that should undertake to be such a Surety.

Of the word and its signification we have spoken before. And in our enquiry into the nature of this Suretyship of Christ, the whole will be resolved into this one Question, namely, Whether the Lord Christ was made a Surety only on the part of God unto us, to assure us that the Promise of the Covenant on his part should be accomplished, or also an Undertaker on our part for the performance of what is required, if not of us, yet with respect unto us, that the Promise may be accomplished. The first of these is vehemently asserted by the Socinians, who are followed by Grotius and Hammond in their Annotations on this place.

The words of Schlictingius are. Sponsor foederis appellatur Jesus, quod nomine Dci nobis spoponderit, id est, fidem fecerit Deum foederis promissiones servaturum esse. Non vero quasi pro nobis spoponderit Deo, nostrorumve debitorum solutionem in se receperit. Nec enim nos misimus Christum sed Deus, cujus nomine Christus ad nos venit, foedus nobiscum panxit, ejusque promissiones ratas fore spopondit & in se recepit, ideoque nec sponsor simpliciter sed foederis sponsor nominatur. Spopondit auiem Christus pro foederis divini veritate, non tantùm quatenùs id firmum ratumque fore verbis perpetuo testatus est, sed etiam quatenus muneris sui fidem maximis rerum ipsarum comprobavit Documentis, tum perfectâ vit ae innocentia & sanctitate, tum divinis plane quae patravit operibus, tum mortis adeo truculentae, quam pro doctrine ae suae veritate subiit, perpessione. After which he subjoins a long Discourse about the Evidences which we have of the veracity of Christ. And herein we have a brief Account of their whole opinion concerning the Mediation of Christ. The words of Grotius are; Spopondit Christus. i. e. nos certos Promissi fecit, non solis verbis sed perpetuâ vitae saenctitate, morte ob id toleratâ, et miraculis plurimis, which are an Abridgment of the Discourse of Schlictingius. To the same purpose Dr. Hammond expounds it, that he was a sponsor or Surety for God unto the confirmation of the Promises of the Covenant.

On the other hand the generality of Expositors ancient and modern, of the Roman and Protestant Churches, affirm that the Lord Christ as the Surety of the Covenant was properly a Surety or undertaker unto God for us, and not a Surety or undertaker unto us for God. And because this is a matter of great importance, wherein the Faith and Consolation of the Church is highly concerned, I shall insist distinctly upon it.

And first, we may consider the Argument that is produced to prove, that Christ was only a Surety for God unto us. Now this is taken neither from the Name nor Nature of the Office or work of a Surety, nor from the Nature of the Covenant whereof he was a Surety, nor of the Office wherein he was so. But the sole Argument insisted on, is, that we do not give Christ as a Surety of the Covenant unto God, but he gives him unto us, and therefore he is a Surety for God and the Accomplishment of his Promises, and not for us to pay our debts, or to answer what is required of us.

But there is no force in this Argument. For it belongs not unto the nature of a Surety, by whom he is or may be designed unto his Office and work therein. His own voluntary susception of the Office and work, is all that is required thereunto, however he may be designed or induced to undertake it. He who of his own Accord doth voluntarily undertake for another, on what Grounds, Reasons or Considerations soever he doth so, is his Surety. And this the Lord Christ did in the behalf of the Church. For when it was said, sacrifice and burnt Offerings and whole burnt-offerings for sin God would not have, or accept as sufficient to make the Atonement that he required, so as that the Covenant might be Established and made effectual unto us, then said he, Lo I come to do thy will O God, Heb. 10. 5, 6. He willingly, and voluntarily, out of his own abundant Goodness and Love took upon him to make Atonement for us, wherein he was our Surety. And accordingly this undertaking is ascribed unto that Love which he exercised herein, Gal. 2. 12. 1 John 3. 16. Rev. 1. 5. And there was this in it moreover that he took upon him our Nature or the Seed of Abraham, wherein he was our Surety. So that although we neither did nor could appoint him so to be, yet he took from us that wherein and whereby he was so: which was as much as if we had designed him unto his work, as to the true Reason of his being our Surety. Wherefore notwithstanding those antecedent Transactions that were between the Father and him in this matter, it was the voluntary engagement of himself to be our Surety, and his taking our Nature upon him for that End, which was the formal Reason of his being instituted in that Office.

2. We may consider the Arguments, whence it is evident that he neither was nor could be a Surety unto us for God, but was so for us unto God. For,

1. 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , a Surety, is one that undertaketh for another wherein he is defective really or in Reputation. Whatever that undertaking be, whether in Words of Promise, or in depositing of real security in the hands of an Arbitrator, or by any other Personal engagement of Life and Body, it respects the defect of the Person for whom any one becomes a Surety. Such an one is sponsor or fidejussor in all good Authors and common use of speech. And if any one be of absolute credit himself, and of a Reputation every way unquestionable, there is no need of a Surety, unless in case of Mortality. The words of a Surety in the behalf of another whose Ability or Reputation is dubious, are, ad me recipio, faciet aut faciam. And when 〈 in non-Latin alphabet 〉 is taken Adjectively as sometimes it is, it signifies him who is satisdationibus obnoxius; liable to payments for others that are non-solvent.

2. God can therefore have no Surety properly, because there can be no Imagination of any defect on his part. There may be indeed a Question whether any Word or Promise be a Word or Promise of God. To assure us hereof, it is not the work of a Surety, but only any one or any means that may give evidence that so it is. But upon a supposition that what is proposed, is his Word or Promise, there can be no Imagination or Fear of any defect on his part, so as that there should be any need of a Surety for the performance of it. He doth indeed make use of Witnesses to confirm his Word, that is, to testify that such Promises he hath made and so he will do. So the Lord Christ was his Witness, Isa. 43. 10. Ye are my witnesses, saith the Lord, and my Servant whom I have chosen. But they were not all his Sureties. So he affirms that he came into the World to bear witness unto the Truth, John 18 37. that is, the Truth of the Promises of God; for he was the Minister of the Circumcision for the Truth of the Promises of God unto the Fathers, Rom. 15. 8. But a Surety for God properly so called he was not, nor could be. The distance and difference is wide enough between a witness and a Surety; for a Surety must be of more Ability, or more Credit and Reputation than he for whom he is a Surety, or there is no need of his Suretyship. This none can be for God, no not the Lord Christ himself, who in his whole work was the Servant of the Father. And the Apostle doth not use this word in a general improper sense for any one that by any means gives Assurance of any other thing; for so he had asserted nothing peculiar unto Christ. For in such a sense all the Prophets and Apostles were Sureties for God, and many of them confirmed the Truth of his Word and Promises with the laying down of their Lives. But such a Surety he intends as undertaketh to do that for others, which they cannot do for themselves, or at least are not reputed to be able to do what is required of them.

3. The Apostle had before at large declared who and what was God's Surety in this matter of the Covenant, and how impossible it was that he should have any other: And this was himself alone interposing himself by his Oath. For in this cause, because he had none greater to swear by, he sware by himself, Chap. 6. 13, 14. Wherefore if God would give any other Surety besides himself, it must be one greater then He. This being every way impossible, he swears by himself only. Many ways he may and doth use for the declaring and testifying of his Truth unto us, that we may know and believe it to be his word; and so the Lord Christ in his Ministry was the principal Witness of the Truth of God. But other Surety than himself he can have none. And therefore,

4. When he would have us in this matter, not only come unto the full Assurance of Faith concerning his Promises, but also to have strong Consolation, he resolves it wholly into the immutability of his counsel, as declared by his Promise and Oath, Chap. 6. 18, 19. So that neither is God capable of having any Surety properly so called, neither do we stand in need of any on his part for the confirmation of our Faith in the highest degree.

5. We on all Accounts stand in need of a Surety for us, or on our behalf. Neither without the Interposition of such a Surety could any Covenant between God and us be firm and stable, or an Everlasting Covenant ordered in all things and sure. In the first Covenant made with Adam there was no Surety, but God and Man were the immediate Covenanters. And although we were then in a state and condition able to perform and answer all the Terms of the Covenant, yet was it broken and disanulled. If this came to pass by the failure of the Promise of God, it was necessary that on the making of a new Covenant, he should have a surety to undertake for him, that the Covenant might be stable and Everlasting. But this is false and blasphemous to imagine. It was man alone who failed and brake that Covenant. Wherefore it was necessary that upon the making of the New Covenant, and that with a design and purpose that it should never be disanulled, as the former was, that we should have a Surety and undertaker for us. For if that first Covenant was not firm and stable because there was no Surety to undertake for us, notwithstanding all that Ability which we had to answer the Terms of it, how much less can any other be so, now our natures are become depraved and sinful? wherefore we alone are capable of a Surety properly so called for us, we alone stood in need of him, and without him the Covenant could not be firm and inviolable on our parts: The Surety therefore of this Covenant is so with God for us.

6. It is the Priesthood of Christ that the Apostle treats of in this place, and that alone. Wherefore he is a Surety as he is a Priest and in the Discharge of that office, and is therefore so with God on our behalf. This Schlictingius observes and is aware what will ensue thereon against his pretensions, which he endeavors to obviate. Mirum (saith he) porro alicui videri posset, cur D. Auctor de Christi sacerdotio in superioribus & in sequentibus agens, derepente eum sponsorem foederis, non vero sacerdotem vocet. Cur non dixerit, tanto praestantioris foederis factus est sacerdos Jesus? hoc enim plane requirere videtur totus orationis contextus. Credibile est in voice sponsoris sacerdotium quoque Christi intelligi. Sponsoris enim non est solùm alieno nomine quippiam promittere, & fidem suam pro alio interponere; sed etiam, si ita res ferat, alterius nomine id quod spopondit, praestare. In rebus quidem humanis, si id non praestet is pro quo sponsor fide jussit; hic vero propter contrariam causam (nam prior hic locum habere non potest) nempe quatenus ill, pro quo spopondit Christus, per ipsum Christum promissa sua nobis exhibet, quâ in re praecipue Christi sacerdotium continetur.

Answ. (1.) It may indeed seem strange unto any one who imagineth Christ to be such a Surety as he doth, why the Apostle should so call him and so introduce him in the Description of his Priestly Office, as that which belongeth thereunto. But grant what is the proper work and duty of a Surety, and who the Lord Jesus was a Surety for, and it is evident that nothing more proper or pertinent could be mentioned by him, when he was in the Declaration of that office. (2.) He confesseth that by his exposition of this Suretyship of Christ, as making a Surety for God, he contradicteth the nature and only notion of a Surety among men. For such a one he acknowledgeth doth nothing but in the defect and inability of them for whom he is engaged and doth undertake. He is to pay that which they owe, and to do what is to be done by them, which they cannot perform. And if this be not the notion of a Surety in this place, the Apostle makes use of a word nowhere else used in the whole Scripture, to teach us that which it doth never signify among men, which is improbable and absurd. For the sole Reason why he did make use of it was, that from the Nature and Notion of it among men in other Cases, we may understand the signification of it, what he intends by it, and what under that name he ascribes unto the Lord Jesus. (3.) He hath no way to solve the Apostles mention of Christ's being a Surety in the Description of his Priestly Office, but by overthrowing the nature of that Office also. For to confirm this absurd notion that Christ as a Priest was a Surety for God, he would have us believe that the Priesthood of Christ consists in his making effectual unto us the Promises of God, or his effectual Communicating of the Good things promised unto us; the falsehood of which notion really destructive of the Priesthood of Christ, I have elsewhere at large detected and confuted. Wherefore seeing the Lord Christ is the Surety of the Covenant as a Priest, and all the sacerdotal Actings of Christ have God for their immediate Object, and are performed with him on our behalf, he was a Surety for us also.

It remaineth that we inquire positively, how the Lord Christ was the Surety of the New Covenant, and what is the benefit we receive thereby. And unto this purpose we must first consider that opinion of some, that the whole end of the Mediation of Christ, was only to procure the New Covenant; although at first view it be irreconcilable unto the nature and notion of a Surety. For a Surety is not the Procurer of that whereofhe is the Surety, but only the undertaker for its Accomplishment. But we must more distinctly consider this Assertion, and in what sense Christ may be said to procure the New Covenant by his Death and Mediation. And to this end we must observe that the New Covenant may be considered divers ways in various respects.

1. In the Designation and Preparation of its Terms and Benefits in the Counsel of God. And this although it have the nature of an Eternal Decree, yet is it distinguished from the Decree of Election, which first and properly respects the Subjects or Persons for whom Grace and Glory are prepared. For this respects the Preparation only of that Grace and Glory, as to the way and manner of their Communication. It is true, this Purpose or Counsel of God's Will, is not called the Covenant of Grace, which is the express declared exemplification of it. The Covenant of Grace, I say, is only the Declaration of this Counsel of God's Will, accompanied with the Means and Powers of its Accomplishment, and the Prescription of the ways whereby we are to be interested in it, and made partakers of the Benefits of it. But in the enquiry after the procuring Cause of the New Covenant, it is the first thing that ought to come under consideration For nothing can be the procuring Cause of the Covenant which is not so of this Spring and Fountain of it, of this Idea of it in the mind of God. But this is nowhere in the Scripture affirmed to be the effect of the Death or Mediation of Christ, and so to ascribe it, is to overthrow the whole freedom of Eternal Grace and Love. Neither can anything that is absolutely Eternal as is this Decree and Counsel of God, be the effect of, or be procured by anything that is External and Temporal. And besides, it is expressly assigned unto absolute Love and Grace: see Ephes. 1. 4, 5, 6. with all those places where the Love of God is assigned as the sole cause of the Designation of Christ unto his Office, and the sending of him.

2. It may be considered with respect unto the Federal Transactions between the Father and Son, concerning the Accomplishment of this counsel of his Will. What these were, wherein they did consist, I have declared at large in my Exercitations. Neither do I call this the Covenant of Grace absolutely, nor is it so called in the Scripture. But it is that wherein it had its establishment, as unto all the ways, means and ends of its Accomplishment; and all things so disposed, as that it might be effectual unto the Glory of the Wisdom, Grace, Righteousness and Power of God. Wherefore the Covenant of Grace could not be procured by any means or cause, but that which was the cause of this Covenant of the Mediator, or of God the Father with the Son as undertaking the work of Mediation. And as this is nowhere ascribed unto the Death of Christ in the Scripture, so to assert it, is contrary unto all spiritual Reason and understandings. Who can conceive that Christ by his Death, should procure the Agreement between God and him, that he should die?

3. With respect unto the Declaration of it: this you may call God's making or establishing of it with us, if you please, though making of the Covenant in the Scripture is applied only unto its Execution or actual Application unto Persons. But this Declaration of the Grace of God, and the Provision in the Covenant of the Mediator for the making of it effectual unto his Glory, is most usually called the Covenant of Grace. And this is twofold.

