Hebreos 3:1,2

Hebreos 3:1. ῞Οθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν, Χριστὸν ᾿Ιησοῦν· πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ὠς καὶ Μωυσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ.

The Vulgar leaves out Χριστόν, “Christ;” all ancient copies and translations beside retain it.

῝Οθεν, that is, “unde,” properly “from whence.” But these words are used as illatives; as “proinde,” “itaque,” “quamobrem,” “quocirca” “quare;” all which are made use of by translators in this place, “wherefore.” Respect is had unto the preceding discourse, from whence the apostle infers his ensuing exhortation: ‘Seeing that things are thus, that the author of the gospel is such an one as hath been described.

' Κλήσεως ἐπουρανιου, “vocationis coelestis,” “of the heavenly calling.” Syr., שְׁמַיָּא דְּמֵן, “which is from heaven.” Some render it, “supra- coelestis,” “above the heavens;” as ἐπιχθόνια are things upon the earth, and so above it. And Plato, Apolog. Socrat., opposeth τὰ ὑπὸ γήν, “things under the earth,” and τὰ ἐπουράνια, “things above the heavens.

” And this word is almost peculiar unto our apostle, being used frequently by him in this and his other epistles, and but twice besides in the whole New Testament, Mateo 18:35; Juan 3:12. See 1Co 15:40; 1 Corintios 15:48-49; Efesios 1:3; Efesios 1:20; Efesios 3:10; Efesios 6:12; Filipenses 2:10; 2 Timoteo 4:18; Hebreos 6:4; Hebreos 8:5; Hebreos 9:23; Hebreos 11:16; Hebreos 12:22.

And as he useth this word frequently, opposing it to ἐπίγαιος, so he expresseth the same thing in other words of the same signification: Filipenses 3:14, ἥ ἄνω κλήσις, “the supernal calling;” that is, ἐπουράνοις. For οὐρανός, saith Aristotle, de Mund., is τοῦ κόσμου τὸ ἄνω, Θεοῦ οἰκητήριον, “that of the world which is above, the dwelling-place of God.

” And as our apostle opposeth τὰ ἐπουράνια, “heavenly things,” so he doth also τὰ ἄνω, “things above,” absolutely, unto τὰ ἐπὶ τῆς γῆς, “things that are on the earth,” Colosenses 3:1-2. This phrase of speech is therefore the same, and peculiar unto our apostle.

And both these expressions denote God, the author of this callings, who is אֵל מִמָּעַל, Job 31:28, “God above ;” Θεὸς ἐπὶ πάντων, “God over all,” Efesios 4:6; ἐπουράνοις, “heavenly,” Mateo 18:35.

Μέτοχοι, “participes,” “partakers;” “consortes,” Beza. To the same purpose, Syr., דְּאחְקְרִיתוּן, “who are called with an holy calling,” omitting the force of this word, intended to express their common interest in the same calling. The signification of this word was declared on Hebreos 2:14.

The matter intended is fully expressed by the same apostle, Efesios 4:4, ῞Εν σῶμα καὶ ἕν Πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὐμῶν, “One body and one Spirit, even as ye were called in one hope of your calling;” that is, partakers of and companions in the same heavenly calling.

Κατανοήσατε, “considerate,” “contemplamini,” “consider,” “meditate on.” Κατανοέω is properly “animadverto,” to set the mind diligently to mark and consider, so as to understand the thing considered; whence it is often rendered (as by Cicero) by “intelligo,” and “perspicio,” “to understand,” and “perceive.” See Romanos 4:19, where it is denied of Abraham.

“Consider diligently.” Τὸυ ἀπόστολον, “apostolum, “legatum,” “the apostle,” “legate,” “ambassador.” Syr., שְׁלִיחָה חָנָא “hune apostolum,” “this apostle.” He is so only; he that was “sent of God,” namely, to the work of revealing him by the gospel. And by a periphrasis hereof he often describes himself, calling his Father τὸν ὐποστείλαντα, “ him that sent him.” Ethiopic, “apostolum vestrum,” “your apostle.”

Τῆς ὀμολογίας ἡμῶν, “et pontificem,” “and the high priest,” or “chief priest;” Syr., כּוּמָרֵא רַב, “prince of priests;” whereof we have spoken before, Hebreos 2:17. ῾ομολογία is properly a “joint agreement,” “consent,” or “concurrence” in the declaration of anything.

It is used also in good authors for a “convention,” “covenant,” or “agreement.” Syr., דְּתַיְדִיחַן,” of our confession;” and so the Vulgar, “confessionis nostrae:” both with respect unto the Greek translation of the Old Testament, wherein יָרָה in Hiphil, signifying properly “to celebrate,''“to praise,” to set forth praise by words, is constantly rendered ἐξομολογέω, “to confess.

” Hence these words of our apostle, 2 Corintios 9:13, Δοξάζοντες τὸν Θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ ἐυαγγέλιον τοῦ Χριστοῦ , are rendered by the Vulgar, “Deum glorificamus quod subjecti sitis confessioni evangelii;” “We glorify God that you are subject to the confession of the gospel;” very imperfectly, and without any clear sense.

“The subjection of your profession” is a Hebraism for “professed subjection,” as ours well render the words. ῾Ομολογέω is but once used in the New Testament for to “confess,” 1 Juan 1:9, any otherwise than as to confess is coincident in signification with to profess or make profession. And this hath obtained in common use; whence the doctrines that men profess, or make profession of, being declared, are called their confession, or the confession of their faith.

So our apostle calls it τῆν καλὴν ὁμολογίαν, “that good confession,” 1 Timoteo 6:12-13; and absolutely τὴν ὁμολογίαν, “profession,” Hebreos 4:14 of this epistle; and τὴν ὁμολογίαν τῆς ἐλπίδος γίαν, Hebreos 10:23, “the profession of hope.

” And it is to be observed that this word also is peculiar unto our apostle, and by him frequently used. It is public or joint profession. Some copies of the Vulgar read “vestra,” “your” profession, but without countenance from ancient copies or translations.

Τῶ ποιήσαντι αὐτόν, “facienti ipsum,” “ei qui fecit ipsum,” “to him that made him.” Some Socinians from these words would prove that Christ is a mere creature, because God is said to make him. But it is not of the essence or nature of Christ that the apostle treateth, as Schlichtingius himself acknowledgeth, but of his office and work. See Hechos 2:36, Κύριον καὶ Χριοτὸν αὐτὸν ὁ Θεὸς ἐποίησε, “God hath made him both Lord and Christ;” the same with ἔθηκε, Hebreos 1:2, he hath “made,” “appointed,” “designed,” “exalted” him.

So in the Hebrew, עָשָׂה, “fecit,” “he made,” is used and applied 1 Samuel 12:6, אֲשֶׁר עָשָׂה אֶתאּמשֶׁה וְאֶתאּאַהֲרוֹן which the LXX. render, ὁ ποιήσας τον Μωυσῆν, “who made Moses and Aaron;” that is, גָּדַל or רוֹמֵם, “raised up,” or “exalted,” or “appointed them,” that is, to their office. For whom God raiseth up or exalteth, he doth it unto some work and service; and whom he appointeth unto any service, he doth therein exalt.

῾Ως καὶ Μωσῆς ἐν οπγῳ τῷ οἴκῳ αὐτοῦ, “Even as Moses in his whole house.” These words, “in his whole house,” may be referred unto the former expression concerning Christ, “Faithful to him that appointed him in his whole house, even as was Moses.” So the Arabic translation disposeth the words. Thus a comma is to be placed after Moses, or, “even as Moses,” is to be enclosed in a parenthesis.

Or they may be referred unto Moses, and then they are to be rendered, as by ours, “as was Moses;” and then the sense is to be supplied by repeating πιστός “faithful:” “As Moses was faithful in his whole house.” But as to the matter itself, both are intended, and the same words are used of Moses elsewhere. Números 12:7. [1]

[1] EXPOSTION. Jesus is called ἀπόστολος, from the analogous relation in which he stands to the מלאךְ יאי as messenger of God to men; ἀρχιερεύς, from the analogy between him and כֹהֵן הַגָּדוֹל, as representative of men before God. Ebrard. TRANSLATIONS. Τῆς ὁμολ. Confession. De Wette, Wahl, Craik, Conybeare and Howson, Ebrard. Covenant. Titmann, Tholuck. Whom we have acknowledged. Storr, S tuart. ED.

Hebreos 3:1. Wherefore, holy brethren, partakers of the heavenly calling, consider [diligently] the apostle and high priest of our profession, Christ Jesus, who was faithful [being faithful] to him that appointed him [made him so], even as Moses in all his house [in his whole house.]

The apostle in these two verses entereth upon the application of the doctrine which he had declared and confirmed in the two foregoing Chapter s. Herewithal, according to his constant method in this epistle, he maketh way for what he had further to deliver of the same nature and importance.

The first word respects that which went before, “wherefore,” or, ‘seeing things are as I have manifested, namely, that he of whom I speak unto you is so excellent and so highly exalted above all, and that whereas he was humbled for a season, it was unspeakably for the benefit and advantage of the church, it cannot but be your duty to consider him; that is, both what he is in himself, and what he is unto us.

'His design is to press upon them his general exhortation unto constancy and perseverance in the profession of the gospel; but he doth not express it in these verses, insisting only upon an intermediate duty, subservient unto that principally intended. Now, this is their diligent consideration of Jesus Christ, with what he had delivered concerning him, and what he was yet further to declare unto them.

And this he urgeth as the only way whereby they might be prevailed on unto and assisted in the stability aimed at. This is the connection of his discourse and the intention of his inference; whence observe, that,

I. All the doctrines of the gospel, especially those concerning the person and offices of Christ, are to be improved unto practice in faith and obedience.

This course our apostle insists on: having before laid down the doctrine of the person and offices of Christ, here he applies it unto their duty and establishment in the profession of the truth. These things are not revealed unto us only to be known, but to be practically used for the ends of their revelation. We are so to know Christ as to live to him in the strength of his grace, and unto the praise of his glory.

“If ye know these things,” saith he, “happy are ye if ye do them,” Juan 13:17. It is our privilege to know them, a great privilege; but it is our blessedness to do them. When men content themselves with the notion of spiritual things, without endeavoring to express their power and efficacy in the practical conformity of their minds and souls unto them, it proves their ruin.

That word which is preached unto us ought to dwell in us. See what it is to “learn Christ” in a due manner, Efesios 4:20-24. There is a miserable profession, where some preach without application, and others hear without practice.

To hear that we may learn, to learn that we may learn, is but part of our duty; indeed, in and for themselves no part of it. To hear and to learn are good, but not for themselves, for their own sake, but only for the practice of what we hear and learn. The apostle tells us of some who are “always learning, but are never able to come εἰς ἐπίγνωσιν ἀληθείας,” 2 Timoteo 3:7; that is, to a practical acknowledgment of it, so as to have an impression of its power and efficacy upon their souls.

And such are some who are πάντοτε μανθάνοντες, such as make it their business to hear and to learn, so that they scarcely do any thing else. Gospel truths are “medicina animae,” physic for a sin-sick soul. Now, of what use is it to get a store of medicines and cordials, and never to take them? No more is it to collect, at any price or rate, sermons, doctrines, instructions, if we apply them not, that they may have their efficacy in us and proper work towards us.

There is in some a dropsy of hearing; the mere they hear, the more they desire. But they are only pleased with it at present, and swelled for the future, are neither really refreshed nor strengthened. But every truth hath, as the Hebrews express it, ציד בפיו, “meat in its mouth,” something for our own nourishment. We should look unto sermons as Elijah did to the ravens, that “brought him bread and flesh in the morning, and bread and flesh in the evening,” 1 Reyes 17:6.

They bring food with them for our souls, if we feed on it; if not, they are lost. When the Israelites gathered manna to eat, it was a precious food, “bread from heaven, angels'meat,” food heavenly and angelical, that is, excellent and precious; but when they laid it up by them, “it bred worms and stank,” Éxodo 16:20.

When God scatters truths amongst men, if they gather them to eat, they are the bread of heaven, angels'food; but if they do it only to lay them by them, in their books, or in the notions of their mind, they will breed the worms of pride and hypocrisy, and make them an offensive savor unto God. When, therefore, any truth is proposed unto you, learn what is your concernment in it, and let it have its proper and perfect work upon your souls.

Secondly, In the manner of his pressing his exhortation two things occur:

1. His compellation of them, in these words, “Holy brethren.”

2. His description of them by one property or privilege, “Partakers of the heavenly calling.”

1. In the former, two things also are observable:

(1.) The appellation itself which he makes use of, “Brethren.”

