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.'† 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.

6

† 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.

4. From men. Ib. v. 1.

5. Sinful. Ib. vii. 27.

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

27.

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

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.

XXXIX. HOLY CHILD.

'And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, by stretching forth thy hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.' Acts iv. 29, 30.

CHRIST is called a child in nine instances; holy child twice. The word here, however, should have been rendered servant, as in verse twenty-five of this same chapter.

We shall not dwell long on this appellative, for it chiefly derives its importance from the connection in which it is found. It occurs in the midst of a fervent prayer uttered by the Apostle during a violent persecution, occasioned by a 'notable miracle' performed on a 'man who was above forty years old.'

The event here recorded in the life of the Apostles, presents a beautiful exemplification of their spirit and confidence in Jesus. They expected to accomplish every thing in his name. They never imagined they could do any thing in their own strength. If christians had always reposed the same confidence in the holy child Jesus,' the gospel would long before this have shone forth in all its purity and glory. They have trusted too much to their own wisdom and power. They have lost sight of the saying of their Master in his dying admonitions to his disciples, 'Without me ye can do nothing.' And the whole