This word hath reference,

1. To a debt that one ought to pay, Mat. xviii. 28, Luke vii. 41.

2. To a duty that one ought to perform, 2 Thes. i. 3. 3. To a punishment which ought to be inflicted, John xix. 7.

In all these senses it is here fitly used.

1. Christ, as a surety for man, Heb. vii. 27, ought to pay man's debt, Prov. vi. 1, 2.

2. As he was sent of the Father, he ought to do that for which he was sent, John ix. 4.

3. As he took upon him the sins of the elect, the punishment of them ought to be inflicted upon him, 2 Cor. v. 21.

Such a word as this was used before, ver. 10, Sec. 86. But the two words there and here do differ in

syllables and sense. Answerably our translators do differently translate them there, gee, it became;' here, wp, it behoved.' The former is attributed to God the Father; this is referred to God the Son, and that in regard of his human nature. That signified a comeliness or a meekness; this a necessity, ⚫ yet no absolute necessity, but a necessity on supposition, in regard of that order which God had set down to redeem man by a ransom, and by satisfaction to his justice. Now, Christ hereunto voluntarily subjected himself, and in that respect it behoved him to do what he undertook to do. He bound himself to partake of our infirmities. See Sec. 88.

This he did in respect to his Father's purpose, which was foretold by the prophets; and therefore Christ would accomplish it. Hereupon Christ himself saith,Thus it is written, and thus it behoved Christ to suffer,' Luke xxiv. 46.

This he did also in regard of our weakness, that he might the rather encourage and embolden us to go to him, and to trust unto him. If Christ had not had experience of our infirmities, we could not with such boldness go unto him as now we do, Heb. iv. 15, 16.

This doth highly amplify Christ's love to us, who, being most free and bound to nothing, for our sakes bound himself to do and endure what he did. A servant's love to his master, wife, and children, was tried by a voluntary binding of himself to his master, and suffering his ear to be bored through, Exod. xxi. 5, 6. Christ did more; he suffered his side, hands, and feet to be bored through, and his side to be pierced, yea, and his very soul too, Isa. liii. 10.

How are we bound to bind ourselves to Christ! Bounden duty, gratefulness, our own good and benefit, require thus much. Let us therefore bind ourselves by voluntary covenant and vows, that so we may be kept from starting from Christ.

Sec. 167. Of Christ's brethren.

That whereunto Christ was bound is thus expressed, To be made like unto his brethren.'

This is the third time that this relative brethren, in

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reference to Christ, is here in this chapter used, and that still in the very same sense; see Secs. 106, 113. It setteth out the same persons that were intended under these titles, sons,' Sec. 90; sanctified ones,' Sec. 103; children,' Sec. 128; and seed of Abraham,' Sec. 162. All these point at the elect of God, for whose sake in special Christ took on him the common nature of man; for he was made like unto man for the elect's sake, who are given unto him of his Father, Sec. 132. Christ principally intended their good by being made like to man, and they reaped the benefit thereof, yea, to them that benefit is restrained; see Sec. 133.

Sec. 168. Of Christ being made like to man.

The word ouoiweйvar, translated made like, doth for the most part set forth a mere resemblance or likeness of a thing, as Mat. vii. 26, and xiii. 24. But here it is taken for more than a bare resemblance, even for a participation of essence.

In the former respect, we may say of a picture, It is made like such a man; but in the latter respect, we may say of a child, who partakes of his father's nature in the substance, constitution, disposition, and manifold affections and passions, He is made like unto his father.

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A word, ouoiwa, sprouting out of the same root, is used by the apostle to set out Christ's participation of our nature; as thus, God sent his Son in the likeness of sinful flesh,' Rom. viii. 3; and thus, Christ was made in the likeness of man,' Philip. ii. 7. A like word, s, is used to set out the identity of the glory of the Son with the glory of the Father: We beheld his glory, the glory as of the only begotten of the Father,' John i. 14. Thus this word here answereth to that likewise, ver. 14. See Sec. 139.

desire, love, and joy; and disliking, as fear, anger, hatred, grief; and all manner of senses; both internal, as the common sense, phantasy, and memory; and external, as sight, hearing, smelling, tasting, feeling.