1. In the way of a singular and absolute Promise, as it was first declared unto, and thereby established with Adam and afterwards with Abraham. This is the Declaration of the Purpose of God, or the free Determination of his Will as to his dealing with sinners, on the supposition of the fall and the forfeiture of their first Covenant state. Hereof the Grace and Will of God was the only Cause: Heb. 8. 8. And the Death of Christ could not be the means of its procurement; for he himself and all that he was to do for us, was the substance of that Promise wherein this Declaration of God's Grace and Purpose was made, or of this Covenant of Grace which was introduced and established in the room of that which was broken and disanulled as unto the ends and benefits of a Covenant. The substance of the first Promise, wherein the whole Covenant of Grace was virtually comprised, directly respected and expressed the giving of him, for the Recovery of mankind from sin and misery by his Death. Gen. 3. 15. Wherefore if he, and all the benefits of his Mediation, his Death and all the effects of it, be contained in the Promise of the Covenant, that is, in the Covenant itself; then was not his Death the procuring Cause of that Covenant, nor do we owe it thereunto.

2. In the additional prescription of the way and means whereby it is the will of God that we shall enter into a Covenant state with him, or be interested in the benefits of it. This being virtually comprised in the absolute Promise, is expressed in other places by the way of the Conditions required on our part. This is not the Covenant but the Constitution of the Terms on our part, whereon we are made partakers of it. Nor is the Constitution of these Terms an effect of the Death of Christ, or procured thereby. It is a mere effect of the Sovereign Wisdom and Grace of God. The things themselves as bestowed on us, communicated unto us, wrought in us by Grace, are all of them effects of the Death of Christ; but the Constitution of them to be the Terms and Conditions of the Covenant, is an Act of mere Sovereign Wisdom and Grace. God so loved the World as to send his only Begotten Son to die, not that Faith and Repentance might be the means of Salvation, but that all his Elect might believe, and all that believe might not perish, but have Life Everlasting. But yet it is granted that the Constitution of these Terms of the Covenant doth respect the federal Transactions between the Father and the Son, wherein they were ordered to the Praise of the Glory of God's Grace; and so although their Constitution was not the Procurement of his Death, yet without respect unto it, it had not been. Wherefore the sole cause of making the New Covenant in any sense, was the same with that of giving Christ himself to be our Mediator, namely, the Purpose, Counsel, Goodness, Grace and Love of God, as it is everywhere expressed in the Scripture.

It may be therefore inquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto.

I Answer, it hath a threefold respect thereunto.

1. In that it was confirmed, ratified, and made irrevocable thereby. This our Apostle insists upon at large, Chap. 9. ver. 15, 16, 17, 18, 19, 20. And he compares his Blood in his Death and sacrifice of himself, unto the sacrifices and their Blood whereby the old Covenant was confirmed, purified, dedicated or established, ver. 18, 19. Now these sacrifices did not procure that Covenant, or prevail with God to enter into it, but only ratified and confirmed it; and this was done in the New Covenant by the Blood of Christ, in the way that shall be afterwards declared.

2. He thereby underwent, and performed all that which in the Righteousness and Wisdom of God required that the Effects, Fruits, Benefits and Grace intended, designed and prepared in the New Covenant, might be effectually accomplished and communicated unto sinners. Hence although he procured not the Covenant for us by his Death, yet he was in his Person, Mediation, Life, and Death, the only Cause and Means whereby the whole Grace of the Covenant is made effectual unto us. For,

3. All the Benefits of it were procured by him; that is, all the Grace, Mercy, Privileges and Glory that God had prepared in the Counsel of his Will, and proposed in the Covenant or promises of it, are purchased, merited, and procured by his Death, and effectually communicated or applied unto all the Covenanters, by virtue thereof, with other of his Mediatory Acts. And this is much more an eminent procuring of the New Covenant, than what is pretended about the procurement of its Terms and Conditions. For if he should have procured no more but this, if we owe this only unto his Mediation, that God would thereon, and did grant and establish this Rule, Law, and Promise, that Whosoever believed should be saved, it was possible that no one should be saved thereby; yea if he did no more, considering our state and condition, it was impossible that any one should so be.

These things being premised we shall now briefly declare how or wherein he was the Surety of the Covenant, as he is here called.

A Surety, Sponsor, Vas, Praes, Fidejussor, for us the Lord Christ was, by his voluntary undertaking out of his rich Grace and Love, to do, answer, and perform all that is required on our Parts, that we may enjoy the Benefits of the Covenant, the Grace and Glory prepared, proposed and promised in it, in the way and manner determined on by Divine wisdom. And this may be reduced unto two Heads.

1. He undertook as the Surety of the Covenant to answer for all the sins of those who are to be, and are made Partakers of the Benefits of it. That is, to undergo the punishment due unto their sins; to make Atonement for them, by offering himself a propitiatory Sacrifice for their Expiation, redeeming them by the price of his Blood from their state of misery and bondage under the Law and the Curse of it, Isa. 53, 4, 5, 6, 10. Matth. 20. 28. 1 Tim. 2. 6. 1 Cor. 6. 20. Rom. 3. 25, 26. Heb. 10. 5, 6, 7, 8. Rom. 8. 2, 3. 2 Cor. 5. 19, 20, 21. Gal. 3. 13. And this was absolutely necessary, that the Grace and Glory prepared in the Covenant might be communicated unto us. Without this undertaking of his, and performance of it, the Righteousness and Faithfulness of God would not permit, that sinners, such as had Apostatized from him, despised his Authority, and rebelled against him, falling thereby under the sentence and curse of the Law, should again be received into his favor, and be made partakers of Grace and Glory. This therefore the Lord Christ took upon himself, as the Surety of the Covenant.

2. That those who were to be taken into this Covenant should receive Grace enabling them to comply with the Terms of it, fulfil its conditions, and yield the obedience which God required therein. For by the Ordination of God, he was to procure, and did merit and procure for them the Holy Spirit, and all the needful supplies of Grace to make them New Creatures, and enable them to yield obedience unto God from a New Principle of spiritual life, and that faithful unto the end. So was he the Surety of this better Covenant.

Obs. The stability of the New Covenant depends on the Suretyship of Christ and is secured unto Believers thereby. The Introduction of a Surety in any case is to give Stability and Security. For it is never done but on a supposition of some weakness, or defect on one Account or other. If in any Contract, Bargain, or Agreement, a man be esteemed every way responsible both for Ability and Fidelity, there is no need of a Surety, nor is it required. But yet whereas there is a defect or weakness amongst all men, mentioned by our Apostle in the next verses, namely, that they are all mortal and subject unto death, in which case neither Ability nor Fidelity will avail anything; men in all cases of Importance need Sureties. These give the utmost confirmation that affairs among men are capable of. So doth the Suretyship of Christ on our behalf in this Covenant. For the evidencing whereof, we may consider,

1. The first Covenant as made with Adam, had no Surety. As unto that which in the New Covenant the Suretyship of Christ doth principally respect, it had no need of any. For there was no sin, Transgression or Rebellion against God to be satisfied for, so that it was absolutely incapable of a Surety unto that end. But as to the second part of it, or his undertaking for us, that through supplies of strength from him, we shall abide faithful in the Covenant, according to the Terms and Tenure of it; this had no inconsistency with that first state. As the Lord Christ upon his undertaking the work of Mediation, became an immediate Head unto the Angels that sinned not, whereby they received their establishment and security from any future defection; so might he have been such an Head unto, and such an undertaker for man in Innocency. No created nature was or could have been unchangeable in its condition and state, merely on its root of Creation. As some of the Angels fell at first, forsaking their habitation, falling from the principle of obedience which had no other Root but in themselves; so the Rest of them, all of them, might afterwards have in like manner Apostatized and fallen from their own innate stability, had they not been gathered up into the new head of the Creation, the Son of God as Mediator; receiving a New Relation from thence, and establishment thereby. So it might have been with man in Innocency: But God in his infinite Sovereign wisdom saw it not meet that so it should be. Man shall be left to the Exercise of that Ability of living unto God, which he had received in his Creation, and which was sufficient for that end: A Surety God gave him not. And therefore although he had all the Advantage which a sinless nature filled with holy Principles, Dispositions, and Inclinations, free from all vicious habits, rebellious affections, inordinate imaginations, could afford unto him; yet he broke the Covenant, and forfeited all the benefits thereof. Whatever there was besides in that Covenant, of Grace, Power, Ability, and the highest obligations unto Duty; yet all was lost for want of a Surety. And this abundantly testifies unto the Preeminence of Christ in all things. For whereas Adam with all the innumerable Advantages he had, that is, all helps necessary in himself, and no Opposition or Difficulty from himself to conflict withal, yet utterly brake the Covenant wherein he was Created and Placed; Believers who have little strength in themselves, and a powerful inbred opposition unto their stability, are yet secured in their station by the Interposition of the Lord Christ as their Surety.

2. When God made a Covenant with the People in the wilderness, to manifest that there could be no stability in it without respect unto a Surety, that it could not continue, no not for a day, he caused it to be dedicated or confirmed with the blood of Sacrifices. This the Apostle declares, and withal its Typicalness with respect unto the new Covenant and the confirmation of it with the blood of Christ, Chap 9. 18, 19, 20, 21. And afterwards, as we have declared, the high Priest in the Sacrifices that he offered, was the Typical Mediator and Surety of that Covenant. And the end of this Appointment of God, was to manifest, that it was from the Blood of the true Sacrifice, namely, that of Jesus Christ, that the new Covenant was to receive its stability. And we need a Surety unto this purpose,

1. Because in the state and condition of sin, we are not capable of immediate dealing or Covenanting with God. There can be no Covenanting between God and sinners, unless there be someone to stand forth in our name, to receive the Terms of God, and to undertake for us. So when God began to treat immediately from Heaven with the people of old, they all jointly professed, that such was the Greatness and Glory of God, such the Terror of his Majesty, that it was impossible for them so to treat with him; and if he spake unto them anymore, they should all die and be consumed. Wherefore with one consent they desired that there might be one appointed between God and them, to transact all things and to undertake for them as to their Obedience, which God well approved in them. Deut. 5. 23, 24, 25, 26, 27, 28, 29, 30, 31. Adam indeed in the state of innocence could treat immediately with God, as unto that Covenant wherein he was placed. For notwithstanding his infinite distance from God, yet God had made him for converse with himself, and did not despise the work of his own hands. But immediately upon the entrance of sin he was sensible of the loss of that Privilege, whereon he both fled and hid himself from the Presence of God. And hence those who of Old thought they had seen God, concluded that they should die, as being sensible of their incapacity to treat immediately with him. So when the Prophet cried out that he was undone or cut off, because of the immediate Presence of God, his Eyes having seen the King the Lord of Hosts; Isa. 6. 5. He was not relieved from his Apprehensions, until his mouth was touched with a coal from the Altar, a Type of the Mediation and Sacrifice of Christ. Whilst we have anything of sin remaining in us, we can have nothing to do with God immediately. Wherefore that there may be any Covenant between God and us, much more such an one as shall be ordered in all things and Sure, there must be one to stand before God in our stead, to receive the Terms of God, and declare them unto us, and to undertake for us that we shall stand unto them and make them good to the Glory of God. And in this sense was the New Covenant firstly made with Christ; not only as he undertook the work of Mediation, which he did upon the especial eternal compact which was between the Father and him; but also as he undertook for all the Elect to receive the Terms of the Covenant from God for them, in which sense the Promise in the first place was made unto the seed that is One, which is Christ, Gal. 3. 16. and to answer for them, that they should receive and stand to those Terms. For he said, surely they are my People, Children that will not lie, so he was their Savior, Isaiah 63. 8. Wherefore it could not be upon the Account of God's Holiness and glorious greatness, that there should be any New Covenant at all between God and sinners, without the interposition of a Surety. Nor did it become the infinite Wisdom of God, after Man had broken and disanulled the Covenant made with him in innocence, to enter into a New Covenant with him in his fallen Condition, without an immediate undertaker, that it should be assuredly kept and the ends of it attained. If you have lent a man a thousand pounds upon his own security, when he owed nothing else, nor was indebted to any other; and he hath not only failed in his payment, but contracted other debts innumerable, will you now lend him ten thousand pounds on the same security expecting to receive it again? Had God entered into never so many Covenants with men, without such a surety and undertaker, they would have been all broken and disanulled, as he well knew. He knew that we would deal very treacherously, and were rightly called Transgressors from the Womb, Isaiah 48. 8. But so to Covenant with us, would no way have become the infinite Wisdom of God. Wherefore he laid help upon one that is mighty, he exalted one chosen out of the People, Psal. 89. 19. He committed this work unto Jesus Christ, and then said concerning us, now deliver them, for I have found a Ransom.

2. The changeableness of our Condition in this World, requires a Surety for us, to render the Covenant firm, stable and unalterable. So the Psalmist complaining of our frail and mutable Condition shows, that it is in Christ alone that we have all our establishment, Psal. 102. 25, 26, 27, 28. Of old thou hast laid the Foundations of the Earth, &c. That it is the Lord Christ the Son of God that in an especial manner is intended, I have shown and proved at large on Chap. 1. 10. where this passage in the Psalm is applied unto him. And the conclusion that the Psalmist makes from the consideration of his immutability, is this, the Children of thy Servants shall continue, and their Seed shall be established before thee, ver. 28. Without an interest in him and his stability we are subject to Change, Alter, Decline, so as it is impossible the Covenant should be Sure unto us. The very Nature of the Principle whereby we live, and walk before God in this world, renders our Condition Alterable in itself. For we walk by Faith and not by Sight, 2 Cor. 5. 7. It is vision alone, or the immediate enjoyment of God which will enstate us in an Unalterable Condition. Whilst we walk by Faith, it is otherwise with us, and we depend wholly on our Surety for our security in the Covenant.

3. Who is it among the whole society of Believers, that is not sensible of such actual dispositions unto change, yea such actual changes, as that it is not evident unto him, that his final stability depends on the undertaking of a Surety? No man can give an Account from himself whence it is, that he hath not already utterly broken Covenant with God. There is no one Corruption, No one Temptation, but doth Evidence a sufficiency in themselves to defeat us of our Covenant interest, if we stood upon our own bottoms. It is Faith alone with respect unto the Suretyship of Christ, which discovers how we have been kept hitherto, and which gives us any comfortable prospect of our future Preservation. And the same is evident from the Consideration of all the Adversaries of our Covenant interest.

Here we might stay a while to contemplate the glory of Divine wisdom and grace, in providing this Surety of the Covenant, and to adore the infinite Love and condescension of him, who undertook the discharge of this Office for us. But we must proceed, only observing

2. That the Lord Christ's undertaking to be our Surety gives the highest Obligation unto all Duties of Obedience according to the Covenant. For he hath undertaken for us, that we shall yield unto God this Covenant Obedience, and said, surely they are Children that will not lie. He is no Believer who understands not somewhat of the Force and Power of this Obligation.

VER. 23, 24, 25.

〈 in non-Latin alphabet 〉 , Vulg. Lat. Et alij quidem plures facti sunt sacerdotes; And many others truly were made Priests, or, and others truly were made many Priests. The Rhemists reduce it to this sense, and the other indeed were made Priests being many; rendering 〈 in non-Latin alphabet 〉 , by alij, instead of illi, which corrupts the sense, and takes off from the immediate respect unto the Priests of the Order of Aaron intended by the Apostle.

Et illi quidem plures sunt facti sacerdotes. And they truly were many Priests. So the Syr. 〈 in non-Latin alphabet 〉 ; and they were many Priests, omitting the note of Asseveration, 〈 in non-Latin alphabet 〉 , Truly.

〈 in non-Latin alphabet 〉 , were made: not only the event and matter of fact, but God's Institution is also intended.

