Verse 25

Therefore he is able also to save them to the uttermost that come to God by him, seeing he ever liveth to make intercession for them.

In this verse the Apostle brings his whole preceding mysterious discourse to an issue, in the application of it to the faith and comfort of the Church. It was not his design merely to open mysterious truths in the notion of them; nor only to prove the glory and preeminence of the Gospel Church state, above that of the same Church, under Mosaical institutions, on the account of the Priesthood of Christ: but his principal design was, to demonstrate the spiritual and eternal advantages of all true believers by these things. The sum of what he intends, he proposeth in this verse, and afterwards enlargeth on to the end of the chapter. What believers ought to seek in, and what they may expect from this blessed glorious Priesthood, is that which he now undertakes to declare. In like manner on all occasions he manifests that the end of God in the whole mystery of his grace by Jesus Christ, and institutions of the Gospel, is the salvation of his elect to the praise of the glory of his grace.

There are in the words, (1.) The illative conjunction or note of inference; Therefore.

(2.) An ascription of power to this High Priest; He is able.

(3.) The end of that power, or the effect of it; it is to save, which is farther described, 1. By the extent of it, it is to the uttermost. (2.) The especial object of it; those that come to God by him.

4. The reasons of the whole; which are, (1.) His perpetual life; (2.) His perpetual work. He ever liveth to make intercession for them. The note of inference [〈 in non-Latin alphabet 〉], is frequently made use of by our Apostle in this argumentative discourse, as Chap. 2. 17. 3. 1. 8. 3. 9 18. 11. 19. and in this place, ideo, quapropter. Nor is it any where else in the New Testament used for the introduction of a conclusion or inference from premises in a way of argument. And the causality which here it includes, may respect the whole foregoing discourse; as asserting that which necessarily follows thereon. Or it may have respect only to the ensuing clause in this verse; as if the Apostle had only intended in particular, that the Lord Christ is able to save to the uttermost, because he ever abideth. But he rather seems to make an inference from the whole foregoing discourse, and the close of the verse is only an addition of the way and manner, how the Lord Christ accomplisheth what is ascribed to him by virtue of his office. Being such an High Priest as we have evidenced to be, made by an oath and abiding for ever, he is able to save.

Considerations of the person and offices of Christ ought to be improved to the strengthening of the faith, and increase of the consolation of the Church. So they are here by the Apostle. After the great and ample declaration that he has made of the excellency of his priestly office with respect to his person, he applies all that he has spoken to the encouragement of the faith and hope of them that endeavour to go to God by him. And all those who explode such considerations and such improvements of them, are no otherwise to be looked on but as persons utterly ignorant both of Christ and faith in him.

2. That which is inferred to be in this Priest, is power and ability [〈 in non-Latin alphabet 〉]. He is able; he can. This is the second time the Apostle ascribeth power or ability to this Priest; see Chap. 2. ver. 18. and the exposition thereof. And it is, not an ability of nature, but of office that is intended. An ability of nature in Christ he had proved sufficiently in the first chapter of the Epistle, and that accompanied with supreme power or authority over all; but whereas, as our Mediator, he has undertaken such offices for us, he is, as such, able to do no more, than he is so by virtue of them or in the discharge of those offices. If therefore there be any thing needful for us, which although it may be supposed within the compass of the divine power of the Son of God, is yet not to be effected in a way of office, that as our Mediator he, is not able for. Hence does our Apostle press his ability not absolutely, but as the High Priest of the Church: as if a man who is mighty in wealth, riches, and power be also made a judge. It is one thing what he can do by his might and power, another what he is able for, and can do as a judge. And he who has to deal with him as a judge, is to consider only what he is able for in the discharge of that office. And he does this partly to evince his preeminence above the High Priests of the Law. For by reason of their personal infirmities and the limited nature of their office, they were really unable to effect many things which the Church stood in need of from those that discharged that office, supposing them the only way of our approach to God. Were they never so ready, willing, diligent and watchful, yet they were not able to do all that was necessary for the Church. Being themselves sinful men, made priests by the law of a carnal commandment and subject to death, they had no ability to effect in the Church what is expected from the priestly office. But the Lord Christ our High Priest being free from all these imperfections, as he was a Priest, he is able. But principally he insists upon it to encourage and confirm the faith of the Church, in him with respect to this office. Therefore having by many demonstrations assured us of his love and compassion (Chap. 2. and Chap. 5), there remains nothing but to satisfy us also of his power and ability. And this he has now evinced from the nature and dignity of his office as vested in his person. This is the ability here intended, not an absolute divine power inherent in the person of Christ, but a moral power; a Jus, a right, and what can be effected in the just discharge of this office. And hereon,

The consideration of the office power of Christ is of great use to the faith of the Church. To this end we may observe,

That the foundation of all the benefits which are received by Christ, that is, of the spiritual and eternal salvation of the Church, is laid in his condescension to undertake the office of a Mediator between God and Man. And as this was the greatest effect of divine wisdom and grace, so it is the first cause, the root and spring of all spiritual blessings to us. This the whole Scripture bears testimony to (Hebrews 10:7; 1 John 3:16). This is the fundamental article of faith evangelical. And the want of laying this foundation aright, as it occasions many to apostatize from the Gospel to a natural religion, so it weakens and disorders the faith of many believers. But this is the first ground of all friendship between God and Man.

Having undertaken that office, all the actings of it for us and towards us or towards God in our behalf, are circumscribed and limited by that office. We have no ground of faith to expect any thing from him or by him, but what belongs to the office that he has undertaken. Neither are we in our addresses to him, and expectations from him, to consider him absolutely as God, the Eternal Son of God only, but as the Mediator between God and Man. We can look for no more from a King but what he can justly do as a King, nor any other person in office; no more are we to look for from Christ himself.

This office of Christ in general as the Mediator and Sponsor of the New Covenant, is distinguished into three especial offices, of a King, a Prophet, and a Priest. Whatever therefore we receive from Christ, or by him, we do it as he acts in that threefold capacity, or in one of those offices, a King, a Priest, or a Prophet. Whatever he has done for us, or continues to do, whatever he does over us, for us, or towards us, he does it in and under one of these capacities. For to them may all his office relation to us be reduced. And the kindness of all those other relations wherein he stands to us, as of a Shepherd, the Bishop of our Souls, of a Husband, of a Brother, a Friend, he puts forth and exercises in the acts and actings of these offices.

All these offices, whether vested jointly in any one other person, or severally and distinctly in several persons, as they were under the Old Testament, could never extend their acts and effects to all the occasions and necessities of the Church. The business of our Apostle, in this chapter, is to prove, that the office of the priesthood as vested in Aaron and his successors, made nothing perfect, did not consummate the Church state, nor could effect its salvation. The kingly office as it was typically managed by David and others, was remote from answering that rule and safety which the Church stood in need of. Neither did nor could any one Prophet, no nor yet all the Prophets together, reveal and declare the whole counsel of God. But,

These offices as they were in Christ did perfectly answer, and yet do, all that belongs to the redemption, sanctification, protection and salvation of the Church. And this they do on two accounts,

Because they were committed to him in a more full, ample and unlimited manner, than either they were, or could be to others, on purpose that they might answer all the ends of God's grace towards the Church. So as he was made a King; not this or that degree or enlargement of power was committed to him, but all power in Heaven and in Earth, over all the creation of God, in all things spiritual, temporal and eternal. See our description and delineation of this power, on chapter 1, verses 2–3. As a Prophet he did not receive this or that particular revelation from God, but all the treasures of wisdom and knowledge were laid up in him, and he knew the whole mind and counsel of God, as coming forth from his divine bosom. And as to his sacerdotal office, we are now engaged in an enquiry into its especial nature, as differing from, and exalted above, whatever was committed to any of the sons of men, under that name.

The principal reason of the all-sufficiency of the office-power and ability of Christ, is taken from his own person, which alone was capable of a trust of such a power, and able to execute it to all the ends of it. He alone who was God and Man in one Person, was capable of being such a King, Priest, and Prophet, as was able to save the Church to the uttermost. Therefore in the consideration of this office-power of Christ wherein all our salvation does depend, we have two things to attend to. First, his Person who bears these offices, and who alone was fit and able so to do; and secondly, the especial nature of the office as committed to him. On these grounds he was able to do infinitely more as a Priest, than all the Priests of the Order of Aaron could do. So the Apostle expresses it in the next words.

He is able to save, [in non-Latin alphabet]; even to save, to save also; not for this or that particular end, but absolutely, even to save. The general sense of this word is limited and determined in the use and application of it throughout the Scripture, not any temporal deliverances, but that which is supernatural, spiritual and eternal is intended thereby.

And, (1.) The notion of the word includes in it a supposition of some evil or danger that we are delivered from. This is sin with its consequents of misery, in the curse of the law and the wrath to come; therefore it is said of Christ that he saves his people from their sins (Matthew 1:21), from the curse (Galatians 3:13), and from the wrath to come (1 Thessalonians 1:10). In these things all that is or can be evil to our nature here, or to eternity, are included.

(2.) The bringing of us into an estate of present grace and right to future blessedness, with the enjoyment of it in its appointed season, is intended in it. For although this be not included in the first notion of the word, yet it belongs to the nature of the thing intended. This salvation, called therefore great and eternal salvation, does not merely respect the evil we are delivered from, but the contrary good also in the present favor and future enjoyment of God. And concerning this salvation two things are to be considered.

1. That there is power and ability required to this work. He is able to save. It was no easy thing to take away sin, to subdue Satan, to fulfil the Law, to make peace with God, to procure pardon, to purchase grace and glory, with all other things great and glorious, that belong to this salvation. And it is the great concernment of faith well to fix this principle; that he who has undertaken this work is able to accomplish it, and that by the means he has designed to use, and the way wherein he will proceed. We are apt to pass this over without any enquiry into it, and to take it for granted that God is able to do whatever he pleases: but it is not of the absolute power of God whereof we speak, but of the power of God or of Christ put forth in such a peculiar way. And the want of faith herein, is the first and most proper part of unbelief. Therefore as God engages his omnipotency or all-sufficiency as the foundation of all his covenant actings towards us (Genesis 17:1), so he often pleads the same power to assure us of the accomplishment of his promises (Isaiah 40:28, 29). And it is expressly asserted as the principal ground of faith (Romans 4:21; chapter 11:23; 1 Corinthians 10:10, 13; Ephesians 3:20; 2 Timothy 1:12; Jude 24), and often in this Epistle.

2. It is here supposed that the discharge of Christ's priestly office, is the way designed to save us by, or to effect this great work of salvation. No other way or means is appointed of God to this end. Here we must look for it, or go without it. Therefore the enquiry is necessary, whether in the discharge of this office, and within the bounds and limits of it, he be able to save us with this salvation. For indeed many are like those sons of Belial, who said of Saul when God had anointed him king, how shall this man save us, and despised him (1 Samuel 10:21). They understand not how Christ is able to save them by his priesthood, and therefore under various pretences they trust to themselves and despise him. All false religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all superstition grows on the same root, in all effects or instances of it, be they great or small. Therefore I say we are to consider whether this office and the acts of it, be suited and meet for the effecting all things that belong to this salvation. For if we find them not so, we cannot believe that he is a Priest able to save us. But they evidence themselves to be otherwise, unless our minds are darkened by the power of unbelief, as we shall see in the particulars afterwards insisted on by our Apostle. And we are here taught that,

It is good to secure this first ground of evangelical faith, that the Lord Christ as vested with his offices and in the exercise of them, is able to save us. Salvation is that which all sinners, who have fallen under any convictions, do seek after. And it is from God they look for it; he alone they know can save them; and unless he do so, they cannot be saved. And that he can do so they seem for a while to make no question, although they greatly doubt whether he will or no. Here under these general apprehensions of the power of God, they cannot long abide, but must proceed to enquire into the way whereby he will save them, if ever they be saved. And this the whole Scripture testifies to be no otherwise but by Jesus Christ. For there is no salvation in any other; neither is there any other name under heaven given among men whereby they must be saved (Acts 4:12). When their thoughts are thus limited to Christ alone, their next enquiry is, how shall this man save us? And hereon are they directed to his offices, especially his priesthood whereby he undertakes to deliver them from the guilt of their sins, and to bring them into favor with God. Is it not therefore highly incumbent on them, to satisfy themselves herein that Christ is able to save them in the exercise of this office? For if he be not, there is no salvation to be obtained. And when men are come thus far, as that they will not question in general but that the Lord Christ in the discharge of his sacerdotal office, is able to save sinners in general, yet unbelief will keep them off from acquiescing in this power of his as so limited, for their own salvation. As Naaman had thoughts in general that Elisha could cure men of their leprosy, yet he would not believe that he could cure them in the way and by the means he prescribed. He thought he would have taken another course with him more suited to his apprehensions, as a means for his recovery. Hereon he turns away in a rage, which if he had not by good advice been recalled from, he had lived and died under the plague of his leprosy (2 Kings 5:10, 11, 12, 13, 14). When persons are reduced to look for salvation only by Christ, and do apprehend in general that he can save sinners, yet oftentimes when they come to inquire into the way and manner of it by the exercise of his priestly office, they cannot close with it. Away they turn again into themselves, from which if they are not recovered, they must die in their sins. Unless therefore we do well and distinctly fix this foundation of faith, that Christ as a Priest is able to save us, or is able to do so in the discharge of his sacerdotal office, we shall never make one firm step in our progress. To this end we must consider,