3. The several and distinct parts of the body, whether inward or outward, which are very many, and well known, the outward especially.

4. The growth of the parts of Christ's body, and endowments of soul. As other men, so Christ at first was little. He was nine months in his mother's womb; being born, he was wrapped in swaddling clothes, and carried in arms, Luke ii. 7, 28. also increased in wisdom and knowledge,' Luke ii. 52. Hereby is proved a growth in powers of soul and parts of body.

He

5. Sundry infirmities of soul; besides the affections before mentioned, he groaned in the Spirit, and was troubled,' John xi. 33, and was afflicted with other soul-sufferings; whereof see Sec. 76.

Sundry infirmities of body; as hunger, thirst, cold, wearisomeness, sleepiness, fainting, mortality.

7. Manifold temptations.

8. Manifold afflictions.

Of Christ's temptations, and other afflictions, see Sec. 96.

Sec. 170. Of sin and sicknesses wherein Christ was not like man.

True it is that Christ was not subject to sin; he was holy, harmless, undefiled, separate from sinners, Heb. vii. 26; he was pure in his conception, Luke i. 35; he knew no sin,' 2 Cor. v. 21; he did no sin, neither was guile found in his mouth,' 1 Peter ii. 22. We read not that any sickness ever seized upon him, nor defect of nature, as blindness, lameness, deafness, dumbness, or any other the like. Hereupon a question is moved, How it can be true that Christ was made like man in this general extent, all things?

Ans. 1. Generals admit some particular exceptions. The apostle himself thus expresseth the exception of sin: He was in all points tempted like as we are, yet without sin,' Heb. iv. 15.

2. Though sin in our nature be an inseparable adjunct, yet is it not essential thereunto. A man may be a true man though he have no sin in him; instance Adam in his innocency, and glorified saints after the resurrection.

3. Christ, as surety for sinners, was like to sinful men, in that our sins were imputed to him, and he bare the burden of them. Thus it is said, that he was made sin for us,' 2 Cor. v. 21; but to be himself tainted with sin was not possible, by reason of the union of his human nature with his divine. If such a thing could have been, it would have crossed the main end of his being like unto man, namely, to be a mediator betwixt God and man, to make satisfaction for the sins of others, &c.

As for sicknesses, and other like infirmitics, they were personal, and not inseparable from man's nature; for there are many particular men that were never blind, deaf, dumb, lame, sick of the palsy, pleurisy, and other particular diseases.

Besides, sicknesses and other personal infirmities would have been an hindrance to those works which he was to accomplish for our redemption. They would have kept him from going up and down to preach the gospel, and to do sundry other good things, Acts x. 38. Sight wrought compassion in him, Mark vi. 34. Hearing others' cries moved him to help them, Mark x. 48, 49. By his speech he comforted such as were in distress, Mat. ix. 2. Had he wanted those parts, he had been much hindered.

Obj. It is said, that himself took our infirmities, and bare our sicknesses,' Mat. viii. 17.

Ans. Those phrases are used of Christ's removing and taking away from sundry men sundry infirmities and sicknesses, which he did with such compassion, as he might seem to bear them himself, in regard of a fellow-feeling.

Sec. 171. Of the ends why Christ was made like to man in all things.

The ends why Christ might be made like to man in the foresaid universal likeness, were such as these: 1. To give a surer evidence of the truth of his human nature. Thus this is a confirmation of this great article of our Christian faith, that Christ was a true man.

2. To give assurance of his compassions towards us in regard of our infirmities, Heb. iv. 15.

3. That no gifts or parts of learning, wisdom, purity, or any other excellency, exempts men from infirmities, for who more excellent than Christ? Thus this is a ground of contentation.

4. To demonstrate that infirmities and afflictions, simply considered in themselves, are no arguments of God's displeasure or indignation. Thus this is a ground of patience.