(2.) The adjunct of that appellation, “Holy.”

(1.) This term of relation, “brethren,” is variously used in the Scripture; sometimes naturally, and that most strictly, for children of the same father or mother, Génesis 42:13; or more largely for near kinsmen (and among the Hebrews the descendants of the same grandfather are almost constantly so called; whence is that expression of the brethren of our Lord Jesus Christ, who were descendants of his grandfather according to the flesh, Génesis 13:8; Génesis 24:27; Mateo 12:46; Mateo 13:55; Marco 3:31; Juan 2:12; Juan 7:3; Juan 7:5; Juan 7:10; Hechos 1:14,): or, in analogy thereunto, for all the branches of one common stock, though a whole nation, yea, though of many nations.

So all the Hebrews were brethren, Deuteronomio 15:12; and the Edomites are said to be their brethren, because of the stock of Abraham, Deuteronomio 23:7. And in this sense, in another place, our apostle calls all the Jews his brethren; that is, his kinsfolk in the flesh, Romanos 9:3. Sometimes it is used civilly, and that,

[1.] On the mere account of cohabitation, Génesis 19:7;

[2.] Of combination in some society, as,

1 st . For evil, Génesis 49:5;

2 dly . For good, Esdras 3:2.

And sometimes it expresseth a joint profession of the same religion; on which account the Jews called themselves brethren all the world over, Hechos 28:21. Lastly, It is also an expression of spiritual cognation, founded on that of our Savior, “All ye are brethren..... and one is your Father, which is in heaven,” Mateo 23:8-9.

And herein is an allusion to the first, proper signification of the word. That men be brethren, properly and strictly, it is required that they have one father, be of one family, and be equally interested in the privileges and advantages thereof. This is the nearest bond of alliance that is or can be between equals, the firmest foundation of love. And thus it is with those who are brethren spiritually, as will afterwards appear.

Now, though the apostle stood in the relation intimated with the Hebrews upon a natural account, yet he here calls them brethren principally in the last sense, as spiritually interested in the same family of God with himself; although I am apt to think that in the use of this expression to the Jews the apostle had respect also unto that brotherhood which they had among themselves before in their ancient church-state.

So Peter, writing to some of them, tells them that the same afflictions which they suffered would befall τῇ ἐν κόσμῳ ὑμῶν ἀδελφότητι, “the whole brotherhood of them in the world,” 1 Pedro 5:9; that is, all the believing Jews. And whereas they had a particular and especial mutual love to each other on that account, our apostle warns them that they should not think that that relation or love was to cease upon their conversion to Christ, Hebreos 3:1: ῾Η φιλαδελφία μενέτω, ‘Let that brotherly love continue which hath been amongst you.' But principally I suppose he respects their new relation in Christ; which further appears from the adjunct of this compellation annexed, “holy.”

(2.) “Holy.” This is the usual epithet wherewith our apostle adorns believers, Romanos 1:7; 1Co 1:2; 2 Corintios 1:1; Efesios 1:1; Filipenses 1:1.

And in many places he joins their calling with it, which here he subjoins unto it. And this is peculiar to Paul. What he means by ἅγιοι, “holy,” he declares, where he terms the same persons ἡγιασμένοι, “sanctified ones,” 1 Corintios 1:2; Efesios 5:26; 1 Corintios 6:11; 1 Tesalonicenses 5:23; Juan 17:19.

He accounted them holy, not upon the account of an external separation, as of old all the people were holy, but also of internal, real sanctification and purity. This he judged the professing Hebrews to be interested in, as being “called by an holy calling.” And it may be, in the present use of this expression, he hath respect unto what he had before affirmed of believers, namely, their being ἀγιαζόμενοι, “sanctified,” or made holy by Christ, Hebreos 2:11; considering that from thence he infers their relation unto Christ as his brethren, Hebreos 2:12, and so becoming in him brethren to one another, even all of them ἀδελφότης, “a brotherhood,” or “fraternity,” 1 Pedro 5:9.

And by this compellation of “holy brethren” doth the apostle manifest his high regard of them or respect unto them, looking on them as persons sanctified by the Spirit and word of Christ, and a dear affection for them as his brethren. By this treatment also of them he gives a great evidence of his sincerity in dealing with them; for they might not fear that he would impose any thing on them whom he honored as holy, and loved as brethren. And hereby he smooths his way to his ensuing exhortation.

2. He describes them from their calling, Κλήσεως ἐπουρανίου μέτοχοι. This is usual with our apostle: “Called to be saints” ‘‘Sanctified in Christ Jesus.” And this calling or vocation he first describes by its quality; it is “heavenly,” or “super-celestial;” or, as elsewhere, “the calling that is from above:” and then ascribes an interest unto them therein. And he calls it “heavenly,”

(1.) From the fountain and principal cause of it; that is, God, even the Father, which is in heaven. As our election, so our calling is in an especial manner ascribed unto him, 1Co 1:9; 1 Tesalonicenses 2:12; Romanos 8:28-30; 1 Pedro 1:15; 1Pe 2:9; 1 Pedro 5:10; Filipenses 3:14; Gálatas 5:8: for no man can come unto the Son, unless the Father draw him.

Believers, indeed, are termed Κλήτοι τοῦ ᾿Ιησοῦ Χριστοῦ, Romanos 1:6, “The called of Jesus Christ;” that is, to him, not by him; or, by him as executing the counsel and dispensing the grace of the Father, 2 Corintios 5:20.

(2.) In respect of the means whereby this calling is wrought, which are spiritual and heavenly, namely, the word and Spirit, both from above, Juan 16:7-11: for the word of the gospel is on many accounts heavenly, or from heaven; whence our apostle calls it “the voice of him that speaketh from heaven,” Hebreos 12:25.

And Christ, who is the author of it, is called “The Lord from heaven,” 1 Corintios 15:47; and that on this account, that he who was in heaven came down from heaven to reveal the gospel, Juan 3:13; Juan 6:38.

And so also the Spirit is poured out from above, being given of Christ after he was ascended into heaven, Hechos 2:33.

(3.) Of the end also; which is to heaven and heavenly things, wherein lies the hope of our calling, Efesios 1:18; Efesios 4:4. So that effectual vocation from God above, in his grace and mercy by Jesus Christ, is here intended.

Herein the apostle assigns a participation unto these Hebrews; they were “partakers” of it, had an interest in it, together with himself were so called. And this he doth for several reasons:

(1.) That he might manifest wherein their great privilege consisted, and which, as such, they were to value. They were apt to boast of the privileges they enjoyed in their Judaism, Juan 8:33; Romanos 2:17-18; which also were great, Romanos 3:1-2; Romanos 9:4-5: but they were all of no esteem in comparison of what they had now obtained an interest in, by the grace of Jesus Christ, in their high, holy, and heavenly calling.

This he manifests in the instance of himself, Filipenses 3:4-9. The call of Abraham, which was the foundation of all their privileges in their Judaism, was but an earthly call, on the earth and to the earth; but this is every way more excellent, being heavenly.

(2.) To set forth the grace of God towards the Jews, and his own faith concerning them, that they were not all rejected of God, notwithstanding the hardness and obstinacy of the most of them, as Romanos 11:2; Romanos 11:4-5.

And, on the other hand, he insinuates that they were not to make an enclosure of this privilege, like those wherewith of old they were intrusted. The Gentiles being fellow-heirs with them therein, they were “partakers” with others in this “heavenly calling;” as Efesios 3:6.

(3.) He declares his own communion with them in that great privilege, whereby they might understand his intimate concernment in their state and condition.

(4.) He minds them of their duty from their privilege. Being partakers of this calling unto Christ, it must needs be their duty diligently to “consider” him; which he exhorts them unto. But we may make some observations on the words unfolded already.

II. Dispensers of the gospel ought to use holy prudence in winning upon the minds and affections of those whom they are to instruct.

So dealeth Paul with these Hebrews. He minds them here of their mutual relation; calls them brethren; ascribes unto them the privileges of holiness and participation of a heavenly calling; all to assure them of his love, to remove their prejudices against him, and to win upon their affections. And, indeed, next unto our Lord Jesus Christ himself, he is the most signal pattern and example of holy wisdom, tenderness, companion, and zeal, unto all ministers of the gospel.

The image of his spirit, expressed in his instructions given unto his two beloved sons, Timothy and Titus, sufficiently testify hereunto. Yea, so great was his wisdom and condescension in dealing with his hearers, that seducers and false apostles took occasion from thence to say, that being crafty he caught them with guile, 2 Corintios 12:16.

The words are an objection of his adversaries, not a concession of his. He shows how in all things he was tender towards them, and put them neither to charge nor trouble. Hereunto he supposeth a reply by the false apostles: ῎Εστω δὲ, ἐγὼ οὐ κατιβάρησα ὑμᾶς ἀλλ᾿ ὑπάρχων πανοῦργος, δόλῳ ὑμᾶς ἔλαβον· “Be it so, that I myself did not burden you, nor put you to charge, yet being every way crafty, I took you by deceit.

” This is their reply unto his plea, and not any concession of his; for both the words, πανοῦργος and δόλος, are such as will admit no interpretation in a good sense, so that the apostle should ascribe them unto himself. But wherein did that craft and deceit consist which they would impute unto him? It was in this, that though he himself put them to no charge, he burdened them not, yet when he was gone, and had secured them unto himself, then he sent those to them which should receive enough for him and themselves.

Unto this calumny the apostle replies, 2 Corintios 12:17-18, showing the falseness of it. “Did I,” saith he, “make a gain of you by any of them whom I sent unto you?” This was that which was imputed unto him, which he rejects as false and calumnious. And he confirms what he says by an especial instance: “I desired Titus, and with him I sent a brother.

Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?” So that this reproach is every way false, and such as may be evicted so to be. And this is the true sense of this place. This was not his way. But this he always did, and on all occasions, he testified unto them his great affection, his readiness to spend and to be spent for them, 2 Corintios 12:14-15.

His gentleness towards them, cherishing them as a nurse cherisheth her children, 1 Tesalonicenses 2:7, or as a father his, 1 Tesalonicenses 2:11, forewent that which in earthly things was due to him by the appointment of Christ, that he might no way burden them, 2 Corintios 11:9-11; Hechos 20:33-35; enduring all things for their sakes, 2 Timoteo 2:10, amongst which were many able to make the stoutest heart to tremble.

His care, pains, travail, watchfulness, patience, love, compassion, zeal, who can declare or sufficiently admire! By these means he removed or rendered ineffectual the great peddle of forsaking Judaism, kept up a regard in his hearers against the insinuations of seducers and false apostles, raised their attention, prepared them every way for instruction, and won them over to Christ. Blessed Jesus! what cause have we to mourn when we consider the pride, covetousness, ambition, wrath, negligence, self-seeking, and contempt of thy flock, which are found amongst many of them who take upon themselves to be dispensers of thy word, whereby the souls of men are scandalized and filled with offenses against thy holy ways every day!

III. Believers are all related one unto another in the nearest and strictest bond of an equal relation. They are all brethren, “holy brethren.”

So the Holy Ghost calls them in truth; so the reproaching world calls them in scorn. They have “one Father,” Mateo 23:8-9; one elder Brother, Romanos 8:29, who is “not ashamed to call them brethren,” Hebreos 2:11; and have “one Spirit, and are called in one hope of calling, Efesios 4:4, which being a Spirit of adoption, Romanos 8:15, interesteth them all in the same family, Efesios 3:14-15, whereby they become “joint-heirs with Christ,” Romanos 8:17.

The duties of unity, love, usefulness, and compassion, which depend on this relation, are more known than practiced, and ought to be continually pressed, Salmo 133:1; Hebreos 13:1. Of old, indeed, the Pagans spake proverbially of the Christians, “See how they love one another!” in a way of admiration.

The contrary observation hath now prevailed, to the shame and stain of the profession of these latter days. What through dissensions and divisions amongst them who have any real interest in the privilege of sonship; what through an open, visible defect as to any relation unto God as a father, or unto the Lord Christ as an elder brother, in the most of them that are called Christians, we have lost the thing intended, and the name is become a term of reproach.

But when iniquity abounds, love will wax cold. In the meantime, it were well if those who are brethren indeed could live as brethren, and love as brethren, and agree as brethren. The motives unto it are great and many. That mentioned in the business of Abraham and Lot seems to me of weight: Génesis 13:7-8,

“There was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelt then in the land. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be men that are brethren.”

