which he was to do, 1 Thess. i. 10. And he is Jesus still, "able to save to the uttermost them that come unto God by him."

[2] To reflect on the common use of that name in the world. This was the name under which he was reproached, reviled, crucified and slain as a malefactor. They crucified Jesus. Wherefore the apostle, treating here of the glorious exaltation of the Son of God, that none might pretend or fancy to themselves that it was any other thing or person that he intended, he expresseth him by that name whereby he was known in the world, under which he was reproached and suffered. And this all the apostles were careful to inculcate in the first preaching of the gospel: "Jesus of Nazareth,” Acts ii. 22. "This Jesus hath God raised up," verse 32. "His Son Jesus, whom ye delivered up, and denied in the presence of Pilate," chap. iii. 13. "Jesus Christ of Nazareth, whom ye crucified," chap. iv. 10. Jesus, whom ye slew and hanged on a tree," chap v. 30. For as they testified hereby that they were not ashamed of his cross, so they laid in security for faith against all those fond imaginations which have been since vented, that Christ in heaven and in us is somewhat else than that Jesus who was crucified on the earth. This is that which, by the use of this name, he calls our faith unto, namely, that it is one and the same Jesus who was humbled and is exalted, who died ignominiously, and lives for ever in glory.

Obs. XXV. This same Jesus is our Saviour in every state and condition; the same on the cross, and the same at the right hand of the Majesty on high.-Hence he is still represented in heaven as "a Lamb slain,” Rev. v. 6. And all apprehensions unto the contrary are destructive unto the whole foundation of the gospel.

(2.) He describes him by that office and action whence our hope receives its great encouragement to enter within the veil, namely, that he is poopomos Tip μãν,-a "forerunner for us," and as such is entered in thither.

Πρόδρομος ὑπὲρ ἡμῶν.

In this place alone is this title assigned unto the Lord Christ, though the things intended in it are elsewhere expressed. And so it must be said concerning the name of a "surety," which our apostle makes use of in the next chapter, verse 22. Great, mysterious truths may often be comprised in one word, used and employed by the Holy Ghost for our instruction; and therefore every word of the Scripture is diligently to be searched into.

It is indifferent whether we render the words, "the forerunner for us" (that is, our forerunner) " is entered;" or "the forerunner is entered for us.' In the first way, the qualification of his person, a forerunner for us; in the latter, the design of his action, the forerunner acting for us, is intended. Both come to the same purpose; and our translators so place the words as if they inclined unto the latter sense. Two things we are to inquire into: [1.] What is a

forerunner. [2] What the Holy Ghost would instruct us in by this ascription unto Christ, or he is a forerunner entering within the veil for us.

Прódpoμos, “precursor," is one who in an affair of public concern makes speed by himself unto the place whereunto the affair belongs, to give an account of it, and to dispose of all things needful and suited unto the disposal of the affair that he reports. Commonly, indeed, such a public harbinger is inferior unto those who come after, under whose conduct the main of the affair doth abide; but this is only where he who is the forerunner or harbinger is so and no more. But now, although the Lord Christ be a forerunner also, yet he is more; he is the person in whose hand lieth the whole affair and its conduct. And he was himself the forerunner because of the greatness of the matter he had in hand, not manageable by any other. And we may consider the words distinctly: 1st: His being a "forerunner;" 2dly. "For us;" 3dly. Where he is so,"within the veil."

