which were his due on account of the right of primogeniture. For certain reasons, however, the kingly functions were afterwards separated from the priestly, by the will of God, who, dividing them into two parts among his people the children of Israel, transferred the kingly office to Judah and the priestly to Levi.

But it was proper, that this approach to God, through the oblation of an eucharistic sacrifice and prayers, should be made with a pure mind, holy affections, and with hands, as well as the other members of the body, free from defilement. This was required, even before the first transgression. "Sanctify yourselves, and be ye holy; for I the Lord your God am holy." (Lev. xix, 2, &c.) "God heareth not sinners." (John ix, 31.) "Bring no more vain oblations, for your hands are full of blood." (Isa. i, 15.) The will of God respecting this is constant and perpetual. But Adam, who was the first man and the first priest, did not long administer his office in a becoming manner; for, refusing to obey God, he tasted the fruit of the forbidden tree; and, by that foul crime of disobedience and revolt, he at once defiled his soul which had been sanctified to God, and his body. By this wicked deed he both lost all right to the priesthood, and was in reality deprived of it by the Divine sentence, which was clearly signified by his expulsion from "Paradise, where he had appeared before God in that which was a type of His own dwelling-place. This was in accordance with the invariable rule of Divine Justice: "Be it far from me, [that thou shouldst any longer discharge before me the duties of the priesthood:] for them that honor me, I will honor; and they that despise me, shall be lightly esteemed." (1 Sam. ii, 30.) But he did not fall alone: All whose persons he at that time represented and whose cause he pleaded, (although they had not then come into existence,) were with him cast down from the elevated summit of such a high dignity. Neither did they fall from the priesthood only, but likewise from the covenant, of which the priest was both the Mediator and the Internuncio; and God ceased to be the King and God of men, and men were no longer recognized as his people. The existence

of the priesthood itself was at an end; for there was no one capable of fulfilling its duties according to the design of thes covenant. The eucharistic sacrifice, the invocation of the name of God, and the gracious communication between God and men, all ceased together.

Most miserable, and deserving of the deepest ommiser tion, was the condition of mankind in that state of their affairs. if this declaration be a true one, "Happy is the people whose God is the Lord!" (Psalın exliv, 15. And this inevitable misery would have rested upon Adam and his rase fred. had not Jehovah, full of mercy and commiseratie, déi gel to receive them into favor, and resolved to enter into sodber covenant with the same parties; Lot according to that with they had transgressed, and which was then become Chies and had been abolished; but into a new covenant of grace But the Divine justice and truth evuld nos permit the done, except through the agency of an umpire and a sety. who might undertake the part of a Mellane betres the offended God and sinners. Such a Mellator old at the approach to God with an evekaricic verfu breeds so ferred upon the human race, or with prayers will mis intreat only for a continuance at i at increase of den: Ba he had to approach into the Divine presense to offer azie for the act of hostility which they had ommized ap by transgressing his comman imen als de prajen de obtaining the remission of their transgredine Heum are the necessity of an EXPLATORY BARRIE: 2 x te woont a new priesthood was to be instituted by the gentis f which the sin that had been emninei ziga be explane.. and access to the throne of God's grast igale puses man through a sinner: this is the priesthood wils vaig s our Christ, the Anointed One, & ze

But God, who is the Supremely Whe Disposer dinami seasons, wedll not permit the Cetary of the fuutione appertaining to this priesthood to commence insert are y after the formatie of the world, and the intrownia den. It was his pleasure, that the necessity of is bonis le der rectly understood and appreciated, by a saritur

consciences of the multitude, heinousness and aggravated nature of their sins. It was also his will, that the minds of men should be affected with a serious and earnest desire for it, yet so that they might in the mean time be supported against despair, arising from a consciousness of their sins, which could not be removed except by means of that Divine priesthood, the future commencement of which inspired them with hope and confidence. All these purposes God effected by the temporary institution of that typical priesthood, the duties of which infirm and sinful men "after the law of a carnal commandment" could perform, by the immolation of beasts sanctified for that service; which priesthood was at first established in different parts of the world, and afterwards among the Israelites, who were specially elected to be a sacerdotal nation. When the blood of beasts was shed, in which was their life, (Lev. xvii, 14,) the people contemplated, in the death of the animals, their own demerits, for the beasts had not sinned that they by death should be punished as victims for transgression. After investigating this subject with greater diligence, and deliberately weighing it in the equal balances of their judgment, they plainly perceived and understood that their sins could not possibly be expiated by those sacrifices, which were of a species different from their own, and more despicable and mean than human beings. From these premises they must of necessity have concluded, that, notwithstanding they offered those animals, they in such an act delivered to God nothing less than their own bond, sealing it in his presence with an acknowledgment of their personal sins, and confessing the debt which they had incurred. Yet, because these sacrifices were of Divine Institution, and because God received them at the hands of men as incense whose odor was fragrant and agreeable, from these circumstances the offenders conceived the hope of obtaining favor and pardon, reasoning thus within themselves, as did Sampson's mother: "If the Lord were pleased to kill us, he would not have received a burnt-offering and a meat-offering at our hands." (Judges xiii, 23.) With such a hope they strengthened their spirits that were ready to faint, and, confiding in the Divine promise,

