Hebreos 4:14

῾Εχοντες οὗν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανοὺς, ᾿Ιησοῦν τὸν Υἱὸν τοῦ Θεοῦ, κρατῶμεν τῆς ὁμολογίας.

Seeing then that we have a great high priest, that passed into [through] the heavens, Jesus the Son of God, let us hold fast our profession.

There being no difficulty in the words in the original, nor much diversity in translations, we shall cast what is worth observation on their account into the exposition of the words itself.

῎Εχοντες ου῏ν , “habentes igitur,” “having therefore;” or, as ours, “seeing then that we have.” And so the Syriac, “whereas, therefore, we have.” The illative ου῏ν declares the relation of what is under assertion unto that which went before. That which the apostle is now instructing us in, directing us unto, is educed from what he had before laid down. It is not a consequence in way of argument that is here inferred, but the consequent in way of duty: “Seeing we have.”

᾿Αρχιερέα μέγαν, “pontificem magnum.” Some translations, as the Arabic and Syriac, in this place transpose the words, and place the person of Christ as the immediate object of our “having,” or that which the word ἐχοντες doth firstly and formally respect: “Having Jesus the Son of God be a high priest.” And in this way the person of Jesus Christ should be proposed unto us firstly, and that described by the adjunct of his office, and his acting therein, “he passed into heaven.” But in the original it is a “high priest,” as focally considered, which is the object proposed unto us. And he is described,

1. By his quality and condition; he is “passed through the heavens.”

2. By the particular nomination of his person; he is “Jesus the Son of God.”

In the condition wherein we are, we stand in need of the help and assistance of a high priest. Such a one we have. We have a high priest, as they had of old; and this such a one as “is passed through the heavens, even Jesus the Son of God.” This is the order of the words. ᾿Αρχιερέα μέγαν. Arab., “the chief prince of the priests;” rightly as to sense, bemuse of the twofold use of the word ἀρχιερεὺς, for it is applied to denote two sorts of persons.

First, it signifies him who was eminently and signally so called, the high priest, that is Aaron, and the chief of his family, who succeeded him in the office of the high priesthood. In the Old Testament he is called הַכֹּהֵן הַגָּדוֹל ὁ ἱερεὺς ὁ μέγας, “the great priest.” This is frequently expressed by ἀρχιερεύς, as the Latins do it by “pontifex,” and “pontifex maximus.

” Again, the word is often used to denote them who were the principal heads, rulers, or leaders of any one of the twenty-four orders which the priests were cast into for the service of the temple, 1 Crónicas 24. These are those which are intended in those places where some are expressed by name, and it is added, “They and their brethren;” that is, those who being of the same order with them, were yet in dignity not so conspicuous as themselves.

And these in the gospel are frequently called ἀρχιερεῖς, as Mateo 2:4; Mateo 16:21; Mateo 20:18; Mateo 21:15, and in the other evangelists frequently.

And when the word is so applied we render it by “chief priests,” to distinguish them intended from the “high priest” properly so called, who was one set over them all, the peculiar successor of Aaron.

If the word ἀρχιερεύς be here taken in the latter sense, as it may denote a “pontifex minorum gentium,” a high priest of the second rank and order, one of the chief priests, then the adjunct of μέγας, “great,” is discriminative; showing that it is not they who were merely so, but he only who was הכֹּהֵן הַגָּדוֹל, “the great priest, “pontifex maximus,” that is alluded unto.

But if ἀρχειρεύς do of itself denote the single high priest, Aaron, or his successor, as most frequently it doth, then μέγας, “great,” is added κατ᾿ ἐξαίρετον, by way of eminency, and is accumulative with respect unto Aaron. He is great high priest in comparison of him, exalted above him, more excellent, glorious, powerful, and able than he. And this is that which is intended in the words; for the especial design of the apostle is to compare him with Aaron, and not with any inferior priests, as we shall see in his ensuing discourses. Therefore “a great high priest,” is one eminently, excellently, gloriously so, and that on the accounts mentioned in his subjoined description.

Διεληλυθότα τούς οὐρανούς, “that is passed into the heavens.” So our translation; in which expression the thing intended is plain, but the difficulty that is in the words is as plainly concealed, and somewhat of their proper sense and meaning. Syr., “who is ascended into heaven;” laying the emphasis upon and directing our thoughts unto his ascension, and not to his present abode in heaven, which ours seem to point unto, “who is passed into the heavens.

” Ethiop., “who came from heaven into the world;” which kind of mistakes are not infrequent with that interpreter, Διέρχομαι is “pertranseo,” “to pass through;” that is, any one place into another. 1 Corintios 16:5: ῝Οταν Μακεδονίαν διέλθω· Μακεδονίαν γὰρ διέρχομαι· “When I shall pass through Macedonia; for I pass through Macedonia.

” So Hechos 15:41; Juan 4:4. And no other signification can it have in this place: “Is passed through τοὺς οὐρανούς,” “the heavens.” Διέρχεσθαι τοὺς οὐρανούς, is plainly to “pass through the heavens,” and not to “pass into them.” Neither the sense nor construction of the words will allow any such interpretation; nor will any thing else but his passing through the heavens answer the apostle's design.

The “heavens,” therefore, are taken two ways:

First, and most frequently, to denote the place of God's glorious residence, the holy habitation of God, the resting-place of blessed souls, and palace of the great King, where is his throne, and thousands of his holy ones stand ministering before him. This heaven the Lord Christ did not pass through, but into, when ἀνελήφθη ἐν δόξῃ, he was “taken up into glory,” 1 Timoteo 3:16.

There he sits, “on the right hand of the Majesty on high;” and these heavens “must receive him until the times of restitution” shall come, Hechos 3:21.

Secondly, The “heavens” are taken for the air, as when mention is made of the “fowls of heaven;” that is, which “fly above the earth in the open firmament of heaven,” Génesis 1:20: as also for the ethereal regions, the orbs of the sun, moon, and stars, which are set “for lights in the firmament of heaven,” Génesis 1:15, the aspectable heavens above us, which “declare the glory of God,” and “shew his handywork,” Salmo 19:1; which he “garnished by his Spirit” for that end, Job 26:13.

These are the heavens here intended. And concerning them our apostle says again of our high priest, ὑψηλότερος τῶν οὐρανῶν γενόμενος, Hebreos 7:26, “made higher than the heavens;” he passed through them, and was exalted above them. These ethereal regions the disciples looked towards when he was “taken up into glory,” Hechos 1:9-10.

So Efesios 4:10, “He ascended up, far above all heavens.” He passed through them, and ascended above them, into that which is called “the third heaven,” or the “heaven of heavens,” where is his blessed residence.

