and strictest bond of an equal relation. They are all brethren, 'holy brethren.' So the Holy Ghost calls them in truth; so the reproaching world calls them in scorn. They have "one Father," Mat. xxiii 8, 9. "one Elder Brother," Rom. viii. 29. “who is not ashamed to call them brethren," Heb. ii. 11. «have one Spirit, and are called in one hope of calling," Eph. iv. 4. which being a Spirit of adoption, Gal. iv. 6. interesteth them all in the same family, Eph. iii. 14, 15. whereby they become "joint-heirs with Christ," Rom. viii. 29. The duties of unity, Psal. cxxxiii. 1. love, Heb. xiii. 1. usefulness and compassion, which depend on this relation, are more known than practised, and ought to be continually pressed. Of old indeed, the Pagans spake proverbially of the Christians, See how they love one another!' in a way of admiration. The contrary observation hath now prevailed, to the shame and stain of the profession of these latter days. What through dissentions and divisions amonst them who have any real interest in the privilege of sonship; what through an open visible defect as to any relation unto God as a Father, or unto the Lord Christ as an elder brother, in the most of them that are called Christians, we have lost the thing intended, and the name is become a term of reproach. But when iniquity abounds, love will wax cold. In the mean time, it were well if those who are brethren indeed, could live as brethren, and love as brethren, and agree as brethren. The motives unto it are great and many.. That mentioned in the business of Abraham and Lot seems to me of weight, Gen. xiii. 7, 8. «There was a strife between the herdsmen of Abraham's cattle, and the herdsmen of Lot's cattle : and the Canaanites and the Perizzites dwelt then in the land. And Abraham said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen; for we be men that are brethren." Abraham and Lot were brethren naturally as near kinsfolks; for Abraham was Lot's uncle; and spiritually, as the children of God. A difference happening between their herdsmen, Abraham, as a wise man, fears lest it should proceed to some distance and variance between themselves. Thereupon he takes into consideration the state of things, in the place where they were. The Canaanite and the Perizzite, saith he, are in the land. The land is full of profane men, enemies to us both, who would rejoice in our divisions, and take advantage to reproach the religion which we profess. This prevailed with them to continue their mutual love; and should do so with others. But our condition is sad, whilst that description which the Holy Ghost gives of men whilst uncalled, whilst unbelievers, is suited unto them who profess themselves to be. Christians. See Tit. iii. 8.

IV. All true and real professors of the gospel are sanctified

by the Holy Ghost, and made truly and really holy.-So Paul here terms those Hebrews, exercising towards them the judgment of charity, declaring what they ought to be, and what they professed themselves to be, what he believed them to be, and what, if they were living members of Christ, really they were. It is true, some that profess holiness, may not be really holy. But, first, if they do not so profess it, as not to be convinced by any gospel-means of the contrary, they are not to be esteemed professors at all, Acts viii. 20-23. Phil. iii. 18, 19. 2 Tim. iii. 5. Secondly, if that holiness which men profess in their lives, be not real in their hearts, they have no right to the privileges that attend profession, John iii. 5.

V. No man comes unto an useful saving knowledge of Jesus Christ in the gospel, but by virtue of an effectual heavenly calling. These Hebrews came to be holy brethren, children of God, united to Christ, by their participation in a heavenly calling. We are called out of darkness into his marvellous light, 1 Pet. ii. 9. and this not only with the outward call of the word, which many are made partakers of, who never attain the saving knowledge of Christ, Mat. xx. 16. but with that effectual call, which being granted in the pursuit of God's purpose of election, Rom. viii. 28. is accompanied with the energetical quickening power of the Holy Ghost, Eph. ii. 5. giving eyes to see, ears to hear, and a heart to obey the word, according to the promise of the covenant, Jer. xxxi. 33, 34. And thus no man can come to Christ unless the Father draw him, John vi. 44.

