the doer of it Genes 39. 22. because they did it by warrant and leave from him or by his dictation and Commandement Againe observe that phrase Ezek. 20. 46. drop thy word toward the South and the like speech is that of Moses my Doctrine shall droppe as the raine my words shall distill as the dew as the small raine upon the tender hearbe and as the showres upon the grasse Now from this phrase of dropping wee may draw an Argument that Christ is the head of all true Prophets and Teachers For look◠as the cloudes from whence the raine descends have not their water originally and natively in themselves but from the Sea and moistned places of the Earth exhal'd and drawne up by the heat of the Sunne so have not the Prophets a Spirit of Prophesie nor any Divine Teachers a faculty of teaching Heavenly and saving Truths of themselves but it is drawne up out of Christ as out of a full Sea of all excellent wisdome and knowledge and convayed into them by the heat and vigour not of their own Spirit but a far higher spirit then theirs viz. the Spirit of Christ Neither may other Prophets goe of their owne heads but by Commission and delegation from him And therefore they have the name of Ambassadors given them 2. Cor. 5. 20. Ambassadours for Christ Christ it is that said goe and teach all nations Christ it is that instituted the Ministry of the word Christ it is that gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers Ephes 4. 11. and hence are those speeches so frequent in the Old Testament heare the word of the Lord the mouth of the Lord hath spoken it the word of the Lord came unto me and the like in which places the originall for Lord is Jehovah and by Jehovah is meant the second person to wit the Lord Jesus the whole administration of things for the good of the Church being committed unto him and hither tends that remarkable passage 1 Sam. 3. 21. The Lord revealed himselfe unto Samuel in Shiloh by the Junius in Loc. word of the Lord that is by Jesus Christ who in the preceding bookes of the Scripture as Junius notes was wont to be called the Angel of the Lord and afterward as he revealed himselfe more cleerely he was called the word of the Lord. But besides the opinion of Junius another place of Scripture doth confirme this interpretation the place is Genes 19. 24. The Lord rained upon Sodome and Gomorrah brimstone and fire from the Lord out of Heaven From this Scripture I gather thus much that as the second person is brought forth acting by way of mediation from the first in point of Rule and Kingdome here so in that place of Samuel he is brought forth acting from him mediately in point of Prophecie although I confesse that considered according to his God-head he did both execute Judgments upon the Sodomites and reveale him-self unto Samuel immediately from himself without any such dependence or subordination Thus you see that Christ is the head and principall of all Prophets being in sundry respects the most excellent this way of all other Secondly consider Christ as a Priest and here also wee shall finde him to be most precious and excellent here is the very heart and strength of all his mediation between God and us indeed in respect of our necessity who must first know our owne misery and the remedy before we can apply the sacrifice of Christ and so be reduced to holy obedience and subjection to the Kingdome of God Prophecie hath the first place in the mediation of Christ after which followes Priesthood and last of all royalty or government But forasmuch as the priestly Office consisteth mainly in suffering of death whereunto we were obnoxious and liable for sinne and could not be delivered without it it plainely appeares that this Office hath the preheminence and upper hand and that it doth promerit as I may say and buy out the other two The Prophecie of Christ could never have opened our eyes neither could his Kingdome have ruled and swayed our hearts unlesse by his Priesthood he had dyed for us I have manifested thy name unto the men saith our Saviour which thou gavest me out of the world thine they were and thou gavest them mee and they have kept thy word Joh. 17. 6. Here wee see are some that have the name of God that is the Salvation of God manifested unto them so that Christ becomes a Prophet to them to enlighten their eyes they be such also as are subject and obedient to the Kingdome of Christ and therefore they are said to keep Gods word but now who be these that are partakers of such graces and choyce blessings illumination and Sanctification verily they be such as God gave unto his Sonne out of the world as that Scripture speaks Now I must tell you that this gift of God is free and properly so called if wee respect the love of God and our selves that partake of it But if wee respect Christ the Mediatour so it is improperly called a gift for God gave his Elect unto Christ conditionally for a price the price of his Life-bloud and hence the Mystery of our Redemption is called a Covenant It is indeed a Covenant of Grace in respect of God who was pleased of his owne accord to find out such a remedy for miserable man and to yeild to it and also in respect of true beleevers who enjoy the benefit of but yet in respect of Christ the Mediatour it is a Covenant made upon termes