at all. The distinction of clean and unclean, or acceptable and unacceptable, cannot have been founded in any thing, but the divine appointment. But this distinction we find thus early made: and, as Abel offered clean beasts, also, and the firstlings of his flock; the very sacrifice commanded afterwards to the Israelites; there is ample reason to conclude, that the same distinction was made from the beginning.

The sacrifices of the Scriptures involve a plain, and at the same time a most important, meaning. All of them were typical merely; and declared in the most striking manner the faith of the worshipper in the great propitiatory sacrifice of the Redeemer, and in the blessings promised by God through his mediation. Considered in this light, sacrifices are highly significant acts of worship; worthy of being divinely instituted; deeply affecting the heart of the suppliant; naturally and strongly edifying him in faith, hope, and obedience; and well deserving a place among the most important religious rites of all, who lived before the oblation of the great Sacrifice, made for mankind.

From this view of the subject, it is, I think, clearly evident, that sacrifices were divinely instituted; and that this institution was founded in the future propitiatory sacrifice for sin, made by the Redeemer. It is, of course, evident also, that this part of the priest's office is derived from the apostasy of mankind; and can have a place, only among beings, who need an expiation.

3dly. Another part of the Priest's office was to deliver the ora cles, or answers of God, to the people.

This was done, partly by the now inexplicable mode of Urim and Thummim, and partly by declarations, made in the com

mon manner.

The heathen priesthood, in imitation of that, which was instituted by God, gave the pretended answers of their oracular Di vinities to such, as came to consult them.

4thly. Another part of the Priest's office was deciding the legal controversies of individuals, or judging between man and man.

For the institution of this duty of the Priests, see Deuteronomy xvii. 9, 10. Accordingly, several of the priests are mentioned in succeeding ages, as judges of the people.

5thly. Another part of the Priest's office was to instruct the people in the knowledge of the divine Law.

The priest's lips, says Malachi, should keep knowledge; and they should seek the Law at his mouth: for he is the messenger of the Lord of hosts.

Of all the parts of this Office the offering of Sacrifices and other Oblations is undoubtedly the most prominent and important. It was originally enjoined in the authoritative separation of Aaron and his sons to the priesthood. It is every where more insisted on as the great business of the priests, throughout the Law of Moses, and throughout the whole history of the Jewish Economy. It is accordingly mentioned, alone, by St. Paul in his Epistle to the Hebrews, chapter v. verse 1, as the sum of the duty of the High Priest. Every high priest—is ordained—that he may offer both gifts and sacrifices for sins. This, then, is the peculiar Office, or duty, of the Priesthood; while the others are only appendages.

In the performance of this duty, the priest was every where considered in the Law of Moses, as making an atonement for the sins of the person, or persons, by whom the offerings were presented: sometimes for individuals; sometimes for the whole nation. This great object, the only rational means of explaining the institution of sacrifices, is abundantly inculcated in the formal institution itself, and in all the precepts, by which the duties of it are regulated; so abundantly, that I know not how it can be misconstrued. Accordingly, the Scriptures have been understood in this manner only by the great body of Christians, from the beginning.

But nothing is more evident, than that it is impossible for the blood of bulls and of goats to take away sins. These sacrifices, therefore, were never designed to purify those, by whom they were offered. They were plainly, and certainly, mere types, holding forth to the suppliant the great and real sacrifice, by which the Author of it hath perfected for ever them that are sanctified. In burnt-offerings and sacrifices for sin, God said by David, Psalm xl. he had no pleasure. They were not, therefore, or dained for their own sake; but to point the eyes of worshippers to the Son of God, who came to do his will; for whom a body was

prepared; and who, having offered, in that body, one sacrifice for sins, sate down for ever at the right hand of God.

The scheme of Atonement, then, appears evidently to have been a part, and a chief part, of the divine Economy in the present world, in all ages, or from the beginning.

Accordingly, when Christ had performed this great duty of his own priesthood, the priesthood of men ceased. The Jewish priesthood was terminated within a few years after his Ascension. The Office, except as holden by Christ, has no place in the Christian Church; and, unless in a figurative sense, cannot be applied to Christian Ministers without a solecism.

III. The Character of a Priest, as disclosed in the Scriptures, consisted principally of the following things.

1st. A Priest must be called of God.

No man, says St. Paul, taketh this honour unto himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made an High Priest; but he that said unto him, Thou art my Son; this day have I begotten thee. Nothing is more plain, than that he, who ministers to God in divine things, ought to be approved of God; and it is clearly evident, that he, who is not called, cannot expect to be approved. To thrust one's self into an office of this nature must be the result of mere impudence and impiety: a spirit, which cannot meet the divine acceptance. 2dly. A Priest must be holy.

