Then the author shows that the new liturgy and the new sanctuary of the Christian Church are superior to the liturgy and the sanctuary of Judaism. Though Christ's blood was shed only once, He retains the character of Priest (viii. 3); He hath "somewhat to offer," viz. Himself in His sacred manhood in heaven. He thus acts as a Mediator of the new covenant {215} promised in the Old Testament (viii. 6-13). The tabernacle was only a temporary parable; Christ acts as High Priest in the holy of holies, the actual presence of God typified by the tabernacle; He has consecrated the new covenant between man and God by His own blood (ix.). The repetition of the Levitical sacrifices proves their impotence. But that of Christ is adequate. It is an offering of inherent value, being the offering of the will of Christ, instead of the offering of unconscious beasts. And we need no other atonement, for His unique offering has a perpetual value (x. 1-18). The writer then proceeds to insist upon the appropriation and application of the truths which he has expounded. It is our privilege to have full confidence, and our duty to assemble for worship: apostasy is most serious (x. 19-39). The writer next describes the nature of faith, which is a faculty which makes the future as if it were present, and the unseen as if it were visible. It is illustrated by a magnificent roll-call of heroes from Abel to the Incarnation. These heroes, who saw both worlds, and realized how petty the material world is compared with the spiritual, had real insight (xi.). Emulate their example, enduring persecution, knowing that our Mount Zion is superior to Sinai, and our coming to church a reunion with angels and saints (xii.). The Epistle closes with a practical exhortation concerning brotherly love, hospitality, prisoners, marriage, and contentment. The ministers who had formerly had rule over the readers are to be remembered. We are not to be unsettled by strange teachings. "We have an altar" of which the Jewish priests may not partake. Our sin offering, Jesus, is given to us as food. We must go to Him outside the camp of Judaism. After an injunction to obey the clergy and a request for prayers, the Epistle concludes. Just before the end it is stated that "our brother Timothy hath been set at liberty" (xiii.). The whole Epistle is peculiarly dignified, eloquent, and {216} persuasive, and its elegant Greek and delicate Alexandrian philosophy make it a literary treasure. We may conclude with some further remarks on the writer's doctrine of Christ's Person and of the Jewish Law.