Abraham and Lot were brethren naturally, as near kinsfolk, for Abraham was Lot's uncle; and spiritually, as the children of God. A difference happening between their herdmen, Abraham, as a wise man, fears lest it should proceed to some distance and variance between themselves. Thereupon he takes into consideration the state of things in the place where they were. “The Canaanite and the Perizzite,” saith he, “are in the land;” ‘The land is full of profane men, enemies to us both, who would rejoice in our divisions, and take advantage to reproach the religion which we profess.

'This prevailed with them to continue their mutual love, and should do so with others. But our condition is sad whilst that description which the Holy Ghost gives of men whilst uncalled, whilst unbelievers, is suited unto them who profess themselves to be Christians, See Tito 3:3.

IV. All true and real professors of the gospel are sanctified by the Holy Ghost, and made truly and really holy.

So Paul here terms those Hebrews, exercising towards them the judgment of charity, declaring what they ought to be, and what they professed themselves to be, what he believed them to be, and what, if they were living members of Christ, really they were. It is true, some that profess holiness may not be really holy. But, first, If they do not so profess it as not to be convinced by any gospel means of the contrary, they are not to be esteemed professors at all, Hechos 8:20-23; Filipenses 3:18-19; 2 Timoteo 3:5.

Secondly, If that holiness which men profess in their lives be not real in their hearts, they have no right to the privileges that attend profession, Juan 3:5.

V. No man comes unto a useful, saving knowledge of Jesus Christ in the gospel, but by virtue of an effectual heavenly calling.

These Hebrews came to be “holy brethren,” children of God, united unto Christ, by their participation in a “heavenly calling.” We are “called out of darkness into his marvellous light,” 1 Pedro 2:9; and this not only with the outward call of the word, which many are made partakers of who never attain the saving knowledge of Christ, Mateo 20:16, but with that effectual call, which, being granted in the pursuit of God's purpose of election, Romanos 8:28, is accompanied with the energetical, quickening power of the Holy Ghost, Efesios 2:5, giving eyes to see, ears to hear, and a heart to obey the word, according unto the promise of the covenant, Jeremias 31:33-34. And thus no man can come to Christ unless the Father draw him, Juan 6:44.

VI. The effectual heavenly vocation of believers is their great privilege, wherein they have cause to rejoice, and which always ought to mind them of their duty unto Him that hath called them.

For these two ends doth the apostle mind the Hebrews of their participation in the heavenly calling; first, That they might consider the privilege they enjoyed by the gospel far above and beyond whatever they boasted of under the law; and, secondly, That he might stir them up unto the performance of their duty in faith and obedience, according as God requires of them who are called. And this calling will appear a signal privilege if we consider:

1. The state from whence men are called, which is a state of death, Efesios 2:1; and of darkness, Colosenses 1:13; 1 Pedro 2:9; and of enmity against God, Colosenses 1:21; Efesios 4:18; Romanos 8:7; and of wrath, Juan 3:36; Efesios 2:3. It is a state of all that misery which the nature of man is capable of or obnoxious unto in this world or to eternity. Or,

2. By whom they are called, even by God above, or in heaven, the Father of our Lord Jesus Christ, 1 Corintios 1:9; Romanos 8:28; 1 Pedro 1:15; Filipenses 3:14; Gálatas 5:8. And,

3. From whence or what inducement it is that he calls them; which is from his own mere love and undeserved grace, Tito 3:3-5. And,

4. The discrimination of persons in this call. All are not thus called, but only those that are, in the eternal purpose of the love of God, designed to so great a mercy, Romanos 8:28; Romanos 8:31-32. And,

5. The outward condition for the most part of them that are called, which is poor and contemptible in this world, 1 Corintios 1:26-28; Santiago 2:5. And,

6. The means of this calling, which are the holy Word and Holy Spirit, Juan 17:17 1 Corintios 6:11, 2 Tesalonicenses 2:14. And,

7. What men are called unto; which is to light, 1 Pedro 2:9; Colosenses 1:13; and to life, Juan 5:24-25; to holiness, Romanos 1:7; 1 Corintios 1:2; 1 Tesalonicenses 4:7; and unto liberty, Gálatas 5:13; unto the peace of God, Col 3:15, 1 Corintios 7:15; and unto his kingdom, 1 Tesalonicenses 2:12; Colosenses 1:13; unto righteousness, Romanos 8:30; and to mercy, Romanos 9:23-24; and unto eternal glory, 1 Pedro 5:10. Of all these benefits, with the privilege of the worship of God attending them, are believers made partakers by their heavenly calling. And this minds them of their whole duty ;

(1.) By the way of justice, representing it unto them as meet, equal, and righteous, 1 Pedro 1:15;

(2.) Of gratitude, or thankfulness for so great mercy, 1 Juan 3:1; 1 Pedro 3:9;

(3.) Of encouragement, etc. Proceed we again unto the exposition of the words.

“Consider the apostle and high priest of our profession, Christ Jesus.” The words may be read either, “Consider Christ Jesus, the apostle and high priest of our profession,” and so the person, of Christ is placed as the immediate object of the consideration required, and the other words are added only as a description of him by his offices; or, “Consider the apostle and high priest of our profession, Christ Jesus,” and then the apostle and high priest of our profession are the proper objects of this consideration, and the name added doth but indigitate the individual person who was clothed with these offices.

This is the immediate duty which the apostle here presseth them unto, namely, the consideration of that apostle and high priest of our profession, whose greatness, glory, excellency, and pre-eminence in all things he had declared. And herein the nature of the duty and the object of it are represented unto us.

First, The nature of it, in the word “consider.” Some suppose that faith, trust, and confidence,, are intended or included in this word. But κατανοέω is nowhere used in any such sense, nor will the present design of the apostle admit of any such interpretation in this place; for the duty he exhorts unto is in order unto faith, and constancy therein. And this is no other but a diligent intension of mind, in their considerations, thoughts, meditations, and conceptions about Jesus Christ, that they may understand and perceive aright who and what he is, and what will follow upon his being such.

And this rational consideration is of singular use unto the end proposed. And as he afterwards blames them for their remissness and backwardness in learning the doctrine of the gospel, Hebreos 5:11-14; so here he seems to intimate that they had not sufficiently weighed and pondered the nature and quality of the person of Christ, and his offices, and were thereupon kept in their entanglements unto Judaism.

This, therefore, he now exhorts them unto, and that by fixing their minds unto a diligent, rational, spiritual consideration of what he had delivered, and was yet further to deliver concerning him and them.

VII. The spiritual mysteries of the gospel, especially those which concern the person and offices of Christ, require deep, diligent, and attentive consideration.

This is that which the Hebrews are here exhorted unto: Κατανοήσατε, “Consider attentively,” or “diligently.” This is assigned as one means of the conversion of Lydia, Hechos 16:14. Προσέχει, she attended diligently to the things spoken by Paul, as an effect of the grace of God in opening her heart, Careless, wayside hearers of the word get no profit by it, Mateo 13:19. Their nature and worth, with our own condition, call for this duty.

1. In their nature they are mysteries; that is, things deep, hidden, and full of divine wisdom: 1 Corintios 2:7, Σοφία Θεοῦ ἐν μυστηρίῳ, “The wisdom of God in a mystery;” such as the angels desire to bow down (not in a way of condescension, but of endeavor, ἐπιθυμοῦσι παρακύψαι) and look into, 1 Pedro 1:12.

For in Christ, and through him in the gospel (εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ Χριστοῦ, ἐν ᾧ, “unto the acknowledgment of the mystery of Christ; in whom,” or “wherein”), “are hid all the treasures of wisdom and knowledge,” Colosenses 2:2-3. And hence are we directed to cry after knowledge, to apply our hearts to understanding, to “seek her as silver, to search for her as hid treasures,” Proverbios 2:3-4; and not to consider these things as easily exposed to every wandering eye and lazy passenger.

Such persons find not mines of silver or the hid treasures of former generations. Of this search the prophets and holy men of old are proposed for our example, 1 Pedro 1:10-11. Unto this purpose they are said ἐρευνᾶν, to “investigate” or “diligently search” into the Scriptures; as we are commanded to do if we intend to attain eternal life, Juan 5:39.

For the most part men content themselves with an overly consideration of these things. It is the πάρεργον of their lives, what they do on the by, or when they have nothing else to do whereby they come to know no more of them than they must, as it were, whether they will or no, which upon the matter is nothing at all. Carnal sloth is not the way to an acquaintance with spiritual things or mysteries.

2. The worth and importance of these things bespeaks the same duty. Things may be dark and mysterious, and yet not weighty and worthy, so that they will not defray the charge of diligent search after them. Solomon's merchants would not have gone to Ophir had there not been gold there, as well as apes and peacocks. But all things are here secure. There are unsearchable treasures in these mysteries, Efesios 3:8, πλοῦτος ἀνεξιχςίαστος, riches not in this world to be searched out to perfection.

No tongue can fully express them, no mind perfectly conceive them. Their root and spring lies in the divine nature, which is infinite, and therefore inexpressible and inexhaustible. There is in them μαργαρίτης πολύτιμος, Mateo 13:46, “an exceeding precious pearl,” a pearl of great and invaluable price; a stone which, though by some rejected, is yet esteemed of God “elect and precious;” and so also by them that believe, 1 Pedro 2:6-7.

“The merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold: it is more precious than rubies,” Proverbios 3:14-15. Whatever is of worth and value in the glory of God, and the everlasting good of the souls of sinners, is wrapped up in these mysteries. Now, every thing is (at least comparatively)despised that is not esteemed according unto its proper worth. So undoubtedly are these things by the most of them to whom they are preached.

3. Our own condition calls for diligence in the discharge of this duty. We are for the most part, like these Hebrews, νωθροί, Hebreos 5:11, “slothful,” or “dull in hearing.” We have a natural unreadiness unto that hearing whereby faith cometh, which is the consideration here called for; and therefore cannot sufficiently stir up our spirits and minds unto our duty herein. The manner of the most in attending unto the mysteries of the gospel should cause our sorrow here, as it will theirs (if not prevented) unto eternity.

Secondly, The object of this consideration is Christ Jesus, who is the apostle and high priest of our profession. Together with the especial indigitation of the person intended by his name, “Christ Jesus,” we have the description of him as he is to be considered, by his offices, an “apostle,” and a “high priest;” with their limitation, “of our profession.”

1. He is said, and he is here only said, to be an “apostle,” or “the apostle.” An apostle is one sent, a legate, ambassador, or public messenger. And this is one of the characteristical notes of the Messiah. He is one sent of God upon his great errand unto the children of men, his apostle. Speaking of himself by his Spirit, Isaías 48:16, he saith אֲדֹנָי יַהוָה שְׁלָחַנִי וְרוּחוֹ “The Lord GOD, and his Spirit, hath sent me;” and again, Isaías 61:1, יָהָֹוהאּשְׁלָחַנִי, “The LORD hath sent me,” namely, according unto the promise that God would send him unto the church to be a savior, Isaías 19:20.

And this he tells the church, that they may gather and know from his love and care, namely, that the Lord God had sent him, Zacarías 2:8-9, that he was his legate, his apostle. And because God had promised from the foundation of the world thus to send him, this became a periphrasis or principal notation of him, “He whom God would send;” that is, his great legate.

Hereunto Moses seems to have had respect in these words, Éxodo 4:13, בְּיַדאּתִּשְׁלָח שְׁלַחאּנָא; “Send now, I pray thee, by the hand of him whom thou wilt send,” namely, ‘to be the deliverer and savior of thy people.'Hence in the old church he came to be called emphatically ὁ ἐρχόμενος, “he that was to come,” “that was to be sent.

” So when John sent his disciples to Jesus to inquire whether he was the Christ, he doth it in these words, Σὺ εἰ ὁ ἐρχόμενος; “Art thou he that was to come?” that is, to be sent of God, Mateo 11:3; Juan 11:27. And thence the ancient Latin translation renders “Shilo,” Génesis 49:10, “qui mittendus est,” “he that is to be sent,” it may be deriving the word, by a mistake, from שָׁלַח, “to send.

” But it well expresseth the common notion of him in the church after the giving of the first promise, “He that was to be sent.” And in the Gospel he doth not himself more frequently make mention of any thing than of his being sent of God, or of being his apostle. “He whom God hath sent,” is his description of himself, Juan 3:34; and him he calls τὸν ἀποστείλαντα, “him that sent him,” or made him his apostle, Mateo 10:40.