Aaron and his sons were originally sanctified, externally, by a series of most solemn offerings and ceremonies. The Garments of the High Priest were also pronounced holy, and styled holy garments. The oil, with which he was anointed, was styled holy; and was forbidden to all other persons, on a severe and dreadful penalty. HOLINESS TO THE LORD was engraved on a plate, which he was directed to wear upon his mitre.

Such an high priest, says St. Paul, became us, who is holy, harmless, undefiled, and separate from sinners.

No absurdity can.be more obvious, or more gross, than an unholy, polluted character in a man, whose professional business it is to minister to God. The very Heathen were so sensible of this, that their priests claimed generally, and laboured to preserve, that character, which they esteemed sanctity.

3dly. A Priest must be learned in the Scriptures.

As the Priests were to teach, so they were to keep, knowledge. Ezra, accordingly, is declared to have been a ready Scribe in the Law of Moses; and to have prepared his heart to seek the Law of the Lord, and to do it, and to teach in Israel statutes and judgments. Artaxerxes, also, in his decree testifies, that the wisdom of God was in the hand of Ezra. Every priest was implicitly required to possess these three great characteristics of the Priesthood.

I have discussed the preceding subjects, viz. The origin, The office and the character, of the Priesthood, that the various observations, which I shall have occasion to make in the further examination of the priesthood of Christ, may be the more distinctly understood.

I shall now inquire in what manner the office and character of a Priest may with propriety be said to belong to him.

In the text, God the Father is exhibited as having sworn with a solemn and unchangeable decree to the Son, Thou art a Priest for ever, after the order of Melchisedek. As the person, to whom this oath was addressed, is expressly declared both by Christ and St. Paul to be Christ; there can be no debate concerning this part of the subject.

Further, as Christ is here declared by God the Father to be a priest, it cannot be questioned, that he sustained this office. It may, however, be proper to remind those, who hear me and who wish to examine the Scriptural account of this subject, that the establishment and explanation of the priesthood of Christ occupies a great part of the Epistle to the Hebrews.

But, although this fact cannot be questioned; it cannot easily fail to be a useful employment in a Christian assembly, to show, that Christ actually sustained the whole character, and performed all the duties, of a priest of God. This purpose I shall endeavour to accomplish, in the remainder of the present discourse.

1st. Christ sustained the whole character of a Priest of God. He was called of God to this office. Of this the proof is complete, in the passage already quoted, from Hebrews v. 4, 5, No man taketh this honour unto himself, but he that is called of God as was Aaron. So also Christ glorified not himself, to be made an high priest; but he that said unto him, Thou art my Son; to-day

have I begotten thee. In the following verse, the Apostle with unanswerable force alleges the text, as complete proof of the same point. As he saith also in another place, Thou art a Priest for ever, after the order of Melchisedek. In the 9th and 10th verses, also, he renews the declaration in a different form, from the same words. And, being made perfect, he became the author of eternal salvation unto all them that obey him; Called of God an high priest after the order of Melchisedek. In consequence of this divine call to the priesthood, he was anointed to this office, not with the holy anointing oil, employed in the solemn consecration of the Aaronic priesthood, but with the antitype of that oil; the Spirit of grace, poured upon him without measure by the hand of God.

He was holy. Such an high priest, says St. Paul, became us, who was holy, harmless, undefiled, and separate from sinners. Who did no sin, says St. Peter, neither was guile found in his mouth. The prince of this world cometh, says our Saviour, and has nothing in me: that is, nothing, on which he can found an accusation against

me.

He was perfectly acquainted with the Law of God. This is abundantly declared by Christ himself in many forms; particularly, when he says, For the Father loveth the Son, and sheweth him all things, whatsoever he doeth. And again; No one knoweth the Father but the Son, and he, to whomsoever the Son will reveal him*. And again, I am the light of the world. And again, Thy Law is within my heart. Of this acquaintance with the divine Law he gave the most abundant proofs, while he resided in this world, in his discourses generally. But in his sermon on the Mount he gave a more clear, minute, and comprehensive explanation of its nature, and extent, than was ever furnished, elsewhere, to the children of men.

2dly. He performed all the duties of a Priest of God, except one; to wit, determining judicially the controversies between men ; a thing irreconcileable to his office as a Priest.

He taught the Law, or will of God to his people, and ultimately to mankind, in a manner far more extensive, perspicuous, forcible, and every way perfect, than all the priests, and all the pro

* Matt. xi. 28,

+ John ix. 5.

t Psalm xl. 8.