Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an 〈◊〉 held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ—… of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred 〈◊〉 solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to â—…ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He 〈◊〉 but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation 〈◊〉 the memorials thereof remain thorowout all ages §. 28. Of Aarâ—…ns dry Rod. THe fourth particular type in the most holy place is thus expressed 〈◊〉 rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a 〈◊〉 to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was 〈◊〉 from a 〈◊〉 very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For 〈◊〉 did what he could to destroy that whole stock The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the 〈◊〉 year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ—… despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two 〈◊〉 dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ—… dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was 〈◊〉 to the râ—…ds of the heads of other tribes because their several names were written â—…on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of 〈◊〉 there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon 〈◊〉 form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ—… to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the 〈◊〉 is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that 〈◊〉 was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone The French word plague seemes to be derived from the
the God-head into flesh but by taking of the manhood into God so as he remained in his divine nature when he was incarnate the very same that he was before without any addition diminution or alteration Of other Objections answered See Chap. 6. v. 17. § 136. §. 143. Of Christs everlastingnesse THE last phrase whereby Christs immutability is set out is this Thy years shall not fail Years are not properly applied to the Lord For eternity admits no distinction of times as things temporary do 2 Pet. 3. 8. The holy Ghost doth herein speak of the Lord as we mortall creatures use to speak one of another for the continuance of temporary things which have a beginning and shall have an end are distinguished by howrs daies weeks moneths and years The longest ordinary distinction of times is a year That continuance which exceedeth that date useth to be set forth by multiplying years as two years ten years an hundred years a thousand years and so forward The fewer of these distinctions that any passe over the shorter their continuance is The more they passe over the longer is their continuance If still they continue year after year and that without date or end so as still their years are continued and cease not they are counted everlasting their years fail not In this respect that we might the better discern the continuance of the Lord years are attributed to him as Iob 10. 5. Are thy years as the daies of man Are they so short or have they an end as mans daies Can the number of his years be searched out Job 36. 26. They are without number and cannot be found out His years are throughout all generations Psa. 102. 24. They ever continue In this respect the Psalmist saith to the Lord From everlasting to everlasting thou art God Psal. 90. 2. Fitly therefore is this phrase shall not fail added to the years which are spoken of the Lord. The Hebrew word Psa. 102. 27. is diversly taken 1. Is signifies the perfecting of a thing as when the bud of a flower is grown to the maturity thereof it is said to be perfect Isa. 18. 5. The perfection of Gods Law is set out by an Adjective derived from this root Psa. 19. 7. 2. The finishing of a thing and that in a fair manner is expressed by this word thus the work of Solomons pillars are said to be finished 1 King 7. 22. 3. Consuming and destroying a thing is declared by the same word thus the rebellious people in the wildernesse are said to be consumed in that they were destroyed Deut. 26. It is in this testimony used in the middle sense for ending and finishing a thing and being negatively used it implieth that the years of the Lord shall never be finished nor have any end Thus they shew him to be everlasting He shall for ever continue as he is The Greek word here used by the Apostle intendeth as much as the Hebrew doth It is applied to the expiring of a mans life Luk. 16. 9. when you fail that is when you cease to be in this world when you depart or die Christ expresseth the perseverance of faith by such a negative phrase as is in this Text thus that thy faith fail not Luk. 22. 32. §. 144. Of Christs everlasting continuance as he is Mediator AS by way of resemblance this description of everlastingnesse Thy years shall not fail may be applied to the deity of Christ so most properly to his humane nature to his Mediatorship as he was God-man To all his offices to the merit virtue and efficacy of all that he did and endured for mans redemption to his mysticall body and to the gifts and graces which he bestoweth on his members 1. In regard of his humane nature his years shall not fail in that being raised from the dead he dieth no more Rom. 6. 9. He continueth ever He ever-liveth Heb. 7. 24 25. 2. As Mediatour he is said to live ever to make intercession for us Heb. 7. 25. 3. As King he shall reign for ever and there shall be no end of his Kingdom Luk. 1. 33. 4. He is a Priest for ever Psa. 110. 4. 5. In respect to his Propheticall Office he is stiled an everlasting light to instruct and direct his people Isa. 60. 19 20. 6. In regard of the merit and vertue of what he did and suffered He is the same for ever Heb. 13. 8. 7. His gifts are without repentance Rom. 11. 29. They are such as he never repenteth the giving of them and thereupon he never takes them away As for such Apostates as have clean put them away they never had any true sound sanctifying saving grace 1 Ioh. 2. 19. 8. That body whereof he is the head must also continue for ever If the years of the head shall not fail can the years of the body fail On this ground it is that the gates of hell shall not prevail against the Church Mat. 16. 18. §. 145. Of the uses of Christs Immutability THE eternall and everlasting Immutability of Christ our Redeemer and Saviour is many waies of singular use 1. It demonstrateth Christ to be true God Mal. 3. 6. 2. It distinguisheth him from all creatures as here in this Text from Idols especially Isa. 41. 4. 44. 6. 3. It strengthneth our faith in all his divine properties promises and former works Psa. 44. 1 2. 90. 1 2. Gen. 32. 10 11 12. Heb. 13. 5 6. 4. It instructeth us in an especiall use of Gods former dealings with men which is in like good courses to expect like blessings and in like evil courses to expect like judgements For the Lord is ever the same and ever of the same minde what in former times was right in his eyes and acceptable unto him is so still Rom. 4. 23 24. What formerly offended him and provoked his wrath still so doth 1 Cor. 10. 5 6. c. 5. It assureth us of his continuall and perpetuall care of his Church Mat. 28. 20. yea and of the Churches perpetual continuance Mat. 16. 18. 6. It encourageth us against all attempts of enemies present and to come Psa. 110. 1. Rev. 2. 10. 7. It teacheth us to do what in us lieth for perpetuating his praise and for this end both to set forth his praise our selves all our daies Psal. 104. 33. and also to teach our posterity so to do Psa. 78. 5 6. 8. It directeth us how to be like to Christ namely in constancy and unchangeablenesse in our lawfull promises oaths vows and covenants Neh. 5. 12 13. Psalm 15. 4. Eccl. 5. 4. Ier. 34. 10 18. and in our warrantable enterprises 1 Cor. 15. 58. 9. It admonisheth us to submit our selves to the Lords ordering Providence all our strivings against the same cannot alter this purpose 1 Sam. 3. 18. 10. It establisheth such as have evidence of their election and calling against all Satans assaults and fears arising from our
