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1. By his name, Inour, that is, Jesus: a name given him from the work he had to do. He was to save his people. Jesus, a Saviour," Matt. i. 21. Kaλss to ovoμa aute Inosy, saith the angel, "Thou shalt call his name Jesus." For what cause? saith hie, αυτος γαρ σωσει τον λαον αυτου απο των ἁμαρτίων αυτών, ❝ for (or because) he shall save his people from their sins." So our apostle calls him Inox Toy juoμevor," Jesus the Deliverer," 1 Thess. i. Ιησεν τον φυόμενον, 10. Our high Priest is our Saviour; and he is our Saviour, in a great measure, by his being our high Priest. And this name was given him, as born of a virgin: She shall bring forth a Son, and thou shalt call his name Jesus." It doth not therefore in this piace only, nay not so much, denote him by his work of saving according to the signification of his name Jesus, but declares his human nature whereof he was made partaker, that he might be a merciful high Priest, wherein he was called by that

name.

2. He describes him by his relation unto God: TOY VIOV T8 O18, 'that Son of God-the eternal Son of God.' The reason and nature of this sonship of our high Priest, hath been elsewhere declared. At present it may suffice to observe, that his divine nature is included in this appellation. For in his one person, as comprising both these natures, is he our high Priest, as he is Screws, God and man in one. And we are here minded of it, as a great encouragement unto our duty expressed in the next words.

•KeατwμED THE Oμoroyas, "Let us hold fast our profession." Vul. Lat. in some copies, spei et fidei nostra, of our hope and faith;' words taken from ch. iii. 6. which here have no place. Hold fast the profession; that is, which we make, or have made; and so our profession, as we supply the words. Two things are to be inquired into for the opening of these words. 1. What is meant by proviα, or profession." 2. What is included in xgaToμ, let us hold fast."

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For the word uoxoys, it hath been opened, and the thing itself intended somewhat spoken unto, on ch. iii. 1. where the Lord Christ is called the Apostle and high Priest of our profession. I shall therefore here only so far treat of it, as it contains the duty, which the apostle exhorts us unto, and wherein all the lines of his discourse do meet and centre. This makes it assuredly a matter of singular consideration, as being that about which he doth so greatly labour.

Our query is our professed subjection to the gospel of Christ, 2 Cor. ix. 13. or the subjection of our souls in the acknowledgment of the power and authority of Jesus Christ in the gospel : υποταγη ομολογίας. It contains both our sacred subjection unto the gospel, and our solemn declaration of it. The former, which respects the matter of our profession, is ruvidnotng ayadns ser

μα εις Θεον δι' αναστασεως Ιησου Χριστου, 1 Pet. iii. 21. The answer or reply of a good conscience, by virtue of the resurrection of Christ, unto the demands of God in the precepts and promises of the gospel.' And it hath two parts: 1. Faith in Christ. 2. Obedience unto him-the obedience of faith, Rom. i. 5. Faith is the root, and obedience the fruit of our profession. And that faith which constitutes evangelical profession, is distinctly acted on Christ, the Son of God, the Mediator of the covenant, the King, Priest, and Prophet of his church. This he calls for, John xiv. 1. "Ye believe in God, believe also in me," expressly; see John iii. 18. 36. ch. vii. 38. This, I say, makes our profession formally evangelical, distinguishing it from that of believers under the Old Testament. Their faith was directly in God, as one, Deut. vi. 4. consequentially in the Messiah as promised. Ours is express in Christ also, John xvii. 3. And in the Father by him, 1 Pet. i. 21.

Secondly, Unto faith is added obedience, which is indeed inseparable from it. See a full description of it, Rom. vi. 22. It may be considered two ways: 1. As it is internal and absolutely spiritual; or the constant acting of all the graces of the Spi rit of God, unto purification and holiness, 2 Cor. vii. 1. 1 Thess. v. 23. Acts xv. 9. This belongs unto our profession, not absolutely as profession, but as sincere and saving; on which account we ought to hold it fast. 2. As it is external also in the diligent observance of all gospel commands in our course and practice. And these are of two sorts: 1. The moral duties of a holy conversation, Phil. i. 27. Tit. ii. 10—13. By a failure herein, our whole profession is overthrown, Phil. iii. 17, 18. Tit. i. 16. 2 Tim. ii. 19. 2. The instituted duties of holy gospel worship, Matt. xxviii. 20. And herein consists that part of our profession, which the apostle in this Epistle doth principally intend, as hath been declared. This is the matter of our profession, herein consists our subjection to the gospel. To complete our profession, yea to constitute our poney, there is required that we make a solemn declaration of our subjection unto the gospel in these things. And this is made two ways: 1. By works; 2. By words.

