The general object of the composition is, by showing the superiority of the Christian system to the Hebrew, to arm the converts from Judaism to whom it is addressed against the temptations to desert the fulfilling faith of Christ and to return to the emblematic faith of their fathers. This aim gives a pervading cast and color to the entire treatment to the reasoning and especially to the chosen imagery of the epistle. Omitting, for the most part, whatever is not essentially interwoven with the subject of death, the resurrection, and future existence, and with the mission of Christ in relation to those subjects, we advance to the consideration of the views which the epistle presents or implies concerning those points. It is to be premised that we are forced to construct from fragments and hints the theological fabric that stood in the mind of the writer. The suggestion also is quite obvious that, since the letter is addressed solely to the Hebrews and describes Christianity as the completion of 1 Christian Examiner, vols. for 1827 29. Judaism, an acquaintance with the characteristic Hebrew opinions and hopes at that time may be indispensable for a full comprehension of its contents. The view of the intrinsic nature and rank of Christ on which the epistle rests seems very plainly to be that great Logos doctrine which floated in the philosophy of the apostolic age and is so fully developed in the Gospel of John: "The Logos of God, alive, energetic, irresistibly piercing, to whose eyes all things are bare and open;" "first begotten of God;" "faithful to Him that made him;" inferior to God, superior to all beside; "by whom God made the worlds;" whose seat is at the right hand of God, the angels looking up to him, and "the world to come put in subjection to him." The author, thus assuming the immensely super human rank and the pre existence of Christ, teaches that, by the good will of God, he descended to the world in the form of a man, to save them that were without faith and in fear, them that were lost through sin. God "bringeth in the first begotten into the world." "When he cometh into the world he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared for me." "Jesus was made a little while inferior to the angels." "Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise partook of the same;" that is, in order to pass through an experience like that of those whom he wished to deliver, he assumed their nature. "He taketh not hold of angels, but he taketh hold of the seed of Abraham:" in other words, he aimed not to assist angels, but men. These passages, taken in connection with the whole scope and drift of the document in which they are found, declare that Jesus was a spirit in heaven, but came to the earth, taking upon him a mortal frame of flesh and blood.