This being the sense of the words, we may nextly inquire into what the apostle peculiarly designs to instruct us in by them. And this will appear from the consideration of what it is that in this expression he alludes unto. Now, it is the high priest peculiarly so called that he hath respect unto; and he designs an explanation of what was, in and by him, typically represented unto the church of old.

Known it is, that he was the principal officer of the church in things immediately pertaining unto the worship of God. And the chief or most signal part of his duty in the discharge of his office, consisted in his annual entrance into the most holy place, on the day of expiation, with the services thereunto belonging. This is at large described, Levítico 16. And herein three things were eminent:

1. That he departed out of the sight of the people, yea, and of all the ministering priests also. The people were without in the court; and the priests that ministered in the tabernacle, when he was to open the veil to enter into the holy place, left the tabernacle, that they might not look in after him: Levítico 16:17, “There shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement.”

2. In this entrance he passed through the second veil of the tabernacle, which received him and hid him by the closing of the curtains from the sight of all.

3. In the place whither he thus went were the especial pledges of the presence and tokens of the covenant of God, Levítico 16:2.

How all these things were really and in a glorious manner accomplished in and by our high priest, the apostle declares in these words. For,

1. He had a holy place to pass into. He entered into the holy place not made with hands, even “heaven itself, to appear in the presence of God for us,” Hebreos 9:24; that is, the heaven of heavens, the place of the glorious residence of the majesty of God.

2. Hereinto he passed through these aspectable heavens; which the apostle compareth unto the second veil of the temple, bemuse they interpose between us and the holy sanctuary whereinto he entered. Hence, when in his great trial and testimony he miraculously enabled. Stephen to see into the heavenly place, where he is in glory on the fight hand of God, these heavens were opened, Hechos 7:55-56. The curtains of this veil were turned aside, that he might have a view of the glory behind them.

3. By these heavens was he taken and hid out of the sight of all men in his entrance, Hechos 1:9-10. Thus, in answer to the type of old, he passed through the veil of these heavens, into the glorious presence of God, to appear there as our intercessor.

᾿Ιησοῦν τὸν Υἱὸν τοῦ Θεοῦ, “Jesus the Son of God.” Translations do not well express the emphasis of these words, through the interposition of the article, ᾿Ιησοῦν τὸν Υἱὸν, the Son eminently, peculiarly, that Son of God; that is, the natural, only-begotten Son of the Father. And there is in the words a double designation of the person of our high priest; first by his name, and then by his relation unto God.

1. By his name; that is, “Jesus,” a name given him from the work he had to do. He was to “save his people.” Jesus, a savior. Mateo 1:21, Καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν, with the angel; “Thou shalt call his name Jesus? For what cause? Saith he, Αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν, “ For” (or “because”) “he shall save his people from their sins.

” So our apostle calls him ᾿᾿Ιησοῦν τὸν ῥυόμενον, “Jesus the deliverer,” 1 Tesalonicenses 1:10. Our high priest is our savior; and he is so [that is, the latter] in a great measure by his being so [that is, the former]. And this name was given him as born of a virgin: “She shall bring forth a son, and thou shalt call his name Jesus.

” It doth not, therefore, in this place only nay, not so much denote him by his work of saving, according to the signification of his name, “Jesus;” but declares his human nature, whereof he was made partaker “that he might be a merciful high priest,” wherein he was called by that name.

2. He describes him by his relation unto God: Τὸν Υἱὸν τοῦ Θεοῦ, “that Son of God;” the eternal Son of God. The reason and nature of this sonship of our high priest hath been elsewhere declared. At present it may suffice to observe, that his divine nature is included in this appellation; for in his one person, as comprising both these natures, is he our high priest, as he is θεάνθρωπος, God and man in one. And we are here minded of it as a great encouragement unto our duty, expressed in the next words.

Κρατῶμεν τῆς ὁμολογίας, “let us hold fast our profession.” Vulg. Lat., in some copies, “spei et fidei nostrae,” “of our hope and faith;” words taken from Hebreos 3:6, which here have no place. “Hold fast the profession, that is which we make, or have made; and so “our profession,” as we supply the words.

Two things are to be inquired into for the opening of these words:

1. What is meant by ὁμολογία, or “profession;”

2. What is included in κρατῶμεν, “let us hold fast”

1. For the word ὁμολογία, it hath been opened, and the thing itself intended somewhat spoken unto, on Hebreos 3:1, where the Lord Christ is called “the apostle and high priest of our profession.” I shall therefore here only so far treat of it as it contains the duty which the apostle exhorts us unto, and wherein all the lines of his discourse do meet and center. This makes it assuredly a matter of singular consideration, as being that about which he doth so greatly labor.

Our ὁμολογία is our “professed subjection to the gospel of Christ,” 2 Corintios 9:13; or the subjection of our souls in the acknowledgment of the power and authority of Jesus Christ in the gospel: ᾿Υποταγὴ ὁμολογίας . It contains both our secret subjection unto the gospel, and our solemn declaration of it.

The former which respects the matter of our profession, is ᾿Ιησοῦ Χριστοῦ, 1 Pedro 3:21; ‘“the answer” (or“reply”) “of a good conscience,” by virtue of the resurrection of Christ, unto the demands of God in the precepts and promises of the gospel.'And it hath two parts:

(1.) Faith in Christ.

(2.) Obedience unto him; the “obedience of faith,” Romanos 1:5.

(1.) Faith is the root, and obedience the fruit of our profession. And that faith which constitutes evangelical profession is distinctly acted on Christ, the Son of God, the mediator of the covenant, the king, priest, and prophet of his church. This he calls for Juan 14:1, “Ye believe in God, believe also in me,” expressly.

See Juan 3:18; Juan 3:36; Juan 7:38. This, I say, makes our profession formally evangelical, distinguishing it from that of believers under the old testament. Their faith was directly in God as one, Deuteronomio 6:4; consequentially in the Messiah, as promised.

Ours is express in Christ also, Juan 17:3; and in the Father by him, 1 Pedro 1:21.

(2.) Unto faith is added obedience, which is indeed inseparable from it. See a full description of it, Romanos 6:22. It may be considered two ways:

[1.] As it is internal and absolutely spiritual, or the constant acting of all the graces of the Spirit of God, unto purification and holiness, 2 Corintios 7:1; 1 Tesalonicenses 5:23; Hechos 15:9. This belongs unto our profession, not absolutely as profession, but as sincere and saving; on which account we ought to hold it fast.

[2.] As it is external also, in the diligent observation of all gospel commands in our course and practice. And these are of two sorts:

1st. The moral duties of a holy conversation, Filipenses 1:27; Tito 2:10-13. By a failure herein our whole profession is overthrown, Filipenses 3:17-18; Tito 1:16; 2 Timoteo 2:19.

