he interceding with the Father, that our faith may not fail, and that we may be kept by the almighty power of God, through faith unto salvation. Learn, 4. That Jesus Christ, our great High-priest, was the Son of God; and the necessity of his being so, did thus appear; 1. Before the entrance of sin there was no need of the office of priesthood between God and man: for every one was then in his own name to go to God with his worship, which would have been accepted according to the law of creation. 2. Sin being entered into the world, there was no more worship to be performed immediately unto God; two cannot walk or converse together, except they be agreed. 3. That the worship of God might be again restored in and to the world, it was indispensably necessary that some one should interpose between sinners and the holy God for should sinners approach him immediately in their own names, he would be unto them a consuming fire. 4. No creature could undertake the office of being a priest for the church of God, which now consisteth all of sinners: neither the nature of the office, which was to interpose between God and sinners, nor the quality of the work, which is to make atonement for sin, would admit of it. 5. Jesus Christ therefore undertaking to be a priest for sinners, it was necessary he should be what he was, the very Son of God; which denotes his divine person and nature, and that our great High-priest was essentially and truly God: Seeing we have a great High-priest, even Jesus the Son of God, let us hold fast our profession.

15 For we have not an high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

These words contain a farther description of Christ, our great high-priest, by his merciful disposition towards his people; he is said to be touched, that is, sensibly affected, with the infirmities, that is, the miseries, sufferings, and calamities, which the human nature is exercised with, and exposed to. Our Lord Jesus Christ, now in heaven, doth exercise a tender and compassionate spirit towards his suffering children and servants here on earth: he has an experimental knowledge of what his people suffer, either from God, or from man, for God's sake, as one that is interested in them, as one concerned for them, as one related to

them, yea, as being one with them. This sympathy of Christ with and towards his suffering people, is a tender sympathy, an extensive sympathy, it reaches all our infirmities, a proportionable sympathy, answerable to every occasion, a perpetual sympathy; as long as he continues high-priest, and we remain subject to infirmities, so long will he be touched with the feeling of them. Observe farther, the assigned reason why our great High-priest is so sensibly affected with our suffering condition; namely, because he was in all points tempted like as we are, sin excepted. Christ, by assuming our nature, became humbly affectionate, and by suffering our infirmities, became experimentally compassionate. Here note, That temptation may be without sin; it is not our sin to be tempted, but to comply with the temptation. 2. That Christ was tempted, yea, in all points tempted like unto us: his temptations were in all points like ours, he was tempted to sin, yet without sin. There is a twofold temptation to sin, inward and outward; inwardly Christ was not tempted to sin, outwardly he was, and with greatest vehemency assaulted both by men and devils to the worst of sins that ever man was; but he always resisted, and always overcame. Oh! what a consolation is this unto us, under all our temptations, that Christ was in all things tempted like unto us, but without sin.

16 Let us therefore come boldly unto the throne of grace, that we obtain mercy, and find grace to help in time of need.

may

These words are an inference drawn from

the apostle's foregoing discourse, "Seeing we have such an high-priest as is before described, let us come with boldness, with freedom and liberty, to the throne of grace, &c. Note here, 1. There is a throne of grace which believers may come unto. God has a throne of justice and a throne of grace: if he look upon man according to the law of works, he must needs sit upon the throne of justice as a severe Lord, and strict judge to condemn us; but being propitiated and atoned by the blood of Christ, his throne is a throne of grace and mercy, from which he represents himself to us as a God in Christ, as a God of forgiveness, as a God in covenant, and as a God that will have communion with us. Note 2. That believers may come boldly and with confidence to this throne of grace; they have liberty to do it, they have authority to do it, and may have confidence and assurance of audience in the

doing of it. Note, 3. That all help, succour, and spiritual assistance in every time of need, is found with God, and proceeds from mere mercy and grace in God: That we may obtain mercy, and find grace to help in time of need. Note, 4. That the way to obtain mercy, and find grace to help in every time of need, is by a due application of ourselves for it to the throne of grace: Let us come boldly to the throne of grace, that we may find help in time of need.

CHAP. V.