them himself He sanctified the creatures that are usefull for man by using them himself Other ends follow more distinctly to be handled in the words following in this Chapter All the forementioned ends and others also like to them demonstrate that Christ was in all things like to us for our good The benefit thereof redounds to us How just and equall is it that we should endeavour in all things wherein we may be like to him to endeavour to be so It will be our wisdom our honour and glory so to be yea though it be in suffering The Apostles rejoyced that they were counted worthy to suffer shame for Christs Name Act. 5. 41. If we be like him here in afflictions and sufferings we shall be like him hereafter in glory 2 Tim. 2. 12. §. 172. Of Christ a true Priest THe most usefull and behoofull Office that Christ undertook for man is comprised under this compound Highpriest The Hebrew word translated Priest is derived from a Verb that signifieth in generall to minister The Noun also in generall signifieth a Minister It is sometimes used for a Minister in Civil affairs and is translated Prince or chief Ruler Gen. 41. 45. 2 Sam. 8. 18. 20. 26. Most frequently it is put for a Minister in sacred matters and translated d Priest The Greek word is derived from an Adjective that signifieth e holy The Function of a Priest is sacred and thereupon his name that carrieth holinesse in it is given unto him Aaron by reason of his Function is styled Gods holy one Deut. 33. 8. and the Saint of the Lord Psal. 106. 16. The notation of the Latine word is most proper to the title which signifieth Priest for it is from giving or offering sacred things Our English word Priest is supposed to be a contract of a Greek word that signifieth a President or one that is set over others or put before them For Priests are over Gods people in spirituall matters concerning their souls According to the severall notations in every language was Christ a Priest For 1. He was a Prince Isa. 9. 6. and a Minister for Gods Church Rom. 15. 8. 2. He was an Holy One Luk. 1. 35. Act. 2. 27. 3. 14. 3. He offered himself a sacrifice to God Eph. 5. 2. 4. He is set over the House of God Heb. 3. 6. All those things whereby this Apostle describeth a Priest Chap. 5. 1. do most properly belong to Christ. For 1. A Priest is taken from among men Christ also himself likewise took part of the same flesh and blood whereof other men are partakers See § 139. 2. A true Priest is ordained Christ also glorified not himself to be made an High-priest but his Father glorified him in that respect Heb. 5. 5. he Ordained him 3. A Priest is for men What Christ undertook he undertook for us See § 83. 4. A Priest is in things pertaining to God Thus much is expresly affirmed of Christ in this verse He is a Priest in things pertaining to God He is the one Mediator between God and men 1 Tim. 2. 5. 5. A Priest offereth up sacrifices Wherefore it is of necessity that Christ haâ—… somewhat also to offer Heb. 8. 3. He hath given himself for us an offering and a sacrifice to God for a sweet smelling savour Eph. 5. 2. A Priest offereth for sins Christ by himself purged our sins See Chap. 1. § 28. By all these it appeareth that Christ is a true Priest Thus was he foretold to be Psalm 110. 4. Zech. 6. 13. Thus is he very oft testified to be in this Epistle In that he is said to be a true Priest this Epithete true is not here opposed to false and deceitfull but to typicall and metaphoricall Priests He is a Priest indeed Such an one as really in truth and deed effecteth all that is to be done by a Priest All the Priests under the Law were typicall even Types of Christ that is sucâ—… as could not themselves perform indeed what was typified by them as to make atonement to take away sinne to satisfie justice to pacifie wrath to reconcile to God to make persons and services acceptable to God c. yet they shew that there was a Priest to come that could and would indeed perform all that belonged to a Priest This was Jesus Christ. All called Priests in the New Testament are but metaphoricall Priests by way of resemblance because they do such like offices as Priests did and offer such things to God as were like to sacrifices Their offices are to approach to the throne of grace to pray for themselves and others to offer gifts and services to God Of Christians particular sacrifices see § 175. In this respect it was thus foretold concerning Christians Ye shall be named the Priests of the Lord Isa. 61. 6. I will take of them for Priests and for Levites saith the Lord Isa. 66. 21. And in the New Testament it is said Christ hath made us Priests unto God Rev. 1. 6. 5. 10. Yea Christians are said to be an holy Priesthood â—… royall Priesthood 1 Pet. 2. 5. 9. Christ and Christ alone was a true Priest in that all things requisite for a true Priest were found to be in him and in him alone For he was both God and man and as God-man in one person he was our Priest All those things which concern a Priest may be drawn to two heads 1. Matters of Ministry 2. Matters of Dignity 1. In regard of Ministry a true Priest must 1. Obey and fulfill the Law Christ thus saith of himself It becometh us to fulfill all righteousnesse Matth. 3. 15. 2. Be subject to infirmities Heb. 4. 15. 3. Suffer Heb. 5. 8. 4. Die v. 9 10. 5. Be made a curse Gal. 3. 13. These and other things like to them Christ could not have done and endured except he had been a creature even a man 2. In regard of Dignity a true Priest must be 1. Of Divine dignity to be worthy to appear before God 2. Of Almighty power to bear the infinite burthen of sin to endure the curse of the Law to overcome death devil and hell 3. Of Infinite merit to purchase by what he did and endured Divine favour and heavenly glory No meer creature was capable of these requisites Finally a true Priest must be a Mediator betwixt God and man He must be fit and able to appear before God Heb. 8. 1. And such an one as men may appear before him Heb. 4. 15 16. In this respect an Hypostaticall union of the Divine and humane nature in one person was requisite for a true Priest This could none be but Jesus Christ God-man Immanuel God manifested in the flesh 1 Tim. 3. 16. By vertue of this union Christ himself was all in all As man he was a fit sacrifice He gave himself an offering and a sacrifice Eph. 5. 2.