2dly . The instituted duties of holy gospel worship, Mateo 28:20. And herein consists that part of our profession which the apostle in this epistle doth principally intend, as hath been declared. This is the matter of our profession; herein consists our subjection to the gospel.

To complete our profession, yea, to constitute our ὁμολογία, there is required that we make a solemn declaration of our subjection unto the gospel in these things. And this is made two ways.

(1.) By works.

(2.) By words.

(1.) Our profession by works, is our constant and solemn observation of all Christ's commands in and concerning gospel-worship, Mateo 28:20; Juan 14:15; Juan 15:14. And the discharge of our duty herein is to be attended,

[1.] With prudence; and that,

1 st . Not to provoke the world causelessly, by any irregularities of misguided zeal, or other disorders, Mateo 10:16; 1 Corintios 10:32; 2 Corintios 6:3;

2 dly . Not to cast ourselves into dangers or troubles without just cause, call, or warrant, Mateo 10:23.

[2.] With constancy and confidence; so as,

1st . Not to be terrified with any persecutions or troubles which may befall us on the account of the gospel, 1 Pedro 3:14; Filipenses 1:28;

2dly . Not on any account to decline the constant observance of the duties of worship required of us, Hebreos 10:25.

(2.) By words; for “with the mouth confession is made unto salvation,”

Romanos 10:10. And this also is twofold:

[1.] With respect unto all times in general, 1 Pedro 3:15. We are on all occasions to declare whose servants we are, and whom we own as our Lord and Master.

[2.] Unto especial seasons.

1st. Of temptation. Such arise from company, which may be so circumstanced as to awe us or corrupt us, that we shall not own the gospel as we ought. So it befell Peter in the highest instance, Mateo 26:70. And so are others in lesser degrees foiled everyday.

2dly . Of persecution. Then is our profession to be turned into confession, or we lose it. The oral, open avowing of the Lord Christ, his ways and worship, in and under persecution, is the touchstone of all profession, Mateo 10:32-33; 1 Corintios 3:13. This is the profession we are to hold fast.

2. Κρατῶμεν, “let us hold it fast.” So have we rendered κατάσχωμεν, Hebreos 3:6. But this word is more emphatical than that, and intimates another frame of mind, and a more severe endeavor: κρατεῖν is to hold a thing “strongly,” “firmly,” “totis viribus,” “with all our strength,” by all lawful means, with resolution and intension of mind.

For the word is from κράτος, that is, “power,” “strength,” “efficacy;” which are to be exercised in the holding fast intended: Apocalipsis 2:25, “That which yehave κρατήσατε ἄχρις οὗ ἀνV ήξω,” “hold fast,” ‘with all care, against all opposition,' “till I come.

” So Hebreos 3:11, Κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανόν σου; “Hold fast,” that is, with all thy might, with all diligence and intension of mind, “what thou hast,” as a man would hold fast his crown, if any should attempt to take it from him or deprive him of it.

And this word is used concerning the Pharisees, with respect unto their traditions; which they adhered so firmly and resolutely unto, that nothing could move them or prevail with them to the contrary, Marco 7:3, Κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, “Holding fast” (or “tenaciously”) “the tradition of the elders.

” So also of them who, having entertained false and noxious opinions, are obstinate in their adherence to them: Apocalipsis 2:15, Οὑτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν τῶν Νικολαϊτῶν, “So hast thou them who,” against light and persuasions, “retain the doctrine of the Nicolaitanes.

” Wherefore the sense of the command here given is, that we should with our utmost ability and diligence hold fast against all oppositions, and take care that we lose not our profession after we are once engaged in it.

So, then, this verse containeth the prescription of a duty, with a motive and encouragement unto the due performance of it. The duty is expressed in these last words, “Let us hold fast our profession.” And the reason for it, with an encouragement unto it, in those which go before, “Seeing then we have a great high priest, that is passed into the heavens, Jesus the Son of God.” And this is further amplified by the declaration of his qualifications, verse 15, and an exhortation to make use of and improve his assistance in this matter, verse 16, as we shall see afterwards.

At present we may take some observations from this verse, according to the exposition of the words already given, which will further direct us to answer in our practice the mind of the Holy Ghost in this matter. Now, there is included in the words,

Obs. 1. First, that great opposition is, and always will be, made unto the permanency of believers in their profession.

This the word of exhortation unto it plainly intimates. It is “injecta manu fortiter retinere,” to “lay hold of a thing, and to retain it with all our might,” as if it were ready every moment to be taken from us with a violent and strong hand; it is to keep a thing as a man keeps his treasure when it is ready to be seized on by thieves and robbers. This argues great opposition, and no small hazard thereon ensuing.

So our blessed Savior informs us, Mateo 7:25. When men hear the word, they build a house by profession. This all who make profession do, whether they build upon the rock or upon the sand. And when this house is built, “the rain will descend, and the floods will come, and the winds will blow and beat upon it.” Profession will be assaulted and pressed by all manner of hazardous and dangerous oppositions And if the house be not well secured, it will fall, if our profession be not well guarded, it will be lost.

What our Lord Jesus told Peter with respect unto this very matter, is even so concerning all professors When he was led to speak with much confidence, which his present convictions of duty and resolutions for its performance prompted him unto, that he would abide in his profession, and never forsake him, whatever other men might do; he answers, “Simon, Simon, Satan hath sought to winnow thee,” Lucas 22:31-32.

He minds him, that although he had called him Peter, for the unmovableness of that Rock which his faith was fixed on, yet he would appear in himself to be but Simon still, a man, exposed to danger, and easy to be prevailed against; and therefore he might do well, in the midst of his confidence, to consider his dangers and the surprisals that he might be overtaken withal. And the same is the condition of all professors, the best and meanest, the strongest and weakest.

From this opposition, our continuance in profession is called “enduring,” Mateo 24:13, ῾Ο δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται, “He that patiently tolerateth” (beareth opposition) “unto the end shall be saved.” So we render ὑπομονή, Romanos 2:7, “patient continuance.

” And to the same purpose are the words προσκαρτερέω, Hechos 2:42, and προσκαρτέρησις, Efesios 6:18, used, and of the same signification, “constantly to abide and endure against oppositions.” So is the word commonly applied.

Men endure hunger, cold, bonds, imprisonment, the pains of death. They are hard things that men endure. “Durate” is the word of encouragement in difficulties: “Durate et vosmet rebus servate secundis. Durare, est verbum quod perferendis malls convenit,” Donat in Virg. AEn. 1:211. There is, then, a supposition of a conflict with all sorts of evil, where we are enjoined to “endure;” that is, to continue in our course with patience, courage, and constancy.