That the Lord Christ as Mediator, and in the discharge of his office, is the wisdom of God and the power of God. So says our Apostle; Christ crucified is to them that believe the power of God and the wisdom of God (1 Corinthians 1:23, 24). His death is both an effect of divine power and wisdom, and thereby do they exert their efficacy to the utmost, for the attaining of the end designed in it. Therefore we are to look to this priesthood of Christ, as that which divine wisdom has appointed as the only way and means whereby we may be saved. And if there be any defect therein, if Christ in the discharge of it, be not able to save us notwithstanding the difficulties which to us seem insuperable, it must be charged on divine wisdom, as that which was wanting in the contrivance of a due means to its end. And so it is done by the world. For the Apostle testifies that this wisdom of God is looked on and esteemed by men as mere foolishness. The way proposed in it to save sinners by the cross of Christ, is accounted as folly by all unbelievers, whatever else they pretend as the reason of their unbelief. But this faith is to fix upon; namely, that although we yet see not how it may be done, nor have the experience of it in our own souls, yet this being the way which infinite wisdom has fixed on, there is no defect in it, but Christ by it is able to save us. For the very first notion which we have of wisdom 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. God in him and by him put forth his omnipotent power for the accomplishing of the effect and end aimed at. Therefore although we are not to look for our salvation from the power of God, absolutely considered; yet are we to look for it from the same omnipotency, as acting itself in and by Jesus Christ. This is the way whereby infinite wisdom has chosen to act omnipotent power. And into them is faith herein to be resolved.

3. He is able to save also [⟨in non-Latin alphabet⟩]. The word may have a double sense; for it may respect the perfection of the work, or its duration; and so it is variously rendered; to the utmost, that is, completely; or evermore, that is, always or for ever. So the Syriac translation carries it.

Take the word in the first sense, and the meaning is; that he will not effect or work out this or that part of our salvation; do one thing or another that belongs to it, and leave what remains to ourselves or others; but he is our Rock and his work is perfect. Whatever belongs to our entire complete salvation he is able to effect it. The general notion of the most that are called Christians, lies directly against this truth.

In the latter sense two things may be intended. (1.) That after an entrance is made into this work, and men begin to be made partakers of deliverance thereby, there may great oppositions be made against it in temptations, trials, sins and death, before it be brought to perfection. But our Lord Christ, as our faithful High Priest, faints not in his work, but is able to carry us through all these difficulties, and will do so until it be finished for ever in heaven. (2.) That this salvation is durable, perpetual, eternal (Isaiah 45:17). Salvare in aeternum; to procure salutem aeternam. But favores sunt ampliandi, and there is nothing hinders but that we may take the words in such a comprehensive sense, as to include the meaning of both these interpretations. He is able to save completely as to all parts, fully as to all causes, and for ever in duration. And we may observe,

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

In the assertion of the ability of Christ in this matter, there is a supposition of a work whereunto great power and efficacy is required; and whereas it is emphatically affirmed, that he is able to save to the uttermost, it is supposed that great oppositions and difficulties do lie in the way of its accomplishment. But these things are commonly spoken to by our practical divines, and I shall not therefore insist upon them.

The whole is further declared by instancing in those who are to be saved or made partakers of this salvation. He is able to save to the uttermost, but yet all are not to be saved by him; yes, they are but few that are so. Of the most it may be said, They will not come to him that they may have life. Therefore those whom he is thus able to save and does save accordingly, are all those and only those, who come to God by him.

To come to God has a double sense in the Scripture, for it is sometimes expressive of faith, sometimes of worship. (1.) To come to God is to believe. Faith or believing is a coming to God. So Christ calling us to faith in him, calls us to come to him (Matthew 11:28). And unbelief is a refusal to come to him, You will not come to me that you may have life. Faith in God through him, is coming to the Father by him (John 14:6); so to come to God by Christ, is through him to believe in God (1 Peter 1:21).

2. Our access to God in his worship, is our coming to him. So is it most frequently expressed in the Old Testament, drawing nigh to God. And the expression is taken from the approach that was made to the Tabernacle in and with all holy services. Worship is an approximation to God (Psalm 73:28): [⟨in non-Latin alphabet⟩]. So our Apostle calls those who worshipped God in the ordinances of the law; [⟨in non-Latin alphabet⟩] (Hebrews 10:1), the comers, the worshippers; not those that come to the worship, but those who by that worship come to God. In answer hereunto, our evangelical worship is [⟨in non-Latin alphabet⟩], an access, an approximation, a drawing nigh or coming to God (Ephesians 1:18; Hebrews 10:22).

The latter sense is principally here intended; for the discourse of the Apostle is concerning the state of the Church under the New Testament, with the advantage of it above that of Old, by its relation to the priesthood of Christ. They came of old to God with their worship by the High Priest of the Law; but those High Priests could not save them in any sense; but the High Priest of the New Testament can save to the utmost all Gospel worshippers, all that come to God by him.

But the former sense of the word is also included and supposed herein. They that come to God by Christ, are such, as believing in him, do give up themselves in holy obedience to worship God in and by him.

So is the way expressed of this coming to God, [〈 in non-Latin alphabet 〉]; that is by him as a High Priest; as it is at large explained by the Apostle (Chap. 10:19, 20, 21, 22).

Now to come to God by Jesus Christ in all holy worship, so as thereon to be interested in his saving power as the High Priest of the Church, is so to come, (1.) in obedience to his authority as to the way and manner of it; (2.) with affiance in his mediation, as to the acceptance of it; (3.) with faith in his person as the foundation of it.

