Hebrews 7:23-25

Καὶ οἱ μὲν πλείονές εἰσι γεγονότες ἱερεῖς, διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν· ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα, ἀπαράβατον ἔχει τὴν ἱερωσύνην· ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δὺναται τοὺς προσερχομένους δι᾿ αὐτοῦ τῷ Θεῷ, πάντοτε ζῶν, εἰς τὸ ἐντυηχάνειν ὑπὲρ αὐτῶν .

Καὶ οἱ μὲν πλείονες. Vulg. Lat., “et alii quidem plures faeti 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 οἱ μέν by”alii,” 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., וְהֲנוּן חֲווּ כּוּמָרֵא סַגְּיָאֵא “and they were many priests;” omitting the note of asseveration, μέν, “truly.”

Εἰσι γεγονότες, “were made:” not only the event and matter of fact, but God's institution is also intended.

Διὰ τὸ θανάτῳ κωλύεσθαι. 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 sinebantur permanere,” which is the true meaning of the words. Syr., “because they died, and were not left to continue.”

῾Ο δέ, “hic autem,” “at iste;” “but this man,” διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα, “quod maneat in anternum,” “quoniam ipse in aeternum maneat,” “propterea quod in aeternum manet;” all to the same purpose. Syr, מֶטוּל דַּלְעָלַם קַיָּם “because he standeth” (or “continueth “) “for ever.” ῾απαράζατον ἔχει τὴν ἱερωσύνην, “sempiternum,” “perpetuum habet sacerdotium.” Syriac, לָא עָבְרָא כּוּמָרוּתֵהּ, “his priesthood passeth not away.” ᾿Απαράβατος , “that may not be transgressed,” and so “not altered;” as ἀπαράζατος νόμος, a “sacred law” which none ought to transgress, which cannot in any thing be dispensed withal: and by consequence only, it is that “which passeth not away,” “that priesthood (τὴν ἱερωσύνην) which altereth not,” which cannot be changed. ῞Οθεν καὶ σώζειν. Syr.,. וּמֶשְׁכַּח לְמַאחָיוּ, “and he can quicken,” or “enliven,” or “give eternal life.” Εἰς τὸ παντελές. Syr., לְעָלַם “for ever,” respecting duration of time; “in perpetuum,” Vulg. Lat. Others, “perfecte,” “perfectly,” completely. Ours, “to the uttermost.”

Τοὺς προσερχομένους, “aecedentes per semetipsum ad Deum.” Rhemists, “he is able to save for ever, going by himself unto God;” strangely darkening the sense. For “going” seems to respect his own going to God, which the Vulg., “aceedentes,” will not bear, “eos qui per ipsum accedunt ad Deum,” “those who by him draw nigh to God.”

Πάντοτε ζῶν, “semper vivens ad interpellandum pro nobis;”” always living to make intercession for us,” instead of “for them,” αὐτῶν. Syr., וּמַסֵק צְלַוְתֵא חֲלָפַיְהוּן, “causing to ascend,” or “offering prayers for them.” [10]

[10] TRANSLATIONS. ᾿Απαράβατος. A priesthood without succession. Stuart. Not transferable . Peils. Untransferable. Craik. Such as cannot pass to a successor. Ebrard. Giveth not his priesthood unto another. Conybeare and Howson. Halt das Priesterthum als ein nicht ubergehendes. De Wette. Tholuck prefers the passive signification: “He has the priesthood which cannot be passed over, or changed;” or, as Turner explains it, “which is indestructible.” Εἰς τὸ παντ., says Ebrard, does not signify “evermore,” but “to completeness;” the precise antithesis to the words, verse 19, “the law made nothing perfect.” ED.

Hebrews 7:23. And they truly were many priests, because they were not suffered to continue by reason of death: but this [man], because he continueth ever, hath an unchangeable priesthood. Wherefore he is able to save them also to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

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 Melchisedec. 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 the better hope” did “perfect” or “consummate” all things, which the law could not do.

That he hath in these verses a respect unto Melchisedec 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, he “abideth a priest continually,” Hebrews 7:3; and that “it is witnessed of him that he liveth,” seeing it is nowhere mentioned that he died, Hebrews 7:8. 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 others that he had before insisted on. Set this aside, and all the others, 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 Melchisedec; 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, Hebrews 7:8.