And this is most frequently repeated in the Gospel by John, that we may know of what importance the consideration of it is: see Juan 3:17; Juan 3:34; Juan 4:34; Juan 5:23-24; Juan 5:30; Juan 5:36-38; Juan 6:29; Juan 6:38-40; Juan 6:44; Juan 6:57; Juan 7:16; Juan 7:28-29; Juan 8:16; Juan 8:18; Juan 8:29; Juan 8:42; Juan 9:4; Juan 10:36; Juan 11:42; Juan 13:20; Juan 12:44-45; Juan 12:49; Juan 14:24; Juan 16:5; Juan 17:3; Juan 17:18; Juan 17:21; Juan 17:23; Juan 17:25; Juan 20:21. Two things, then, are included in this expression or title:

(1.) The authority he had for his work. He came not of himself, but was sent of God, even the Father; and therefore spake in his name, and fed the church

“in the strength of the LORD, in the majesty of the name of the LORD his God,” Miqueas 5:4.

And as he became the apostle of the Father by his being sent of him, so by his sending of others in his name he made them his apostles, Juan 20:21. As the love, therefore, so the authority of the Father is much to be considered in this matter.

(2.) His work itself, which is here included, and elsewhere largely declared. It was to reveal and declare the will of the Father unto the children of men, to declare the Father himself, Juan 1:18, and his name, Juan 17:6; Juan 17:26; that is, the mystery of his grace, covenant, and whole will concerning our obedience and salvation, Hebreos 1:1-2.

For this end was he the apostle and ambassador of the Father, sent into the world by him, Malaquías 3:1. In brief, the prophetical office of Christ, with respect unto his immediate authoritative mission by the Father, is intended in this title. And it is a title of honor as well as of office that is here given him.

Hence the impious Mohammedans, when they would persuade or compel any one to their sect, require no more of him but that he acknowledge Mohammed to be “Resul Ellahi,” “The apostle of God.” In this sense, then, is the Lord Christ called “The apostle of our profession,” in that he was sent of God to declare his mind and will, in his name and with his authority, as ambassadors are wont to do in reference unto them that send them.

But whereas our Lord Jesus Christ was in an especial manner, as to the time of his conversation in the flesh, and his personal revealing the will of God, sent unto the Jews, and therefore says, Mateo 15:24, that “he was not sent but to the lost sheep of the house of Israel,” that is, as unto his personal ministry on the earth; and our apostle affirms that he was “a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers,” Romanos 15:8; and being only in this place unto the Hebrews called an apostle, I leave it unto consideration whether there may not be some especial respect unto his peculiar mission, in his person and ministry unto them, intended in his name and title, here only given him.

2. Hereunto is added the “high priest;” both in one, as the kingdom and priesthood are also promised, Zacarías 6:13. Both the Hebrews and we are now to look for all in him.

These offices of old were in several persons. Moses was the apostle, or ambassador of God, to declare his will and law unto the people; and Aaron was the high priest, to administer the holy things in the worship of God. This was the poverty of types, that no one could so much as represent the work between God and the church. I will not deny but that Moses was a priest in an extraordinary manner before the institution of the Aaronical priesthood; but his officiating in that office being but a temporary thing, which belonged not to the condition of the Judaical church, it was not considered by our apostle in his comparing of him with Christ.

To manifest, therefore, unto the Hebrews how the Lord Christ hath the preeminence in all things, he instructs them that both the offices, that of an apostle, which of old was executed by Moses, and that of the high priesthood, committed unto Aaron, were vested in him alone, intending afterwards to evince how far he excelled them both, and how excellent were his offices in comparison of theirs, though they came under the same name.

3. The limitation adjoined is, “of our profession:” “The apostle and high priest of our profession.” The words may be taken objectively and passively, ‘The apostle and high priest whom we profess,' that is, believe, declare, and own so to be; or they may actively denote ‘the author of our profession,' ‘the apostle and high priest who hath revealed and declared the faith which we profess, the religion which we own, and therein exerciseth in his own person the office of the priesthood.

'In this sense he is called “The author and finisher of our faith,” Hebreos 12:2. Our faith objectively, and our profession, are the same. Our profession is the faith and worship of God which we profess. This is our ὀμολογία, even the gospel, with the worship and obedience required therein. And the Lord Christ was and is the apostle of this profession, as he revealed the will of God unto us in the gospel, as he brought life and immortality to light thereby, teaching and instructing us in the whole will of God, as Moses did the Jews of old.

He is also the high priest of this our profession, inasmuch as he himself offered the one and the only sacrifice which in our religion we own and profess, and continues alone to perform the whole office of a priest therein, as Aaron and his successors did in that of the Jews. It belonged not unto the office of the high priest to institute and appoint any thing in the worship of God, but only to execute his own duty in offering sacrifices and interceding for the people.

So the Lord Christ, who, as the apostle of our profession, instituted the whole worship of God to be observed therein, as our high priest doth only offer the sacrifice of the church and intercede for the people.

The word “our” is added by way of discrimination, and is regulated by the compellation and description foregoing: “Holy brethren, partakers of the heavenly calling, he is the apostle and high priest of our profession;”

‘Whatever by others he be esteemed, he is so to us; and our inestimable privilege and honor it is that he is so.'

This is the present exhortation of the apostle. That which he finally aims at, is to prevail with these Hebrews to hold fast the beginning of their confidence unto the end. To this purpose he exhorts, warns, and chargeth them, by all the bonds of mutual love and endearedness, by the greatness of the privilege which they are made partakers of, and the inexpressibleness of their concernment therein, that they would fix themselves unto a diligent consideration of him in whom all those offices now in our profession, which of old were shared amongst many, in a low, carnal administration of them, are gloriously vested.

And how useful this would be unto them, and wherein this consideration doth consist, shall afterwards be made to appear. For the present we shall make some observations on the passages of the text that have been opened.

VIII. The business of God with sinners could be no way transacted but by the negotiation and embassy of the Son.

He must become our apostle; that is, be sent unto us. He did, indeed, at sundry times send servants and messengers into the world about his affair with us; but whereas they could never accomplish it, “last of all he sent his Son,” Mateo 21:37; Hebreos 1:1-2. There was a threefold greatness in this matter, which none was fit to manage but the Son of God:

1. A greatness of grace, love, and condescension. That the great and holy God should send to treat with sinners for the ends of his message, for peace and reconciliation, it is a thing that all the creation must admire, and that unto eternity. He is every way in himself holy, good, righteous, and blessed for evermore. He stood in no need of sinners, of their service, of their obedience, of their being.

But he was justly provoked by them, by their apostasy and rebellion against him, and that unto an indignation beyond what can be expressed. His justice and law required their punishment and destruction; which as he could have inflicted unto his own eternal glory, so they did not in any thing, nor could by any means, seek to divert him from it. Yet in this condition God will send a message unto these poor, perishing rebels, an embassy to treat with them about peace and reconciliation.

But this now is so great a thing, includes such infinite grace, love, and condescension in it, that sinners know not how to believe it. And, indeed, who is fit to testify it unto them? Objections that arise against it are able to shake the credit and reputation of any angel in heaven. Wherefore God commits this message unto his Son, his only Son, makes him his apostle, sends him with these tidings, that they may be believed and accepted: 1 Juan 5:20, ‘The Son of God came, and gave this understanding.

'It is true that God sent others with some parts of this message before; for “he spake by the mouth of his holy prophets from the beginning of the world,” Lucas 1:70; but yet as the first promise was given out by the Son of God himself, as I have elsewhere declared, so all the messages of the prophets in or about this matter depended on the confirmation of them that he was afterward to give in his own person. So saith our apostle: Romanos 15:8,

“Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.” The truth of God in this matter delivered by the prophets was further to be attested by Jesus Christ, to whose testimony they referred themselves. And with respect hereunto he tells the Pharisees, that if he had not come and spoken unto them, they had not had sin.

If the sealed book of prophecies concerning the judgment of God, in the Revelation, was of so great concernment that “no man in heaven, nor in earth, neither under the earth,” that is, no creature, “was able to open it, or look thereon,” Apocalipsis 5:3, until the Lamb himself undertook it, Apocalipsis 5:6-8, how much less was any creature meet or worthy to open the eternal secret counsels of the bosom of the Father, concerning the whole work of his love and grace, but the Son only! The grace of this message was too great for sinners to receive, without the immediate attestation of the Son of God.

2. There is a greatness in the work itself that is incumbent on the apostle of God, which required that the Son of God should be engaged therein; for,

(1.) As the ambassador or apostle of the Father, he was perfectly to represent the person of the Father unto us. This an ambassador is to do; he bears and represents the person of him by whom he is sent. And no king can more dishonor himself than by sending a person in that employment who, by reason of any defect, shall be unmeet so to do. God had, as was said, sent other messengers unto the children of men; but they were all but envoys of heaven, “anteambulones,” some that ran before as particular messengers, to give notice of the coming of this great apostle or ambassador of God.

But themselves were not to represent his person, nor could so do. See Malaquías 3:1. Indeed he once, in a particular business, made Moses his especial legate, to, represent him to Pharaoh; and therefore he says to him, לְפָרְעֹה נְתַתִּיךָ אַלֹהִים, Éxodo 7:1, that is, “instead of God,” ‘one that may represent me in my terror and severity unto him:'but this was in one particular case and business.

But who could fully represent the person of the Father unto sinners in this great matter? None, certainly, but he who is in himself “the brightness of his glory, and the express image of his person,” Hebreos 1:3; and so represents unto us the holiness, the goodness, the grace, the love of the Father, by whom he was sent.

Hence he tells his disciples that he who hath seen him hath seen the Father, Juan 14:9; and that because he is so in the Father, and the Father in him, that he represents him fully unto us, Juan 14:10. He is “the image of the invisible God,” Colosenses 1:15; that is, the Father, who in his own person dwells in light, whereunto no creature can approach, hath exhibited and expressed the glorious properties of his nature unto us in the person of his Son, as our apostle expresseth it, 2 Corintios 4:4.

None, then, was fit to be this great apostle but he, for he only could fully represent the Father unto us. Any creature else undertaking this work would, or might, have led us into false notions and apprehensions of God. And the great wisdom of faith consists in teaching us to learn the Father, his nature and will, his holiness and grace, in the person of the Son incarnate, as his apostle and ambassador unto us; for beholding his glory, “the glory of the only-begotten Son of God, full of grace and truth,” we behold the glory of his Father also. So he and the Father are one.

(2.) The greatness of the work requires that he who undertakes it be intimately acquainted with all the secret counsels of God that lay hid in his infinite wisdom and will from all eternity. None else could undertake to be God's apostle in this matter. But who must this be? It is true that God was pleased to reveal sundry particular things, effects of his counsels, unto his servants the prophets; but yet it is concerning them that the Holy Ghost speaks, Juan 1:18,

“No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him.”

The best of them had but a partial acquaintance with God. Moses saw but a glimpse of his back parts in his passage before him; that is, had but a dark and obscure revelation of his mind and will, sufficient for his work and employment. This will not suffice him who is to manage the whole treaty between God and sinners. Who, then, shall do it? “The only-begotten Son, who is in the bosom of the Father.

” “In his bosom;” that is, not only in his especial love, but who is partaker of his most intimate and secret counsels. This the design of the place requires to be the meaning of it: for so it follows, “He hath declared him;” ‘He hath revealed him; he hath made him known, in his nature, his name, his will, his grace; he hath exhibited him to be seen by faith: for he only is able so to do, as being in his bosom; that is, acquainted with his nature, and partaker of his most intimate counsels.

'Without this none could in this matter be God's apostle; for the work is such as wherein God will reveal and make known, not this or that portion of his will, but himself, and all the eternal counsels of his mind, about all that he will have to do with sinners in this world, and the whole glory which he aims at therein to eternity. This knowledge of God and his counsels no creature was capable of.

The Son alone thus knows the Father and his mind. If it were otherwise, if our apostle did not know the whole counsel of God in this matter, all that is in his heart and mind, it is impossible but that in this great concern sinners would have been left under endless fears and doubts, lest some things might yet remain, and be reserved in the unsearchable abyss of the divine understanding and will, that might frustrate all their hopes and expectations.

Their sin, and guilt, and worthlessness would still suggest such thoughts and fears unto them. But in this embassy of the Son there is full and plenary satisfaction tendered unto us that the whole counsel of God was originally known unto him; so that there is no ground of the least suspicion that there is any reserve in the counsels of God concerning us that he hath not made known.

(3.) To this end also it was necessary that he should have these counsels of God always abiding with him, that at all times and on all occasions he might be able to declare the mind and will of God. It was not enough that originally, as he was God, he knew all the things of God, but also as he was sent, as he was the apostle of God, the counsel of God was constantly to abide with him. This is another thing; for the wisdom and knowledge of Christ as mediator, to be acted in the human nature, was distinct from his knowledge as he was in himself God over all, blessed for ever.

