dom, as divine and infinite, is, that we are to acquiesce in its contrivances and determinations, though we cannot comprehend the reasons or ways of them. Besides, the Lord Christ is herein also the power of God. This is the way whereby Infinite Wisdom hath chosen to act omnipotent power.

2. Whatever hindrances and difficulties lie in the way of the salvation of believers, whatever oppositions rise against it, Christ is able, by virtue of his sacerdotal office, to carry the work through them all to eternal perfection.

3. The salvation of all sincere gospel worshippers is secured by the actings of the Lord Jesus Christ in the discharge of his priestly office. But yet, attendance to the worship of God in the gospel, is required to interest us in the saving care and power of our High Priest. Men deceive themselves who look to be saved by him, but take no care to come to God in holy worship by him.

4. Those who endeavor to come to God any other way but by Christ, as by saints and angels, may do well to consider, whether they have any such office in heaven as by virtue of which they are able to "save them to the uttermost." If they can do so without any office, they can do more than Jesus Christ himself could do; for he is able to do it only by virtue of his office. If they do it by virtue of any office committed to them, let it be named what it is. Are they priests in heaven for ever after the order of Melchisedec? Or are they the kings or prophets of the church? Under what name or title is this power entrusted with them? Such imaginations are most foreign from true Christian religion. An holy, painful minister on the earth can do much more towards the saving of the souls of men, than any saint or angel in heaven. Yes;

there is more love, pity, and compassion in Christ Jesus towards every poor sinner that comes to God by him, than all the saints in heaven are able to comprehend! And if kindred or alliance may be of consideration in this matter, he is more nearly related to us, than father or mother, or wife or children, or altogether, we being not only bone of his bone, and flesh of his flesh, but so joined to him, as to be one spirit with him. He is an unbeliever, to whom the glorious exaltation of the Lord Christ is a discouragement from going to him, or by him to God on the throne of grace. For all the glory, power, and majesty of Christ in heaven is proposed to believers, to encourage them to come to him, and put their trust in him.

$14. Obs. It is a matter of strong consolation to the church, that Christ lives in heaven for us. It is a spring of unspeakable joy to all true believers, that Christ lives a life of immortality and glory even for himself. Who can call to mind all the miseries which he underwent in this world. all the reproach and scorn that was cast upon him by his enemies of all sorts, all that the wrath of the whole world is yet filled with against him, but is refreshed, rejoiced, transported, with a spiritual view by faith of all that majesty and glory, which he is now in the eternal possession of? So was it with Stephen, Acts vii, 56. And therefore⚫ in all the representations he hath made of himself since his ascension into heaven, he hath manifested his present glory, Acts xxvi, 13; Rev. i, 14-18. And the due consideration hereof cannot but be a matter of unspeakable refreshment to all that love him in sincerity.

But herein lieth the life of the church's consolation, that he continues to live a mediatory life in heaven for us also. It is not, I fear, so considered, nor so

improved, as it ought to be. That Christ died for us, all who own the gospel profess in words; though some so explain their faith or rather their infidelity, as to deny its proper use and evacuate its proper ends. What most men regard in this matter is, that Christ now lives a life of glory in heaven for himself alone But the text speaks quite the contrary: "He lives for ever to make intercession for us." And it deserves peculiar notice, that he lives for ever to send the Holy Spirit to his disciples. Without this constant effect of the mediatory life of Christ, the very being of the church would fail. Did he not live this life for us in heaven, neither the whole church, nor any one member of it, could be preserved one moment from utter ruin. But hereby are all their adversaries continually disappointed.

$15. Obs. So great and glorious is the work of saving believers to the utmost, that it is necessary the Lord Redeemer should lead a mediatory life in heaven, for the perfecting of it. "He lives for ever to make intercession for us." It is generally acknowledged that sinners could not be saved without the death of Christ; but that they could not be saved without his life following it, is not so much considered. See Rom. v, 10; chap. viii, 34, 35, &c. It is thought by some, probably, that when he had declared the name of God, and revealed the whole counsel of his will, when he had given us the great example of love and holiness in his life; when he had fulfilled all righteousness, redeemed us by his blood, and made atonement for our sins by the oblation of himself; confirming the truth he taught, and his acceptance with God in all by his resurrection from the dead, wherein he was "declared to be the Son of God with power;”—that he might have now left us to manage for ourselves, and to build

our eternal safety on the foundation he had laid. But, alas! when all this was done, if he had only ascended into his own glory, to enjoy his majesty, honor, and dominion, without continuing his life and office on our behalf, we had been left miserably poor and helpless; so that both we and all our right to an heavenly inheritance, should have been made a prey to every subtile and powerful adversary. He could therefore no otherwise comfort his disciples, when he was leaving this world, but by promising that he would not leave them orphans (opaves, John xiv, 18;) that is, he would still continue to act for them, to be their patron, and to exercise the office of a mediator and advocate with the Father for them. Without this, he knew they must be "orphans," such as are not able to defend themselves from injuries, nor secure their own right to their inheritance.

§16. Obs. The most glorious prospect we can have of the things within the veil, the remaining transactions of the work of our salvation in the most holy place, is in the representation that is made to us of the intercession of Christ.

$17. Obs. The intercession of Christ is the great evidence of the continuance of his love and care, his pity and compassion towards his church. Mercy and compassion, love and tenderness, are constantly ascribed to him as our High Priest. See chap. iv, 15, chap. v, 1, 2. So the great exercise of his sacerdotal office in laying down his life for us, and expiating our sins by his blood, is still peculiarly ascribed to his love, Gal. ii, 20; Ephes. v, 2; Rev. i, 5.

But how shall we know that the divine Redeemer continues thus tender, loving, and compassionate? What evidence or testimony have we of it? Herein we have an infallible demonstration of it. As our High

Priest (Suvapevov ovμтabyrα) "he is able to suffer," to condole with, to have compassion on his poor tempted ones, chap. iv, 15. All these affections doth he continually exercise in his intercession. It is from a sense of their wants and weaknesses, of their distresses and temptations, of their states and duties, accompanied with inexpressible love and compassion, that he continually intercedes for them;-that their sins may be pardoned, their temptations subdued, their sorrows removed, their trials sanctified, and their persons saved: and doing this continually as an High Priest, he is in the continual exercise of love, care, and compassion.

VERSE 26.

For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.

$1. The scope of the words, whence appears the deplorable state of the present Jews. $2, 3. (1.) The words explained. $4--6. The Socinian notion of Christ's priesthood confuted and exposed. $7. (II.) Observations,

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§1. In this verse the apostle renders a reason of his whole preceding discourse, and why he laid so great weight upon the description of our High Priest. And he hath in it, probably, a respect to what he last asserted in particular concerning his ability to save them that came to God by him; "For such,an High Priest became us, who is holy," &c. There is supposed and included in this assertion, that if we intend to come to God, we had need of an High Priest to encourage and enable us for it. And if in particular we need such an High Priest, it is supposed that without an High Priest, in general, we can do nothing in this matter. This therefore is the foundation which in this argument the apostle proceedeth on; that sinners, as we all