they expected in all the ardor of desire the dispensation of a priesthood which was prefigured under the typical one; "searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the SUFFERINGS of Christ, and the GLORY that should follow." (1 Pet. i, 11.) But, since the mind pants after the very delightful consideration of this priesthood, our oration hastens towards it; and, having some regard to the lateness of the hour, and wishing not to encroach on your comfort, we shall omit any further allusion to that branch of the priesthood which has hitherto occupied our attention.

SECONDLY. In discoursing on the PRIESTHOOD OF CHRIST, we will confine our observations to three points; and, on condition that you receive the succeeding part of my oration with that kindness and attention which you have hitherto manifested, and which I still hope and desire to receive, we will describe: First. THE IMPOSING OF THE OFFICE. Secondly. ITS EXECUTION AND ADMINISTRATION. And Thirdly. THE FRUITS OF THE OFFICE THUS ADMINISTERED, AND THE UTILITY WHICH WE DERIVE FROM IT.

I. In respect to the IMPOSING OF THE OFFICE, the subject itself presents us with three topics to be discussed in order. (1.) The person who imposes it. (2.) The person on whom it is imposed, or to whom it is entrusted. And (3.) The manner of his appointment, and of his undertaking this charge.

1. The person imposing it is GOD, the Father of our Lord Jesus Christ. Since this act of imposing belongs to the economy and dispensation of our salvation, the persons who are comprised under this one Divine Monarchy are to be distinctly considered according to the rule of the scriptures, which ought to have the precedence in this enquiry, and according to the rules and guidance of the orthodox Fathers that agree with those scriptures. It is JEHOVAH who imposes this office, and who, while the princes of darkness fret themselves and rage in vain, says to his MESSIAH, "Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession." (Psalm ii, 8.) He it is who, when he com

manded Messiah to sit at his right hand, repeated his holy and revered word with an oath, saying, "Thou art a Priest forever after the order of Melchizedec." (Psalm cx, 4.) This is IIE who imposes the office, and that by a right the most just and deserved. For "with him we have to do, who, dwelling in the light unto which no man can approach," remains continually in the seat of his Majesty. He preserves his own authority safe and unimpaired to himself, "without any abasement or lessening of his person," as the voice of antiquity expresses it; and retains entire, within himself, the right of demanding satisfaction from the sinner for the injuries which He has sustained. From this right he has not thought fit to recede, or to resign any part of it, on account of the rigid inflexibility of his justice, according to which he hates iniquity and does not permit a wicked person to dwell in his presence. This, therefore, is the Divine Person in whose hands rest both the right and the power of imposition; the fact of his having also the will, is decided by the very act of imposition.

But an enquiry must be made into the CAUSE of this imposition which we shall not find, except, first, in the conflict between justice and gracious mercy; and, afterwards, in their amicable agreement, or rather their junction by means of wisdom's conciliating assistance.

(1.) JUSTICE demanded, on her part, the punishment due to her from a sinful creature; and this demand she the more rigidly enforced, by the greater equity with which she had threatened it, and the greater truth with which it had been openly foretold and declared.

Gracious MERCY, like a pious mother, moving with bowels of commiseration, desired to avert that punishment in which was placed the extreme misery of the creature. For she thought that, though the remission of that punishment, was not due to the cause of it, yet such a favor ought to be granted to her by a right of the greatest equity; because it is one of her chief properties to "rejoice against judgment." (James ii, 13.)

JUSTICE, tenacious of her purpose, rejoined, that the throne of grace, she must confess, was sublimely elevated above the tribunal of justice: but she could not bear with patient indif