1. It is to come in obedience to his authority, and that on a double account. (1.) Of the way of coming. It is not by legal institutions, it is not by our own inventions, it is only by his appointment (Matthew 28:20). To come to God any other way, gives us no interest in the care or saving power of Christ (John 15:7, 8). (2.) Of that especial respect which we have in our souls and consciences to his sovereign rule over us.

2. With affiance in his mediation. And therein faith has respect to two things, (1.) the sacrifice he has offered, the atonement and reconciliation he has made for us, whereon our whole liberty of access to God does depend (Chap. 10:19, 20, 21, 22); (2.) to his intercession whereby he procures actual acceptance for our persons and our duties (Hebrews 4:16; 1 John 2:2).

3. The foundation of the whole is faith in his person as vested with his holy office, and in the discharge of it. It is so to believe in him, as to believe that he is able to save to the utmost all that come to God by him. This is the ground whereon in our holy worship we assemble in his name (Matthew 18:20), and make all our supplications to God in his name (John 16:26), that is, by an exercise of faith and trust in him, that by and through him we shall be accepted with God. And we may hence observe,

1. The salvation of all sincere Gospel worshippers is secured by the actings of the Lord Christ in the discharge of his priestly office.

2. Attendance to the service, 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: nor is it an easy or common thing so to do. All men pretend to divine worship, some one way, some another, and in words they interpose the name of Christ therein; but really to come to God by him, is a matter of another import. Two things are indispensably required thereunto. (1.) That the principle of saving faith be antecedent to it; (2.) that the exercise of faith be concomitant with it. Unless we are true believers our worship will not be accepted. And unless we are in the exercise of faith on God through Christ in the performance of it, it gives no glory to him, it brings no advantage to ourselves.

3. Those who endeavour 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 whereof they are able to save them to the uttermost. That this is done by those of the Roman Church, cannot with any modesty be denied, yes, it is avowed by them. For when they are charged with the wickedness of their doctrine and practice in this matter, evacuating the mediation of Christ, they reply that they admit of no mediators of reconciliation with God, but only of intercession. Be it so, ability to save to the utmost is here ascribed to our High Priest upon the account of his intercession. A respect to his oblation whereby he made reconciliation is included, but it is the efficacy of his intercession that is expressly regarded. For being reconciled by his death, we are saved by his life (Romans 5:10). He therefore alone is the mediator of intercession, who is able by virtue of his office to save us to the utmost, through that intercession of his.

Those whom they choose to go to God by, are able to save them, or they are not. If they are not, is it not the greatest folly and madness imaginable, while we seek after salvation, to set him aside on any occasion, in any one instance, who can save us to the utmost, and betake our selves to them who cannot save us at all? If they are able to save us in any sense, it is either by virtue of some office, and office-power that they are invested withal in Heaven, (as ministers are in the discharge of their office said to save them that hear them, 1 Timothy 4:16, that is, ministerially and instrumentally) or without any such office. If they can do so without any office, they can do more than Jesus Christ can do; for he is able to do it by virtue of his office only. And if it might have been otherwise, what need was there that Christ should undertake and discharge this office of the priesthood, and that our Apostle should so labor to prove the excellency of this his office, only to satisfy us that he is able to save them that come to God by him? 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? Dishonour enough is done to Christ, by making any sacrificing priests on the earth, as they do in their Mass; but to make interceding priests in Heaven also, is the highest reproach to him. Or are they the kings or prophets of the Church: or under what name or title is this power intrusted 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. For the work of doing it ministerially by the dispensation of the Word is committed to them in the way of office; but office in the Church bears none in Heaven, but only Jesus Christ.

And what is the reason, why men should so readily close with other means, other mediators of intercession to go to God by them? For when they pray to saints, although they should only pray to them to intercede for them, as some of them pretend, (however openly and manifestly against their express and avowed practice) yet do they go to God by them. For to speak of any religious prayer, and yet not to look on it in general as a going or coming to God, is a fond and senseless imagination. Therefore whenever they pray to saints, as most of them do more than to Jesus Christ, their design is to go to God by them. But what is it that should induce them hereunto? Our Lord Christ has told us, that he is the way; and that no man comes to the Father but by him (John 14:6). What reason can any man give why he should not believe him, but although he has said that no man comes to the Father but by him; should yet attempt to go another way? Have others more power in these things than he, so as it is advisable on that account to make our application to them? Where is it said of any saints or angels, or all of them together, that they are able to save to the utmost all that come to God by them? Or where is any one word spoken of their power or interest in Heaven to that purpose? But it will be said, that we may be relieved and saved, we stand not in need of power only, but of love, pity and compassion: and although the saints have less ability than Christ, yet they may have more of love and compassion for us. For some of them it may be were our kindred, or progenitors, or country-men, or such as may have an especial kindness for us, especially the Blessed Virgin, and other female saints are by their natural constitution as well as their grace, (who would not think so?) mightily inclined to pity and compassion. And indeed they are marvellous things, which some of them tell us concerning the Blessed Virgin in this case, and her condescension in the pursuit of her love and pity. But yet this imagination is the highest pitch of folly and ingratitude. Certainly nothing can more stir up the indignation of God, than to have any creatures in Heaven or earth, or all together equalled in love and compassion with Jesus Christ. He that does not know that there is an unparalleled eminency of these in him, who is not in some measure instructed in the cause and effect of them, knows no more of the Gospel than a Jew. 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 all together, 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.

But it will yet be said, that it is on none of these considerations that men choose to go to God by other mediators of intercession, only whereas the Lord Christ is so great and so gloriously exalted at the right hand of the Majesty on high, they dare not always presumptuously intrude into his glorious presence: and therefore they make use of the saints, who are more cognate to us, and not clothed with such terrible majesty. And in going to God by the friends of Christ, they please him as well as if they went immediately by himself. Answ. (1) 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 to put their trust in him. But this is the talk of men who, whatever devotion they pretend to, indeed know nothing really, of what it is to pray, to believe, to trust in Christ, or by him to draw near with boldness to the throne of grace (see Hebrews 4:14, 15, 16). (2.) All the glory, power and majesty of Jesus Christ as exalted in Heaven, as our Mediator, are but means effectually to exert and exercise his love and compassion towards us; he lives for ever to make intercession for us. But we proceed.

The close of this verse gives us the special reason and confirmation of all the efficacy that the Apostle has assigned to the Priesthood of Christ. [illegible]; always living to make intercession for them. And three things must be considered in these words.