And without this none could have been a meet apostle from God unto sinners; for how else should he reveal the will of God unto them according unto all emergencies and occasions? When the council of Trent was sitting, and any hard matter (indeed almost any thing) came to be determined amongst them, the leaders of them, not knowing what to do, always sent to Rome to the pope and his cardinals for their determination.

When this came to them, they decreed it under the usual form, “It pleaseth the Holy Ghost, and us” Hence there grew a common by-word amongst the people, that the Holy Ghost came once a week from Rome to Trent in a portmanteau. But when any men are not sufficiently furnished in themselves for the discharge of their duty, according to the variety of occasions and emergencies that they may meet withal, they will put themselves, as will also those with whom they have to do, unto great difficulties and distresses.

It was necessary, therefore, that God's apostle unto sinners should, in the whole discharge of his office, be furnished with a full comprehension of the whole mind of God, as to the affair committed unto him. Now, this never any was nor ever can be capable of, but only Jesus Christ, the Son of God. It wholly exceeds the capacity of any merely created person to comprehend at once, and have resident with him, the whole of the will and mind of God in the business of his transaction with sinners; for after the utmost of their attainments, and the communications of God unto them, they still know but in part.

It is true, they may be able to know so much of the mind of God as to declare unto others the whole of their duty, whence Paul tells the elders of Ephesus that he had “not shunned to declare unto them all the counsel of God,” Hechos 20:27, yet, as to a full, habitual comprehension of the whole mind of God in this matter, to reside with them, answering all occasions and emergencies, and that originally and immediately, that no mere creature was capable of.

But as this was needful to the great apostle, so it was found in Jesus Christ, the Son of God. “The Spirit of the LORD did rest upon him” (not came upon him at times, but did rest upon him, remained on him, Juan 1:32-33),

“the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD; and made him of quick understanding in the fear of the LORD,” Isaías 11:2-3.

It may be you will say, ‘It did so in some degrees of it only, or in a singular measure above others.'Nay, “God gave not the Spirit by measure unto him,” Juan 3:34, when he was sent to speak the words of God; not in such a way as that he should only have a greater measure of the Spirit than others, but in a way wholly different from what they received.

So that when it is said, he was “anointed with the oil of gladness above his fellows,” Hebreos 1:9, it is not intended only that he received the Spirit in a degree above them, but the same Spirit in another kind; for “it pleased the Father that in him all fullness should dwell,” Colosenses 1:19, all fullness of wisdom and counsel, in a complete comprehension of the whole will and mind of God.

And accordingly, “in him were hid” (laid up safely) “all the treasures of wisdom and knowledge,” Colosenses 2:3. This also was requisite unto this great apostle, and it was possible to be found only in the Son of God.

(4.) The nature of the work required that the ambassador of God to sinners should be able to make his message to be believed and received by them. Without this the whole work and undertaking might be frustrated. Nor is it sufficient to say that the message itself is so great, so excellent, so advantageous unto sinners, that there is no doubt but that upon the first proposal of it they will receive it and embrace it; for we find the contrary by multiplied experience.

And not only so, but it is certain also that no sinner is able of himself and in his own strength to receive it or believe it; for “faith is not of ourselves, it is the gift of God.” Now, if this ambassador, this apostle from God, have not power to enable men to receive his message, the whole design of God must needs be frustrated therein. And who shall effect or accomplish this? Is this the work of a man, to quicken the dead, to open the blind eyes, to take away the stony heart, to create a new spiritual light in the mind, and life in the will? all which are necessary, that God's message unto sinners may be savingly received. This also could be done only by the Son of God; for

“no man knoweth the Father but the Son, and he to whom the Son will reveal him,” Mateo 11:27.

And this he doth by the effectual working of his Spirit, the dispensation whereof is committed wholly unto him, as hath been elsewhere declared. By him doth he write the law of his message in the fleshy tables of the hearts of them to whom he is sent, 2 Corintios 3:3, as Moses wrote his message, or had it written, in tables of stone. So that the nature of this work required that it should be committed unto the Son of God. And so did,

3. The end of it. This was no less than to proclaim and establish peace between God and man. It is not a place to show how old, fixed, lasting, and universal this enmity was; nor yet how great, excellent, and precious, in the means, causes, and nature of it, that peace was which God sent about. These things are known and confessed. These things were such as none were fit to intermeddle withal but the Son of God only.

He alone who made this peace was meet to declare it. “He is our peace;” and he “came and preached peace,” Efesios 2:14; Efesios 2:17. And on the account of the discharge of this work is he called ὁ Λόγος, “the Word of God,” Apocalipsis 19:13; Juan 1:1, as by whom God was declared; and מַלְאַךְ פַנִים Isaías 63:9, “The angel of God's presence; and מֵלְיצ מלְאַךְ, Job 33:23, “The angel the interpreter,” the great interpreter of the mind of God; and יוֹעֵ׃, Isaías 9:5, “The counsellor;” and הַבְּרִית מלְאַךְ, Malaquías 3:1, “The angel” (or “messenger”) “of the covenant;” as here, “The apostle of our profession.”

And hence we may see the great obligation that is upon us to hearken unto this message, not only upon the account of the message itself, but also on the account of him that brings it. The message itself is “worthy of all acceptation,” and everlasting woe will be unto them by whom it is rejected. He that refuseth peace with God shall have war and wrath from him to eternity, and that deservedly.

But God expects that great weight should be laid on the consideration of the person that brings it. “Surely,” saith he, “they will reverence my Son.” It may be men may think in their hearts that if they heard Christ himself delivering this message, if they had heard him preaching this peace, they would undoubtedly have received and embraced it. So indeed thought the Jews of old, that if they had lived in the days of the former prophets, they would not have dealt with them as their forefathers did, but would have believed their word and obeyed their commands; as the rich man thought that his brethren would repent if one might rise from the dead and preach unto them.

All men have pretences for their present unbelief, and suppose that if it were not for them they should do otherwise. But they are all vain and foolish, as our Lord Jesus manifested in the former instances of the Jews and the rich man in hell. Here there is no pretense of this nature that can take place; for this great apostle and ambassador of God continueth yet to speak unto us, and to press his message upon us.

So saith our apostle, Hebreos 12:25, “See that ye refuse not him that speaketh. For how shall we escape, if we turn away from him that speaketh from heaven?” He did not only speak of old, but he continueth to speak, he speaketh still; he still speaketh in the word of the gospel, and in the administration of it according to his mind and will.

When from thence we are pressed to believe, and to accept the terms of peace that God hath prepared for us and proposeth unto us, if we refuse them, we reject this great apostle which God hath sent unto us to treat with us in his name. And what will be the end of such men? what will be the end of us all, if the guilt hereof should be found upon us? Another observation also the words will afford us, according to the foregoing exposition, which shall only be briefly mentioned, namely,

IX. Especial privileges will not advantage men without especial grace. The Lord Christ was in an especial manner an apostle unto the Jews. To them was he sent immediately. And unto them was his ministry in the flesh confined. Greater privilege could none be made partakers of. And what was the issue? “He came unto his own, and his own received him,” Juan 1:11.

Incomparably the greatest part of them rejected him, and the tidings of peace that he came to bring. It is worth your consideration who are intrusted with all gospel privileges. They will not save you, they may ruin you. Look after grace to make them effectual, lest they prove “the savor of death unto death” to any of you. Once more, from the ascribing of both these offices to our Lord Jesus Christ,

X. The Lord Christ is all in all in and unto his church, the king, priest, and apostle or prophet of it, all in one.

So our apostle tells us that Christ is τὰ πάντα καὶ ἐν πᾶσι, unto believers, “all things, and in all things,” Colosenses 3:11; supplying all wants, answering all privileges, the spring of all grace, electing all mercy: so that in him alone they are complete, as Colosenses 2:10 of the same epistle. Here he proposeth it as a privilege and advantage that we have in him above what was enjoyed under the old testament. And this consisteth in two things:

1. That what they had in the type only, that we have in reality and substance.

2. Such was the poverty of the types, that no one of them could so much as shadow out or represent all that advantage which we really enjoy; and therefore they were multiplied, and the work distributed amongst them which they were to represent.

This made them a yoke, and that grievous and burdensome. The way of teaching in them and by them was hard and obscure, as well as their observation was difficult. It was a hard thing for them to learn the love, grace, and mind of God by them. God revealed himself in them πολυμερῶς, by many parts and pieces, according as they were capable to receive impression from and make representation of divine wisdom, goodness, and grace; whence our apostle says, that the law had but σκίαν, “a shadow,” and not αὐτὴν τὴν εἰκόνα πραγμάτων, Hebreos 10:1, “the image itself of things.

” It had some scattered shades, which the great limner had laid the foundation of symmetry in, but so as to be discernible only unto his own infinite wisdom. A perfect image, wherein all the parts should exactly answer unto one another, and so plainly represent the thing intended, that it had not. Now, it was a work beyond their wisdom, out of these scattered pieces and parts of revelation, especially being implanted on carnal things, to gather up the whole of the grace and good-will of God.

But in Christ Jesus God hath gathered all into one bead, Efesios 1:10, wherein both his person and grace are fully and at once represented. Thus they had no one that was king, priest, and prophet to the church; nor could any be so after the giving of the law, the kingdom being promised unto the tribe of Judah, and the priesthood confined to the house of Aaron, of the tribe of Levi.

Neither could any typical person alone of himself answer exactly and completely that wherein he was a type; for besides their own imperfections and failings, even in the discharge of their typical office, which rendered them a weak and imperfect representation of him who was absolutely perfect in all things, they could not in and by themselves at all discharge their office. Kings who were his types were to act, and did act, according to the counsel of others, and those sometimes none of the best; as David was much guided by the counsel of Ahithophel, which was to him as if he had “inquired at the oracle of God,” 2 Samuel 16:23.

But Christ, our king, hath all stores of wisdom and counsel in himself, and “needed not that any should testify of man; for he knew what was in man,” Juan 2:25. So it was prophesied of him that “upon one stone,” the foundation-stone of the house of God, “there should be seven eyes,” Zacarías 3:9.

Counsellors are ὀφθαλμοὶ βασιλέων, “the eyes of kings.” And in the monarchy of Persia, whence this prophet was newly come, there were always seven of Esdras 7:14, “Thou art sent of the king, and of his seven counsellors;” and their names at that time are reckoned up, Ester 1:14.

‘But,'saith he, ‘all these eyes shall be on the foundation-stone itself, so that he shall no way need the advice or counsel of others.'Or, to the same purpose, it may denote a perfection of wisdom and knowledge, which by that number is frequently signified. And for the high priest, he could do nothing alone. Unless he had an altar and a sacrifice, fire from above and a tabernacle or temple, his office was of no use.

But our Lord Jesus is all this, both priest, Hebreos 4:14, and altar, Hebreos 13:10, and sacrifice, Efesios 5:2, and tabernacle or temple, Juan 2:19; Juan 2:21; Colosenses 2:9, and the fire, Hebreos 9:14, all in his own person, as shall, God willing, be afterwards declared.

The like may be said of the prophets. Who sees not, then, herein the great privilege of the new testament, seeing we have these things all really which they had only in type, and all in one which among them were distributed amongst so many, and those all weak and imperfect.

Now, seeing that he is thus all unto us, two things do naturally and necessarily follow:

1. That we should seek for all in him. To what end were all typical offices, with their attendancies, instituted in the church of old? was it not that in them, one thing in one, another in another, they might find and obtain whatever was needful or useful for or unto the worship of God, their own edification and salvation? And shall we not seek for all in him who was represented, and that but darkly and infirmly, by them all? Whatever any one stood in need of in the commonwealth of Israel, he might have it fully answered either by king, priest, or prophet.

And shall we not be perfectly justified by him who is really and substantially all in one? Yea, all our defects, weaknesses, and troubles, arise from hence, that we make not our applications unto him for that assistance which he is able, ready, and willing to give unto us.

2. As we must go to him for all, so we must receive and take him for all, that he may be all and in all. We are not only to address ourselves unto him as our priest, to be interested in his sacrifice and the atonement made thereby, but as our king also, to rule us by his Spirit, and to instruct us as the apostle of our profession. To take Christ, as some do, for a prophet, the apostle of God, but not as a high priest, or a priest properly so called, is to reject the true Christ, and to frame an idol to ourselves in our own imaginations. It is the same to divide him with respect unto any of his other offices or parts of his work whatever.

The exposition of the second verse yet remaineth, which will make way for that observation which is comprehensive of the principal design of the apostle in this place. Having laid down the sum of his exhortation, by an addition of the fidelity of Christ the apostle maketh a transition to the comparing of him with Moses as to his office apostolical or legatine, as afterwards he proceeds to compare him with Aaron in his office sacerdotal.

