holiest; the place where the ark and mercy-seat were placed. And it is the love and grace of God in Christ which was there by represented, as hath been manifested elsewhere.

Our next inquiry is after the person, whom we are distinctly to consider as on this throne in our addresses thereunto. Some say it is the Lord Christ as our Mediator and high Priest, who is intended. For concerning him directly is the discourse immediately preceding. He is also in particular here described as our merciful, faithful, and careful high Priest; all which are encour agements to come unto him, which accordingly we are exhorted unto, and that with boldness. And a throne, is peculiarly ascribed unto him in this epistle, chap. i. 8. And he sits in the throne of God, Rev. iii. 21. And at his throne of grace we may be sure of acceptance.

But yet this seems not to be the especial intention of this place. For, 1. A throne, rule, and government, are ascribed unto the Lord Christ with respect unto his kingly and not his priestly of fice, of which the apostle here discourseth. It is said indeed of him, that he should be a Priest upon his throne, Zech. vi. 15. but that is to intimate the concomitancy of his kingly power, as inseparable from his person; he shall be a Priest, though sitting, or while he sits as a King on his throne. 2. Wherever the Lord Christ is spoken of as on his throne, exalted in the glory and majesty of his kingdom, it is always with reference to his power and authority over his church, for to give laws and rules unto it for his worship, or over his enemies for their ruin and destruction. 3. The context requires another sense. For the Lord Christ in his office and interposition on our behalf, is not proposed as the object of our coming, but as the means of it, and a great encouragement unto it. For through him we have an access in one Spirit unto the Father," Eph. ii. 18. On the account of his undertaking for us, his appearance before God on our behalf, the atonement he hath made, we may come in his name with confidence of acceptance unto the throne of God. See Rev. iv. 2, 3. v. 6, 7. Heb. vii. 26.

I cannot omit one argument that is used by Primasius, Haymo, and Ludovicus de Tena on this place, to prove that it is the throne of Christ that is here intended. And this is because it is called a throne of grace, that is, say they, of Christ; for so is he called by our apostle, chap. ii. 9. For following the vulgar tran slation, and reading the words, ut gratia Dei gustaret mortem pro omnibus, they say gratia is of the nominative and not of the abla tive case that the "grace of God should taste of death for all ;" and herein Tena urgeth the consent of Thomas and the ordinary gloss. Such woful mistakes do men, otherwise wise and learn ed, fall into, who undertake to expound the Scriptures without consulting the original, or an ability so to do. The throne of

grace, therefore, is unto us, God as gracious in Christ, as exalted in a way of exercising grace and mercy towards them, that through the Lord Jesus, believe in him and come unto him.

This is the duty exhorted unto. The end hereof is two-fold. 1. General and immediate. 2. Particular, as an effect and product thereof. The general end hath two parts; 1. That we may obtain mercy. 2. That we may find grace. The particular and determinate end of all is, seasonable help; help in a time of need.

The first thing designed as a part of the end to be aimed at, in the discharge or performance of this duty is, ir λaowuer sλser, that we may receive mercy;' that we may obtain mercy. Aaußar doth sometimes signify, to obtain, to acquire, and so by most interpreters it is here rendered, ut obtineamus, ut consequamur, as by ours, that we may obtain.' But the first and most usual signification of the word, is only to receive, or to take, that we may receive. And I see no reason why that sense of it may not be most proper unto this place. For the apostle seems to intimate, that mercy is prepared for us; only our access unto God by Christ with boldness, is required to our being made actual partakers thereof. And this answers his prescription of boldness or spiritual confidence, in our approaches to the throne of grace, for the receiving that mercy which in and through Christ is prepared for us.