Our apostle having in the foregoing chapters set forth the excellency of Christ's prophetical office, and proved him to have been a more excellent prophet than Moses, yea, a person superior to angels, and thereupon exhorted to perseverance in the profession of the gospel, he comes now in this and the following chapters to discourse of the priesthood of Christ, as far more excellent than that of Aaron's, and consequently that there was all imaginable reason to persevere in christianity, in respect of this office likewise. In the chapter before us, the apostle informs us in the general what an high-priest is, shows that none can be so

who is not called of God; and then proves Christ

to be so called. For thus he speaks,

FOR every high-priest taken from

among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins;

Observe here, the apostle describes an high-priest several ways. 1. By his original, He is one taken from amongst men; that is, with the same nature with themselves, otherwise he had not been capable of those compassionate impressions which are required to the due discharge of his office. Thus Christ's participation of our nature was necessary to the discharge of his office as high-priest, and a manifest evidence that he will be tender and compassionate towards them whose nature he sustains and bears. 2. He is described by the general nature of his office, he is ordained for men in things pertaining to God: that is, he was to act and negociate for the good of sinful men, in things wherein they have to do more immediately with Almighty God; particularly to offer gifts, oblations, and sacrifices for their sins. Where note, That it was the entrance of sin that made the office of the priesthood necessary had it not been for sin, every one might have gone to God in his own person, but now God will not be immediately treated with by any, but through the interposition of a mediator; and he having first made an atonement for

sin. 3. The high-priest is here described by the exercise of his office, and the spe cial discharge of his duty, which is, To offer both gifts and sacrifices for sins, that is, to give satisfaction and make atonement for sin. Here note, That the light of nature dictates to us, that something ought to be offered unto God, in acknowledgment of his supreme dominion; and because men are guilty of sin, and God essentially just, sacrifices must be offered, and a priest ordained to offer those sacrifices, for the averting of his wrath, and procuring of his favour; but by what sacrifices God will be atoned, and by whom, and in what man. ner they must be offered, not the law of nature, but the light of scripture, divine revelation, must teach us: Every high-priest taken from among men, is ordained for men; that is, instituted and appointed of God, for the service of men in things pertaining to God.

2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity:

Our apostle proceeds in giving the character of the high-priest which God required under the law; he must have compassion for men, for sinful men, being compassed with sinful infirmities himself. Observe here, 1. A great and necessary qualification or endowment of an high-priest: he was and is one able to have compassion; that is, able with all meekness and gentleness, with all patience and forgiveness, to bear the infirmities, sins, and provocations of men, even as a nurse bears with the weakness and frowardness of a poor infant. Observe, 2. The peculiar object of his compassionate care and regard; namely, those that are ignorant, and do wander out of the way; in these two ways does the apostle comprise all sorts of sinners whatsoever, with all sorts and kinds of sin. Observe, 3. A special reason rendered why the highpriest was thus compassionate: because he himself is compassed with infirmities, his own condition will remind him of his duty in this matter, being beset on every hand with infirmities of his own. Learn hence, 1. That it is a mighty privilege to us, that our Lord Jesus Christ, our great High-priest, was encompassed with the sinless infirmities of our nature. 2. That no sort of sinners are excluded from an interest in the care and love of our compas

sionate high-priest; such as are ignorant, and such as are out of the way, he has compassion upon both; none are excluded, but those who by unbelief do exclude themselves, and cause the blood of the reconciling sacrifice to cry against them.

3 And by reason hereof he ought, as for the people, so also himself, to offer for sins.

That is, by reason of which infirmities he ought, both by God's command, and also from the reason and nature of the thing, as for the people, so also for himself, to offer sacrifices for sins. Note here, That this is a description of the high-priest under the law, not of our Lord Jesus Christ, our great High-priest under the gospel, because Christ had actually no sin of his own to offer for, being holy, harmless, undefiled, and separate from sinners. This expression, therefore, of offering for his own sins, belongs to the weakness and imperfection of the legal high-priest. Learn hence, That it was a part of the darkness and bondage of the church under the Old Testament, that their high-priests had need to offer sacrifices for themselves and their own sins. This they did in the view of the people: they first took care to offer for their own sins, and then for the sins of others: whosoever dealeth with God about the sins of others, ought to look well in the first place unto his own : it is a great evidence of hypocrisy for men to be

severe towards the sins of others, and careless about their own sins. Learn, 2. That such was the absolute holiness and spotless innocency of the Lord Jesus Christ, our great High-priest, that what he offered was not for himself, but for his people. Atonement for sinners was made by him who had no sin of his own to atone for.

4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself to be made an high-priest: but he that said unto him, Thou art my Son, today have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever, after the order of Melchizedek.