The words, therefore, have three things in them in general:

1. The state and condition of the Levitical priests by reason of their mortality, Hebrews 7:23. 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, Hebrews 7:24.

3. The blessed effects and consequents of the priesthood of Christ, inasmuch as, by virtue of his immortality, he was a priest for ever, Hebrews 7:25.

In the FIRST (Hebrews 7:23) there is,

1. The introduction of his assertion and observation; καὶ οἱ μέν, “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.

1. In the introduction of his assertion, there is a note of connection, and another of asseveration.

The first is the copulative conjunction, καί, “and.” 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. There is, secondly, a vehemency in his assertion, or a note of asseveration; “and they truly.” He had used the same note before in the same manner, Hebrews 7:21;. 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, Acts 1:5. 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 forcible. 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 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, any more 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 Phinehas, who was destroyed with the temple, there were inclusively fourscore 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,

Obs. 1. 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 forbade 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, Numbers 20:25-29 . 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 their 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,

Obs. 2. There is such a necessity for 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 a high priest one moment. Who would venture a surprisal unto his own soul in such a condition? Could any man enjoy a moment's 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.

Hebrews 7:24. “But this [man], because he continueth ever, hath an unchangeable priesthood.”

SECONDLY 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 pre-eminence as a priest above them as such also.

1. The person spoken of is expressed by ὁ δέ. The exceptive conjunction, δέ , “but,” answereth unto μέν, before used, and introduceth the other member of the antithesis; ὁ, “hic,” “ille,” “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 men, 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 was God also: “But he,” or “this man,” who was represented by Melchisedec, “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 for ever. For he doth not absolutely hereby prove the perpetuity of the priesthood, but his perpetual, uninterrupted administration of it; διὰ τὸ μένειν εἰς τὸν αἰῶνα .

This was the faith of the Jews concerning the Messiah, and his office. “We have heard,” say they, “out of the law, ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα,” John 12:34; “ that Christ abideth for ever:” whereon they could not understand what he told them about his being “lifted up” by death. And so the word μένει, signifieth “to abide,” “to continue” in any state or condition, John 21:22-23. And this was that which principally he was typed in by Melchisedec; 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 for ever.”

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 any more 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 dieth 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 intends that also; for he speaks of his priesthood as typed by that of Melchisedec, which, as we have proved before, respected the whole of his office.

I say, therefore, that although Christ died, yet he was not forbidden 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 διὰ τὸ μένειν αὐτόν, 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 ἱερωσύνη παραβατος , 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 it 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. ῾ιερωσύνη ἀπαράβατος, 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 priest's office by Solomon, 1 Kings 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 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 ita quisquam Catholicus loquitur, si bene et 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, nor 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 for ever 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 disenabled 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 pretense 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 have done, but now ceaseth to do for ever 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 ceased for ever from doing so any more. 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 hands, 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 for ever,” 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 for ever, being made a priest “according to the power of an endless life,” which is the sum of all perfection that our nature is capable of. And we may observe,

Obs. 3. 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.

Obs. 4. 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 church's preservation and stability. There is neither a ceasing nor any the least intermission of that care and providence, of that 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 for ever 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 every one 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 showed greater displeasure than unto those who forbade any to come unto him, whatever their pretences were.

2. Hereon depend the union and communion of the church with itself in all successive generations. For whereas he is their head and high priest, in whom they all center as unto their union and communion, and 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 Hebrews 12:22-24. 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 for ever; 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 for ever? 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 by their own wisdom and courage that they were so preserved? did they overcome merely by their own blood? or were they 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, Revelation 12:11. By the same blood were “their robes washed, and made white,” Revelation 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 sacrifice, etc.

Obs. 5. 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.

Hebrews 7:25. “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.”

THIRDLY, 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 pre-eminence 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 further 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.”

First, The note of inference, ὅθεν, is frequently made use of by our apostle in this argumentative discourse, as Hebrews 2:17; Hebrews 3:1; Hebrews 8:3; Hebrews 9:18; Hebrews 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 liveth.” 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 him to be, “made by an oath,” and “abiding for ever,” he is “able to save.”'

Obs. 6. 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 had made of the excellency of his priestly office with respect unto his person, he applies all that he had 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.

Secondly, That which is inferred to be in this priest, is power and ability. Δύναται, “He is able;” “he can.” This is the second time the apostle ascribeth power or ability unto this priest. See Hebrews 2:18, 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 any thing 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 is a priest, “he is able.” But principally 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, Hebrews 2 and Hebrews 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,

Obs. 7. 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 condescending 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, Hebrews 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 any thing 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 from 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 Hebrews 1:2-3. 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 inquiry 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:

(1.) His person who bears these offices, and who alone is fit and able so to do; and,

(2.) 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.

Thirdly, “He is able to save;” καὶ σώζειν, “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,” Matthew 1:21; “from the curse,” Galatians 3:13; and “from the wrath to come,” 1 Thessalonians 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 fulfill 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 inquiry 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, Genesis 17:1; so he often pleadeth the same power to assure us of the accomplishment of his promises, Isaiah 40:28-29. And it is expressly asserted as the principal ground of faith, Romans 4:21; Rom 11:23; 1 Corinthians 10:13; Ephesians 3:20; 2 Timothy 1:12; Jude 1:24; 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 inquiry 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 Samuel 10:27. 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 of 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,

Obs. 8. 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 ever 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,” Acts 4:12. When their thoughts are thus limited unto Christ alone, their next inquiry 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 Kings 5:10-14. 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 Christ as mediator, and in the discharge of his office, is “the power of God, and the wisdom of God.” So saith our apostle, “Christ crucified is, to them that believe, the power of God, and the wisdom of God,” 1 Corinthians 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 puts 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.

1. He is able to save also εἰς τὸ παντελές. 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 uttermost,” that is, completely; or “evermore,” that is, “always” or “for ever.” 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 for ever in heaven.

(2.) That this salvation is durable, perpetual, eternal, Isaiah 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 as to include the meaning of both these interpretations. He is able to save completely as to all parts, fully as to all causes, and for ever in duration. And we may observe,

Obs. 9. Whatever hinderances 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.

2. The whole is further 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 to 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, Matthew 11:28. And unbelief is a refusal to come to him, “Ye will not come unto me, that ye may have life.” Faith in God through him, is coming to the Father by him, John 14:6; so to come to God by Christ, is through him to believe in God, 1 Peter 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, Psalms 78:28, אַלֹהִים קִרְבַת. So our apostle calls those who worshipped God in the ordinances of the law, τοὺς προσερχομένους, Hebrews 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 προσαγωγή, an “access,” an approximation, a drawing nigh or coming to God, Ephesians 2:18; Hebrews 10:22. The latter sense is principally here intended; for the discourse of the apostle is concerning the state 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 uttermost” 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, δι᾿ αὐτοῦ that is, “by him” as a high priest; as it is at large explained by the apostle, Hebrews 10:19-22.

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, Matthew 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, Hebrews 10:19-22.

[2.] To his intercession, whereby he procures actual acceptance for our persons and our duties, Hebrews 4:16; 1 John 2:1.

(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 uttermost all that come unto God by him.” This is the ground whereon, in our holy worship we assemble in his name, Matthew 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,

Obs. 10. The salvation of all sincere gospel worshippers is secured by the actings of the Lord Christ in the discharge of his priestly office.

Obs. 11. 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, some one 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 indispensably 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 ad vantage unto ourselves.

Obs. 12. 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 mediatorsof 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 shall be saved by his life,” Romans 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 by whom they choose to go to God 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 Timothy 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 for ever after the order of Melchisedec? 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 intrusted with them? Such imaginations are most foreign from true Christian religion. A 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 uttermost 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 countrymen, 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 marvellous 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 to Jesus Christ. He that doth not know that there is an unparalleled 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 bones, 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.'

Ans. (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, are 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 Hebrews 4:14-16.

(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 liveth for ever to make intercession for us.” But we proceed.

