preposition is very rarely used to denote the object of faith-and faith in the blood of Jesus, even with the appropriate preposition

, is a phrase not to be found in the Bible. We, therefore, are called on to enquire, whether any analogy of doctrine or language in the Bible may not conduct us to another meaning than that given in the common version. I have been led to the translation which I have given, namely, "through trust, whilst he offered up his blood," by comparing our passage with Heb. ix. 25, where the preposition is also used in connection with blood. The High-Priest of the law is described in that verse, as entering into the holiest, to make propitiation is re with or in blood of others. The evident relation of our passage to the chapter in Hebrews, seems to warrant us in following its guidance in our interpretation, so far as to connect ἱλαστηρίον and ἐν άματι together. It is certain that Jesus made propitiation by his own blood-shedding, so that there can be no dif ficulty except from the intervention of the words die it—but these words may be coδια πιστεως—but ordinate with, that is, they may describe the condition of our Lord's spirit during the shedding of his blood. And thus we

have Jesus here represented as appearing with his own blood, offered up in faith, or in confidence towards his Father, and so making propitiation as the great High Priest.

If we suppose that the expression means to declare that the way in which Jesus made reconciliation, was by trusting himself into the Father's hand, even when it pleased Him to bruise him, and to awake the sword against him, as one charged with the sins of the world, and that this way is really the way of righteousness, which we are called to enter on immediately, whatever our past lives may have been, every thing is consistent, and there is neither a forcing of words nor of sense. This agrees with many other places of the Bible; for instance, "Therefore my Father loveth me, because I lay down my life, that I might take it again." John x. And it also agrees with the whole history of the life of Jesus, and especially with the history of His last sufferings, the termination of which was marked by an expression of filial confidence, "Father into thy hands I commend my spirit." It agrees also with the reproaches cast on him at that solemn hour, "he trusted in God that He would deliver him." It agrees also with Job's confidence, "Though He slay

me yet will I trust in Him;" and with Habakkuk's, when he welcomed the Chaldean correction, as the preparation for the glory of God.

At the conclusion of the passage in the 26th verse, it is said that God is just whilst He is justifying, or acknowledging the righteousness of the person who is of the faith of Jesus. Now, we have seen that the faith of Jesus, is a faith which continually sheds out the blood of man's will-because it is a faith which continually accepts the condemnation of death laid on the flesh, and which accordingly puts down man's inclination and wisdom from the place of control and guidance, and puts God's will there instead. The man therefore who is living in this faith is continually executing God's sentence upon sin, or consenting to the execution of it; and therefore God is just, at the very time that he acknowledges his righteousness; that is, He is punishing the flesh of the man, at the very moment that He is acknowledging the righteousness of the Spirit in him. And I may add, that the man is continually rejecting the first vessel, which God rejects, and choosing the second vessel, which God chooses; and thus attaching himself to the election of God.

All this agrees with the description given of the righteousness to which men are called, throughout the whole Bible. Thus, Lev. xxvi. 41" If ye accept your punishment, then will I remember my covenant” towards you. Is not this, a trusting of ourselves in God's hands, even whilst He is shedding the blood of our wills and of our hopes for this life? And is it not a following of Him who made reconciliation through his trusting his Father, even whilst He bruised him? “He that heareth reproof, getteth understanding," and "is honoured." Prov. xv. 32, and xiii. 18, is an observation of very frequent recurrence in different forms-meaning always, trust under correction, or whilst the blood is shedding, as the right condition of

man.

Also 1 John i. 9, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Compare this with the 7th verse, "If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ, His Son, cleanseth from all sin." From the comparison of these passages, it may be inferred that the confession of sin, means the same

thing as the receiving of reproof, or the accepting of punishment, and that this is the blood of Jesus Christ, or the shedding of the blood of man's will in the Spirit of Jesus. For surely it is not to be supposed, that two different ways of being cleansed from sin, are set before us in these two verses of John; but that the one only way is set forth in both, under two different forms of expression.

All sin consists in man's independent will; and therefore the shedding out of the blood of man's will is that which cleanseth from all sin. And as the true confession of sin, is the condemnation which a man passes on his past life and doings, considered as a ground of confidence; so it is an accepting of death as his due, which is the virtual shedding out of the blood of all his past life, and a casting of himself, in the Spirit of Jesus, on God and on his mercy, which endureth for ever, as the only life and hope of life.

This was the continual sacrifice of Jesus, who bore and confessed the sins of all men. And He is the unspeakable gift of God to all men, not in order that they may be excused from making this sacrifice, but in order that they may partake of the Spirit of Jesus, and

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