VI. The effectual heavenly vocation of believers is their great privilege, wherein they have cause to rejoice, and which always ought to remind them of their duty unto him that hath called them. For these two ends doth the apostle remind the Hebrews of their participation in the heavenly calling. First, that they might consider the privilege they enjoyed by the gospel, far above and beyond whatever they boasted of under the law; and secondly, that he might stir them up to the performance of their duty in faith and obedience, according as God requires of them who are called. And this calling will appear a signal privilege if we consider; 1. The state from whence men are called, which is a state of death, Eph. ii. 1. and of darkness, Col. i. 13. 1 Pet. ii. 9. and of enmity against God, Col. i. 21. Eph. iv. 18. Rom. viii. 7. and of wrath, John iii. 36. Eph. ii. 2. It is a state of all that misery which the nature of man is capable of, or obnoxious to in this world, or to eternity. Or 2. By whom they are called, even by God above, or in heaven, the Father of our Lord Jesus Christ, 1 Cor. i. 9. Rom. viii. 28. 1 Pet. i. 15. Phil. iii. 14. Gal. v. 8. And 3. From whence, or what inducement it is that he calls them; which is from his own mere love and undeserved

grace, Tit. iii. 9-5. And 4. The discrimination of persons in this call. All are not thus called, but only those that are in the eternal purpose of the love of God, designed to so great a mercy, Rom. viii. 28, 31, 32. And 5. The outward condition for the most part of them that are called; which is poor and contemptible in this world, 1 Cor. i. 26-28. James ii. 5. And 6. The means of this calling, which are the holy word, and Holy Spirit, John xvii. 17. 1 Cor. vi. 11. 2 Thess. ii. 14. And 7. What men are called unto, which is, to light, 1 Pet. ii. 9. Col. i. 13. and to life, John v. 24, 25. to holiness, Rom. i. 7. 1 Cor. i. 2. 1 Thess. iv. 7. and unto liberty, Gal. v. 13. unto the peace of God, Col. iii. 15. 1 Cor. vii. 15. and unto his kingdom, 1 Thess. ii. 12. Col. i. 13. unto righteousness, Rom. viii. 30. and to mercy, Rom. ix. 23, 24. and to eternal glory, 1 Pet. v. 10. Of all these benefits, with the privilege of the worship of God attending them, are believers made partakers by their heavenly calling. And this minds them of their whole duty; 1. By the way of justice, representing it to them, as meet, equal, and righteous, 1 Pet. i. 15. 2. Of gratitude, or thankfulness for so great mercy, 1 John iii. 1. 1 Pet. iii. 9. 3. Of encouragement, &c. Proceed we again to the exposition of the words.

"Consider, xaτavanart, the apostle and High Priest of our profession, Jesus Christ." The words may be read either, consider Christ Jesus the apostle and High Priest of our profession;' and so the person of Christ is placed as the immediate object of the consideration required, and the other words are added only as a description of him by his offices or consider the apostle and High Priest of our profession, Christ Jesus;' and then the apostle and high priest of our profession, are the proper object of this consideration, and the name added doth but indigitate the individual person, who was clothed with those offices.

This is the immediate duty which the apostle here presseth them unto; namely the consideration of that apostle and high priest of our profession, whose greatness, glory, excellency, and pre-eminence in all things he had declared. And herein the nature of the duty, and the object of it, are represented to us.

First, The nature of it in the word consider; some suppose that faith, trust, and confidence are intended, or included in this word. But xatavota is no where used in any such sense, nor will the present design of the apostle admit of any such interpretation in this place. For the duty he exhorts to, is in order to faith and constancy therein. And this is no other but a diligent intention of mind in their considerations, thoughts, meditations and conceptions about Jesus Christ; that they may understand and perceive aright, who, and what he is, and what will follow upon his being such, And this rational consideration, is of sin

gular use unto the end proposed. And, as he afterwards blames them for their remissness, and backwardness in learning the doctrine of the gospel, chap. v. 11-14.; so here he seems to intimate, that they had not sufficiently weighed and pondered the nature and quality of the person of Christ and his offices, and were thereupon kept in their entanglements unto Judaism. This therefore he now exhorts them unto, and that by fixing their minds unto a diligent, rational, spiritual consideration of what he had delivered, and was yet further to deliver concerning him and them.

