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pkrases, render the original, Cohen,Priest," by Rabba, or Cohen Rabba, The Great Priest :applying it by way of eminence, to The Mes

Compare the Targums on Gen. 41. 45. Exod. 2. 16.

Having therefore a Great High Priest, who is passed through the Heavens, Jesus The Son of God, let us adhere to our profeflion': (without wavering]”-4.' 14.

For we have a High Priest, by no means unable to sympathize with our infirmities, but tried [by sufferings] in all respects, like ourselves ;

out fin :” 4. 15.--" For such a High Priest was befitting us ;

Harmless, Undefiled, Detached from Sinners, and become higher w the Heavens"-7. 26.

2. “ And [as] no one assumeth to himself the honour [of the priesthood) unless He that is called by God; like Aaron himself, [and his pofterity]: So CHRIST also, did not glorify himself to be made High Priejt, but (God), who ipake unto him : Thou art my Son, this day have I begotten Thee :” as likewise elsewhere He faith : Thou art & Priest for ever, according to the Order of Melchifedek.5. 4, 6.

In which cafe, [namely the promise made to Abraham and his feed; 6. 13, 14] God being willing to thew more abundantly unto the heirs of the promise, the immutability of his counsel, did interpose by oath : In order that by two immutable acts, in which it is imposible that God 1hould [" repent” or] lie, (namely his promise and his oath] we might have a powerful inducement, to adhere to the proposed hope [of falvaa tion]; which, having recourte to, we hold, as an anchor of the foul, both secure and stedfast, and even stationed within the inside of the [heavenly] vail : whither a forerunner for us entered, Jesus; who is become High Priest for ever, according to the Order of Melchisedek.6. 17, 20.

* For the [Levitical] prietts were made, without swearing, but Chrift, with swearing, by [GoD], saying unto him : The Lord Iware, and He will not repent; Thou art Priejt for ever, according to the Order of Melchisedek.Inasmuch then, as Jesus (was made Priest] not without swearing, by so much was he made surety of a better covenant." 7. 20, 22.

3. “ For this Melchifedek, (King of Salem, Priest of the most high God, who met Abraham returning from the defeat of the Kings, and blessed Him : to whom also, Abraham paid the tenth of all (the spoils”]) being first, by interpretation [of the name Melchifedek] King of Righteousness," and next, (King of Salem, that is) King of Peace," [but who is unnoticed any further in Scripture, as to the leading circumstances of his parentage, genealogy, birth, death, &c. namely], without father, without mother, without genealogy, having neither beginning of [his] days, nor end of [his] lite, [recorded); but being resembled by The Son of God, remaineth Priest perpetually, (without any mention of a successor to his royal priejihood, in scripture."]

""Now observe how great a person this was, to whom even Abraham, the Patriarch, gave the tenth of the spoils : And indeed, of the sons of Levi, they who receive the priesthood, have appointment, according to the (Levitical) law, to tythe the people, (that is, their own brethren) although sprung from the loins of Abraham [their common ancestor] : but He, although not of their genealogy, [but a Canaanite] tythed Abraham [himself] : And without any contradiction, the less is bleiled by the better; [but Abraham was blessed, folemnly, by Melchisedek."] 7. 1, 7.

66 If

4, 5. 56

“ If then there had been perfection (or compleat falvation] through the [Levitica] priethoot, (during which, the law was enacted for the people) what further need, that another priest should ariie, to be called, accorating to the Order of Melchisedek, and not according to the order of Aaron. For the priesthood being transferred, of neceility, there refulteth also a transfer of the law : For He (CHRIST) concerning whom this is faid, pertained to another tribe, of which no one haih attended the altar [as prieft] : (For it is evident that our LORD sprang from juduh, of which tribe, Mofes faid nothing about priesthod.") 7. I, 14.

And this is still more abuo dantly manifeft, fince another priest is arisen, according to the likeness of Melchifedek, who is become (luch) not according to the law of carnal appointment, but according to the power of indiitoluble life : for [1cripture] testifieth, mvuart Priet for ever, accorting to the Order of Melchisedek. For indeed there resulteth an abolition of the foregoing appointment, on account of its insufficiency and unprofitableness [to talvation]: For the low perfected nothing, but the further introduction of a vetter hope [did], through which, we draw nigh unto Gon.” 7. 15, 19.

“ And indeed, of the [Levitical] priests, there are several [in succeffion] ; their continuance in office being prevented by death ; but He [CHRIST on account of his abiding for ever, hath an unfailing priesthood: whence, He is able to save even to the uttermost, those who come unto God through him ; ever living, to intercede for them.” 7, 23, 25.

