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 appeared 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 epistle, 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.]

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;

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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.”

This also harmonizes with the exhortation of the apostle to Timothy, and furnishes a strong reason for the precept given.

"I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and come to the knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time."

We have seen that Christ tasted death for all, for every man, and we perceive the object. We also learn by the prophet Isaiah, that he shall see the travail of his soul and be satisfied; and we perceive that the pleasure of the Lord shall prosper in his hand, and we discover what that pleasure is, viz. the gathering of all things in Christ, the bowing of all in his name to the glory of God, and the fulfilment of the law of love in every heart, which is eternal life.

If I have succeeded in showing that the death noticed in the text, is the typical death of the high-priest under the law, the conclusion deduced is beyond the reach of contradiction. But, if in the face of the whole epistle, as well as contrary to the immediate connexion, you still maintain the reverse, you have a clue to the subject which would render every passage in the scriptures as uncertain as the responses of a heathen oracle. But while we profess, as Protestants, to take the Bible as the man of our counsel, let us listen to its dictates, and either allow with Mr. Locke, that the Bible must be judged by reason, or give it up as unreasonable.---If it is written so aphoristically, that none but the gifted few can unseal its meaning, putting it into the hands of the laity is no better than the