Meditationes Hebraicae, or A doctrinal and practical exposition of the Epistle of st. Paul to ...

Front matter

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Part I. — Superiority of Chrest to Prophets AND Angels. Lbcturb I.— Cap. i. l->3

PAGE.

Jesus the Son of God is more exalted and more exoellent than Propheti 1

LxcTu&B II.— Cap. i. 4—7.

JesuB is more exalted than Angels 14

Lecture III.— Cap. i. 8, 9.

Same subject continued. Jesus has the pre-eminence in moral • and spiritual character as much as in native dignity 25

Lecture IV.— Cap. i. 10— 12.

Jesus is Jehovah, the Creator and Upholder of all things. He shall aleo change them by his word 37

Lecturb v.— Cap. i. 13, 14.

Jesus sits as Lord at the right hand of his Father. Angels stand before him and minister to his people 47

Lecture VI.— Cap. ii. 1—3.

We ought on this account to hearken to Christ, and shall not escape, if we refuse 69

Lecture VII.— Cap. ii. 3.

The gospel was first spoken by Christ himself, and has been confiimed by those who heard him 71

Lecture VIII.— Cap. ii. 4.

It has been confirmed also by the miraculous signs of the Father and the Holy Ghost 83

VI. CONTENTS.

Lecturb IX.— Cap. ii. 5—9.

PAOB.

Greatoess of the salyation of ihe Goepel. InoonoeiTable heSgbt of gloiy to whieh man has been raised in Christ, and to whioh Christ will raise his people ^ 95

Lectubb X.->Cap. ii. 10.

It became Jesus, as the Captain of his people's salration, to pass to this glory through snffleriog 107

Lectubb XI.— Cap. ii. 11, 12.

This necessity is further demonstrated. Jesus himself acknowledges his people as brethren 120

Lbctubb XII.— Cap. ii. 13—15.

It is demonstrated yet more fully; he acknowledges them as children also. And it was necessary for their redemption, that he should assume their flesh and die 133

The subject is concluded. That Jesus might comfort his people in sorrow, and succour them under temptation, it was needful that he should have experimental acquaintance with both 148

Part II. — Superioritt op Christ to Moses. Lbctubb I.— Cap. iii. 1—6

Christ is to be considered in the character of Apostle and High Priest. As Apostle, he is better than Moses, because he is the builder and Lord of the House of God, whereas Moses was but a senrant in it 161

Lbctubb II.— Cap. iii. 6.

The House of Crod is his believing people 174

Lbctubb III.— Cap. iii. 7—11.

The sin and catastrophe of that generation of Israel whom'Moses was appointed to lead to Canaan, ought to be a warning to ns. 186

Lectubb IV.— Cap. iii. 12—14.

We ought to take heed of their hard and unbelieying heart, and make diligent use of the means of grace 199

Lbctubb V.— Cap. iii. 16—19.

We ought to remember that all that generation provoked. Grod by nnbelief, and that they were shut out of the promised land in consequence, and fell in the wilderness 212

CONTENTS. VU.

Lecture VI.— Cap. !▼. 1, 2.

PAGE.

We ought to dread the same cata8trophe> for we are in the same oiroumstanoeS) haying the promise of entering into the rest of God 225

Lecture VII.— Cap. iv. 3- 10.

This rest of God is not that of Creation, nor that into which Joshua introduced Israel, hut the present and eternal rest of the Redeemer 237

Lecture VIII.- Cap. iy. 11-13.

We ought to labour to enter into it, remembering the awful threateniogs of Grod against unbelief. We ought to take heed also of a mere profession of faith, remembering the omniscience of theSayiour 250

Part III. — Superiority of Christ to Aaron and HIS Sons. Lecture I.— Cap. iv. 14->16

Jesus the Son of God intercedes with the Father on our behalf. He is also the Son of Man, and was tempted in all points like as we are. This twofold consideration of him is full of most blessed encouragement 262

Lecture II.— Cap. ▼. 1—4.

Eyery human HighPriest mediates between God aud man. He is compassed with the infirmity of those for whom he mediates. He is also called of God 276

Lecture III.— Cap. ▼. 5—10.

These three things meet in Christ. He was called of God to the Priestly Office; he was compassed with our infirmity in the days of his fiesh; he is the author of eternal life to us by his preyalent mediation aboye 290

Lecture IV.— Cap. ▼. 11—14.; yi. 1—3. (Digression^

Principles of the Christian faith are stated. The Hebrews are blamed for not advancing beyond them .^... 308

Lecture V.— Cap. yi. 4—8. (Digression continued.)

