§12. Obs. 5. No man comes to 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 of this heavenly vocation. We are called out of darkness into his marvellous light, not only with the outward call of the word, which many partake of who never attain the saving knowledge of Christ, but with that effectual call according to God's purpose of election, Rom. viii, 28; which is accompanied with the energetic power of the Holy Ghost, Ephes. ii, 5; giving eyes to see, ears to hear, and hearts to obey the word according to the covenant promise, Jer. xxxii, 33, 34.

$13. Obs. 6. The effectual heavenly vocation of believers is their great privilege, wherein they have cause to rejoice, and which ought always to remind them of their duty to him who hath called them. To this end the apostle reminds the Hebrews of their participation of the heavenly calling, that they might consider the privilege they enjoyed by the gospel, above whatever they boasted of under the law; and that he might stir them up to the performance of their duty in faith and obedience, as those who were called to light, life, liberty, and the peace of God; to his kingdom, righteousness, and eternal glory.

§14. Obs. 7. The spiritual mysteries of the gospel, especially those which concern the person and offices of Christ, require diligent and attentive consideration. Their nature, and worth, with our own condition, call for this duty; for, in their nature they are mysteries; that is, things deep, hidden, and full of Divine wisdom, 1 Cor. ii, 7. The wisdom of God is a mystery, such as the angels desire to bow down (not by way of condescension, but of endeavors) and look into, 1 Pet. i,12;

for in Christ, and through him in the gospel, are hidden all the treasures of wisdom and knowledge, Col. ii, 3; and hence are we 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. These things are not easily discovered by every wandering eye or lazy passenger; such persons find not mines of silver, or the hidden treasures of former generations. Of this diligent search the prophets and holy men of old are proposed for our example, 1 Pet. i, 10, 11; carnal sloth is not the way to be acquainted with spiritual things, or sacred mysteries. Again, the worth and importance of these things bespeak 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, as well as apes and peacocks. There are unsearchable treasures in these mysteries; no tongue can fully express, no mind perfectly conceive them. There is in them an exceedingly valuable pearl, which, though by some rejected, is yet esteemed of God, elect and precious; and so also by all believers, 1 Pet. ii, 6, 7, "The merchandize thereof is better than the merchandize of silver, and the gain thereof than fine gold; it is more precious than rubies." Moreover, our own condition calls for diligence in the discharge of this duty. We are for the most part like these Hebrews, chap. v, 11, slothful, or dull of hearing: we have a natural backwardness to that hearing whereby faith cometh, and therefore have the greatest need to stir up our minds to this important duty of consideration; while at the same time we have an object infinitely worthy of it,

Jesus Christ, who is the apostle and high priest of our profession.

$15. Obs. 8. The business of God with sinners could not be transacted but by the negotiation and embassy of his Son. He must become our apostle. He did, indeed, at sundry times, send servants and messengers into the world about this momentous affair, but there was a threefold greatness in it, which none was fit to manage effectually but the Son of God himself. And this was, (1.) A greatness of love, grace, and condescension That the great and holy God should send to treat with sinners about peace and reconciliation, is a thing which all the rational creation must eternally admire. He is in himself holy, good, righteous, and blessed for evermore; he stood in no need of sinners, of their service, of their obedience, of their being; but he was justly provoked by their apostasy and rebellion. His justice and law required their punishment and destruction, which he could have inflicted to his own eternal glory; nor had they either inclination or ability to avert the deserved vengeance. Yet God will send a message to these poor perishing rebels; an embassy to treat with them about peace and reconciliation. But this is so great a thing, includes such infinite grace, love, and condescension, that sinners know not how to believe it. And, indeed, who is fit to announce the stupendous message? Objections arise against it that are able to shake the credit and reputation of any angel from heaven. Wherefore God commits this message to his Son, his only Son; makes him his apostle; sends him with these tidings, that they may be embraced. "The Son of God came and gave us this understanding." It is true that God spake by the mouth of his holy prophets from the beginning of the world, Luke i, 70; but yet, as the first

promise was given out by the Son of God himself, so all the messages of the prophets about this matter depended on that confirmation of them, which he was afterwards to give in his own person. So saith our apostle, Rom. xv, 8, "Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the Fathers."

§16. (2.) There is a greatness in the work itself, which required that the Son of God should be engaged therein. For, as the ambassador, he was perfectly to represent the person of the Father: An ambassador represents the person of him by whom he is sent. Other messengers were but (anteambulones) "forerunners," to give notice of the coming of this great apostle, or chief ambassador of God: but these were not to represent his person, nor could they: see Matt. iii, 1. Who could fully represent the person of the Father to sinners, but he who is the brightness of his glory, and the express image of his person? Hence he tells his disciples, that he who hath seen him hath seen the Father, John iv, 9, and that because he is so in the Father, and the Father in him, that he represents him fully unto men. He is "the image of the invisible God," Col. i, 16. The Father, who in his own per son dwells in light unapproachable, hath exhibited and expressed the glorious properties of his nature to us in the person of his Son, 2 Cor. iv, 4. None else, then, was fit to be this great apostle.

Again; the greatness of the work requires, that he who undertakes it be intimately acquainted with all the secret counsels of God, those counsels that lay hid in his infinite wisdom and will from all eternity. None else could undertake so weighty a charge. But where shall we find a person thus qualified? It is true, God was pleased to reveal sundry particulars, the

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effects of his counsels, to his servants the prophets; but yet it is concerning those that the Holy Ghost speaks, John i, 18, "No man hath seen God at any time:" Who then shall do it? "The only begotten Son, who is in the bosom of the Father." In his bosom; not only a sharer in his special love, but also a partaker of his most intimate counsels. He hath declared him; made him known, in his nature, his name, his will, his grace. He, and he alone, hath exhibited the eternal Father to our adoring faith.

Likewise; it was not enough that originally, as he was God, he knew all the deep things of Jehovah, but also as he was sent; for the wisdom and knowledge of Christ as mediator, exercised in the human nature, was distinct from his knowledge, as he was in himself God over all blessed for ever. And without this mediatorial knowledge, who could have been a meet apostle from God to sinners? For how else should he reveal to them the will of God, according to all emergencies and occasions? But as this was needful, so it was found in Jesus Christ the Son of God. The Spirit of the Lord rested upon him, not came upon him at times, but remained on him, John i, 32, 33. "The spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of the fear of the Lord," Isa. xi, 2, 3. It may be said, he possessed it in some remarkable degrees only above others. Nay, it is expressly affirmed, "God gave not the Spirit to him by measure," John iii, 34. Not in such way as that he should only have a greater measure of the Spirit than others; but in a way wholly different; he possessed the same Spirit in another kind: for "it pleased the Father that in him should all fulness dwell," Col. i, 19; all fulness; not only of rich grace, but also of wisdom and counsel: and, accordingly, "in him are hid (laid