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sons." As it is the last dispensation, and the best, so is it the most comprehensive in its character, and permanent in its duration. It is designed and adapted, it was prophetically promised, and has been authoritatively instituted for the whole race of mankind, and the whole duration of the world in which they dwell. Now, under such a dispensation, intended for the world, involving the destinies of the unnumbered millions of its coming generations, embodying for their enjoyment the clearest light which God ever intends to vouchsafe to men upon earth,-if, under such a dispensation, salvation were to be obtained through the medium of the official rites of an earthly priesthood, might we not expect that the authority and ritual of that priesthood, would, at least, be equally clear with the authority and ritual of the Jewish priesthood? Would not the immensely expanding, the infinitely multiplying interests involved in the one case, warrant us to expect, if it were possible, prescriptions even more explicit, sanctions even more incontrovertible than in the other? But what are the facts of the respective cases? Why, when we open the Old Testament, the priesthood, under its proper designation, and in some or other of its branches or engagements, lives and moves before us in almost every page;

while one entire book, and a considerable portion of others, are occupied by the arrangement of its services. If, however, we open the New Testament, and search through it from beginning to end, we shall find, respecting the institution of an earthly priesthood for the Christian church- not a word; the title of priest* applied to designate any minister of the Christian religion not once; reference to priestly rites as discharged by one man for others not one. That the writers of the New Testament employ no Levitical terms in their numerous references to the office and work of the Christian ministry, will appear the more remarkable, when it is remembered, that they

'Iɛpevç. From which comes Hierarchy.

In the public discussion which took place in Dublin, April, 1827, between Mr. Pope and Mr. Maguire, the latter was challenged to shew, that iɛpeùs, the term employed to designate a priest of the old law, was ever applied in the New Testament to a minister of the Christian church. After some quibbling about a passage in the Revelations, Mr. Maguire offered to submit the question to the adjudication of any two individuals, and named as his own referree Counsellor Clinch. But Counsellor Clinch subsequently declined giving an opinion on the case. - Vide Report of the Discussion, p. 373. If, therefore, the unlearned Catholic finds the ministers of the church sometimes called priests, in the translation of the New Testament which is provided for him; those of his own communion, who are acquainted with the original, know that the word there employed is improperly rendered.

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had themselves been educated in the bosom of the Jewish church,-that their earliest religious associations were connected with the work of its priesthood,—and, that on almost every other subject, Levitical analogies evidently presented themselves with spontaneous exuberance to their minds, and are most freely and beautifully recorded by their pens. It was only when writing upon that subject, in illustration of which, if modern ideas be correct, these analogies might have been employed with most propriety and effect, that they carefully abstain from their use ;-or rather, the current of their thoughts in reference to the Christian ministry flowed in channels so different from those which have been subsequently opened, that they never occurred in this connexion to their minds.

SECTION II.

NO PRIESTHOOD INCLUDED, EITHER IN THE INCIPIENT, OR THE COMPLETE AND FINAL APOSTOLIC COMMISSION.

THAT We may not appear to rest our conclusions on general assertions, instead of a careful induction of facts, it may be desirable to examine in detail, the provision made by the Saviour, in his supreme authority as the Head of the Church, for the publication of his religion to the world. This examination is the more necessary, as it will lead us to investigate the foundation of claims which have been associated with the priesthood, equally doubtful in their character, and questionable in their origin.

The first step towards the appointment of a ministry for the Christian church, is certainly to be found in the sending forth of the twelve, whose names and instructions are given at large by Matthew, in the tenth chapter of his gospel. Their commission is contained in the seventh and eighth verses," And as ye go, preach,

saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give."

Now, it will be remembered, that when this commission was given, the Jewish priests were still officiating, in the order of their courses, and according to the appointed ritual, in the only place where a priest could discharge the duties of his functions-the temple. To that temple, the Saviour himself, that he might fulfil all righteousness, was accustomed to repair; and, with his disciples, to unite in its services and festivals. There was, then, no intrusion on the office of the priest in the commission which was given to the twelve. No ephod, breast-plate, or mitre, was provided for them, (with changes of ordinary raiment they were not to encumber themselves) -no oil was poured upon their heads, -no blood was sprinkled upon their persons or their garments; - the temple was not to be the scene of their ministry, but the whole land of Judea;-to the altar they received no right to approach;-with sacrifice or incense no authority to intermeddle. They were to preach, and to work miracles in confirmation of the message which they delivered.

Mark gives us a brief account of the execution of their commission: "And they went

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