a man's thoughts with "confidence" into futurity, and his convictions into the world unseen, (ch. xi. 1.)

(P. 149.) The time then present, ver. 9.]-Or "the present season" of this life: both significations are included in the exposition; but the former seems more strictly accurate, as opposed to the Gospel season of setting all things right" (kaipov dioptwσews) mentioned ver. 10.

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(P. 150.) By a greater, &c. ver. 11.]—Rather, "by the greater," rns μeilovos, already spoken of, ch. viii. 2.

(P. 151.) Thus did Christ, &c.]—It is remarkable, with reference to a doctrine to which some seem to be so particularly attached, as scarcely ever to preach a sermon without introducing it the doctrine, I mean, of "the imputed righteousness," or rather, the imputed obedience of our Lord—that, in this whole Epistle (and the same might be said of almost all the Epistles), there is not an expression, which can be even forced into that sense; but that the Apostle, in quoting a passage which might seem, at first sight, to look that way (see ch. x. 7, &c.), is careful to explain it as applying solely to the death of Christ, “the offering of his body once for all." It was "by his blood" that our High-Priest "entered into heaven for us," and made a way for us to follow him. That is the only meritorious ground of our admission, noticed by the Apostle. We inherit under the will of our dying Lord.

Why, if not from some unconscious love of novelty or singularity, divines or preachers should adhere so fondly to questionable opinions, rather than dwell on the plain, substantial, undisputed verities of the Catholic faith, unless it be that such opinions are regarded among their religious friends as a distinctive shibboleth, or received by their congregations as pledges of their belonging to a favoured class or party, I know not: but this, I fear, is manifest—that the continual and peremptory inculcation of doctrines, which, even if capable of being proved from Scripture, are, to say the least, very sparingly and obscurely taught there, is not the most scriptural mode of instruction, but one which has a tendency both to distract the Church of Christ, and also to throw into the shade, if not to bring into doubt, the undeniable truths of the Gospel, when thus found perpetually blended with less certain matter. To

my brethren in the ministry, I venture, with all humility, yet with great seriousness, to submit these considerations. There are many very valuable "labourers in the vineyard," whose usefulness is unquestionably impaired by their disproportionate zeal for opinions, such as I have described, doubtful at best, if not altogether unscriptural.

(P. 151.) Redeeming us-from, &c.]" for redemption from the transgressions,” (εἰς ἀπολύτρωσιν τῶν παραβάσεων, ver. 15.) from which the Law could neither justify (Acts xiii. 39.) nor deliver (Rom. vii.)

(P. 152.) Better sacrifices. ver. 23." The one sacrifice of Christ, by which heaven is opened, being here meant, to give dignity to that sacrifice, the plural is used instead of the singular," (see ch. x. 12.) Macknight. The sacrifice of Christ is the consummation of all other sacrifices; whatever any of them professed to do, was really accomplished by that.

(P. 153.) Testamentary Covenant.]—dia0ýкn. It is at once a Testament and a Covenant, the bequest being conditional: for, if we would inherit the promises, we must answer to a certain description contained in the Testament; so that " a solemn vow, promise, and profession" is required to be made, confirmed, and frequently renewed on our part, as well as a bequest to have been made by our Lord; and thus the Testament becomes a Covenant.

LECTURE IX.

EXHORTATION TO SINCERITY, AND PERSEVERANCE IN THE FAITH.

HEB. X.

Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering. ver. 22, 23.

ALREADY, in the ninth chapter of this Epistle, has our attention been directed to the heavenly sanctuary, the precious sacrifice, and the dying testament of our everlasting High-Priest Jesus Christ. We have now, my brethren, in dependence upon divine grace, to proceed, under the direction of the Apostle, to a practical application of our belief in these important truths. But first, we must, with the Apostle, pause awhile, to reflect once more upon the perfect sacrifice for sin which Christ offered on the cross, and to contrast it with the imperfect sacrifices offered under the law. For the tabernacle being, as we have seen, but a temporary figure of the Gospel economy, presented,

For the law having a shadow of good things to come, and not the very

image of the things, can

never with those sacri

fices which they offered

make the comers thereunto perfect. For then would they not have

ceased to be offered?

because that the wor

shippers once purged

should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. ver. 1-4.

in its various ordinances, only a

year by year continually shadow of good things to come, not the very image of the things. To Christ's eternal sanctuary, and infinitely precious sacrifice, what, indeed, on earth, what else in the whole universe, could really be like? The rites of the law were mere adumbrations or shadowy resemblances, furnishing an obscure outline, not a distinct picture or reflection, of the realities of the Gospel. Having no atoning efficacy of their own, but only a prefigurative value, the legal sacrifices were repeated, even the chief of them, continually, year after year; the repetition clearly proving how unfit they were to purify the conscience from sin, of which, in fact, they served only to keep up a constant remembrance, leading men's thoughts, or at least their hopes, to some better expiation, to be in due time provided for "the sins of the world."

Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in

To these hints of the law, as to the imperfection of its expiatory sacrifices, there were further added, in the course of time, the clearer intimations of prophecy. In the 40th Psalm, for instance, Christ, by the mouth of David, condemns the legal sacrifices as in themselves unacceptable to God, prophetically announcing his incarnation, when he should come (as the whole volume of prophecy testified of him) to execute

burnt-offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me), to do thy will, O God. Above when he said, Sacrifice and offering and burntofferings and offering for sin thou wouldest not,

the solemn contract entered into

neither hadst pleasure therein; which are of

said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. ver.

5-9.

By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily minister

ing and offering often

times the same sacrifi

ces, which

can never

with his heavenly Father, and to fered by the law; then obey perfectly the will of God, even though, for the satisfaction of the divine law, it should be necessary to present, in his own body on the accursed tree, a dying sacrifice, without spot or blemish, for the accumulated transgressions of an offending world. This is the true expiatory offering which the rites of the law foreshadowed: this that obedience unto death to the will of God, by which we are sanctified through the offering of the body of Jesus Christ once for all. For that offering needed not, like the unavailing sacrifices of the law, to be repeated; but completing at once our redemption, it was straightway followed, on the part of the great HighPriest who offered it, by his ascension into glory, preparatory to his final triumph. We have, then, in the Psalms, a direct prediction of the abolition of the legal sacrifices as imperfect, as soon as the perfect sacrifices of the Gospel should have been introduced in their stead; of the departure of the shadow, when the substance itself should have come. The same is also intimated in the prophecies of Jeremiah, where forgiveness of sins is expressly stated to be a part of the new covenant which was to be established; for, the pardon of sin

take away sins: but this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth

expecting till his ene

mies be made his footstool. ver. 10—13.

For by one offering he hath perfected for ever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after