1. Our profession by works, is our constant and solemn observance of all Christ's commands, in and concerning gospel worship, Matt. xxviii. 20. John xiv. 15. ch. xv. 14. And the discharge of our duty herein is to be attended, First, With prudence; and that, 1. Not to provoke the world causelessly by any irregularities of misguided zeal, or other disorders, Matt. x. 16. 1 Cor. x. 32. 2 Cor. vi. 3. 2. Not to cast ourselves into dangers or troubles, without just cause, call or warrant, Matt. x. 23. Secondly, With constancy and confidence, so as, 1. Not to be terrified with any persecution or troubles, which

may befal us on the account of the gospel, 1 Pet. iii. 14. Phil i. 28. 2. Not on any account to decline the constant observance of the duties of worship required of us, Heb. x. 25.

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2. By words. For with the "mouth confession is made unto salvation," Rom. x. 10. And this also is twofold: First, With respect unto all times in general, 1 Pet. iii. 15. We are on all occasions to declare whose servants we are, and whom we own as our Lord and Master. Secondly, Unto especial seasons: 1. Of temptation. Such arise from company, which may be so circumstanced as to awe us, or corrupt us, that we shall not own the gospel as we ought. So it befel Peter in the highest instance, Matt. xxvi. 70. And so are others in lesser degrees foiled every day. 2. Of persecution. Then is our profession to be turned into confession, or we lose it. The oral open avowing of the Lord Christ, his ways and worship, in and under persecution, is the touchstone of all profession, Matt. x. 32, 33. 1 Cor. in. 13. This is the profession we are to hold fast.

Κρατωμεν, 'Let us hold it fast.' So have we rendered xarasxww, ch. iii. 6. But this word is more emphatical than that; and intimates another frame of mind, and a more severe endeayour. Kerr, is to hold a thing strongly, firmly, totis viribus, 'with all our strength,' by all lawful means, with resolution and contention of mind. For the word is from xę«tos, that is, power, strength, efficacy,' which are to be exercised in the "holding fast' intended, Rev. ii. 25. That which you have, κρατήσατε αχρις į anna, hold fast, with all care, against all opposition, until I come.' So Rev. iii. 11. Kgatu ò exers, iva μnders dabn Fox σrsPœnov σou. “Hold fast," that is, with all thy might, with all diligence and contention of mind," what thou hast," as a man would hold fast his crown, if any should attempt to take it from him, or deprive him of it. And this word is used concerning the Pharisees, with respect unto their traditions, which they adhered so firmly and resolutely unto, that nothing could move them, or prevail with them to the contrary, Mark vii. 3. κρατούντες την παραδοσιν των πρεσβυτερων, " holding fast,” or tenaci ously, the tradition of the fathers." So also of them who, having entertained false and noxious opinions, are obstinate in their adherence to them, Rev. ii. 15. έτως εχεις και σε κρατώντας την διδαχην των Νικολαΐτων : • So hast thou them, who against light and persuasions, retain the doctrine of the Nicolaitans.' Wherefore the sense of the command here given, is, that we should with our utmost ability and diligence hold fast against all oppositions, and take care that we lose not our profession, after we are once engaged in it.

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So then this verse containeth the prescription of a duty, with a motive and encouragement unto the due performance of it.

