and not before: it was then the precious ointment was poured on his head, and running down his beard, reached the hem of his garment. Concerning which oil, the Lord saith, "upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it, it is holy and it shall be holy unto you: whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people." Exod. xxx. 32, 33. May it not be determined, that this oil, answers to the unction which is from the holy one; the anointing which guides us into all truth: that "washing of regeneration, and renewing of the holy ghost, which he shed on us abundantly, through Jesus Christ our Saviour." Tit. iii, 5, 6. Jesus when anointed with the holy ghost, and with power, was clothed with the people; they being anointed in him. "Behold how pleasant a thing it is, for brethren to dwell together in unity; it is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirt of his garment." Psal. cxxxii. 1, 2. The composition like unto this, forbidden by the Lord, is a compound of such virtues, amiable qualities, gracious disposi tions, &c. as are thought to abound in man: and when distinct from the consideration of Union with Christ, and of being anointed in him, men profess themselves anointed with the holy ghost and with power, imputing every change of sentiment, and behaviour, to the immediate influence of the divine spirit: and thus judging of spiritual things, by their own passions, and fleshly reformations, they may be said to pour the oil upon the flesh of man'; yea, upon the stranger, contrary to the divine institution. were lost in Adam, when he was caught in toils of sin and death, it is evident they were then united in him, then united to him, so that his sin was their sin; his death, their death. As in Adam so in Christ, united in him, in all he did, and suffered; saved in him, crucified with him, risen with him, ascended and seated with him, in heavenly places, &c. Why may not our salvation in Christ from union with him, in his obedience, and death, be judged as reasonable as our condemnation in Adam, from union with him, in his sin and misery? I acknowledge the latter is more familiar, when I would do good evil is present with me: whilst the former is more remote from our senses, and only manifest, when "we look not to the things which are not seen but to the things which are seen." But, if laying sensible things aside, as that which is temporary, we attend wholly to the testimony of the scriptures; having the anointed to guide us, we shall enter into truth, and spiritual things will be manifest. I would now proceed to consider Aaron clothed with the garment of his priesthood, as a figure of Christ, and his Church united. It may not be denied that Aaron was a type of Christ; neither as I conceive, that the garment was a figure of the Church, as attending circumstances sufficiently prove. The different colours and materials, in the garment, denote the many nations, languages, kindreds, and tongues, gathered into the body of the Lamb where Jew and Gentile are reconciled, and both made one. Aaron's garment was so contrived, that he should bear the names of the people upon his shoulders, engraven upon the stones of memorial: his bearing them on his shoulders signifies his carrying their names, persons, and burdens, through the whole of what he officiated in. This answers well to Jesus, who says of his Aaron was to have his garment on when he Church, "He bare them, and carried them all ministered in holy things, nor was he to enter the days of old." Isa. Ixiii. 9. The names into the holy place without it, lest he died; of the people were also engraven upon the and it was to be unto him for glory and for breast-plate of judgment, which (Aaron bear-beauty. A true representation of Jesus, clothing them on his heart) implied his tender concern, and care for their welfare. And, how carefully concerned Jesus is, for the welfare of the people, let his humbled and sorrowful life, his sharp, dolorous sufferings, his shameful and bloody death upon the accursed tree, bear witness. And, that their names were engraven on precious stones, denotes first, the value of thein, since the most valuable of gems were appointed to receive the engraving. The everlasting durableness of their names was hinted here also, where such stones were ordained to bear them, whose nature admits not of their being erased. This also leads to Jesus, who says, "Behold I have graven thee upon the palms of my hands." Isa. xlix. 6. Aaron could not be cosecrated until he had the garment on him. Neither could Jesus officiate as the High-Priest and Saviour of the people, without taking upon him the seed of Abraham. Heb. ii. 16. It bring necessary that he as an high-priest, should have somewhat to offer. When Aaron had his garment on him, he was anointed, ed with the people; when by himself he purged our sin, offering himself up unto God, through the eternal spirit; having put away sin by the sacrifice of himself. And, as by union to him, they were crucified with him, so also being risen with him, he entered not into the holy place without them: but like Aaron he entered, wearing the people into the immediate presence of God: and there presenting himself, said, behold I, and the children whom God hath given me. For, when Aaron entered into the holy place, with blood in his hand, (the names of the people sparkling upon his breast-plate, before the face of God,) the blood which he then offered, was respected in justice, as the very blood of the offend ing people; whose names being engraven on the garment were there present, and sparkling, were seen in the blood, by divine justice: there rendering a reason of their expectations from the mercy seat. On this account, was the breast-plate called the breast-plate of judgment; because, by what was there represented, it is evident that mercy was expected have an opportunity of exerting his grace, his wisdom, power and love, in the redemption of their soul by his blood; and in saving them in himself, with an everlasting salvation. This being the means of his obtaining that everlasting name, glory, honour, immortality, and eternal renown, which had been decreed and promised him, "he humbled himself, and became obedient unto death, even the death of the cross: wherefore God hath highly exalted him, and given him a name, which is above every name." Phil. ii. 8, 9. God having, in the riches of his wisdom and love, so inseparably connected man's happiness with the glory of his son, that each is included in the other: and here are the people the glory of Christ, as the priestly garment was the glory of Aaron. "For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me, the whole house of Israel, and the whole house of Judah, that they might be unto me for a people, and for a name, and for a praise, and for a glory," Jer. xiii. 11. “out of Zion the perfection of beauty God hath shined." Psal. 1. 