Fourthly, The close of this verse gives us the special reasons and confirmation of all the efficacy that the apostle hath assigned unto the priesthood of Christ: Πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπέρ αὐτῶν, “Always living to make intercession for them.” And three things must be considered in these words:

1. The state and condition of Christ as a high priest: “he liveth always,” or “for ever.”

2. What he doth as a 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 liveth for ever to make intercession for us.”

First, As to his state and condition, “he liveth for ever.” He is always living. The Lord Christ, in his divine person, hath a threefold 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,” John 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, and move, and have our being.” He is hereby “Alpha and Omega, the first and the last,” the beginning and end of all, Revelation 1:11; because he is ὁ ζῶν, the “living one,” verse 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, Acts 20:28; 1Co 2:8; 1 John 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 led 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. “Henceforth 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 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, Revelation 1:18, “I am he that liveth, and was dead; and, behold, I am alive for evermore; and have the keys of hell and of death.” As he died for us, so he liveth for us; and is intrusted with all power over the church's adversaries, for its good. As he died for us, so he liveth for us in heaven; and therefore he tells us, that “because he liveth we shall live also,” John 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 he have 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 Corinthians 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. 13. 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, and not be 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, Acts 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, Acts 26:13; Revelation 1:13-18. And the due consideration hereof cannot but be a matter of unspeakable refreshment unto all that love him in sincerity.

Secondly, But herein lieth the life of the church's 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, 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 fulfill 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 liveth for ever 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 discharge of his sacerdotal office.

1. The first consisteth in his sending and giving the Holy Ghost unto the church. He lives for ever 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 church's 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,” Ephesians 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 controls 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 of 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 liveth for ever 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 salvation doth 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 Rupertus 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 אִשִּׁים, “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,” Hebrews 5:7. Hereby, and the actings of the eternal Spirit therein, he kindled and fired in himself a” sacrifice to God of a sweet-smelling savor,” Ephesians 5:2.

[2.] By the תָּמִיד, or “daily sacrifice” of morning and evening for the whole people. See the institution of it, Exodus 29:38-42. 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:

1st . 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, Leviticus 16:12-13; which incense was to be fired with burning coals from the altar of burnt-offerings. 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.

2dly . The incense that was burned every day in the sanctuary by the priests in their courses. This represented prayer, Psalms 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, Revelation 8:4. But the former 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, Leviticus 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 various applications of it unto the consciences of believers, Hebrews 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 church's 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, Romans 8:34; 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, Hebrews 4:15-16; Hebrews 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 pretense 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, Revelation 1:1. With respect hereunto he acted of old as the angel of the covenant, with express prayers for the church, Zechariah 1:12-13. So the command given him to intercede by the way of petition, request, or prayer, Psalms 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,” Psalms 2:7-8; Romans 1:4. And the incense which he offereth with the prayers of the saints, Revelation 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 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 feet of God, with “strong cries, tears, and supplications,” Hebrews 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 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 17. 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 a 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 place not made with hands. Or we may apprehend its relation unto the types in this order: His prayer, John 17, was the preparation of the sweet spices whereof the incense was made and compounded, Exodus 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 atonement 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 naked and open 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, Revelation 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, Hebrews 12:22-24. 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, Revelation 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 any more after the day of judgment, 1 Corinthians 15:26; 1 Corinthians 15:28.

(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 “for ever 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, Hebrews 9:24. This renders it sacerdotal. His appearance in person forus 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,” Revelation 5:6. 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 Timothy 2:1; Romans 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, Zechariah 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 dependence 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 transaction 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 liveth for ever 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, Psalms 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:

Obs. 14. 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 liveth for ever to make intercession for us.” It is generally acknowledged that sinners could not be save, 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 Romans 5:10; Romans 8:34-35, etc. 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 his 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 a 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, “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, Colossians 2:15; 1 Timothy 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 led 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, Revelation 5:1-7. 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, are 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.

Obs. 15. 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, Exodus 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, Acts 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, Leviticus 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 a 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 choir 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 seat of instituted worship, Revelation 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, Revelation 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.

Obs. 16. 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 Hebrews 4:15; Hebrews 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, Galatians 2:20; Ephesians 5:2; Revelation 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 is thus tender, low ing, 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 this investiture with glory; nor how inconsistent these affections are, which in us cannot be separated from some weakness and sorrow, 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, δύναται συμπαθῆσαι, he is “able to suffer,” to “condole with,” to have “compassion on” his poor tempted ones, Hebrews 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 a high priest, he is in the continual exercise of love, care, pity, and compassion.