1. The state and condition of Christ as an High Priest. He lives always, or for ever.

2. What he does as an High Priest in that state and condition: He makes intercession for us.

3. The connexion of these things, their mutual regard, or the relation of the work of Christ to his state and condition; the one is the end of the other; He lives for ever to make intercession for us.

1. As to his state and condition, He lives for ever. He is always living. The Lord Christ in his divine Person has a threefold life in Heaven. The one he lives in himself: the other for himself: and the last for us.

1. The eternal life of God in his divine nature; this he lives in himself. As the Father has life in himself, so has he given to the Son to have life in himself (John 5:26). He has given it him by eternal generation, in a communication to him of all the divine properties. And he that has life in himself, a life independent on any other, he is the living one, the living God. No creature can have life in himself. For in God we live, move, and have our being. He is hereby Alpha and Omega, the first and the last, the beginning and end of all (Revelation 1:11), because he is [illegible], the living one, ver. 18. And this life of Christ is the foundation of the efficacy of all his mediatory actings, namely, that he was in his own divine Person the living God (Acts 20:28; 1 Corinthians 2:8; 1 John 3:16). But this is not the immediate cause of his mediatory effects, nor is it here intended.

2. There is a life which he lives for himself; namely, a life of unconceivable glory in his human nature. He led a mortal life in this world, a life obnoxious to misery and death, and died accordingly. This life is now changed into that of immortal eternal glory. Henceforth he dies no more, death has no more power over him. And not only so, but this life of his is to him the cause of, and is attended with, all that ineffable glory which he now enjoys in Heaven. This life he lives for himself, it is his reward, the glory and honor that he is crowned withal. All the endowments, all the enjoyments and the whole eternal exaltation of the human nature in the Person of Christ belong to this life of glory. And the glorious exaltation of that individual human nature, which the Son of God assumed, far above all principalities and powers and every name that is named in this world, or the world to come, is the principal part of the design of infinite wisdom, in the work of the new creation. But neither is this the life here intended.

3. The Lord Christ lives a mediatory life in Heaven, a life for us. So says our Apostle, he was made a Priest after the power of an endless life; whereof we have treated before. He lives as King, Prophet and Priest of the Church. So he describes himself (Revelation 1:18): I am he that lives and was dead, and behold I am alive for evermore, and have the keys of Hell and Death. As he died for us, so he lives for us, and is entrusted with all power over the Church's adversaries, for its good. As he died for us, so he lives for us in Heaven; and therefore tells us, that because he lives we shall live also (John 14:19). Now this life differs not essentially from that life of glory in the human nature which he lives for himself in Heaven: only it denotes one especial end of it, and that only for a season. The Lord Christ will have the life in himself, the divine life to all eternity; and so also will be the life of glory in the human nature. But he shall cease to live this mediatory life for us, when the work of his mediation is accomplished (1 Corinthians 15:28). But he shall lead this life always for us, until the whole work committed to him be accomplished, and shall lead it as a life of glory in himself to eternity.

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 he lives a life of immortality and glory in and for himself in Heaven. 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 the wrath that the whole world is yet filled withal 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 7:56). And therefore in all the appearances and representations which he has made of himself since his ascension into Heaven, he has manifested his present glory (Acts 26:13; Revelation 1:14, 15, 16, 17, 18). And the due consideration hereof cannot but be a matter of unspeakable refreshment to all that love him in sincerity.

But herein lies 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 to evacuate its proper ends. That so he lived for us here in this world, so as that his life was some way or other to our advantage, at least thus far that he could not have died if he had not lived before, all men will grant, even those by whom the principal end of this life, namely, to fulfil the law for us, is peremptorily denied. But that Christ now lives a life of glory in Heaven, that most men think is for himself alone. But the Text speaks to the contrary. He lives for ever to make intercession for us. Neither is this the only end of his present mediatory life in Heaven, though this only be here expressed. Should I undertake to show the ends of the present mediatory life of Christ for the Church, it would be too great and long a decursion from the Text. However the whole of the work of this life of his may be reduced into these three heads.

His immediate actings towards the Church itself, which respects his Prophetical Office.

His actings for the Church in the world, by virtue and power of his Kingly Office.

His actings with God the Father in their behalf, in the discharge of his sacerdotal Office.

The first consisteth in his sending and giving the Holy Ghost to the Church. He lives for ever to send the Holy Spirit to his Disciples. Without this constant effect of the present Mediatory Life of Christ, the being of the Church would fail, it could not subsist one moment. For hereon depends; (1.) All saving light to understand the word of God, or spiritual things in a spiritual manner, wherein he continueth the exercise of his Prophetical Office. (2.) All habitual grace whereby the souls of the Elect are quickened and regenerated. (3) All supplies of actual grace, which the whole Church has from him every moment, and without which it could yield no obedience to God. (4.) All spiritual gifts, the sole foundation and means of the Church's edification, and without which it can have no real benefit by any Gospel ordinances or administrations. (5.) All comfort and all consolation, which in all variety of occurrences the Church does stand in need of; which things I have elsewhere spoken to at large.

His actings by virtue of his Mediatory Life for the Church in the world, are also various, wherein he exerciseth his Kingly Power; that Power which is given to him as he is Head over all things to the Church (Ephesians 1:22). Hence is the whole preservation of the Church in this world, by glorious effects of divine wisdom and power. Hence does proceed the present controls that are given to its adversaries, and hence will proceed their future destruction, for he must reign until all his enemies be made his footstool. In the exercise of this Life, wherein the Keys of Hell and Death are committed to him, does he put forth his mighty power over the world, Satan, Death, the Grave, and Hell, for the eternal security and salvation of the Church. 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.

By virtue of this Life he acts with God on the behalf of the Church. And the only way whereby he does this, in the discharge of his Priestly Office, is expressed here in the text, He lives for ever to make intercession for them. Now this expression containing the whole of what the Lord Christ as the High Priest of the Church does now with God for them, and whereon the certainty of our salvation does depend, it must with some diligence be enquired into.