Those who stand still are in danger of apostacy. The apostate's dreadful doom is declared 322

Vlll. CONTENTS.

PAOK.

Lore is the preBerrative againrt apottaey. The Hehrewi are commended for their lore, and are urged to seek after the full aasarance of hope 887

Lbcturb Y 1 1.— Cap. yi. 18—20. (Digression eoneluded.)

Ood's promises are the ground of hope. They are ratified by his oath, and their fulfilment is seeured by the interoession of Christ 860

LECiUBE VIII.— Cap. vi. 20.; tu. 1—10.

Christ is High-Priest after the order of Melohisedec Melchiiedee was superior to Abraham and to Leyi, of whom Aaron eame. Christ is therefore Aanm's superior 865

LEcrnBB IX.— Cap. vii. 11—22.

The priesthood of Christ is superior to that of Aaron. It was brought in to supersede it, and the greater supersedes the less. It is also eternal ; and it is established by the oath of God 880

Lecture X.— Cap.'Tii. 23— ^.

Christ's priesthood is untransferable: he is also qualified by his perfect holiness, to minister in the presence of the Father 896

Lbctube XI.— Cap. viii. 1—6.

Christ's ministrations are declared to us. Sitting with the Father on his throne, he presents the blood of his perfect sacrifice, and the gifts and sendees of his people 411

Lectube XII.— Cap. yiiL 7—18.

This ministration is the guarantee of the promises of the " better covenant ." The words of Jeremiah are cited to proye that such a coyenant was to come into existence 427

Lectubb XIII.— Cap. iz. 1—8.

The legal coyenant may not be despised. Its ordinances of Diyine seryice and worldly sanctuary shadowed forth spiritual and heavenly realities 448

Lecture XIV.— Cap. ix. 9-14.

Jewish figures are now superseded by the realities which they shadowed forth. The efficacy of the blood of Christ to purge the conseienoe, is argued from the effica^ of the legal sacrifioes to cleanse the flesh 460

Preface

In presenting to the christian reader a new and enlarged edition of the Mbditationes HEBBAiciB, I feel oonstrained to acknowledge the khid and indulgent manner in which the former edition has been receiyed, both in thin country and in America. And while rery sensible of the many faults and imperfections which still cleave to the work, I can truly say that I have spared no pains to make it really useful. Not a single remark of any reyiewer has been passed lightly by ; eyery objection has been maturely weighed ; eyery doctrinal position has been rigidly tested, before being taken up again. I haye made myself acquainted also to a considerable extent, with what others haye written on the Epistle, and it has been a great gratification to find myself substantially at one with such writers as Barnes in America and Ebrard in Grermany.

The reader will find the work much more conyenient for reference than it formerly was. And eyery emendation of the text is printed in capital letters, that the eye may at once discern it. If he is disposed to ask whence these emendations are deriyed, I refer him to the English Hexapla, to the Critical Commentary of the late Professor Stuart, to the Horae HebraicsB of the Duke of Manchester, and to a new translation of the Epistle by the Rey. Henry Craik of Bristol. I beg to recommend the last work to all who yalue the exact interpretation of God's word. The acknowledged learning and Christian excellence of its Author constrain me to say, '^ cum talis sis, utinam nosier esses t "

I cannot refrain from an expression of my earnest hope that it may please God to accept and bless this feeble effort; feeble indeed if compared with its mighty subject, but still a step in the right direction which otheis may be induced to follow. The deyotion to Patristic theology which now preyails, has well nigh mined the Church; and to my brethren the Clergy I would express my solemn oonyiction that if we would be owned and blessed of God as the spiritual Guides of His

X. PREFACE.

people, we must deTOto ouraelTes instead, to the stady of His Holy oracles. And the taught as well as the teacher may fiod something to suit him in these pages. The prifate christian may disooTer the falsehood of a recent allegation, that whereas ancient Christianity was a matter of substantial truth and a religion of faith, what is called modem eyangelicalism is a religion of feeling only. And in hours of sorrow, weakness, and temptation, he may be at once cheered and sustained by the truth which is here presented to him. And eren thoM who from the oconpations and engrossments of business, hare not leisure for private reading, need not be repelled firom these Tolumes. They contain suitable matter for family-reading, and may prove useful in this way to the Head of the family-circle and to those who have the cbariie of youth. The former edition has, I know, been extensively used for these purposes; and it has been to me no small gratification to find that the lectures have been both understood and appreciated by a most important class in the community, I mean domestic servants. There ca n be no greater mistake than to suppose that the unlearned are capable of understanding only the precepts of Christianity. They can understand its deepest truths, if they are intelligibly set before them.

