nd "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