Expositors, especially those of the Roman Church, enquire with many disputes into the external form of the intercession of Christ, as namely, whether it be oral and vocal, or no. And they produce many testimonies out of the Ancients upon the one side and the other. And great weight is laid by some on the difference and determination of it. For whereas Ribera grants that the dispute is more about words and the manner of expression, than the matter itself; Tena affirms that what he says is most false. And it is evident that the testimonies produced by themselves out of the Ancients, as Chrysostom, Theophylact, Ambrose, Austin, and so to Rupertus and Thomas are expressly contradictory to one another. Now although our principal concernment lies in the internal form and efficacy of the intercession of our High Priest, rather than in the outward manner of it: yet so far as that also is revealed, we may enquire into it. And we shall find that the true stating of it tends to the encouragement and establishment of our faith. And the things ensuing may be observed to this purpose.

The Socinian figment about the nature of the intercession of Christ is of no consideration. For by a strange violence offered to the nature of things, and the signification of words, they contend that this intercession is nothing but the power of Christ to communicate actually all good things, the whole effect of his Mediation to Believers. That Christ has such a power is no way questioned: but that this power in the exercise of it is his intercession, is a most fond imagination. That which casts them on this absurd conception of things, is their hatred of the Priestly Office of Christ as exercised towards God on our behalf. But I have elsewhere sufficiently disputed against this fiction.

2. The intercession of Christ was under the Old Testament typed out three ways. (1.) By the living fire that was continually on the altar. Herewith were all sacrifices to be kindled and burned, which from there were called [⟨in non-Latin alphabet⟩] Firings. But this principally typified his prayers, when he offered himself to God through the Eternal Spirit, which he did with strong cries and supplications or intercessions (Hebrews 5:7). Hereby, and the actings of the Eternal Spirit therein, he kindled and fired in himself a sacrifice of a sweet smelling savour to God (Ephesians 5:2). (2.) By the [⟨in non-Latin alphabet⟩] or daily sacrifice of morning and evening for the whole people. See the institution of it, Exodus 29, verses 38, 39, 40, 41, 42. For although that sacrifice had in it the nature of an expiatory oblation, because it was by blood; yet the principal end of it was to make continual application of the great solemn annual expiation to the consciences of the people. (3.) By the incense that was burned in the Sanctuary. And this was of two sorts, (1.) That wherewith the High Priest entered once a year into the most holy place on the Day of Expiation. For he might not enter in, yea he was to die if he did, unless in his entrance he filled the place and covered the Ark and Mercy-Seat with a cloud of incense (Leviticus 16:12, 13). Which incense was to be fired with burning coals from the altar of burnt-offerings. So did our High Priest: he filled Heaven at his entrance with the sweet savour of his intercession, kindled with the coals of that eternal fire, wherewith he offered himself to God. (2.) The incense that was burned every day in the Sanctuary by the priests in their courses. This represented prayer (Psalm 141:2), and was always accompanied with it (Luke 1:9, 10). This also was a type of the continual efficacy of the intercession of Christ (Revelation 8:4). But this was the most solemn representation of it. In that anniversary sacrifice, whereof we must treat afterwards at large, there was atonement made for all the sins and transgressions of the people (Leviticus 16:21). And it was consummated by carrying some of the blood as a representation of it into the most holy place, sprinkling it before the Ark of the Covenant and the Mercy-Seat. This was done but once in the year. To keep this in remembrance and to make application of the benefits of it to the consciences of the worshippers, the daily sacrifice was appointed: so does the intercession of Christ make continual application of his great sacrifice and atonement, from where it derives its efficacy. And as the fire on the altar kindled all the renewed sacrifices, which were to be repeated and multiplied because of their weakness and imperfection; so does the intercession of Christ make effectual the one perfect sacrifice which he offered once for all in the various applications of it to the consciences of believers (Hebrews 10:2).

3. The actual intercession of Christ in Heaven, as the second act of his sacerdotal office, is a fundamental article of our faith, and a principal foundation of the Church's consolation. So is it asserted to be (1 John 2:1, 2). And it is expressed by our Apostle, as that whereby the death of Christ is made effectual to us (Romans 8:3, 4). For it comprises the whole care, and all the actings of Christ as our High Priest with God, in the behalf of the Church. This therefore is the immediate spring of all gracious communications to us. For hereby does he act his own care, love, and compassion; and from there do we receive all mercy, all supplies of grace and consolation, needful to our duties, temptations and trials. Hereon depends all our encouragement to make our application to God, to come with boldness of faith to the throne of grace (Chapter 4:15, 16; Chapter 10:21, 22). Therefore whatever apprehensions we may attain of the manner of it, the thing itself is the center of our faith, hope, and consolation.

4. It is no way unworthy or unbecoming the human nature of Christ in its glorious exaltation to pray to God. It was in and by the human nature that the Lord Christ exercised and executed all the duties of his offices while he was on earth. And he continues to discharge what remains of them in the same nature still. And however that nature be glorified, it is the same essentially that it was, when he was in this world. To ascribe another kind of nature to him, under pretense of a more divine glory, is to deny his being; and to substitute a fancy of our own in his room. So then the human nature of Christ however exalted and glorified, is human nature still, subsisting in dependence on God and subjection to him. Hence God gives him new revelations now in his glorified condition (Revelation 1:1). With respect hereunto he acted of old as the Angel of the Covenant with express prayers for the Church (Zechariah 1:12, 13). So the command given him to intercede by the way of petition, request or prayer (Psalm 2:8), "Ask of me," respects his state of exaltation at the right hand of God, when he was declared to be the Son of God with power by the resurrection from the dead (verses 7, 8). And the incense which he offers with the prayers of the saints (Revelation 8:3, 4) is no other but his own intercession, whereby their prayers are made acceptable to God.

5. This praying of Christ at present is no other but such as may become him who sits down at the right hand of the Majesty on High. There must therefore needs be a great difference as to the outward manner between his present intercession in Heaven and his praying while he was on the Earth, especially at some seasons. For being encompassed here with temptations and difficulties he cast himself at the foot of God with strong cries, tears and supplications (Hebrews 5:7). This would not become his present glorious state, nor is he liable or exposed to any of the causes or occasions of that kind of treating with God. And yet at another time while he was in this world, he gave us the best estimate and representation of his present intercession that we are able to comprehend. And this was in his prayer recorded in John 17. For therein his confidence in God, his union in and with him, the declaration of his will and desires, are all expressed in such a manner, as to give us the best understanding of his present intercession. For a created nature can rise no higher to express an interest in God, with an oneness of mind and will, than is therein declared. And as the prayers with cries and tears, when he offered himself to God, were peculiarly typed by the fire on the altar; so was this solemn prayer represented by that cloud of incense wherewith the High Priest covered the Ark and the Mercy-seat at his entrance into the most holy place. In the virtue of this holy cloud of incense did he enter the holy places not made with hands. Or we may apprehend its relation to the types in this order. His prayer, John 17, was the preparation of the sweet spices whereof the incense was made and compounded (Exodus 30:34). His sufferings that ensued thereon were as the breaking and bruising of those spices wherein all his graces had their most fervent exercise, as spices yield their strongest savour under their bruising. At his entrance into the holy place this incense was fired with coals from the altar; that is, the efficacy of his oblation wherein he had offered himself to God, through the Eternal Spirit, rendered his prayer as incense covering the Ark and Mercy-seat, that is procuring the fruits of the atonement made before God.