If these and similar results shall attend this renewed labour, the labourer has his reward ; he must thank God and take courage.

INTBODUCTION.

Bbtwrbn the giying of the law on Sinai and the Tirtaal abolition of the Mosaic economy on the day of Pentecost, there interrened a period of about fifteen hundred years. That economy therefore, before its abolition, could number nearly as many centuries as the Christian dispensation can number now. And besides this claim of Tenerable antiquity, as the religion of his fathers' fathers, the legal dispensation at once commended itself to the most sacred feelings of a Hebrew, and appealed to his selMove and even to his senses for its support. The Most High had descended from heaven to ordain it, surrounded by myriads of holy angels ; its Mediator had been the most distinguisbed prophet whom the world had oyer seen ; its holy ministrations had been conducted by an unbroken succession of Ueayen-appointed priests. And whilst the splendour of the sacred edifice in whioh (rod was pleased to dwell, the gorgeous vestments of the ministers, and the pompous and imposing ritual, conspired to fascinate the senses, the self- lore of the Hebrew was gratified by the reflection that all this was for him,— that his nation was the peculiar people, the favoured heritage of the Lord. We can well conceive then what a shock it must have proved to every feeling which is dear to the heart of man, when the believing Hebrews began first to understand that all this was to pass away; that Grod had forsaken the temple, and no longer regarded either the priest or the sacrifice; that the institutions of Moses had lost both authority and utUity, and that Jew and Gentile were one family in Christ. God is ever tender of the feelings of his people; and these unwelcome intimations were therefore given by degrees. And in the days which immediately succeeded Pentecost, when the hearts of those who believed on Jesus were filled to overflowing with peace and joy and love, they would be more able to say concerning all things, '<Thy will be done." Bat these days of sunshine were not to last for ever. Years rolled over the Churches of God in Palestine; the abounding of iniquity began to cause their love to wax cold, and the long continuance of persecution at length broke their spirits and subdued their courage. We cannot wonder that in these circumstances, ancient attachments and prejudices should have revived in their bosoms, and that while they were still desirous to cleave to Jesus, they should have felt most unwilling to forsake Moses and his law. And this seems to have been the very state of things among them, when the great Apostle of the Gentiles, from the solitude ^3^ of his Roman prison, indited this Epistle to the Hebrews,

b

Xll. INTKODUCTION.

Inapiration does not interfere with the natarftl mirrent of tlonghft ; St. Paal addresees them therefore in the way moat fitted to oonyince their understandings and to snbdne their prejudices. His whole argument is based on one eonsideration, tiz. that Messiah the Mediator of the new dispensation, Is the Son of God. He proves by this, thai Jesus is more exalted than those holy intelligenees who were present when the law was gi^en, and those inspired prophets who attested it from one generation to another. The same consideration denoutratea that he is more exalted than Moses the mediator of the legal eorenant, and the family of Aaron its priests and ministers. The deep humiliation of Jestts of Nazareth is shewn to be nowise inoonsistent with thie glorious dignity. He took this mortal ilesh, they are told, that he might be a sacrifice for sin : and on that saorifioe his mediation is founded; a mediation as much more ezoellent than that of Aaron, as the Divine person of the Son of God is more excellent than tnat of a sinfnl, dying man. The gorgeons temple in whidi their high-priest ofiioiated, and his imposing rHnaf,are riiewn to be mere figures of that heaven of beaTens in which Jesus intercedes, and of his glorious and eternal ministrations. He urges them therefore not to hesitate between the imperfect and the perfect thing, and not to seek to mingle the shadow with the substance. The doctrine of the epistle and its exhortotion may in short be expressed in one word. The Subttanoe htu eome, says the writer; be contented tlieref<«e that the thadawt fiee away.

