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. 25.

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 translation, and reading the words, "ut gratia Dei gustaret mortem pro omnibus," they say "gratia" is of the nominative and not of the ablative 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 learned, 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 twofold:—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, iva λálwuer “Ἵνα λάβωμεν ἔλεον, "that we may receive mercy," "that we may ἥλιον. obtain mercy." Aaμláva 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 "ut 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 receive λos." This word is often used to signify that "mercy" in God from whence we obtain and, remercy in pardoning,

Ελεος. ceive the pardon of our sins,

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 λsos, or "mercy," here intended, must be that which is the principle or cause of our supportment, assistance, and deliverance, namely, in the effects of it. This is 7 in the Hebrew, which the LXX. frequently render by λsos, and we by mercy, though it rather signifies "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 supportment 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." Kai xáρiv svpwus, "and that we may find grace." This is the next general end of our access unto the throne of grace. Eupauer, "that we may find," or rather "obtain;" for so is this word often used. And there may be a twofold sense of these words:

Καὶ χάριν

εὕρωμεν.

Χάριν.

1. "To find" or "obtain favour," or favourable acceptance with God. When God is pleased xapiroa, to make us acceptable unto himself in Christ, as he is said to do, Eph. i. 6, then we find zápiv, "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 accepted with thee,"-. And to this doth super zápiv exactly answer; and that is, " to be accepted." See Gen. vi. 8, xviii. 3, xxxix. 4, Eph. i. 6. So is the Greek phrase, Acts vii. 46, “05 st pe XáρIV ÉvÚTION TO DEO,-" Who found favour in the sight of God;" and χάριν ἐνώπιον τοῦ Θεοῦ, Luke i. 30, Epes yàp xáρiv Tapà г Os,—“Thou hast found favour with God." So we, instead of "grace;" and thence, verse 28, she is said to be xsxapirwin, "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 partakers of. But,

2. 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, (2.) 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

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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 which he should be supplied with against his temptation. And this sense is determined by the next words. Εἰς εὔκαιρον βοήθειαν. What kind of help βοήθεια 1s hath been declared on chap. ii. 18. It is a "succour;" that is, aid yielded unto any upon their cry. Θεῖν εἰς βοήν, “ to run in to assist upon the cry of any," is the original of the word's signification. And this help is,

Εἰς βοήθειαν.

Euxaipos, “seasonable;" that is, help inya, "in its time," its proper time or season. Prov. xv. 23, i iny? 177;—“A word Εὔκαιρος. 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 süxαipos. 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, esde and unxavñs, for unexpected aid when all things otherwise would be lost. This the psalmist excellently expresseth, Ps. xlvi. 2, 7i8 N "God is a help wonderfully found in straits." And so the Syriac 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 NDP is a "throne," the throne whereunto we approach for help; so ND is as much as ¡ an "appointed time" or "season." We come NE? for help ND

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 dependence on God in Christ for supplies. There is a continual ἐπιχορηγία τοῦ Πνεύματος, 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

,בְצָרוֹת God is a help

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 befall us, if they have not done so already. 1. A time of affliction is such a season. Ps xlvi. 2, 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, Ps. 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, Heb, 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 these 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 in the power of his might," 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," verse 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 hiding himself from us But this is of the mystery of his grace, that when he withdraws himself from any soul as to sense and experience, whereby it is troubled, he can secretly communicate of himself unto it in a way of strength whereby it shall be sustained.

5. A time wherein we are called unto the performance of any great and signal duty is such a season also. So was it with Abraham when he was called first to leave his country, and afterwards to sacrifice his son. Such was the call of Joshua to enter into Canaan, proposed to our example, Heb. xiii. 5; and of the apostles to preach the gospel, when they were sent out "as sheep in the midst of wolves." Now, although we may not perhaps be called in particular to such duties as these, yet we may be so to them which have an equal greatness in them with respect unto us and our condition. Something that is new, that we are yet unexperienced in, something that there is great opposition against, somewhat that may cost us dear, somewhat that as to the state of the inward and outward man we may seem to be every way unfit for, somewhat that the glory of God is in an especial manner concerned in, we may be called unto. And there is nothing of this nature which doth not render the time of it a season wherein we stand in need of especial aid and assistance. 6. Times of changes, and the difficulties wherewith they are attended, introduce such a season. "Changes and war," saith Job, are against me," chap. x. 17. There is in all changes a war against us, wherein we may be foiled if we are not the more watchful, and have not the better assistance. And freedom from changes is in most the ground of carnal security: Ps. lv. 19, "Because they have no changes, therefore they fear not God." Changes will beget fear; they are trials to all that are subject unto them. And these we are in all instances of life continually obnoxious unto. No man can enumerate the vicissitudes of our course; yet no one of them can we pass through in a due manner without renewed especial assistances of grace.

7. The time of death is such a season. To let go all hold of present things and present hopes, to give up a departing soul entering into the invisible world, and an unchangeable eternity therein, into