6. It must be granted that there is no need of the use of words in the immediate presence of God. God needs not our words while we are here on Earth, as it were absent from him. For he is present with us, and all things are open and naked before him. But we need the use of them for many reasons, which I have elsewhere declared. But in the glorious presence of God, when we shall behold him as the Lord Christ does in the most eminent manner face to face, it cannot be understood what need or use we can have of words to express ourselves to God, in prayers or praises. And the souls of men in their separate state and condition, can have no use of voice or words; yet are they said to cry and pray with a loud voice, because they do so virtually and effectually (Revelation 6:9, 10). However I will not determine what outward transactions are necessary to the glory of God in this matter before the Angels and Saints that are about his Throne. For there is yet a church state in Heaven wherein we have communion (Hebrews 12:22, 23, 24). What solemn outward and as it were visible transactions of worship are required thereunto, we know not. And, it may be, the representation of God's Throne, and his worship (Revelation 4, 5), wherein the Lamb in the midst of the Throne has the principal part, may not belong only to what is done in the Church here below. And somewhat yet there is, which shall cease, and not be any more after the Day of Judgment (1 Corinthians 15:26, 28).

7. It must be granted that the virtue, efficacy and prevalency of the intercession of the Lord Christ depends upon and flows from his oblation and sacrifice. This we are plainly taught from the types of it of old. For the incense and carrying of blood into the holy place after the expiatory sacrifice, the great type of his oblation of himself, did both of them receive their efficacy, and had respect to the sacrifice offered without. Besides, it is expressly said, that the Lord Christ by the one offering of himself obtained for us eternal redemption, and for ever perfected them that are sanctified. Therefore nothing remains for his intercession, but the application of the fruits of his oblation to all them for whom he offered himself in sacrifice, according as their conditions and occasions do require. Therefore,

8. The safest conception and apprehension that we can have of the intercession of Christ as to the manner of it, is his continual appearance for us in the presence of God by virtue of his office as the High Priest over the house of God, representing the efficacy of his oblation, accompanied with tender care, love and desires, for the welfare, supply, deliverance and salvation of the Church. Three things therefore concur hereunto. (1.) The presentation of his person before the Throne of God on our behalf (Hebrews 9:24). This renders it sacerdotal. His appearance in person for us is required thereunto. (2.) The representation of his death, oblation and sacrifice for us, which gives power, life and efficacy to his intercession. From there he appears in the midst of the Throne as a Lamb that had been slain (Revelation 5:8). Both these are required to make his intercession sacerdotal. But (3.) both these do not render it prayer or intercession. For intercession is prayer (1 Timothy 2:1; Romans 8:26). Therefore there is in it moreover, a putting up, a requesting, and offering to God, of his desires and will for the Church, attended with care, love, and compassion (Zechariah 1:12).

Thus far then may we proceed. (1.) It is a part of his Sacerdotal Office; He intercedes for us as the High Priest over the House of God. (2.) It is the first and principal way whereby he acts and exercises his love, compassion and care towards the Church. (3.) That he has respect therein to every individual believer, and all their especial occasions; if any man sin we have an Advocate. (4.) That there is in his intercession, an effectual signification of his will and desire to his Father; For it has the nature of prayer in it, and by it he expresses his dependence upon God. (5.) That it respects the application of all the fruits, effects and benefits of his whole mediation to the Church. For this is the formal nature of it, that it is the way and means appointed of God in the holy dispensation of himself and his grace to mankind, whereby the continual application of all the benefits of the Death of Christ, and all effects of the promises of the Covenant, shall be communicated to us, to his praise and glory. (6) The efficacy of this intercession as it is Sacerdotal depends wholly on the antecedent oblation and sacrifice of himself, which is therefore as it were represented to God therein. This is evident from the nature and order of the typical institutions whereby it was prefigured, and whereunto by our Apostle it is accommodated. But what belongs to the manner of the transactions of these things in Heaven I know not.

The third thing observed was the connexion of the two things mentioned, or their relation, one to another; namely, the perpetual life of Christ and his intercession. He lives for ever to make intercession. His intercession is the end of his mediatory life; not absolutely, nor only, but principally. He lives to rule his Church, he lives to subdue his enemies, for he must reign until they are all made his footstool; He lives to give the Holy Spirit in all his blessed effects to believers. But because all these things proceed originally by an emanation of power and grace from God, and are given out into the hand of Christ upon his intercession, that may well be esteemed the principal end of his mediatory life. So he speaks expressly concerning that great fruit and effect of this life of him, in sending of the Spirit, I will pray the Father, I will intercede with him for it, and he shall send you another Comforter (John 14:16). And the power which he exerts in the subduing and destruction of the enemies of his Kingdom, is expressly promised to him upon his intercession for it (Psalm 2:8, 9). For this intercession of Christ is the great ordinance of God, for the exercise of his power towards, and the communication of his grace to the Church to his praise and glory. So does our High Priest live to make intercession for us. Many things we may from hence observe.

1. So great and glorious is the work of saving believers to the utmost, that it is necessary that the Lord Christ should lead a mediatory life in Heaven, for the perfecting and accomplishment 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 believers could not be saved without the life of Christ following it, is not so much considered. See Romans 5:10, Chapter 8:34, 35, &c. It is (it may be) thought by some, 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 this life, when he had fulfilled all righteousness, redeemed us by his blood, and made atonement for our sins by the oblation of himself, confirming his truth and acceptation with God in all these things 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 deal for ourselves, and to build our eternal safety on the foundation that 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 in our behalf, we had been left poor and helpless, so that both we and all our right to a heavenly inheritance, should have been made a prey to every subtle 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 (John 14:18), that is, that 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, that is, such as are not able to defend themselves from injuries, nor secure their own right to their inheritance.