Hence are the multiplied cautions that are given us, especially in this epistle, to take heed that we be not prevailed against and cast down from our stability by these oppositions. See 2 Juan 1:8; Apocalipsis 2:24-26; Apocalipsis 3:2.

We are exceedingly apt to deceive ourselves in this matter. Desires, false hopes, appearing helps, do insinuate themselves into our minds, and prevail to ingenerate a persuasion that we shall not meet with any great difficulties in our profession. And these self-deceivings do exceedingly unprepare the mind for what we have to encounter, which the apostle warns us against, 1 Pedro 4:12-13.

The principles, causes, reasons, and means, of the opposition that is made to the profession of believers, are commonly handled. Could we take but one view of that constant preparation which there is amongst “principalities and powers,” those “spiritual wickednesses in high places,” in the world and all its fullness, and in the deceitfulness of sin which dwelleth in us, for an opposition unto our profession, we would either constantly stand upon our guard to defend it, or presently give it up as that which is not tenable. See Efesios 6:10-13.

Obs. 2. It is our duty, in the midst of all oppositions, to hold our profession firm and steadfast unto the end. This is the substance of what we are here exhorted and pressed unto, and the great design of the apostle in this whole epistle; which also we have occasionally insisted on in sundry precedent passages.

What this profession is hath been declared. The principle of it is “faith in God” by Christ Jesus. The fruits of it are the whole “obedience of faith,” or “a conversation in all things becoming the gospel,” “adorning the doctrine of our Savior” in all holiness and'godliness. And it is expressed by a constant observation of all the ordinances and institutions of worship appointed by Christ or his authority, with an open confession of him at all times.

For by such institutions did God in all ages try and exercise the faith and obedience of the church, whence they were the means of giving glory to himself in the world. And from this expression of them do our faith and obedience take the denomination of “profession.” And thereby are they proved in this world, and must be tried at the last day.

This profession we are to hold in the manner expressed in the opening of the words; that is, with watchfulness, diligence, constancy, and our utmost endeavor in all of them. And this duty hath respect unto the contrary sins, which the apostle dehorts us from. Now these fall under two heads:

1. Apostasy, or a total desertion of our profession.

2. Declension, or going back gradually from our diligence, progress, and attainments in it; which make way for the former evil.

1. Some totally fall off from their profession. These the apostle describes and reflects upon, Hebreos 6:10. In which places we must take theirsin and punishment under consideration. And against this evil it is our duty to “hold fast our profession.” None doubt of it until they are under the power of the contrary evil, and are blinded or hardened thereby. And this total desertion from the gospel is twofold:

(1.) Express, by an open abrenunciation of it. This we hear not of much amongst us, because none is tempted thereunto. The prodigious eruptions of some men's atheism we consider not.

(2.) Interpretative, when men really east off all inward regard unto the authority of Christ in the gospel, and their outward compliance with any thing required in it is on motives foreign to the gospel itself; and this too much abounds in the world.

Our apostle supplies us with considerations of the greatest and highest nature that can be conceived. In brief,

(1.) The glory of God in Christ is in the highest manner concerned in it. Every sin tends to the dishonor of God, all sinners dishonor him; but all is nothing, as it were, to the despite that is done to him by this sin. So it is described, Hebreos 10:29. It is a “treading under foot the Son of God,” an act of the highest despite, malice, and contempt that a creature can be capable of.

(2.) Assured destruction attends it, and that in a peculiar, terrible, and dreadful manner, Hebreos 10:29-31; 2 Pedro 2:1. It is, therefore, undoubtedly our duty and our wisdom to “hold fast our profession,” so as neither by the blindness of our minds nor sensuality of life to lose and forego it.

2. It is so as to the degrees of it. All the parts of our profession have their degrees whereby they are varied. Faith is strong or weak, stable or infirm. Obedience may be more or less exact, precise, and fruitful in good works. Our observation of instituted ordinances of worship may be exact and circumspect, or loose and negligent. In holding fast our profession, an endeavor to keep up to the degrees that we have attained, and a pressing forward in them all toward perfection, are required of us.

That which our Lord Jesus Christ blames in his churches, Apocalipsis 2:3, is the decay in their profession as to these degrees. Their faith, their love, their diligence, were decayed; and they performed not the works they had some time been fruitful in. And in all these things are men liable to let go their profession.

Again, growth and progress in all these is required of professors. The kingdom of God is a growing thing, and ought to be so in all them in whom it is by its grace, and who are in it by the observation of its laws. Where growth is not, profession is not held firm. This is, in general, the nature of the duty we are charged with. The principal intendment of this verse, and those following, is to declare the encouragement and assistance which we have in Christ for its discharge, as he is our high priest; which must further be insisted on, and therein a fuller explication of the things contained in this verse will be given. And the whole of what is aimed at may be comprised in this observation,

Obs. 3. Believers have great encouragement unto and assistance in the constancy of their profession, by and from the priesthood of Jesus Christ.

So it is expressly laid down in the text, and to that end is it by us to be improved. And to this purpose is,

1. The priesthood of Christ in itself, and our relation thereunto, proposed and asserted; “we have an high priest.”

2. Described,

(1.) By the qualification of our'high priest; he is “a great high priest:”

(2.) By his action, and his exaltation therein; he is “passed through the heavens:”

(3.) By his name and nature; he is “Jesus the Son of God.”

And from every one of these considerations we have both encouragement and assistance in the great duty of holding fast our profession.

1. The Lord Christ is a “high priest;” and we have in our obedience and profession a relation unto him, he is our high priest, the “high priest of our profession.” He is the “high priest over the house of God,” not only to direct us in our profession, but also to assist us in it. The difficulty of this duty lies in the opposition that is made unto it by sin, Satan, and the world, as we have showed: he that hath not found it never yet knew what it was to profess the gospel.

And the effects of it lie under our view every day; they have done so in all ages. And we can never be jealous enough of our own hearts and ways, lest we should be made an example unto others, as others have been unto us. But herein lies our help and relief; for,

(1.) Whilst we are in this condition our high priest pitieth us and hath compassion on us, Hebreos 2:17-18. This is part of his duty and office, Hebreos 5:2. And there is some help in pity, some relief in compassion.

Want hereof our Savior complained of as a great aggravation of his distresses, Salmo 69:20: “I am,” saith he, “full of heaviness: I looked for some to take pity,” (or “lament with me,”) “but there was none; and for comforters, but I found none.” Compassion, indeed, doth not communicate new strength; yet it greatly refresheth the spirits of them that suffer, especially if it be from those whom they greatly value.

And this we are assured of in and from our high priest, in all the oppositions and sufferings that we meet withal in the course of our profession. See Hebreos 2:17, and the two verses following in this place. He is himself on his throne of glory, on the right hand of the Majesty on high, in eternal rest and blessedness, as having finished his personal works and labor, as hath been showed; but from the habitation of his holiness he looks on his laboring, suffering, tempted disciples, and is “afflicted in all their afflictions,” and is full of compassion towards them.

‘So,'saith he, ‘was I tempted, so was I opposed. And what thus befalls them is for my sake, and not for their own;'and his bowels are moved towards them. Whose heart will not the consideration hereof refresh? whose spirit will it not revive?

(2.) As our high priest, he gives us actual help and assistance in this case. The ways whereby he doth this have been partly declared on Hebreos 2:18; and must yet be spoken unto, verse 16 of this chapter. At present I shall only show in general that the aid which he gives us is sufficient to secure our profession, and conquer the opposition that is made against it; for, as hath been observed, there are three parts of it, our faith, our obedience in general, and our especial observance of instituted worship. And there are three especial principles of the opposition made to them:

[1.] Our faith is opposed by Satan and his temptations in chief, with a contribution of aid from the world and our own corruptions. Faith's overthrow is his principal design, Lucas 22:31-32. No such irreconcilable enemies as faith and the devil. And this adversary is prevailed against by our high priest.

He hath contended with him, bruised his head, conquered him, bound him, spoiled him, triumphed over him, and destroyed him, Génesis 3:15; Colosenses 2:15; Hebreos 2:14-15. And shall we suffer ourselves to be deprived of our profession by one thus dealt withal in our behalf? He shall not prevail in his attempt.

[2.] Our obedience is opposed principally by our own corruptions, aided by Satan and the world. These “war against our souls,” 1 Pedro 2:11; and tend unto death, Santiago 1:14-15. Whence our apostle warns us to take heed that these prove not the cause of our apostasy, Hebreos 3:13.

And against these also there is relief for us in and by our high priest; for as “he was manifested to destroy the works of the devil,” 1 Juan 3:8, or all the effects of his first temptation in our hearts; so whatever evil it intends towards us, there is a remedy provided for it and against it in his grace, his blood, and by his Spirit.

[3.] Our profession, as formally such, consisting in the diligent observance of the laws and ways of Christ, is continually opposed by the world, not without assistance from Satan and the treacheries of indwelling sin. But he also hath “overcome the world,” Juan 16:33. He hath overcome it for us, and he will overcome it in us. And who, on this account, would not be encouraged to contend earnestly for the preservation of that profession wherein they are sure they shall be assisted?

Professors have an aim and an end in their profession. They do not “run in vain,” nor “fight uncertainly,” nor “beat the air,” in what they do. Now their great design is to have their profession, and their persons therein, “accepted with God.” Without this they must acknowledge themselves to be “of all men most miserable.” For what would it avail them to spend their time in fears, hazards, conflicts, sorrows and troubles in this world, and when they have done all, be rejected of God, and have their everlasting portion amongst them who take the full of their sins and satisfactions in this world? And if it be so, why do they yet suffer persecution? And yet there are two things that do vehemently assault their faith and hope in this matter:

[1.] The sinfulness and unworthiness of their own persons. Whatever be the duties that they perform, yet they find their persons on many accounts so vile, as that both they and their duties may be justly rejected of God. Hence they suppose themselves to defile whatever they touch. The guilt and defilement of their consciences by sin perplex their thoughts when they consider what it is to appear before the great and holy God.

[2.] They find that even the duties themselves wherein their profession doth consist are so weak, so mixed and imperfect, as it is hard for them to conceive how they should obtain acceptance with God. Their endeavors are weak and faint, their strivings against sin uneven and uncertain, their prayers ofttimes languid, and a fading is on all their duties. And say they often in themselves, ‘What ground of hope is there that a profession so made up will be accepted with God, and rewarded by him?'

But against all these considerations believers have relief in their relation to this high priest; for in this matter lies the principal part of his office. As such he hath undertaken to render our persons and duties accepted with God. This he respects both in his oblation and intercession; by which two ways he dischargeth the duties of this office:

[1.] By them he gives acceptance with God unto our persons. For as he hath “made reconciliation for our sins,” Hebreos 2:17, so he hath “brought in everlasting righteousness,” Daniel 9:24. Yea, he himself is “our righteousness,” Jeremias 23:6.

“In him have we righteousness and strength,” Isaías 45:24; he being “made of God unto us righteousness,” 1 Corintios 1:30; having been “made a curse for us,” that the blessing of faithful Abraham might be ours, Gálatas 3:13-14; who “believed God, and it was imputed unto him for righteousness,” Gálatas 3:6.

So that although we have no such righteousness of our own as on the account whereof our persons may be accepted with God, yet upon the account of him and his who is ours, we shall not fail thereof.

[2.] He dealeth so likewise in reference unto our duties: for, as he “bears the iniquity of our holy things,” Éxodo 28:38, that they should not be rejected because of any sinful imperfections cleaving to them; so he adds unto them the sweet incense and perfume of his own righteousness, Apocalipsis 8:3-4, which causeth them to come up with a grateful and acceptable savor before the Lord.

And these few things have I mentioned as instances of the encouragements that we have to abide in our profession in the midst of all hazards and against all oppositions, from the consideration of this one thing, that we have a high priest; the end aimed at in this place by our apostle.

2. There is weight added hereunto from the qualification of the person vested with that office, here expressed. He is “a great high priest.” He is so both comparatively and absolutely. He is so in comparison of others so called; and not only so, for he may be great in comparison of another who is but little in himself, but he is so absolutely also, as we shall see afterwards.

(1.) He is great comparatively with respect unto Aaron; which the apostle, as was showed, hath in this assertion regard unto: for he is now entering upon his great design, or showing his answering unto Aaron, and his pre- eminence above him. The high priest, in his office, sacred garments, and administrations, was the principal glory of the Judaical church. If that office ceased, all their solemn worship was to cease.

And so excellent was his office, so beautiful were his garments, so glorious was his work and ministry, that these Hebrews, though now in some measure instructed in the doctrine and worship of the gospel, could not be persuaded utterly to relinquish that sacred service which he had the conduct of. And here lay the principal occasion of their obstinate adherence to Mosaical institutions. They had a high priest whose order and service they were exceedingly pleased withal.

The prevalency of these thoughts on their minds our apostle obviates, by letting them know that they should undergo no loss or disadvantage by the relinquishment of him; inasmuch as in that profession which they were called unto by the gospel they had in like manner a high priest, and that “a great high priest,” that is, one incomparably exalted and preferred above Aaron and his successors; which he afterwards invincibly demonstrates.

