biding himself from us. But this is of the mystery of his grace, that when he withdraws himself from any soul as to sense and experience, whereby it is troubled, he can secretly communicate of himself unto it in a way of strength, whereby it shall be sustained. 5. A time wherein we are called unto the performance of any great and signal duty, is such a season also. So was it with Abraham when he was called first to leave his country, and afterwards to sacrifice his son. Such was the call of Joshua to enter into 'Canaan, proposed to our example, Heb. xiii. 5. and of the apostles to preach the gospel when they were sent oat as sheep among wolves. Now, although we may not, perhaps, be called in particular to such duties as these, yet we may be called to duties which have an equal greatness in them, with respect unto us and our condition. Something that is new, that we are yet inexperienced in, something that there is great opposition against, somewhat that may cost us dear, somewhat that as to the state of the inward and outward man, we may seem to be every way unfit for, somewhat that the glory of God is in an especial manner concerned in, we may be called unto. And there is nothing of this nature which doth not render the time of it, a season wherein we stand in need of especial aid and assistance. 6. Times of changes and the difficulties wherewith they are attended, introduce such a season. "Changes and war," saith Job, "are against me," Job x. 17. There is in all changes, a war against us, wherein we may be foiled, if we are not the more watchful, and have not the better assistance. And freedom from changes is in most, the ground of carnal security. Psal. lv. 19. Because they have no changes, therefore they fear not God." Changes will beget fear, they are trials to all that are subject unto them. And these we are in all instances of life, continually obnoxious unto. No man can enumerate the vicissitudes of our course, yet not one of them can we pass through in a due manner, without renewed especial assistances of grace. 7. The time of death is such a season. To let go all hold of present things and present hopes, to give up a departing soul, entering into the invisible world, and an unchangeable eternity therein, into the hands of a sovereign Lord, is a thing which requires a strength above our own, for the right and comfortable performance of. Now, it is easy to apprehend how great an influence these things have into our whole course of walking before God, and how much of our lives and ways is taken up with them. Either afflictions or persecutions, or temptations or defections from God, or signal difficult duties or changes, are continually before us, and the last of them, death, lies still at the door. And that there is none of these, but render their seasons times of need. It may indeed then be said, wherein doth the speciality of the grace and aid mentioned, consist, seeing it is that which we always stand in need of, and always receive? I answer, that indeed all grace is special grace. It proceeds not from any common principle, but from the especial love of God in Christ, and is given out in an especial distinguishing manner, and that for especial ends and purposes, so that no supply of it hath a peculiar specialty in its own nature. But it is here so called, because it is suited unto especial occasions, to be seasonable help in a time of need. And although we may stand in need of it always, yet we do not so always on the same account, which gives it its specialty. Sometimes one thing, sometimes another, makes it needful and suitable. That which presently presseth upon us, be it affliction or persecution, be it duty or change, it makes the grace we seek for, "help in a time of need." And God is pleased so to dispose of things, that we shall have occasion at all times, to make our applications unto him for especial assistance. If things should be left unto an ordinary course, without some peculiar concern to excite us, to awaken us; it is inconceivable how formal and secure we should quickly grow. Wherefore, we have in the wisdom of God, always, somewhat that in particular presseth upon us, to make us intent, earnest and vigilant in our addresses to him for help. And the especial supplies which we obtain on any particular occasion, affords a contribution of new spiritual strength to the soul, for all its duties. The remaining observations may be briefly represented. For hence it appears, Obs. II. That there is with God in Christ, God on his throne of grace, a spring of suitable and seasonable help, for all times and occasions of difficulty. He is the God of all grace, and a fountain of living waters is with him for the refreshment of every weary and thirsty soul. Obs. III. All help, succour, or spiritual assistance in our straits and difficulties, proceeds from mere mercy and grace, or the goodness, kindness and benignity of God in Christ. That we may receive mercy, and obtain grace to help. Our help is from grace and mercy, and thence must it be, or we must be for ever helpless. And not to exclude that sense of the words, Obs. IV. When we have through Christ obtained mercy and grace for our persons, we need not fear, but that we shall have suitable and seasonable help for our duties. If we find mercy and obtain grace, we shall have help. Obs. V. The way to obtain help from gospel-application of our souls for it to the Let us come for it to the throne of grace. VOL. IV. God, is by a due tion is to be made by faith and supplications, and how indispensable it is for the procuring of the aid aimed at, shall be elsewhere declared. Obs. VI. Great discouragements often interpose themselves in our minds, and against our faith, when we stand in need of especial help from God, and would make our application unto him for relief. It is included in the exhortation, to come with boldness, that is, to cast off and conquer all those discouragements, and to use confidence of acceptance and liberty