The sure foundations of our eternal salvation were laid in his Death and Resurrection. So it is said, that when God laid the foundation of the Earth, and placed the corner-stone thereof, that the morning stars sang together, and all the sons of God shouted for joy (Job 38:7). Although the foundations were only laid, yet that being done by infinite power and wisdom, which would infallibly accomplish and perfect the whole, it was a blessed cause of praise and ascribing glory to God. Yet were the continued actings of the same power required to the perfection of it. The foundation of the new creation was laid gloriously in the Death and Resurrection of Christ, so as to be the matter of triumphant praises to God. Such is the triumph thereon described (Colossians 2:15; 1 Timothy 3:16). And it may be observed, that as on the laying of the foundation of the Earth, all the holy angels triumphed in the expression and demonstration of the infinite wisdom, power and goodness of God which they beheld; so in the foundation of the new creation, the apostate angels who repined at it, and opposed it to their power, were lead captives, carried in triumph, and made the footstool of the glory of Christ. But all this joy and triumph is built on the security of the unchangeable love, care, and power of Jesus Christ, gloriously to accomplish the work which he had undertaken. For had he left it when he left the Earth, it had never been finished. For great was that part of the work which yet remained to be perfected.

Neither could the remainder of this work be committed to any other hand. He employs others under him in his work to act ministerially in his name and authority. So he uses the ministry of angels and men. But did not he himself continue to act in them, by them, with them, and without them, the whole work would fail and be disappointed. In one instance of the revelation of the will of God concerning the state of the Church by the opening of the book, wherein it was recorded, there was none found worthy in heaven or earth to do it, but the Lamb that was slain, the Lion of the Tribe of Judah (Revelation 5:5; Chapter 6:1). How much less is any creature able to accomplish all that remains for the saving of the Church to the utmost.

Who can express the opposition that continues to be made to this work of completing the salvation of believers? What power is able to conflict and conquer the remaining strength of sin, the opposition of Satan and the world? How innumerable are the temptations which every individual believer is exposed to, each of them in its own nature ruinous and pernicious?

God alone knows all things perfectly in infinite wisdom, and as they are. He alone knows how great a work it is to save believers to the utmost; what wisdom, what power, what grace and mercy is requisite thereunto. He alone knows what is meet to the way and manner of it, so as it may be perfected to his own glory. His infinite wisdom alone has found out and determined the glorious and mysterious ways of the emanation of divine power and grace to this end. Upon all these grounds, to all these purposes has he appointed the continual intercession of the Lord Christ in the most holy place. This he saw needful and expedient to the salvation of the Church and his own glory. So will he exert his own almighty power to those ends. The good Lord help me to believe and adore the mystery of it.

2. The most glorious prospect that we can take into the things that are within the veil, into 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. Of old when Moses went into the tabernacle, all the people looked after him, until he entered in, and then the Pillar of the Cloud stood at the door of it, that none might see into the holy place (Exodus 33:8, 9). And when the Lord Christ was taken into heaven the disciples looked after him, until a cloud interposed at the tabernacle door, and took him out of their sight (Acts 1:9). And when the High Priest was to enter into the tabernacle to carry the blood of the sacrifice of expiation into the most holy place, no man, be he priest or not, was suffered to enter into, or abide in the tabernacle (Leviticus 16:17). Our High Priest is now likewise entered into the most holy place, within the second veil, where no eye can pierce to him. Yet is he there as a High Priest, which makes heaven itself to be a glorious temple, and a place as yet for the exercise of an instituted ordinance, such as the priesthood of Christ is. But who can look into, who can comprehend the glories of those heavenly administrations? Some have pretended a view into the orders and service of the whole choir of angels, but have given us only a report of their own imaginations. What is the glory of the Throne of God, what the order and ministry of his saints and holy ones, what is the manner of the worship that is given to him that sits on the Throne and to the Lamb, the Scripture does sparingly deliver, as knowing our disability while we are clothed with flesh and inhabit tabernacles of clay, to comprehend aright such transcendent glories. The best and most steady view we can have of these things, is in the account which is given us of the intercession of Christ. For herein we see him by faith yet vested with the office of the priesthood, and continuing in the discharge of it. This makes heaven a temple, as was said, and the seat of instituted worship (Revelation 7:15). Hence in his appearance to John, he was clothed with a garment down to the foot, and girt about the chest with a golden girdle; both which were sacerdotal vestments (Revelation 1:13). Herein is God continually glorified; hereby is the salvation of the Church continually carried on and consummated. This is the work of heaven which we may safely contemplate by faith.

3. The intercession of Christ is the great evidence of the continuance of his love and care, his pity and compassion towards his Church. Had he only continued to rule the Church as its King and Lord, he had manifested his glorious power, his righteousness and faithfulness. The scepter of his kingdom is a scepter of righteousness. But mercy and compassion, love and tenderness are constantly ascribed to him as our High Priest (see Chapter 4:15; Chapter 5:1, 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 (Galatians 2:20; Ephesians 5:2; Revelation 1:5). Therefore these properties of love and compassion belong peculiarly to the Lord Christ as our High Priest. All men who have any spiritual experience and understanding, will acknowledge how great the concernment of believers is in these things, and how all their consolation in this world depends upon them. He whose soul has not been refreshed with a due apprehension of the unspeakable love, tenderness, and compassion of Jesus Christ, is a stranger to the life of faith, and to all true spiritual consolation.

But how shall we know that the Lord Christ is thus tender, loving and compassionate, that he continues so to be; or what evidence or testimony have we of it? It is true he was eminently so when he was upon the earth in the days of his flesh, and when he laid down his life for us. We know not what change may be wrought in nature itself, by its investiture with glory; nor how inconsistent these affections, which in us cannot be separated from some weakness and sorrow, are with his present state and dignity. Nor can any solid satisfaction be received by curious contemplations of the nature of glorified affections. But herein we have an infallible demonstration of it, that he yet continues in the exercise of that office, with respect whereunto all these affections of love, pity and compassion are ascribed to him. As our High Priest [〈 in non-Latin alphabet 〉], he is able to suffer, to condole with, to have compassion on his poor tempted ones (Chap. 4:15). All these affections does he continually act and exercise in his intercession. From a sense it is 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. For he does so, that their sins may be pardoned, their temptations subdued, their sorrows removed, their trials sanctified, and their persons saved. And doing this continually as a High Priest, he is in the continual exercise of love, care, pity and compassion.