and conditions to wit his passion his Righteousnesse The Priesthood then of Christ is the most noble part of all his Mediation without this his Prophecie and Kingdome could never take hold of us never doe us any good they whom God gives unto his Sonne out of the world upon Covenant upon tearmes of his suffering and dying they onely have the name of his salvation manifested unto them and they onely keepe his word all others how neere soever they may seeeme to be unto the Kingdome of God and to the marke of salvation yet they fall short of it In the Priesthood then of Christ in that especially lies the latitude and longitude the profundity and sublimity of Gods love toward us and in respect of this especially is the whole Mystery of our redemption by Christ called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnalia Dei the magnificent workes of God Acts 2. 11. But now further to set forth the eminency and dignity of Christs Priesthood and his exceeding preciousnesse thereby let us make a collation and comparison between him and the Leviticall Priests those of Aaron's order First of all in the Leviticall Priesthood there was a plurality of Priests as in Matth. 12. 4. it is said that it was lawfull for the Priests onely to eate of the shew-bread and in the fifth verse that the Priests in
happinesse that God hath treasured up in Christ and that to be joyned to him is the only way to obtaine these blessings viz. the Fathers love Pardon of sinne Manifestation of Gods face page 42. 1. The love of God is infinite like himselfe and cannot be conferred upon any creature for its owne sake ibid. Christ alone is a sutable object for the love of God ibid. The treasures of Gods love and riches are first in Christ and by him conveyed to us page 43. 2. There is an absolute necessitie of Christ for the pardon of sinne p. 45. Christ redintigrates mercy and justice when they seemed to be at variance ib. Christs bloud onely purges away sinne p. 48. When sinne is pardoned there is a confluence of all blessings comes along with it page 49 50 51. 3. It is Christ alone that doth as it were unmaske and unvaile the face of God and helps us to a manifestation of it page 52. Christ is the brightnesse of Gods glory p. 54. 3. Reason Christ is precious and excellent in all relations either as he is man or as he is Mediator or as he is God p. 55. 1. As man Christ was holy and harmelesse ibid. 2. Christ was lovely in his abasements p. 57. Christ was in the Essentiall forme of God page 58. Christ did evacuate and emptie himselfe of all his glory p. 59 60. 3. Christ was obedient unto the will of his Father p. 61. Repentance was hid from his eyes when he was under the pressures of Divine wrath page 62. He prayes the cup might passe from him with submission to his Fathers will page 63. 4. Christ as man was perfect in graces page 64 65 Christ was more perfect then Adam p. 66. Christs Excellencie shines forth in diverse respects as man p. 67 68. 2. Christ is excellent as God-man as he is Mediatour p. 69. In the Mediatorship of Christ wee are to consider three things viz. his Prophecie Priesthood Kingdome p. 70. Christ was the head of all Prophets in diverse respects ibid. 1. All other Prophets were but types and shadowes of Christ ibid. Moses was a type of Christ in diverse respects ibid. 71. Noah David Elisha Jonah John the Baptist were all types of Christ p. 72 73. 2. Other Prophets could speake onely to the eares of men but Christ speakes to the heart ibid. Other Prophets could preach wisdome unto men but Christ can preach men wise page 74. 3. Other Prophets were instrumentall to search out the mind of God and they did it by way of act onely but the mind of God was in Christ habitually and radically p. 75. How all fulnesse is said to dwell in Christ page 76. 4. Other Prophets could reveale but some part of the will of God and at some times onely but Christ doth it fully and altogether ibid. 77. 5. Other Prophets might not preach themselves but Christ might p. 78 79. 6. All Prophets had their Commission from Christ p. 80. Christ is the fountaine of all Prophecie page 81 82. 83. 2. Christ it a Priest wherein is the heart strength of his mediation p. 84 85. 86. The dignity and exceeding preciousnesse of the Priesthood of Christ is set forth by a collation and comparison between him and the Leviticall Priests those of Aron's order page 87. 1. In the Leviticall Priest-hood there were a plurality of Priests but Christ was Priest alone ibi 2. In the Leviticall Priest-hood there was a change and a succession of Priests but Christs Priest-hood was impassable page 88. Christ was not a Priest after Aron's order but after Melchisedec's ib. In what respect Melchisedec is said to be without Father and mother ib. 89. 3. The Leviticall Priests offred oftentimes but Christ offered but once p. 99. 91. 4. Other Priests and their Sacrifices were but types and shadowes Christ is the essence and substance of those things p. 92 5. Other Priests entred onely into that place which was typically holy but Christ into heaven it selfe p. 93. If men will Judaize and stick to Mosaicall rudiments they have no right to eat of the Christians Altar p. 94. 6. Other Priests offred first for themselves and afterward for the people but Christ was without sinne and needed no sacrifice for himselfe p. 95. 