things as they handled But especially to signifie Jesus Christ our high Priest to be without all blemish the onely immaculate Lamb that takes away the sinnes of the world For although no other mortall man could be without some blemish of sinne or other yet it became us to have such an high Priest as is holy harmlesse undefiled separate from sinners Hebr. 7. 26. And as our Lord was spotlesse and without all blemish so also perfect in all parts and perfections He wanted no part no gift no sufficiency to discharge that function too weighty for men and Angels I. In this our unblemished high Priest we have a sufficient cover for all our blemishes both of soul and body 1. If never so blemished in soul by sinne by infirmity if we have a thousand wants and eye-sores if we bewaile and resist them here is help and remedy in our high Priest against them all For as those persons that had such blemishes might not stand at the Altar to doe duties there yet they were allowed in the Congregation and to eat from the Altar of the sacrifices as the Priests did Levit. 21. 22. So all defects and weaknesses which the Saints carry as a burthen shall not hinder them from participating in the good things purchased by Christs sacrifice nor cast them out of place of the elect neither here nor for ever 2. Be thou never so blemished and deformed or maimed in body now the truth being come God respects not according to the outward appearance And although the honour of the Ministery must be respected and the choysest of our children are not too good for Gods service yet now it is far better a good Minister without an eye or a hand or foot than a Congregation without a good Minister II. All these outward perfections of the body in all the Priests high and low point us to such endowments and gifts of mind which the Lord expects in Ministers before they attempt this high calling 1. He of all men must not be blind or ignorant Hos. 4. 6. Because thou hast refused knowledge thou art rejected from being a Priest to me How should he be a light to others that himselfe is in darknesse If the eye be dark so is all the body 2. He must not have either a blind or a blemished eye an eye filled with envie at another mans gifts and prosperity Nor a squint eye looking indirectly upon every thing not ayming at Gods glory or the building of Christs kingdome but his own glory wrath lusts ends 3. He must not be lame or cripled in his feet but make right steps to his feet Heb. 12. 13. Upright in his way not right doctrine onely but right life also 4. He must not have a flat nose that is without discretion or judgement to discerne truth and falshood good and evill things fit and unfit As the nose discerns smells so to discern companies and courses 5. He must not have a crooked back bended downwards and allmost broken with earthly cares hindering his eye from looking towards heaven and interrupting heavenly contemplations and study And so in the rest Would God such care were had in the choice and permission of Evangelicall Ministers as in the Old We should not see the Churches pestered with so many unworthy illiterate men fitter for any trade than this so holy calling Sect. II. II. His consecration set down Exod. 29. 1. wherein were three things 1. Washing 2. Anointing 3. Sacrificing and purifying with bloud And this consecration to continue seven dayes together Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels Whom the devils themselves call that holy one of God Mark 1. 24. In speciall verse 4. the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling but plainly pointed at the washing and Baptisme of Christ who undertaking his Ministery went into the water and was baptized Matth. 3. The anointing by the holy Oyle verse 7. signified the anointing of Christ with the holy spirit without measure Isai. 61. 1. The Spirit of the Lord hath anointed me to preach Psal. 45. 7. God even thy God hath anointed thee with the oyle of gladnesse above all thy fellowes In which regard Christ was called by eminency the anointed of God and the Priests are types touch not mine anointed In this anointing 1. The matter holy oyle signifying the Spirit of God and his gifts for much similitude agreement between them 1. That was made of the most pretious things in all the world Exo. 30. 25. So the holy graces of the Spirit are the best things in the world Luk. 11. 13. there is no gift to this Oyle swimmes aloft So the Spirit and graces are highest 2. No stranger had that Oyle but onely persons and things sanctified So none but Gods Elect have these precious and saving mercies Joh. 14. 17. the World cannot receive it that is gifts not common but of sanctification 3. That perfumed all the place where it was It is the Spirit of God that sweetens and perfumes all our actions and natures otherwise most corrupt and loathsome to God 4. That sanctified the thing to which it was applied and set it aside to an holy use Without this oyle the sacrifice of the Jew was as if he had killed a dog It is the Spirit that sets us apart and sanctifieth to the Lord us our persons our actions 2 Tim. 2. 21. The service that wants the Spirit is hatefull to God 5. Oyle is cleare in shining and makes other things anointed to shine The holy Ghost within enlighteneth the mind and brings in the true light and knowledge of God 1 Joh. 2. 27. the anointing shall teach you all things 6 Oyle hath the force of fire in penetrating and subtly pearcing and is the fuell and feeder of fire and flames So the Spirit of God is a pearcing fire in the heart and kindles and maintaines in it the ardent flames of the Love of God Holy thoughts as sparkels flie upward 7. Oyle suppleth cherisheth comforteth So the Spirit of consolation anoints with oyle of gladnesse Psal. 55. 7. It is he that brings peace and tranquility into consciences 2. the measure powred in abundance upon Aarons head Not dropped but powred signifying the abundance of gifts and graces most plentifully conferred upon Christ our head For as it was proper to the high Priest to be anointed on the head whereas the common Priests were anointed but in their hands not on their heads So was Christ as the head anointed with oyle above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oyle It stayed not on Aarons head but ran down his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto
have any end for he is the beginning and the ending And although his humanity had genealogie beginning and ending of life yet as he was the word he had none And although as the Soâ—â—e he was from the Father yet as God he was from none but as the word was of himself Here also is a difference Melchizedek was without genealogy according to Scripture Christ according to nature IV. In the excellency of his 1. Person 2. Priesthood 1. For excellency of Person 1. Melchizedek was greater than Abraham for he blessed Abraham and the greater blessith the lesser Heb. 7. 7. signifying Christ the fountain and originall of all blessing in heavenly and earthly things Ephes. 1. 3. 2. Melchizedek refreshed Abraham and his Army returning weary from the battell and journey with bread and wine Here Abraham was a receiver Melchizedek a giver a manifest type of Jesus Christ refreshing and comforting all his followers and members of his militant Church in their journey and wearinesse with his word and Sacraments Matthew 11. 28. I will refresh you 3. Melchizedek was man onely and sinfull Christ God and man without sinne Melchizedekas the sonne of God Christ indeed the Sonne of God 2. For the excellency of his Sacrifice or his Priesthood which was greater than Aarons For 1. Levi and Aaron paid tythes in Abrahams loines to Melchizedek Heb. 7. 9. and the inferiour payes tythes to the Superiour Such is the Priesthood of Christ after the order of Melchizedek not of Aaron 2. In regard of the entrance Melchizedek was not annointed with materiall oyle as Aaron nor received his Priesthood from any other but onely so declared by the mouth of God So Christ succeeded none received his Priesthood from none but annointed by the Spirit of God Luke 4. 18. and made a Priest by the Oath of God Psal. 110. 4. The Lord sware and will not repent thou art a Priest for ever after the order of Melchizedek 3. In regard of the continuance of his Priesthood For as he receives it from none so he passeth it not to any other nor any can succeed him but he endureth ever having an everlasting Priesthood Heb. 7. 24. The Leviticall Priesthood ended particularly in the death of every high Priest and universally and finally in the death of our high Priest But Christ is eternall who died but rose again figured in Melchizedek I. If Christ be the true Melchizedek then must he needs be greater than Abraham though the Jewes vainly gainsay it Joh. 8. 53. To him all our tythes and offerings due from Abraham to Melchizedek He is blessed and Prince onely the King of kings and Lord of lords unto him be honour and power everlasting 1 Tim. 6. 15 16. So the four and twenty Elders Revel 11. 15 17. And Angels Beasts Elders and all creatures Revel 5. 11 12 13. II. For the comfort of the Church that Christ is the true Melchizedek both a Priest and a King 1. As he is a Priest we are assured of a perfect reconciliation by his all-sufficient Sacrifice 2. Of sound instruction for the Priest must teach the Law his lips must present knowledge Joh. 4. 25. When the Messiah is come he will tell us all things We detest the blasphemy therefore that tells us that he hath left an imperfect doctrine that must be eeked with traditions 3. Of his blessed intercession which is meritorious and acceptable Samuel out of his love to the people 1 Sam. 12. 23. saith thus God forbid that I should sinne and cease to pray for you but I will teach you the good way Christs love to the Church is no lesse therefore he will both teach and pray 4. Of powerfull protection and safety For he is not our Priest onely but our King not our Doctor onely but our Defendor not a Priest onely to pray but a King to obtain for us and bestow on us what he prayes for What if he had never so much power in teaching if he were impotent in defending But he is King of peace in himself and unto us We have a powerfull advocate in heaven They never tasted the sweetnesse of this doctrine that seek after any other Mediator III. Hence is the happinesse of the Church As Melchizedek blessed Abraham So Christ our Melchizedek hath blessed all the faithfull posterity of Abraham Ephes. 1. 3. with all spirituall blessings in Christ Jesus But with difference Melchizedek onely pronouncing blessing Gen 14. 19. Blessed art thou of God possessor of heaven and earth But our Melchizedek meriteth and bestoweth blessings of higher kind also than could Melchizedek For 1. Christ blesseth by meriting blessing through his most perfect sacrifice pacifying his Fathers wrath Melchizedek offered no such sacrifice to no such effect his was accepted by mercy not for merit not for his own sacrifice but for Christs 2. By actuall procuring the blessing of remission of sinnes and righteousnesse restored a more effectuall blessing than Melchizedek could procure His sacrifices could onely signifie these in the Messiah's not actually apply them 3. By gathering calling ruling and preserving in spirituall life his whole Church as members of his own body and by the donation of his spirit none of which blessings Melchizedek could give 4. By bestowing eternall life on beleevers here in the first fruits hereafter in the harvest whereof Melchizedek must be a receiver from him the fountain not a giver 5. By publishing and pronouncing on beleevers all this blessing in the preaching of the Gospel and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word which Melchizedek could not doe Therefore a greater than Melchizedek is here and a greater blessing than Abraham received from him Let the world curse wicked ones rage and revile against the Church and Members yet as Isaac said of Jacob Gen. 27. 33 I have blessed him and therefore he shall be blessed the same will Christ not say onely but accomplish to them IV. Hence is the stability and perpetuity of the Church and members That Christ is the true Melchizedek that is an eternall Priest the Church must be eternall For a Priest cannot be without a Church nor an eternall Priest without an eternall Church but of Christ it is said thou art a Priest for ever Therefore Tyrants shall not waste it time shall not out-last it death shall not hinder the being and happinesse of it no more than it could the eternity of the Priest himself who rose gloriously from the dead so shall the members How happy a thing is it to be of this houshhold V. The excellency of Christs Priesthood above the Leviticall This is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loines 1. They were men onely of men Christ the Sonne