2. And as beauty consists in a perfect body, where none of the members are lacking, nor any thing superfluous: bearing withal a just proportion in every part, so is the Church the beauty of Jesus as the fulness of him who filleth all in all. Eph. i. 33. "My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth, thine eyes did see my substance, yet being imperfect and in thy book all my members were writ ten, which in continuance were fashioned, when as yet there was none of them." Psal. cxxxix. 15, 16. Time would fail me to mention all the particulars of this mysterious garment: as those also of sundry other mysteries in the Jewish Church, which I apprehend were instituted as positive figures of that blessed union subsisting between Christ and his Church. in a way of judgment; that the song might be of mercy and judgment. The very same union (with as much more reality, as the substance hath above the shadow) is there between the sufferings and blood of Jesus, and the people: That blood, and wounded form, with which he entered into the holiest of all, and in which he still appears as a lamb who hath been slain, relates so truly to the seed of Abraham, whotn he took upon him as a garment, who were contained in his body as members thereof, of his flesh, and of his bones, as to be in justice, respected as their own blood, shed for their sins and a sufficient reason rendered, of their faith in, and their hopes from the mercy seat. "Almost all things are by the law purged with blood, and without shedding of blood is no remission." Heb. ix. 22. Int the breast-plate of judgment, Moses put the Urim and Thummim, the Lights and Perfections; whereby a free intercourse was opened, between God and man: This was a true representation of divine wisdom and purity; of God manifest in the flesh, dwelling in the midst of the people, Psal. cxxxii. 14. "This is my rest for ever, here will I dwell, for I have desired it." Thus the Urim and Thummim was a figure of the Godhead, Aaron of Christ, and his garment of the people; these three agreeing together in one; as where Jesus speaking to the Father, saith, "I in them, and thou in me, that they may be made perfect in one, John xvii. 23, at that day ye shall know that I am in the Father, and you in me, and I in you." John xiv. 20. Aaron's garment was to be unto him for glory, and for beauty so also was the Church to be unto Jesus, "all things were made for him, and he is before all things, and by him all things consist," Coll. i. 16, 17. and "He is the appointed heir of all things." Heb. i. 2. His being before all things, implies, that his honour, and glory, was what the Father had first, and principally in his view, when the decree went forth for the creation of man: I might go on, to use similitudes drawn whilst all his permissions concerning man, from Moses and the prophets, as a farther exand all his immediate dealings with him, plication of this matter, tending also to prove are rendered, in infinite wisdom, subservient and confirm it: for such was the manner of to this view. And indeed, upon this founda- the holy ghost's speaking unto the Fathers, tion, where he hath made all things for the under the Old Testament. But as all who glory of his Son, and hath put all things in profess Jesus Christ, understand not the scripsubjection under him, decreeing him the tures, nor the power of God, it is probable homage and worship of every knee; with a that this method may be objected unto, and full acknowledgment of his being Lord: I the matter treated by many as fables of Allesay, upon this foundation, hath the Father es-gory. I would therefore consider what the tablished his own glory, and praise. As appears from Phil. ii. 9. 10, 12. All things were made for him, that as a Son, he might have an inheritance, as a king, he might have a kingdom, as a bridegroom, he might have a bride, and as a head, he might have a body consisting of many members. And, that he might be the Saviour of that body, was man created in a mutable state. "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope," Rom. viii. 20. That the creature being deceived through sin, and lost in the bondage of corruption, Jesus might New Testament says thereof, as using greater plainness of speech, and by all the literals acknowledged, as speaking more to the purpose. Our Saviour teacheth us the grace of union under the similitude of a vine and its branches: I am the the vine, ye are the branches. John xv. 5. Where our Saviour takes on him this appellative, the vine, he is to be understood as speaking of himself according to his human nature, hence he is called the plant of renown, Ezek. xxxiy. 29. The plant which the heavenly Father hath planted: Mat. xv. 13, wherein his husbandry appears. When the the stock or set is first planted, there are no branches thereon: but nevertheless, the hus- | 4. And to have "grace which was given us bandman knowing its seed to be in itself, in Christ Jesus before the world began." 