careful thy self to do what the Lord hath appointed thee to do and 〈◊〉 it not off to others We must every one give an account of such as are comâ—…ted to our charge Ezek. 3. 17. c. Heb. 13. 17. 1 Pet. 5. 2 4. The good Shepherd knoweth his own sheep and goeth before them Ioh. 10. 4. 2. Deliver nothing but what thou hast received from the Lord. 3. Conceal nothing that thou hast received but declare the whole councel of God 4. Declare Gods Word as the Word of God Of the three last Points See The whole Armor of God on Eph. 6. 19. § 181 182 183. 5. Seek not to please men If I yet pleased men I should not be the Servant of Christ. So contrary is mans humour to Gods will as both cannot well be pleased 6. So order all as God may be glorified This must be preferred before thine own profit and praise §. 33. Of Christs deputation to his Prophetical Office THe Greek word translated appointed properly signifieth made Hereupon the Arians produce this Text to prove that Christ as God was made and that he was not God eternal Sundry Answers may be given to this cavill 1. The Apostle doth not here speak of Christs divine nature but of his Prophet ticall Office 2. The word here used doth not alwaies signifie to give a being to a thing but sometimes to depute and advance to a place or office The word which in Hebrew answereth to this and which the LXX do translate with this word is thus fitly expressed in our English The Lord that advanced Moses and Aaron 1 Sam. 12. 6. where the Apostle saith that God made Iesus Lord Act. 2. 36. he meaneth that he appointed him to be a Lord Therefore he thus expresseth the same point in another place Him hath God exalted to be a Prince Act. 5. 31. It is in common speech of him that advanceth another to a dignity usually said he made him such and such a man 3. This that is here said of Gods making Christ hath reference to the former verse and in speciall to these two Offices Apostle High-Priest These being here understood or again repeated will make the sense clear thus Who was faithfull to him that made him an Apostle and High-Priest It is God the Father that is here said to make or appoint Christ as is more fully expressed Heb. 5. 5. This being applied unto God the Father puts it out of all doubt and question that Christ himself was deputed to the Offices which he did undertake He did not of himself thrust himself into them This was expresly proved to have relation to Christs Royall Function out of the mentioned phrase Thy God hath annointed thee ch 1. v. 9. § 119. It is also as expresly proved of his Priestly Function Heb. 5. 5. Here this is in particular applied to his Propheticall Office Of his immediate calling thereto See § 24. These phrases God gave his Son Joh. 3. 16. sent him Joh. 3. 34. annointed him Luk. 4. 18. and such like give evident proof of the Point Hereof that all might take more distinct notice Christ himself oft maketh mention of doing his will that sent him Ioh. 4. 34. 5. 30. 6. 38. 9. 4. 1. This was an encouragement unto Christ himself to go on in his work because God appointed him thereto Ioh. 3. 34. 2. It was a great inducement to others to attend upon his Ministry and well to heed it Ioh 11. 42. 12. 44 45. 13. 20. 4. It was a warrant and defence to Christ against his adversaries oppositions Ioh. 5. 23. 7. 16. Obj. The person here said to be appointed is true God how then could he be deputed to this or that Answ. 2. One person may send another as the first person may send the second and the first and second the third Indeed they are all equall Phil. 2. 6. but by a mutual consent one equal may be sent of another Ioh. 16. 26. 2. The Son bâ—… assuming mans nature sundry offices made himself in those respects inferiour to his Father Ioh. 14. 28. And in this especial respect was Christ appointed by God This gives us just cause to accept Christ for our Prophet and every way to esteem him as a Prophet because the Father appointed him He that receiveth me saith Christ receiveth him that sent me Joh. 13. 20. Of particular duties concerning this Point See § 26. §. 34. Of Gods appointing Ministers THat which is here said of the warrant that Christ had for his Function may be extended to all others Functions specially in the Church of God and therein most of all to Ministers of the Word for it is such a Function that is here intended whereunto God appointed Christ. It is Gods appointment that makes a true Minister No man taketh this honour unto himself but he that is called of God Heb. 5. 4. Ordinary and extraordinary Ministers under the Law and Gospel were thus proved to be true Ministers The Apostle exemplifieth this in Aaron Heb. 5. 4. Abijah herein made a difference betwixt the true Priests and Levites which served in the Temple and those false Priests which Ieroboam made 2 Chro. 13. 9 10. They were appointed by God but not these Hereby also extraordinary Prophets justified their Ministry Ier. 17. 16. Amos 7. 15. So likewise did the Apostles Rom. 1. 1. 1. Pet. 1. 1. The Ministry of Timothy is so justified 1 Tim. 4. 14. This warrant have the ordinary Ministers of the New Testament Eph 4. 11. The Lord is the high Supream Soveraign and chief Governour as in the world so especially in the Church He thereupon hath power to order and dispose places and Functions as he pleaseth Among men they who are appointed by their Soveraign to such or such an office have a right unto it So in a Family they who are appointed by the chief Governour thereof Much more they who are appointed by the Lord for none have such an absolute Soveraignty as he What may we now think of the manifold Functions that are usurped 〈◊〉 the Church of Rome Did God ever appoint a Pope to be an universall Bishop and head over the whole Church Did God ever appoint Cardinals iâ—… his Church or Abbots or Priors or Friars or Monks or Jesuites or Sacrificing Priests or any other Ministeriall Functions besides Pastors and Teachers What may we think of such women as presume to preach in publike Did that God who by the mouth of his Apostle said once and again It is not permitted unto women to speak or to teach 1 Cor. 14. 34. 1 Tim. 2. 12. did he appoint such Did God appoint boys servingmen trades-men souldiers or other like persons who never understood tongues arts no nor the body of divinity upon â—… meet pretence of gifted brethren to be Ministers of Christ and Stewards of the mysteries of God §. 35. Of such ordinary Ministers