all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running down as it were by Aarons beard and from them upon other inferior persons beleeving their word as unto the skirts of his garment Psal. 133. 2. Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a dark shadow of his selemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but he None of them by their anointing had all graces nor any grace in perfection but onely begun and in small degree Moses a beleever wanted faith sometime as when he smote the Rock which he should have spoken to and the meekest man in the world was sometime to seek of his meknesse Aaron though the oyle was powred on his head was weak as in murmuring against Moses in making the calf But in our high Priest all graces virtues were not inchoate onely but perfect In him knowledge of God was most perfect holiness most perfect and all kind of graces in highest degrees Grace sits in his lips not onely to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but he receives such a measure as runns over to the sanctifying of the lowest and meanest of his members Hence 1 Joh. 2. 27. the anointing which we have of him dwels in you and teacheth you all things And 2 Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oyle shines brightest and swimmes aloft above all others II. In Aaron's and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment than others to run down from them to their skirts They must pray by the Spirit watch by the Spirit walk by the Spirit An unconverted Minister may do another good but he hath no prmise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oyle comes The pipes are the Word preached Sacraments Prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oyle drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oyle dry away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learn that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to be a Christian to be anointed as Christ was Scornest thou this holy oyle in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oyle falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oyle thou hast missed 4. Have a care to walk as such as are anointed smelling sweet every where in holy lives speeches prayers in all things edifying thy self and others Leave a sweet smell every where behind thee Let it drop down from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29 1 2. In which 1. Observe in general that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oyle verse 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so near unto God who will be specially sanctified in all that come near him 2. Because sinne in them is more hatefull than in any other and in expiating their sinnes as much is required as for the sins of all the congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services between God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This young calfe was a type of Christ who onely by his own oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Joh. 19. 11. 3. Aaron and his sonnes must put their hands on the head-of the calfe verse 10. not onely to confesse they were worthy to die for their own sins but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that we must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle verse 11. signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both militant and triumphant Heb. 10 20. 5. The bloud of that sinne-offering for the Priest must be put on the hornes of the Altar and the rest powred at the foot of the Altar verse 12. signifying 1. The sufficiency of Christs death to purge and reconcile us to God 2. The plenty of grace and merit in it for many more than are saved by it For being sufficient for all it is not helpfull to all nor to any that tread under foot this pretious bloud the extent of the benefit is to all the elect 3. The large spreading and preaching of the Gospel of salvation by Christs bloud through
of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his own sinnes Heb. 7. 26 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb 8. 6. For the promises of the covenant of grace are more excellent than those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not doe it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the bloud of beasts which could not expiate sinne nor wash the conscience of the sinner farther than purifying the flesh but he not with bloud of bulls and goats but with his own bloud entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this bloud purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and failed according to that elementary and temporary worshipâ— but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his own blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and verse 24 is now entred not into holy places made with hands but into the very Heaven to appear in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of dayes hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloudily or unbloudily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatness of the Sacrifice the greatness of the sacrifice the greatness of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himself that must doe that The least sinne which we account so light could never be expiated but by the bloud of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthiness of this person see the unworthiness of thy sinne to hate and abhorre it and thy self in dust and ashes for it An hainous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sonne of Abraham the father of the faithfull a promised seed long before he was born in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be born by the strength of nature but of Sarahs dead womb when it was not with her as with other women Insomuch as when the Angel fore-told it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called the onely Sonne of God by nature who is the Father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about four thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceiveable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psal. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his own nation was blessed in him who by his sinne lost tenne tribes of twelve from his own sonne and verse 5. they shall fear him so long as the Sunne and Moone endure from one generation to another verse 11. all Kings shall worship him and serve him and verse 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal 4. 29. So Christ by Herod Mat. 2. 3. Isaac carried the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6. So Christ carryed the Crosse on which he was to be nayled even to Golgatha 4. Isaac was led away as a Lamb to the slaughter So Christ was lead away Joh. 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himself to be bound on the wood and yeelds himself burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and layd down his life a whole burnt offering and a ransome for many Joh. 16 28. Thus were both Lamb-like sufferers both bear their Crosse both without reply led away both bound and fastned on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sonnes innocent beloved of their fathers Abraham did all at Gods Commandement and lifted up his hand So Christ by the determinate counsel of God was delivered by wicked hands Abraham offers his sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his Father So the Jewes by Gods permission break their sleep and early in the morning proceed to the condemning of Christ who is called the Hinde of the morning Psal. 22. 1. compassed with dogges that hunted his life and Christ as another Isaac after