μος,

1st. He is, in his entrance into heaven, or the holy place, póôpoμos, a "forerunner." This the high priest of old, when Πρόδρομος. he entered once a-year into the holy place, was not. He entered thereinto himself, but he made no way for any to follow after. He did not go before the people, to give them an entrance into the holy place; but both by his entrance and his return signified their exclusion for ever. We have, then, herein another instance of the excellency of our high priest and his office. When he entered into the holy place, he did it not merely for himself, but to go before, to lead and conduct the whole church into the same glory. 2dly. He is a forerunner i uv, "for us;" that is, for all believers, for the whole church, in all times, ages, and Ὑπὲρ ἡμῶν. places. And this he is three ways:-

(1st.) By way of declaration. It belongs unto a forerunner to carry tidings, and to declare what is the success that hath been obtained in the affair which he giveth an account of. The Lord Christ, entering into heaven, makes an open declaration that he hath led captivity captive, spoiled principalities and powers, triumphed over them; that he hath obtained his portion, and divided the spoil with the strong, Isa. liii. 12; that he hath rescued his church from the power of sin, Satan, death, and the law. And there were two parts of the triumphant declaration made by this forerunner of the church: [1st.] That he had discharged his original engagement for the salvation of believers under the old testament, on the faith whereof they were accepted with God and saved. Hence, upon his entrance within the veil, they also join in that doxology, Rev. v. 9-12. And he was their forerunner also. For although I have no apprehension of the "limbus patrum" fancied by the Papists, yet I

think the fathers that died under the old testament had a nearer admission into the presence of God upon the ascension of Christ than what they enjoyed before. They were in heaven before, the sanctuary of God; but were not admitted within the veil, into the most holy place, where all the counsels of God in Christ are displayed and represented. There was no entrance before, either as to grace or glory, within the veil, Heb. ix. 8; for, as I said, within the veil are all the counsels of God in Christ laid open, as they were typed in the holy place. This none could or were to behold before his own entrance thither. Wherefore he was their forerunner also. [2dly.] To declare the redemption of all the elect that were to follow him in their several generations. This is triumphantly declared in heaven, Ps. xlvii. 5–7, lxviii. 18, 24-26.

(2dly.) By way of preparation. And this is twofold: [1st.] With respect unto our present gracious entrance into the holiest by faith and prayer. This way was not made for us whilst the old tabernacle was standing, Heb. ix. 8; but this way is now prepared for us by our forerunner, Heb. x. 19-22. We have an entrance into heaven even whilst we are here on the earth. An entrance is made for our faith, for our hope, for our prayer. Wherever they enter, our souls do enter and are present. And this entrance we make

daily, and that with boldness and assurance, on the account of our forerunner. [2dly.] As unto our future entrance into glory. Under this capacity, as a forerunner, it belongs unto him to prepare mansions for us in his Father's house, whither he is gone; and which he hath promised to do, John xiv. 2, 3. He prepares mansions for us, and he prepares us for those mansions, suiting grace and glory unto each other. Heaven, indeed, is ready for us, whenever we are meet and ready for heaven.

(3dly.) By the way of possession. He had now obtained for the church eternal redemption; and purchased for them, and in their name, an everlasting inheritance, Acts xxvi. 18. This he went, for them and in their name, to take possession of; and to reserve it in the heavens for them, 1 Pet. i. 4. Hereon, being by adoption made heirs of God, they come to be co-heirs with Christ, Rom. viii. 17; and are at last admitted into the same glory with him. So is he a forerunner for us.

3dly. As a forerunner he is "entered within the veil;" that is, into heaven itself, the place of the glorious presence of God. And this also may be considered two ways:-

(1st.) With respect unto what he hath already done for us; and two things are included therein: [1st.] That he hath completely finished the work he had to do upon the earth. He had absolutely won the victory, and secured the church from all its spiritual adversaries. Without this, a triumphant entrance into heaven had not

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been granted unto him. [2dly.] God's blessed approbation of all that he had done here below, Isa. liii. 11, 12; Phil. ii. 6-11.

(2dly.) With respect unto what he hath yet to do for us. Hence it is that he is not said absolutely to enter into his glory, but to enter as a priest, as through a veil, as into the holy place; where he continues as our forerunner in the exercise of that office, as the apostle declares in the close of the verse, "Made an high priest for ever after the order of Melchisedec;" whereof we must treat in the next chapter.