But these Jewish prejudices, it may be said, are' now antiqnated and forgotten; and the Epistle to the Hebrews is therefore of less importance to us than the other books of the New Testament. I would remind those who are inclined to think so, that this treatise on the Mosaic law, was indited, not by the apostles of the Circunusiaion^ bnt by the Apostle or the Gentiles * Is not this circumstance like a link between the two dispensations I Does it not look like a word of direction from God, bidding m Gentiles attend to the law of Moses % I apprehend that it is so. And the character of the epistle is in keeping with this circumstance. For it connects the Old and New Testaments together, holding the torch of the Spirit to the institutions of Moses, and discoTcring to us in type and figure the blessed mysteries of onr faith. £?ery illustration of the gospel taken from human things, is essentially IdefectiTC, because the creature in its best estate, is unable to represent God. But the illustration which is thus furnished, is comprehensiTC and without defect; the tabernacle was

• The Pauline origin of the epistle !• taken for granted throughout this exposition. I ha^e examined the objections to it with great care, but they seem to me exceedingly weak and inconclusive. The late Professor Stuart has brought a mass of learning to bear upon the question, and to his able and unanswerable argument I refer the reader. He may consult also Barnes and Ebrard. It ought however to be mentioned that Ebrard ascribes the actual composition of the Epistle to St. Luke, but under the eye and direction of St Paul.

INTRODUCTION. XIU.

ordained by God for that express end and object ; and there is not* single doctrinal error which has eyer troubled the Ghnroh, which in Its heavenly light does not stand exposed and condemned. We onght on this account to bestow onr most earnest consideration on the institntions of the Hebrew lawgiyer. Oh Ihat this appeal might induce the ministers of Christ to do so! Heresiarchs would then be no longer able, as in the days of the famous Horsley, to base false doctrine on dishonest Greek criticisms ; the broad light which Moses throws forward on his illustrious Antitype, would rebuke afc once both their wickedness and their folly.

Many proofs of the trutl^of these statements occur in the course of this exposition; let me however sum up the argument, and lay it in brief before the mind of the reader. Three leading features stand out from the others and arrest our attention, when we carefully examine the tabernacle of Moses and the worship carried on within it. The first is, the immeasurable distance which it established between the Creator and the creature. Upon the ark, between the Cherubim, and within the vail, there was placed the thbonb of Deitt, the INALIENABLE SEAT OF THE SopREKE. Israel was ofton privileged with angel- visitants; but Gabriel himself never presumed to intrude into that seat of honour. The high- priest, the most favoured of the sons of Israel, was permitted to stand before it, once a year; but no other Israelite, not even the best and holiest, set foot, from infancy to grey hairs, even within the sanctuary which contained it. The second thing which arrests our attention, is that He who dwelt between the Cherubim, might be approached only through the slain sacrifice and the cleansing water; and the braaen altar and brazen laver stood oontinuaily for these purposes, in the outer court. And there was yet a third remarkable feature in the worship enjoined by Moses. A ministry headed up in the high-priest, mediated with God on Israel's behalf; and it was an essential requisite of these ministers that they ehould be compassed with the infirmities of the people. Now these Mosaic ordinances, as St. Paul expressly declares, (viii. 5,) were " an example and shadow of heavenly things." And faith discovers in the light of this precious epistle, ** a throne set in heaven," the antitype of that which was of old between the Cherubim. It discovers moreover TWO PEBSONS sitting on that throne, for it hears One invite ANOTHER to comc up aud sit beside him, (i. 13,) and sees the invitation accepted. (I* 3, xii. 2.) He who gives this invitation is the eternal Father ; (i. 1, 2, 5, 13 ;) he who accepts it, is Jesus Christ the Saviour and High-Priest of the Church, (viii. 1, x. 12.) A thi&d pebson is also spoken of, Tiz. the Holy Ghost; he is referred to as the Instructor of mankind, (iii. 7|) and the inditer of holy Scripture, (ix.8, x. 15.) Faith discovers besides this, a sacrifice and blood presented on high, (ix. 11, 12,) and hears the Saviour who presents it, promising the true cleansing water, even the Spirit of grace to wash his people's hearts from wickedness and to bind them to the service of God. (viii. 10, 11.) It sees that Saviour mediating within the holiest on their behalf ; (ix. 24 ;) it is told that he is qualified for this ofiice of mercy, b2

XLY, iNTBODrrcrroiT.

beeansehe took their Datare and was eompaased with their inHrmftiet; (It. 14, 15;) it ia assared that hia mediation is effeetoal, beeaiuo his one offering haa rent the Tail. II ean OTon hear hia graotona Toioe inciting as within that sanotaary, bidding neoome with onr oonacienoea pacified in* hia blood and onr hearta cleansed by hia holy Spirit* (x.21,22.>.