Sam. 16. 23 Christ by the sweet voyce of the Gospel stills the evill spirits which molest and vexe men and gives them peace and quietnesse in mind and conscience And in the dayes of his flesh how he sought to cure and allay the spirituall madnesse of the wicked Scribes and Pharisees against him is plaine in the story 2. David brings back the Arke to his right place 2 Sam. 6. So did Christ the truth of Gods Law obscured by the false glosses of Scribes and Pharisees and reduced the true sence and meaning of it And freed his Church signified by the Arke from the spirituall thraldome and captivity of the Law 3. David buildes an Altar in the grounds of a stranger 2 Sam. 24. 24. namely Araunah the Jebusite The true David builds up a Church among the Gentiles and sets up Gods worship among them that were strangers from the Covenant 4. David offers a sacrifice and the Lord accepts it sending fire from heaven to consume it 2 Sam 24. 25. Christ offers the most acceptable sacrifice that ever was in which both Davids and all ours must be accepted and in which alone the Lord smels a savour of rest I. As the Spirit of God came on David after his anoynting 1 Sam. 16. 13. So did it on our true David after his baptizing to fit them to their waighty offices Learne 1. That he that is not fitted and furnished with gifts of the spirit in some measure and attempteth any office in the Church or common-wealth is not called by God whose wisedome will not send a blind man for a Seer nor a dumb man on his message or errand Would a man know whether he have received of this spirit for his office A note is when God stirres up his will in that office to performe all the desire of God Isai. 44. 28. he saith to Cyrus Thou art my Shepheard thou shalt performe all my desire The Magistrate is a shepheard he must do in judgement what God himselfe would do in repressing vice and cherishing religion else the spirit who is not contrary to himselfe leads him not The Minister is a shepheard he must speake nothing but what God would speak for the incouraging of grace and disgrace of sinne and sinners God speakes peace to his people and feeds the impenitent with judgenent and he that in his ministery doth speak sweetly to wicked men and broacheth aÌ„ vessell of gall and wormewood for godly men to drink is not sent by God on that errand he crosseth the spirit which he pretendeth 2. Art thou a private Christian see that the same spirit rest on thee and that thou hast received of the same anointing For 1. he that hath not the spirit is none of Christs and 2. wâ—â—t is it to us that the spirit rest and light upon Christ if he should determine all his fruits and graces upon him But in that the sweete oyntment and Balsame poured upon the head of our high Priest runnes down to the skirt of his garment that is to the lowest member of his Church Psal. 133. 2. hence are we sweetly and admirably refreshed Findest thou emptinesse or want of grace fly to this fullnesse but observe the diverse manner To the head is given the spirit in all fullnesse to us members of that fulnesse Joh. 1. 16. To him beyond all measure to us according to measure II. That Jesus Christ is the right and undoubted King of his Church of whom David was but a shadow And it will be worth our labour to enquire how farre the truth exceeds the type 1. For originall Davids kingdome and all other Kings and kingdomes are mediately from men either from some meane family as Jshais or some greater house in some corner of the earth But the kingdome of Christ is immediately and unchangeably from heaven Dan. 2. 44. the God of heaven shall raise up a kingdome that is immediately for mediately all kingdomes Kings and power is from him 2. In respect of unction All they are anoynted 1. by men 2. with materiall oyle 3. to be temporary Saviours 4. from temporary dangers But Christs anointing was by the Spirit of God with more divine and excellent oyle above all his fellowes Psal. 45. 7. that he might be a spirituall and and eternall Saviour a Jesus saving his people from their sinnes and such spirituall evils as pertaine to the life to come 3. Their titles are stately and glorious David as an Angell of God as the woman of Tekoah said so Caesar Augustus Charles the great Constantine and Alexander the great to set out their glory But all these are nothing to the true and undoubted title of Jesus Christ who is King of Kings and Lord of Lords Rev. 19. 16. And if this were too little he hath another for he is God and man in one Person our Emmanuel a stile too high for Pope or Potentate for men or Angels Isai. 7. 14. 4. Their Scepters are of metal gold or silver which they hold in their hands and by them they save or slay innocent or nocent But his Scepter is but verball which he holds in his mouth the word and breath of his mouth more pure than the gold of Ophir more potent than all the Scepters of all Kings put together By this he slayes the wicked Hos. 6. 5. I slew them with the word of my mouth 2 Thes. 2. 8. He shall slay that wicked man of sinne with the breath of his mouth Other Kings by their Scepters can kill men but cannot make them alive againe when they have done but Christ by his word can quicken and make alive dead soules and bodies They by theirs can be dreadfull to men Christ by his drives back devils diseases death and all adversary power 5. In port and state 1. Their banners and ensigns exprese their noble acts and the honourable exployts of them and their progenitors which are glorious in the eyes of men Christs banner for his kingdome of grace is his Crosse or rather the Gospel a doctrine of the Crosse to the world foolishnesse or basenesse but in his kingdome of glory the signe of the sonne of man that is such glory and power as agrees to none else 2. Their servants and attendants must be rich stately noble and the sonnes of great Princes must be nearest to attend them Christ Jesus in contempt of what the world admireth will have his servants poor meek lowly not such losty Lords as so farre excell the Emperour in worldly glory as the Sunne the Moone the Popes ridiculous claime and yet they be Sonnes of God heires of heaven brethren of Christ and of the royalest bloud that ever was 3. When they ride in progresse they shew their state pompe and worldly glory Great Alexander gets upon his Bucephalus Pompey triumphs upon an Elephant Anthony rides upon Lyons Aurelianus upon Harts and Bucks Christ had his kingdome been of this world
