The Dignity and Identity of this glorious Person may be clearly seen by the nature of his Priestly Office—this is what the Apostle is proving by a quotation from the 110th _Psalm_—_Thou art a Priest for ever_, _after the Order of Melchisedec_. How mean is the common idea that he was a Canaanitish king, and that Christ is a Priest after his order. Had Christ been constituted a Priest after any Order of human Beings, it would have been after the Order of Aaron, a Priest of God’s own appointment; but Christ is a Priest after his own Order. When God means to swear he swears by himself, because there is no greater—when he means to draw a similitude of himself he likens himself to himself; and when Jesus reveals himself as a Priest after an Order, it is his own Order, and his glory will he not give to another. The Apostle in this Epistle, is setting forth the Divinity and Glory of Jesus, as God-Man Mediator; and shews how far he excels angels, and then how far he excelled Moses. He then points out how far he excelled Aaron; and in his Office of High Priest, how far he excelled all the Priests of the Levitical Order—they were mere men, he the God-Man—they were mortal and died, he was immortal, and ever lived. The fact is, that the Son of God having finished the great Work of Redemption, sat down on the right-hand of God, agreeably to what is said in the 110th _Psalm_—_The Lord said to my Lord_, _sit at my right-hand_, _for THOU art a Priest for ever_. This makes it evident that the Priests under the Old Testament Dispensation typified Jesus, as exercising his Priestly Office before his ascension; but the Order of our Melchisedec is appearing in a glorified state, at the right-hand of the Majesty in heaven, representing and blessing his people. This is the Order the Father appointed him, and in this he continues. This he revealed to Abraham, and in the act of blessing him shewed what he was to be and do, upon his glorification, after his battle was over, of which Abraham’s war was but a faint shadow. That Melchisedec is the Son of God appears evident from his call to the Priesthood. So the Apostle has coupled these two texts together in the 5th Chapter—_Thou art my Son_, _this day have I begotten thee_. _As he saith_, _also_, _in another place_. _Thou art a Priest for ever_, _after the Order of Melchisedec_. From which we must infer that Melchisedec is the eternal Son of God—for God declaring Christ to be his Son, was at the same time constituting him a Priest for ever, after his own Order, as King of Righteousness and Peace, fulfilling the one, and making the other for his Church. Upon his ascension he was to abide a Priest and King for ever—the eternity of his Priesthood clearly demonstrates the fact—the term _for ever_—a Priest _for ever_. This was essential to his Order, eternal Priesthood, therefore he must be eternal, which could never be said of any mere man—of course the Son, or second Person, is the