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teous God; and how they should approach him fo-as to find acceptance. * Now, to each of these inquiries, the pasfage I have been reading affords a direct and satisfying answer.

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I. If any shall ask, What warrant oriencouragement hath a creature, conscious of guilt, to draw near to a God of unspotted holiness, and inflexible justice?

The Apostle will inform him, that the chief of finners (for this was the title he assumed to. himself, 1 Tim, i. 15.) hath boldness, or (according to the marginal reading) liberty to enter into the holiest by the blood of Jejus, by a new and living way, which be, in the character of high-priest over the house of God, bath confecrated for us through the vail, that is to say, his flesh, or that human nature in which he suffered, as a propitiatory facrifice, or finoffering, in our place,

It will readily occur to you, that all these peculiar forms of expression allude to the instituted means of access to God under the Mofaic difpenfation :, and it were to be

wished,

wilhed, that Christians were better acquainted with that ancient worship than they commonly are ; for without fome knowledge of this kind, much, I need not fay of the beauty and energy of the New-Testament language, but even of its true meaning and import, muft escape their observation.

The principal service of this day will not permit me to spend fo much time as would be necessary for tracing out the several parts of the allufion with perspicuity and accus racy: it must at present fuffice to give you a general view of the Apostle's reasoning in the foregoing part of this epiftle, with which my text is evidently connected, as an obvious inference, and practical conclufion.

There we are informed, that the correfpondence with the God of lirael, in all the public exercises of religious worship, was maintained and conducied by the intervention of the high-priest. None of the other Jews, of whatever rank or office, were permitted in person to approach the symbols of the divine presence. To him alone

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it belonged to pass through the curtain or vail, which feparated the first tabernacle, wherein the ordinary priests 'ministered, from the second tabernacle, or holiest of all, which had the golden censer, and the ark of the covenant, with the cherubims of glory over it, shadowing the mercy-seat. “ Into this second tabernacle," faith the Apostle, at the 7th verse of the preceding chapter, went the high-priest alone, once

every year, not without blood, which he. « offered for himself, and for the errors of “ the people.” He then proceeds to observe, that the office of high-priest, the worldly sanctuary, and the various ordinances of divine service which belonged to it, were only figures for the time then present; and plainly shows, that they were all typical of, derived their significancy from, and received their full accomplishment in, the priesthood and facrifice of Jesus Christ;

by a greater and more perfect tabernacle, not made with hands, that is

to say, not of this building ; neither by " the blood of goats and calves, but by $$ his own blood, entered in once into the

holy

who,“

“ holy place, having obtained eternal re“ demption for us. After which, he goes on to prove; with great force and perfpicuitý, that what he calls the first covenant, or the Mofaic constitution, carried in its very form, or aspect the most legible marks of imperfection and decay.

No permanent high-priest belonged to it, that office being exercised by men compassed about with infirmities; each of whom, by death, gave place to his successor. Besides, the gifts and sacrifices they offered were, in their own nature, so mean, and inconsiderable, " that they could not make him that did w the service perfect, as pertaining to the “ conscience : for it was impoffible that 6 the blood of goats and of calves should,”. by any, intrinsic virtue, “ take away fin.” Nay, the repetition of these facrifices was a plain confession of their weakness and insufficiency; as the Apostle reasons , most conclusively in the beginning of this chap

“ For the law," faith he,“ having a “ fhadow of good things to come, and not " the very image of the things, can never, -85 with those sacrifices, which they offered

year

ter.

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year by year continually, make the con

mers thereunto perfect. For then,” adds he in the form of a question,

" would they “ not have ceased to be offered ? because " that the worshippers, once purged, should " have had no more confcience of fins. “ But in those sacrifices there is a remem* brance again made of fins once every “ year.” Whereas Christ is an ever-living and unchangeable high-priest. The blood which he offered is of infinite worth and efficacy, being the blood of Emmanuel, God in our nature. Accordingly there is no repetition of his facrifice: for thus the Apostle proceeds at the irth verse, “ Every high“ priest standeth daily ministering, and a offering oftentimes the same facrifices, “ which can never take away fins : but this

this God-man, “ after he had “ offered one facrifice for sins, for ever fat “ down on the right hand of God; from

henceforth expecting till his enemies be u made his footstool. For by one offering “ he hath perfected for ever them that 66.

are sanctified." He is now gone to the beavenly sanctuary, having finished tranf

“ greflion,

man,"

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