immediate speaking to him. The Holy Ghost by the mouth of David speaks these things to us, but he doth only therein declare, what the Father said to the Son; and that was it which the apostle intended to prove. "He (God) saith (ev Elep) in another," that is (↓λμ) psalm, Psal. cx.

$3. Secondly, the testimony itself, or the words of the Father to the Son, whereby the apostle's assertion is confirmed; "thou art a priest for ever after the order of Melchisedec." It was sufficient for the apostle at present to produce these words only; but he will elsewhere make use of the manner how they were uttered, with the "oath of God," as in the psalm; "The Lord hath sworn and will not repent, thou art a priest," &c. And these words of verse 4th in the psalm, indissolubly depend on the first verse; "The Lord said unto my Lord;" that is, God the Father said to the Son, with respect to his incarnation and mediation. And this word "thou art," is (verbum constitutivum) a "constituting word," wherein the priesthood of Christ was founded. And it may be considered, (1.) As declarative of God's eternal decree, with the covenant between Father and Son, whereby he was designed to this office; as demonstrative of his mission to the discharge of his office; including also a supposition that God would prepare a body for him, wherein he might exercise his priesthood, and which he might offer to him. On the whole, it is undeniable from this testimony, that God called and appointed him to be a priest, which was to be proved.

§4. Thus Christ was called of God as was Aaron; that is, immediately, and in an extraordinary manner, which was necessary in the first erection of that office. But yet, as to the special manner of his call, it was every way more excellent and glorious than that of

Aaron. There was no need of any outward ceremony to express it; it consisted in the words of God spoken immediately to himself; which being present, effective, authoritative, and not merely declarative of what God would do by them was he called and made priest, and they are expressive of infinite love and acquies"Thou art my Son, thou art a priest for ever." They were spoken also with the solemnity of an oath, "the Lord hath sworn." He was not, therefore, only called of God, as was Aaron, but also in a way far more eminent and glorious.

cence.

§5. We may hence observe; that in all things wherein God hath to do with mankind, Jesus Christ should have an absolute pre-eminence. It was necessary that some things should be made use of to reveal and exhibit him, which must, as appointments of God, and effects of his wisdom, be precious and excellent. But yet, it is in his person, that he hath the transcenddant pre-eminence; because, there was in all the typical prefigurations a natural imperfection, so that they could not perfectly represent him. So Aaron was called in an extraordinary manner, to prefigure his call to his priesthood; but that call was accompanied with much weakness and imperfection. The principal dignity of all these representations depended on their respect and relation to him, which exalts him infinitely above them. And so also is it with all the means of grace, whereby at present he is exhibited, and the benefits of his mediation communicated to us.

VERSE 7.

Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears unto Him that was able to save him from death, and was heard in that he feared.

$1. Connexion of the words. $2. (I.) The first qualification of Christ as a high priest, his temporary infirmity. $5, (11) What he did in this capacity. The act of his oblation $4. The matter of it. §5, 6. The manner of it. §7. Its object. $8 General causes $9. The true frame of his soul. $10. Its effects. $11. Limitations of those effects. $12. Christ's prayers. $13. His being heard, $14—21. (III.) Observations,

§1. In this verse, two instances of the qualifications of an high priest are accommodated to our Lord Jesus Christ, and that in the retrograde order before proposed; first, an high priest according to the law "was compassed with infirmities," ver. 3, which is here applied to Christ, even from the time he entered upon the discharge of his office, "the days of his flesh;" secondly, the acting of the high priest, as so qualified, is accommodated to him. For an high priest was appointed "that he might offer gifts and sacrifices for sins;" and so here it is affirmed of our Savior, that he also "offered" to God; which is expressive of a sacerdotal act.

§2. (I.) Wherein consists the qualifications of Christ here first mentioned? "Who in the days of his flesh." (os) Who, that is (xpotos) Christ, mentioned ver. 4, to whose priesthood thenceforward testimony is given. In the days of his flesh. We may here inquire, what is meant by the flesh of Christ? And what were the days of his flesh?

First, the flesh of Christ is taken two ways, for his whole human nature, John i, 14, "The word was made flesh;" 1 Tim. iii, 16, "God was manifest in the flesh;" Rom. ix, 5, "Of whom was Christ according the flesh;" Heb. ii, 9, 10, "He partook of flesh and

blood, &c." In the flesh, in this sense, as to the substance of it, Christ still continues. The body wherein he suffered and rose from the dead, was altered upon his resurrection and ascension, as to its qualities, but not as to its substance; it consisted still of flesh and bones, Luke xxiv, 39. "This flesh" he carried entire with him into heaven, where he still continues, though exalted and glorified beyond our apprehension, Acts i, 11. And in this flesh shall he come again to judgment. For the union of this "flesh" with the divine nature in the person of the Son of God is eternally indissoluble. And they overthrow the foundation of faith, who fancy that the Lord Christ hath another body in heaven than what he had on the earth; as they (the Papists) also do make him to have such "flesh" as they can eat every day. It is not therefore the flesh of Christ in this sense, as absolutely considered, which is here intended. Again,

"Flesh," as applied to Christ, signifies the frailties, weaknesses, and infirmities of our nature; or our nature as it is weak and infirm, during this mortal life. So is the word often used, Psal. lxxviii, 39, "He remembereth that they are but () "flesh;" that is, poor, weak, mortal creatures. Psal. lxx, 2, "Unto thee shall all flesh come;" poor, helpless creatures, standing in need of divine assistance. So flesh and blood is taken for that principle of corruption which must be done away before we enter into heaven, 1 Cor. xv, 50. And that is meant by the flesh of Christ in this place; he was "compassed with infirmities."

Secondly, what were the "days" of his flesh intended? It is evident, that in general his whole course and walk in this world may be comprised herein. From his cradle to his grave he bare all the infirmities of our nature, with all the dolorous and grievous effects of

them. But the season peculiarly intended is the close of those days, in his last sufferings, when all his'sorrows, trials, and temptations came to an head. The sole design of this expression is to shew that when he offered up his sacrifice, he was compassed with infirmities, which hath an especial influence on our faith and consolation.

§3. (II.) An account is given of what he did in these "days of his flesh;" which in general, was his acting as a priest, as,

First; the act of his oblation, (роTEVEynas) who offered. The word (poepw, accedo, appropinquo, or accedere facio) when applied to persons or things in common, is to approach, to draw near. But when applied to things sacred (like p) it signifies (offero) to offer. And although it be sometimes used in the New Testament, in the common sense before mentioned, yet it alone, and no other, is made use of to express an access with gifts and sacrifices, or offering on the altar. Hence it is manifest, that a sacerdotal offering is here intended: he offered as a priest.

§4. Secondly; The matter of his offering is expressed by (dentes na inelupas) "prayers and supplications." Both these words have the same general signification; and they also agree in this, that they respect an especial kind of prayer, which is for averting of impending evils, or such as are deserved or justly feared. The first term, (dences, preces deprecatoria) we properly render supplications, 1 Tim. ii, 1. And supplicationes are the same with supplicia; which term signifies both punishments and prayers for the averting of them, as in the Hebrew, the same word (non) is both sin and a sacrifice for the expiation of it.