Let ns next examhie by the aid of this heayenly light, CTwy form of false doctrine wbieh tronbtea the Church now, or has troubled her in ages past, and also eyery Tariety of theological sentiment. We haTO •nly to keep closely to the pattern, to discern the precioaa from the Tile.

The great peryersion of Christianity to'whroh modem times hure given birth, ia Uititabianisk. The leading tenet of that qrstem, from which also it derives its namcj is unity qfpergon in the Godhead; and with this are necessarily allied a Saviour who is mmrety a ergaiurw, and a religion without »€Lcr^fiee. If we remind the Unitarian that Christ is called God» he answers the argument with a Greek criticism; if we remind him ftirther that he is said to be seated at the right hand of God, he explains it to signify simply high exaltation; if we remind him finally, that ** Christ our passoyer " is said to be ** sacrificed for ns,*^ he tells us that the apostles being Jews, used Jewish phraseology. Bat let as bring his system to the test which has just been mentioned. St. Paul deohires expressly that the holieat in the Jewiah Tabernacle was a figuve of God's dwelling-place above, (ix. 9^ 24,) and that the seat between the Chembim was a figure of the tfarona in the heaven of heavens. (viii» 1, 2.> Now every one possessed of moral honesty must acknowledge that the strict appropriation of that seat to Deitt alonb was an essential feature of the Jewish dispensation ; that the very thought or mention of G»abriel among angels, or David or Elijah among men, assuming it, would have made a devout Hebrew tremble from head to foot with horror. What then can be ■aid when St. Paul lifts the pattern from earth to heaveui (viii. U) and discovers to us Jesus occupying that seat abovet No one may expbdn this away as super-angelic exaltation. Moses points with leverenoe and awe to thb throne of thb Supreme; and St. Panl leveala to na Jesus sitting on that throne. If Jesus is a creature, he tanks with Gabriel or with David; and to say that God can thos exalt the creature, is to eay that tiie creature is Divine. The Unitarian system is thus discovered to be false in its two leading tenets; for if the Saviour be a Divine person, there is of neeessity in the Godhead, more than one personality. And this conclusion is confirmed by other parte of the figure; for in cap. i. 13, x. 12, 13, two persons are discovere to us sitting on that throne, and in cap. iii. 7, ix. 8, x. 15, a third • PERSON is si;oken of, to whom the acts of God are ascribed. The same remarks will apply to the remaining tenet of Unitarianism. £very one possessed of moral honesty must acknowledge that Jewish worship was based on sacrifice, that the blood of expiatory victims consecrated every step of the creature's approach to God. And if this was designed by God as ** an example and shadow" of Christian realities to come»

IKTRODUOTIOS. XT.

It follows nndeniably that there moat be a trae and real saorifioe, answeriag to these Jewish figures, and that Christian worship and seryiee must have oontinual respect to that saorifioe. And this Is jast whafc the apostle declares, in eyery yariety of language, (▼iii. 3, iz. 14, 22, 23, 26, 28, x. 12, 14, 19.) To call this language Jewish phraseoloicy, is absolutely profkne; for St. Paul tells ns that in thus explaining Jewish figures, he is expounding the intention of the Holy Ghost in ordaining them. (ix. 8.) Unitarianism stands thus couTicted a seeond time, in the light of the tabernacle of Moses. Ifc may be a Oystemof philosophy; bnt if that light be Diyine, it has rejected the essential elements of Christianity, and is in character thoroughly infidel.

The language ef the modem Ritionalistio Jewish Church of Germany, is a striking proof of all that has now been adyanoed, and diaws plainly that this last remark is not uncharitable but true. '* If Mosaism'* they say " was the radix of Christianity and aho an expiatory system, then the death of Christ is the fulfilment of the Mosaic type. But this we utterly deny ; we utterly reject the doctrine of the fall of man, and the necessity of a propitiatory sacrifice of Infinite yalue for his recoyery again." Now here are '* the essential elements of Christianity," the fall of man and God's infi*iite redeeming loye. They are acknowledged as taught in the Mosaic type, and for that ▼ery reason the type is rejected as Diyine. It only proyes how faithfolly it has expressed its antitype, and that ** Uie carnal mind is enmity against God.*'

