Now, believing is to be according to the sound of the beginning of the gospel, which presenteth us, not first with Christ as ascended, but as Christ dying, buried, and risen.[16] 'For I delivered unto you first of all, that which I also received; how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day, according to the scriptures'

(1 Cor 15:3,4).

I conclude then, as to this, that the order of heaven is, that men wash in the laver of regeneration, to wit, in the blood of Christ, as held forth in the word of the truth of the gospel, which is the ordinance of G.o.d; for there sinners, as sinners, or men as unclean, may wash, in order to their approach to G.o.d as he sits upon the throne of grace.

And besides, Is it possible that a man that pa.s.seth by the doctrine of Christ as dead, should be admitted with acceptance to a just and holy G.o.d for life; or that he that slighteth and trampleth under foot the blood of Christ, as shed upon the cross, should be admitted to an interest in Christ, as he is the throne of grace? It cannot be. He must then wash there first, or die--let his profession, or pretended faith, or holiness, be what it will. For G.o.d sees iniquity in all men; nor can all the nitre or soap in the world cause that our iniquity should not be marked before G.o.d (Jer 2:22). 'For without shedding of blood is NO remission' (Heb 9:22). Nothing that polluteth, that defileth, or that is unclean, must enter into G.o.d's sanctuary; much less into the most holy part thereof, but by their sacrifice, by which they are purged, and for the sake of the perfection thereof, they believing are accepted. We have 'therefore, brethren, boldness to enter into the holiest by the blood of Jesus,'

and no way else (Heb 10:19).

[HOW WE ARE TO APPROACH THE THRONE OF GRACE.]

FOURTH. But this will yet be further manifest by what we have yet to say of the manner of our approach unto the throne of grace.

FIRST, then, we must approach the throne of grace by the second veil; for the throne of grace is after the second veil. So, then, though a man cometh into the tabernacle or temple, which was a figure of the church, yet if he entered but within the first veil, he only came where there was no mercy-seat or throne of grace (Heb 9:3). And what is this second veil, in, at, or through which, as the phrase is, we must, by blood, enter into the holiest? why, as to the law, the second veil did hang up between the holy and the most holy place, and it did hide what was within the holiest from the eyes or sight of those that went no further than into the first tabernacle. Now this second veil in the tabernacle or temple was a figure of the second veil that all those must go through that will approach the throne of grace; and that veil is the flesh of Christ.

This is that which the holy apostle testifies in his exhortation, where he saith, We have 'boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the veil, that is to say, his flesh' (Heb 10:19,20).

The second veil then is the flesh of Christ, the which until a man can enter or go through by his faith, it is impossible that he should come to the holiest where the throne of grace is, that is, to the heart and soul of Jesus, which is the throne. The body of Christ is the tabernacle of G.o.d, and so that in which G.o.d dwells; for the fulness of the G.o.dhead dwells in him bodily (Col 2:9).

Therefore, as also has been hinted before, Christ Jesus is the throne of grace. Now, since his flesh is called the veil, it is evident that the glory that dwells within him, to wit, G.o.d resting in him, cannot be understood but by them that by faith can look through, or enter through, his flesh to that glory. For the glory is within the veil; there is the mercy-seat, or throne of grace; there sitteth G.o.d as delighted, as at rest, in and with sinners, that come to him by and through that flesh, and the offering of it for sin without the gate. 'I am the way,' saith Christ; but to what? and how? (John 14:6). Why, to the Father, through my flesh.

'And having made peace through the blood of his cross, by him to reconcile all things to himself; by him, I say, whether they be things in earth, or things in heaven. And you that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled [but how?] in the body of his flesh, [that then must be first: to what?] to present you holy and unblameable, and unreprovable in his sight' (Col 1:20-22). That is, when you enter into his presence, or approach by this flesh, the mercy-seat, or the throne of grace.