5 6 8. This charge is expresly given by the Lord Be ye not as your Fathers Zec. 1. 4. Steven doth thus aggravate the sinnes of the Israelites As your Fathers did so do ye Acts 7. 51. Our Fathers were of the same mould as we are all sprouting out of the same cursed stock They ignorant of Gods will as well as we they of a rebellious disposition as well as we They prone to all manner of sinne as well as we What sin might not be justified if the practice of Ancients were a sufficient warrant This is a Point to be the rather observed in these daies because the patern of Fathers and Ancestors is much stood upon It is a common plea when an evil practice is spoken against to say Our Fathers did so Many superstitious and idolatrous courses are hereby patronized The Lord in his Law makes this an aggravation of sinne that children walk in the evil courses of their Fathers I am a jealous God saith the Lord visiting the iniquities of the Fathers upon the Children Exo. 20. 5. namely such Children as tread in their Fathers steps §. 96. Of tempting God THe sin of the fore-mentioned Fathers is set down in these two words tempted proved the latter being added as an explanation of the former For to tempt one is to try or prove whether he be such an one as he is taken to be or can and will do such and such a thing This latter word proved may be added as an effect or consequence following upon the former as if it had been said By tempting God they proved and found by experience that God was indeed such a God as he had made himself known to be The Greek word here translated proved signifieth to discern and is so used and translated twice in one verse Ye can discern the face of the Skey and of the earth but how is it that ye do not discern this time The Hebrew word also so used Gen. 42. 15 16. Hereupon God is said to be a trier of the heart Psa. 7. 9. Jer. 17. 10. that is one who findeth out and discerneth what is in mans heart If it be here taken as an explanation of the former word and so set forth in general the same sin that the former doth then two words are here used for the greater aggravation of the sinne Of the meaning both of the Hebrew word used by the Psalmist and also of the Greek word here used by the Apostle and translated tempted and of the divers kindes of temptations See the Guide to go to God on the Lords Praier Peti 6. § 170. Tempting of God in this place is set down as a sinne which provoked God and so is taken in the worst sense In general every transgression is a tempting of God In which respect it is said of those who tempted God that they hearkened not to his voice Num. 14. 22 Thus their Idolatry Exo. 32. 4. their rebellion Num. 16. 2. their adultery Num. 25. 1. and other notorious sinnes are so many particular instances of their tempting God for by such sins men make a triall of Gods justice whether he will execute vengeance upon them or no. In particular men tempt God by two extreams one is presumption the other distrustfulnesse Both these arise from unbelief That distrustfulnesse ariseth from unbelief is without all question And howsoever presumption may seem to arise from over much confidence yet if it be narrowly searched into we shall finde that men presume upon unwarrantable courses because they do not beleeve that God will do what is meet to be done in his own way Had the Israelites beleeved that God in his time and in his own way would have destroyed the Cananites they would not have presumed against an expresse charge to have gone against them without the Ark of the Lord and without Moses as they did Num. 14. 40. c. Men do presumptuously tempt God when without warrant they presume on Gods extraordinary power and providence That whereunto the devil perswaded Christ when he had carried him up to a pinacle of the Temple namely to cast himself down was to tempt God therefore Christ gives him this answer Thou shalt not tempt the Lord thy God Matth. 4. 5 6 7. Men distrustfully tempt God when in distresse they imagine that God cannot oâ—… will not afford sufficient succour Thus did the King of Israel tempt God when â—…e said The Lord hath called these three Kings together to deliver them into the hand 〈◊〉 Moab 2 Kin. 3. 13. So that Prince who said Behold if the Lord would make windâ—… heaven might this thing be 2 Kin. 7. 2. As the Israelites in the Wildernesse tempted God through presumption Nâ—… 14. 44. So most frequently through distrustfulnesse as at the Red Sea when Pâ—…raoh pursued them Exo. 14. 11 12. and at Marah where the waters were bitter Exo. 15. 23 24. and in Sina where they wanted bread Exo. 16. 2 3. and in Râ—…dim where they wanted water Exo. 17. 3. and in Kadesh upon the like occasion Numb 20. 2. and in Kibroth-Hattaavah where they lusted after flesh Numb 11. 4. and when the Spies were returned from searching the Land Numb 14. 2. And when the Lord had executed just judgement on Rebels Numb 16. 41. And when they compassed the Land of Edom Numb 21. 4 5. and at sundry other times The heinousnesse of this sin is manifest by the Causes and Effects thereof and also by the severe judgements inflicted thereupon I. The Causes of tempting God are these 1. Want of Understanding This doth Moses thus set out The Lord hath an given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. 2. Forgetfulnesse This the Psalmist thus expresseth They forgat his works and his wonders that he had shewed them Psal. 78. 11. They soon forgat his works c Ps. 106. 13. 3. Unbelief Ye did not beleeve the Lord your God faith Moses to the Israelâ—… Deut. 1. 32. 9. 23. This cause of the Israelites tempting God doth the Psalâ—… ost mention Psal. 78. 22 32. 106. 24. Yea Moses and Aaron were hereby broâ—… to tempt the Lord Numb 20. 12. 4. Too light esteem of God Who is the Lord that I should obey his voice siâ—… Pharaoh who exceedingly tempted God Exod. 5. 2. II. The Effects arising from that sinne of tempting God or Concomiâ—… which go along with it are 1. Murmuring against God Numbers 14. 29. and against his Ministers Numb 14. 2. 2. Impatience in straits They waited not for his counsel Psa. 106. 13. 3. Rebellion The Psalmist stileth these tempters of God A stubborn and 〈◊〉 ous generation Psal. 78. 8. 4. Blasphemy What a blasphemous speech was this Is the Lord amongst 〈◊〉 no Exod. 17. 7. 5. Apostasie They said one to another Let us make a Captain let 〈◊〉 turn into Egypt Numb
so all other Priests were of Divine Institution Exed 〈◊〉 and as Priests so other Ministers of God who are for men in things 〈◊〉 to God must be called of God See Ch. 3. v. 2. § 34 35. §. 21. Of Aarons Calling and Name THe Apostle gives a particular instance of an High-priests divine Institution 〈◊〉 Aaron and that upon these grounds 1. Aaron was the first National High-priest that was ordained for the 〈◊〉 Church in his time Heads of families were before his time Priests for distinct 〈◊〉 2. All lawfull legal Priests descended from Aaron and had that warrant to be Priests that by lineal descent they came from him Exod. 29. 9. 3. His Calling to the Priesthood by God himself is expresly set 〈◊〉 Exod. 28. 1. 4. His calling was ratified by a memorable miracle Num. 17. 8 10. 5. They who opposed his Calling were punished with a terrible 〈◊〉 Num. 16. 10 16 17 35. 6. This is one speciall reason why Aaron is called The Saint of the Lord Psalm 106. 16. because he was first chosen of God and was anointed 〈◊〉 Gods appointment to be the first High-priest and the stock of all other Priests This note of comparison AS implieth in general that others must enter upon their function as Aaron did There is a copulative conjunction added in the Greek which implieth some empâ—…asis and might be thus translated even as Aaron This particular instance produced by the Apostle as a proof of a generall case giveth evidence that warrantable Rules about some particular cases and persons may be applied to others of like kinde Rom. 4. 23 24. See Chap. 13. v. 5. § 68. Concerning this name Aaron or Aharon it may be derived from a Verb that in the third Active signifieth to teach Psal. 27. 11. Thus it implieth a Teacher and by a Propheticall Spirit it might be given him in reference to his Calling by vertue whereof he was to instruct people Oâ—… Aharon may be derived from a Noun that signifieth a Mountain and thus also be given him by a like spirit in reference to his Priesthood whereby he was lift up as a mountain above his brethren Abraham was the great-grand-father of Levi and Levi the great-grand-father of Aaron so as Aaron was the sixt degree from Abraham §. 22. Of the Resolution of Heb. 5. 4. and of Observations thence arising THe Summe of this verse is The High-priests calling This is 1. Generally propounded 2. Particularly exemplified Of the general there are two parts 1. The dignity of the function in this phrase This honour 2. The authority which he had for the execution thereof The Authority is set out two wayes 1. Negatively 2. Affirmatively In the Negative observe 1. The manner of setting it down in this general phrase No man 2. The matter in this phrase Taketh to himself In the Affirmative observe 1. The kinde of warrant called 2. The Author thereof God The exemplification is set out 1. By a note of comparison AS 2. By the first person that was called Aaron Observations I. The High-priesthood was an honourable function This title honour is put upon iâ—… See § 18. II. No man might intrude himself into the High-priests function This is the meaning of this phrase No man taketh to himself See § 17. III. He that was called might take that honour on him This is implied under this particle of opposition BUT See § 20. IV. God was the ordainer of the High-priests function He is here so expressed to be See § 20. These four Doctrines may be applied to Ministers of the Gospel See § 20. V. Particular cases approved in Scripture are directions for other like cases So was the particular case of Aaron about entring on the High-priesthood See § 21. §. 23. Of Christ doing what was warrantable Verse 5. So also Christ glorified not himself to be made an Highpriest but he 〈◊〉 said unto him Thou art my Son to day have I begotten thee HEre the Apostle begins to apply to Christ what he had in generall delivered about an Highpriest These two Conjunctions So Also being joyned together are notes of a â—…dition or later part of a comparison which is the application thereof This application may have reference either to the generall Proposition 〈◊〉 As no man taketh this honour unto himself so also nor Christ. Or to the particular instance of Aaron thus As Aaron took not to himself that honour so 〈◊〉 Christ. Both tend to the same end Christ would not take liberty to himself to do that which was unlawfull or unmeet for others to do He made himself an exaâ—…ple in all manner of good and warrantable matters but would not be a 〈◊〉 to boulster up any in an undue course Thus his pattern is a guide Ioh. 13. 15. §. 24. Of Christs not glorifying himself BEcause the Apostle had before declared the high-Priesthood to be an 〈◊〉 he here sheweth that to attain thereunto is to be glorified Glory implieth excellency as was shewed Chap. 1. v. 3. § 19. Chap. 2 v. 7. § 6. To glorifie according to the notation of the word is to make glorious and â—…o it is translated 2 Cor. 3. 10. This is done two waies 1. By ascribing to one that glory or excellency which is his own most due to him Thus creatures may glorifie their Creator Rev. 15. 4. 2. By conferring glory upon one even such glory as he had not before 〈◊〉 the Creator glorifieth creatures Act. 3. 13. Rom. 8. 30. These words following to be made an Highpriest give evidence that the 〈◊〉 kinde of glorifying is here meant namely a conferring of that glory upon Christ which he had not before The Highpriesthood was an honour for Christ to have taken that to himself had been to glorifie himself by conferring glory and honour upon himself This negative that Christ glorified not himself giveth proof that Christ 〈◊〉 no honour to himself I seck not my own glory saith he Ioh. 8. 50. This Christ â—…veth by many arguments Ioh. 5 31 c. Christ would not arrogate honour to himself but rather wait upon the Father to confer upon him what honour he saw meet that our faith might be the 〈◊〉 strengthened in those things which Christ did on our behalf and also that he might make himself an example unto us Let therefore the same minde be in us that was in Christ Iesus Phil. 2. 5. Let 〈◊〉 not thrust our selves into any place before we are called nor arrogate any honour to our selves that belongeth not unto us We are by nature too prone hereunto Let Magistrates Ministers and all of all sorts so carry themselves as it may be truly said of them They glorified not themselves The particular instance whereby this generall negative that Christ glorified 〈◊〉 himself is evidenced is the high-Priesthood For that was an honour and Christ by having that conferred on him was indeed glorified So much is intended under
Creator 6. Their Priests are not denyed to be creatures yet their sacrifice they say is their Creator Thus they make creatures greater then their Creator for the Priest is greater then the sacrifice 7. They pretend a Priest-hood after the order of Melchisedec wherein there is nothing like to Melchisedecs But to let other absurdities passe If perfection be by Christs Priesthood what further need was there that other Priests should be established O abhominable religion that obtrudes such an unheard of Priesthood to the Church Let us learn to use the Priest-hood of Christ which succeeds the Leviticall Priesthood and that whereby perfection may be had so as to trust perfectly thereunto 〈◊〉 the Jewes might conceive hope and receive comfort by that Leviticall Priest-hood how much more hope and more comfort may we by the Priest-hood of Christ Such is the dignity of this Priest being God and man such the worth of his sacrifice being the body of him that was God so efficacious the sprinkling of his blood his entring into the holy place his intercession with God as we may safely securely and confidently trust thereunto Let us do with our Priest the Lord Jesus as the Jewes did with their Priests They brought all their sacrifices to them Let us first apply to our selves Christs sacrifice This is a true Catholicon A generall remedy for every malady Then let us offer up the sacrifice of a broken heart and contrite spirit the offering of prayer and praise and the oblation of new obedience to Christ. Of yeelding obedience to the Gospell on such a ground see § 68. in the end thereof §. 62. Of the meaning of these words for under it the people received the Law THe Apostle before he bringeth in his proof of the imperfection of the Leviticall Priest-hood inserteth within a parenthesis an especiall priviledge of that Priesthood which is thus sâ—…t down for under it the people received the Law This causall conjunction FOR implieth a reason of that Priest-hood why there was such a function namely that there might be a meanes of passing a Law betwixt God and the people Of this word people see § 40. and Chap. 4. v. 9. § 57. Here by people are meant the congregation or nation of the children of Israel for to them in speciall was the Law given Rom. 9. 4. This phrase received the Law is the interpretation of one Greek verb which is a compound and that of a verb that signifieth to put Matth. 12. 18. To â—…ake Heb. 1. 13. and to appoint Matth. 24. 51. and of a noun that signifieth a law v. 5. The verb active signifieth to make a law or to appoint or establish a Law The passive signifieth to be established by Law This very word is used Chap. 8. v. 6. and translated established The word Law included in the Greek â—…pound is not expressed in our English The Latin there used by most â—…preters signifieth to establish by Law So much must be understood in our â—…lish The foresaid compound passive verb here used in my Text is joyned 〈◊〉 the noun people to whom the Law was given It cannot be word for word 〈◊〉 in English It is somewhat like to this phrase to tithe the people § 40. And 〈◊〉 this Levi was tithed To come the nearest that we can to the originall 〈◊〉 be thus rendred The people had a Law made or the people were subject 〈◊〉 the Law Our English which thus translates it The people received the Law 〈◊〉 〈◊〉 vulgar Latin which hitteth the sense of the Apostle By Law is here in speciall meant the ceremoniall Law which was most 〈◊〉 that Priest-hood and which was most especially abrogated by Christs Priest-hood This relative phrase under it hath reference to the Leviticall Priest-hood The force of the reason lyeth in the relation between a Law and Priest-hood There cannot passe a Law of Covenant between God and man without a Priesthood This is here taken for granted Yea further he taketh it for granted 〈◊〉 the Law and Priest-hood are answerable one to another Such as the Law is 〈◊〉 is the Priest-hood §. 63. Of the necessity of a Priesthood to establish a Law AN especiall point intended by this clause For under it the people received 〈◊〉 Law is this A Priest-hood is necessary for establishing ordinances betwixt God and man The main end of a Priest is to be for men in things pertaining to God Heb. 5. 1. â—…nances betwixt God and man there is a kind of Covenant for which there must be a kind of mediator betwixt God and man There is no proportion betwixt God and man whether we consider the greatnesse the brightnesse or holinesse of God Object Before Aaron there was no Priest Answ. The first born were Priests before the Law On this ground the Lord saith I have taken the Levites from among the children of Israel instead of all the firâ—…t born And again he saith to Moses Take the Levites instead of all the first born 〈◊〉 3. 12 45. We may from hence infer that there is a necessity of a Priest-hood in the Church This is as necessary as a Covenant to passe betwixt God and man as necessary as Gods favour to be turned to man and mans service accepted of God Our adversaries in the generall grant a necessity of Priest-hood and thereby think they have a great advantage against us They much insult on this that they have such Priests as offer up an outward reall propitiatory sacrifice But the truth is that we have the substance they but a shadow we have the 〈◊〉 they but a conceit of their own We have that Priest-hood which the Apostle here so much commendeth the Priest-hood which abolished Aarons and succeeded in the room thereof A Priest-hood of Gods own appointing which is â—…sting and perfecteth all that trusteth thereunto Our Priest is both God and 〈◊〉 most holy who offered himself up without spot who actually entred into the 〈◊〉 holy place who there abideth ever before God the Father who doth so fulâ—…y effect all things belonging to a Priest as there needeth none to succeed him The Popish pretended Priest-hood is indeed no Priest-hood It was never ordained of God It is of neither of those two orders which only are mentioned in Scripture Not of Aarons for they themselves will not say that they descend from him Nor of Melchisedecs for in nothing they agree with him in his Priest-hood Their Priests are no whit better then the sons of Levi For they are sons of 〈◊〉 sinfull mortall yea they are far worse then the Levites were in their usurped 〈◊〉 and palpable Idolatry Let them glory in their new-non Priest-hood and in their devillish Idolatry but 〈◊〉 cleave to our ancient true Priest and perfectly trust unto his Priest-hood unâ—… which we the people of God receive all divine ordinances needfull for and
to be like man is shewed Chap 2. v. 27. § 166. But here in reference to man a meetness a necessity of Christs excellency above all men is set forth and that in purity and dignity Therefore Such a Priest became us because there was no other way to effect that which he did for us nor other meanes to free us out of our misery We were every way 〈◊〉 Our actuall sins are many Isa. 59. 12. We are by nature impure Psal. 51. 5. We are guilty of Adams sin Rom. 5. 12. By sin we implunged our selves into such a gulph of misery and made our selves such vassals of Satan and such vessels of Gods wrath as none but such an one as was so pure as Christ was and so high as Christ was could deliver us No man so pure no Angel so high higher then the heavens Thus it appeareth that Christ was the fittest High-Priest and Saviour that 〈◊〉 have been given for man Act. 4. 12. 1. From hence the bottomlesse depth of mans misery may be inferred that 〈◊〉 ther High-Priest could be fit for him but the Son of God made son of man so 〈◊〉 so high as he was 2. Herein appears the wonderfull great and good respect of God to man 〈◊〉 would do for him what best became man though it were to give his Son 3. This giveth proof of the wisdome of God whereby he ordereth things 〈◊〉 best become himself Chap. 2. v. 10. § 86. Yea also which may be fittest for 〈◊〉 and best become him 4. This teacheth us in all things to aim at that which becomes us If 〈◊〉 things are true or honest or just or pure or lovely or of good report think oâ—… 〈◊〉 things Phil. 4. 8. This was the argument which Christ pressed upon the Bapâ—… Matth. 3. 15. Ministers must speak the things which become sound Doctrine Tâ—… 2. 1. Women must adorn themselves as becommeth such as proâ—…esse godlinesse 1 Tim. 2. 1 All Saints must walk worthy of their holy calling Eph. 4. 1. This is it that 〈◊〉 them 5. As God did that which becomes us so we must do that which becomes 〈◊〉 and in this respect do all things to the glory of God 1 Cor. 10. 31. §. 109. Of Christ being holy harmlesse undefiled separate from sinners THe purity of Christ as he is our Priest is set out in four distinct branches The first is this holy This implieth one that is dedicated and conseâ—… to God Herein the Apostle hath reference to the condition of the High-Priest â—…der the Law who were counted and called holy Aaron had this stile the 〈◊〉 〈◊〉 of the Lord Psal. 106. 16. As his person so his apparell was counted holy Exod. 28. 2. So the place where he exercised his Ministery was the holy place Exod. 〈◊〉 29. and the place whereinto the High-Priest went once a year the holy of holies 〈◊〉 9. 3. All appertaining to him was accounted holy therefore there was 〈◊〉 on the breast-plate when he went before the Lord Holinesse to the Lord Exod. 28. 36. All these shewed that in his office he was sanctified and consecrated to God So was Christ but in a far more excellent manner The legall Priests were holy in an outward and legall manner So they might be holy Priests yet unholy men Christ was inwardly truly properly every way holy This is evident by the other parts following concerning Christs purity to which points parts and degrees of holinesse none of those Priests ever attained The second is harmlesse This is a privative compound The simple 〈◊〉 signifieth an hurtfull or mischievous person He that wronged his fellow 〈◊〉 hath this title given unto him and it is translated evill Matth. 24. 28. The 〈◊〉 which Saul did to the Church are comprised under this word Act. 9. 13. This compound signifieth one that doth no wrong In Latine it is fitly â—…ted innocent one that doth no wrong Every sin is a wrong to God oâ—… 〈◊〉 This therefore sheweth that Christ was free from all actuall sin within and 〈◊〉 He never did any wrong or harm to God or man in thought word or deed and in that respect this Epithite harmlesse or innocent is attributed to him He never committed any offence outwardly either in speech for no guile was found 〈◊〉 〈◊〉 mouth 2 Pet. 2. 22. nor in deed In this respect he challenged his adversâ—… Ioh. 8. 46. When the devill came to fist him he found nothing in him 〈◊〉 14 〈◊〉 Neither did he inwardly commit any sin for he knew no sin 2 Cor. 5. 21. Had 〈◊〉 been any in him he must needs have known it As privatively he did no offence so positively he performed all duty for he fulfilled the Law to the full He loved God with all his heart with all his soul with all his mind and with all his strength and his neighbour as himself Luk. 10. 27. In reference to God he saith I have finiâ—…d 〈◊〉 work which thou gavest me to do Joh. 17. 4. And in reference to man thus 〈◊〉 love hath no man than this â—…at a man lay down his life for his friends Joh. 15. 13. 〈◊〉 so did Christ. Tâ—…e 〈◊〉 is undefiled This word also is a compound The simple verb 〈◊〉 to â—…ollme Chap. 12. 15. This compound is fitly translated undefiled 〈◊〉 13. 4. Here it hath reference to originall corruption whereby mans nature is 〈◊〉 â—…horowout in every power of soul and part of body But in Christ there is no speâ—…k of corruption He is holy and fully free from this even as from all aâ—… sin Hereupon the Angell that brought the first newes of his conception thâ—… stilâ—…th him That holy thing which shall be born c. Luk. 1. 35. See more hereâ—… Chap. 4. v. 15. § 91. The fourth is separate from sinners The verb whence this word is derived signifieth to reâ—…ove or separate from a place Act. 18. 1 2. From a person Phiâ—… v. 15. 1 Cor. 7. 10 11 15. and from an estate or condition Rom. 8. 35 39. Under the word sinners all sorts of men even all that come from Adam are corpâ—…ised This then hath reference to the guilt of Adams sin whereunto all his postâ—…rity stood obliged even all men as they came out of his loins for he as a publick person bore them all in his loines Rom. 5. 18. Object Christ also came from Adam See the answer hereunto Chap. 4. v. 15. § 91. There is further shewed how Christ as our High-Priest is perfectly pure §. 110. Of Christ made higher then the heavens THe dignity of Christ as our High-Priests is thus set out Made higher then the 〈◊〉 This word made having reference to Christs exaltation intends his advancement thereunto as if it had been thus expressed exalted higher c. That word is used to shew that the exaltation here mentioned is to be understood of Christ as he was man and mediator betwixt God
him as 1 Cor. 12. 12. and the Church may comprize under it the head also So as the Church excludes not Christ no more then the body excludes the head nor Christ excludes the body but is joyntly to be considered with his body The Church was typified by a Candlestick rather then by the light to shew that of it self it hath no light Light must be put into it or it cannot shine In this respect light must be sought of God Iohn 1. 9. and acknowledged to be from God Gal. 2. 20. and imployed to his glory Rom. 11. 36. As the Church in generall so the particular parts and members thereof are taught by this type to hold forth that light which they receive Phil. 2. 16 Every oâ—…e in his place must labour to shew â—…orth that light of knowledge or of any other 〈◊〉 that he hath received to enlighten direct and comfort others thereby There are two especiall wayes of holding forth light One by instructing others Another by walking as Children of light before others Thus may thus must Magistrates Ministers Parents Masters yea and private Christians shew themselves to be Candlesticks §. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church THe first particular noted about the Candlestick is the matter thereof which wa pure gold Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse and least subject to rust In this matter it sheweth that the Church is the purest society in the world It is the â—…oly Church for 1. Christ cleanseth it by his blood v. 14. 2. He sanctifieth â—…t by 〈◊〉 Spirit 1 Cor. 6. 11. 3. By his word he sanctifieth them also Ioh. 17. 17. Hereby tryall may be made of publick assemblies and private persons If publick assemblies have pure ordinances and services such as can abide the triall of the Lords touch-stone which is the word then they are true Churches In them we may safely abide To them we may draw others and we may stand for the maintenance of them to the uttermost In like â—…anner may particular persons be tryed Every man that hath this hopâ—… in hiâ—… 〈◊〉 himself even as Christ is pure 1 Joh. 3. 3. As Gold is a pure mettle so it is very precâ—…ous Ezra 8. 27. Isa. 13. 12. This typifieth that precious esteem which God hath of his Church In this respect it is stiled a peculiar treasure unto God above all people Exod. 19. 5. and the members of the Church are called Gods jewels Mal. 3. 17. They must needs be precious in Gods account because they are bought with the precious blood of his son 1 Pet. 1. 19. and decked with the precious graces of his Spirit Great is that incouragement which may be fetcht from hence against such scorns and reproaches as the world layeth upon the Church She is in scorn called forsaken and dâ—…solate but the Lord câ—…lleth her Hephei-bah that is my delight in her Isa. 62. 4 These are those righteous ones who are more excâ—…llent then their neighbours Prov. 12. 26. Lazarus a poor begger was in this respect more excellent then Dicâ—…s Angels attended Lazarus and carried his soul to heaven when he died Luk. 16. 22. But the devils attended Dives and carried his soul to hell On this ground it may well be said Comfort yee comfort ye the people of the Lord Isa. 40. 1. §. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church A Second particular concerning the typicall Candlestick respecteth the parts thereof These were partly for use partly for ornament The parts for use were the seven lamps Exod. 25. 37. There were six branches of the Candlestick in each whereof was a lamp and on the top of the shaft was the seventh These were to give light for into them the week and the oyle was put These typifie the manifold graces of Gods Spirit 1 Cor. 12. 8 c. The number of seven is a number of perfection Though the graces of Gods Spirit are in sundry particular respects different one from another yet in this main end they agree that they are all as lights The six branches were of use to hold out those lamps that they might give the better light They set forth those ministeriall functions which Christ hath sanctified to his Church for holding out the light of his word Ministers are needfull to cause the light of Gods word to shine forth the brighter This they do by reading expounding preaching and applying the word of God The parts of the Candlestick for ornament were Knops flowers c. Exod. 25. 41. By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges and the members of his Church with singular and severall graces This teacheth us to behave our selves decently or comely 1 Cor. 14 40. and to follow the things which are honest just pure lovely and of good report Phil. 4. 8. The branches and bowls came out of the shaft of the Candlestick Exod. 25. 31 32. This typified that the functions and graces of the Church come from Christ He giveth gifts to men Eph. 4. 8 c. For men are not snfficient of themselves to think any thing as of themselves 2 Cor. 3. 5. This should stir us up to imploy and improve the places and gifts we have to the end for which they are given For an account will be taken Matth. 25. 19 c. As the branches were supported and held up by the shaft so Ministers and all Saints are supported and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament 2 Cor. 3. 6. He worketh both to will and to do Phil. 2. 13. None therefore may arrogate any thing to themselves 1 Cor. 4. 6 7. All is to be ascribed to Christ 1 Tim. 1. 12. §. 10. Of the appurtenances of the Candlestick A Third particular about the Candlestick concerneth certain 〈◊〉 There is mention made of certain golden pipes which empty out of themselves oyle into the lamps Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle So as this typified a continuall supply of grace to the Church Hereby we are taught to depend on Christ for supply from time to time only our care must be to use those means which are sanctified unto us as Aaron was to order the lamps upon the Candlestick before the Lord continually Lev. 24. 5. Among the appurtenances may be reckoned tongs and snuft-dishes all of pure Gold Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word and thereby comes to be pure and 〈◊〉 as Gold This is needful in the Church for preserving the pure light thereof They who have power in the Church ought to be conscionable in the preservation and use of these snuffers