PoPBBT is the other grand peryersion of the Christian faith with which modem times haye to do ; and it also stands exposed and condemned in the light of the tabemaoie of Moses. For it appoints the eontinual repetition of propitiatory offerings for the sins of quick and dead. Now St. Paul declares expressly that the repetition of sacrifices under the Mosaic economy demonstrated their inefficacy ; that if they had accomplished the object of sacrifice, they would haye ceased to be offered, (x. 2.) As the necessary consequenee, he further tells OS, of a state ti things which required the repetition of propitiatory oibrings, the yail was nnrent, i.e. Grod was unpropitiated, (ix. 7. 8,) and the conscience of the worshipper was unp.'vcified and troubled, (ix. 9, X. 1, 3.) What then shall be said of the continual sacrifices of P<9ery, when the light of the tabernacle is brought to bear on them I Their repetition demonstrates their ineffioaoy, demonstrates that they are unable to propitiate the Most High. But that which is offered, is the body and blood of Christ. This only makes the matter worse* infinitely worse. The Jew was aware that his propitiatory ofibrings were inefficacious ; but he looked for a sacrifice to come. We Christians haye no such cheering prospect ; *' there remaineth no more sacrifice for sin" than the body and blood of Christ ; and if eyen that sacrifice requires repetition^ if eyen that offering is inefficacious, God neyer can be propitiated, sin neyer can be atoned for. And Popery therefore, in this her leading ordinance, assails thb ysRT yiTALS of redemption. This argument is well worthy the consideration of

XVI. INTBODUCTION.

iboM who though Btaodiog »Ioof in Mnie f oipeota from that aBtf* christian system, are yet foand maintaining as ** a doctrine of irst-rat* importance," that there are tmly and properly in the ChrisUan Church altars, sacri&ces, and priests. We are forcibly reminded of the nerrons langnage of St. Paul, « Ye who desire to be under the law, do ye not hear the law 1" Ye who maintain such riews, do ye know to what they necessarily lead ! When yon shall have demonstrated them to be sound and true, the Christian Church will be indebted to you for haying proved to her that sin is unatoned for, and ketbr C4ir BE ATONBD FOB; that God is unpropitiated, and raym cam m pbopitiatbd; that she and her children are now, and kust bbmain FOB BYBR, under the curse of the broken law. It is impossible for the ablest advocate of these sentiments to rebut this irresistible condnsiott. For if the ordiDaoces of Moses be ** the example and shadow of heavenly things," continusid sacrifice and a phopitiatbd Qod are utterly and for ever irreconcileable.

But Popery does more than practise continued sacrifice; she oflbrs her sacrifices within the holiest of all. St. Panl tells us expressly, (x. 19,) that we have "boldness to enter into the holiest;*' and all Christian worship is conducted, all prayer, intercession, and thanksgiving are offered there. God's paternal presence is the true holiest : do we not say "Onr Father which art in heaven," "Almighty and most merciful Father," << We beseech thee, O Father !" And it is there, i.e. in Ocd*t immediate preaenee^ that the sacrifice of the Mass is offered for the cleansing of His people from their sins. This is most emphatically rebuked by the tabernacle. The fundamental principle of tho law of Moses, was that no unclean thing might appear in the presence of God. He therefore appointed two altars. The one altar (of brass) was for atoning sacrifice, and stood in the outer court. The other altar (of gold) was for the incense of those cleansed by sacrifice, and stood in the holy place, before the vail of the holiest. As for the holiest itself, it might not be entered sa?e once a year, and never without the atoning Uood of a victim previously dain. Had a Jewish Priest presumed to lead a bull or a goat within the precincts of that sacred presence-chamber to have made atonement there with its blood, he would have been struck dead on the instant, for his impiety. But this is just what the Priest of Rome has been doing for ages and is doing at this hour; Rome's most solemn act of worship is bringiDg a propitiatory sacrifice into the holiest of all. It matters nothing that this sacrifice is unbloody. It is a sacrifice for the taking away of sin; its yerj presentation is therefore an acknowledgement that those for whom it is presented, are unclean. What then have they to do with God, how dare they to approach Him t It was a mortal sin, while the first tabernacle stood, for the unclean to come into His presence, er to touch anything that related to His holy service. (Leviticus vii. 20.) And that tabernacle with itsordmances, was an *' example and shadow" of Christian realities now.