That we may receives. This word is often used to signify that mercy in God from whence we obtain and receive the pardon of our sins. Mercy in pardoning. non, so most expound this place; that we may obtain mercy for our sins, that we may be pardoned. But this doth not seem to answer the present purpose of the apostle For he is not discoursing about sin in the guilt of it, but about temptations, afflictions and persecutions. Wherefore, the sλsos or mercy here intended, must be that which is the principle or cause of our support, assistance and deliverance, namely, in the effects of it. This is 70 in the Hebrew, which the LXX. frequently render by Asos, and we by mercy, though it rather signify kindness and benignity, than pardoning grace. Moreover, it is not about the first approach of sinners unto God by Christ for mercy and pardon, whereof he treats, but about the daily access of believers unto him, for grace and assistance. To receive mercy,' therefore, is to be made partakers of gracious help and support from the kindness and benignity of God in Christ, when we are in straits and distresses, which springs, indeed, from the same root with pardoning grace, and is therefore called mercy. Kas xagi iugwusy, and that we may find grace.' This is the next general end of our access unto the throne of grace. 'Ego, that we may find;' or rather obtain, for so is this word

often used. And there may be a two-fold sense of these words.

מצא חן,cepted with thee

First, To find or obtain favour, or favourable acceptance with God. When God is pleased xagitara, to make us acceptable unto himself in Christ, as he is said to do, Eph. i. 6. then we find xag, grace' or favour with him. And this is the foundation of all grace that is communicated unto us. The phrase of speech occurs frequently in the Old Testament. "Let me find grace in thine eyes:" or favour in thy sight, that is, be acAnd to this doth iugur xagi exactly answer; and that is, to be accepted. See Gen. vi. 8. xviii. 3. xxxix. 4. Eph. ii. 15. So is the Greek phrase, Acts vii. 46, ός έυρι χαριν ενωπιον τ8 Θεού, « who found favour in the sight of God; and Luke i. 30. ivers yag xαg wagα TN in, thou hast found favour with God;' so we instead of grace; and thence, ver. 28. she is said to be xxxgiμm, graciously accepted, or highly favoured.'

This sense is pious, and agreeable to the analogy of faith. For our free, gracious acceptance with God, is the foundation and cause of all that grace or assistance that we are made takers of.

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But secondly, The apostle is not treating of the personal acceptance of sinners, or believers in or by Christ in this place, but of that especial assistance, which, upon particular addresses unto him, we do obtain. Now, this may be considered two ways. 1. In respect of the fountain of it, and so it is beneficentia, the will of God' to assist us; or, 2dly, Of the effect itself, the beneficium, the actual assistance and help we do receive. So when our apostle in his strait, upon his temptation, made his address to God for relief, he received that answer, .. My grace is sufficient for thee, for my strength is made perfect in weakness," 2 Cor. xii. 9. Wherein he had an intimation, both of God's gracious care and good will towards him, as also of the actual powerful assistance with which he should be supplied against his temptation. And this sense is determined by the next words.

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Εις ευχαίρον Eis suxaigon Condria. What kind of help Condua is, hath been declared on chap. ii. 18. It is a succour; that is, aid, yielded unto any upon their cry. Only sis Bony, to run in to assist upon the cry of any,' is the original of the word's signification. And this help is,

Euxaigos, seasonable; that is, help nya, in its time;' its proper time or season, Prov. xv. 23. 210 ♬ inya 127, ‘a word in its time, or its season, how good is it? Help that is fit, suitable, seasonable; that is, on the part of God that gives it, of the persons that receive it, of the time wherein it is afforded, of the end for which it is bestowed, is sugarges. This

kind of help it becometh the greatness and wisdom of God to give. And it is an impression on the minds of men by nature, that such kind of help is from God. Hence, the proverb,

s sxs, for unexpected aid, when all things otherwise would be lost. This the psalmist excellently expresseth, Psal. xlvi. 1.

God is a help, wonderfully found • עזרה בצרות נמצא מאר

in straits.' And so the Syr. version adds in this place, help in time of affliction or persecution.' Grace, therefore, effectual for our assistance in every time of need, upon our cry to God in Christ, is that which is here intended. I know not whether I may add an allusion that may be found in the Hebrew words, if respect may be had to that language here. For as D is a throne,' the throne whereunto we approach for help, so ND is as much as 1, an appointed time or season."