5. To be an example, that we might have a pattern for well-carrying ourselves in such cases. Thus this is a direction.

6. To make them more easy to us; for Christ, by putting his shoulder under the burdens that lie upon us, hath taken away the greatest heaviness of them, and made them to us portable. This is a ground of encouragement.

7. To sanctify them unto us, for whatsoever Christ underwent, he sanctified: he sanctified divine ordinances, by observing them himself; he sanctified the creatures that are useful for man, by using them himself.

Other ends follow more distinctly to be handled in the words following in this chapter.

All the fore-mentioned ends, and others also like to them, demonstrate that Christ was in all things like to us for our good. The benefit thereof redounds to us.

How just and equal is it that we should endeavour in all things wherein we may be like to him, to endeavour to be so. It will be our wisdom, our honour and glory so to be, yea, though it be in suffering. The apostles ' rejoiced that they were counted worthy to suffer shame for Christ's name,' Acts v. 41. If we be like him here in afflictions and sufferings, we shall be like him hereafter in glory, 2 Tim. ii. 12.

Sec. 172. Of Christ a true priest.

The most useful and behoveful office that Christ undertook for man, is comprised under this compound, agsgeùs, high priest.

The Hebrew word translated priest, is derived from a verb that signifieth in general to minister, ¡, ministravit. The noun also in general signifieth a minister; it is sometimes used for a minister in civil affairs, and is translated prince or ruler,1 Gen. xli. 45, 2 Sam. viii. 18, xx. 26. Most frequently it is put for a minister in sacred matters, and translated priest.2

The Greek word is derived from an adjective, iegòs, sacer, isgius, sacerdos, that signifieth holy. The function of a priest is sacred, and thereupon his name, that carrieth holiness in it, is given unto him. Aaron, by reason of his function, is styled God's holy one,' Deut. xxxiii. 8, and 'the saint of the Lord,' Ps. cvi. 16.

The notation of the Latin word is most proper to the title, which signifieth priest; for it is from giving or offering sacred things.

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Our English word priest is supposed to be a contract of a Greek word that signifieth a president, or one that is set over others, or put before them. For priests are over God's people in spiritual matters concerning their souls.

According to the several notations in every language was Christ a priest; for,

1. He was a prince, Isa. ix. 6; and a minister for God's church, Rom. xv. 8.

2. He was an holy one, Luke i. 35; Acts ii. 27, and iii. 14.

3. He offered himself a sacrifice to God, Eph. v. 2. 4. He is set over the house of God, Heb. iii. 6. All those things whereby this apostle describeth a priest, chap. v. 1, do most properly belong to Christ; for,

1. A priest is taken from among men. Christ also himself likewise took part of the same flesh and blood whereof other men are partakers. See Sec. 139.

2. A true priest is ordained. Christ also 'glorified not himself to be made an high priest;' but his Father glorified him in that respect, Heb. v. 5, he ordained him. 3. A priest is for men. What Christ undertook he undertook for us. See Sec. 83.

4. A priest is in things pertaining to God. Thus much is expressly affirmed of Christ in this verse: He

11, Minister, in politicis princeps.

2 Minister in sacris, Sacerdos.

3 Sacerdos, a sacris dandis seu offerendis.

4 προεστώς, δει, προστάτης, priest.

is a priest in things pertaining to God.' He is the one mediator between God and men, 1 Tim. ii. 5.

5. A priest offereth up sacrifices. Wherefore, it is of necessity that Christ have somewhat also to offer,' Heb. viii. 3. He hath given himself for us an offering, and a sacrifice to God for a sweet-smelling savour,' Eph. v. 2. A priest offereth for sins. Christ 'by himself purged our sins.' See Chap. i. Sec. 28.

By all these it appeareth that Christ is a true priest. Thus was he foretold to be, Ps. cx. 4, Zech. vi. 13. Thus is he very oft testified to be in this epistle.

