ceed. Jesus was to be its great Author and Mediator. The priesthood of Aaron was to end on the coming of Jesus. The gospel dispensation then commenced, and will continue till all nations are converted, and all things are reconciled to the Father. The glory of the law began to diminish and fade away as the day of Christ approached.

III. The priesthood of Jesus was superior in regard to its prerogatives. It brought greater blessings and privileges than were ever known under the law. The glory appearing on Mount Sinai made the people afraid of death, saying, 'Let not God speak to us any more lest we die.'* Hence, 'they received the spirit of bondage to fear.' But the gospel gives us 'the spirit of power and love, and of a sound mind;'‡ and 'the spirit of adoption whereby we cry, Abba, Father!' The gospel presents God in the light of a parent; in that we see his pity, love and compassion blended. Jesus, as priest, presents human duty in a clear light. All is summed up in two precepts: Love to God, and Love to Man. He presents new motives; he does not come in all the thunders and lightnings of Sinai, but he comes in peace, and smiles upon the world in love. He scatters blessings in his path; he consoles the mourner, gives health to the sick, and life to the dead. And finally, he rises from the dead, and gives to the world living evidence of the resurrection of man. No other priest ever survived the shock of death. But Jesus triumphed over the king of terrors.

IV. The priesthood of Jesus is superior in respect

Exod. xx. 19.

† Rom. viii. 15.

2 Tim. i. 7.

to its object. Aaron's priesthood was only designed for a single nation, and in its operation seemed rather intended to draw a dividing line between the Jewish nation and the rest of mankind; or rather, perhaps, we should say, it was designed to preserve the knowledge of God among that nation, and to keep them from the gross idolatry by which they were surrounded, and into which they were constantly in danger of falling. The law answered in the infancy of society. It was 'a schoolmaster,' teaching the first rudiments of morality, and preparing the mind for that more perfect dispensation in which we shall all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.'* In fine, the great object of Jesus was the conversion of the world to God. He came 'to save his people from their sins.'t This truth is presented in a great variety of ways under the new dispensation, but in no instance more clearly than by the beloved Apostle: We have seen and do testify that the Father sent the Son to be the Saviour

of the world.' As God has sent his Son and duly qualified him for the object, it is morally certain that it will be accomplished 'in the fulness of time.'

V. The priesthood of Jesus was superior to that of Aaron in respect to its power. The Apostle presents this very forcibly, in allusion to the moral power of the new dispensation: For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh;

* Eph. iv. 13.

† Matt. i. 21.

1 John iv. 14.

how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God.'* Jesus possessed more power in himself than was ever vested in any high priest. He had the power of raising the dead, working miracles, and even of controlling the elements. Jesus could apply the truth more powerfully than the priests under the law, 'for he knew what was in man,' he could weigh the motives of the human heart. The power of Christ's ministry was great, inasmuch as he had more to contend with than the law had. The world was arrayed against him: his religion was too spiritual for the age in which he lived. But the great Saviour carried forward his work, and he will go on, conquering and to conquer, till all hearts shall yield to his power and grace.

Jesus is 'called of God, a High Priest after the order of Melchisedec.'t Commentators have found it somewhat difficult to settle the distinct meaning of this declaration of the Apostle. The writer has never seen any thing so satisfactory to his mind as the views of Dr. Clarke, and, therefore, he has concluded, owing to the length of this article, to refer the reader to his own work.‡

We have thought proper to present, in conclusion, a parallel between the high priest and Jesus Christ.

*Heb. ix. 13, 14.

† Heb. v. 10.

See Com. on Gen. xiv. 18. To those who would see an explanation of the phrase, 'without father and without mother,' we would refer them to the same author, in his notes on Heb. vii. 3.

High Priest.

Jesus Christ.

1. Made an atonement only 1. Made an atonement for the for Jewish nation. Heb. vii. 27.

2. Offered himself often. Ib. ix. 25.

3. Offered the blood of beasts. Ib. ix. 12.

4. From men. Ib. v. 1. 5. Sinful. Ib. vii. 27.

world. Heb. ix. 26. ii. 9.

2. Once, in the end of the world, i. e age. Ib. ix. 26. 3. Offered himself. Ib. ix. 12, 26.

4. From God. John viii. 42. 5. Sinless. Heb. iv. 15. vii. 26.

Doubtless, the above comparison might be enlarged and improved, but the mind soon becomes lost in attempting a comparison between Jesus and any other being that ever existed. His whole character and ministry differs widely from any thing that has ever appeared on the earth.

This High Priest is represented by the Apostle as Merciful and Faithful, and gladly would we dwell on these interesting traits, but our limits forbid, and the reader must be content with the following beautiful extract from a writer whose soul had drank deep at the fountain of truth and purity:-'A most interesting truth is here brought to light, and it beautifully displays the mild and forgiving character of our great High Priest. He has been made experimentally acquainted with our frail nature by taking "part of the same," and enduring its temptations; and knowing

what is in man, and what are the trials to which we are exposed in life, he is prepared to pity our weaknesses and forgive our sins. He was made "perfect through suffering;" and having himself thus suffered in the flesh, and been tempted of its lusts "in all points like as we are," he can sympathize with suffering man, and as a faithful Mediator, he will "make reconciliation for the sins of the people."

'Jesus has been empowered of God to execute Judgment, and to render unto every man according to his deeds. But he need not be viewed as a stern and relentless Judge, too highly exalted to remember our frame and consider we are dust. He has himself struggled against the strong and seductive powers of temptation, and been "compassed with infirmity." He can feel for human weakness, and in mercy cover a multitude of sins. And though his religion makes no compromise with iniquity, and even requires the strictest moral purity of life, his heart overflows with compassion for the erring; and the benevolent yearnings of his soul constantly follow the poor prodigal, until he is restored in safety and peace to his Father's house.'

We trust the reader will pursue the delightful theme; and he may rest assured that as he progresses in the study of this great 'High Priest of our profession, Christ Jesus,' new beauties will strike his eye, and new truths will dawn upon his soul.