And hereby he presseth them to constancy in profession, the duty at present proposed to them. For if God had appointed destruction unto him who forsook the worship and service of the law under the guidance of Aaron and his sons, what must and will their lot and portion be who shall forsake and desert the worship of the new testament, when we have a high priest far more excellent and glorious than they?

(2.) He is absolutely great: and this the apostle proves by a double instance, wherein he gives a further description of him;

[1.] By his exaltation;

[2.] By his name and person.

[1.] He is “a great high priest,” because he is “passed through the heavens.” The triumphant passage of the Lord Christ into glory is that which is expressed in these words.

But for the right understanding hereof some things must be premised. As,

1st, That the person of the Lord Christ, in all that he did, was still clothed with all his offices. Yet,

2ndly In sundry things he exerciseth the power and faculty of one office, and not of another immediately. Some things he did as a king, and some things as a priest, but he is still both king and priest who doth them all.

3dly , In some things he puts forth the power of both these offices at the same time and in the same manner, though with different respects.

Thus, in his passing through the heavens as king, it was his triumph over all his enemies, and his glorious ascension into his throne, or “sitting down on the right hand of the Majesty on high;” as priest, it was his entrance through the veil into the holy place not made with hands, “to appear in the presence of God for us.” This is that which is here principally intended, but I shall explain the whole; because even his acting as king, though it belongs not unto him as a priest, yet it doth to his glory as he is “a great high priest.” And there are three things which herein set out his greatness and glory.

1st. His passage itself; concerning which sundry things are observable, as,

(1st.) His entrance into it, or the time and place when and where he began his triumphant entry into heaven. These are recorded Hechos 1:9-12. Forty days after his resurrection, assembling his disciples he spake unto them of the kingdom of God. “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.

And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken from you into heaven, shall so come in like manner as ye have seen him go into heaven. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath-day's journey.

” The time is expressed verse 3. It was forty days after he was alive, “after his passion.” As he went forty days in the wilderness to be tempted of the devil before he entered on his ministry, so he continued forty days in the world triumphing over him after he had finished his ministry. But the chief reason hereof was, that whereas his apostles, who were to be the eyewitnesses of his resurrection, could not bear his continual presence with them, he might have opportunity to show himself unto them by “many infallible signs and tokens,” Hechos 1:3.

The place was mount Olivet, “a sabbath-day's journey from Jerusalem,” Hechos 1:12. This place was near unto Bethany, for Lucas 24:50; which was a village near that mount, “about fifteen furlongs from Jerusalem,” Juan 11:18.

The Jews constantly affirm that a sabbath- day's journey was the space of two thousand cubits, which amount not to above seven furlongs of our measure; so that John had respect unto some other measure among the Jews, or Bethany was directly on the east of the mount, which took up the other space. This mount Olivet, therefore, near Bethany, was about a mile from Jerusalem. It was on the east side of the city, whither our Lord Jesus did often retreat for prayer and rest.

It was a hill so high, that from the top of it a man might look into all the streets of Jerusalem, and into the temple. This was the last of his bodily presence on the earth, and the last that shall be “until the times of the restitution of all things.” Fabulous superstition hath feigned that on a stone he left here the impression of his feet. This was the mountain unto which “the glory of the Lord went up,” when it left the temple and city of Jerusalem, Ezequiel 11:23.

And so did He now who was “the brightness of his glory, and the express image of his person.” With him the glory of God utterly departed from the temple and city, or the worship and people. Here he was taken up; and his disciples were ἀτεςίζοντες, earnestly, carefully, with love, diligence, and delight, looking on whilst these things were doing. Those who had not long before seen him hanging on the cross between two thieves, bleeding and dying, now saw him gloriously and triumphantly taken up into heaven.

From their eyes a cloud received him. Elijah was taken up, before, alive into heaven, 2 Reyes 2:11; but it was with fire and in a whirlwind, with dread and terror, insomuch that the young prophets much questioned what was become of him. But here, when his disciples were fully instructed, and were now no longer to live by sense, but by faith, whilst they earnestly and steadily looked on him as he ascended, a cloud draws the curtain, placidly interposing between him and their sight, who were not able as yet to look on what was doing within that veil.

(2dly.) This was the time and day of heaven's triumph. Ever since the apostasy of angels and men by sin, there had been an enmity and war between heaven and earth, pleaded by the interest of heaven in the earth here below. God had sent forth his champion, the Captain of salvation, typed out of old by Joshua, and David, and all those worthies which were employed to vanquish the enemies of the church in their especial stations.

He had now finished his work, having fully conquered the first apostate, the great enemy of God, and spoiled him of his power. And he was now entering into that glory which he had left for a season to engage in the difficult and perilous service of subduing all the adversaries of God. And now was all heaven prepared for his triumphant reception. As when a great conqueror of old returned from a far country, where he had subdued the enemies of his people and brought home the leaders of them captives, all the citizens went forth with applauses and shouts of joy to meet him, to which custom our apostle alludeth in this matter, Colosenses 2:15; so was it with the glorious inhabitants of heaven upon the return of this victorious Captain of salvation. So the prophet describeth the fall of the oppressing tyrant of Assyria, Isaías 14:9

“Hell from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.”

He was theirs, they had looked for him, and he was to have a principal share in their condition. How much more was heaven stirred up, when the “everlasting gates were opened; and this King of glory entered in!” The psalmist expresseth it, Salmo 47:5-6,

“God is gone up with a shout, the LORD with the sound of a trumpet. Sing praises to God, sing praises: sing praises unto our King, sing praises.”

It is the glorious ascension of the Lord Christ into his kingdom and throne which is described in that psalm; and this all are exhorted to rejoice in.

(3dly.) His attendants in this his passage through the heavens are also described unto us, Salmo 68:17-18:

“The chariots of God are twenty thousand, even thousands of angels: the LORD is among them, as in Sinai, in the holy place. Thou hast ascended on high.”

And this place our apostle applies to the ascension of Christ, Efesios 4:8. As when he descended of old upon the earth at the giving of the law on mount Sinai, he was attended with the heavenly host, who ministerially wrought all those glorious and dreadful effects which were wrought on the mount, Éxodo 19; so now in his ascension he was attended with the angels of God, who were as the chariots in his triumph, that carried and bore up the human nature, and waited on him, ready to do his will and to manifest his glory.

They had received command from God to “worship him,” Hebreos 1:6, and now they appeared eminently in the discharge of their duty. They compassed him about with joyful acclamations, doing their obeisance unto him as to their head and king. With them, then, and by their ministry, he “passed through the heavens;” a sight too glorious for mortal eyes to behold.

(4thly.) The disposal of his enemies is also declared, Salmo 68:18: “He ascended on high, he led captivity captive;” that is, the authors of all bondage, of all captivity in sin and misery. See the phrase explained, Jueces 5:12.