The foregoing verses declare the personal qualifications of the high-priest; where we have his call and commission to this office and function: the former made him meet for it, the latter gave him right unto

it. No man taketh this honour, that is, the honour of priesthood, to himself, but only he that is called of God, as was Aaron and his posterity. Note here, 1. That it is an act of sovereignty in God, to call whom he pleases to his service. 2. That as it is an act of sovereignty in God, so is it a special dignity and honour to us to be duly called to, as well as qualified for, his work and service. Learn, 3. That the

highest excellency and utmost necessity of any work or service to be here done for God, will by no means warrant our undertaking of it, and engaging in it, without a lawful call unto it. Learn, 4. That the more excellent any work of God is, the No man taketh this honour upon him, more express ought to be our calling to it. but he that is called of God; it were well if our lay preachers considered this. Observe, next, How the apostle applies all this to Christ: So also Christ, our great Highpriest, glorified not himself to be made an high-priest uncalled, but he dignified him who said unto him, Thou art my Son; and thou art a priest for ever, without succession, after the order, similitude, and That the office of the high-priesthood over Learn hence, manner, of Melchizedek. the church of God, was an honour and glory to Jesus Christ; it was so to his human nature, even as it was united to his divine nature. Christ glorified not himself to be made an high-priest, implying that it was a glory and honour, though not assumed, but conferred: and that as Aaron was called of God, so was Christ, but in a more excellent and glorious manner. By this we understand the intolerable pride and bold presumption of many in these times, who take upon them to officiate in matters of religion, though neither qualified for nor called to this work: if ever any man or angel, then surely Christ might have taken this honour to himself, yet he did not uncalled. Verily this will be the eternal condemnation of all such usurpers, who, without any commission from God or man, undertake what they do not understand.

7 Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to in that he feared ; save him from death, and was heard

Observe here, 1. A special act of Christ's priesthood or priestly office, He offered up. 2. The subject-matter of his offering, Sup

plications and prayers. 3. The intense manner of his offering, With strong cries and tears. 4. The person to whom he offered, Unto God, Who was able to save him from death. 5. The time of his offering, In the days of his flesh; that is, in the time of this mortal life, when clothed with our frail nature. 6. The issue and success of all this, He was heard in that he feared. Learn hence, 1. That the holy Jesus did not only take upon him our human nature, but the infirmities of our nature also. Christ had in this world a time of infirmities as well as ourselves. True, his infirmities were sinless, but sorrowful and grievous, which exposed him to all sorts of temptations and sufferings. Learn, 2. That the Lord Jesus Christ, our great High-priest, offered up most ardent prayers and suppli. cations to Almighty God, in the days of his flesh, upon his own and our behalf. The text mentions, prayers and supplications, with strong cries. Learn, 3. That Christ shed tears as well as blood for a lost world: he offered up strong cries and tears. By this he showed the truth of his humanity, and that he did not accept only the human nature, but did also assume human affections. Learn, 4. That Christ's prayers were always heard, either in kind or in equivalency. He was not specifically heard as to the passing of the cup from him, when he prayed in the garden, but he was equivalently heard as to the support of his spirit, and to the supplies of strength to enable him to drink the bitter cup with silence and submission: He was heard in that he feared, by being delivered, not from death, but out of death, as his followers must expect to be delivered.

8 Though he were a Son, yet learned he obedience by the things which he suffered;

Observe here, 1. Christ's eminent dignity; he was a Son, that is, the Son of God, and God himself; The Word was God, John i. 1. And as the Word was made flesh, so he was nearer to God than any other person; he was a Son, a sinless Son, yet a suffering Son and he learned obedience by the things which he suffered. Observe, 2. As Christ's eminent dignity, so his exemplary obedience: he learned obedience, not by personal speculation, but by real experience; he experimentally understood what obedience was. Note here, That there are two ways of learning obedience. 1. By the comprehension of the mind. 2. By the experience of sense. Christ as God was perfect in know

ledge, nothing could be added to him; but when he became man, then he came to understand and learn by sufferings, which was a new method and way of knowing. And the obedience which Christ learnt, was free and voluntary, universal and complete, sincere and pure, persevering and constant. Christ learned this lesson of obedience, not barely to know it, but to do it ; to learn to obey, is to obey by the things which he suffered; he did perfectly learn, and experimentally understand, what obedience was. O blessed Jesus! as didst thou, so may we learn practical obedience by the things which we suffer.

9 And being made perfect, he became the author of eternal salvation

unto all them that obey him.

