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Jews, regarded principally as a memorial of past mercies. To the Christian, the contemplation of it is most interesting, as a prophetic intimation, handed down by the practice of successive generations, of that which was to be “ fulfilled in the kingdom of God.” The obligation of celebrating the passover ceased, when the death of Christ, which it prefigured, had come to pass. But it is succeeded by a rite, perfectly analogous to it, shewing the same death of our Lord, until he come.°

What then shall be said of those nominal professors of Christianity, who, confessing that Christ our passover is thus sacrificed for them, confessing that they have no hope of salvation but by his merits, do yet refuse to “keep the feast ;" habitually disregard the positive commands of their Saviour, and their God, and slight the means of grace

which infinite

mercy has provided ?

This neglect of one of the primary duties of Christianity is of no uncommon occurrence. Few of those, who ordinarily attend the public worship of our Church, approach the table of the Lord with bended knees and contrite heart, as often as they are invited to commemorate “the death and passion of our Saviour Christ, whereby alone we obtain re

0 1 Cor. xi. 26.

mission of our sins, and are made partakers of the kingdom of heaven.” Let not such men deceive themselves-God is not mocked. Excuses may easily be devised to satisfy their own minds, and to elude, if not to satisfy, the expostulations of others. But no excuse will avail at the day of judgment, against the positive command of Christ himself; “ this do in remembrance of me.”p

p Luke xxii. 19.

1 Cor. xi. 24.





HEBREWS iii. 1.

Holy brethren, partakers of the heavenly calling, con

sider the Apostle and High-Priest of our profession, Christ Jesus.

It has been proposed to divide the historical types of the Old Testament into three parts ; the first two containing those, which may be considered as confirming the divine authority of the Scriptures; and the third, those, which, cannot be proved to exist, without first assuming that divine authority.

If, during the occurrence of a series of events, they are declared to be prefigurative of another series of future events; or if a prophecy be founded upon the similarity between a past event, and one which is future; the fulfilment of the predicted correspondence affords, in either case, an intrinsic proof, that the connection between the events was preconcerted;

and that the prophet, who spake, was divinely inspired. The only thing requisite, in these instances, is to prove the facts, and the existence of the prophecy before its completion.

The historical types, then, which have been already considered, as far as they fall under either of these heads, are evidences tending to prove, that the Scriptures, which contain them, are given by inspiration of God. But there are other types, which cannot, with certainty, be known to exist, without assuming the authority of the writings in which they are so expounded. And although the study of these is not, in itself, calculated to furnish immediate testimony to the inspiration of Scripture, it may still serve to disclose the harmony subsisting between the various dispensations, by which it has pleased God to regulate the spiritual affairs of the world; to illustrate what is, in itself, obscure, by a comparison with that which is more obvious; and to shew utility, beauty, and order, in institutions which, at first sight, appear unconnected and confused.

The Epistle to the Hebrews is the book of the Holy Scriptures, which most clearly developes the connection between the law of Moses, and the Gospel of Christ. It is intended, not to convince those who are strangers to the Gospel; but “leaving the principles of the doctrines of Christ,”* to shew to those who already believe, the connection which subsists between all the institutions of God in his dealings with man; at the same time displaying the great superiority possessed by the Christian dispensation, over those which preceded it.

In the course of his profound argument, the author of that Epistle compares the apostolic office of Moses, with that of Christ; and the priesthood of Aaron, with that borne by the High-Priest of our profession. He compares the tabernacle,' and the services, with heaven, which it represented; and the offices which Christ there performs for us :' and the sacrifices of the law, with the corresponding sacrifice offered by Christ for the sins of the whole world. This general argument, however, has been so fully illustrated by one of my predecessors in the office which I hold, that it will not be necessary for me to enlarge upon so difficult and extensive a subject. My object will only be, assuming the reasoning and conclusions of the Apostle, to point out some of the leading facts, which shew that the comparison between the Law and the Go

a Heb. vi. 1.

b Heb. iii...viii. c Heb. ix. e Franks' Hulsean Lectures for 1823, Lect. XI-XX:

d Heb. x.

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