And this our apostle expresseth, Colosenses 2:15, “He spoiled principalities and powers,” all the fallen, apostate angels; “making a show of them openly” in his triumph. He took them along with him in chains, tied, as it were, to his chariot wheels; making a show of them to the citizens of heaven. So dealt the old Roman conquerors with their enemies: they led them in chains, bound to their triumphal chariots, making them a spectacle to the people, and then returned them to prison, unto the time appointed for their execution.

So dealt he with these implacable enemies of the glory of God and the salvation of the souls of the elect: he showed them openly, as judged, conquered, and fully subdued, remanding them to their prisons, until the time of their final doom should come. Thus did he pass through the heavens; and all the glory of God was laid open for his reception, all his saints and angels coming forth to meet him, to congratulate that success the fruits whereof they had before enjoyed.

2dly. His actual reception into the especial presence of God, as the end of his passage, adds to the manifestation of his greatness and glory. This our apostle declares, 1 Timoteo 3:16, ᾿Ανελήφθη ἐν δόξῃ, He was “received up into glory.” This himself calls his “entering into his glory,” Lucas 24:26.

See Hebreos 12:22-24. He was received gloriously into the highest heaven, the habitation of the blessed. Then and there had he his entertainment and refreshment, after all the travail of his soul. Then was the time of the espousals of his church, “the day of the gladness of his heart.” There is joy in heaven upon the returning and repentance of one sinner; and what was there when He that causes them to return, and saves all that do so, was received into his glory? No heart can conceive, much less can any tongue express, the glorious reception of the human nature of Christ in heaven.

3dly. His exaltation, which ensued upon his reception. And this respects first God himself, and then the creation.

In respect of God the Father two things are spoken of him:

(1st.) That he sat down in his throne. He “overcame, and sat down with his Father in his throne,” Apocalipsis 3:21. The throne is the place and ensign of rule and judgment. And the Father did not forego his throne, but he sits down with him in it, inasmuch as the actual administration of all rule and judgment is committed unto him, Juan 5:22.

(2dly.) As he sat down in the throne, so it was “on the right hand of God,” or “at the right hand of the Majesty on high.” This God promised him of old, and now gave him the actual possession of it. Of these things, see our exposition on Hebreos 1:2-4.

In respect of others; so he had power over the whole creation given into his hand, “all power in heaven and in earth;” concerning which, see also the digression about his kingdom and power, on Hebreos 1:3.

These things, as they were openly glorious, belonged unto his passing through the heavens as the king of his church and the captain of our salvation; but there was in the thing itself a respect unto his priestly office and the exercise thereof. So in his dying, the principal thing intended was the offering up of himself, through the eternal Spirit, an offering for sin and a sacrifice of atonement as a priest; but yet withal he died as a prophet also, “to bear witness unto the truth,” for which cause he came into the world, Juan 18:37.

So, although he thus passed through the heavens triumphantly as a king, he at the same time, and by the same action, passed through as our high priest, as they were the veil through which he entered into the holy place: which shall, God willing, be explained on Hebreos 9:23-24.

And these things belong to the greatness of our high priest upon the account of his exaltation, or his passing through the heavens; and,

[2.] The second consideration of our high priest evincing his greatness, is taken from his name and person, or who he is. He is “Jesus the Son of God.” Sundry things must be observed to manifest the necessity and usefulness hereof, namely, that our high priest is and was to be “Jesus the Son of God;” first, absolutely “the Son of God,” and then “Jesus the Son of God.” But the things of the priesthood of the Son of God being handled at large in our Exercitations, I shall only here give a brief summary of them:

1st. Before the entrance of sin, there was no need of the office of priesthood between God and man. Everyone in his own name was to go to God with his worship; which would have been accepted according unto the law of the creation. If man, therefore, had continued in that state wherein he was made, there would have been no such office in the church of God; for it is the office of a priest to represent them acceptably unto God who in their own persons might not appear before him.

This was manifest in the after solemn institution of that office, wherein the nature and work of it were declared. On all occasions that interdiction is severely repeated and inculcated, ‘None shall come near but he who is of the seed of Aaron; and if any one do so, he shall be cut off.'And this God afterwards confirmed in sundry instances, especially that of Uzziah the king, who was smitten with leprosy for attempting to approach unto the altar of incense, 2 Crónicas 26:16-21.

And, by the way, God will much more sorely revenge the sin of them who take the priestly office of the Lord Christ out of his hand; as by their false, pretended sacrifices and oblations the Papists attempt to do. Now this was needless before the entrance of sin, and therefore so was the office also; for every one had acceptance with God upon the account of his own personal interest in the covenant, as hath been showed elsewhere.

Whatever other rule, dignity, or pre-eminence there would or might have been in that state amongst men, the office of priesthood would have been needless, and would not therefore have been appointed; for it is not natural, but a mere institution. So are things among the angels. There is dignity and pre-eminence in their order. Hence some of them are called שָׂרִים רִאשֹׁנִים, “the first,” or “chief princess” And this they seem to retain in their apostasy, one being everywhere represented as the head of the rest: “The devil and his angels.

” But every one of them was immediately to perform his service and worship unto God in his own person, without the interposition of any other on their behalf. And so would it have been with Adam and his posterity in a state of integrity and holiness.

2dly. Sin being entered into the world, there was no more worship to be performed immediately unto God. Two cannot walk together unless they be agreed, Amós 3:3. All our obedience unto God and worship of him is our “walking before him,” Génesis 17:1.

This we cannot do, unless there be a covenant agreement between him and us. But this now by sin was utterly broken, and rendered useless as unto any such end. The agreement failing, the walking together also ceaseth. None could now obtain acceptance with God in any of their duties, on their own account, inasmuch as “all had sinned, and come short of his glory.”

3dly . That the worship of God might be restored again in the world, it was indispensably necessary that some one must interpose between sinners and the holy God. Should they approach unto him immediately in their own names, he would be unto them a consuming fire, Isaías 27:4-5. And here, because God would not lose the glory of his grace, and other holy excellencies of his nature, but would have a revenue of glory continued unto him from the worship of his creatures here on earth; and because in his love he would not have all sinners to perish under the curse of the old covenant that they had broken; he found out and appointed, in the counsel of his will, the office of priesthood, namely, that there should be one to transact the whole worship of sinners in the presence of God for them, and render what they should do themselves in their own persons acceptable unto him. This is the rise, reason, and foundation of that office which was undertaken by the Son of God; for,

4thly. In this condition no creature could undertake the office of being a priest for the church of God, which now consisted all of sinners. This both the nature of the office itself, and the work which he was to perform that should undertake it, do declare:

(1st.) For the office itself, it was to be a gracious interposition between God and sinners. The priest must approach unto God, even to his throne, representing the persons and worship of the church unto him, rendering them and it acceptable upon his account. Who was meet to be intrusted with this honor? who amongst the creatures could undertake this office? The best of them stand in need of goodness and condescension, to obtain and continue their own acceptance with him; for in the strictness of his justice, and infinite purity of his holiness, “the heavens,” that is, the inhabitants of them, “are not pure in his sight,” and “he charged his angels with Jolly,” Job 4:18; Job 15:15.

