selves with better sacrifices than these." Here we see the Apostle's attempt to lead the minds of his brethren from the sacrifices under the law, to a better sacrifice. He allows the sacrifices offered by the law, to be no more than figures, and the things which were purified with blood only as patterns of things in the heavens. See verse 24. "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." Here our author repres nts the holy places under the law, into which the high priest entered, as figures of the true, and heaven itself into which Jesus entered for us, as the holy place represented by those figures. Verses 25, 26, "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,) but now once in the end of the world, hath he appeared to put away sin by the sacrifice of himself." By the foundation of the world, the Apostle means the commencement of the legal priesthood or dispensation; and by the end of the world, he means the end of that dispensation or priesthood.

We have here represented the entering of Jesus into the holy place, which was represented by the holy places under the law, by his own blood, as the high priest entered into the figurative holy places with the blood of others.

Here carefully notice. In order that the high priest might represent the death and resurrection of Jesus, he must first offer a sacrifice for himself; so that with this blood he might enter the holy place. He figuratively died when his sacrifice was slain; and his entry into the holy place represented him as risen from the dead. Thus herepresented Jesus, who should actually die and rise again.

Now notice the text: "And as it is appointed unto men once to die;" that is; as it is appointed

uo men who are high priests to die in their sacrifices. "And after this the judgment;" that is, the holy place. "So Christ was once offered;" that is, as the figurative death of the high priest represented; to bear the sins of many ;" of both Jews and Gentiles. "And unto them that look for him shall he appear the second time ;" that is, in his risen glory. "Without sin unto salvation ;" as the high priest appeared in the holy place for the justification of the people of Israel.

In order to illustrate and make our subject still plainer, we will endeavour to show the true meaning of the word judgment in our text, by referring to its use in Exodus 28, where it is used on the same subject.

In Aaron's breast-plate were twelve manner of precious stones; in these stones were engraved the names of the twelve tribes. On each shoulder he had an onyx stone. On these likewise were engraved the names of the twelve tribes; six on one and six on the other. On a plate of pure gold which he wore on his mitre, was engraved HOLINESS TO THE LORD. In the hem of his garment or robe round about were interspersed golden bells and pomegranates; so that when he went into the holy place, and when he came out, the sound of the golden bells was heard, by which the people knew that their high priest lived before the Lord. The breast-plate which contained the names of the twelve tribes is called "the breast-plate of judgment." See verses 29, 30, "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; (light and perfection) 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."

Can there be a reasonable doubt entertained, that the word judgment in our text means the same as in the passage quoted? "And is it not evident that this word means HOLINESS, LIGHT AND PERFECTION?

As the antitype of the high priest and his functions, Jesus, having by his cross, broken down the middle wall of partition between Jews and Gentiles, entered the holy place, which is heaven itself, bearing the whole human family on his shoulders and on his heart; and presented them HOLINESS TO THE LORD, in himself, who is the Lord our righteousness. And thus he bears the judgment, the justification, the light and perfection of all men before his Father continually.

Now unto them that look for him by faith, he appears without sin. They behold in him the whole human family, glowing in the light and perfection of divine holiness They hear the joyful sound of the gospel, of peace on earth and good will towards men, answering to the sound of the golden bells in the hem of the high priest's robe; and the fruit of the spirit, which is love, joy, peace, long suffering, gentleness, meakness, goodness and faith, answers to the pomegranates interspersed among the golden bells.

In this clear light of our subject, we may ask, if there could be an invention more averse to divine truth, than the one to which our text has been generally applied?

In room of noticing the death of the high priest, represented by the death of his sacrifice, our text has been applied to the natural death of all the individuals of mankind; and in the room of regarding the judgment as the justification of those, whom the high priest bore upon his shoulders and on his heart, it has been made to signify a trial of all men in another world according to their works in this.

This justification signified by the word judgment in our text, is expressed by this same Apostle in

Romans 3d chapter, thus; "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." And again, in chapter 5th, Thus; "Therefore, as by the offence of one judgment came upon all men unto condemnation ; even so by the righteousness of one, the free gift came upon all men unto justification of life." It must surely be a most gross perversion, so to construe the word of God as to represent that dispensation which "justifies the ungodly," and saves men, "not according to our works; but according to his own purpose and grace;" in which dispensation, the Apostle says, "God was in Christ; reconciling the world unto himself," not imputing their trespasses unto them, as a dispensation designed to judge and reward men in another world, according to their works in this.

Christian brethren, is it not the duty of every lover of the gospel of divine mercy, who feels under infinite obligation to his Blessed Redeemer, to consider this subject as deserving of due attention and special labour? Let the lovers of popularity, and those who seek honour one of another, devote their learning, study, and labours to quiet the people in superstition, bigotry, and error. There are enough in the employment. But whoever prizes the truth as it is in Jesus, above the fascinating charms of worldly wisdom and the flattery of carnal minds, will not shun to remove the vail from the public mind, and let the true light shine in every dark place.

See

Before we dismiss the word judgment, it may not be amiss, further to confirm the explanation already given, to notice how the prophet Isaiah uses the word when speaking of the Messiah. chapter xlii. 1, 2, 3. "Behold my servant, whom I uphold; mine elect in whom my soul delighteth: I have put my spirit upon him; he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the

street. A bruised reed shall he not break, and the smoking flax shall he not quench; he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth; and the isles shall wait for his law."

This judgment which the Mediator has brought forth unto the Gentiles, is that peace which our Apostle says was preached to the Ephesians, who were far off, but made nigh by the blood of Christ. And the prophet clearly expresses this judgment in the place from which we have quoted; see verses 6, 7. "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." Will any one seriously contend, that all this means that Christ should judge the Gentiles in another world, and there punish them according to the sins they had committed in this? Is this bringing the prisoners out of the prison house, consistent with putting sinners into the prison of hell in another world? This would be as the prophet Amos says, turning "judgment into hemlock."

Having presented the hearer with what appears to be the meaning of the Apostle where he says in our text; And as it is appointed unto men once to die, &c." for the sake of more light still on the subject, we will admit that St. Paul meant that it is appointed unto all men to die a natural death, this being the general sentiment on the passage. But what consequence would follow? Answer; a more entire defeat of the argument for a punishment in a future state. For in this way of understanding the text, the natural death of all men, both saints and sinners, believers and unbelievers, is used as a figure of the death of Christ. Notice the words as and so. As it is appointed unto men once to die-so Christ was once offered to bear the sins of many, &c. And as it has been proved, be