the more have we seeing of his fullnesse we receive grace for grace If he be strong he is strong for us if rich he is so to us If he be Prince and Priest of his family the Church hereby we recover the dignity we had lost by sinne and of slaves and vassals of corruption are made Kings and Priests that is the first-born to God Rev. 1. 6. If he have a double portion of the spirit so have we by him Isai. 40. 2. speake to the heart of Jerusalem her iniquity is forgiven she hath received double at the Lords hand for all her sinnes that is a double portion of grace and favour As Joseph made Benjamins messe to be doubled so our Jesus doubles his spirit on the elect If he have a double portion of glory immortality and heavenly inheritance so have we in him being coheires with him in the same inheritance Rom. 8. 17. 2. Comfort Being Gods first-born through Christ we are dear unto God So Exod. 4. 22. Israel is my first-born that is dear unto me as the first-born commonly are dearest to their Parents Israel before his receiving into the Covenant was the worst of all people and smallest in it selfe and in Gods eyes Deut. 7. and 9. 4. But afterwards being in the right of the Messiah Gods first-born became dear to him as the apple of his eye Now what a joy is it to the beleeving soule to see God a father look towards it as a father to his first-born So fareth it now with us being so made in Christ. 3. Comfort God takes notice and revengeth all the wronges done to the Saints because they are his first-born Let Egypt offer injury to Gods first-born God will say slay every first-born of man and beast in Egypt let them see in the punishment their sinne For can a tender father see an arme or a legge of his first-born cut off Would it not go to his heart to see him dismembred And can the Lord Jesus endure any wrongs and cruelties done to his members and this not pierce his bowels A man may sometime see his child in want and correct his first-born for his farther good send him to be schooled and trained in some course under a sharpe discipline but to see him wounded to see him bleed cast off trodden under feet he cannot endure No more the Lord. Let no man never so great dare to wrong the godly for he will rebuke kings for their sakes IV. Seeing in Christ the first-born we attaine the birth-right let every Christian beware of prophanenesse and passing away his birth-right as Esau who sold his birth-right for pottage Heb. 12. 16. and therefore called prophane So do they that exchange spirituall things for temporall earth for heaven As many who pretend a part in Christ but in Esaus language say Give me my pottage my silver my honour my profit my pleasure let them take their religion their preaching praying and precisenesse a bird in hand is worth two in the bush This contempt of their priviledges robbed the Jewes of them who being cast out of favour of first-born become the last of all people and now we Gentiles are stept into their birth-right Let us be wise in the entertaining our prerogative conscionably expresse our love to Christ and his Gospell not hatred as they least provoking the Lord he deal with us in justice as he did with them For if he spared not the naturall branches Rom. 11. 21. What reason hath he to spare us V. Learn to grow in conformity with our elder brother Christ with whom we cannot be equall but like as brothers All must have one Father one flesh one spirit For the brotherhood stands not in communion of flesh and bloud for so every man were his brother but in the spirituall union by regeneration We must be like him in affection like him in affliction like him in the combat and like him in the Crown How like unto Christ is he that resists and despises the spirit of grace that having onely humane nature hath no whit of that divine nature 2. Pet. 1. 4. When heardest thou this first-born brother to swear or lye Or be idle in speech wanton in behaviour carelesse of his course or company When was he ashamed of thy cause of thy Crosse yea or curse But thou art ashamed of his Crosse and cause When did he revile rebuke hate Would he be like us in every thing even in our evils sinne onely excepted should not we be like him in grace to be like him in glory CHAP. XIV PRIESTS Types in the deputation of their office OF the rankes and orders of holy persons some were sanctified and seperated to the Lord by office or function As the Peiests and high Priests who of all other were most expresse types of Jesus Christ. Hebr. 4. 14. We have a great high Priest which is entered into heaven even Jesus the Sonne of God The Priest a type of Christ 1. In deputation to his office wherein 1. his choice 1. for his tribe 2. for his perfections 2. his consecration 3. his apparrell 2. In execution of it Actions 1. Common 2. Ministerial Sect. 1. 1. The Choise had respect 1. To the tribe He must come of one onely tribe of Levi which was by God of all the tribes separated and appointed by God to exercise the Priesthood in the Tabernacle and to performe whatsoever belonged to the holy Ministery This signified Christ our Mediator who must be a speciall and singular man taken from among men Hib. 5. 1. as they true man as they For he must be true man in nature and affection that must mediate and negotiate mans cause with God and so taken from men to stand in the midst between God and man True it is our Lord came not of Levi but out of Judah Heb. 7. 14. with the reason for he was not to be after the manner of Aaron but of Melchizedek verse 15. and because he was to change the Priesthood and would do it in the tribe and was to be a Priest not after the carnall commandement but after the power of endlesse life verse 16. But yet he was expressely typed by those Priests Neither was it without a spirituall signification that Aaron the first of those high Priests should be Moses brother For what more Brotherly league than of Christ to Moses of Grace to the Law and of the New Testament to the Old 2. To the perfections For in the choice of the Priest were requisite many externall perfections Levit. 21. 17. Whosoever of the seed had any blemishes shall not presse to offer the bread of his God He must not be blind lame nor mishapen Wherin the Lord would not onely provide for the dignity of that calling in that infancy of the Church which otherwise if the Priesthood had been in outward shew contemptible many might have drawn not their persons onely into contempt but even all such holy