〈 in non-Latin alphabet 〉 . Vulg. Lat. Idcirco quod morte prohiberentur permanere, Rhem. because that by death they were prohibited to continue. Ours, Because they were not suffered to continue by Reason of Death; quoniam per mortem non sine bantur permanere; which is the true meaning of the words. Syr. Because they died and were not left to continue.

〈 in non-Latin alphabet 〉 , hic autem, at iste; But this Man, 〈 in non-Latin alphabet 〉 ; quod maneat in aeternum; quoniam ipse in aeternum maneat, propterea quod in aeternum manet; all to the same purpose. Syr. 〈 in non-Latin alphabet 〉 Because he standeth (or continueth) forever.

〈 in non-Latin alphabet 〉 , sempiternum, perpetuum habet sacerdotium. Syriac, 〈 in non-Latin alphabet 〉 His Priesthood passeth not away: 〈 in non-Latin alphabet 〉 , is, that may not be transgressed, and so not altered, as 〈 in non-Latin alphabet 〉 , a Sacred Law which none ought to transgress, which cannot in anything be dispensed withal: And by consequence only, it is that which passeth not away. That Priesthood, ( 〈 in non-Latin alphabet 〉 ,) which altereth not, which cannot be changed.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 ; and he can quicken, or enliven, or give Eternal Life; 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 forever, respecting duration of time, in perpetuum, Vul. Lat. Others, perfect, perfectly, completely; Ours, to the utmost.

〈 in non-Latin alphabet 〉 ; accedentes per semetipsum ad Deum. Rhemists, he is able to save forever going by himself unto God; strangely darkening the sense. For going seems to respect his own going to God, which the Vulg. accedentes, will not bear, eos qui per ipsum accedunt ad Deum. Those who by him draw nigh to God.

〈 in non-Latin alphabet 〉 ; semper vivens ad interpellandum pro nobis, always living to make intercession for us, instead of for them, 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 Causing to ascend, or offering prayers for them.

VER. 23, 24, 25.

THe Apostle in these words proceedeth unto his last Argument, from the consideration of the Priesthood of Christ, as Typed and represented by that of Melchizedek. And his intention is still to prove the excellency of it above the Levitical, and of his Person above theirs. And in particular he makes it manifest that the bringing in of this better Hope, did perfect or consummate all things which the Law could not do.

That he hath in these verses a respect unto Melchizedek as a Type of Christ and what we are taught thereby, is evident from the matter treated of in them. He had observed that as to the Description given of him in the Scripture, that he abideth a Priest continually, ver. 3. and that it is witnessed of him, that he lives, seeing it is nowhere mentioned that he died, ver. 8. and this is the last consideration of him which he improveth unto his purpose, and it is that which gives virtue and efficacy unto all the other that he had before insisted on Set this aside, and all the other, whether Advantages or Excellencies, which he had discoursed of, would be as ineffectual unto the ends aimed at, as the Law itself. For what profit could it be unto the Church, to have so excellent and glorious a Priest for a season, and then immediately to be deprived of him, by the Expiration of his Office.

Moreover as what the Apostle affirms here of Christ hath respect unto what he had before observed concerning Melchizedek, so what he affirms of the Levitical Priests depends on what he had before declared concerning them, namely, that they were all mortal dying men and no more, and who actually died in their Successive Generations, ver. 8.

The words therefore have three things in them in General.

1. The state and Condition of the Levitical Priests by reason of their mortality, ver. 23. This he observes because he is not declaring the Dignity of Christ and his Priesthood absolutely, but with respect unto them; whose state therefore was the Antithesis in the Comparison.

2. The state and Condition of the Priesthood of Christ on the account of his glorious Immortality, ver. 24.

3. The blessed effects and consequents of the Priesthood of Christ, in as much by virtue of his Immortality, he was a Priest forever, v. 25.

In the first (ver. 23.) there is (1.) The Introduction of his Assertion and Observation, 〈 in non-Latin alphabet 〉 , and they truly.

(2.) What he affirms of those Priests, they were many.

(3.) Whence that came to pass; namely, because they were not suffered to continue by reason of death: which is not alleged only as the cause and Reason of their being many, but also as a proof of their weakness and Infirmity.

In the Introduction of his Assertion, there is a note of connection and another of Asseveration.

The first is the copulative Conjunction; And, 〈 in non-Latin alphabet 〉 . A Process unto a new Argument to the same purpose with those foregoing is intended hereby. The former Design is continued and a new confirmation of it is added. For he resolved to omit nothing that was of moment, and unto his purpose.

2dly. There is a vehemency in his Assertion or a note of Asseveration; and they truly. He had used the same note before in the same manner, ver. 21. where we omit the Emphasis of it without cause. And in other places the same Translators render this Particle by, truly, as they do here, 1 Joh. 1. 3. But he doth not so much assert a thing by it that was dubious, as positively declare that which was well known, and could no way be gainsaid by them with whom he had to do. And an Argument pressed ex concessis is forceible. This is a known Truth.

2. That which he affirms of them is, that they were many Priests; or there were many made Priests; or they who were made Priests were many. The sense is the same. By the Appointment of God himself, there were many made Priests, or executed the office of the Priesthood. It is of the High Priests only, Aaron and his Successors of whom he speaks: And it is with respect unto their Succession one to another, that he affirms they were many. This both the reason of it which he subjoins, and what he afterwards adds concerning the Priesthood of Christ, wherein there was no Succession, do evidently declare. For there neither was nor could be by the Law anymore than one at a time. Perhaps in the disorder and confusion of that Church there might be more that were so called and esteemed, as were Annas and Caiaphas: but that confusion he takes no notice of, but attends unto what always was or ought to have been, according to the Law.

By Succession these High Priests were many. For from Aaron the first of them unto Phineas, who was destroyed with the Temple, there were inclusively four-score and three High Priests. Of these, thirteen lived under the Tabernacle, before the building of the Temple by Solomon; Eighteen under the first Temple unto its Destruction by the Babylonians; and all the rest lived under the second Temple, which yet stood no longer than the first. And the Multiplication of High Priests under the second Temple, the Jews look upon as a Punishment and token of God's displeasure: for because of the sins of a Nation, their Rulers are many, and frequently changed.

Whatever Advantages there may be in an orderly Succession, yet is it absolutely an Evidence of Imperfection. And by the Appointment of this Order God signified an Imperfection and Mutability in that Church state. Succession indeed was a Relief against death; but it was but a Relief, and so supposed a want and weakness. Under the Gospel it is not so, as we shall see afterwards. Observe, that

God will not fail to provide Instruments for his work that he hath to accomplish. If many Priests be needful, many the Church shall have.

3 The Reason of this Multiplication of Priests, was because they were not suffered to continue by reason of Death. They were mortal men subject unto death, and they died. Death suffered them not to continue in the Execution of their Office. It forbad them so to do, in the name of the great Sovereign Lord of Life and Death. And hereof an Instance was given in Aaron the first of them. God to show the nature of this Priesthood unto the people, and to manifest that the everlasting Priest was not yet come, commanded Aaron to die in the sight of all the Congregation, Num. 20. 25, 26, 27, 28. So did they all afterwards, as other men, die in their several Generations. They were all by death forbidden to continue. Death laid an injunction on them one after another, from proceeding any farther in the Administration of their Office. It is not surely without some especial design that the Apostle thus expresseth their dying; They were by death prohibited to continue. Wherefore he shows hereby, (1.) The way whereby an end was put unto the personal Administration, and that was by death. (2.) That there was an Imperfection in the Administration of that Office, which was so frequently interrupted. (3.) That they were seized upon by death whether they would or no, when it may be they would have earnestly desired to continue, and the people also would have rejoiced in it. Death came on them, neither desired nor expected, with his Prohibition. (4.) That when death came and seized on them, it kept them under its power, so that they could never more attend unto their Office. But it was otherwise with the Priest of the better Covenant, as we shall see immediately. Observe,

1. There is such a necessity of the continual Administration of the Sacerdotal Office in behalf of the Church, that the interruption of it by the death of the Priests was an Argument of the weakness of that Priesthood.

The High Priest is the Sponsor and Mediator of the Covenant. Those of old were so Typically and by way of Representation. Wherefore all Covenant Transactions between God and the Church must be through him. He is to offer up all Sacrifices, and therein represent all our prayers. And it is evident from thence what a Ruin it would be unto the Church to be without an High Priest one moment. Who would venture a suprizal unto his own soul in such a condition? Could any man enjoy a moments peace, if he supposed that in his extremity the High Priest might die? This now is provided against, as we shall see in the next verse.

VER. 24.

IN opposition unto what was observed in the Levitical Priests, the contrary is here affirmed of the Lord Christ. And the Design of the Apostle is still the same, namely, to evince by all sorts of Instances his Preeminence as a Priest above them as such also.

1. The Person spoken of is expressed by 〈 in non-Latin alphabet 〉 . The Exceptive Conjunction, 〈 in non-Latin alphabet 〉 but, answereth unto 〈 in non-Latin alphabet 〉 before used, and introduceth the other member of the Antithesis. 〈 in non-Latin alphabet 〉 ; Hic, ill, iste; He of whom we speak, namely, Jesus, the Surety of the New Testament. We render it, this man, not improperly; he was the Mediator between God and man, the man Christ Jesus. Nor doth the calling of him this man, exclude his Divine nature; for he was truly a man, though God and man in one Person. And the things here ascribed unto him, were wrought in and by the human nature, though he that wrought them were God also: But He; or this man, who was represented by Melchizedek, of whom we speak.

2. It is affirmed of this Person, that he hath an unchangeable Priesthood; the Ground and Reason whereof is assigned, namely, because he continueth ever, which must be first considered.

The sole Reason here insisted on by the Apostle, why the Levitical Priests were many, is because they were forbidden by death to continue. It is sufficient therefore on the contrary, to prove the perpetuity of the Priesthood of Christ, that he abideth forever. For he doth not absolutely hereby prove the perpetuity of the Priesthood, but his perpetual uninterrupted Administration of it. 〈 in non-Latin alphabet 〉 .

This was the Faith of the Jews concerning the Messiah, and his office. We have heard, say they, out of the Law, 〈 in non-Latin alphabet 〉 , Joh. 12. 34. That Christ abideth forever; whereon they could not understand what he told them about his being lifted up by Death. And so the word 〈 in non-Latin alphabet 〉 signifieth to abide, to continue in any state or condition, Joh. 21. 22, 23. And this was that which principally he was Typed in by Melchizedek, concerning whom there is no Record, as to the Beginning of Days or End of Life, but as unto the Scripture Description of him he is said to abide a Priest forever.

It may be said in opposition hereunto, that the Lord Christ died also, and that no less truly and really than did Aaron or any Priest of his Order. Wherefore it will not hence follow that he had anymore an uninterrupted Priesthood than they had.

Some say the Apostle here considers the Priesthood of Christ only after his Resurrection and Ascension into Heaven, after which he dies no more, death hath no more power over him. And if we will believe the Socinians, then he first began to be a Priest. This Figment I have fully confuted elsewhere. And there is no ground in the Context, on which we may conjecture that the Apostle intends the Administration of his Priesthood in Heaven only, although he intend that also. For he speaks of his Priesthood as typed by that of Melchizedek, which as we have proved before, respected the whole of his Office.

I say therefore that although Christ died, yet he was not forbid by death to abide in his Office as they were. He died as a Priest, they died from being Priests. He died as a Priest, because he was also to be a Sacrifice. But he abode and continued not only vested with his Office, but in the execution of it in the state of death. Through the indissolubleness of his Person, his soul and body still subsisting in the Person of the Son of God, he was a capable subject of his Office. And his being in the state of the dead belonged unto the Administration of his Office, no less than his Death itself. So that from the first moment of his being a Priest he abode so always without interruption or intermission. This is the meaning of 〈 in non-Latin alphabet 〉 , He in his own Person abideth. Nor doth the Apostle say, that he did not die, but only that he abideth always.

3. It followeth from hence, that he hath an unchangeable Priesthood. A Priesthood subject to no change or alteration: that cannot pass away. But 〈 in non-Latin alphabet 〉 , is sacerdotium successivum, per successionem ab uno alteri traditum. Such a Priesthood as which when one hath attained, it abideth not with him but he delivereth over unto another, as Aaron did his unto Eleazar his Son, or it falls unto another by some Right or Law of Succession: A Priesthood that goes from hand to hand. 〈 in non-Latin alphabet 〉 is a Priesthood that doth not pass from one unto another. And this the Apostle seems directly to intend, as is evident from the Antithesis. The Priests after the Order of Aaron were many, and that by reason of death. Wherefore it was necessary that their Priesthood should pass from one to another by Succession. So that when one received it, he that went before him ceased to be a Priest. And so it was, either the Predecessors were taken off by death, or on any other just occasion as it was in the case of Abiathar, who was put from the Priests Office by Solomon, 1 King. 2. 27. Howbeit our Apostle mentions their going off by death only; because that was the ordinary way, and which was provided for in the Law. With the Lord Christ it was otherwise. He received his Priesthood from none. Although he had sundry Types, yet he had no Predecessor. And he hath none to succeed him, nor can have any added or joined unto him in his Office. The whole office of the Priesthood of the Covenant, and the entire administration of it are confined unto his Person. There are no more that follow him than went before him.

The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church. And they may well be so, seeing they are undoubtedly irreconcilable. Some of them say that Peter succeeded unto Christ in his Priesthood, as Eleazar did unto Aaron; So Ribera: some of them deny that he hath any Successor properly so called. Successorem non habet, nec it a quisquam Catholicus loquitur, si been & circumspecte loqui velit; saith Estius. But it is openly evident that some of them are not so circumspect as Estius would have them, but do plainly affirm that Peter was Christ's Successor. A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron, because Eleazar had the Priesthood in the same degree and dignity with Aaron, and so had not Peter with Christ. But yet that he had the same Priesthood with him, a Priesthood of the same kind, he doth not deny.

That which they generally fix upon is, that their Priests have not another Priesthood or offer another Sacrifice, but are Partakers of his Priesthood and minister under him, and so are not his Successors but his Vicars: which I think is the worst composure of this difficulty they could have thought upon. For,

1. This is directly contrary unto the words and design of the Apostle. For the Reason he assigns why the Priesthood of Christ doth not pass from him unto any other, is because he abides himself forever to discharge the Office of it. Now this excludes all subordination and conjunction; all Vicars as well as Successors, unless we shall suppose that although he doth thus abide, yet is he one way or other disabled to discharge his Office.

2. The Successors of Aaron had no more another Priesthood but what he had, than it is pretended that the Roman Priests have no other Priesthood but what Christ had. Nor did they offer any other Sacrifice than what he offered, as these Priests pretend to offer the same Sacrifice that Christ did. So that still the case is the same between Aaron and his Successors, and Christ and his Substitutes.