This therefore is the manner of our coming, if we come aright to the throne of grace for mercy, we must come by blood through his flesh, as through the veil; by which, until you have entered through it, the glory of G.o.d, and that he is resolved that grace shall reign, will be utterly hid from your eyes. I will not say, but by the notion of these things, men may have their whirling fancies,[17] and may create to themselves wild notions and flattering imaginations of Christ, the throne of grace, and of glory; but the gospel knowledge of this is of absolute necessity to my right coming to the throne of grace for mercy. I must come by his blood, through his flesh, or I cannot come at all, for here is no back door. This then is the sum, Christ's body is the tabernacle, the holiest; 'thy law,'

saith he, 'is within my heart,' or in the midst of my bowels (Psa 40:7,8). In this tabernacle then G.o.d sitteth, to wit, on the heart of Christ, for that is the throne of grace. Through this tabernacle men must enter, that is, by a G.o.dly understanding of what by this tabernacle or flesh of Christ has been done to reconcile us to G.o.d that dwells in him. This is the way, all the way, for there is no way but this to come to the throne of grace. This is the new way into the heavenly paradise, for the old way is hedged and ditched up by the flaming sword of cherubims (Gen 3:24). The NEW and LIVING way, for to go the other is present death; so then, this 'new and living way which he hath consecrated for us through the veil, that is to say, his flesh,' is the only way into the holiest, where the throne of grace is (Heb 10:20).

SECOND. We must approach this throne of grace, as having our hearts, first, sprinkled from an evil conscience. The priest that was the representator of all Israel, when he went into the holiest, was not to go in, but as sprinkled with blood first (Exo 29). Thus it is written in t he law; 'not without blood'; and thus it is written in the gospel (Heb 9:7). And now since by the gospel we have all admittance to enter in through the veil, by faith, we must take heed that we enter not in without blood; for if the blood, virtually, be not seen upon us, we die, instead of obtaining mercy, and finding the help of grace. This I press the oftener, because there is nothing to which we are more naturally inclined, than to forget this. Who, that understands himself, is not sensible how apt he is to forget to act faith in the blood of Jesus, and to get his conscience sprinkled with the virtue of that, that attempteth to approach the throne of grace? Yet the scripture calls upon us to take heed that we neglect not THUS to prepare ourselves. 'Let us draw near with a true heart, in full a.s.surance of faith, having our hearts sprinkled from an evil conscience,' to wit, with the blood of Christ, lest we die (Heb 10:22, 9:14). In the law all the people were to be sprinkled with blood, and it was necessary that the patterns of things in the heavens should be purified with these, that is, with the blood of bulls, but the heavenly things themselves with better sacrifices than these, that is, with the offering of the body, and shedding of the blood of Christ. By this then must thou be purified and sprinkled, who by Christ wouldst approach the throne of grace.

THIRD. Therefore it is added, 'And our bodies washed with pure water.' This the apostle taketh also out of the law; where it was appointed, as was showed before. Christ also, just before he went to the Father, gave his disciples a signification of this, saying to Peter, and by him to all the rest, 'If I wash thee not, thou hast no part with me' (John 13:8). This pure water is nothing but the wholesome doctrine of the word mixed with Spirit, by which, as the conscience was before sprinkled with blood, the body and outward conversation is now sanctified and made clean. 'Now ye are clean through the word,' saith Christ, 'which I have spoken unto you' (John 15:3). Hence, washing, and sanctifying, and justifying, are put together, and are said to come by the name of our Lord Jesus Christ, and by the Spirit of our G.o.d (1 Cor 6:11). Thou must then be washed with water, and sprinkled with blood, if thou wouldst orderly approach the throne of grace: if thou wouldst orderly approach it with a true heart, in full a.s.surance of faith; or if thou wouldst, as the text biddeth thee here, to wit, 'come boldly unto the throne of grace, to obtain mercy, and find grace to help in time of need.'

To tell you what it is to come boldly, is one thing; and to tell you how you should come boldly, is another. Here you are bid to come boldly, and are also showed how that may be done. It may be done through the blood of sprinkling, and through the sanctifying operations of the Spirit which are here by faith to be received.

And when what can be said shall be said to the utmost, there is no boldness, G.o.dly boldness, but by blood. The more the conscience is a stranger to the sprinkling of blood, the further off it is of being rightly bold with G.o.d, at the throne of grace; for it is the blood that makes the atonement, and that gives boldness to the soul (Lev 17:11; Heb 10:19). It is the blood, the power of it by faith upon the conscience, that drives away guilt, and so fear, and consequently that begetteth boldness. Wherefore, he that will be bold with G.o.d at the throne of grace, must first be well acquainted with the doctrine of the blood of Christ; namely, that it was shed, and why, and that it has made peace with G.o.d, and for whom. Yea, thou must be able by faith to bring thyself within the number of those that are made partakers of this reconciliation, before thou canst come boldly to the throne of grace. But,

[What it is to come to the throne of grace without boldness.]