Hebreos 3:2. “Being faithful to him who appointed him, even as Moses in his whole house.”

Entering upon a comparison of the Lord Christ with Moses as he was the apostle of God, or one sent by him to reveal his will, he recommends him to the faith of the Hebrews under the principal qualification of a person in that office, “He was faithful.” This being a term of relation, he further describes it by its respect unto God, and that act of God whereunto it answered, “To him that appointed him :” and then in general expresseth the comparison intended;

By naming the person with whom he compared him, “Even as Moses;” and, the subject of his employment, “The whole house of God.”

First, The chief qualification of an apostle or ambassador is, that he be faithful. God's apostle is the chief steward or dispenser of his mysteries, and it is principally “required in stewards, that a man be found faithful,” 1 Corintios 4:2. ῾Απόστολος ἐν οἴχῳ, an “apostle in the house” is οἰκόνομος, the steward and dispenser of all things in and unto the house.

This, therefore, the apostle expresseth in the first place, and that absolutely and comparatively. He was “faithful,” and “faithful as was Moses.” His faithfulness as a high priest, and wherein that faithfulness did consist, we have declared, Hebreos 2:17-18. Here, though that expression, πιστὸν ὄντα, being “faithful,” is annexed unto the mention of two offices, apostolical and sacerdotal, yet, as appears from the ensuing discourse, it relates only unto the former.

Now, the fidelity of a legate, ambassador, or an apostle, consists principally in the full revelation and declaration of the whole mind and will of him by whom he is sent, as to the end for which he is sent., and nothing in his name but what is so his mind and will. Thus, our apostle, to declare his faithfulness in his office apostolical, affirms that he had “kept nothing back” from them to whom he was sent, “that was profitable unto them,” Hechos 20:20, nor “shunned to declare unto them all the counsel of God,” Hechos 20:27.

There are two things in faithfulness; first, trust; and, secondly, the discharge thereof. Faithfulness respects trust. Our Lord, therefore, must have a trust committed unto him, wherein he was faithful: which also he had, for it pleased the Father to lay up in him “all the treasures of wisdom and knowledge,” Colosenses 2:3, to commit unto him the whole mystery of his will and grace, and so sent him to declare himself, Juan 1:18; and his “name,” Juan 17:6, to make known the last full declaration of his mind and will, as to his worship, with the obedience and salvation of the church, Hebreos 1:1-2, and therewithal to “seal up vision and prophecy,” Daniel 9:24, that no new or further revelation of the will of God should ever be made or added unto what was made by him, Apocalipsis 22:18-19.

Being intrusted with this work, his authority for it is proclaimed, the Father giving command from heaven unto all to “hear him,” Mateo 17:5, who was thus sent by him. And therein “he received from God the Father honor and glory,” 2 Pedro 1:17, being declared to be that great prophet whom all were obliged to hear on pain of utter extermination, Deuteronomio 18:18-19; Hechos 3:22-23. This was the trust of the Lord Christ in this matter, and in the discharge hereof did his fidelity consist. And this he manifested in three things:

1. In that in this great work he sought not his own glory, but the glory of him that sent him, Juan 8:50; declaring that he came not in his own, but in his Father's name, Juan 5:43. He turned not his message unto his own advantage, but unto the advantage or honor of him that sent him.

2. In that he declared his word or message not to be his own, that is originally or principally, but his Father's: “The word which ye hear is not mine, but the Father's which sent me,” Juan 14:24.

3. In that he declared the whole will or word of God that was committed unto him, for the end mentioned: “I have given unto them the words which thou gavest me,” Juan 17:8; witnessing therein a good confession, 1 Timoteo 6:13, sealing the truth with his blood, which he came into the world to bear witness unto, Juan 18:37. And greater faithfulness could not be expressed.

Secondly, This faithfulness he discharged towards “him that appointed him.” The apostle mentioning the offices of Christ distinctly, addeth unto every one of them his designation or appointment to them: unto his kingly office, Hebreos 1:2, ‘He was appointed heir, or lord of all;'unto his sacerdotal, Hebreos 5:5, ‘He took not on himself the office of a priest, without the call of God;'and here, as to his apostolical or prophetical office, ‘He was appointed of God.

'And this he doth for two ends; first, To evidence that the Lord Christ took not any thing upon him in the house of God without call or authority; secondly, That we might see the love and care of God, even the Father, in the mediation of the Lord Christ, as appointing him to his whole office and work.

“To him that appointed him.” This appointment of Christ, or his being made the apostle of God, consists in a fivefold act of God in reference thereunto:

1. In his eternal designation of him to his work and office; for as he was in general προεγνωσμένος πρὸ καταβολῆς κόσμου , 1 Pedro 1:20, “fore-ordained before the foundation of the world,” so was he in particular designed of God to be his apostle for the instruction of his church, Isaías 48:16; Zacarías 6:13; Proverbios 8:22-31.

Hence that eternal life which he was to manifest, 1 Juan 1:2, and to bring to light by the gospel, 2 Timoteo 1:10, is said to be “promised before the world began,” Tito 1:2, even because of this purpose of sending the Son to declare it; on which account also it is said to be with the Father before it was manifested by him, 1 Juan 1:2. And herein lies the foundation of the appointment of Christ unto his office.

2. In the solemn promise made from the beginning to send him for this purpose. This gave him a virtual law-constitution, whereby he became, as its prophet, the object of the church's faith and expectation. And this was included in the first promise, Génesis 3:15. Darkness, blindness, and ignorance, being come upon us by sin, he that was to deliver us from all the effects and consequents of it must of necessity be our instructor in the fight and knowledge of God.

But the first open, plain expression of it by the way of promise is Deuteronomio 18:18; which is confirmed by following promises innumerable. See Isaías 11:1-5; Isaías 40:11; Isaías 42:1-7; Isaías 49:1-4; Isaías 49:8-9; Isaías 52:15; Zacarías 6:12-13; Malaquías 3:1-4.

3. In sending him actually into the world to be “the light of men,” Juan 1:4, and to “manifest that eternal life which was with the Father,” 1 Juan 1:2; to which end he furnished him with his Spirit and all the gifts thereof in all fullness, for the discharge of his office, Isaías 11:2-3; Isaías 61:1-3.

For to this end he received not the Spirit by measure, Juan 3:34, but was “anointed with the oil of gladness above his fellows,” Hebreos 1:9; of which unction we have treated at large before.

4. In the declaration he made of him to be his apostle and ambassador by a visible sign. This was done in the descending of the Holy Ghost upon him in the likeness of a dove, Juan 1:32-33.

And herewithal did God commit his charge and trust unto him, which he was to keep and preserve, Zacarías 6:12-13. Being thus sent by the Lord of hosts, Zacarías 2:8, and therein clothed with his name, authority, and majesty, Miqueas 5:4, he acted in all things as his legate and apostle, by his commission and authority, in his name, and unto his glory.

5. Lastly, Unto these acts of his appointment God added his command, and published it from heaven unto all, to hear and obey him, as the great teacher sent from God, as his apostle, speaking in his name, Mateo 17:5. By these means was the Lord Christ appointed to be the apostle of God; and “he was faithful unto him that appointed him,” as hath been declared.

Thirdly, “As was Moses in his whole house.” The last thing in these words is the further assertion of the fidelity of Christ by a comparison with Moses, who was “faithful in his whole house.” We observed before, that it is not evident unto whom these words are immediately applied. But whomsoever they have respect unto, they belong also to the other; for the one as well as the other was faithful in the whole house of God.

But the apostle seems directly to express the words used by God himself concerning Moses, Números 12:7: בְּכָלאּבִִֵּתי נֶאַמָן הוּא; “In tota domo mea fidelis ipse;” “He is faithful in all my house.” And they are therefore here firstly intended of him. Three things are, then, considerable in these words:

1. The commendation of Moses, he was “faithful”

2. The extent of his faithfulness, it was “in all the house of God;” both which are expressed in the words.

3. The comparison implied between Christ and him.

1. “Moses was נֶאַמָן, “faithful.” It is true, he failed personally in his faith, and was charged of God that he believed him not, Números 20:12; but this was in respect of his own faith in one particular, and is no impeachment of his faithfulness in the especial office intended. As he was the apostle, the ambassador of God, to reveal his mind and institute his worship, he was universally faithful; for he declared and did all things according to his will and appointment, by the testimony of God himself, Éxodo 40:16, “According to all that the LORD commanded him, so did he.” He withheld nothing of what God revealed or commanded, nor did he add any thing thereunto; and herein did his faithfulness consist.

2. The extent of his faithfulness was in “the whole house of God,” ἐν ὅγῳ οἴκῳ : that is, saith Chrysostom, Ε᾿ν ὅλῳ τῷ λαῷ, “ in the whole people.” “In his house;” that is, in his household, his family: Hechos 2:36, ᾿Ασφαλῶς γινωσκέτο πᾶς οι῏κος ᾿Ισραήλ· “Let the whole house of Israel know;” that is, the whole family, the posterity of Jacob, or Israel.

See “house” for “household,” Hechos 16:15; 1Co 1:16; 2 Timoteo 1:16. The “house of God,” then, is his household, his family, his church; called his “house,”

(1.) By way of appropriation; his lot, his potion, as a man's house is to him. Deuteronomio 32:9, “The LORD'S portion is his people; Jacob is the lot of his inheritance”

(2.) Because of his inhabitation. He dwells in his church by his especial and glorious presence, as a man in his own house, Apocalipsis 21:3. Both which are springs of care, love, and delight. In this house was Moses faithful. And this commendation of Moses is on all occasions celebrated by the Jews. So they do in their hymns in the rituals of the Sabbath, in Machzor, part. i, fol. 49,

“Thou calledst him thy faithful servant; and didst put a glorious crown on his head, when he stood before thee in mount Sinai, and brought down the two tables of stone, wherein was written the observation of the Sabbath,” etc.

3. As to the comparison in these words, “as Moses,” we may consider,

(1.) That the apostle was now entering upon the greatest strength of the Hebrews, and that wherein they were most warily and tenderly to be dealt withal; for although they would allow that the angels were in some respect above Moses, yet they adhered unto their old institutions principally on his account, as one who was so eminently testified unto by God himself. He was the visible internuncius and mediator between God and their forefathers when their church-state was erected, and they were brought into the enjoyment of those privileges wherein they were exalted above all the nations of the world.

The apostle, therefore, deals not with them in this matter directly until he had made such a declaration of the person of Christ, and proved him to be so incomparably exalted above the angels, that they could not be justly prejudiced if he preferred him before Moses also; and which that he should do was of indispensable necessity unto his design.

(2.) That whereas, treating concerning the angels, he urgeth those testimonies concerning them which respect their service and subjection, coming to speak of Moses, he produceth the highest and most honorable testimony that is given concerning him in the whole Scripture. And hereby he both at once grants all that they had to plead concerning him in this matter, and removes all suspicion from himself, as though he intended to derogate any thing from him; under a jealousy whereof he suffered much, as is known, amongst the Jews.

Moreover, he discovers a consistency between the true honor of Moses and the exaltation of Christ, which as yet many of them did not understand, but thought that if Christ and the gospel were established, Moses must be cast off and condemned.

(3.) In this comparison he minds them that the Lord Jesus was the great promised prophet of the church, whom they were to attend unto on pain of being cut off from the people of God. God says unto Moses, Deuteronomio 18:18, “I will raise up a prophet כָמוֹךָ,” “like unto thee,” “as thou art.

” And yet it is said, Deuteronomio 34:10, that “there was no prophet in Israel כְּמשָׁה,” “like unto Moses,” or, “as Moses.” One signal prophet there was to be raised up that should be like unto him; that is, who should give new laws and ordinances unto the church, which no other prophet was to do.

And thus doth the apostle make an entrance into his intended proof of the preference or pre-eminence of Christ above Moses:

1. He grants that they were both prophets, both apostles of God, sent by him to declare his mind and will; 2. That they were both faithful in the discharge of their office and trust; 3. That this trust extended itself to the whole church, and all that was to be done therein in the worship of God. Wherein the difference lay he declares in the next verse.

And in these two verses we may observe much of that wisdom which Peter ascribes unto Paul in his writing of this epistle. He is, as was said, entering upon the strongest hold of the Jews, that whereon they abode most pertinaciously in the observation of their ceremonial institutions, namely, the dignity and fidelity of Moses. At the entrance, therefore, of this discourse, he useth a compellation manifesting his intense love towards them and care of them, calling them his “brethren;” and therewithal minds them of that eminent privilege whereof by Jesus Christ they were made “partakers,” even the “heavenly calling,” which by the gospel they had received.