Such a high priest have we, who sat at the right hand of the throne of the majtly in the Heavens ; [as] an officiating minister of the (heavenly.) fanćtnary, and of the true tabernacle, which the LORD pitched and not man."' 8. 1, 2. 6. The first tabernacle indeed had liturgical ordinances and a worldly sanctuary: For there, was prepared, the firit tabernacle-- which is called loty: but beyond the second vail, that, which is called Holy of Holies (or the fanctuary). Into the first taberpacle, constantly enter the priefts, discharging the liturgical services; but into the second, once* a year, only the high priest, not without blood, which he offered for his own and the peoples ignorances : the Holy Spirit thus intimating that the way of the heavenly) fanctuary was not yet disclosed, while the first tabernacle was still standing : which figurative reprefentation is designed for the present season ; during which are offered gifts and sacrifices, incapable of perfecting the officiating minister, (and the worshippers] according to conscience; consisting only in [particular) meats and drinks, and fundry ablutions, and carnal. ordinances, (to be performed by the priells, Lerites, and people) imposed on them until the leason of reformation. But Christ having gone thither, 'a high priest of future bleflings, through the greater and more perfect tabernacle, not made with hands, that is to say not of this [worldly] building ; entered---not by the blood of goats and calves, but by his own blood -into the [heavenly] fanctuary, once for all; having procured eternal redemption : For, if the blood of bulls and goats and athes of a heifer sprinkling the impure, fanctifieth to the purifying of the flesh; how

* The high prieit entered into the Holy of Holies within the vail"-only one day in the year, (namely, the great day of atonement); twice io make atonement : for himielf and his household, Levit. 16. 11, 14. and a third time for the whole Cungregation of Israel, 16. 15.


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much more fhall the blood of CHRIST who, through THE ETERNAI, SPIRIT, offered himself blameless unto God, purify your conscience from dead works, [enabling you) to serve the living Gon?" 9. 1, 14.

6. “ And for this cause, He is Mediator of a New Covenart, that on account of [his] death, which happened for the remillion of the transgressions [committed] during the first covenant; they who are called, might receive the promise of the eternal inheritance :” -9. 15. " For Christ did not enter into the fanctuary made with hands, (which is an antitype of the true) but into Heaven itself, now to appear in the presence of God for us. Nor [was it intended] that He should oftentimes offer himself [a facrifice), like the ligh priett, who entered into the fanétuary every year, with others blood; (inasmuch as he must then oftentimes have needs suffered, since the foundation of the world) but now, once, in the consummation of the ages, hath he been manifested, to procure abolition of fin, through the facrifice of himself. And.inasmuch as it is allotted to men once to die, and afterwards [fucceeds] the judgment; fo Christ also, having been once offered to bear away the fins of many; will, a second time, be en, without a fin offering, by those who thenceforth expe&t him unto salvation.” 9. 24, 28.

Here, is a most signal and unequivocal atteftation to the second aurent of CHRIST, according to his own prediction, Matt. 23. 99 ; and 24. 30, 31; and 26. 04. the confounding of which, with his final coming to the general judgment, at the end of the world, seems to be one of the most dangerous errors of the present age, because the most prevalent; as repeatedly remarked, in the course of these communications, and allo in THE INSPECTOR.

An authentic evidence of this expectation in the primitive Jewish church, subsists, i Macc. 14. 41. in the provisional grant of the big! priesthood to the Ajamonian family, B. C. 141. when --" the Jews and priets were well pleased, that Simon should be their governor and high priest for ever; until there should arise a faithful propret."-And their decree on this occafion, was “ commanded to be uritten on tables of brass, and set up in a conspicuous place, within the fanétuary,” for the benefit of pofterity; whence perhaps it may not unreasonably be conjectured, that the apostle, before he undertook to delineate the nature of our Lord's priejihood, in the tirft branch of the preceding argument, was folicitous to evince his resemblance and his superiority to Mojes alio, as a “ faithful prophet.—“ Being faithful to Him (Gon) who appointed him [apojile and high priell] as was allo “ Moses in all his household,Numb. 12. 7. -- both in his apostleship (or prophetic office) doing and speaking, as his Father had giren cummillion, (John 12. 49, and 14. 10)- and also in his priestly office, laying down his life for the sheep, and resuming it again, according to the commision he had received from his Father” (John, 10. 15, 18.)-3. 2.

".For this (personage) is dignified with more glory than Moses, inafmuch as He that ordereth the household, hath more honour than the household : (For every household is ordered by some one) but He (The Son] that ordereth the universe, is God*. And Mojes indeed, was

* This is a most unequivocal testimony of the GODHEAD OF CHRIST, for the tenor of the argument, refers to the term “ God” (80s) to him, as a proof of his infinite superiority above Mofes. Compare Rom. 9. 5. Col. 1. 16. John, 1. 1, 2.


faithful in all his household, as a servant, for a testimony of the oracles
to be afterwards spoken : But CHRIST as a Son, [appointed] over his
[Father's] household ; whose household we are, provided we maintain
the free profession (of our faith) and the exultation of our hope, firmly to
the end.' 3. 9, 6.
Verf. 5, 6.