In that he is said to be a true priest, this epithet true is not here opposed to false and deceitful, but to typical and metaphorical priests. He is a priest indeed; such an one as really, in truth and deed, effecteth all that is to be done by a priest.

All the priests under the law were typical, even types of Christ: that is, such as could not themselves perform indeed what was typified by them, as to make atonement, to take away sin, to satisfy justice, to pacify wrath, to reconcile to God, to make persons and services acceptable to God, &c. ; yet they shew that there was a priest to come that could and would indeed perform all that belonged to a priest. This was Jesus Christ.

All called priests in the New Testament are but metaphorical, priests by way of resemblance, because they do such like offices as priests did, and offer such things to God as were like to sacrifices. Their offices are to approach to the throne of grace, to pray for themselves and others, to offer gifts and services to God. Of Christians' particular sacrifices, see Sec. 175. In this respect it was thus foretold concerning Christians, Ye shall be named the priests of the Lord,' Isa. lxi. 6; I will take of them for priests and for Levites, saith the Lord,' Isa. lxvi. 21. And in the New Testament it is said, Christ hath made us priests unto God,' Rev. i. 6, and v. 10; yea, Christians are said to be an holy priesthood,' a royal priesthood,' 1 Peter ii. 5, 9.

Christ and Christ alone was a true priest, in that all things requisite for a true priest were found to be in him, and in him alone; for he was both God and man, and, as God-man in one person, he was our priest. All those things which concern a priest may be drawn to two heads: 1, matters of ministry; 2, matters of dignity.

1. In regard of ministry, a true priest must, (1.) Obey and fulfil the law. Christ thus saith of himself, 'It becometh us to fulfil all righteousness,' Mat. iii. 15.

(2.) Be subject to infirmities, Heb. iv. 15.

(3.) Suffer, Heb. v. 8.

(4.) Die, ver. 9, 10.

(5.) Be made a curse, Gal. iii. 13.

These and other things like to them, Christ could not have done and endured except he had been a creature, even a man.

2. In regard of dignity, a true priest must be, (1.) Of divine dignity, to be worthy to appear before God.

(2.) Of almighty power, to bear the infinite burden of sin, to endure the curse of the law, to overcome death, devil, and hell.

(3.) Of infinite merit, to purchase, by what he did and endured, divine favour and heavenly glory.

No mere creature was capable of these requisites. 3. Finally, a true priest must be a mediator betwixt God and man. He must be fit and able to appear before God, Heb. viii. 1; and such an one as men may appear before him, Heb. iv. 15, 16. In this respect an hypostatical union of the divine and human nature in one person was requisite for a true priest. This could none be but Jesus Christ, Godman, Immanuel, God manifested in the flesh, 1 Tim. iii. 16. By virtue of this union, Christ himself was all in all. As man, he was a fit sacrifice: He gave himself an offering and a sacrifice,' Eph. v. 2. As God, he was the altar that sanctified that sacrifice; for the altar sanctifieth the gift,' Mat. xxiii. 19. As God-man in one person, he was the priest that offered that sacrifice upon that altar: Through the eternal Spirit he offered himself,' Heb. ix. 14.

Herein the sufficiency of Christ's priesthood is evidenced, in that each nature did what was proper to it.' By the human nature, all matters of service and suffering were done and endured; by the divine nature, all matters that required divine authority and dignity were performed. From the union of those two natures in one person, the accomplishment (añoTéλeoμa), consummation, and perfection of all arose. See more hereof Chap. ix. 14, Sec. 78.

Sec. 173. Of Christ an high and great priest.

As Christ was a true priest, so he is here styled by the apostle an high priest.' In Greek these two words are compounded in one, åggeùs, which, word for word, we may translate arch-priest, as archangel, ágxáyysλos, 1 Thes. iv. 16, Jude 9; arch-shepherd, or chief shepherd, agxóun, 1 Peter v. 4; archbuilder, agréxww, or master-builder, 1 Cor. iii. 10; arch-publican, or chief publican, agreλwns, Luke xix. 2. In the Hebrew, the phrase translated high priest is great priest, an nn, Lev. xxi. 10. And the same person translated in English chief priest, is in Hebrew head priest, 1, 2 Kings xxv. 18.