7. Christ was a mercifull Priest p. 96 97. 8. Christ was the Priest the Temple or Tabernacle the Altar and the Sacrifice all in one person page 98. 1. He was Priest in respect in respect of both natures p. 99. 2. he was the Tabernacle or Temple most properly according to his God-head page 100. 3. He was an Altar most properly according to his Divinity p. 101 102. 4. He is a sacrifice most properly according to his manhood p. 103 104. Christ as Mediatour is a King and in his Kingly Office he shines forth most excellently above all other Kings and that in diverse respects p. 105. 1. Christs Kingdome is spirirituall ibid. Christ onely rules over the Conscience ib. The soules of men are one of Babylons chiefe merchandize 106. Domination and Lordship over the soule and Conscience is that part of Christs glory which he will not give to another ib. Wee are not to mancipate and enflame our Consciences to any humane devise in matters meerely spirituall p. 107. Christ rules in the Kingdomes of men and meddles in their secular affaires in reference to his own spirituall Kingdome ib. page 108. 2. Christ Kingdome is universall p. 109. 1. In respect of all Nations ibid. 2. In respect of all sorts and conditions of men p. 110 111. 3. In respect of all ages and times of the world p. 112. 4. In respect of all creatures p. 113. 3. Christ rules as King alone without either colleague in the largenesse of his dominion or Regent in his minority or Vice-roy in his absence p. 114 115. 4. Christ is an eternall and everlasting King page 116. In what respect Christs Kingdome is ever lasting page 117. In what respect Christ shall give up that Kingdome to the Father at the last Day ibid. 118. Christs Kingdome is not subject to succession or to be devolved and rould downe to after comers page 119 120. 5. Christ is matchlesse and eminent above all other Kings in all royall vertues endowments and accomplishments p. 121. 1. He is a most sapient and wise King ib. 2. He is a most puissant warlik King ib. 3. He is as eminent in peace as be is in war page 122. 4. He is a most just and righteous King page 123. 5. He is a most mild and mercifull King page 124. Christ as King is eminent above all others p. 125. The third thing spoken of Christ as Mediatour is his God head ibid. There are fathomlesse depths and stupendious Mysteries and confounding excellencies to be found in God p. 126. In generall Christ is excellent in that he is the altitude and summity of all glory and one eternall God the same in essence and substance with the Father p. 127.
the Temple doe profane the Sabbaoth and are blamelesse though there were but one High-Priest yet there were many inferiour sacrificing Priests at once Heb. 9. 6. But now Christ was a Priest alone he by himselfe alone hath appeared to take away sinne he hath by himselfe purged our sinnes Heb. 1. 3. his owne selfe bare our sinnes in his owne body on the tree 1 Pet. 2. 24. and hence it is that he cries out in the Prophet I even I am the Lord and beside me there is no Saviour Secondly in the Leviticall Priesthood there was a change a succession and a moveablenesse and hence it came to passe that there were many Priests be 〈…〉 〈◊〉 the Apostle they were not suffered 〈…〉 by reason of death Heb. â— 23. But 〈…〉 is for ever after 〈…〉 of Melchiseâ—â—◠〈◊〉 â—â—ich Melchisedec was 〈…〉 Father 〈…〉 Mother 〈◊〉 beginning of life or end of dayes Heb. 7. 3. â—â—at is his Priesthood came not by Father or Mother or kindred as that of the Tribe of Levi did the Leviticall Priests had their Priesthood by generation by succession from Father to sonne it was hereditary to them neither might they be put beside it except it were for some naturall blemish as blindnesse lamenesse crookednesse and the like Levit. 21. 17 18 c. But Melchisedec's Priesthood was not after this manner his was not by naturall descent but it was instituted and given him of God at a time nevâ—â— mentioned in the Scripture neitâ—â—◠〈◊〉 the expiration or ending there 〈…〉 â—â—oken of that so he might be an apâ—â—â—semblance and figure of the everlasting Priesthood of Christ who hath as the Apostle teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impasseable Priesthood a Priesthood that cannot passe or be translated from him to another Heb. 7. 24. in the priesthood of Aaron's order every Priest bare office but for his owne time and they were subject to be put out for misdemeanor as wee see in Abiathar 1 King 2. 26. yea and the whole order was dissolved at the death of Christ But Christ himselfe is a Priest for ever he ever liveth to make intercession for us his priesthood continueth unto the end of the world yea and the vertue of it infinitely beyond all time therefore he will have no successour or Vicar Christs Priesthood like Melchisedec's came neither by Father or mother as you heard for he was of the Tribe of Judah of which the Apostle saith there is no mention made as touching priesthood save onely that a King of Judah did once to his cost usurpe that Office and againe as wee read not of the moments of Melchisedec's either inauguration or ceasing so was Christ ever from the beginning of the world a Priest and ever shall be to the end yesterday and to day and the same for ever Thirdly the Leviticall priests offred dayly offerings oftentimes the Priests went alwayes into the first Tabernacle accomplishing the service of God Heb. 9. 