First. There is a coming to the throne of grace before or without this boldness; but that is not the coming to which by these texts we are exhorted; yet that coming, be it never so deficient, if it is right, it is through some measure an inlet into the death and blood of Christ, and through some management, though but very little, or perhaps scarce at all discerned of the soul, to hope for grace from the throne; I say, it must arise, the encouragement must, from the cross, and from Christ as dying there. Christ himself went that way to G.o.d, and it is not possible but we must go the same way too. So, then, the encouragement, be it little, be it much--and it is little or much, even as the faith is in strength or weakness, which apprehendeth Christ--it is according to the proportion of faith; strong faith gives great boldness, weak faith doth not so, nor can it.

Second. There is a sincere coming to the throne of grace without this boldness, even a coming in the uprightness of one's heart without it. Hence a true heart and full a.s.surance are distinguished.

'Let us draw near with a true heart, in full a.s.surance of faith'

(Heb 10:22). Sincerity may be attended with a great deal of weakness, even as boldness may be attended with pride; but be it what kind of coming to the throne of grace it will, either a coming with boldness, or with that doubting which is incident to saints, still the cause of that coming, or ground thereof, is some knowledge of redemption by blood, redemption which the soul seeth it has faith in, or would see it has faith in. For Christ is precious, sometimes in the sight of the worth, sometimes in the sight of the want, and sometimes in the sight of the enjoyment of him.[18]

Third. There is an earnest coming to the throne of grace even with all the desire of one's soul. When David had guilt and trouble, and that so heavy that he knew not what to do, yet he could say, 'Lord, all my desire is before thee, and my groaning is not hid from thee' (Psa 38:1-9). He could come earnestly to the throne of grace; he could come thither with all the desire of his soul: but still this must be from that knowledge that he had of the way of remission of sins by the blood of the Son of G.o.d.

Fourth. There is also a constant coming to the throne of grace.

'Lord,' said Heman, 'I have cried day and night before thee, let my prayer come before thee, incline thine ear unto my cry, for my soul is full of troubles: and my life draweth nigh unto the grave'

(Psa 88:1-3). Here you see is constant crying before the throne of grace, crying night and day; and yet the man that cries seems to be in a very black cloud, and to find hard work to bear up in his soul; yet this he had, namely, the knowledge of how G.o.d was the G.o.d of salvation; yea, he called him his G.o.d as such, though with pretty much difficulty of spirit, to be sure. Wherefore it must not be concluded, that they come not at all to the throne of grace, that come not with a full a.s.surance; or that men must forbear to come, till they come with a.s.surance; but this I say, they come not at all aright, that take not the ground of their coming from the death and blood of Christ; and that they that come to the throne of grace, with but little knowledge of redemption by blood, will come with but little hope of obtaining grace and mercy to help in time of need.

I conclude then, that it is the privilege, the duty and glory of a man, to approach the throne of grace as a prince, as Job said, could he but find it, he would be sure to do. 'O that I knew where I might find him!' saith he, 'that I might come even to his seat: I would order my cause before him, and fill my mouth with arguments: I would know the words which he would answer me, and understand what he would say unto me. Will he plead against me with his great power? No; but he would put strength in me. There the righteous might dispute with him: so should I be delivered for ever from my judge' (23:3-7). Indeed, G.o.d sometimes tries us. 'He holdeth back,'

sometimes, 'the face of his throne, and spreadeth his cloud upon it' (Job 26:9). And this seems to be Job's case here, which made him to confess he was at a loss, and to cry out, 'O that I knew where I might find him!' And this he doth for trial, and to prove our honesty and constancy; for the hypocrite will not pray always.

Will he always call upon G.o.d? No, verily; especially not when thou bindest them, afflictest them, and makest praying hard work to them (Job 36:13).