3. They say that Christ may have Substitutes in his Office though he abide a Priest still, and although the office still continue the same unchangeable. So God in the Government of the world makes use of Judges and Magistrates, yet is himself the Supreme Rector of all. But this Pretence is vain also. For they do not substitute their Priests unto him, in that which he continueth to do himself, but in that which he doth not, which he did indeed and as a Priest ought to do, but now ceaseth to do forever in his own Person. For the principal Act of the Sacerdotal Office of Christ consisted in his Oblation, or his offering himself a Sacrifice of a sweet smelling savor unto God. This he did once, and ceaseth forever from doing so anymore. But these Priests are assigned to offer him in Sacrifice every day, as partakers of the same Priesthood with him, which is indeed not to be his Substitutes but his Successors; and to take his Office out of his hand, as if he were dead and could henceforth discharge it no more. For they do not appoint Priests to intercede in his room, because they grant he continueth himself so to do; but to offer Sacrifice in his stead, because he doth so no more. Wherefore if that be an Act of Priesthood, and of their Priesthood, as is pretended, it is unavoidable that his Priesthood is passed from him unto them. Now this is a blasphemous Imagination and directly contrary both unto the words of the Apostle and the whole Design of his Argument. Nay it would lay the advantage on the other side. For the Priests of the Order of Aaron had that Privilege, that none could take their Office upon them, nor officiate in it whilst they were alive. But although Christ abideth forever, yet according unto the sense of these men and their practice thereon, he stands in need of others to officiate for him, and that in the principal part of his Duty and Office. For Offer himself in Sacrifice unto God he neither now doth, nor can, seeing henceforth he dieth no more. This is the work of the Mass-Priests alone, who must therefore be honored as Christ's Successors, or be abhorred as his Murderers, for the Sacrifice of him must be by blood and death.

The Argument of the Apostle as it is exclusive of this Imagination, so it is cogent unto his purpose. For so he proceedeth. That Priesthood which changeth not, but is always vested in the same Person and in him alone, is more excellent than that which was subject to change continually from one hand unto another. For that Transmission of it from one unto another was an effect of weakness and Imperfection. And the Jews grant that the frequency of their change under the second Temple was a Token of God's displeasure. But thus it was with the Priesthood of Christ which never changeth, and that of Aaron which was always in a transient Succession. And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument. For the first Priesthood was so Successive, because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities. But as to the Lord Christ, his Priesthood is perpetual and unchangeable, because he abideth personally forever, being made a Priest according to the Power of an endless Life, which is the sum of all Perfections, that our nature is capable of. And we may observe,

1. The perpetuity of the Priesthood of Christ depends on his own perpetual Life. He did not undertake any Office for the Church to lay it aside whilst he lives, until the whole Design and work of it be accomplished. And therefore he tells his Disciples, that because he liveth they shall live also, John 14. 19. For whilst he lives, he will take care of them. But this must be spoken unto on the next verse.

2. The perpetuity of the Priesthood of Christ, as unchangeably exercised in his own Person, is a principal part of the Glory of that Office. His discharge of this Office for the Church in his own Person throughout all Generations is the glory of it. (1.) Hereon depends the Churches preservation and stability. There is neither a ceasing nor any the least intermission of that Care and Providence, of such interposition with God on its behalf which are required thereunto. Our High Priest is continually ready to appear and put in for us on all occasions. And his abiding forever, manifests the continuance of the same Care and Love for us, that he ever had. The same Love wherewith as our High Priest he laid down his Life for us, doth still continue in him. And everyone may with the same confidence go unto him with all their concerns, as poor diseased and distempered Persons went unto him when he was upon Earth; when he never shown greater displeasure than unto those who forbad any to come unto him whatever their pretences were. (2.) Hereon depends the Union and Communion of the Church with itself in all successive Generations. For whereas he who is their Head and High Priest, in whom they all center as unto their Union and Communion, and who hath all their Graces and Duties in his hand to present them unto God, they have a Relation unto each other and a concernment in one another. We that are alive in this generation have Communion with all those that died in the Faith before us, as shall be declared, if God will, on Chap. 12. ver. 22, 23, 24. And they were concerned in us, as we are also in the generations that are to come. For all the Prayers of the Church from first to last are lodged in the hand of the same High Priest who abides forever. And he returns the prayers of one Generation unto another. We enjoy the fruits of the Prayers, Obedience, and Blood of those that went before us; and if we are faithful in our generation, serving the Will of God, those shall enjoy the fruits of ours, who shall come after us. Our joint interest in this our abiding Priest gives a line of Communication unto all Believers in all Generations. And, (3.) the Consolation of the Church also depends hereon. Do we meet with Troubles, Trials, Difficulties, Temptations and Distresses; hath not the Church done so in former Ages? What do we think of those days wherein Prisons, Tortures, Swords and Flames were the Portion of the Church all the world over? But did any of them miscarry? Was any one true Believer lost forever? And did not the whole Church prove victorious in the End? Did not Satan rage and the World gnash their Teeth to see themselves conquered and their power broken, by the Faith, Patience, and Suffering of them whom they hated and despised? And was it from their own wisdom and courage that they were so preserved? Did they overcome merely by their own Blood? or were delivered by their own Power? No, but all their preservation and success, their deliverance and eternal Salvation depended merely on the care and power of their merciful High Priest. It was through his Blood, the Blood of the Lamb, or the efficacy of his Sacrifice, that they overcame their Adversaries, Revel. 12. 11. By the same blood were their Robes washed and made white, Chap. 7. 14. From thence had they their Righteousness in all their Sufferings. And by him had the Church its triumphant issue out of all its Trials. Now is he not the same that he ever was, vested with the same Office, and hath he not the same Qualifications of Love, Compassion, Care and Power for the discharge of it, as he always had? whence then can any just cause of despondence in any Trials or Temptations arise? We have the same High Priest to take care of us, to assist and help us, as they had, who were all of them finally victorious. (4.) This gives perpetual efficacy unto his sacrifices, &c.

3. The Addition of sacrificing Priests as Vicars of, or Substitutes unto Christ in the discharge of his Office, destroys his Priesthood as to the principal eminency of it above that of the Levitical Priesthood.

VER. 25.

IN this verse the Apostle brings his whole preceding Mysterious discourse unto an Issue, in the Application of it unto the Faith and Comfort of the Church. It was not his Design merely to open Mysterious Truths in the notion of them; Nor only to prove the Glory and preeminence of the Gospel Church state, above that of the same Church, under Mosaical Institutions, on the Account of the Priesthood of Christ: But his principal Design was, to demonstrate the Spiritual and Eternal Advantages of all true Believers by these things. The sum of what he intends, he proposeth in this verse, and afterwards enlargeth on unto the end of the Chapter. What Believers ought to seek in, and what they may expect from this blessed glorious Priesthood, is that which he now undertakes to declare. In like manner on all occasions he manifests that the end of God in the whole Mystery of his Grace by Jesus Christ, and Institutions of the Gospel, is the Salvation of his Elect unto the praise of the Glory of his Grace.

There are in the words, (1.) The Illative Conjunction or note of Inference; Wherefore.

(2.) An Ascription of Power unto this High Priest; He is able.

(3.) The end of that Power, or the effect of it; it is to save, which is farther described, 1. By the extent of it, it is unto the uttermost. (2.) The especial Object of it; Those that come to God by him.

4. The Reasons of the whole; which are, (1.) His perpetual life; (2.) His perpetual work. He ever liveth to make Intercession for them. The note of Inference 〈 in non-Latin alphabet 〉 , is frequently made use of by our Apostle in this Argumentative Discourse, as Chap. 2. 17. 3. 1. 8. 3. 9 18. 11. 19. and in this place, ideo, quapropter. Nor is it anywhere else in the New Testament used for the Introduction of a Conclusion or Inference from Premises in a way of Argument. And the causality which here it includes, may respect the whole foregoing Discourse; as asserting that which necessarily follows thereon. Or it may have respect only unto the ensuing clause in this verse; As if the Apostle had only intended in particular, that the Lord Christ is able to save to the uttermost, because he ever abideth. But he rather seems to make an Inference from the whole foregoing Discourse, and the close of the verse is only an addition of the way and manner, how the Lord Christ accomplisheth what is ascribed unto him by virtue of his Office. Being such an High Priest as we have evidenced to be, made by an Oath and abiding forever, he is able to save.

Considerations of the Person and Offices of Christ ought to be improved unto the strengthening of the Faith, and increase of the Consolation of the Church. So they are here by the Apostle. After the great and ample Declaration that he hath made of the Excellency of his Priestly Office with respect unto his Person, he applies all that he hath spoken unto the encouragement of the Faith and Hope of them that endeavor to go to God by him. And all those who explode such considerations and such improvements of them, are no otherwise to be looked on but as persons utterly ignorant both of Christ and Faith in him.

2. That which is inferred to be in this Priest, is Power and Ability. 〈 in non-Latin alphabet 〉 . He is able; He can. This is the second time the Apostle ascribeth Power or Ability unto this Priest; see Chap. 2. ver. 18. and the Exposition thereof. And it is, not an Ability of nature, but of Office that is intended. An Ability of nature in Christ he had proved sufficiently in the first Chapter of the Epistle, and that accompanied with Supreme Power or Authority over all; But whereas, as our Mediator, he hath undertaken such Offices for us, he is, as such, able to do no more, than he is so by virtue of them or in the discharge of those Offices. If therefore there be anything needful for us, which although it may be supposed within the compass of the Divine Power of the Son of God, is yet not to be effected in a way of Office, that as our Mediator he, is not able for. Hence doth our Apostle press his Ability not absolutely, but as the High Priest of the Church: As if a man who is mighty in Wealth, Riches, and Power be also made a Judge. It is one thing what he can do by his Might and Power, another what he is able for, and can do as a Judge. And he who hath to deal with him as a Judge, is to consider only what he is able for in the Discharge of that Office. And he doth this partly to evince his preeminence above the High Priests of the Law. For by reason of their personal Infirmities and the limited nature of their Office, they were really unable to effect many things which the Church stood in need of from those that discharged that Office, supposing them the only way of our approach unto God. Were they never so ready, Willing, diligent and watchful, yet they were not Able to do all that was necessary for the Church. Being themselves sinful Men, made Priests by the Law of a carnal Commandment and subject unto Death, they had no Ability to effect in the Church what is expected from the Priestly Office. But the Lord Christ our High Priest being free from all these Imperfections, as he was a Priest, He is Able. But principaliy he insists upon it to encourage and confirm the Faith of the Church, in him with respect unto this Office. Wherefore having by many Demonstrations assured us of his Love and Compassion, Chap. 2. and Chap. 5, there remains nothing but to satisfy us also of his Power and Ability. And this he hath now evinced from the nature and dignity of his Office as vested in his Person. This is the Ability here intended, not an absolute Divine Power inherent in the Person of Christ, but a Moral Power; a Jus, a Right, and what can be effected in the just discharge of this Office. And hereon,

The Consideration of the Office Power of Christ is of great use unto the Faith of the Church. To this end we may observe,

1. That the Foundation of all the Benefits which are received by Christ, that is, of the Spiritual and Eternal Salvation of the Church, is laid in his condescension to undertake the Office of a Mediator between God and Man. And as this was the greatest effect of Divine Wisdom and Grace, so it is the first Cause, the Root and Spring of all Spiritual Blessings unto us. This the whole Scripture beareth Testimony unto, Heb. 10. 7. 1 John 3. 16. This is the fundamental Article of Faith Evangelical. And the want of laying this Foundation aright, as it occasioneth many to Apostatize from the Gospel unto a natural Religion, so it weakeneth and disordereth the Faith of many Believers. But this is the first Ground of all Friendship between God and Man.

2. Having undertaken that Office, all the Actings of it for us and towards us or towards God in our behalf, are circumscribed and limited by that Office. We have no Ground of Faith to expect anything from him or by him, but what belongs unto the Office that he hath undertaken. Neither are we in our Addresses unto him, and expectations from him, to consider him absolutely as God, the Eternal Son of God only, but as the Mediator between God and Man. We can look for no more from a King but what he can justly do as a King, nor any other Person in Office; no more are we to look for from Christ himself.

3. This Office of Christ in general as the Mediator and Sponsor of the New Covenant, is distinguished into three especial Offices, of a King, a Prophet, and a Priest. Whatever therefore we receive from Christ, or by him, we do it as he acts in that threefold capacity, or in one of those Offices, a King, a Priest, or a Prophet. Whatever he hath done for us, or continueth to do, whatever he doth over us, for us, or towards us, he doth it in and under one of these capacities. For unto them may all his Office Relation unto us be reduced. And the kindness of all those other Relations wherein he stands unto us, as of a Shepherd, the Bishop of our Souls, of an Husband, of a Brother, a Friend, he puts forth and exerciseth in the Acts and Actings of these Offices.

4. All these Offices, whether vested jointly in any one other Person, or severally and distinctly in several Persons, as they were under the Old Testament, could never extend their Acts and Effects unto all the occasions and necessities of the Church. The business of our Apostle, in this chapter, is to prove, that the Office of the Priesthood as vested in Aaron and his Successors, made nothing perfect, did not consummate the Church state, nor could effect its Salvation. The Kingly Office as it was Typically managed by David and others, was remote from answering that Rule and Safety which the Church stood in need of. Neither did nor could any one Prophet, no nor yet all the Prophets together, reveal and declare the whole Counsel of God. But,

5. These Offices as they were in Christ did perfectly answer, and yet do, all that belongs to the Redemption, Sanctification, Protection and Salvation of the Church. And this they do on two Accounts,

1. Because they were Committed unto him in a more full, ample and unlimited manner, than either they were, or could be unto others, on Purpose that they might answer all the ends of God's Grace towards the Church. So as he was made a King; not this or that degree or enlargement of Power was committed unto him, but all Power in Heaven and in Earth, over all the Creation of God, in all things Spiritual, Temporal and Eternal. See our Description and Delineation of this Power, on Chap. 1. ver. 2, 3. As a Prophet he did not receive this or that particular Revelation from God, but all the Treasures of Wisdom and Knowledge were laid up in him, and he knew the whole mind and Counsel of God, as coming forth from his Divine Bosom. And as unto his Sacerdotal Office, we are now engaged in an enquiry into its especial nature, as differing from, and exalted above, whatever was committed unto any of the Sons of men, under that Name.

2. The principal Reason of the All-sufficiency of the Office-Power, and Ability of Christ, is taken from his own Person, which alone was capable of a Trust of such a Power, and able to execute it unto all the Ends of it. He alone who was God and Man in one Person, was capable of being such a King, Priest, and Prophet, as was able to save the Church unto the uttermost. Wherefore in the consideration of this Office-Power of Christ wherein all our Salvation doth depend, we have two things to attend unto. First, his Person who bears these Offices, and who alone was fit and able so to do; and secondly, the especial Nature of the Office as committed unto him. On these grounds he was Able to do infinitely more as a Priest, than all the Priests of the Order of Aaron could do. So the Apostle expresseth it in the next words.

3. He is able to save, 〈 in non-Latin alphabet 〉 ; even to save, to save also; not for this or that particular end, but absolutely, even to save. The general sense of this word is limited and determined in the use and Application of it throughout the Scripture, not any temporal Deliverances, but that which is supernatural, spiritual and eternal is intended thereby.

And, (1.) The Notion of the word includeth in it a supposition of some Evil or Danger that we are delivered from. This is sin with its consequents of Misery, in the Curse of the Law and the Wrath to come: Wherefore it is said of Christ that he saves his People from their sins, Math. 1. 21. from the Curse, Gal. 3. 13. and from the Wrath to Come, 1 Thess. 1. 10. In these things all that is or can be Evil unto our nature here, or unto eternity, are included.