Aaron was the first that had this title given unto him, Lev. xvi. 3; and the eldest son of the family of Aaron was successively to be high priest, after the death of the former high priest, Exod. xxix. 29, 80. There were sundry duties and dignities proper to the high priest for the time being; as,

1 Agit utraque forma in Christo cum communione alterius, quod utriusque proprium est; Verbo operante quod Verbi est, et carno exequente quod carnis est.—Leo. Epist. x. ad Flavian.

1. To enter into the most holy place, Lev. xvi. 3. 2. To appear before God for the people, Exod. xxviii. 29.

3. To bear the sins of the people, Exod. xxviii. 38. 4. To offer incense, Lev. xvi. 12, 13. 5. To make atonement, Lev. xvi. 32. 6. To judge of uncleanness, Lev. xiii. 2. 7. To determine controversies, Deut. xvii. 8, 12. 8. To bless the people, Num. vi. 23. Christ is styled high priest,

1. For excellency's sake, to shew that he was the chiefest and most excellent of all.

2. To demonstrate that he was the truth, whom Aaron and other high priests typified.

3. To assure us that all those things which were enjoined to Aaron as high priest, were really in their truth performed by Christ. For,

1. Christ entered into the true holy place, which is heaven, Heb. ix. 24.

2. Christ truly appeareth before God for us, Heb. ix. 24.

3. Christ hath borne all the sins of all the elect, 2 Cor. v. 21.

4. Christ's intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us, Eph. i. 6.

5. By Christ we have received the atonement, Rom. v. 11.

6. Christ purgeth our sins, Heb, i. 8.

7. Christ is the supreme judge and determiner of all controversies.

Christ is also called a great high priest,' Heb. iv. 14, to add emphasis unto this excellency, Never was there, never can there be, any like to him in dignity and excellency. Nor Aaron, nor any other, had both these titles, great, high, given unto them. Though an high priest under the law were in Hebrew styled a great priest, Num. xxxv. 24, 28, yet never was any called great high priest but Christ only. He indeed was great in his person, being God-man; great in his sacrifice, being an human nature united to the divine; great in the works that he did, and continueth to do, all of them carrying a divine value and efficacy.

By the way, note the intolerable arrogancy of antichrist, that man of sin, who takes to himself this style, pontifex maximus, the greatest high priest! two degrees higher than that which is attributed to Christ.

Sec. 174. Of the excellency and benefits of Christ's priesthood.

These two titles, high, great, applied to Christ as priest, do imply that he was a most excellent priest. Those titles simply taken, import an excellency. In reference to others, comparatively taken, they import a super-excellency above all others. Never was there, nor never can there be, such an excellent priesthood as Christ's was, which the apostle in this epistle proveth by sundry evidences.

Other priests

1. The dignity of his person. Christ was not only a son of man, but also the Son of God. were mere sons of men, Heb. vii. 28. 2. The purity of his nature. Christ was holy, harmless, undefiled, separate from sinners;' all other priests were sinners, Heb. vii. 26, 27.

3. The eminency of his order. Christ was after the order of Melchisedec,' Heb. v. 6. but he.

a priest None so 4. The solemnity of his ordination. Christ was made priest with a sacred oath; others without an oath, Heb. vii. 20, 21.

5. The kind of his priesthood. Christ was a true, real priest; others only typical, or metaphorical. See Sec. 172.

6. The unchangeableness of his office. Christ's priesthood was unchangeable; others' office passed from one to another, Heb. vii. 23, 24.

7. The everlastingness of his priesthood. Christ 'abideth a priest continually;' others were not suffered to continue by reason of death,' Heb. vii. 3, 23, 24.