But difficulty as to finding of G.o.d's presence, and the sweet shining of the face of his throne, doth not always lie in the weakness of faith. Strong faith may be in this perplexity, and may be hard put to it to stand at times. It is said here, that G.o.d did hold back the face of his throne, and did spread a cloud upon it; not to weaken Job's faith, but to try Job's strength, and to show to men of after ages how valiant a man Job was. Faith, if it be strong, will play the man in the dark; will, like a mettled horse, flounce in bad way, will not be discouraged at trials, at many or strong trials: 'Though he slay me, yet will I trust in him,' is the language of that invincible grace of G.o.d (Job 13:15). There is also an aptness in those that come to the throne of grace, to cast all degrees of faith away, that carrieth not in its bowels self-evidence of its own being and nature, thinking that if it be faith, it must be known to the soul; yea, if it be faith, it will do so and so: even so as the highest degrees of faith will do. When, alas! faith is sometimes in a calm, sometimes up, and sometimes down, and sometimes at it with sin, death, and the devil, as we say, blood up to the ears.[19]

Faith now has but little time to speak peace to the conscience; it is now struggling for life, it is now fighting with angels, with infernals; all it can do now, is to cry, groan, sweat, fear, fight, and gasp for life.[20]

Indeed the soul should now run to the cross, for there is the water, or rather the blood and water, that is provided for faith, as to the maintaining of the comfort of justification; but the soul whose faith is thus attacked will find hard work to do this, though much of the well-managing of faith, in the good fight of faith, will lie in the soul's hearty and constant adhering to the death and blood of Christ; but a man must do as he can. Thus now have I showed you the manner of right coming to the throne of grace, for mercy and grace to help in time of need.

[None but the G.o.dly know the throne of grace.]

The next thing that I am to handle, is, first, To show you, that it is the privilege of the G.o.dly to distinguish from all thrones whatsoever this throne of grace. This, as I told you, I gathered from the apostle in the text, for that he only maketh mention thereof, but gives no sign to distinguish it by; no sign, I say, though he knew that there were more thrones than it. 'Let us come boldly,'

saith he, 'to the throne of grace,' and so leaves it, knowing full well that they had a good understanding of his meaning, being Hebrews (Heb 9:1-8). They being now also enlightened from what they were taught by the placing of the ark of the testimony, and the mercy-seat in the most holy place; of which particular the apostle did then count it, not of absolute necessity distinctly to discourse. Indeed the Gentiles, as I have showed, have this throne of grace described and set forth before them, by those tokens which I have touched upon in the sheets that go before--for with the book of Revelation the Gentiles are particularly concerned--for that it was writ to churches of the Gentiles; also the great things prophesied of there relate unto Gentile-believers, and to the downfall of Antichrist, as he standeth among them.

But yet, I think that John's discourse of the things attending the throne of grace were not by him so much propounded, because the Gentiles were incapable of finding of it without such description, as to show the answerableness of the ant.i.type with the type; and also to strengthen their faith, and ill.u.s.trate the thing; for they that know, may know more, and better of what they know; yea, may be greatly comforted with another's dilating on what they know.

Besides, the Holy Ghost by the word doth always give the most perfect description of things; wherefore to that we should have recourse for the completing of our knowledge. I mean not, by what I say, in the least to intimate, as if this throne of grace was to be known without the text, for it is that that giveth revelation of Jesus Christ: but my meaning is, that a saint, as such, has such a working of things upon his heart, as makes him able by the Word to find out this throne of grace, and to distinguish it to himself from others. For,

First. The saint has strong guilt of sin upon his conscience, especially at first; and this makes him better judge what grace, in the nature of grace, is, than others can that are not sensible of what guilt is. What it was to be saved, was better relished by the jailor when he was afraid of and trembled at the apprehensions of the wrath of G.o.d, than ever it was with him all his life before (Acts 16:29-33). Peter then also saw what saving was, when he began to sink into the sea: 'Lord, save me,' said he, I perish (Matt 14:30). Sin is that without a sense of which a man is not apprehensive what grace is. Sin and grace, favour and wrath, death and life, h.e.l.l and heaven, are opposites, and are set off, or out, in their evil or good, shame or glory, one by another. What makes grace so good to us as sin in its guilt and filth? What makes sin so horrible and d.a.m.nable a thing in our eyes, as when we see there is nothing can save us from it but the infinite grace of G.o.d?

