"bear onwards" and upwards, into the upper air of the fulness of the truth of the glory of our Christ. We must seek "perfection," the profound maturity of the Christian, by a maturer and yet maturer insight into Him. Awful is the spiritual risk of any other course. The soul content to stand still is in peril of a tremendous fall. To know about salvation at all, and not to seek to develope the knowledge towards "perfection," is to expose one's self to the terrible possibility of the fate reserved for those who have much light but no love (vi. 4-9).[C] But this, by the grace of God, shall not be for the readers of the Epistle. They have shewn living proofs of love already, practical and precious, for the blessed Name's sake (vi. 10). Only, let them remember the spiritual law—the necessity of growth, of progress, of "bearing onwards to perfection"; the tremendous risks of a subtle stagnation; the looking back; the pillar of salt.

In order that full blessing may thus be theirs, let them look for it in the only possible direction. Let them take again to their souls the mighty promise of eternal benediction (vi. 14), sealed and crowned with the Promiser's gracious oath in His own Name, binding Himself to fidelity under the bond of His own majesty (vi. 13). Aye, and then let them again "consider" Him in whom promise and oath are embodied and vivified for ever; in whom rests—nay, in whom consists—our anchor of an eternal hope (vi. 19); Jesus, our Man of men, our High Priest of the everlasting order, now entered "within the veil," into the place of the covenant and the glory, and "as Forerunner on our behalf" (vi. 20). To follow Him in there, in the "consideration" of faith and of worshipping love—this is the secret, to the end, for "bearing onwards to perfection."

Our review of the passage is thus in some sort over. Confessedly it is an outline; but I do not think that any vital element in the matter has been overlooked. Much of the message we are seeking has been inevitably given us by the way; we may be content now to gather up and summarize the main result.

The "Hebrews," then, and their special circumstances of difficulty, are here in view, as everywhere else in the Epistle. Tempted to "fall away," to give up the "hope set before them," to relapse to legalism, to bondage, to the desert, to a famine of the soul, to barrenness and death—here they are dealt with, in order to the more than prevention of the evil. And here, as ever, the remedy propounded is our Lord Jesus Christ, in His personal glory, in His majestic offices, in His unfathomable human sympathy, seen in perfect harmony of light with His eternal greatness.

The remedy is Christ; a deeper, fuller, always maturing sight of Christ. The urgent necessity is first promptitude and then progress in respect of knowing Him.

At the risk of a charge of iteration and monotony, I reaffirm that here is the great antidote for the many kindred difficulties of our troubled time. From how many sides comes the strain! Sometimes from that of an open naturalism; sometimes from that of a partial yet far-reaching "naturalism under a veil" which some recent teachings on "The Being of Christianity" may exemplify, with principles and presuppositions which largely underlie the extremer forms, certainly, of the modern critique of Scripture; sometimes from the opposite quarter of an ecclesiasticism which more or less exaggerates or distorts the great ideas of corporate life and sacramental operation. It would be idle to ignore the subtle nuances of difference between mind and mind, and the resultant varying incidence in detail of great and many-sided truths. But is it not fair and true to say that, on the whole, the supreme personal glory of Christ, as presented direct to the human soul in its august and ineffable loveliness, in its infinite lovableness, is what alike the naturalistic and the ultra-ecclesiastic theories of religion tend to becloud? On the other side, accordingly, it is in the "consideration" of that glory, in acquaintance with that wonderful Christ, that we shall find the glow which can melt and overcome the cloud. We must put ourselves continually in face of the revelation of this in the Word of God. We must let that revelation so sink into the heart as to do its self-verifying work there thoroughly, yet with a growth never to be exhausted. We must "bear onwards" evermore "unto perfection"—in "knowing Him." So we shall stand, and live, and love, and labour on.

CHAPTER IV

CONTENTS

OUR GREAT MELCHIZEDEK

Heb. vii.

There is a symmetrical dignity all its own in the seventh chapter of the Hebrews. I recollect listening, now many years ago, to a characteristic exposition of it by the late beloved and venerated Edward Hoare, in a well-known drawing-room at Cromer—a "Bible Reading" full alike of mental stimulus and spiritual force. He remarked, among many other things, that the chapter might be described as a sermon, divided under three headings, on the text of Psalm cx. 4. This division and its significance he proceeded to develope. The chapter opens with a preamble, a statement of the unique phenomena which surround, in the narrative of Genesis, the name and person of Melchizedek. Then, starting from the presupposition, to whose truth the Lord Himself is so abundantly a witness, that the Old Testament is alive everywhere with intimations of the Christ, and remembering that in the Psalm in question a mysterious import is explicitly assigned to Melchizedek, the Writer proceeds to his discourse. Its theme is the primacy of the priesthood embodied in Melchizedek over that represented by Aaron, and the bearing of this on the glory of Him who is proclaimed a priest for ever after Melchizedek's order. This theme is presented under headings, somewhat as follows. First (verses 4-14), the one priesthood is greater than the other in order. Abraham, bearing the whole Aaronic hierarchy potentially within him, defers to Melchizedek as to his greater. Hence, among other inferences, the sacred Personage who is a priest for ever after Melchizedek's order, wholly independent of Levitical limits, must dominate and must supersede the order of the sons of Aaron with their inferior status and with their transitory lives. Secondly (verses 15-19), the one priesthood is greater than the other in respect of the finality, the permanence, the everlastingness, of the greater Priest and of His office. He is what He is "for ever, on the scale of the power of indissoluble life."[D] As such, He is the Priest not of an