Then, entering upon his designed comparison between Christ and Moses, wherein he was to be preferred above him, he doth it not before he had evinced not only that he was more excellent than the angels, but also far exalted above the whole creation of God, and, besides, the author of such incomparable and unspeakable mercies as no otherwise were or could be communicated unto men. Again, he lets them know that he was so far from derogating any thing from the honor and authority of Moses, as he was falsely accused to do, that he grants as much concerning him, and ascribes as much unto him, as any of themselves could justly grant or ascribe.

And therefore, in the entrance of his discourse, he declares him to have been the legate, apostle, or ambassador of God unto the people in the sense before declared; and that in the discharge of his office and duty, he behaved himself with that fidelity which God himself approved of. This being the sum of what was pleaded by the Jews on the account of Moses, it is all granted and confirmed by the apostle.

How suitable this course of procedure was to the removal of their prejudices, to inform their minds, to endear their affections, and consequently what wisdom was used in it, is open and evident. It remains that we consider the observation which is principally intended in the words, leaving others to be afterwards expressed.

XI. A diligent, attentive consideration of the person, offices, and work of Jesus Christ, is the most effectual means to free the souls of men from all entanglements of errors and darkness, and to keep them constant in the profession of the truth.

These are the ends for which it is here called for by the apostle. These Hebrews were yet entangled in their old Judaism, and by reason of their temptations, prejudices, and persecutions, were ready to decline from the truth. To free them from the one, and to prevent the other, the apostle calls them to the consideration of what he had delivered, and what he was yet to deliver, concerning the person, offices, and work of Christ.

This being the principal intention of the place, we shall abide a little in the confirmation and application of our observation. What is in this duty considered subjectively was declared in the exposition of the words; what is in its manner of performance, and especial object, must be now further unfolded. And,

1. There are in it these things ensuing:

(1.) A diligent searching into the word, wherein Christ is revealed unto us. This himself directs unto, Juan 5:39. The Scriptures reveal him, declare him, testify of him. To this end are they to be searched, that we may learn and know what they so declare and testify. And this Peter tells us was done by the prophets of old, 1 Pedro 1:10-11.

They “searched diligently” into the revelation made in them by the Spirit of the person, suffering, and grace of Christ, with the glory that ensued thereon. Christ is exhibited unto us in the gospel; which is therefore called “The gospel of Christ,” and “The word of Christ,” that is, concerning him, as our apostle declares, Romanos 1:1-3.

Both the prophets of old, saith he, and the gospel also, treat concerning the Son of God, Jesus Christ our Lord. Herein, then, consists the first part of this great duty. “SEARCH the Scriptures,” with all the advantage of help afforded, that you may find out, discern, and understand, what is revealed concerning him in them, as he is the end of the law and the fullness of the gospel, the center in whom all the prophecies, promises, rules, and precepts of them do meet.

Without this aim in our reading, hearing, searching the word, we labor in vain, and contend uncertainly, as men beating the air. Unto him, and the knowledge of him, is all our study of the Scripture to be referred. And the reason why some, in the perusal of it, have no more light, profit, or advantage, is, because they have not more respect unto Christ in their inquiry. If he be once out of our eye in searching the Scripture, we know not what we do, nor whither we go, no more than doth the mariner at sea without regard to the pole-star. Truths to be believed are like believers themselves. All their life, power, and order, consist in their relation unto Christ; separated from him, they are dead and useless.

(2.) Meditation upon what is discovered unto us is also included in this duty. When a revelation was made of Christ and his work unto the blessed virgin his mother, it is said, she kept the sayings, “and pondered them in her heart,” Lucas 2:19; as Eliphaz adviseth all to do, Job 22:22.

And the apostle bids us take care that “the word of Christ may dwell in us richly,” Colosenses 3:16; that it may not pass through our minds with some transient effects, as it doth in reading and hearing, if it only casts some glances of light upon the understanding, some motions on the affections; but make its abode and dwell with us, that is, by constant meditation. But this duty is by many spoken unto, and the evil of the neglect of it sufficiently declared.

(3.) A spiritual endeavor, in this search and meditation, to bring the soul unto a conformity with that revelation which is made of Christ in the word. This is the genuine effect of them, if duly attended unto, 2 Corintios 3:18. The glory of Christ is revealed in the gospel, as a face is represented in a glass.

This we behold by a spiritual search into it, and meditation on it. By this intuition we are assimilated unto the glory so revealed. The Holy Ghost thereby brings upon our hearts that very likeness and image which we so contemplate. And although properly this be rather an effect of the duty treated of than any part of it, yet because it is that which we ought continually to aim at, and without the attainment whereof we labor in vain, I reckon it thereunto.

When the image of Christ is wrought upon our hearts, and the dying and life of Christ made manifest in us, 2 Corintios 4:10, then hath this duty its perfect work.

2. The object of it is to be considered. This in our proposition, following the apostle, is confined unto his person, his offices, and his work. These he dealeth with the Hebrews about.

(1.) He treateth about his person, and concerning that proposeth two things especially unto consideration;

[1.] His glorious excellency;

[2.] His condescension and grace. The one is the sole subject of the first chapter; the other the principal subject of the second.

[1.] He calls them to consider the glorious excellency of the person of Christ. He had instructed them how in his divine nature he was the eternal Son of God, “the brightness of his glory, and the express image of his person,” by whom the worlds were made; and therefore deservedly exalted, even as mediator, being incarnate, incomparably above the most glorious beings of all God's creation.

This he would have us especially to regard in our consideration of him. So did the apostles of old. They considered his glory as “the only-begotten of the Father,” therefore “full of grace and truth,” Juan 1:14. This excellency of the person of Christ brancheth itself into many instances, not here to be recapitulated.

It may suffice in general that this is to be the principal object of our meditation. The revelation which he made of himself under the old testament had an especial respect unto this glory. Such is the description of him, Salmo 68:17-18, applied unto him, Efesios 4:8; as that also, Isaías 6:1-3, applied unto him, Juan 12:41.

And it is a signal promise, that under the gospel we shall “see the king in his beauty,” Isaías 33:17, or see by faith the uncreated excellencies and glory of this king of saints. And indeed the faith of the saints of the old testament did principally respect the glorious person of the Messiah. In other things they were very dark, and little can be gathered from the Scripture of what spiritual apprehension they had concerning other things whereby they were instructed; but their minds and faith were distinctly fixed on his person and his coming, leaving his work and the mystery of redemption unto his own wisdom and grace.

Hence had they so many glorious descriptions of him granted unto them; which were always to keep up their hearts in a desire and expectation of him. And now under the new testament, it is the greatest trial of faith, whether it be evangelical, genuine, and thriving, namely, by the respect that it hath to the person of Christ. If that be its immediate and principal object, if it respect other things with regard unto him and in subordination unto him, it is assuredly of a heavenly extract; if otherwise, it may justly be suspected.

This is that head of gold which the spouse admires in her beloved, Cantares de los Cantares 5:11. And unspeakable is the influence which the consideration of this glorious excellency of Christ, attended with infinite wisdom and power, hath into our preservation in the truth.

[2.] His grace and condescension. This the apostle insists upon, Hebreos 2. His design therein is to show what this glorious and excellent person submitted himself unto, that he might save and deliver sinners. And this he greatly presseth, Filipenses 2:5-8.

This glorious one humbled himself into the form of a man, of a servant, unto death, the death of the cross. A due mixture of greatness and grace or goodness is the most powerful attractive and loadstone of affections. Hence God, who is infinitely great and infinitely good, is the ultimate object of them. In the person of Christ it is incomparably and inimitably, so that there is nothing in the creation to shadow it out unto us.

See Apocalipsis 1:5-6; Apocalipsis 1:11; Apocalipsis 1:13-16. He who is Alpha and Omega, the first and the last, the prince of the kings of the earth, even he loved us, and washed us in his own blood.

Hence unto a believing soul, he becomes “white and ruddy, the chiefest of ten thousand,” Cantares de los Cantares 5:10. See Salmo 45:2-4. This is a means of preservation. Hence the apostle wonders at the Galatians, that they should depart from the truth, after that Jesus Christ had been evidently set forth before their eyes, crucified amongst them, Gálatas 3:1; for an evident declaration of him, and representation of his love in the preaching of the gospel, is a sufficient means to preserve men from such miscarriages.

We see what a warm, natural, blind devotion will be stirred up in the Papists by the superstitious pictures of Christ which they have amongst them. And if a false means shall be effectual to stir up a false love and devotion, shall not the true, proper, instituted means of the representation of the glory of Christ, in the gospel, be effectual to beget constancy and perseverance in faith and obedience? These things the apostle minds them off concerning his person, to be improved unto the ends proposed.

(2.) Consider him as to his offices. In these verses the apostle minds the Hebrews of his prophetical and sacerdotal; but he directs them to his regal also, which he had treated of, chapter 1. Neither doth he mind them so directly of the offices themselves, as the qualifications of his person on their account. His authority as a king, his mercifulness as our high priest, and his faithfulness as a prophet, or God's apostle, are the things he would have them consider.

[1.] His authority, as king, lord, and heir of all, Hebreos 1:1-3. His dealing with the Hebrews was principally about the institution of new ordinances of worship, and abolishing of the old. This, sovereign authority was required unto. This the Lord Christ was furnished withal, as the Son, as the heir and lord of all.

A due consideration hereof would thoroughly remove all doubts and scruples in this matter. And the neglect hereof is the cause of all that confusion and disorder that is at this day in the world about the worship of God. Men not considering the authority of Christ, either as instituting the ordinances of the gospel, or as judging upon their neglect and abuse, are careless about them, or do not acquiesce in his pleasure in them.

This hath proved the ruin of many churches, which, neglecting the authority of Christ, have substituted their own in the room thereof. The consideration, therefore, of this kingly, legislative authority of the Lord Christ by men, as to their present duty and future account, must needs be an effectual means to preserve them in the truth and from backslidings. See Romanos 14:9-12; 2 Corintios 5:9-10.

[2.] His mercifulness, as the high priest of his church. This he had asserted, Hebreos 2:17, and that upon a full and evident previous demonstration. Consider him that is so, and as he is so. This, because of its importance, he often presseth, Hebreos 4:14-16; Hebreos 7:25-28; Hebreos 9:12-14; Hebreos 10:21-22.

And this is of singular use to preserve believers from decays and fainting in the profession of the truth; for from his mercifulness, unspeakable encouragement, strength, and consolation, in obedience and profession of the gospel, may be educed, as in our progress, God assisting, we shall manifest. Want of a due improvement of this encouragement, and the assistance that may be obtained thereby, is the occasion of all the decays and backslidings that are found among professors. What can thrive in the soul, if the love, care, kindness, and ability to save, that are in Christ, all which are included in this mercifulness, are neglected?

[3.] His faithfulness. This relates unto his office prophetical, which is by the apostle ascribed unto him, and confirmed to be in him in these verses. Yea, this is that which he would have them immediately and in the first place to consider, and which being once fixed on their minds, those other things must needs have the more effectual influence upon them. For if he be absolutely faithful in his work, his authority and mercy ought surely diligently to be heeded.

To this end the apostle compares him in particular with Moses in these verses, and in the next exalts him above him. And no better medium could be used to satisfy the Hebrews, who were sufficiently persuaded of the faithfulness of Moses. He being, then, ultimately to reveal the will of God, and being absolutely faithful in his so doing, is to be attended unto. Men may thence learn what they have to do in the church and worship of God, even to observe and to do whatever he hath commanded, and nothing else, Mateo 28:20; Apocalipsis 1:5; Apocalipsis 3:14.

(3.) As his person and offices, so his work also is proposed unto our consideration, for the ends mentioned. This the apostle fully discourseth, Hebreos 2:9-10; Hebreos 2:14-15; Hebreos 2:17-18.

The specialties of this work are too many to be here so much as recounted. In general, the love and grace that were in it, the greatness of it, the benefit we receive by it, the glory of the wisdom, goodness, grace, holiness, and righteousness that shines forth in it, are the principal immediate objects of our faith and consideration.

These things we have instanced in particular, as those which, being of great importance in themselves, we are likewise directed unto by the series of the apostle's discourse; but we mention them not exclusively unto other concernments of the Lord Christ. Whole Christ, and all of him, is by us diligently to be considered, that we may attain, and we shall attain, the ends laid down in the precedent observation: for,

1. Our faith and our obedience are our walking with God, Génesis 17:1, or our walking in the truth, 2Jn 1:4; 3 Juan 1:4: and that which is principally incumbent on them that would walk aright, is to have a due regard unto their way.