Further, there seems, if I may so term it, to be a kind of natural instinct in the new creature to seek after the grace of G.o.d; for so saith the Word, 'They that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit' (Rom 8:5). The child by nature nuzzles in its mother's bosom for the breast; the child by grace does by grace seek to live by the grace of G.o.d. All creatures, the calf, the lamb, &c., so soon as they are fallen from their mother's belly, will by nature look for, and turn themselves towards the teat, and the new creature doth so too (1 Peter 2:1-3). For guilt makes it hunger and thirst, as the hunted hart does pant after the water brooks. Hunger directs to bread, thirst directs to water; yea, it calls bread and water to mind. Let a man be doing other business, hunger will put him in mind of his cupboard, and thirst of his cruse of water; yea, it will call him, make him, force him, command him, to bethink what nourishing victuals is, and will also drive him to search out after where he may find it, to the satisfying of himself. All right talk also to such an one sets the stomach and appet.i.te a craving; yea, into a kind of running out of the body after this bread and water, that it might be fed, nourished, and filled therewith. Thus it is by nature, and thus it is by grace; thus it is for the bread that perisheth, and for that which endureth to everlasting life. But,

Second. As nature, the new nature, teaches this by a kind of heavenly natural instinct; so experience also herein helpeth the G.o.dly much. For they have found all other places, the throne of grace excepted, empty, and places or things that hold no water.

They have been at Mount Sinai for help, but could find nothing there but fire and darkness, but thunder and lightning, but earthquake and trembling, and a voice of killing words, which words they that heard them once could never endure to hear them again; and as for the sight of vengeance there revealed against sin, it was so terrible, that Moses, even Moses, said, 'I exceedingly fear and quake' (Heb 12:18-21; Exo 19; 2 Cor 3). They have sought for grace by their own performances; but alas! they have yielded them nothing but wind and confusion; not a performance, not a duty, not an act in any part of religious worship, but they looking upon it in the gla.s.s of the Lord, do find it spaked[21] and defective (Isa 64:5-8).

They have sought for grace by their resolutions, their vows, their purposes, and the like; but alas! they all do as the other, discover that they have been very imperfectly managed, and so such as can by no means help them to grace. They have gone to their tears, their sorrow, and repentance, if perhaps they might have found some help there; but all has either fled away like the early dew, or if they have stood, they have stunk even in the nostrils of those whose they were. How much more, then, in the nostrils of a holy G.o.d!

They have gone to G.o.d, as the great Creator, and have beheld how wonderful his works have been; they have looked to the heavens above, to the earth beneath, and to all their ornaments, but neither have these, nor what is of [or resulting from] them, yielded grace to those that had sensible want thereof. Thus have they gone, as I said, with these pitchers to their fountains, and have returned empty and ashamed; they found no water, no river of water of life; they have been as the woman with her b.l.o.o.d.y issue, spending and spending till they have spent all, and been nothing better, but rather grew worse (Mark 5). Had they searched into nothing but the law, it had been sufficient to convince them that there was no grace, nor throne of grace, in the world. For since the law, being the most excellent of all the things of the earth, is found to be such as yieldeth no grace--for grace and truth comes by Jesus Christ, not by Moses (John 1:17)--how can it be imagined that it should be found in anything inferior? Paul, therefore, not finding it in the law, despairs to find it in anything else below, but presently betakes himself to look for it there where he had not yet sought it--for he sometimes sought it not by faith, but as it were by the works of the law (Phil 3:6-8)--he looked for it, I say, by Jesus Christ, who is the throne of grace, where he found it, and rejoiced in hope of the glory of G.o.d (Rom 9:29-31, 5:1-3). But,

Third. Saints come to know and distinguish the throne of grace from other thrones, by the very direction of G.o.d himself; as it is said of the well that the n.o.bles digged in the wilderness--they digged it by the direction of the lawgiver, so saints find out the throne of grace by the direction of the grace-giver. Hence Paul prays, that the Lord would direct the hearts of the people into the love of G.o.d (2 Thess 3:5). Man, as man, cannot aim directly at this throne; but will drop his prayers short, besides, or the like, if he be not helped by the Spirit (Rom 8:26). Hence the Son saith of himself, 'No man can come to me, except the Father which hath sent me draw him' (John 6:44). Which text doth not only justify what is now said, but insinuates that there is an unwillingness in man of himself to come to this throne of grace; he must be drawn thereto.

He setteth us in the way of his steps, that is, in that way to the throne by which grace and mercy is conveyed unto us.

Fourth. We know the throne of grace from other thrones, by the glory that it always appears in, when revealed to us of G.o.d: its glory outbids all; there is no such glory to be seen anywhere else, either in heaven or earth. But, I say, this comes by the sight that G.o.d gives, not by any excellency that there is in my natural understanding as such; my understanding and apprehension, simply as natural, is blind and foolish. Wherefore, when I set to work in mine own spirit, and in the power of mine own abilities, to reach to this throne of grace, and to perceive somewhat of the glory thereof, then am I dark, rude, foolish, see nothing; and my heart grows fat, dull, savourless, lifeless, and has no warmth in the duty. But it mounts up with wings like an eagle, when the throne is truly apprehended. Therefore that is another thing by which the Christian knows the throne of grace from all others; it meets with that good there that it can meet with nowhere else. But at present let these things suffice for this.