בכסא for help לכסא We come

We have opened the words in their order, as they lie in the text. Our observations from the resolution of the sense, will arise from the last clause and ascend unto the first, and in them the meaning of the words themselves will be yet more fully explained: as,

Obs. I. There is, there will be a season, many a season in the course of our profession and walking before God, wherein we do or shall stand in need of especial aid and assistance. This is included in the last words, help in a time of need;" help that is suitable and seasonable, for and unto such a condition, wherein we are found earnestly to cry out for it. This I shall a little enlarge upon. Our condition all along and in all things, is wanting and indigent. We do live, we must live, if we intend to live, always in a constant dependance on God in Christ for supplies. There is a continual exognyiα To Пrevparos, Phil. i. 19. or additional supply of the Spirit' unto what we have received, without which, we cannot well spiritually subsist one moment. And God" supplies all our wants according to his riches in glory" (that is, his glorious riches in grace) by Christ Jesus, Phil. iv. 19. But, besides that want which always attends our condition in this world, and which God constantly supplies according to the tenor of the covenant of grace, there are especial straits and difficulties, which, in especial seasons we are exposed unto. I need not prove this to them that read; they have found it, they have felt it, and so have I also. I shall, therefore, only call over a few instances of such seasons, some whereof we have already been exercised in, some whereof we cannot escape for the future, and the rest may probably befal us, if they have not done so already.

1. A time of affliction is such a season. God is an help , Psal. xlvi. 1 in all sorts of straits and afflictions. And the Scripture abounds in instances of believers making their

especial application unto God, for especial assistance in such a season, and directions for them so to do. And the rule of the covenant in sending relief, is upon the coming up of the cry of the afflicted unto God, Psal. 1. 15. Exod. ii. 23-25. And let men's stock of wisdom, grace, experience and resolution be what it will, or what they can fancy, they are not able to go through with the least new affliction to the glory of God, without new especial aid and assistance from him.

2. A time of persecution is such a season; yea, it may be the principal season here intended. For, hence arose the great danger of these Hebrews in the course of their profession, as our apostle declares at large, chap. x. And this is the greatest trial that in general God exerciseth his church withal. In such a season, some seed quite decayeth, some stars fall from heaven, some prove fearful and unbelieving, to their eternal ruin. And few there are but that where persecution is urgent, it hath some impression upon them to their. disadvantage. Carnal fears, with carnal wisdom and counsels, are apt to be at work in such a season; and all the fruit that comes from those evil roots, is bitter. Hence, many make it their only design in such a season, to creep through it and live; to be strong in the Lord, and the power of his grace, unto the performance of all the duties which the gospel requireth, and as it requires them; they have no design. But by this means, as God hath no revenue of glory from them, nor the church of advantage, so they will scarce find inward peace when outward trouble is over. This then is a season, wherein if ever an especial address is needful for especial aid.

3. A time of temptation is such a season. Our apostle found. it so, when he had the messenger of Satan sent to buffet him. Thrice did he pray, and cry out for especial assistance against it, or deliverance from it, and he got assurance of them both. This added to the former, completed the condition of these Hebrews. With their persecutions they had manifold temptations. These made it a time of need unto them. In reference to this season and the power of it, doth our apostle give that great caution, "let him that thinketh.he standeth, take heed lest he fall," 1 Cor. x. 12. And wherein doth this heedfulness principally consist? in an application to him who is faithful, who will not "suffer us to be tempted above what we are able, but will with the temptation, also make a way to escape, that we may be able to bear it," ver. 13. that is, who will give out seasonable help; "help in a time of need.”

4. A time of spiritual desertion is such a season. When God in any way withdraws himself from us, we shall stand in need of special assistance. "Thou didst hide thy face," saith David, "and I was troubled." Trouble will ensue on God's