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with the house of Judah; not according to the covenant that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people; and they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord, for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."

We here discover the excellency of the new, in comparison with the old covenant; and observe the vast superiority of the high-priest of our profession, over those of the Aaronic dispensation. În drawing the parallel, the apostle is careful to inform us, that "in those sacrifices there is a remembrance again made of sins every year." To show that the ceremonial purification by the blood of bulls, and of goats, and the sprinkling with the ashes of an heifer was merely typical, and that the preference given to the christian dispensation was for a good reason, he gives us facts, and draws inferences, in the following language;

"For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us; nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have *suffered since the foundation of the world; [age] but now once in the end of the world [age] hath he appeared, to put away sin by the sacrifice of himself,"

That this is in close connexion with the text quoted by you, is evident by the mode of expression. In the one place we read that Christ was once offered to bear the sins of many [the multitudes]; in the other that he came to put away sin by the sacrifice of himself. This then is the life of the new and better covenant, established upon better promises, and ending in a more glorious result. We see here the good things which were typically shadowed under the ceremonial law, See Exod. 28: 29, 30, in which we may observe the coincidence between the passages under consideration.

"And Aaron shall bear the names of the children of Israel in the breast-plate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. And thou shalt put in the breast-plate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually."

Biblical students have studied to little purpose who remain ignorant of the expressive rituals of the Mosaic dispensation. Under that economy the high-priest entered into the holy of holies, once every year, bearing the breast-plate of judgment, the urim and the thummim, or lights and perfections, on which were engraven the names of the twelve tribes. He appear ed before the mercy-seat for the justification of all the children of Israel. That this was merely typical of the justification of all both Jew and Gentile, is abundantly evident by the words of the same apostle, who, in writing to the Romans, and mentioning both classes in the connexion, says, "For all have sinned and come short of the glory of God; being justified freely by his grace, through the redemption that is in Christ Jesus." The old covenant was therefore a partial dispensation, consisting of carnal ordinances, and as a covenant of

works, was abolished to make room for the more perfect dispensation denominated the new covenant, of which Christ was the messenger and mediator. As under the old dispensation the people continued not in the covenant, the new covenant was promised, under which God says "all shall know me from the least to the greatest. The reason given for the accomplishment of this promise rests in the fidelity of the God of truth—" I WILL be to them a God, and they SHALL be to me a people." You will not deny the ceremonial purification of all the people represented by the high-priest in the sanctum sanctorum, most certainly; with what colour of argument, then, do you deny the efficacy of the atonement of Christ, the head of every man-the head over all things to the church, the fulness of him that filleth all in all ?

As no man who is not absolutely mad, can doubt that the text in question is a part of the parallel between the Mosaic and the Christian dispensations, I shall now only show that the tenor of scripture warrants the assertion made in a former part of this number. If the high-priest, as is very evident, died in figure when he went into the holy of holies, with blood of others, and represented a resurrection to life by his safe return-were, or were not, all whom he represented, typically cleansed? The reasoning of the author of the text is a conclusive answer.-"How MUCH MORE shall the blood of Christ-cleanse your conscience from dead works, that ye may serve the living God?" If then, the priestly office of Christ, is to the Mosaic rituals, as the substance is to the shadow, let us inquire for whom, and for what Christ died. The same epis tle, chap. 2. gives the information.

"But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour, that he, by the grace of God, should taste death for every man. For it became him,

for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their life-time subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted.”

If the quotations in this Number are very full, they need no excuse. When such utter inattention is manifested in your production, both to the letter and spirit of scripture, the inference is fair, that others, with less opportunities than those which you possess, are also ignorant and inattentive. But to return to the subject. We see for whom he tasteth death--every man.We see he is termed the Captain of their salvation. His object was to destroy that death which is the consequence of sin, as well as the devil [impostor] who had the power of this death; and by this means to deliver them who through fear of death, were all their life time subject to bondage," [slavery.]

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That the new covenant embraces eternal life, is not an assumption by implication. If all shall know God from the least to the greatest, and if his laws shall be written in their hearts, then will the prayer of Christ be fulfilled. See John 17: 2, 3.

"As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent."

That all flesh includes the whole family of man, is evident, because the heathen are his inheritance, and the uttermost parts of the earth are his possession. For these unnumbered multitudes he tasted death, as the mediator of the new covenant, which promised the knowledge of God to all men. For these, his brethren, he tasted death, to fulfil the will of God, "by the which will we are sanctified, through the offering of the body of Jesus Christ ONCE." Under the law, the priests offered continually, those sacrifices which could not make the comers thereto perfect. But Christ made perfect work, and shall therefore be exalted by being given a name which is above every other name, that, (for this purpose) in the name of Jesus every knee should bow, of those in heaven, and those on the earth, and those under the earth; and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the father. This is the glorious consummation recorded by Paul in his epistle to the Ephesians, in the following words;

"Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself; that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him."

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