Manna He allowes us to pray but for daily bread and if we have food and rayment we must be content 1 Tim. 6. 8. 2. To confine our cares within the day not so solicitous to lay up for many yeares as the rich glutton Care not for tomorrow that is inordinately distrustfully 3. To take notice of our daily need of the true Manna whereof seeing God hath given us daily meanes we must not crosse Gods wisdome to think the reading of Gods Word once in a year or moneth or week enough but be daily gathering and answering the daily meanes afforded by Gods gracious wisdome as did the Jews III. His wisdome is seen in that he giveth them no Manna on the Sabbath but for the Sabbath a double portion on the day before For 1. The Sabbath day is not to seek temporal food and Manna but spirituall and eternal 2. He will not have his Sabbath and service interrupted therefore he gives them a double portion on the day before 3. He will not have them losers by being intent in his service but as a liberal pay-master allowes them as largely as any other day Let this teach us 1. To nourish the care of Gods worship above the care of our life and more intend the businesse of the soul than of the body So our Saviour first seek the Kingdome of God and then other things 2. To become more conscionable in the keeping of the Sabbath not seeking this day after earthly but heavenly things alone For consider 1. The Lords liberality in giving thee not a sixth day but six whole dayes wherein to gather earthly Manna and wilt thou encroach his day too 2. His liberality in giving thee Manna for the seventh day blessing the labour of the six dayes and thereby binding thy hands from labour on the seventh IV. His wisdome is seen in giving to every man his Gomer and every man hath his measure 1. To measure their desires by Gods measure 2. That no man should have just cause of discontent for he had a sufficient measure for necessity and God was not bound to provide for their wantonnesse 3. That no man might envy another mans disproportion seeing no man had want no man might have superfluity Let us learn hence 1. To gather no more of this earthly Manna than God would have us to gather Quest. How shall I know Gods measure for me Answ. 1. That which his blessing by good and warrantable meanes affordeth is his measure and to transgresse Gods Word in seeking or getting wealth is to goe beyond Gods measure 2. Neither to lay up nor to keep any of this Manna without or against God Goods well gotten shall stand and prosper as Manna gathered in the six dayes But gather this Manna on the seventh day or lay up without and against Gods Commandement that is to say that which thou gettest falsly or well gotten which thou shouldst expend for Gods glory and the charitable relief of the poor Members of Jesus Christ but doest not all that shall rot and stink as stollen Manna did Sect. VI. II. In respect of our selves also we learn sundry instructions from the consideration of both the Mannas the typical and the true Manna These instructions concern 1. Our Estate 2. Our Duty 1. Concerning our Estate To note how senselesse and void of understanding every man is by nature in the things of God and Jesus Christ Exod. 16. 15. None of the Jewes knew what the Manna was No more doth any man know by nature the things of the Spirit of God 1. Cor. 2 14. The naturall man perceiveth not the things of God If he perceive them not in his understanding much lesse can he receive them in his affection Tell the Jew of Christ or let the Jew hear Christ himself speaking of himself the Manna and bread of life they conceive he is bread for the belly they must eat him up straight Joh. 6. 52. Tell Nicodemus of the new birth he can conceive no second nativity but of going into his mothers womb again being old Joh. 3. 4. Tell the Samaritan of the water of life she cannot conceive whence to have it if not out of Jacobs Well which he and his cattel drank Joh. 4. 12. Nay such is our palpable blindnesse in spiritual things as we cannot onely not find them but even offered unto us as the Manna to them we cannot apprehend them nay we cannot but reject them as that woman of Samaria Jesus Christ offers himself unto her she scornes him and will not make nor meddle with him Joh. 4. 9. The reason whereof is partly in the things themselves and partly in ourselves 1. The things are things of Gods Spirit and cannot be reached or judged by any rule in nature For the things of Creation the heathen knew them in part from God as God Rom. 1. 19 But for the things of Sanctification as that God the Father by his Sonne made the world or that God the Sonne by his Spirit made a new world here they are blind as moles Nay even in this part of knowledge the natural man asketh what engines or tooles could God get to rear such a frame and will not believe it could be made with a word It will ask of what prejacent matter and will not believe that so great a thing could be made of nothing whereas we by faith understand that the world was framed by the Word of God Heb. 11. 3. How blind then must they needs be in spiritual things that are blind in things natural 2. The reason in our selves is that we are wedded to our own apprehensions and not easily led out of our conceits as vessels hardly let goe the savour of the first liquour we will measure all by the standard of natural reason and by the scantling of our own senses Apply this observation 1. To see our impotency nay the contrariety of our nature to Gods grace Where is our free will to good In what disposition stands darknesse to entertain light which fights against it But yee were darknesse saith the Apostle Eph. 5. 8. not dark or darkned but darknesse it self Nay yee were dead in trespasses and sinnes Eph. 2. 5. not half dead as the Samaritan but whole dead Now let all the Papists in the world teach us how a dead man can dispose and prepare himself to life And let us know how a privation of it self can regresse to an habit 2. To see what need we have of the Ministery to help us unto the true Manna Moses must tell the people Exod. 16. 15. This is the bread which the Lord hath given you to eat So must the Ministers of the Gospel acquaint all the Israel of God with Christ the true Manna by the Word preached and say This is the bread of life which came down from heaven in whom alone is full nourishment to eternal life Nothing is good to salvation but by Gods revelation If