(2.) The bringing of us into an estate of present Grace and Right unto future Blessedness, with the enjoyment of it in its appointed season, is intended in it. For although this be not included in the first notion of the Word, yet it belongs unto the Nature of the thing intended. This Salvation, called therefore great and Eternal Salvation, doth not merely respect the evil we are delivered from, but the contrary Good also in the present favor and future enjoyment of God. And concerning this Salvation two things are to be considered.

1. That there is Power and Ability required unto this work. He is able to save. It was no easy thing to take away sin, to subdue Satan, to fulfil the Law, to make Peace with God, to procure Pardon, to purchase Grace and Glory, with all other things great and glorious, that belong unto this Salvation. And it is the great concernment of Faith well to fix this principle; that he who hath undertaken this work is able to accomplish it, and that by the means he hath designed to use, and the way wherein he will proceed. We are apt to pass this over without any enquiry into it, and to take it for granted that God is able to do whatever he pleaseth: But it is not of the absolute Power of God whereof we speak, but of the Power of God or of Christ put forth in such a peculiar way. And the want of Faith herein, is the first and most proper part of Unbelief. Wherefore as God engageth his Omnipotency or All-sufficiency as the Foundation of all his Covenant Actings towards us, Gen. 17. 1. So he often pleadeth the same Power to assure us of the Accomplishment of his Promises, Isa. 40. 28, 29. And it is expressly asserted as the principal ground of Faith, Rom. 4. 21. Chap. 11. 23. 1 Cor. 10. 10. 13. Ephes. 3. 20. 2. Tim. 1. 12. Jude 24. and often in this Epistle.

2. It is here supposed that the discharge of Christ's Priestly Office, is the Way designed to save us by, or to effect this great work of Salvation. No other way or means is appointed of God unto this End. Here we must look for it, or go without it. Wherefore the enquiry is necessary, whether in the discharge of this Office, and within the bounds and limits of it, he be able to save us with this Salvation. For indeed many are like those sons of Belial, who said of Saul when God had anointed him King, how shall this man save us, and despised him, 1 Sam. 10. 21. They understand not how Christ is able to save them by his Priesthood, and therefore under various Pretences they trust to themselves and despise him. All false Religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all Superstition grows on the same Root, in all effects or instances of it, be they great or small. Wherefore I say we are to consider whether this Office and the Acts of it, be suited and meet for the effecting all things that belong to this Salvation. For if we find them not so, we cannot believe that he is a Priest able to save us. But they evidence themselves to be otherwise, unless our minds are darkened by the Power of Unbelief, as we shall see in the particulars afterwards insisted on by our Apostle. And we are here taught. That,

It is good to secure this first Ground of Evangelical Faith, that the Lord Christ as vested with his Offices and in the exercise of them, is able to save us. Salvation is that which all sinners, who have fallen under any Convictions, do seek after. And it is from God they look for it; he alone they know can save them; and unless he do so, they cannot be saved. And that he can do so they seem for a while to make no Question, although they greatly doubt whether he will or no. Here under these general apprehensions of the Power of God, they cannot long abide, but must proceed to inquire into the Way whereby he will save them, if every they be saved. And this the whole Scripture testifieth to be no otherwise but by Jesus Christ. For there is no salvation in any other; neither is there any other Name under Heaven given among men whereby they must be saved; Act. 4. 12. When their thoughts are thus limited unto Christ alone, their next enquiry is, how shall this man save us? And hereon are they directed unto his Offices, especially his Priesthood whereby he undertakes to deliver them from the Guilt of their sins, and to bring them into favor with God. Is it not therefore highly incumbent on them, to satisfy themselves herein that Christ is able to save them in the exercise of this Office? For if he be not, there is no salvation to be obtained. And when men are come thus far, as that they will not Question in general but that the Lord Christ in the discharge of his Sacerdotal Office, is able to save sinners in general, yet unbelief will keep them off from acquiescing in this Power of his as so limited, for their own salvation. As Naaman had thoughts in general that Elisha could cure men of their Leprosy, yet he would not believe that he could cure them in the way and by the means he prescribed. He thought he would have taken another course with him more suited unto his apprehensions, as a means for his Recovery. Hereon he turns away in a Rage, which if he had not by good advice been recalled from, he had lived and died under the Plague of his Leprosy, 2 King. 5. 10, 11, 12, 13, 14. When Persons are reduced to look for salvation only by Christ, and do apprehend in general that he can save sinners, yet ofttimes when they come to inquire into the way and manner of it by the Exercise of his Priestly Office, they cannot close with it. Away they turn again into themselves, from which if they are not recovered, they must die in their sins. Unless therefore we do well and distinctly fix this Foundation of Faith, that Christ as a Priest is able to save us, or is able to do so in the discharge of his Sacerdotal Office, we shall never make one firm step in our Progress. To this end we must consider,

That the Lord Christas Mediator, and in the Discharge of his Office, is the wisdom of God and the Power of God. So saith our Apostle; Christ crucified is to them that believe the Power of God and the wisdom of God, 1 Cor. 1. 23, 24. His death is both an effect of divine Power and Wisdom, and thereby do they exert their efficacy unto the utmost, for the attaining of the end designed in it. Wherefore we are to look unto this Priesthood of Christ, as that which divine wisdom hath appointed as the only way and means whereby we may be saved. And if there be any defect therein, if Christ in the discharge of it, be not able to save us notwithstanding the Difficulties which unto us seem insuperable, it must be charged on divine wisdom, as that which was wanting in the contrivance of a due means unto its end. And so it is done by the world. For the Apostle testifieth that this wisdom of God is looked on and esteemed by men as mere foolishness. The way proposed in it to save sinners by the Cross of Christ, is accounted as folly by all unbelievers, whatever else they pretend as the Reason of their unbelief. But this Faith is to fix upon; namely, that although we yet see not how it may be done, nor have the experience of it in our own souls, yet this being the way which infinite wisdom hath fixed on, there is no defect in it, but Christ by it is able to save us. For the very first notion which we have of wisdom as Divine and Infinite, is, that we are to acquiesce in its Contrivances and Determinations, though we cannot comprehend the Reasons or ways of them. Besides, the Lord Christ is herein also the Power of God. God in him and by him put forth his omnipotent Power for the accomplishing of the effect and end aimed at. Wherefore although we are not to look for our salvation from the Power of God, absolutely considered; yet are we to look for it from the same omnipotency, as acting itself in and by Jesus Christ. This is the way whereby infinite wisdom hath chosen to act omnipotent Power. And into them is Faith herein to be resolved.

3. He is able to save also 〈 in non-Latin alphabet 〉 . The word may have a double sense; for it may respect the Perfection of the work, or its Duration; and so it is variously rendered; to the utmost, that is, completely; or evermore, that is, always or forever. So the Syriac Translation carries it.

Take the word in the first sense, and the meaning is; that he will not effect or work out this or that part of our salvation; do one thing or another that belongs unto it, and leave what remains unto ourselves or others; but he is our Rock and his work is perfect. Whatever belongs unto our entire complete Salvation he is able to effect it. The general notion of the most that are called Christians, lies directly against this Truth.

In the latter sense two things may be intended. (1.) That after an entrance is made into this work, and men begin to be made partakers of deliverance thereby, there may great oppositions be made against it in Temptations, Trials, Sins and Death, before it be brought unto Perfection. But our Lord Christ, as our Faithful High Priest, fainteth not in his work, but is able to carry us through all these difficulties, and will do so until it be finished forever in heaven. (2.) That this Salvation is durable, perpetual, eternal, Isa. 45. 17. Salvare in aeternum; to procure salutem aeternam. But favores sunt ampliandi, and there is nothing hinders but that we may take the words in such a comprehensive sense, asto include the meaning of both these Interpretations. He is able to save compleately as to all Parts, fully as to all causes, and forever in Duration. And we may observe,

Whatever hindrances and difficulties lie in the way of the salvation of Believers, whatever oppositions do rise against it, the Lord Christ is able by virtue of his Sacerdotal Office, and in the exercise of it, to carry the work through them all unto eternal perfection.

In the Assertion of the Ability of Christ in this matter, there is a Supposition of a work whereunto great Power and efficacy is required; and whereas it is emphatically affirmed, that he is able to save unto the uttermost, it is supposed that great Oppositions and difficulties do lie in the way of its accomplishment. But these things are commonly spoken unto by our Practical Divines, and I shall not therefore insist upon them.

The whole is farther declared by instancing in those who are to be saved or made Partakers of this Salvation. He is able to save to the uttermost, but yet all are not to be saved by him; Yea, they are but few that are so. Of the most it may be said, They will not come unto him that they may have life. Wherefore those whom he is thus able to save and doth save accordingly, are all those and only those, who come unto God by him.

To Come to God hath a double sense in the Scripture, for it is sometimes expressive of Faith, sometimes of Worship. (1.) To come unto God is to believe. Faith or believing is a coming to God. So Christ calling us unto Faith in him, calleth us to come unto him, Matth. 11. 28. And Unbelief is a refusal to come to him, You will not come to me that you may have Life. Faith in God through him, is coming to the Father by him, Joh. 14. 6. so to come to God by Christ, is through him to believe in God, 1 Pet. 1. 21.

2. Our Access unto God in his Worship, is our coming unto him. So is it most frequently expressed in the Old Testament, Drawing nigh unto God. And the expression is taken from the Approach that was made unto the Tabernacle in and with all holy services. Worship is an Approximation unto God, Psal. 73. 28. 〈 in non-Latin alphabet 〉 . So our Apostle calls those who worshipped God in the Ordinances of the Law; 〈 in non-Latin alphabet 〉 , Heb. 10. 1. The Comers, the worshippers; not those that come to the Worship, but those who by that Worship come to God. In answer hereunto, our Evangelical Worship is 〈 in non-Latin alphabet 〉 , an Access, an Approximation, a drawing nigh or coming to God, Ephes. 1. 18. Heb. 10. 22.

The latter sense is principally here intended; for the discourse of the Apostle is concerning the slate of the Church under the New Testament, with the Advantage of it above that of Old, by its Relation unto the Priesthood of Christ. They came of old to God with their worship by the High Priest of the Law; But those High Priests could not save them in any sense; But the High Priest of the New Testament can save to the utmost all Gospel worshippers, all that come to God by him.

But the former sense of the word is also included and supposed herein. They that come unto God by Christ, are such, as believing in him, do give up themselves in holy Obedience to worship God in and by him.

So is the way expressed of this coming unto God, 〈 in non-Latin alphabet 〉 ; That is by him as an High Priest; as it is at large explained by the Apostle, Chap. 10. 19, 20, 21, 22.

Now to come unto God by Jesus Christ in all holy worship, so as thereon to be interested in his saving Power as the High Priest of the Church, is so to come, (1.) In Obedience unto his Authority as to the way and manner of it; (2.) With Affiance in his Mediation, as to the Acceptance of it; (3.) With Faith in his Person as the Foundation of it.

1. It is to come in Obedience unto his Authority, and that on a double account. (1.) Of the way of coming. It is not by legal Institutions, it is not by our own Inventions, it is only by his Appointment. Matth. 28. 20. To come to God any other way, gives us no interest in the care or saving Power of Christ, John 15. 7, 8. (2.) Of that especial respect which we have in our Souls and Consciences unto his Sovereign Rule over us.

2. With Affiance in his Mediation. And therein Faith hath respect unto two things, (1.) The Sacrifice he hath offered, the Atonement and Reconciliation he hath made for us, whereon our whole liberty of Access unto God doth depend, Chap. 10. 19, 20, 21, 22. (2.) To his Intercession whereby he procures actual Acceptance for our Persons and our Duties, Heb. 4. 16. 1 John 2. 2.

3. The Foundation of the whole is Faith in his Person as vested with his holy Office, and in the discharge of it. It is so to believe in him, as to believe that he is able to save to the utmost all that come unto God by him. This is the ground whereon in our holy worship we assemble in his name, Matth. 18. 20. And make all our Supplications unto God in his name, John 16. 26. That is, by an exercise of Faith and Trust in him, that by and through him we shall be accepted with God. And we may hence observe,

1. The Salvation of all sincere Gospel worshippers is secured by the Actings of the Lord Christ in the Discharge of his Priestly Office.

2. Attendance unto the Service, the worship of God in the Gospel, is required to interest us in the saving Care and Power of our High Priest. Men deceive themselves who look to be saved by him, but take no care to come to God in Holy Worship by him: Nor is it an easy or common thing so to do. All men pretend unto Divine worship, someone way, some another, and in words they interpose the name of Christ therein; but really to come to God by him, is a matter of another import. Two things are indispensibly required thereunto. (1.) That the Principle of saving Faith be antecedent unto it; (2.) That the exercise of Faith be concomitant with it. Unless we are true Believers our worship will not be accepted. And unless we are in the exercise of Faith on God through Christ in the performance of it, it gives no glory to him, it brings no Advantage unto ourselves.

3. Those who endeavor to come unto God any other way, but by Christ; as, by Saints and Angels, may do well to consider, whether they have any such Office in Heaven as by virtue whereof they are able to save them to the uttermost. That this is done by those of the Roman Church, cannot with any modesty be denied, yea, it is avowed by them. For when they are charged with the wickedness of their Doctrine and Practice in this matter, evacuating the Mediation of Christ, they reply that they admit of no Mediators of Reconciliation with God, but only of intercession. Be it so, Ability to save to the utmost is here ascribed unto our High Priest upon the Account of his intercession. A respect unto his Oblation whereby he made Reconciliation is included, but it is the efficacy of his Intercession that is expressly regarded. For being reconciled by his Death, we are saved by his Life, Rom. 5. 10. He therefore alone is the Mediator of Intercession, who is able by virtue of his Office to save us to the utmost, through that intercession of his.

Those whom they choose to go to God by, are able to save them, or they are not. If they are not, is it not the greatest folly and madness imaginable, whilst we seek after Salvation, to set him aside on any occasion, in any one instance, who can save us to the utmost, and betake ourselves unto them who cannot save us at all? If they are able to save us in any sense, it is either by virtue of some Office, and Office-Power that they are invested withal in Heaven, (as Ministers are in the Discharge of their Office said to save them that hear them, 1 Tim. 4. 16. That is, ministerially and instrumentally) or without any such Office. If they can do so without any Office, they can do more than Jesus Christ can do; for he is able to do it by virtue of his Office only. And if it might have been otherwise, what need was there that Christ should undertake and discharge this Office of the Priesthood, and that our Apostle should so labor to prove the Excellency of this his Office, only to satisfy us that he is able to save them that come to God by him? If they do it by virtue of any Office committed to them, let it be named what it is. Are they Priests in Heaven forever after the Order of Melchizedek? Dishonor enough is done unto Christ, by making any Sacrificing Priests on the Earth, as they do in their Mass; but to make interceding Priests in Heaven also, is the highest reproach unto him. Or are they the Kings or Prophets of the Church: or under what Name or Title is this Power entrusted with them? Such imaginations are most foreign from true Christian Religion. An Holy painful Minister on the Earth can do much more towards the saving of the souls of Men, than any Saint or Angel in Heaven. For the work of doing it ministerially by the Dispensation of the Word is committed unto them in the way of Office; but Office in the Church beareth none in Heaven, but only Jesus Christ.

