case of the Scriptures, is exempt from guilt. The meaning (namely, to bring to the end) which we have above attributed to the word [NAC](translated in the common version to make perfect) is the first meaning and the 3 Robinson's Lexicon, first edition, under [NAC]; also see Philo, cited there. 4 Ch. x. 36. 5 Epist. CLXIV. sect. ix., ed. Benedictina. 6 De Principiis, lib. ii. cap. 2. etymological force of the word. That we do not refine upon it over nicely in the present instance, the following examples from various parts of the epistle unimpeachably witness. "For it was proper that God, in bringing many sons unto glory, should make him who was the first leader of their salvation perfect [reach the end] through sufferings;" that is, should raise him to heaven after he had passed through death, that he, having himself arrived at the glorious heavenly goal of human destiny, might bring others to it. "Christ, being made perfect," (brought through all the intermediate steps to the end,) "became the cause of eternal salvation to all them that obey him; called of God an high priest." The context, and the after assertion of the writer that the priesthood of Jesus is exercised in heaven, show that the word "perfected," as employed here, signifies exalted to the right hand of God. "Perfection" (bringing unto the end) "was not by the Levitical priesthood." "The law perfected nothing, but it was the additional introduction of a better hope by which we draw near unto God." "The law maketh men high priests which have infirmity, which are not suffered to continue, by reason of death; but the word of the oath after the law maketh the Son perfect for evermore," bringeth him to the end, namely, an everlasting priesthood in the heavens. That Christian believers are not under the first covenant, whereby, through sin, men commencing with the blood of Abel, the first death were doomed to the lower world, but are under the second covenant, whereby, through the gracious purpose of God, taking effect in the blood of Christ, the first resurrection, they are already by faith, in imagination, translated to heaven, this is plainly what the author teaches in the following words: "Ye are not come to the palpable mount that burneth with fire, and to blackness and tempest, where so terrible was the sight that Moses exceedingly trembled, but ye are come to Mount Zion, to the heavenly Jerusalem, and to an innumerable company of angels, and to God, and to the spirits of the perfected just, and to Jesus, the mediator of the new covenant, and to the lustral blood which speaks better things than that of Abel." The connection here demonstrates that the souls of the righteous are called "perfected," as having arrived at the goal of their destiny in heaven. Again, the author, when speaking of the sure and steadfast hope of eternal life, distinguishes Jesus as a [non-ASCII characters], one who runs before as a scout or leader: