at his Baptifm, in the Audience of all the People, and that the holy Spirit defcended upon him vifibly as a Dove defcendeth, in all their Sights, giving Conviction even to their outward Senfes. And that the Apoffle argues from hence; That he did not glorifie himfelf to be made a Prieft, but he that faid unto him, Thou art a Prieft, forever, &c. And that none can take this Honour to himself, but he that is called of God, as was Aaron, that is by an outward Commiffion` given him by God, for fo Aaron was called, being outwardly confecrated by Mofes, in Prefence of all the People. And this was the Argument Mofes us'd against Korah, that he wou'd thrust himself into the Priesthood without any Call from God, tho' he had the Call of the People, and much Holiness, as he pretended. But the Call of God to the Priesthood was always an outward Call, as I have fhewn.

AND it is a great Mercy to us. For how otherwife fhou'd we know who were our Priefs? If inward Holinefs were the Call, how eafily are People impos'd upon by falfe Pretenders, and by Hypocrites? Efpecially when they Flatter the People, like Korab, and call THEM all boly too! And as the People, who know not the Heart, are not good Judges of the Qualifications for the Prieft hood.

So, on the other Hand,they can have no Authority to inveft any Man with this Honour: Because the Office of the Priesthood is to tranfact with us as from God, to blefs in his Name, and to Minifter to us in thofe Ordinances He has commanded, to fign and feal his Covenant with us, and to us, as his Ambaffadors impower'd by him to this Purpose. And who can appoint an Ambafador but the King who fends him? Who elfe can give him his Authority? How otherwife is the King oblig'd to ratify what is fign'd by his Ambaffaders in his Name pursuant to his Inftructions? As it is Treafon for any Subject to prefume to fend an Ambassador in the Name of his King, it is really taking upon himself to be King :

Sa

So it is the greatest Blafphemy for any Man or Men to take upon them to appoint Priefts for God, that is, in plain Confequence, ufurping the Prerogative of God, and, as much as in our Power, to dethrone him, and fet up our felves in his Place.

THE Apoftles call. themfelves Ambassadors of Chrift. And now, (I fpeak not (God forbid I fhou'd) of any Pious Gentlemen of thofe learn'd and trul who are Teachers either here or in other Parts of the World; but it is well known and confefs'd by all who know any Thing of the Matter, that the Chriftian Priesthood was never fo fhamefully debas'd, as it has been this Hundred Years laft paft, fince Chriftianity has been in the World.) I fay, the Apoftles call'd themselves Ambaffadors of Chrift. And now, every Tag, Rag and Long-tail call themfelves his Ambaffadors too, by a Call from the People! Good God! - Good God! How has the Priesthood been vilify'd of late! Was it a Glory to Chrift to be made a Prieft? And now, from this vile Proftitution of it, it is come to be thought (among fome Men) the meaneft of Employments, and hardly be fitting a Gentleman!

THE twelve Tribes once ftrove for it as the higheft Honour. And it fell not into Contempt, 'till a King fet up by the People, took upon him to difpofe of the Priesthood too, and made Priests of the meaneft of the People. And this Thing became Sin to the House of Fereboam, even to cut it off, and to deftroy it from off the Face of the Earth. I. Kings. 13. 34. Thus God exprefs'd his Indignation against the first Prophaner of the Priesthood, tho' thefe were Priefs he had fet up for his Calves. But God will not have the Notion of Priesthood to be vilify'd, tho' in an Idolatrous Worship. Fofeph had Refpect to this, and wou'd not fuffer the Lands of the Priests to be fold, when all the Reft of Egypt was fold to the King. When the Priesthood fell into the Hands of the King, to be difpos'd of by Him, it foon fell un

der

der one Feet of Beafts of the Feople, when THEY had taken upon THE M to make Kings too.

AND this Witchcraft is in the Sin of Rebellion that People are given up to believe a Lie, and think they are in the Right Thus we must prefume Korab thought, when he appear'd with his Cenfers before the Lord, which was a folemn Appeal to him, for the Justice of his Caufe, that the Lord might thereby thew whom he had chofen, and who were holy. Numb. 16. 7. Thus have we heard of many Appeals to God by our Diffenters.

BUT fome lay great Strefs upon that Defcription given of a Prieft, Heb. v. 1. That every high-prieft taken from among Men, is ordain'd for Men, in Things peraining to God, that he may offer both Gifts and Sacrifices for Sins. They fay, That here Priefts are or dain'd for Men.

So they are. But it is not faid by Man. No Doubt Priefts were ordain'd for the Benefit of Men. And here it is told, to offer both Gifts and Sacrifices for Sins. But the People were not to offer their own Gifts nor their Sacrifices, but by the Hands of the Priefts. And thefe are call'd Things pertaining to God. And who but God Himfelf can ordain in Things pertaining to God? Can we appoint and or dain for Him? Therefore the Apoftle argues ver. 4. That no Man taketh this Honour to himself, but he that is called of God. And how called? As was Aaron, that is, by an outward Call and Confecration to that Office, by thofe who had Power from God fo to appoint and confecrate him. Thence the Apoftle carries on the Argument to Chrift Himfelf, and fhews, that even He was thus called of God, but did not glorify himself to be a Prieft, as by his own Anthority. And, as I have often told you before, He did not enter upon the Execution of his Prieftbood, 'till his Commiffion was publickly proclaim'd from Heaven.

AND now before I conclude, I muft anfwer one grand Objection; I have heard fome Men fay that

the

the Chriftian Priesthood is not fo plain and afcertain'd as was that of the Levitical, which being fix'd to one Tribe, there cou'd be no Miftaking of it.

No? Did not Korab miftake it, who was one of that Tribe, tho' not, of the Family of Aaron? Did not Fereboam mistake it, (that fame Jereboam who was fet up by the People) and the ten Tribes with Him, who fet up other Priefs? Methinks this was fome fmall Miftake. But did not Micah miftake it, who confecrated his Son to be a Prieft who was not of the TRIBE of Levi? Another finall Miftake it may be? Nay farther, did not Sanballat and the Samaritans mistake it when they fet up another Temple? And many other Miftakes of this Sort we find in the Hiftory of the Jews after the Captivity, and after the Maccabees. And they miftook it fo long at laft, 'till the Succeffion of their Priesthood was loft, as it is at this Day.

BUT bleffed be God, the Succeffion of the Chriftian Bishops is open and flagrant to this Day, in all the Churches of the World, except among the little Calvinifts, who are but of Tefterday.

ONE Tribe was fufficient for Priests to eleven Tribes. But when Chriftianity was to be extended to the utmoft Parts of the Earth, the Prieftbood then cou'd not be confin'd to one Family. But the Succeffion of it went afterwards by Confecration, and not by Inheritance. And, as I have faid, has been better preferv'd.

,,

AND now as the Apoftle fays, If He dyed without Mercy, who defpis'd Mofes's Law, and the Priesthood which he fet up; of how much forer Punishment, fuppofe ye, fhall be be thought worthy, who hath trampled under Foot the Son of God, and that Church and Priesthood which he has ordain'd and promis'd to be with it to the End of the World?

FINI S.

THE

EPISTLE

OF

St. IGNATIUS

ΤΟ ΤΗΕ

TRALLIANS.

IGNATIUS, who is alfo called THEOPHORUS, To the Holy Church which is at Tralles in Afia; Beloved of God the Father of Jefus Chrift Elect, and worthy of God; Having Peace through the Flesh, and Blood, and Paffion of Fefus Chrift our Hope in the Refurrection which is by Him: Which alfo I falute in its Fulnefs, continuing in the Apofolical Character; Wishing all Foy and Happiness unto it.

HAVE heard of your Blameless and Conftant Difpofition through Patience, which not only appears in your Outward Converfation, but is Naturally rooted and grounded in you: In like manner as Polybius your Bishop has declared unto me; Who came to me to Smyrna, by the Will of God and Jefus Chrift; and fo rejoyced together with me in my Bonds for Jefus Chrift, that in Effect I faw your Whole Church in Him. Having therefore received the Teftimony of your Good Will towards me for God's fake, by Him, 1 feemed to find you, as alfo I knew that ye were the Followers of God.

11. For