of speech before him. Obs. VII. Faith's consideration of the interposition of Christ in our behalf, as our high Priest, is the only way to remove discouragements, and to give us boldness in our access unto God. Let us come, therefore, with boldness; that is, on the account of the care, love and faithfulness of Christ as our high Priest, before discoursed on. And we may add, Obs. VIII. That in all our approaches unto God, we are to consider him as on a throne: though it be a throne of grace, yet it is still a throne, the consideration whereof, should influence our minds with reverence and godly fear, in all things wherein we have to do with him. These observations are, as included in the text, so of impor tance in themselves, as concerning the principal parts of the life of faith, and our daily spiritual exercise, in our walking before God; yet I shall forbear any enlargements upon them, that these discourses be not drawn forth unto too great a length. Μονω τω Θεω δοξα. CHAPTER V. THERE HERE are three general parts of this chapter. First, A description of the office and duties of an high Priest, ver. 1-4. Secondly, The application of this general description to the person and priesthood of Jesus Christ in particular, ver. 5-10. Thirdly, An occasional diversion into a reproof of, and expostulation with the Hebrews, for and about their backwardness in learning the mysteries of the gospel; begun in this, and carried on in the beginning of the next chapter, ver. 11—14. First, In the first part, the general description of an high priest is given, 1. From his original," he is taken from among men." 2. From the nature of his office, "he is ordained for men in things pertaining unto God." 3. From the especial end of it," to offer both gifts and sacrifices for sins," ver. 1. 4. From the qualification of his person for the discharge of his office," for he must be one that can have compassion on the ignorant, and them that are out of the way;" whereunto is subjoined the ground of that qualification, "for he also himself is compassed with infirmity," ver. 2. 5. From the continual duty arising from his office and personal qualification for it, in respect of others and himself, ver. 3. "For by reason hereof, he ought as for the people, so also for himself to offer for sins." 6. From his call to his office, which is, 1. Asserted to be from God," and no man taketh this honour to himself but he that is called of God." 2. Exemplified in the instance of Aaron's," as was Aaron." Secondly, The anodors, or application of this description to the person of Jesus Christ, which is the second part of the chapter, is not to show an exact conformity thereunto, as though all things should be the same, and even or equal, in the high priest which he had described, and in him whom he would now represent to them. This would have been contrary to the design of the apostle. For the description he hath given us of an high priest, is of him, or such an one as the Hebrews had, under the law. And his purpose was to shew them how much more excellent a Priest he was of whom he treated. There must therefore of necessity be sundry differences between them. Wherefore in the application of this description of a legal high priest to the person and office of Christ, three things, (as we shall show afterwards in particular) the apostle aimeth at. To demonstrate that there was nothing essentially requisite to the constituting of any one to be an high priest, or in the discharge of that office, but it was found in, and agrees to the Lord Jesus Christ. 2. Whatever was of weakness or infirmity in the high priest of old, on the account of his infirm and frail condition, that Jesus Christ was free from. 3. That he had in this office several pre-eminences and advantages, which the old high priest was not partaker of, nor sharer in; which things will in our progress be explained. Hence the application made by the apostle of the preceding description, is not to be expected such as should exactly correspond with it, in all particulars. Wherefore, 1. By an irrigo goregov, he insisteth first in the application, on the last instance of his description; namely, the call of an high priest. And this as to the person of Christ is expressed, 1. Negatively," he glorified not himself to be made a priest." 2. Positively, it was of God, which he proves by a double tes*timony, one from Psal. ii. 7. the other from Psal. cx. 4—6. 2. On the discharge of his office whereunto he was so called of God; which he describes, 1. From the season of it," it was in the days of his flesh." 2. The manner of its performance, he offered up" prayers and supplications with strong cries and tears." 3. The general issue of it," he was heard in that he feared," ver. 7. 3. He proceeds by the anticipation of an objection, and therein the declaration of a singular pre-eminence that he had above all other priests, with the love and condescension with which the discharge of his office was accompanied, together with the great benefit which ensued thereon. "Though he were a Son, yet learned he obedience by the things which he suffered," ver. 8. 4. The glorious end of his priesthood, manifesting the incomparable excellency of it, above that of Aaron, is expressed ver. 9. All issuing, 5. In a summary description of his call and office, as he intends afterwards to enlarge on them, ver. 10. Thirdly, The third part of the chapter contains a diversion to a reproof of, and expostulation with the Hebrews, about the things concerning which he intended to treat with them, wherein is expressed, I. The occasion; and that, First, On the part of the things which he treated about, not absolutely, but with respect to them. "Of whom we have many things to say, and hard to be uttered." Secondly, On their part, "seeing that ye are dull of hearing," ver. 11. 2. This fault of theirs, occasioning their reproof, is aggravated, First, From the means and advantages to the contrary which they had enjoyed, ver. |