6. and the High-Priest entred into the holy place viz. the inmost Tabernacle every yeare with bloud ver 25. But Christ offred but one sacrifice once for ever once in the end of the world hath he appeared to put away sinne by the sacrifice of himselfe saith the Apostle ver 26. and he doth illustrate this Truth by a simile and confirme it by an Argument His simile is in those words as it is appointed unto men once to die but after this the Judgement so Christ was once offred to beare the sinnes of many and unto them that looke for him shall bee appeare the second time without sinne unto Salvation Heb. 9. 27 28. the explication or unfolding of this similitude take thus as there is nothing interposed between the death of a man and his eternall doome or Judgement nothing can either marre or mend his estate but as the tree falleth so it shall lie whether toward the North or toward the South toward Heaven or toward Hell so between the death of Christ and his second coming there is no hilasticall or expiatory sacrifice interjected either to adde perfection to the first or to ransome those that had contemned it and to this lookes that Scripture where it it is said if wee sinne wilfully after that wee have received the Knowledge of the Truth there remaineth no more sacrifice for sinnes Hebrewes 10. 26. there is not a second propitiatory sacrifice to be expected Christ shall appeare the second time without sinne that is without sacrifices for sinne Men must lay hold of that one once offred and not despise it not seeme to embrace it and afterward cast it away for if they doe there will never come a second to expiate such an offence The Argument which the Apostle useth to prove that Christs sacrifice is but one and once offred is taken from the perfection thereof wherein it differs much from the sacrifices of the Law for they could not make the comers unto them perfect Heb. 10. 1. but there was in them an anniversary or yearely remembrance of sinnes yea there was a daily repetition of some of those sacrifices as the Apostle mindeth Heb. 10. 11. so that here was no perfection the Conscience of the worshippers might remaine for ever uncleane for any thing that these sacrifices could doe to purge them But the single and one sacrifice of Christ whereby he offred up himselfe a Lambe without spot unto God is of sufficiency and perfectly able to doe away the sinnes of all the elect in all ages and times of the world both before and after conversion Fourthly other priests and their sacrifices were but types and shadowes of good things to come Heb. 10. 1. and so likewise was the Tabernacle and all the utensiles thereof in and by which they officiated chap. 9. 9. But now Christ is the very * Ita interpretandum est vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 1. essentiall forme or the lively and substantiall representation of those things which were shadowed in the Law and the Tabernacle in which he offred not made with hands as the other was Heb. 9. 11. for that other was a figure for the time present as the Apostle saith but the person of Christ God and man is the very substance and thing it selfe figured by that resemblance The Ceremoniall Law was given by Moses but grace and Truth the full accomplishment of all those Mysticall and shadowish services came by Jesus Christ Joh. 1. 17. the dispensation of life and righteousnesse Christ alone hath the honour of that Leviticall Priests and bulls and goates and Altars and Ceremonies might be Types * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patternes Heb. 9. 23. but he was the Antitype and signification of them all Fifthly other Priests entred onely into that place which was typically holy the Tabernacle was a figure for the time then present Heb. 9. 8 9. it was made with hands and therefore it is called a To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 1. a worldly Sanctuary
without any Light lying under shame and dishonour under the guilt of sinne and not able to deliver it selfe this cannot but make it looke out for it selfe and seeke with great importunity for a Saviour The Dove could find no rest for the soale of her foot till she returned into the Arke It is a perfect hyeroghyphick or resemblance of a wounded Spirit as Solomon calls it when it is as the blessed Redeemer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surrounded with sorrow and it is full of restlesse vexations fluctuating and tumbled up and downe in a whole Ocean of perplexities and feares and can see no shoare no Land no creek or haven of comfort then it must into the Arke then it uses the soliloquie of the Psalmist returne unto thy res◠ô my soule then it cries out with the blessed Martyr ô none but Christ none but Christ there 's my Arke ther 's my rest there 's my refuge there I shall find reliefe and refreshment or else no where Christ will be a calme to me after a storme he will dispell and drive away all these clouds he will hold my head above water and keep me from sinking he will be light and joy and unspeakable solace after all these distempers thus the poore afflâ—cted soule as a prisoner of hope as the Prophet speakes Zach. 9. 