Obs. XXVI. Now the Lord Jesus being thus entered into heaven as our forerunner, gives us manifold security of our entrance thither also in the appointed season.-This he assures us of, John xiv. 3, 19. For, 1. He passed through all the storms of trials, temptations, persecutions, and death itself, that we are exposed unto, and yet is landed safely in eternal glory. His anchor was trust and hope in all his storms, Heb. ii. 13; Isa. 1. 7-9. And it was tried to the utmost, Ps. xxii. 8-10. It preserved him in them all; and will be no less faithful unto the whole church. As he hath thus gone before us, he is able to succour us, and hath given us in himself a pledge of success. 2. He is now where our hope is fixed, namely, within the veil, where he takes care of it, and will preserve it unto the end.

Obs. XXVII. Again; if the Lord Christ be entered into heaven as our forerunner, it is our duty to be following him with all the speed we can. And it is required hereunto, 1. That we be willing to follow him in the way wherein he went, as well as unto the place whither he is gone. And the way he went was, (1.) The way of obedience, Heb. v. 8, 9; (2.) The way of suffering, Heb. xii. 2. Holiness and the cross are the two essential parts of the way whereby our forerunner entered into glory. 2. That we burden not ourselves with any thing that will retard us, Heb. xii. 1.

Obs. XXVIII. And we may see whereon the security of the church doth depend, as to the trials and storms which it undergoes in this world. He that can consider the opposition that is made unto it in the world; the counsel, the power, and the malice, which are engaged unto its ruin, on the one hand; and its own weakness, solitariness, and helplessness, on the other, cannot but admire whence it is that it is preserved one moment from destruction.

There is no proportion between its visible defence and the visible opposition that is made unto it. It is Jesus, our forerunner, who is within the veil taking care of all our concerns, that is alone our security.

Obs. XXIX. And what will he not do for us, who in the height of his glory is not ashamed to be esteemed our forerunner? what love, what grace, what mercy may we not expect from him? And,--

Obs. XXX. When our hope and trust enter within the veil, it is Christ as our forerunner that in a peculiar manner they are to fix and fasten themselves upon.

CHAPTER VII.

THERE are almost as many different analyses given of this chapter as there are commentators upon it; and sometimes the same person proposeth sundry of them, without a determination of what he principally adheres unto. All of them endeavour to reduce the whole discourse of the apostle unto such a method as they judge most artificial and argumentative. But, as I have elsewhere observed, the force of the apostle's reasonings doth not absolutely depend on any such method of arguing as we have framed unto ourselves. There is something in it more heavenly and sublime, suited to convey the efficacy of spiritual truth, as to the understanding, so to the will and affections also. For this reason I shall not insist on the reducing of this discourse unto any precise logical analysis, which none of the ancients do attempt. But whereas those methods which are proposed by learned men, whereunto, in their judgment, the apostle's arguing is reducible, are only diverse, and not contradictory unto one another, the consideration of all, or any of them, may be of good use to give light unto sundry passages in the context. Those who have laboured herein with most appearance of accuracy, are Piscator and Gomarus. My design being to examine and consider all the apostle's arguings, and their connections particularly, I shall content myself with a plain and obvious account of the whole in general.

The design of the apostle in this chapter is not to declare the nature or the exercise of the priesthood of Christ, though the mention of them be occasionally inserted in some passages of it; for the nature of it he had spoken unto, chap. v., and treats of its use at large, chap. ix. But it is of its excellency and dignity that he discourseth in this place; and that not absolutely neither, but in comparison with the Levitical priesthood of the church under the old testament. As this was directly conducing unto his end, so it was incumbent on him in the first place to confirm; for if it were not so excellent, it was to no purpose to persuade them to embrace it who. were actually in the enjoyment of another. This, therefore, he designeth to prove, and that upon principles avowed by themselves, with light and evidence taken from what was received and acknowledged in the church of the Hebrews from the first foundation of it. After this, he manifests abundantly the excellency of this priesthood