And what is the Reason, why men should so readily close with other means, other Mediators of Intercession to go to God by them? For when they pray to Saints, although they should only pray unto them to intercede for them, as some of them pretend, (however openly and manifestly against their express and avowed Practice) yet do they go to God by them. For to speak of any Religious Prayer, and yet not to look on it in general as a going or coming to God, is a fond and senseless Imagination. Wherefore whenever they pray to Saints, as most of them do more than to Jesus Christ, their design is to go to God by them. But what is it that should induce them hereunto? Our Lord Christ hath told us, that he is the way; and that no man cometh unto the Father but by him, John 14. 6. What reason can any man give why he should not believe him, but although he hath said that no man cometh unto the Father but by him; should yet attempt to go another way? Have others more Power in these things than he, so as it is advisable on that Account to make our Application unto them? Where is it said of any Saints or Angels, or all of them together, that they are able to save to the utmost all that come to God by them? Or where is any one word spoken of their Power or Interest in Heaven unto that Purpose? But it will be said, that we may be relieved and saved, we stand not in need of Power only, but of Love, Pity and Compassion: And although the Saints have less Ability than Christ, yet they may have more of Love and Compassion for us. For some of them it may be were our Kindred, or Progenitors, or Country-men, or such as may have an especial kindness for us, especially the Blessed Virgin, and other female Saints are by their natural constitution as well as their Grace, (who would not think so?) mightily inclined unto pity and compassion. And indeed they are marvelous things, which some of them tell us concerning the Blessed Virgin in this case, and her condescension in the pursuit of her Love and Pity. But yet this Imagination is the highest pitch of Folly and Ingratitude. Certainly nothing can more stir up the Indignation of God, than to have any Creatures in Heaven or Earth, or all together equalled in Love and Compassion with Jesus Christ. He that doth not know that there is an unparellel'd Eminency of these in him, who is not in some measure instructed in the cause and effect of them, knows no more of the Gospel than a Jew. There is more Love, Pity and Compassion in Christ Jesus towards every poor sinner, that comes unto God by him, than all the Saints in Heaven are able to comprehend. And if Kindred or Alliance may be of consideration in this matter, he is more nearly related unto us, than Father or Mother, or wife or children, or all together, we being not only bone of his bone, and flesh of his flesh, but so joined to him, as to be one spirit with him.

But it will yet be said, that it is on none of these considerations that men choose to go unto God by other Mediators of Intercession, only whereas the Lord Christ is so great and so gloriously exalted at the right hand of the Majesty on high, they dare not always presumptuously intrude into his glorious presence: and therefore they make use of the Saints, who are more cognate unto us, and not clothed with such terrible Majesty. And in going unto God by the friends of Christ, they please him as well as if they went immediately by himself. Answ. (1) He is an Unbeliever, unto whom the Glorious Exaltation of the Lord Christ is a Discouragement from going unto him, or by him unto God on the Throne of Grace. For all the Glory, Power and Majesty of Christ in Heaven is proposed unto Believers, to encourage them to come unto him, and to put their Trust in him. But this is the talk of men who, whatever Devotion they pretend unto, indeed know nothing really, of what it is to pray, to believe, to trust in Christ, or by him to draw near with boldness unto the Throne of Grace, see Heb. 4. 14, 15, 16. (2.) All the Glory, Power and Majesty of Jesus Christ as exalted in Heaven, as our Mediator, are but means effectually to exert and exercise his Love and Compassion towards us; He lives forever to make Intercession for us. But we proceed.

The close of this verse gives us the special Reason and Confirmation of all the efficacy that the Apostle hath assigned unto the Priesthood of Christ. 〈 in non-Latin alphabet 〉 ; always living to make Intercession for them. And three things must be considered in these words.

1 The state and Condition of Christ as an High Priest. He liveth always, or forever.

2. What he doth as an High Priest in that state and Condition: He maketh Intercession for us.

3. The Connection of these things, their mutual regard, or the Relation of the work of Christ unto his state and condition; the one is the end of the other; He lives forever to make intercession for us.

1. As to his state and condition, He lives forever. He is always living. The Lord Christ in his Divine Person hath a threesold life in Heaven. The one he lives in himself: the other for himself: and the last for us.

1. The Eternal life of God in his Divine Nature; This he liveth in himself. As the Father hath life in himself, so hath he given unto the son to have life in himself, Joh. 5 26. He hath given it him by eternal Generation, in a communication unto him of all the divine Properties. And he that hath life in himself, a life independent on any other, he is the living one, the living God. No creature can have life in himself. For in God we live, move, and have our being. He is hereby Alpha and Omega, the first and the last, the Begining and end of all, Revel. 1. 11. because he is 〈 in non-Latin alphabet 〉 , the living one, ver. 18. And this Life of Christ is the foundation of the efficacy of all his Mediatory Actings, namely, that he was in his own divine Person the Living God, Act. 20. 28. 1 Cor. 2. 8. 1 Joh. 3. 16. But this is not the immediate cause of his Mediatory Effects, nor is it here intended.

2. There is a Life which he liveth for himself; namely, a Life of inconceivable Glory in his Human Nature. He lead a mortal life in this world, a life obnoxious unto misery and death, and died accordingly. This life is now changed into that of immortal eternal Glory. Hence forth he dieth no more, death hath no more Power over him. And not only so, but this Life of his is unto him the cause of, and is attended with, all that ineffable Glory which he now enjoys in Heaven. This Life he lives for himself, it is his reward, the Glory and Honor that he is crowned withal. All the endowments, all the enjoyments and the whole eternal exaltation of the Human Nature in the Person of Christ belong unto this Life of Glory. And the glorious exaltation of that individual human nature, which the son of God assumed, far above all Principalities and Powers and every name that is named in this world, or the world to come, is the principal part of the Design of Infinite wisdom, in the work of the new Creation. But neither is this the Life here intended.

3. The Lord Christ lives a Mediatory Life in Heaven, a Life for us. So saith our Apostle, he was made a Priest after the Power of an endless Life; whereof we have treated before. He lives as King, Prophet and Priest of the Church. So he describes himself, Revel. 1. 18. I am he that liveth and was dead, and behold I am alive for evermore, and have the keys of Hell and Death. As he died for us, so he liveth for us, and is entrusted with all Power over the Churches adversaries, for its good. As he died for us, so he liveth for us in Heaven; and therefore tells us, that because he liveth we shall live also, Joh. 14. 19. Now this life differeth not essentially from that life of Glory in the Human Nature which he liveth for himself in Heaven: Only it denoteth one especial end of it, and that only for a season. The Lord Christ will have the life in himself, the divine life unto all Eternity; and so also will be the Life of Glory in the Human Nature. But he shall cease to live this Mediatory Life for us, when the work of his Mediation is accomplished, 1 Cor. 15. 28. But he shall lead this life always for us, until the whole work committed unto him be accomplished, and shall lead it as a Life of Glory in himself unto Eternity.

Obs. It is a matter of strong consolation unto the Church, that Christ lives in Heaven for us. It is a spring of unspeakable Joy unto all true Believers, that he lives a Life of Immortality and Glory in and for himself in Heaven. Who can call to mind all the miseries which he underwent in this world, all the reproach and scorn that was cast upon him by his enemies of all sorts, all the wrath that the whole world is yet filled withal against him, but is refreshed, rejoiced, transported, with a spiritual view by Faith of all that Majesty and Glory, which he is now in the Eternal Possession of? so was it with Stephen; Act. 7. 56. And therefore in all the Appearances and Representations which he hath made of himself since his Ascension into Heaven, he hath manifested his present Glory, Act. 26. 13. Revel. 1. 14, 15, 16, 17, 18. And the due consideration hereof cannot but be a matter of unspeakable Refreshment unto all that love him in sincerity.

But herein lieth the Life of the Churches Consolation, that he continues to live a Mediatory Life in Heaven for us also. It is not I fear so considered, nor so improved as it ought to be. That Christ died for us, all who own the Gospel profess in words: though some so explain their Faith or rather their Infidelity as to deny its proper use, and to evacuate its proper ends. That so he lived for us here in this world, so as that his Life was some way or other unto our Advantage, at least thus far that he could not have died if he had not lived before, all men will grant, even those by whom the principal end of this Life, namely, to fulfil the Law for us, is peremptorily denied. But that Christ now lives a life of Glory in Heaven, that most men think is for himself alone. But the Text speaks to the contrary. He lives forever to make Intercession for us. Neither is this the only end of his present Mediatory Life in Heaven, though this only be here expressed. Should I undertake to show the ends of the present Mediatory Life of Christ for the Church, it would be too great and long a decursion from the Text. However the whole of the work of this Life of his may be reduced into these three heads.

1. His immediate Actings towards the Church itself, which respects his Prophetical Office.

2. His Actings for the Church in the world, by Virtue and Power of his Kingly Office.

3. His Actings with God the Father in their behalf, in the dischage of his sacerdotal Office.

1. The first consisteth in his sending and giving the Holy Ghost unto the Church. He lives forever to send the Holy Spirit unto his Disciples. Without this constant effect of the present Mediatory Life of Christ, the Being of the Church would fail, it could not subsist one moment. For hereon depends; (1.) All saving Light to understand the word of God, or spiritual things in a spiritual manner, wherein he continueth the exercise of his Prophetical Office. (2.) All Habitual Grace whereby the souls of the Elect are quickened and regenerated. (3) All supplies of actual Grace, which the whole Church hath from him every moment, and without which it could yield no Obedience unto God. (4.) All spiritual Gifts, the sole foundation and means of the Churches edification, and without which it can have no real benefit by any Gospel Ordinances or Administrations. (5.) All Comfort and all Consolation, which in all variety of occurrences the Church doth stand in need of; which things I have elsewhere spoken unto at large.

2. His Actings by virtue of his Mediatory Life for the Church in the world, are also various, wherein he exerciseth his Kingly Power; that Power which is given unto him as he is Head over all things unto the Church. Ephes. 1. 22. Hence is the whole preservation of the Church in this world, by glorious effects of divine wisdom and power. Hence doth proceed the present controuls that are given unto its Adversaries, and hence will proceed their future Destruction, for he must reign until all his Enemies be made his footstool. In the exercise of this Life, wherein the Keys of Hell and Death are committed unto him, doth he put forth his Mighty power over the World, Satan, Death, the Grave, and Hell, for the Eternal security and Salvation of the Church. Did he not live this Life for us in Heaven, neither the whole Church nor any one member of it could be preserved one moment from utter ruin. But hereby are all their adversaries continually disappointed.

3. By virtue of this Life he Acts with God on the behalf of the Church. And the only way whereby he doth this, in the Discharge of his Priestly Office, is expressed here in the Text, He lives forever to make intercession for them. Now this expression containing the whole of what the Lord Christ as the High Priest of the Church doth now with God for them, and whereon the certainty of our Salvadoth depend, it must with some diligence be inquired into.

Expositors, especially those of the Roman Church, inquire with many Disputes into the External form of the Intercession of Christ, as namely, whether it be oral and vocal, or no. And they produce many Testimonies out of the Ancients upon the one side and the other. And great weight is laid by some on the Difference and Determination of it. For whereas Ribera grants that the Dispute is more about words and the manner of Expression, than the matter itself; Tena affirms that what he says is most false. And it is evident that the Testimonies produced by themselves out of the Ancients, as Chrysostom, Theophylact, Ambrose, Austin, and so to Ruperu • s and Thomas are expressly contradictory to one another. Now although our principal concernment lieth in the internal form and efficacy of the Intercession of our High Priest, rather than in the outward manner of it: yet so far as that also is revealed, we may inquire into it. And we shall find that the true stating of it tends unto the encouragement and establishment of our Faith. And the things ensuing may be observed unto this purpose.

1. The Socinian Figment about the Nature of the Intercession of Christ is of no consideration. For by a strange violence offered unto the nature of things, and the signification of words, they contend that this Intercession is nothing but the Power of Christ to communicate actually all good things, the whole effect of his Mediation unto Believers. That Christ hath such a Power is no way questioned: But that this Power in the exercise of it is his Intercession, is a most fond Imagination. That which casts them on this absurd conception of things, is their hatred of the Priestly Office of Christ as exercised towards God on our behalf. But I have elsewhere sufficiently disputed against this fiction.

2. The Intercession of Christ was under the Old Testament Typed out three ways. (1.) By the Living fire that was continually on the Altar. Herewith were all sacrifices to be kindled and burned, which thence were called 〈 in non-Latin alphabet 〉 Firings. But this principally Typified his Prayers, when he offered himself unto God through the Eternal Spirit, which he did with strong cries and Supplications or Intercessions, Heb. 5. 7. Hereby, and the Actings of the Eternal Spirit therein, he kindled and fired in himself a sacrifice of a sweet smelling savor unto God, Eph. 5. 2. (2.) By the 〈 in non-Latin alphabet 〉 or daily sacrifice of morning and evening for the whole People. See the Institution of it, Exod. 29. ver. 38, 39, 40, 41, 42. For although that sacrifice had in it the nature of an expiatory Oblation, because it was by blood; yet the principal end of it was to make continual Application of the great solemn annual expiation unto the Consciences of the People. (3.) By the Incense that was burned in the Sanctuary. And this was of two sorts, (1.) That wherewith the High Priest entered once a year into the most holy place on the Day of Expiation. For he might not enter in, yea he was to die if he did, unless in his entrance he filled the place and covered the Ark and Mercy-Seat with a cloud of Incense, Levite. 16. 12, 13. Which Incense was to be fired with burning coals from the Altar of burntofferings. So did our High Priest: He filled Heaven at his entrance with the sweet savor of his Intercession, kindled with the Coals of that Eternal Fire, wherewith he offered himself unto God. (2.) The Incense that was burned every day in the Sanctuary by the Priests in their courses. This represented Prayer, Psal. 141. 2. and was always accompanied with it, Luke 1. 9, 10. This also was a Type of the continual efficacy of the Intercession of Christ, Revel 8. 4. But this was the most solemn representation of it. In that anniversary Sacrifice, whereof we must treat afterwards at large, there was Atonement made for all the Sins and Transgressions of the People; Levite. 16. 21. And it was consummated by carrying some of the Blood as a representation of it into the most holy place, sprinkling it before the Ark of the Covenant and the Mercy-Seat. This was done but once in the year. To keep this in Remembrance and to make Application of the Benefits of it unto the Consciences of the Worshippers, the daily sacrifice was appointed: So doth the intercession of Christ make continual Application of his great sacrifice and Atonement, whence it derives its efficacy. And as the Fire on the Altar kindled all the renewed sacrifices, which were to be repeated and multiplied because of their weakness and imperfection; so doth the Intercession of Christ make effectual the one perfect sacrifice which he offered once for all in the varions applications of it unto the Consciences of Believers, Heb. 10. 2.