12. returnes unto Christ as to its strong hold The misâ—rable soule seeks for cure the whole need not the Physition saith Christ but the sick sin-sick sinners will enquire and seek after the Physition of soules The sense of misery is the primum mobile the first mover that sets us on seeking for Christ The more wee know our owne misery the more we know how to prise Christ and set a true value upon him Againe Beleevers are likewise convinced of the impotency and weaknesse of the creature in respect of any help or succour that it can afford None can by any meanes redeeme his brother nor givâ— to God a ransome for him Psal 49. 7. iâ— not redemption from temporall death much lesse from eternall Will the Lord be pleased with thousands of Rammes saith the Prophet or with ten thousand rivers of oyle shall I give my first borne for my transgression the fruit of my body for the sinne of my soule The truth is should all the Angels in Heaven and righteous men upon Earth joyne their goodnesse together and offer it up to God as a sacrifice it would not be sufficient to expiate so much as one sinne Now when the soule is sensible of this it crieth out as Peter in another case help Lord or else I perish Solomon saith that as good newes from a farre Country so is cold water to a thirsty soule Prov. 25. 25. So it is with a poore distressed soule when it seeth it selfe as it were in a farre Countrey farre from God farre from â—oy and farre from any deliverance in it selfe or in any other then if one bring him newes of a Saviour of a Redeemer this is welcome newes indeed this is as cold water to a thirsty soule An instance of this is seen in the Prodigall who when he came to himselfe that is when he saw what a wretched and helplesse creature he was he cast his thoughts upon his Fathers house he loathed any longer to feed upon the huskes and hogs meat of the world then he desires the bread of his Fathers hired servants Nothing but home will content him farewell feasting and revelling and all filthy pleasures that I have lived in I have gotten nothing by them but wounds and sorrowes and vexation of Spirit I will home to my Fathers house there is bread and durable cloathing there is whatsoever I can wish or desire here I starve and die there I shall live and sweetly enjoy my selfe here I want all things but there I shall lack nothing This is a lively pourtraiture of a thirsty and wearied soule flying unto Christ for ease and comfort This then is one reason why Christ is precious to Beleevers namely because they are in some measure convinced of their misery with him and of their owne impotency and utter inability to help themselves therefore Christ is precious unto them Secondly Beleevers are not onely Reas II convinced of their owne misery without Christ and of their impotency and inability to help themselves but also they see and apprehend an infinite treasure of good and happinesse that God hath treasured up in Christ and that to be joyned unto him is the onely way to obtaine these blessings Viz. the Fathers Love Pardon of sinne Manifestation of Gods face The love of God being infinite like himselfe cannot be conferred upon any creature for its owne sake the causa procuratrix or the procuring cause of this love must of necessity be infinitely meritorious now this is not found among the sonnes of men but onely in Christ the eternall Sonne of God onely in Christ who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man as I may say Immanuel God with us or God in our flesh God that he might be a fit object for the infinite love of his Father and man that he might derive and bring that love to us God first loves his Sonne and then Beleivers through him It is impossible that the infinite love of the infinite God should bee drawne out but by an infinite motive and where is this motive but in the second person coe-eternall co-essentiall and co-equall with the Father were it not for his Sonne God should have no object for his love in the world Love is as fire which must have fewell to maintaine it Now let all the Creatures men and Angels be set before God yet they all with all their excellencies and lovely parts cannot deserve the least minute or tittle of his Love God loves himselfe in his Sonne and his creatures for his beloved Sonnes sake God will supply saith the Apostle all your need according to his riches in Glory by Jesus Christ Philip. 4. 9. The treasures of Gods love and riches are first in Christ and by our union with him wee come to enjoy them So Ephes 1. 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he hath ingratiated us through that Beloved Gods love and his favour is undeserved on our parts wee finde grace in his sight through Christ Notable to this purpose is the order of the three persons which the Apostle sets Cor. the last and the last The grace of our Lord Jesus Christ and the love of God and the Communion of the Ho-Ghost be with you all Amen You must know now that this is not a right naturall order for by order of nature the Father whom the Apostle cal's God in a personall sense as John 1. the word was with God that is with the Father I say by order of nature the Father is first of himselfe not begotten the Son is from the