Observe here, 1. A choice and singular blessing and benefit spoken of, and that is, eternal salvation: which implies not only deliverance from hell, and redemption from eternal misery, but the obtaining of eternal life and happiness. Observe, 2. The author of this great blessing and benefit to mankind, namely, Jesus Christ our great High-priest, who by making atonement for us, and reconciling us to God, is said to be the author of eternal salvation to mankind. Observe, 3. The way and means whereby he became the author of our salvation; and that was, by being made perfect. The original word is an allusion to one that runs in a race, where he that wins receives the crown. Thus Christ having finished his course of sufferings, and received the reward of them, by being raised from the dead, and exalted to the right hand of God, he is said to be made perfect. Observe, 4. The qualification of

the persons who are made partakers of this great benefit, or the condition upon which it is offered and tendered: and that is, obedience: He became the author of eternal salvation to them that obey him. Quest. 1. How does Christ become the author of eternal salvation? Ans. As a rule and pattern, as a price and propitiation, and as an advocate and patron: by the purity of his doctrine, as a rule; by the piety of his example, as a pattern: by the merit of his obedience and sufferings, as a propitiation; and by his prevailing intercession, as our advocate now in heaven. Where note, That the virtue of his intercession in heaven is founded on his satisfaction here on earth, in shedding of his blood for us. Quest. 2. What obedience does the gospel require as a condition, and is pleased to accept as a qua

lification, in those who hope for eternal salvation? Ans. Negatively, not a bare external profession of obedience, though accompanied with prophesying and working miracles, but an hearty and universal conformity to the precepts of the gospel in sincerity and uprightness; allowing ourselves in the neglect of no known duty, nor in the practice of any known sin. Quest. 3. But is fallen man under a possibility now of performing this obedience? Ans. We are no more sufficient of ourselves, and by any power of our own, to perform the conditions of the gospel, than we are able to answer the demands of the law. But the grace of God is offered to us, and stands ready to assist us to perform the conditions which the gospel requires. Consequently, what the grace of God stands ready to enable us to do, if we be not wanting to ourselves, that may properly be said to be possible to us, and in some sense in our power to perform. Quest. 4. But is not making our obedience the condition of our salvation, prejudicial to the freeness of God's grace, and the law of faith? Ans. In no wise; seeing it is acknowledged, that faith is the root of all true holiness and evangelical obedience; that we

stand continually in need of the assistance of God's grace to enable us to perform that obedience which the gospel requires, and is pleased to accept; and that God confers eternal life upon us, not for the merit of our obedience, but only for the sake of Christ. The sum of all is this, That it is indispensably necessary for a man to be a good man, that he may get to heaven; and that it is the greatest presumption in the world for any man to hope to attain salvation without obedience and a holy life. For though our obedience cannot merit heaven, yet it does quality and fit us for heaven; though it doth not make us worthy, yet doth it make us meet to be partakers of the inheritance of the saints in light. And whosoever finds fault with this doctrine, finds fault with the gospel itself.

10 Called of God an high-priest, after the order of Melchizedek.

These words may be looked upon as an evidence and testimony, that the Lord Jesus Christ was and is the author of eternal salvation to all them that obey him, because he is a priest after the order of Melchizedek; that is, because his priesthood is eternal. Note here, 1. That God was pleased to put a signal honour upon the person and office of Melchizedek, that in him there

should be an early and excellent representation made of the person and priesthood of Jesus Christ. Melchizedek was an illustrious type of Christ; he was the first personal type of Christ that ever was in the world; after him were many others, and he was the only type of the person of Christ that ever was in the world. Others were types of Christ in the execution of his office, but none but Melchizedek were ever types of his person; for being introduced without father, without mother, without beginning of days or end of life, he was made like to the Son of God, of whom it is said, Who can declare his generation? And farther, Melchizedek was a type of Christ in those two great offices of a King and a Priest, which none but he ever was. Note, 2. That the priesthood of Christ was not after the order of Aaron, which was to expire, and not to last long, but after the order of Melchizedek, which was to continue and last for ever: Thou art a priest for ever after the order of Melchizedek. This priesthood of Christ is an eternal priesthood: He ever liveth to make intercession for us.

11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

That is, of which priesthood of Christ, as compared with Melchizedek, we have much to say, which is not easy to make intelligible by words, to those that are ignorant and dull of understanding. Learn hence, 1. That all scripture truths are not equally easy to be understood, but require a peculiar diligence in our attendance upon them, that they may be understood. Learn, 2. That it is the incapacity of hearers, through dulness and slothfulness, and want of preparatory knowledge, which makes scriptureteaching no more and no better understood. All our miscarriages under the word, are to be resolved into our own sloth, negligence, and depraved affections: We have many things to say, but ye are dull of hearing.

12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

As if the apostle had said, "When for the time that you have professed the christian faith, you ought to have been able to be teach. ers of it to others, you have need yourselves to be instructed in the first rudiments of the