“ The LORD, on thy right hand, in the day of his wrath,
Shall crujh Kings; he shall judge
Among the Gentiles; He shall heap up the curcases,

He shall crum the Head over many countries.This is nearly a repetition of the exemplary vengeance to be inflicted on the adversaries of the Lord and of his Messiah, before the regeneration in the prophecies heretofore explained ; where, in the verb, 117). " He shall judge," we have an additional and apposite instance of the radical meaning and derivation of the term, 1778, * Regent," as a judge or arbiter, under the SUPREME LORD; (John, 5. 22) who is here reprefented, as closely supporting him by his Almighty aid and protection. And perhaps, the Head over many countries," may denote the grand adversary of God and man, “ the Old Serpent, the Devil and Satan," whose headwas threatened to be “ crushedin the fulness of prophetic time, by the blessed Seed of the Woman, immediately after the fall.–And with which, the Septuagint rendering, ouvdaofen, crufhso well accords, Verf. 7. He shall drink of the brook in the way;

Therefore shall he lift up his head." Among the various and discordant conjectures about the meaning of this figurative passage, by which the commentators have puzzled themfelves and their readers, I shall adhere to the commonly received interpretation of Patrick, &c. That before all these glóries and triumphs, the MESSIAH was destined to undergo, a state of the lowest humiliation, to live on a precarious and scanty diet; as did the prophet Elijah, in his wanderings and flights from Jezebel; who was providentially fed by the ravens with bread, and drank of the brook,” in his hiding place. 1 Kings, 17. 6. And accordingly, our Lord, pathetically oblerved " The foxes have holes, and the birds of the air have nests ; but the Son OF MAN hath not where to lay his head !Luk. 9. 58. For-" He humbled himself, becoming obedient unto death, even death by crucifixion : wherefore God also, transcendently exalted him, ('umepustwoe) and bestowed on him THE NAMB above every name, &c.

Phil. 2. 8.
August 3, 1802.


" Jhall

POSTSCRIPT. I cannot dismiss this Critique, without trespassing still further on the long-tried indulgence of the Editors of the Orthodox Churchman's Magazine, and their numerous readers: (to the former of whom, I am lo deeply indebted already, for their favourable reception and ready insertion--to the latter, the London Curute, &c. for their candid approbation


of these communications) requesting their permission, to make my acknowledgments to the BRITISH CRITIC, for the Smiling” and faftidious notice its conductors have been pleased to take, repeatedly, of the « presumptuous," " felf-appointed,INSPECTOR, and his writings : confining myself to the last, B. C. August, p. 171; where they first observe :

With respect to the fire DivinE NAMES, we only say, that after an attentive perusal of what has appeared on that subject in the Orthodox Churchman's Magazine, We find nothing in the objections of that writer to induce us to alter the opinion we have given.

Had they stopped here, there could be no juft ground of complaint on my part : opinions are free : and I never looked upon my own as infallible; nor did I expect, that speculations so compressed, on subjects fo profoundly abstruse and mysterious, deviating considerably from the beaten track, would either easily or speedily be adopted by my brother-critics, and brother-authors, without undergoing (as they ought) a long and rigorous ordeal: But when the B. C. quitting the subject in debate, (a matter of Oriental criticism) proceed to censure a mathematical tract, totally unconnected therewith ; and to represent="A late work upon the Newtonian Method of Fluxions, as half Latin, half Eriglish [in its ftile]; and the author, as offering an explanation of that method, founded on a total misconception of its genuine principles, as stated by Sir ISAAC NEWTON himself:”-does not the disgrace they intended for the author, recoil on themselves ? -For surely, supposing their censure to be well founded; his failure as a claflical writer, and as a mathematician, by no means implies his failure as an Orientalist and Logician: and has he not abundant cause to retort the complicated charges of negligence and defamation on their own heads ? -If the work was “ well known” to them, why did not they review it before this ?— they had time enough, from January 1800, when it was published :-Or why depreciate and vilify, now, by idle ajjertion,” without proof ? (nu a apyov, Matt. 12. 36.)

This is neither a time nor place for appealing to the skill and candour of BRITISH MATHEMATICIANS: the work is before them; let it fpeak for itself.—I shall reserve myself for the B. C.'s review of it; which I now publicly call on them for, and demand, as an author, who conceives himself injured, and therefore, intitled to fair trial before a BRITISH TRIA BUNAL. Let them withhold it nolonger, but give the work with all its faults, to the literary world, as they are in duty and in reparation bound. And perhaps, on closer inspection, they will find it equally difficult to prove their charge ; as to maintain their assumptions :- That the application of the divine name ÆLOHIM, to the MESSIAH (or JESUS CHRIST) in the 45th Píalm, is a fort of CATACHRESIS (i, e. an abuse of terms"): -or, that the plural ÆLohim, is the word, in the applications of which we may search for vestiges of the leading sense of the objulite root-if it is uny where to be found.

Their motto, prefixed to that number, is excellent :-“Hoc semper relia giofe cauteque servavi, ne Mini per cujufquam injuriam viderer unquam famam quærere voluiffe."-" This has been always a point religiously [and cautiously] observed by us, never to seek fame to ourjelves by an injurious treatment of any person whatsoever.Now, as they appear rather to have been unmindful of their own motto, Vol. II), Churchm. Mag. Oct. 1802. Еe

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