8. The perfection of Christ's priesthood. Christ by his priesthood effected to the uttermost what was to be effected by a priest. But the priesthood under the law made nothing perfect, Heb. vii. 11, 25.

These excellencies are every one expressly noted by this apostle, and shall be more distinctly and largely handled in their several places.

So excellent a priesthood as Christ's is cannot but bring many benefits to Christ's church. For,

1. It is necessary that the church have a priest to be for it in things appertaining unto God; and that by reason of the infinite disparity and disproportion that is betwixt God and man. Hereof see The Whole Armour of God, on Eph. vi. 18, treat. iii. part ii. sec. 62.

2. It is also necessary that Christ be the priest of the church; and that by reason of that infinite dignity, authority, power, and worth which belongs to that priest. Hereof see Sec. 172.

All the benefits that flow from Christ's office and passive obedience, from his death and sacrifice, from his burial and resurrection, from his ascension and intercession, are fruits and effects of his priesthood. For as our priest he subjected himself to the service and curse of the law: he offered up himself a sacrifice; he was buried, and rose from the dead; he entered into heaven, and there maketh continual intercession for us.

Particular benefits of Christ's priesthood are these that folloy.

1. Satisfaction of divine justice. For Christ as our priest and surety, standing in our room, in our stead, and for us, satisfied divine justice. Without this satisfaction no mercy could be obtained, but through this satisfaction way is made for all needful mercy. In this respect, it is said, that God is just, and a

justifier of him which believeth in Jesus,' Rom. iii. 28.

To justify a sinner is a work of great mercy, yet therein is God just, because he doth it upon satisfaction.

2. Pacification of God's wrath. Offence of justice incensed God's wrath; satisfaction of justice pacifieth the same. When Phinehas had executed justice on Zimri and Cozbi, God said, 'Phinehas hath turned my wrath away,' Num. xxv. 11. If upon man's execution of just judgment upon delinquents, which is but one part of satisfaction, God's wrath was turned away, much more will it be pacified by that full satisfaction which the Son of God hath made. In this respect Christ is said to be the propitiation for our sins,' 1 John ii. 2, that is, the means of pacifying God's wrath; and we are said to be saved from wrath through Christ,' Rom. v. 9, and to be delivered from wrath,' 1 Thess. i. 10. This did Christ as priest, as is evident by the types under the law. For by legal priests God's wrath is said to be pacified; Num. xvi. 46-48.

3. Pronouncing God's favour. This follows necessarily upon pacifying wrath, as upon removing of darkness light followeth. God reserveth not wrath, because mercy pleaseth him,' Micah vii. 18. So as the brightness of mercy dispelleth the cloud of wrath. That Christ procureth mercy and favour for man, is evident by this style which God giveth him, 'This is my beloved Son, in whom I am well pleased,' Mat. iii. 17. God hereby setteth forth Christ to be such an object of his good pleasure, as he is well pleased with. every one whom he beholds in Christ. That Christ procureth favour, as he is a priest, is evident by this inference upon Christ's priesthood: Let us therefore come boldly unto the throne of grace, that we may obtain mercy,' Heb. iv. 16. Christ as a priest is God's favourite and our advocate, 1 John ii. 1.

4. Redemption out of that miserable estate whereunto man by sin had plunged himself. This followeth upon the former points: for divine justice being satisfied, wrath pacified, and favour procured, Christ once vanquished the devil. Satan could not stand against Christ, nor could the power of hell hold such as Christ redeemed. Though this be a private benefit, yet if we well weigh the malicious and mischievous disposition of the devil, that held us in bondage, and the miserable condition in which we lay, we may soon discern how great a benefit it is. That redemption is wrought by Christ, is expressly set down, Eph. i. 7; and that it is a fruit of his priesthood is evident by this phrase, Christ by his own blood entered in once into the holy place, having obtained eternal redemption for us,' Heb. ix. 12.

5. Access to the throne of grace. The infinite. disparity betwixt God and man manifesteth this to be a great prerogative, and the rich treasure of all good

1 Qu. Procuring ?—ED.