The duty is expressed in these last words, "Let us hold fast qur profession. And the reason for it, with an encouragement unto it, in those which go before, "Seeing then we have a great high Priest, which is passed into the heavens, Jesus the Son of God." And this is farther amplified by the declaration of his qualifications, ver. 15. and an exhortation to make use of and improve his assistance in this matter, ver. 16. as we shall see afterwards. At present we may take some observations from this verse, according to the exposition of the words already given, which will further direct us to answer in our practice the mind of the Holy Ghost in this matter. Now, there is included in the words,

Obs. I. First, That great opposition is, and always will be, made unto the permanency of believers in their profession.--This the word of exhortation unto it plainly intimates. It is injectâ manu fortiter retinere, to lay hold of a thing, and to retain it with all our might, as if it were ready every moment to be taken from us with a violent and strong hand. It is to keep a thing as a man keeps his treasure, when it is ready to be seized on by thieves and robbers. This argues great opposition, and no small hazard thereon ensuing. So our blessed Saviour informs us, Matt. vii. 25. When men hear the word, they build a house by profession. This all who make profession do, whether they build upon the rock or upon the sand. And when this house is built, the rains will descend, and the floods will come, and the winds will blow and beat upon it. Profession will be assaulted and pressed by all manner of hazardous and dangerous oppositions; and if the house be not well secured it will fall, if our profession be not well guarded it will be lost. What our Lord Jesus told Peter, with respect unto this very matter, is even so concerning all professors. When he was led to speak with much confidence, which his present convictions of duty and resolutions for its performance prompted him unto, that he would abide in his profession, and never forsake him, whatever other men might do; he answers, "Simon, Simon, Satan hath sought to winnow thee," Luke xxii. 31, 32. He reminds him, that although he had called him Peter, for the unmoveableness of that rock on which his faith was fixed, yet he would appear in himself to be but Simon still; a man exposed to danger, and easy to be prevailed against. And therefore he might do well, in the midst of his confidence, to consider his dangers, and the surprisals that he might be overtaken with al. And the same is the condition of all professors, the best, and meanest, the strongest and weakest.

From this opposition, our continuance in profession is called enduring, Matt. xxiv. 13. ὁ δὲ ὑπομείνας εις τέλος, έτος σωθήσεται, Η that patiently tolerateth, beareth opposition, unto the end, shall

be saved. So we render inoμorn, Rom. ii. 7. patient continuance.' And to the same purpose are the words goonagtig, Acts ii. 42. and gorxagtignois, Eph. vi. 18. used, and of the same signification, constantly to abide and endure against oppositions.' So is the word commonly applied. Men endure hunger, cold, bonds, imprisonments, the pains of death. They are hard things that men endure. Durate is the word of encouragement in difficulties.

Durate et vosmet rebus servate secundis.

Durare, est verbum quod perferendis malis convenit....DONAT.

There is then a supposition of a conflict with all sorts of evil where we are enjoined to endure; that is, to continue in our course with patience, courage and constancy. Hence are the multiplied cautions that are given us, especially in this Epistle, to take heed that we be not prevailed against and cast down from our stability, by these oppositions; see 2 John 8. Rev. ii. 24-26. and iii. 11.

We are exceedingly apt to deceive ourselves in this matter. Desires, false hopes, appearing helps, do insinuate themselves into our minds, and prevail to ingenerate a persuasion that we shall not meet with any great difficulties in our profession. And these self-deceivings do exceedingly unprepare the mind for what we have to encounter; which the apostle warns us against, 1 Pet. iv. 12, 13.

The principles, causes, reasons and means of the opposition that is made to the profession of believers, are commonly handled. Could we take but one view of that constant preparation which there is amongst principalities and powers, those spiritual wickednesses in high places in the world, and all its fulness, and in the deceitfulnes of sin which dwelleth in us, for an opposition unto our profession, we would either constantly stand upon our guard to defend it, or presently give it up as that which is not tenable; see Eph. vi. 10-13.

Obs. II. It is our duty in the midst of all oppositions, to hold our profession firm and stedfast unto the end. This is the substance of what we are here exhorted and pressed unto; and the great design of the apostle in this whole epistle, which also we have occasionally insisted on in sundry precedent passages.

What this profession is, hath been declared. The principle of it is faith in God by Christ Jesus. The fruits of it, are the whole obedience of faith, or a conversation in all things becoming the gospel, adorning the doctrine of our Saviour in all holiness and godliness. And it is expressed by a constant observance of all the ordinances and institutions of worship appointed by Christ, or by his authority; with an open confession of him at all times. For by such institutions did God in all ages