This way is Christ, Juan 14:6. “I am the way,” saith he; “no man cometh unto the Father but by me:” such a way as wayfaring men shall not err in, Isaías 35:8; such a “living way” as is also a guide. In attendance, therefore, unto him, we shall neither err nor miscarry.

And as all mistakes in faith arise from a want of a due respect unto him as the real way of going unto God, so all aberrations in doctrine or worship spring out of a neglect of a due consideration of his person and offices, wherein all truths do center, and whereby they are made effectual and powerful.

2. They that consider him in the way and manner explicated, cannot but take him for their only guide in the things of God. See Juan 1:14, with Juan 6:68-69. To whom else should they go or betake themselves? This is foretold concerning him, Isaías 42:4.

And for this duty we have the command of God, Mateo 17:5, “HEAR HIM.” This they will do who consider him. And to them who do so, he is given to be a guide and a leader, Isaías 55:4; and a light, Isaías 51:4; and a shepherd, to direct them in the fresh pastures of the gospel with care and tenderness, Isaías 40:11.

And no soul shall miscarry under his conduct, or wander into danger under his care. But here lies the root of men's failings in this matter, they seek for truth of themselves and of other men, but not of Christ. What they can find out by their own endeavors, what other men instruct them in or impose upon them, that they receive. Few have that faith, love, and humility, and are given up unto that diligent contemplation of the Lord Christ and his excellencies, which are required in those who really wait for his law so as to learn the truth from him.

If it be yet inquired whether these who duly consider Jesus Christ may not yet mistake the truth and fall into errors? I answer, they may; but,

(1.) Not into any that are pernicious. He will assuredly preserve such persons from destructive errors. As he hath not prayed that they may be taken out of the world, but preserved in it, so he doth not take them out of all possibility of errors or mistakes, but from such only as may prejudice the eternal condition of their souls.

(2.) They shall not act their mistakes and errors with a spirit of envy, malice, and disquietment against the truth; for none that duly considereth Jesus Christ can be captivated under the power of such a frame of spirit, seeing there is nothing more unlike unto him.

(3.) Even their mistakes are from failures in their consideration of the Lord Christ, either in the matter or manner of it. Either they search not after him with that spiritual diligence which they ought, or they meditate not on the discoveries that are made of him in the word, or they labor not after assimilation and conformity unto him; and upon these neglects it is no wonder if errors and mistakes do arise.

3. Because “all the treasures of wisdom and knowledge are hid in Christ,” Colosenses 2:3; and therefore from him alone are they to be received, and in him alone to be learned. Now, wisdom and knowledge have both of them respect unto truth. Where they are obtained, there truth itself doth dwell. In the due consideration of the Lord Christ are these treasures opened unto us.

And although we may not at once clearly and fully discern them, yet we are in the proper way to know them and possess them. There is not the least line of truth, how far soever it may be extended, and how small soever it may at length appear, but the springs of it lie in the person of Christ. And then we learn it aright, when we learn it in the spring, or as it is in him, Efesios 4:21; which when we have done, we may safely trace it down, and follow it unto its utmost extent.

But he that looks on gospel truths as sporades, as scattered up and down independently one of another, who sees not the root, center, and knot of them in Jesus Christ, it is most probable that when he goes about to gather them for his use, he will also take up things quite of another nature. They say that all moral virtues are knit up in one, that is, righteousness; so that he who hath that hath all the rest, at least radically and virtually.

This I know, that all spiritual truths are knit up and centred in him who is “the truth;” and they who have “learned him,” as the apostle speaks, Efesios 4:20, have with him received the seeds of all truth: which being watered and attended as they ought, will in due time flourish into all their proper branches and fruits; for all things are gathered into one head in him, Efesios 1:10.

4. The right performance of this duty enlivens, excites, and acts all those graces and gracious affections, which are effectual to preserve us in the truth, and to keep us from decays in our profession. The Lord Christ being the proper object of them, and this consideration consisting in the application of the faculties of our souls unto that object, by a due exercise of those graces, they must needs be increased and augmented thereby; as all grace grows and thrives in and by its exercise, and ordinarily not otherwise.

And when any grace is so applied unto Christ as spiritually to touch him, virtue goes forth from him for its strengthening. The neglect then also hereof must of necessity produce the contrary effect, Juan 15:5-6. Thus in particular is faith increased; for according as the object of it is cleared, manifested, represented suitable and desirable unto the soul, so is faith itself exited, stirred up, and strengthened.

Now, this is no otherwise done but when the soul is enabled graciously to ponder on the person and offices of Christ. There it finds all that is needful unto it to make it happy and blessed, to procure pardon, peace, righteousness, and glory for it. This faith receives, and is improved by it. So the apostle informs us, 2 Corintios 3:18.

Having boldness and liberty given us in the gospel to consider and behold by faith the glory of Christ, we are thereby transformed into his likeness and image, namely, by an increase of faith, whereby we “grow up into him who is the head.” And this brings along with it an increase in all other graces, whereby we are preserved in the profession and practice of the truth.

By this means, also, a fountain of godly sorrow is opened in the hearts of believers; which is a precious grace, Zacarías 12:10. The consideration of the Lord Christ as pierced for us, or by us, will melt and humble the soul, or it will never yield unto any ordinance of God.

The spouse, in like manner, in the Canticles, giving an account of her great and incomparable love unto her beloved, manifests that it arose from the exact consideration that she had taken of his person and all that belonged thereunto, Cantares de los Cantares 5:9-16. The like may be said of all other graces; and by these must we be preserved, or utterly fail. As to the use of these things,

(1.) We may see hence the reason why so many turn aside, and fall off from the truth and ways of the gospel. They have given over a due consideration of Jesus Christ, his person, offices, and mediation, and so have lost the means of their preservation. They have been weary of him, not seeing form or comeliness in him for which he should be desired. What a sad instance have we hereof in those poor deluded creatures, who, neglecting him, pretend to find all light and life within themselves! This is their Beth-el, the beginning of their transgression; for when men have neglected the person of Christ, is it any wonder if they despise his ways and ordinances, as is their manner? Indeed, the ordinances of the gospel, its worship and institutions, have no excellency, no beauty in them, but what ariseth from their relation unto the person and offices of Christ; and if they are neglected, these must needs be burdensome and grievous.

And as it is in vain to draw men unto the embracement of them who know him not, who are not acquainted with him, seeing they appear unto them the most grievous and intolerable of all things that can be imposed on them; so they who on any account cease to consider him by faith, as he is proposed unto them in the gospel, cannot long abide in their observation. Give such men the advantages of liberty, and keeping up a reputation of profession without them, which they suppose a new and singular opinion will furnish them withal, and they will quickly cast them off as a burden not to be borne.

And as it is with gospel worship, so it is with all the articles of faith, or important truths that we are to believe. The center and knot of them all is in the person of Christ. If they are once loosed from thence, if their union in him be dissolved, if men no more endeavor to learn “the truth as it is in Jesus,” or to acquaint themselves with the will of God, as he hath “gathered all things unto a head in him,” they scatter, as it were, of their own accord from their minds; so that it may be they retain no one of them, or if they do so, yet not in a right manner, so as to have an experience of the power of them in obedience.

This is the cause of the apostasies amongst us; Christ is neglected, not considered, not improved. A light within, or a formal worship without, is enthroned in his stead; and thence all sorts of errors and evils do of their own accord ensue. Deal with any whom you see to neglect his ways and truths, and you will find this to be the state of things with them: they have left off to value and esteem the person of Christ; or they had never any acquaintance with him.

And in vain is it to dispute with men about the streams whilst they despise the fountain. The apostle gives us a threefold miscarriage in religion, Colosenses 2:18:

[1.] A pretense of a voluntary, uncommanded humility, a pretended mortification, indeed a bare covering of base and filthy pride;

[2.] A worshipping of angels, an instance to express all false, self-invented worship; and,

[3.] Curiosity in vain speculations, or men's intruding themselves into the things which they have not seen, setting out things with swelling words of vanity, wherewith in truth they have no acquaintance, whereof they have no experience. And all these, saith he, Colosenses 2:19, proceed from hence, that they “hold not the Head;” they have let go the Lord Christ, from whom all truths are to be derived, and consequently all truth itself. Here lies the spring of our frequent apostasies.

(2.) Again, we may hereby examine and try ourselves. Do we at any time find any of the ways, institutions, or ordinances of Christ grievous or burdensome unto us? do we find a secret dislike of them, or not that delight in them which we have formerly enjoyed? If we search into the root of our distempers, we shall find that our hearts and spirits have not been exercised with that consideration of the person and offices of Christ which our duty calls for.

We have not been kept in a constant adoration of his majesty, admiration of his excellency, delight in his beauty, joy in his undertaking, holy thoughtfulness of his whole mediation. This hath betrayed us into our lukewarmness and indifferency, and made us faint and weary in his ways. Hence also all endeavors for a recovery from such a frame, that regard only the particular instances that we are sensible of, are languid and successless.

He that finds himself faint in or weary of any of the ways of Christ or any duties of obedience unto him, or that discovers an undervaluation of any of the truths of the gospel, as to their use or importance, and thinks to recover himself and retrieve his spirit only by applying himself unto that particular wherein he is sensible of his failure, will labor in the fire and to no purpose. It may be that after some days, or months, or years, he will find himself more at a loss than ever; and that because although he striveth, yet he striveth not lawfully. If we would recover ourselves, we must go to the source and beginning of our decays.

(3.) This tends directly unto our instruction in these perilous days, such as the latter days are foretold to be. All means that ever the devil made use of from the foundation of the world, to draw off or deter men from gospel obedience, are at this day displayed. The world smiles upon apostates, and promiseth them a plentiful supply of such things as the corrupt nature of man esteems desirable.

Errors and false worship, with temptations from them, spread themselves with wings of glorious pretences over the ‘face of the whole earth. Trials, troubles, storms, persecutions, attend and threaten on every hand; and “he only that endureth unto the end shall be saved.” He that, like Jonah, is asleep in this tempest, is at the door of ruin; he that is secure in himself from danger, is in the greatest danger of falling by security.

What, then, shall we do? what means shall we use for our preservation? Take the counsel of our blessed apostle, “Holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession;” and again, Hebreos 12:3, “Consider him who endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

” Be much in the consideration of the person, offices, and work of Christ. This will conform you unto him, derive strength from him, arm you with the same mind that was in him, increase all your graces, keep you from being weary, and give you assured victory. He deserves it, you need it; let it not be omitted.

5. This will give direction unto them who are called unto the work of teaching others. The person and offices of Christ are the things which principally they are to insist upon; for that which is the chiefest object of the church's faith ought to be the chiefest subject of our preaching. So Paul tells the Galatians, that in his preaching Christ was evidently crucified before their eyes, Gálatas 3:1.

He proposed Christ crucified unto their consideration, “determining,” as he speaks in another place, “to know nothing amongst them but Jesus Christ, and him crucified.” For if the consideration of Christ be such an important duty in believers, certainly the due proposal of him unto their consideration is no less in preachers. Christ alone is to be preached absolutely, and all other truths as they begin, end, and center in him. To propose the Lord Christ as amiable, desirable, useful, and every way worthy of acceptation, is the great duty of the dispensers of the gospel.

I have insisted the longer on this observation, because it compriseth the main design of the apostle's words, and is also of singular use to all that profess the gospel. Those which remain shall be only named.

XII. The union of believers lies in their joint profession of faith in the person and offices of Christ, upon a participation in the same heavenly calling. So it is described by the apostle; and the addition of other things, as necessary thereunto, is vain.

XIII. The ordering of all things in the church depends on the sovereign appointment of the Father. He appointed the Lord Christ unto his power and his office in the church.

XIV. The faithfulness of the Lord Christ in the discharge of the trust committed unto him, is the great ground of faith and assurance unto believers in the worship of the gospel. To that end is it mentioned by the apostle.

XV. All things concerning the worship of God, in the whole church or house now under the gospel, are no less perfectly and completely ordered and ordained by the Lord Jesus Christ than they were by Moses under the law. The comparison is to be taken not only subjectively but objectively also, or it will not suit the apostle's purpose. As the faithfulness of Moses extended itself unto the whole worship of God and all things concerning it under the old testament, so that of Christ must be extended to the whole worship of God and all the concernments of it under the new testament It is true, the faithfulness of Christ intensively would be no less than that of Moses, if he revealed all that was committed unto him of his Father unto that purpose, for Moses did no more: but herein would Moses be preferred before him, if all things any way needful or useful to or in the worship of God, in matter and manner, were committed unto him, so that nothing might be added thereunto, and not so unto Jesus Christ; which surely neither the design of the apostle in this place nor the analogy of faith will allow.