However, thefe Claims in the Popish and Popishly affected Clergy are fo enormous, the Confequences of them fo fatal to Chriftianity, and the Arguments pretended to be brought from Reafon and Authority for their Support, fo weak and contemptible; the whole Defign and Current of the Gofpel being directly against them; that I fhall do my utmoft totally to demolish and throw down the tottering Building, and fhew it has no Foundation in common Senfe or Scripture.

No Propofition can be more evident, than that before any pofitive Institution, every Man must have been his own Priest, and alone must have offered up his own Prayers and Thanksgivings; but when God Almighty instituted the Jewish Difpenfation, which confifted of numerous Rites, Ceremonies, and Sacrifices, he alfo appointed Perfons to officiate and execute thefe Duties for the People as well as for themselves, who were called Priests or Sacrificers, with particular Salaries or Dues annex'd to their Office, and they were to be only chofen out of one Tribe.

Accordingly in the Epistle to the Hebrews, chap. v. v. I. and chap. viii. v. 3. a High Prieft is defined as one taken up from among ft Men, and ordained for Men in Things pertaining to God, that he may offer Gifts and Sacri fices for Sins. So that the Business of the Priesthood was for expiating Sin, and reconciling Men to God, by offering Gifts and Sacrifices: And the Apoftle adds, verfe the 4th,

That

That no Man could take this Honour to himfelf, but he which was called of God as was Aaron, whofe Commiffion was couched in the plainest and most exprefs Words imaginable, and the Peoples Duty and Obedience were prefcrib'd even to the minuteft Circumstance.

As the Jewish Rites and Ceremonies were almost endless, and consisted of so many minute Particulars, that it was next to impoffible not to commit fome Breaches of their Law, therefore God appointed Atonement to be made for the leffer Tranfgreffions of it, by Gifts and Offerings, and the Perfons aforefaid to make thofe Offerings; but for the greater Sins, fuch as Idolatry, Perjury, Murder, Adultery, breaking their Sabbath, &c. no Sin Offerings or expiatory Sacrifices were allowed; and for this Reafon the Apostle, chap. vii. v. 18, 19. argues, there is verily a Difannulment of the Commandment going before, for the Weakness and Unprofitableness thereof; for the Law made nothing perfect, but the bringing in a better Hope did, by the which we draw nigh unto God.

He adds, chap ix. v. 9. That Gifts and Sacrifices could not make him that did the Service perfect, as pertaining to the Confcience. And chap. x. v. 4. That it is not possible that the Blood of Bulls and of Goats fhould take away Sins. And v. 6, 8. That in Burnt-Offerings and Sacrifices for Sins, God has no Pleafure; and he argues from thence, chap. v.

V. 4, 10. and chap. vii. from the 11th v. to the 19th, á Neceffity that another Priest fhould arife after the Order of Melchifedeck, which was an higher Order, and that he should be perfect (being to become Author of eternal Salvation to all them who obey him) for if Perfection was in the Levitical Priesthood (under which the People received the Law) what need was there that another Priest should arife after the Order of Melchifedeck, and not after the Order of Aaron; for the Priesthood being changed, there is made a Neceffity of the Change alfo of the Law.

And then he obferves many Differences between our Saviour's and the Jewish Priefthood.

1. That this Prieft was not made after the Law of a carnal Commandment, but after the Power of an endless Life.

2. That he was made a Prieft, not without an Oath, which the Jewish Priests were not, V. 20, 21.

3. That they were many Priests, because they were not fuffer'd to continue, by reafon of Death; but this Man, because he continueth, hath an unchangeable Priesthood: Wherefore he is able to fave them to the utmost, that come unto God by him, feeing he ever liveth to make Interceffion for them, v. 23, 24, 25.

4. That the Law maketh Men High Priests, which have Infirmity; but fuch a High Prieft became us, who is holy, harmless, undefiled, Separate from Sinners, and made higher than

the

the Heavens, who needeth not daily to offer up Sacrifices, firft for his own Sins and then for the People; for this he did once, when he offer'd up himself, v. 26, 27, 28.

5. That he obtained a more excellent Miniftry, by how much he is Mediator of a better Covenant, which was established upon better Promifes; for if the Covenant had been faultlefs, then fhould no Place have been fought for the fecond; for finding fault with them, faith the Lord, I will put my Laws into their Minds, and write them in their Hearts, and they fhall not teach every Man his Neighbour, faying, Know the Lord, for all shall know me from the greatest to the leaft; for I will be merciful to their Unrighteousness, and their Sins and Iniquities I will remember no more; in that he faith, by a New Covenant, he hath made the first Old, and that which decayeth and waxeth Old, is ready to vanish away, chap viii. ver, 6, 7, 10, 11, 12, 13. and chap. x. ver. 16, 17.

6. In chap. ix. the Apoftle compares the Rites and bloody Sacrifices of the Law, and fhews how far inferior they are to the Blood and Sacrifice of Chrift, who not by the Blood of Goats and Calves, but by his own Blood, enter'd at once into the holy Place, having obtained eternal Redemption for us; for if the Blood of Bulls and of Goats, and the Afbes of an Heifer Sprinkling the Unclean, fanctifieth to the purifying of the Flesh, how much more fhall the Blood of Chrift, who through the Eternal Spi

rit offer'd himself, without Blot, to God, to purge your Confciences from dead Works, to ferve the living God? ver. 12, 13, 14.

7. In chap. 10. he fhews the Weakness of the Law-Sacrifices; which being offer'd up Tear by Year continually, could not make the Comers thereto perfect, for then they would have ceafed to have been offer'd, because that the Worshippers, once purged, should have had no more Confcience of Sins. Ver. 1, 2, Then faid he, Lo I come to do thy Will, O God: He taketh away the first, that he may establish the Second; by the which Will we are fanctified, through the Offering of Jefus Chrift, once for all. Every Prieft ftanding miniftring and offering the fame Sacrifices, which can never take away Sins; but this Man, after he offered one Sacrifice for Sins, for ever fat down. at the Right Hand of God; for by one Offering he hath perfected for ever them that are fanctified; that is, thofe who obey his Commands, v. 9, 10, 11, 12, 14. And in v. 18. he tells them, Where Remiffion of Sins is, there is no more Offerings for Sins.

In the rest of the Chapter, the Apostle exhorts the Hebrews, whom he calls his Brethren, to have the Boldness to enter in with him into the Holieft, by the Blood of Jefus ; and having a High Prieft over the House of God, to draw near with a true Heart, in full Affurance of Faith, having our Hearts Sprinkled from an evil Confcience, and our Bodies washed with pure Water, and to hold fast the Profeffion