3. The actual Intercession of Christ in Heaven, as the second Act of his sacerdotal Office, is a fundamental Article of our Faith, and a principal Foundation of the Churches consolation. So is it asserted to be, 1 John 2. 1, 2. And it is expressed by our Apostle, as that whereby the Death of Christ is made effectual unto us, Rom. 8. 3, 4. For it compriseth the whole care, and all the Actings of Christ as our High Priest with God, in the behalf of the Church. This therefore is the immediate spring of all Gracious communications unto us. For hereby doth he act his own Care, Love, and Compassion; and from thence do we receive all Mercy, all Supplies of Grace and Consolation, needful unto our Duties, Temptations and Trials. Hereon depends all our encouragement to make our Application unto God, to come with boldness of Faith unto the Throne of Grace, Chap. 4. 15, 16. Chap. 10. 21, 22. Wherefore whatever Apprehensions we may attain of the manner of it, the thing itself is the center of our Faith, Hope, and Consolation.

4. It is no way unworthy or unbecoming the human nature of Christ in its glorious Exaltation to pray unto God. It was in and by the human Nature that the Lord Christ exercised and executed all the Duties of his Offices whilst he was on Earth. And he continueth to discharge what remains of them in the same Nature still. And however that Nature be glorified, it is the same essentially that it was, when he was in this world. To ascribe another kind of Nature unto him, under pretence of a more divine Glory, is to deny his Being; and to substitute a fancy of our own in his Room. So then the Human Nature of Christ however exalted and glorified, is human Nature still, subsisting in dependence on God and subjection unto him. Hence God gives him new Revelations now in his glorified condition, Revel. 1. 1. With respect hereunto he acted of old as the Angel of the Covenant with express Prayers for the Church, Zech. 1. 12, 13. So the Command given him to intercede by the way of Petition, Request or Prayer, Psal. 2. 8. Ask of me; respects his state of Exaltation at the Right hand of God, when he was declared to be the Son of God with Power by the Resurrection from the dead, v. 7, 8. And the Incense which he offereth with the Prayers of the Saints, Rev. 8. 3, 4. is no other but his own Intercession, whereby their Prayers are made acceptable unto God.

5. This Praying of Christ at present is no other but such as may become him who sits down at the Right hand of the Majesty on High There must therefore needs be a great difference as to the outward manner between his present Intercession in Heaven and his Praying whilst he was on the Earth, especially at some seasons. For being encompassed here with Temptations and Difficulties he cast himself at the foot of God with strong cries, tears and supplications, Chap. 5. 7. This would not become his present glorious state, nor is he liable or exposed unto any of the causes or occasions of that kind of treating with God. And yet at an another time whilst he was in this world, he gave us the best estimate and Representation of his present Intercession that we are able to comprehend. And this was in his Prayer recorded, John 17th. For therein his confidence in God, his Union in and with him, the Declaration of his Will and Desires, are all expressed in such a manner, as to give us the best understanding of his present Intercession. For a created nature can rise no higher to express an Interest in God, with an Oneness of mind and Will, than is therein declared. And as the Prayers with cries and tears, when he offered himself unto God, were peculiarly Typed by the Fire on the Altar; so was this solemn Prayer represented by that cloud of Incense wherewith the High Priest covered the Ark and the Mercy-seat at his entrance into the most holy place. In the virtue of this holy cloud of incense did he enter the Holy places not made with hands. Or we may apprehend its Relation unto the Types in this Order. His Prayer, John 17th. was the preparation of the sweet Spices whereof the Incense was made and compounded, Exod. 30. 34. His Sufferings that ensued thereon were as the breaking and bruising of those Spices wherein all his Graces had their most fervent exercise, as Spices yield their strongest savor under their bruising. At his entrance into the Holy place this Incense was fired with Coals from the Altar; that is, the efficacy of his Oblation wherein he had offered himself unto God, through the Eternal Spirit, rendered his Prayer as Incense covering the Ark and Mercy-seat, that is procuring the fruits of the Attonment made before God.

6. It must be granted that there is no need of the use of Words in the immediate Presence of God. God needs not our words whilst we are here on Earth, as it were absent from him. For he is present with us, and all things are open and naked before him. But we need the use of them for many reasons, which I have elsewhere declared. But in the glorious presence of God, when we shall behold him as the Lord Christ doth in the most eminent manner Face to Face, it cannot be understood, what need or use we can have of words to express ourselves unto God, in Prayers or Praises. And the souls of men in their separate state and condition, can have no use of Voice or Words; yet are they said to cry and pray with a loud voice, because they do so virtually and effectually, Rev. 6. 9, 10. However I will not determine what outward Transactions are necessary unto the glory of God in this matter before the Angels and Saints that are about his Throne. For there is yet a Church state in Heaven wherein we have Communion, Chap. 12. 22, 23, 24. What solemn outward and as it were visible Transactions of worship are required thereunto, we know not. And, it may be, the Representation of God's Throne, and his worship, Revel. 4, 5. wherein the Lamb in the midst of the Throne hath the principal part, may not belong only unto what is done in the Church here below. And somewhat yet there is, which shall cease, and not be anymore after the Day of Judgment, 1 Cor. 15. 26, 28.

7. It must be granted that the virtue, efficacy and Prevalency of the Intercession of the Lord Christ depends upon and flows from his Oblation and Sacrifice. This we are plainly taught from the Types of it of Old. For the Incense and carrying of Blood into the Holy place after the Expiatory Sacrifice, the great Type of his Oblation of himself, did both of them receive their efficacy, and had respect unto the Sacrifice offered without. Besides, it is expressly said, that the Lord Christ by the one Offering of himself obtained for us eternal Redemption, and forever perfected them that are sanctified. Wherefore nothing remains for his Intercession, but the Application of the fruits of his Oblation unto all them for whom he offered himself in sacrifice, according as their conditions and occasions do require. Wherefore,

8. The safest Conception and Apprehension that we can have of the Intercession of Christ as to the manner of it, is his continual Appearance for us in the Presence of God by virtue of his Office as the High Priest over the house of God, representing the efficacy of his Oblation, accompanied with tender Care, Love and Desires, for the welfare, supply, deliverance and Salvation of the Church. Three things therefore concur hereunto. (1.) The Presentation of his Person before the Throne of God on our behalf, chap. 9. 24. This renders it sacerdotal. His Appearance in Person for us is required thereunto. (2.) The Representation of his Death, Oblation and Sacrifice for us, which gives Power, Life and Efficacy unto his Intercession. Thence he appears in the midst of the Throne as a Lamb that had been slain, Revel. 5. 8. Both these are required to make his Intercession Sacerdotal. But (3.) both these do not render it Prayer or Intercession. For Intercession is Prayer, 1 Tim. 2. 1. Rom. 8. 26. Wherefore there is in it moreover, a putting up, a requesting, and Offering unto God, of his desires and will for the Church, attended with Care, Love, and Compassion, Zech. 1. 12.

Thus far then may we proceed. (1.) It is a part of his Sacerdotal Office; He intercedes for us as the High Priest over the House of God. (2.) It is the first and principal way whereby he Acts and exerciseth his Love, compassion and care towards the Church. (3.) That he hath respect therein unto every Individual Believer, and all their especial occasions; if any man sin we have an Advocate. (4.) That there is in his intercession, an effectual signification of his will and desire unto his Father; For it hath the nature of Prayer in it, and by it he expresseth his Dependance upon God. (5.) That it respects the Application of all the Fruits, Effects and Benefits of his whole Mediation unto the Church. For this is the formal nature of it, that it is the way and means appointed of God in the holy dispensation of himself and his Grace unto mankind, whereby the continual Application of all the Benefits of the Death of Christ, and all effects of the Promises of the Covenant, shall be communicated unto us, unto his Praise and Glory. (6) The efficacy of this intercession as it is Sacerdotal depends wholly on the antecedent Oblation and sacrifice of himself, which is therefore as it were represented unto God therein. This is evident from the nature and order of the Typical institutions whereby it was prefigured, and whereunto by our Apostle it is accommodated. But what belongs unto the manner of the Transactions of these things in Heaven I know not.

The third thing observed was the connection of the two things mentioned, or their Relation, one unto another; namely, the perpetual life of Christ and his intercession. He lives forever to make intercession. His intercession is the end of his Mediatory Life; not absolutely, nor only, but principally. He lives to Rule his Church, he lives to subdue his Enemies, for he must reign until they are all made his footstool; He lives to give the Holy Spirit in all his blessed effects unto Believers. But because all these things proceed originally by an emanation of Power and Grace from God, and are given out into the hand of Christ upon his intercession, that may well be esteemed the principal end of his Mediatory Life. So he speaks expressly concerning that great fruit and effect of this Life of him, in sending of the Spirit, I will pray the Father, I will intercede with him for it, and he shall send you another Comforter, John 14. 16. And the Power which he exerts in the subduing and destruction of the Enemies of his Kingdom, is expressly promised unto him upon his Intercession for it, Psal 2. 8, 9 For this intercession of Christ is the great Ordinance of God, for the exercise of his Power towards, and the Communication of his grace unto the Church unto his Praise and Glory. So doth our High Priest live to make intercession for us. Many things we may from hence observe.

1. So great and glorious is the work of saving Believers unto the utmost, that it is necessary that the Lord Christ should lead a Mediatory Life in Heaven, for the perfecting and accomplishment of it. He lives forever to make intercession for us. It is generally acknowledged that sinners could not be saved without the Death of Christ; but that Believers could not be saved without the life of Christ following it, is not so much considered. See Rom. 5. 10. Chap. 8. 34, 35, &c. It is (it may be) thought by some, that when he had declared the name of God and revealed the whole counsel of his Will, when he had given us the great example of Love and Holiness in this life, when he had fulfilled all Righteousness, redeemed us by his blood, and made Atonement for our sins by the Oblation of himself, confirming his Truth and Acceptation with God in all these things by his Resurrection from the dead, wherein he was declared to be the Son of God with Power, that he might have now left us to deal for ourselves, and to build our eternal safety on the Foundation that he had laid. But, alas! when all this was done, if he had only ascended into his own glory, to enjoy his Majesty, Honor and Dominion, without continuing his Life and Office in our behalf, we had been left poor and helpless, so that both we and all our Right unto an Heavenly Inheritance, should have been made a prey unto every subtle and powerful Adversary. He could therefore no otherwise comfort his Disciples when he was leaving this world, but by promising that he would not leave them Orphans, John 14. 18. that is, that he would still continue to Act for them, to be their Patron, and to exercise the Office of a Mediator and Advocate with the Father for them. Without this he knew they must be Orphans, that is, such as are not able to defend themselves from injuries, nor secure their own Right unto their Inheritance.

The sure Foundations of our eternal Salvation were laid in his Death and Resurrection. So it is said, that when God laid the Foundation of the Earth, and placed the corner-stone thereof, that the morning stars sang together, and all the Sons of God shouted for Joy, Job 38. 7. Although the Foundations were only laid, yet that being done by infinite Power and Wisdom, which would infallibly accomplish and perfect the whole, it was a blessed cause of Praise and ascribing glory to God. Yet were the continued Actings of the same Power required unto the Perfection of it. The Foundation of the new Creation was laid gloriously in the Death and Resurrection of Christ, so as to be the matter of triumphant Praises unto God. Such is the Triumph thereon described, Col. 2. 15 1 Tim. 3. 16. And it may be observed, that as on the laying of the Foundation of the Earth, all the Holy Angels triumphed in the expression and demonstration of the infinite Wisdom, Power and Goodness of God which they beheld; so in the Foundation of the New Creation, the Apostate Angels who repined at it, and opposed it unto their Power, were lead Captives, carried in Triumph, and made the Footstool of the glory of Christ. But all this Joy and Triumph is built on the security of the unchangeable Love, Care, and Power of Jesus Christ, gloriously to accomplish the work which he had undertaken. For had he left it when he left the Earth, it had never been finished. For great was that part of the work which yet remained to be perfected.

Neither could the Remainder of this work be committed unto any other hand. He employeth others under him in his work to act Ministerially in his name and Authority. So he useth the Ministry of Angels and Men. But did not he himself continue to act in them, by them, with them, and without them, the whole work would fail and be disappointed. In one instance of the Revelation of the will of God concerning the state of the Church by the opening of the Book, wherein it was recorded, there was none found worthy in Heaven or Earth to do it, but the Lamb that was slain, the Lion of the Tribe of Judah, Revel. 5. 5. Chap. 6. 1. How much less is any Creature able to accomplish all that remains for the saving of the Church unto the utmost.

Who can express the opposition that continues to be made unto this work of completing the Salvation of Believers? what Power is able to conflict and conquer the remaining strength of Sin, the opposition of Satan and the World? How innumerable are the Temptations which every individual Believer is exposed unto, each of them in its own nature ruinous and pernicious?

God alone knoweth all things perfectly in infinite wisdom, and as they are. He alone knows how great a work it is to save Believers unto the utmost; what Wisdom, what Power, what Grace and Mercy is requisite thereunto. He alone knows what is meet unto the way and manner of it, so as it may be perfected unto his own Glory. His infinite wisdom alone hath found out and determined the glorious and mysterious ways of the Emanation of Divine Power and Grace unto this End. Upon all these Grounds, unto all these Purposes hath he appointed the continual intercession of the Lord Christ in the most Holy place. This he saw needful and expedient unto the Salvation of the Church and his own glory. So will he exert his own Almighty Power unto those ends. The good Lord help me to believe and adore the Mystery of it.

2. The most glorious Prospect that we can take into the things that are within the veil, into the remaining Transactions of the work of our Salvation in the most Holy place, is in the Representation that is made unto us of the intercession of Christ. Of old when Moses went into the Tabernacle, all the People looked after him, until he entered in, and then the Pillar of the Cloud stood at the door of it, that none might see into the Holy place, Exod. 33. 8, 9. And when the Lord Christ was taken into Heaven the Disciples looked after him, until a cloud interposed at the Tabernacle door, and took him out of their sight, Act. 1. 9. And when the High Priest was to enter into the Tabernacle to carry the Blood of the sacrifice of Expiation into the most Holy place, no man, be he Priest or not, was suffered to enter into, or abide in the Tabernacle, Levite. 16. 17. Our High Priest is now likewise entered into the most Holy place, within the second veil, where no eye can pierce unto him. Yet is he there as an High Priest, which makes Heaven itself to be a glorious Temple, and a place as yet for the exercise of an instituted Ordinance, such as the Priesthood of Christ is. But who can look into, who can comprehend the Glories of those Heavenly Administrations? Some have pretended a view into the orders and service of the whole Chore of Angels, but have given us only a Report of their own imaginations. What is the Glory of the Throne of God, what the Order and Ministry of his Saints and Holy ones, what is the manner of the worship that is given unto him that sits on the Throne and to the Lamb, the Scripture doth sparingly deliver, as knowing our disability whilst we are clothed with flesh and inhabit Tabernacles of clay, to comprehend aright such transcendent Glories. The best and most steady view we can have of these things, is in the Account which is given us of the intercession of Christ. For herein we see him by Faith yet vested with the Office of the Priesthood, and continuing in the Discharge of it. This makes Heaven a Temple, as was said, and the feat of instituted worship, Rev 7. 15. Hence in his Appearance unto John, he was clothed with a Garment down to the Foot, and girt about the paps with a golden Girdle; both which were sacerdotal vestments, Rev. 1. 13. Herein is God continually glorified; hereby is the Salvation of the Church continually carried on and consummated. This is the work of Heaven which we may safely contemplate by Faith.