man shall never attain sound obedience unto God For much of that obedience required at our hands is clean against corrupt nature As the whole doctrine of repentance of mortification or watchful and careful conversation of restraining our selves in unlawful liberties yea and in lawful all crosses reason Had Abraham ever sacrificed his son had he consulted with reason Had Paul ever joyned to the Disciples to preach that doctrine which he had persecuted had he consulted with flesh and bloud Gal. 1. 16 What other reason can be given that the word powerfully preached is so generally fruitlesse but that men think they have reason not to obey it at least not in all things They see no reason to be so precise nor is there any wisdome to be so forward Reason tells them they see few great men so strict and but a few despised men are so earnest 4. He shall never attain heaven 1 Cor. 15. 50. Flesh and bloud cannot inherit the kingdome of heaven neither doth corruption inherit incorruption By flesh and bloud is meant the vitiate and corrupt estate of man or flesh and bloud severed from the spirit and grace of God or the man unregenerate having onely flesh and bloud So Mat. 16. 17. Blessed art thou Simon Jonas for flesh and bloud hath not revealed it unto thee but my Father So as here is not required an abolition of flesh and bloud in the being and substance of it but an addition of new qualities As in Christs transfiguration was not an extinction of his body but an accesse of incredible glory without which change none can get to heaven John 3. 3. Exâ—ept a man be born again he cannot see the Kingdome of God The Apostle adds the reason 1 Cor. 15. 50. Gods kingdome is incorruptible flesh and bloud in it self is corrupted and so not capable of that kingdome Therefore to come to heaven thou must be changed in thy will reason wisedome and all Sect. V. To apply this I. Labour to bring the eye of faith to the word else shall we be ready to reject holy doctrine as absurd and impossible as Nicodemus did the doctrine of regeneration Why else doe most men live no other than a natural life in the midst of so many supernatural and divine meanes but that their reason resists the Spirits perswasions Why are many wholsome doctrines daily distasted and quarrelled against by our witty men but that they think they have better reason to doe as they doe than any that we can bring out of Gods book Why else doe so many fall back to Popery and idolatry but because they cast off the teaching of the Spirit and give themselves to another teacher agreeing with natural corruption and reason If a man were to be led onely by reason and it were lawful to cast off religion I would choose to be a Papist by which doctrine it is lawful to be every thing but a sound Christian. Therefore though some Apostates are gone from us we need not care how many such turn Papists for such were and are their gracelesse and lawlesse courses that it were pity they should be of any other religion than that which yeilds men so much liberty II. Pray for that eye-salve wherewith to annoint our eyes that we may see Revel 3. 18. This eye-salve is nothing but the spirit of illumination working sound and saving knowledge in the mind by which their natural darknesse is enlightned as eye-salve sharpens and cleares the dim sight This is proper to the regenerate that they have received the â—…ointing which teacheth them all things that is all needful things III See what need we have to captivate our own wisdome and reason being one of the highest 〈◊〉 and holds i◠〈◊〉 â—…ed againstâ— God 2 Cor. â—0 5. If this be not brought into subjection unto God we can never become his servants The Apostle in the same verse sheweth what must be cast down and captivated his words are Casting down reasonings and bringing into captivity every thought to the obedience of Christ. These reasonings and cogitations the froth of humane reason must be resisted yea remoued Thou must become a foâ—â— to be wise As a full vessel cannot hold any more and no wise man will offer to pour any thing into it if he would not spill it So an heart filled with carnal wisedome is an uncapable vessel for the Lord to pour his wisdome into He fils the empty vessel and teacheth the humble Obey without reasoning or disputing though the commandement be never so difficult or seem unreasonable Abraham left his own countrey and went he knew not whether at Gods commandment One would have thought that this had been folly in him but that the Scripture acquits him and saith he did it by faith Heb. 11. 8. And in a more difficult commandment he rose early to slay his son not reasoning the case with himself nor with Sarah nor his son nor his servants The Disciples when Christ bad them leave all and follow him did so presently Here let us consider 1. How reasoning with flesh resists the commandement 2 King 5. 12. Naaman being commanded to wash seven times in Jordan grows angry and falls into comparisons of the waters of Israel and Damascus Are not Arbaâ—a and Pharphar better than all the waters in Israel c. But had not his servants been wiser than he to perswade him to so small a thing his reason had returned him without his 〈◊〉 The young man that came so hastily to Christ hearing a commandement goe sell all and give to the poor 〈◊〉 and consulted with himself but Christ heares no more of him 2. To follow reason is to follow a crooked rule But admit it were straight yet is it defective and too short for mysteries above reason And if it were straight and large enough yet it is a party and so unfit to be a Judge in cases between God and man And therefore there is no fit Judge in divine things but the Word which stands equally affected between God and man 3. We read much of the blind obedience of Papists in their workes to their rules and Superiours of things scarce credible but that themselves have published them in writing One Masseus a Franciscan tumbled himself in the dust and crawled like a childe because St. Francis said they could not be converted unlesse they were as little children Another of our Countrey called Throckmorton even in the Article of dâ—â—th was so dutiful to his Superiour as he would not die without his leave asked as Everard a Papist writeth in his commendation Another called Barcen as Diego a great Jesuit relates was so humble and dutiful that when the Devil appeared unto him he ran to meet him and prayed him to sit down in his chaire because he was more worthy than himself The Jesuites are so formed to obedience by Ignatius his rules that whatsoever service they are set upon by their
