through them, and ascended above them, into that which is called the "third heaven," or the "heaven of heavens."

The allusion is evidently made to the high priest, and to what he typically represented to the church of old; the most signal part of whose office consisted in his annual entrance into the most holy place, on the day of expiation. Thus, Jesus, answerably, passed through the veil of these heavens into the glorious presence of God, to appear there as our intercessor. (Inoxy Tòv viòv T8 Oε8) “Jesus the Son of God." Translators do not well express the emphasis of these words byreas on of the article (Tòv vióv) THE Son, eminently, peculiarly; THAT Son of God, that is, the natural, only begotten Son of the Father. The name "Jesus," doth not in this place so much denote him by his work of saving, according to the strict signification of that term, but rather denotes his human nature, by par taking of which he became a merciful high priest.

§4. (Κραίωμεν της ομολογίας) “Let us hold fast the profession;" that is, which we make, or have made, and so our profession, as we properly supply the words; which is "our professed subjection to the gospel of Christ," 2 Cor. ix, 13, or, the subjection of our souls in the acknowledgement of the power and authority of Jesus Christ in the gospel. To complete this, there is required that we make a solemn declaration of our subjection to the gospel in these things, with prudence, humble confidence, and constancy; for with the mouth confession is made unto salvation, Rom. x, 10. Our profession is to be turned into confession, or we lose it. The open avowing of the Lord Christ, his ways and worship, under persecution, is the touch-stone of all profession, Matt. x, 32, 33, 1 Cor. iii, 13. This is the profession we are to "hold fast," (xpalwpev) which

intimates a severe endeavor; to hold a thing (totis. viribus,) "with all our strength," by all lawful means, with resolution and contention of mind. For the word is from (xpalos) power, strength, efficacy, which are to be exerted in thus holding fast, Rev. ii, 25. “That which you have, (upalyσɑlɛ) “hold fast," with all care, against all opposition, "till I come," so Rev. iii, 12, Kpalɛi d exɛis, "Hold fast, that which thou hast, that no man take thy crown;" that is, with all thy might, with all diligence and contention of mind, as a. man would hold fast his crown should any attempt to, take it from him. So then this verse containeth the prescription of a duty, with a motive and encouragement to the due performance of it: seeing then we have a great High Priest, which is passed through the heavens, Jesus the Son of God, "let us hold fast," &c.

$5. "For we have not an High Priest that cannot.” The double negation strongly affirms, he is such a one as can be affected. "We have an High Priest." The. apostle lets the Hebrews know, that in the gospel state there is no loss of privilege in any thing. Had they an High Priest, who, with his office, was the life and glory of their profession and worship? We also, saith he, have an High Priest, who is, in like manner, the life and glory of our profession and worship. He assures the Jews that they lost no advantage by the gospel, but had all their former privileges unspeakably heightened and increased.

$6. The church never lost any privilege once granted, by any change or alteration that God made in his ordinances of worship, or dispensation towards it; but still keeping what it had before, it was carried on towards that completeness and perfection which it is capable of in this world, and which it hath received by Jesus Christ. Presently upon giving of the first

promise, God instituted some kind of worship, as sacrifices, to be a means of intercourse between him and sinners, by the grace and truth of that promise; after this he made sundry additional ordinances of worship, all of them instructive in the nature of that promise, and directive towards the accomplishment of it. And still there was an increase of grace and privilege in them all; "they were mountains of myrrh and hills of frankincense," on which the church waited till the day break, and the shadows fled away, Cant. iv, 6. All along the church was still a gainer. But when the time of the actual accomplishment of the promise came, then were all the former privileges realized to believers, new ones added, and nothing lost. We have neither lost sacrifice nor High Priest; but have them all in a more eminent and excellent manner. And this is enough to secure the application of the initial seal of the covenant to the infant seed of believers. For whereas it was granted to the church under the Old Testament, as a signal favor and spiritual privilege; it is derogatory to the glory of Christ and honor of the gospel, to suppose that the church is now deprived of it; for in the whole system and frame of worship, "God had the better things for us, that they without us should not be made perfect."

$7. "That cannot be touched with a feeling," who cannot be affected with a sense; who cannot suffer with, or sympathize. This word, (σuμzabew) includes,

1. A concern in the troubles, sufferings, or evils of others, on account of any common interest wherein persons are united. As in the natural body, sometimes when one part is afflicted with a disease, another part is affected with it, although it cannot be absolutely said to be ill-affected; for no part of the disease is in it; but it may be said (σvuxen) "not to be free from

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being affected," though not upon its own account. This suffering is by consent, or, in virtue of the harmony there is in the same nature; so we have a sense of the sufferings of human nature in any man whatever.

2. It includes a propensity to relieve such in those troubles or sufferings, whether we have power to effect that relief or no. We may not be able to relieve in some cases where we are concerned; and in some it may not be lawful; but if there be no such inclination there is no sympathy.

3. Properly it contains in it a commotion of affections which we express by (condolentia) "condolence;" a moving of affections in ourselves upon the sufferings of others. And these things are ascribed to our High Priest, on account of his union with us, both in his participation of our nature, and the communication of a new nature to us, whereby we become members of his body, and even one with him. Thus he is deeply concerned in all our infirmities, sorrows, and sufferings; and this is attended with a propensity to relieve us, according to the rule and tenor of the covenant; and herewith, during the time of our trials, he hath a real motion of affections in his holy nature, which he took on him for that very end, chap. ii, 17, 18. (Tais (ταις acbεvelas) "Our infirmities." Whereas it is here mentioned generally,without restriction to any special kind of infirmities, it may justly be extended to all weaknesses, or any pressures we may be sensible of. But whereas, in the following words, the reason of the ability of Christ our High Priest to be affected with a sense of infirmities, is placed in his "being tempted;" it is manifest that the weaknesses here chiefly intended are such as respect afflictions, temptations, or persecution for the gospel.

$8. In the next words a special reason is assigned of this merciful ability of our High Priest: "but was in all points tempted as we are, yet without sin." The particle (de) but, is contradictory to what was before denied; he is not such a one as cannot be affected; "but," one who was himself tempted; that is, he can be affected with a sense of our infirmities, because he was tempted. (ПETEIρaμεvov) tempted; that is, tried, exercised; for no more doth the word originally import. Whatever moral evil is in temptation, proceeds from the depraved invention of the tempter, or from the sinful weakness of the tempted. In itself, and ma. terially considered, it is but a trial which may have a good or bad effect. "Every way," (nala zavla) in all things; that is, from all means and instruments of temptations, by all ways of it, and in all things wherein as our High Priest he was concerned. "Like as we are," (nab oμoiola, secundum similitudinem) in like manner: there is a plain reference to the temptation of others; for whatever is like, is of necessity like a somewhat else, something that answers it; that is, trials and temptations of believers, what press on them by reason of their weakness. (Xapis auaplias) without sin; sin, with respect to temptation, may be considered, either as the principle, or the effect of it; in the first sense men are tempted to sin, by sin itself; to actual, by habitual sin; to outward, by indwelling sin, James i, 14, 15, and this is the greatest source of our temptations. In the second sense, sin is what temptation tends to; what it designs and produceth. Now in what respect was our High Priest tempted "without sin?" If the denial of sin relate to the former, then the apostle preserves in us due apprehensions of the purity and holiness of Christ, that we may not imagine he was liable to any temptations to sin from within. If the latter