3. The intercession of Christ is the great evidence of the continuance of his Love and Care, his Pity and Compassion towards his Church. Had he only continued to Rule the Church as its King and Lord, he had manifested his glorious Power, his Righteousness and Faithfulness. The Scepter of his Kingdom is a Scepter of Righteousness. But Mercy and Compassion, Love and Tenderness are constantly ascribed unto him as our High Priest. See Chap. 4. 15. Chap. 5. 1, 2. So the great exercise of his sacerdotal Office in laying down his Life for us, and expiating our sins by his Blood, is still peculiarly ascribed unto his Love, Gal. 2. 20 Ephes. 5. 2. Revel. 1. 5. Wherefore these properties of Love and Compassion belong peculiarly unto the Lord Christ as our High Priest. All Men who have any spiritual experience and understanding, will acknowledge how great the concernment of Believers is in these things, and how all their Consolation in this World depends upon them. He whose soul hath not been refreshed with a due Apprehension of the unspeakable Love, Tenderness, and Compassion of Jesus Christ, is a stranger unto the Life of Faith, and unto all true spiritual Consolation.

But how shall we know that the Lord Christ's is thus tender, Loving and Compassionate, that he continueth so to be; or what evidence or Testimony have we of it? It is true he was eminently so when he was upon the Earth in the days of his Flesh, and when he laid down his life for us. We know not what change may be wrought in nature itself, by its investiture with glory; nor how inconsistent these affections, which in us cannot be separated from some weakness and sorrow, are with his present state and dignity. Nor can any solid satisfaction be received by curious contemplations of the nature of glorified Affections. But herein we have an infallible Demonstration of it, that he yet continueth in the exercise of that Office, with respect whereunto all these Affections of Love, Pity and Compassion are ascribed unto him. As our High Priest 〈 in non-Latin alphabet 〉 , he is able to suffer, to condole with, to have compassion on his poor tempted ones, Chap. 4. 15. All these affections doth he continually act and exercise in his intercession. From a sense it is of their wants and weaknesses, of their distresses and Temptations, of their States and Duties, accompanied with inexpressible Love and Compassion, that he continually intercedes for them. For he doth so, that their sins may be pardoned, their Temptations subdued, their sorrows removed, their Trials sanctified, and their Persons saved. And doing this continually as an High Priest, he is in the continual excise of Love, Care, Pity and Compassion.

VER. xxvi.

In this Verse the Apostle renders a Reason of his whole preceding Discourse, and why he laid so great weight upon the Description of our High Priest. And he hath probably in it a respect unto what he had last asserted in particular concerning his Ability to save them to the utmost that come to God by him.

〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 . For yet also this High Priest was just to us: that is, it was just, right or meet that we should have this High Priest. All others, talis nos decebat.

〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 ; pure; Sanctus; Holy.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 , without malice. Beza, ab omni malo alienus. Innocens. Free from all evil.

〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 , without spot. Vul. impollutus. Beza, sine labe; unpolluted, without spot.

〈 in non-Latin alphabet 〉 . Syr. 〈 in non-Latin alphabet 〉 , separate from sins; all others, from sinners.

The words will be farther explained in our enquiry into the things signified by them.

VER. xxvi.

There is something supposed and included in this Assertion; namely, that if we intend to come unto God, we had need of an High Priest to encourage and enable us thereunto. For if in particular we need such an High Priest, it is supposed that without an High Priest in general, we can do nothing in this matter. This therefore is the Foundation which in this Argument the Apostle proceedeth on; namely, that sinners, as we are all, can have no Access unto God, but by an High Priest. And there was no need for him much to labor with those Hebrews in the confirmation hereof. For from the first constitution of their Church, they had no other way of Approach unto God in and with their sacred services. And God had not only by the Institution of that Office among them, declared that this was the way whereby he would be worshipped; but also with Legal Prohibitions fortified with severe Penalties, he had forbidden all men, the highest, the greatest, the best and most holy, to come unto him any other way. Hereby were they taught the everlasting necessity of an High Priest, and the discharge of his Office, whatever End or Issue their Typical Priests came unto. And herein lies a great Aggravation of the present misery of the Jews. High Priest of their own they have none, nor have had for many Ages. Hereon all their solemn worship of God utterly ceaseth. They are the only Persons in the world, who, if all mankind would give them leave and assist them in it, cannot worship God as they judge they ought to do. For if Jerusalem were restored into their Possession, and a Temple reedified in it more glorious than that of Solomon, yet could they not offer one Lamb in Sacrifice to God. For they know that this cannot be done without an High Priest, and Priests infallibly deriving their Pedigree from Aaron, of whom they have amongst them not one in all the world. And so must they abide under a sense of being judicially excluded and cast out from all solemn worship of God, until the veil shall be taken from their Hearts, and leaving Aaron, they return unto him who was Typed by Melchizedek, unto whom even Abraham their Father acknowledged his Subjection.

Whence this necessity of an High Priest for sinners arose, I have so largely inquired into, and declared in my Exercitations on the original and causes of the Priesthood of Christ, as that there is no need again to make mention of it. Every ones duty it is to consider it, and rightly improve it for himself: The want of living up unto this Truth, evacuates the Religion of most men in the world.

Upon this supposition of the necessity of an High Priest in General, the Apostle declares what sort of High Priest was needful for us. And this he shows,

1. In his Personal Qualifications.

2. In his outward State and Condition, ver. 26.

3. In the nature of his Office and the manner of its Discharge, ver. 27. And he confirmeth the whole by the consideration of the Person who was this Priest, and of the way and manner how he became so, compared with them, and their consecration unto their Office, who were Priests according unto the Law, ver. 28.

The two first are contained in this verse; namely (1.) The Personal Qualifications of him who was meet to be a Priest for us, by whom we might come unto God; and (2.) His outward state and condition.

And in the first place the necessity of such an High Priest as is here described, is expressed by 〈 in non-Latin alphabet 〉 ; Became us. Decuit, decebat. It was meet, it was just for us, as the Syriac renders it. And respect may be had therein either unto the wisdom of God, or unto our state and condition, or unto both; such an High Priest it was meet for God to give, and such an High Priest it was needful that we should have. If the condecency of the matter, which lies in a contrivance of proper means unto an end, be intended, then it is God who is respected in this word; If the necessity of the kind of Relief mentioned be so, then it is we who are respected.

The word is applied unto God in this very case, Chap. 2. ver. 10. It became him for whom are all things, and by whom are all things. Consider God as the Supreme Ruler and Governor of the world, as the first cause and last end of all, and it became, was necessary unto his infinite Wisdom and Holiness that having designed the bringing of many sons unto Glory, he should make the Captain of their salvation perfect through sufferings. So the Condecency here intended may respect, (1.) The Wisdom, Grace and Goodness of God. It became him to give us such an High Priest as we stood in need of; namely, one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him. For to design our salvation by an High Priest, and not to provide such an one, as was every way able to effect it, became not the Wisdom and Grace of God.

(2.) Respect may be had herein unto our state and condition. Such this was as none but such an High Priest could relieve us in or save us from. For we stand in need of such an one as our Apostle declares, as (1.) could make Atonement for our sins, or perfectly expiate them. (2.) Purge our Consciences from dead works, that we might serve the living God; or sanctify us throughout by his Blood. (3.) Procure Acceptance with God for us, or purchase eternal Redemption. (4.) Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith, Worship, and Obedience. (5.) Give us assistance and consolation in our Trials, Temptations and Sufferings, with pity and compassion. (6.) Preserve us by Power from all ruining Sins and Dangers. (7.) Be in a continual Readiness to receive us in all our Addresses to him. (8.) To bestow upon us the Reward of Eternal Life. Unless we have an High Priest that can do all these things for us, we cannot be saved to the uttermost. Such an High Priest we stood in need of, and such an one it became the wisdom and Grace of God to give unto us. And

God in infinite wisdom, Love and Grace, gave us such an High Priest, as in the Qualifications of his Person, the Glory of his Condition, and the Discharge of his Office, was every way suited to deliver us from the state of Apostasy, sin and misery, and to bring us unto himself through a Perfect salvation. This the ensuing particulars will fully manifest.

The Qualifications of this High Priest are expressed first indefinitely in the word 〈 in non-Latin alphabet 〉 . A Difference from other High Priests is included herein. He must not be one of an Ordinary sort, but one so singularly qualified unto his work, so exalted after his work, and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest, as was quite of another sort, order and kind, than any the Church had enjoyed under the Law, as the Apostle expressly concludes, ver. 28.

His Personal inherent Qualifications are first expressed; and we shall consider first some things in general that are common unto them all, and then declare the especial intendment of everyone of them in particular.

1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law. For the High Priest was to be a Person without blemish, not maimed in any part of his body. He was not to marry any one that was defiled, nor to defile himself among the People. On his forehead in his ministrations he ware a Plate of Gold with that Inscription, Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner; for want whereof, God cast out the Posterity of Eli from the Priesthood.

But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of. For they were mostly external, giving a Denomination unto the Subject, but working no real change in it. And where they were internal, they were encompassed with such a mixture of sins, weaknesses, infirmities, and the Intercision of Death, as that they had no Glory in comparison of what was required. All these things the Apostle observes, reducing them unto two Heads, namely, that they were obnoxious unto Sin and Death; and therefore as they died, so they offered sacrifices for their own sins. But the Church was taught by them from the Beginning, that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them.

2. It is possible that our Apostle in this Description of our High Priest, designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah. For generally they looked on him as one that was to be a great earthly Prince and warrior, that should conquer many Nations, and subdue all their enemies with the sword, shedding the blood of men in Abundance. In opposition unto this vain and pernicious Imagination, our Savior testifies unto them, that he came not to kill, but to save and keep alive. And our Apostle here gives such a Description of him in these holy gracious Qualifications, as might attest his Person and work to be quite of another nature than what they desired and expected; And their frustration herein was the principal occasion of their unbelief. See Mal. 3. 1, 2, 3.

3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place; that the Time when the Lord Christ was thus made an High Priest forever, and that by an Oath, was after he had offered one sacrifice, not many; for the People, not for himself; once, not often; of everlasting virtue, and not effectual for some petty Expiations for a time; and after he was risen, ascended and set at the right hand of God.

If by being made an High Priest, only a Solemn Declaration of being made so, is intended, these things may pass well enough. For we allow that in the Scripture, then a thing is ofttimes said to be, when it is first manifested or declared. So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead. But if it be intended, as the words will scarce admit of any other Interpretation, that then the Lord Christ was first made an High Priest after all this was performed, the whole real Priesthood of Christ, and his proper Sacrifice is overthrown. For it is said he was not made an High Priest until after that he had offered his one sacrifice. And if it were so, then he was not a Priest, when he so offered himself. But this implies a contradiction, for there can be no sacrifice, where there is no Priest. And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven, do utterly deny his Death to have been a Sacrifice, but only a Preparation for it, as they fancy the killing of the beast to have been of old. And the Truth is, either the Lord Christ was a Priest before and in the Oblation of himself on the Cross, or he was never any, nor needed so to be, nor could he so be; for after he was freed from death, he had nothing to offer. And it is a strange order of things, that the Lord Christ should first offer his only Sacrifice, and after that be made a Priest. But the Order, Time, and manner of the Call and Consecration of the Lord Christ unto his Priesthood I have elsewhere declared. Wherefore,

4. We may observe that all these Qualifications of our High Priest were peculiarly necessary on the account of the Sacrifice which he had to offer. They were not only necessary for him, as he was to be the Sacrificer, but also as he was to be the Sacrifice; not only as he was to be the Priest, but as he was to be the Lamb. For the Sacrifices were to be without blemish, as well as the Sacrificers. So were we redeemed with the precious blood of Christ, as of a Lamb without blemish and without spot, 1 Pet. 1. 19. But however the Sacrifices were chosen under the Law without blemish, yet were they still in their own nature, but Calves, and Goats, and Lambs. And therefore Priests who had weaknesses and infirmities and sins of their own, might be meet enough to offer them. But here both Priest and Sacrifice were to be equally pure and holy.

5. We must not pass by the wresting of this Text by the Socinians; nor omit its due Vindication. For they contend that this whole Description of our High Priest doth not respect his internal Qualifications in this world before and in the offering of himself by his Blood; but his glorious state and condition in Heaven. For they fear (as well they may) that if the Qualifications of a Priest were necessary to him, and required in him whilst he was in this world, that then he was so indeed. He who says such an High Priest became us as is holy, harmless, undefiled, separate from sinners, doth affirm that when he was so, he was our High Priest. In that state wherein these things were necessary unto him, he was a Priest. To avoid this ruin unto their Pretensions, they offer violence unto the Text, and the signification of every word in it, and dangerously insinuate a negation of the things intended, to be in Christ in this world. So speaks Schlictingius on the place. Unde apparet sequentibus verbis, seu Epithetis Christo tributis, non mores ipsius seu vitam ab omni peccati labe puram, sed felicem ac beatum statum describi ac designari, ob quem fiat ut in aeternum vivens, nostri quoque perpetuam gerat curam. Licet enim omnia ista ration vitae & morum de Christo intellecta verissima sint, tamen nihil ad praesens Authoris institutum faciunt. So also argues Smalcius de Reg. Christi, Cap. 23. whom we have elsewhere refuted.

The Paraphrase of one of our own seems to comply herewith; which is as followeth. And this was a sort of High Priests which we sinful weak creatures had need of, (which by the way I do not understand, for we stood not in need of a new sort of High Priests, but of one single individual High Priest,) One that being mercifully disposed, is also incapable of suffering any hurt, of being defiled or corrupted, and consequently of dying, and to that end is exalted unto a pitch above our sinful corruptible condition here. So 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are rendered in the Margin, free from evil, and undefileable. The sense is plainly the same with that of Schlictingius, though there be some variety in the expressions of the one and the other. And therefore is Christ said to be exalted that he might be such as he is here described, as though he was not so before in the sense here intended by the Apostle, however the words here in another sense might be applied unto him.

Three things seem to be aimed at in this Exposition.

1. To make way for another corrupt notion on the next verse, wherein these men with Grotius would have Christ in some sense offer for his own sins also; which there can be no pretence for, if these things be ascribed unto him, as he was a Priest in this world.

2. To take care that the Innocency, Holiness and absolute Purity of our High Priest be not supposed to be necessary unto our Justification, neither as the material, nor formal cause of it. For if the Lord Christ in the Sacrifice of himself died for our Justification, and that he might do so, it was necessary that he should antecedently be holy, harmless, undefiled and separate from sinners; then was his being so necessary unto our Justification, as a cause thereof.

3. To obviate an Apprehension of his being an High Priest before his death, and to have offered his one Sacrifice therein. For if he had not the Qualifications necessary unto an High Priest, before his Ascension into Heaven, he could not be so before. But these things are none of them compliant with the Truth. And,

1. This Exposition is contrary to the concurrent sense of all sober, ancient and modern Expositors. And which is more, it is contrary to the common sense of all Christians. Not one of them who knoweth ought of these things, unless their minds are perverted with these men's glosses, and that merely to comply with other opinions wherein the text is no way concerned, but that in their first and last consideration of these words, they respect Jesus Christ as to his personal Holiness in this World. And that Exposition had need be well confirmed, which is not only contrary to the Judgment of all learned men, but also destructive of the common Faith of Christians. But as yet we have nothing beyond crude Assertions offered in the proof of it.

2. It is contrary unto, or inconsistent with the sense and use of the Words