habit but considered relatively with his object which is Jesus Christ the Lord our righteousnesse for faith is the eye of the soul. But as it was not the eye of the Israelite but the eye set upon the brazen Serpent that cured him so here faith upon his object cureth because onely faith draweth vertue from Christ as in the Syrophoenician who touched Christ and was cured but not by touching but by believing More plainly in this comparison As a Jewel included in a Ring enricheth a man or healeth him it is not the Ring doth it but the Jewel and yet none have the Jewel without the Ring So Jesus Christ is the onely Jewel and antidote against the deadly poyson of sin This Jewel is included in the Ring of faith Now it is apparently Christ the Jewel that justifieth enricheth cureth but we cannot have him without the Ring of faith which includeth him So as faith saveth and justifieth us onely as a meanes suppose the hand of the soul to convey Christ to us for justification which no other grace can doe So not faith but Christ applied by faith that saveth and cureth us 3. As no Israelite could be cured but by his own sight of the Serpent and no man could be cured by another mans looking or seeing it So must every just man live by his own faith Hab. 2 4 No maâ— can be saved by anothers faith or the faith of the Church but by his own special faith believing in particular upon assured grounds the remission of his own sinnes II. By what marks may I know that I have looked on this brazen Serpent for cure Answ. By four marks 1. If thine eye have been rightly affected which will appear in four particulars First If it be a discerning eye cleared to see in Jesus Christ two things the first his power the second his will to cure That he is able to help being the mighty God and that he is willing to cure being a compassionate Saviour who himself was stung to death that he might have compassion on them that are stung Heb. 2. 18. Secondly If it be a mountfull eye He that had seen the Israelites â—…ing about the braâ—en Serpent should have seen many a 〈◊〉 falling and heard many a deep grâ—an and pittiful complaints of their deadly pain and poyson Hast thou come to Jesus Christ with sorow in thy heart with teares in thy eyes with lamentable groans and complaints of thy misery by sin this is to look upon him for cure Zach. 12. 10. the members of the Church shall behold him and mourn as a man for his onely son Such lookers on him he looketh upon and easeth Mat. 11. 28. Come unto me all that are weary and heavy laden and I will ease you Thirdly If it be a wishing and oraving eye for there is affection as well as vision in the eye As the lame man that lay in Solomons potch Act. 3. 5. wistly looked on Peter and John expecting to receive something from them so no doubt did the Israelites on the Serpent And so must thou hold on waiting and expecting sound cure from Christ and take no denial till thou be fully cured for so did the Canaanitish woman prevail Fourthly If it be a faithfull stedfast eye a believing eye carries cure from Christ. Christ was wont to ask some of his Patients that came for cure if they did believe he could help and in the cure According to thy faith be it unto thee and after the cure go thy way thy faith hath made thee whole and much more works he the cure of soules by meanes of the parties faith and not without it 2. If the sting were gone and the poyson of the Serpent abated this was an infallible sign that the Israelite was cured Consider if the power and rage of sin be removed the guilt of it gone by justification if the poyson and stain of it be abated and daily abolished now art thou in the way of cure But if the poyson remain that sin lives in thee prevailes and raignes in thee and commands thee as formerly thou hast not yet looked on the Serpent for cure Justification and Sanctification are inseparable 3. A ceasing of pain and ease and comfort restored which when the Israelite felt it was a sign he was cured So if after sense of pain and grief of spirit thou hast received sound peace of conscience joy of the holy Ghost and comfort of a good estate in Christ that thou art able upon good grounds to challenge thy righteousnesse in Christ and maintain thy self sted fastly assured and cheared in Gods mercy and the goodnesse of an excusing conscience thou hast now looked upon Christ and Christ upon thee for perfect cure 4. When the sting with the pain was gone the Israelite could goe as strongly and chearfully about his businesse as ever before he had new life new strength new motions by which he might be sure he had looked upon the Serpent So if thou canst find so happy a change in thy soul as new life new motions new actions new affections and in a word the whole renewed nature all these are the fruits and effects of thy faith and faithful beholding of Christ and of his looking upon thee Of this new obedience and renewed strength of a Christian having lately spoken I passe it over more briefly III. Motives to stirre us up to this looking upon our Serpent are 1. Nothing else can cure us but Christ. The Israelites had Gold Silver Manna from heaven Water out of the Rock yea the Ark the Oracle but none of all these can help them onely the Serpent must cure them no sight else can cure Thou mayest see Gold Silver Lands Friends Playes Pleasures nay couldst thou see Heaven it self without Christ there were no help or cure in it In respect of this sight the Apostle counted all things losse and dung and desired to see and know nothing but Jesus Christ and him crucified and lifted on the wood 2. No not Christ himself can cure without this looking and faithful beholding him as the brazen Serpent not looked on healed not The want of the eye or sight disabled the Israelites from cure though the Serpent were by them so the want of faith disableth God after a sort and Christ himself from doing a man any good Mark 6. Christ could doe no great cure in Capernaum because of their unbelief Neither can any ordinance of God doe him good that wants faith no more than this Serpent ordained by God could doe a blind Israelite good If we should send a man to the Word it must be a word of faith must doe him good that is not onely because it is a begetter of faith but because it must be mingled with faith else it proves unprofitable Heb. 4. 2. If to the Sacraments if he bring not faith they are not to him the seales of faith but as seales set to blanks If to Prayer it must