[MOTIVES FOR COMING BOLDLY TO THE THRONE OF GRACE.]

FIFTH. I come now to the motives by which the apostle stirreth up the Hebrews, and encourageth them to come boldly to the throne of grace. FIRST. The first is, because we have there such an high priest, or an high priest so and so qualified. SECOND. Because we that come thither for grace are sure there to speed, or find grace and obtain it.

[The first motive, because we have such an high priest there.]

FIRST. For the fist of these, to wit, we have an encouragement to move us to come with boldness to the throne of grace, because we have an high priest there; because we have such an high priest there. 'For we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace.' Of this high priest I have already made mention before, to wit, so far as to show you that Christ Jesus is he, as well as he is the altar, and sacrifice, and throne of grace, before which he also himself makes intercession. But forasmuch as by the apostle here, he is not only presented unto us as a throne of grace, but as an high priest ministering before it, it will not be amiss if I do somewhat particularly treat of his priesthood also. But the main or chief of my discourse will be to treat of his qualifications to his office, which I find to be in general of two sorts. I. LEGAL.

II. NATURAL.

[THE LEGAL qualifications of Jesus Christ for the office of high priest.]

I. LEGAL. When I say legal, I mean, as the apostle's expression is, not by 'the law of a carnal commandment,' but by an eternal covenant, and 'the power of an endless life' thereby; of which the priesthood of old was but a type, and the law of their priesthood but a shadow (Heb 7:16, 9:15,24). But because their law, and their entrance into their priesthood thereby, was, as I said, 'a shadow of good things to come,' therefore where it will help to ill.u.s.trate, we will make use thereof so to do; and where not, there we will let it pa.s.s (Heb 10:1). The thing to be now spoken to is, that the consideration of Jesus Christ being an high priest before the throne of grace, is a motive and encouragement to us to come boldly thither for grace: 'Seeing then that we have a great high priest that is pa.s.sed into the heavens, Jesus the Son of G.o.d, let us hold fast our profession,' and 'come boldly unto the throne of grace'

(Heb 4:14,16). Now, how he was made an high priest; for so is the expression, 'made an high priest for ever after the order of Melchisedec' (Heb 6;20).

First. He took not his honour upon himself without a lawful call thereto. Thus the priests under the law were put into office; and thus the Son of G.o.d. No man taketh this honour to himself, but he that is called of G.o.d, as was Aaron. So also Christ glorified not himself to be made a high priest, but he that said unto him, Thou art my Son, today have I begotten thee. Wherefore he was 'called of G.o.d an high priest after the order of Melchisedec' (Heb 5:4-6,10).

Thus far, therefore, the law of his priesthood answereth to the law of the priesthood of old; they both were made priests by a legal call to their work or office. But yet the law by which this Son was made high priest excelleth, and that in these particulars--

1. He was made a priest after the similitude of Melchisedec, for he testifieth, 'Thou art a priest for ever after the order of Melchisedec' (Heb 7:17). Thus they under the law were not made priests but after the order of Aaron, that is, by a carnal commandment, not by an everlasting covenant of G.o.d.

2. And, saith he, 'inasmuch as not without an oath he was made priest, for those priests were made without an oath, but this with an oath, by him that said unto him, The Lord sware, and will not repent, thou art a priest for ever after the order of Melchisedec'

(Heb 7:20,21).

3. The priesthood under the law, with their law and sacrifices, were fading, and were not suffered to continue, by reason of the death of the priest, and ineffectualness of his offering (Heb 7:23).

'But this man, because he continueth ever, hath an unchangeable priesthood' (v 24). 'For the law maketh men high priests which have infirmity, but the word of the oath which was since the law, maketh the Son, who is consecrated for evermore' (v 28). From what hath already been said, we gather, (1.) What kind of person it is that is our high priest. (2.) The manner of his being called to, and stated[22] in that office.

(1.) What manner of person he is. He is the Son, the Son of G.o.d, Jesus the Son of G.o.d. Hence the apostle saith, 'we have a great high priest,' such an high priest 'that is pa.s.sed into the heavens'