How, then, should any of them, upon his own account, and in his own name, undertake to appear for others, for sinners, in the presence of God? They were doubtless utterly unmeet to interpose in this matter.

(2dly.) The general work of such a priest is utterly exclusive of the whole creation from engaging herein; for the first thing that he undertakes must be to make atonement for sin and sinners. This is his first work, and the only foundation of what else he has to do, namely, to make reconciliation for the sins of the people in whose stead he appeareth before God. That this could not be performed by any creature I have manifested on the second chapter. Failing in this, no other thing that can be done is of any value. Wherefore,

5thly. The Son of God undertakes to be this priest for sinners: “We have a great high priest, Jesus the Son of God.” The whole enunciation is expressive of his person jointly, and each nature therein is also distinctly signified. “The Son of God,” which in the first place we intend and consider, denotes his divine person and nature. How the second person in the Trinity did undertake to be a mediator and priest for all the elect of God, hath been opened in our exposition of the second chapter of the epistle, and it shall not here be again in particular insisted on.

This counsel was of old between the Father and the Son, namely, that he, the Son, should become the “seed of the woman,” that is, should be “made of a woman,” and be thereby “made under the law;” that he should come to do the will of God in making atonement by the offering up or sacrifice of himself for sin; that he should undertake the cause of sinners, pay their debts, and satisfy for their offenses, that is, by his appearance and acting for them, he should procure acceptance for them and their services at “the throne of grace.

” All this the Son of God undertook, and therein both became the high priest of his people and discharged that office for them. And herein is the mystery of God, his truth and his grace, made conspicuous, as hath been at large declared in our Exercitations; for,

(1st.) Here the sacred truth of the trinity of persons in the divine nature or essence openeth itself unto the creatures. The nature, the essence, or being of God, is absolutely and numerically one. All the natural and essential properties of that being are absolutely and essentially the same; and all the operations of this divine essence or being, according to its properties, are undivided, as being the effects of one principle, one power, one wisdom.

Hence it could not by any such acts be manifested that there was more than one person in that one nature or being. But now, in these actings of the persons of the Trinity in such ways as firstly respect themselves, or their operations “ad intra,” where one person is as it were the object of the other persons'acting, the sacred truth of the plurality of persons in the same single, undivided essence is gloriously manifested.

The Son undertaking to the Father to become a high priest for sinners, openly declares the distinction of the Son, or eternal Word, from the person of the Father. And in these distinct and mutual actings of the persons of it is the doctrine and truth of the holy Trinity most safely contemplated. See concerning this our Exercitations at large.

(2dly.) It opens the mystery of the fountain of divine grace, the springs of life and salvation which are with God. These things flow from the counsel that was between the Father and the Son, when he undertook to be a high priest for us. Grace and mercy are the way suited to the pursuit and accomplishment of those counsels. Hereon also depend all that religion and all those institutions of worship which were of old in the church.

Upon the entrance of sin there was an end put unto all the religion that was in the world, as to any glory of God or advantage to the souls of men. How came it, then, to be restored, revived, accepted? Wherefore did God appoint anew a priesthood, sacrifices, and worship? What was aimed at, attained, or effected hereby? Men were sinners still, obnoxious to the law and the curse thereof, and what could their service do or signify? Here lay the invisible foundations of this new order of things.

The Son of God had made an interposition for sinners, undertaken to be their high priest, to reconcile them unto God, and thereon to make their worship acceptable unto him. God was not pleased at first to bring this forth unto light , but hid the mystery of it in himself from the beginning of the world until the fullness of time came. In the meantime he appointed the worship mentioned to be a shadow and obscure representation of what was secretly transacted between the Father and Son within the veil.

This did the office of the priesthood among the people of God of old, and all their sacrifices, teach. This gave them life and efficacy; without a respect whereunto they were of no worth nor use. Thus is our high priest “the Son of God,” and thus ought he so to be.

Again; this Son of God is Jesus: “Jesus the Son of God.” Jesus is the name of a man:

“She shall bring forth a son, and thou shalt call his name Jesus,” Mateo 1:21.

And this our high priest also was to be. “Every high priest,” saith our apostle, “is ordained to offer gifts and sacrifices unto God.” And “therefore of necessity” he who would be our high priest “must have somewhat to offer,” and that somewhat of his own. And what had the Son of God, absolutely considered, of his own to offer? His divine nature or person is not to be offered. All things necessarily required in the matter and form of an offering are eternally incompatible with the infinite excellencies of the divine nature.

God cannot be a sacrifice, though he who is God was so to be. Shall he, then, take an offering out of the works of the creation? Shall he take the blood of bulls and goats for this purpose, as did Aaron? The offering, indeed, of these things might represent the sacrifice that should take away sin, but take away sin itself it could not do. For what wisdom, righteousness, or equity, is in this, that whereas man had sinned, other brute creatures, that were none of his own (for whatever right he had to any creatures of God, belonging to his original dominion over them, after his sin he bad none at all), should be accepted a sacrifice in his stead? Besides, what proportion did the blood of bulls and goats bear to the justice of God, that satisfaction for sin should be made unto it thereby? Should, then, the Son of God have taken and appointed any one man to be a sacrifice for himself and others? Every man being a sinner, the sacrifice of any one would have been a provocation unto God.

In the typical sacrifices, he would not admit of a lamb or a kid that had the least blemish in it to be offered unto him. And shall we suppose that he would allow of a real expiatory sacrifice by that which was leprous all over? It would have been so far from yielding “a sweet savor to God,” from being an atonement for all men, for any one man, for the man himself that should have been offered, that it would have been the highest provocation unto the eyes of his glory.

Wherefore the Son of God himself became “Jesus;” that is, he took human nature, “the seed of Abraham,” into union with himself, that he might have of his own to offer unto God. This by its oneness with our nature, the nature that had sinned, being itself not touched with sin, was meet to be offered for us; and by its union with his person was meet and able to make atonement with God for us; and so “God redeemed his church with his own blood,” Hechos 20:28.

Thus our high priest is “Jesus, the Son of God.”'And in these things consists his greatness, which the apostle proposeth for our encouragement unto steadfastness in profession. And it may do so on sundry accounts, which have been partly before insisted on, and deserve here to be enlarged, but that we must not draw out these discourses unto too great a length.