VII. The spiritual mysteries of the gospel, especially those which concern the person and offices of Christ, require deep, diligent, and attentive consideration. This is that which the Hebrews are here exhorted unto: Karavoncats, consider attentively or diligently. This is assigned as one means of the conversion of Lydia, Acts xvi. 14. gox, she attended diligently to the things spoken by Paul, as an effect of the grace of God in opening her heart. Careless, wayside hearers of the word, get no profit by it, Mat. xiii. 19. The nature and worth of the doctrines of the gospel, with our own condition, call for this duty.

First, In their nature they are mysteries; that is, things deep, hidden, and full of divine wisdom, 1 Cor. ii. 7. copia Oss y porngi, "The wisdom of God in a mystery." Such as the

μυστηρίω,

angels desire to bow down" (not in a way of condescension, but of endeavour, silvuri magaxufα)" and look into," 1 Pet. i. 12. For in Christ, and through him in the gospel, (us extrai TY μVOTARIS TY XGiTov, sv, unto the acknowledgment of the mysstery of Christ in whom or wherein) are hidden all the treasures of wisdom and knowledge, Col. ii. 2, 3. And hence we are directed, "to cry after knowledge, to apply our hearts to understanding, to seek her as silver, to search for her as hid treasures," Prov. ii. 3, 4. and not to consider these things, as easily exposed to every wandering eye and lazy passenger. Such persons find not mines of silver, or the hid treasures of former generations. Of this search the prophets and holy men of old are proposed for our example, 1 Pet. i. 10, 11. Unto this purpose they are said say, to investigate or diligently search into the Scriptures, as we are commanded to do if we intend to attain eternal life, John v. 39. For the most part, men content themselves with an overly consideration of these things; it is the waggy of their lives; what they do on the by, or when they have nothing else to do, whereby they come to know no more of them than they must, as it were, whether they will or no, which upon the matter is nothing at all. Carnal sloth is not the way to an acquaintance with spiritual things or mysteries.

Secondly, The worth and importance of these things bespeaks

the same duty. Things may be dark and mysterious, and yet not weighty and worthy, so that they will not defray the charge of a diligent search after them. Solomon's merchants would not have gone to Ophir, had there not been gold there, as well as apes and peacocks. But all things are here secure. There are unsearchable treasures in these mysteries, Eph. iii. 8. πλάτος ανεξιχνίαστος riches not in this world to be searched out to perfection. No tongue can fully express them, no mind perfectly conceive them. Their root and spring lies in the divine nature, which is infinite, and therefore inexpressible and inexhaustible. There is in it pagyagITA KOλUTIμos, Mat. xiii. 46. an exceeding precious pearl, a pearl of great and invaluable price. A stone which, though by some rejected, yet esteemed of God elect and precious; and so also by them that believe, 1 Pet. ii. 6, 7. The "merchandise whereof is better than the merchandise of silver, and the gain thereof than fine gold: It is more precious than rubies," Prov. iii. 14, 15. Whatever is of worth and value in the glory of God, and the everlasting good of the souls of sinners, is wrapped up in these mysteries. Now every thing is (at least comparatively) despised, that is not esteemed according to its proper worth. So undoubtedly are these things by the most of them to whom they are preached.

Thirdly, Our own condition calls for diligence in the discharge of this duty. We are for the most part, like these Hebrews valgos Tαis axouis, chap. v. 11. slothful or dull in hearing: we have a natural unreadiness unto that hearing whereby faith cometh, which is the consideration here called for: and therefore cannot sufficiently stir up our spirits and minds unto our duty herein. The manner of the most in attending to the mysteries of the gospel, should cause our sorrow here, as it will theirs (if not prevented) unto eternity.

The object of this consideration, is Jesus Christ, who is the apostle and High Priest of our profession. Together with the especial indigitation of the Person intended, by his name, Jesus Christ, we have the description of him, as he is to be considered, by his offices, an apostle, and a High Priest, with their limitations, of our profession.'

First; He is said, and he is here only said to be TOY ATOSTOλov an apostle, or the apostle. An apostle is one sent; a legate, ambassador, or public messenger. And this is one of the characteristical notes of the Messiah. He is one sent of God upon his great errand unto the children of men. His apostle. Speaking of himself by his Spirit, Isa. xlviii. 16. he saith, 78, "The Lord God and his Spirit hath sent me." And again, chap. lxi. 1. nw mm, "The Lord hath sent me." Namely, according to the promise that God would send him un