December 14

sanctuary, in "their hearts are the ways of them." Again. By the protraction and the repetition of the services they would be more noticed, and more remembered by the people, and especially by their children. To which we may add, That thus an equal honour would be put upon each tribe. Each had his own standard in the army, each had his precious stone in the breastplate of Aaron, and each had a separate day for the presentation of his offering, according to the order in which they were to move, or encamp, beginning with Judah, and ending with Naphtali.

Thirdly, The account of each dedication is expressly given, and repeated in the very same words, without the least variation or abridgement. This swells the chapter to a great length. In reading it perhaps we have sometimes been ready to think the sameness tiresome; and to say, this might easily have been avoided if the sacred historian, after the recital of the offering of the first prince's offering, had said, and "so did the remaining eleven." But there is no vain repetition in the Scriptures. God would show that he was no respecter of persons; that he is not unrighteous to forget our work and labour of love; that a book is written before him, in which he records the services of every individual.

DECEMBER 14 -- "And being made perfect, he became the author of eternal salvation unto all them that obey him."--Hebrews 5:9.

We are made perfect as sin is subdued in us, as holiness prevails, as we love the law of God, and find his service our delight. It is thus we are transformed by the renewing of the mind; and are changed from glory to glory, as by the Spirit of the Lord. But this was not the case with the Lord Jesus. He was the Holy One of God. He had in him nothing to mortify, nothing to eradicate, nothing to convert. And the term here does not refer to his personal perfection, but to his official. He stood in a peculiar relation to us, as the accomplisher of our recovery from the Fall; and for this a certain kind of process was necessary, by way of qualification; including his incarnation, abasement, and suffering. This is fully expressed in an earlier part of the Epistle, where it is said he was made "perfect through suffering;" and that "it behoved him in all things to be made like unto his brethren." The same is more than implied in the words before us: "Though he were a Son, yet learned he obedience by the things he suffered;" and, in this way, "being made perfect, he became the author of eternal salvation unto all them that obey him." And it is by his poverty we are enriched; it is by his stripes we are healed; it is by his death we live. He was our Redeemer in order to be our righteousness and strength. He procured on the cross all that he applies on the throne.

The author of a work is very distinguishable from the means. And this is peculiarly the case in the work before us. The Scriptures, ministers, ordinances, providences, may all aid us in attaining salvation; but he is the author; neither is there salvation in any other: no man cometh unto the Father, but by him.

To be the author of some works is a disgrace; to be the author of others is a very little honour; but there are works which have

gained for their performers the admiration and praises of nations, and of ages. To be the author of salvation, is to surpass every other agent, more than the sun differs from a glow-worm. All the angels of God, and they are good judges, exclaim at the sight of it with a loud voice, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." All other deliverers and benefactors are as much below him in kindness and efficiency, as the body is inferior to the soul, and time to eternity.

He is the author of eternal salvation. Eternity would add dignity to a trifle. But what an importance does it attach, what a crowning glory and happiness, when it is added to our wishes and our hopes! What the world promises the votaries of riches, fame, and pleasure, is uncertain, short, vanishing: and they set their heart on that which is not. But you, O Christian, have chosen that good part which shall not be taken away from you. You have a better and an enduring substance. Your salvation shall be for ever. For ever—absolutely. All other salvations are everlasting only by comparison. The various deliverances of the Jews terminated in fresh ruin; and they were again conquered, spoiled, and enslaved. But the believer is passed from death unto life, and shall never come into condemnation. The crown he obtains is a crown of glory, that cannot fade away. His portion is without any qualification of the term perfectly endless—His song will always be new: his blessedness always beginning. For ever—emphatically. The present system is too narrow and too short for its development and realization. There must be new heavens and a new earth. There must be an immortality of duration. It is to eternity this salvation principally looks. Eternity is the grand sphere of it. There its glories are to be displayed: there its treasures are to be possessed; there its blessings are to be enjoyed. And so shall we be for ever with the Lord.

But who will be the partakers of this salvation? "All," says the Apostle, "that obey him." Does he mean then to exclude from hope those who have hitherto been disobedient? Who then could be saved? Christians themselves will acknowledge, that they themselves were sometimes foolish and disobedient: and that it was after this the lovingkindness of God their Saviour towards them appeared. And is not the language of the Gospel addressed to such? "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." But the Apostle would intimate, that the salvation is a holy salvation; that though its blessings are derived entirely from grace, they can only be enjoyed in a state of obedience; that though this obedience is not the cause of the salvation it is the accompaniment, and characterizes all those who are the subjects of it.

Do we then obey him? How reasonable is this obedience? But how necessary is it!

We cannot be ignorant of his will. We know that he commands us to believe on his name, to deny ourselves, to take up our cross, to follow him, to seek those things which are above. What is our