2 planteth in hope; being well assured of its putting forth its branches, and bearing fruit thereon in due season: All his skill, care and sufficiency, standing engaged for the Thus Jesus, when first planted by the Father's hand, as the first, and only begotten, chosen and beloved, was as the stock or set, whose branches doth appear; but having then his seed in himself, he was to put them forth as his branches in due season; according to the appointment and foreknowledge of the great Husbandman: his wisdom, power, care, and all-sufficiency, standing engaged for the same. As the stem and branches make one tree; so Jesus and the people make one body, one man, one Christ, one elect, one beloved of the Father, one crucified, raised, and everliving, the stock and branches, making one tree, grow in one soil; so Christ and the people are jointly rooted, and grounded in the Father's love: "And hast loved them, as thou hast loved me."John xvii. 23. "Heirs of God, and joint heirs with Christ." Rom. viii. 17. Standing with him in the same relation to the Divine Majesty; “Go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God." John xx. 17. The root and branches, making one tree, have but one and the same life, sap, and fruitfulness. So Christ and the people, have both one, and the same eternal life: "God hath given to us eternal life, and this life is in his Son." 1 John. v. 11. Therefore the Saviour saith, "Because I live, ye shall live also." John xiv. 19. They have also the same fruit, for the fruit is not of the branches distinct from the stem, nor of the stem, without the branches: but of the tree, consisting of stem and branches. So also is Christ, who says, "from me is thy fruit found." Hosea xiv. 9. In brief, if Jesus meant to teach us the union subsisting between himself and his Church, under the similitude of the vine and its branches, which he certainly did; then, whatsoever can be said of the oneness of the tree, consisting of stock and branches, as a figure: can with much more propriety be said of Christ, and the people united, as the thing signified. The date of that union which the branches hath to the stem, is equal to their existence: yea, as considered in the stock, the union which made them one therewith, was before they had any apparent existence. And, though the vine stock in itself may have the most fruitful qualities; yet it cannot exhibit the same, by bringing forth fruit to perfection, except it first put forth its proper branches: therefore the existence of the branches, yea, the union thereof to the stem, and their life therein, is before, yea, necessarily antecedent , to all their fruitful productions. So also is Christ; our union to him bearing a superior date to our apparent personal existence, Therefore, said to be chosen in him. Eph. i. Tim. i. 9. And though Jesus as the root and stem, was possessed of qualities infinitely fruitful; yet there was neither possibility nor occasion of his exhibiting this by bringing forth his fruit; except his people or proper branches, are first put forth: accordingly they were put forth in Adam to a personal existence; and sin entering, his bringing forth fruit was possible, and an opportunity administered him, of signalizing himself in so doing: for, as the union of the branch to the stem, is not lessened by sprouting into an apparent existence, but is as full as when they were hidden in the stock; neither was the Church or members of Christ, less united unto him, when put forth in Adam, than what they were, when only existing in him; being still his true and proper branches But, smitten with mildew, and blasting, in Adam's offence, their life, sap and fruitfulness, was repelled and driven back to the root; until the Great Husbandman in infinite wisdom, so manured and dressed the root, that forcing the life and sap upwards, the branches were passive unto its influence, until all its fruit appeared. In order to their fruitfulness, the branches were purged in the vine: there the superfluities of the whole were cut off, and all necessary for their perpetual fruitfulness accomplished. In like manner, the Church included in Christ, were purged in him, in order to their fruitfulness. In putting off the body of the sins of the flesh by the circumcision of Christ." Col. ii. 11. When he had by himself purged our sins. Heb. i. 3. " Being now justified by his blood." Rom. v. 9. And "sanctified through the offering up of the body of Jesus Christ once for all." Hev. x. 10 Wherefore Jesus also, that he might sanctify the people with his own bloed, suffered without the gate. Heb. xiii. 12. The vine thus purged, brings forth its fruit upon the native branches; having no other medium of bringing it forth. Thus Christ brought forth all the fruit of his pure conception, his spotless birth, his circumcision, and holy life, his bloody, shameful, and terrible death, his glorious resurrection and ascension, upon the people, as the branches. Having taken on him the seed of Abraham, he in them, and they in him, fulfilled all righteousness, obeyed the law, and endured the penalty for the past transgression, being thus made perfect in one. And because, through all this, the people were in passivity, and Christ the active consciousness, and quickening spirit of the whole, therefore, saith the prophet, "Lord, thou wilt ordain peace for us, for thou also hast wrought all our works in us." Isaiah xxvi. 12. "From me is thy fruit found." Hosea xiv. 8. Again, the apostle treats of this glorious grace of union, under the figure of the oneness and harmony of many members in one body. "For as the body is one, and hath many members, and all the members of that any separate interest in Christ; nor will he say unto the people, I have no need of you: nor will the feet, though thus acknowledged, boast themselves against the head, usurp its dignity, and say I have no need of thee: but will confess, and reverence it as pre-eminent as the seat of wisdom, by which the economy of the whole is preserved: so also is Christ, As the head is the source of light to the body, the wise man's eyes being in his head, Eccl. ii. 14; so also is Christ the light of the world, John viii. 12. The head is the seat of reason to the body, by which it is directed, and influenced to shun all dangers, to refuse the evil, and choose the good; it is the disorder of the if the head is free, the hurt of any other mem Christ's our head, gone up on high, All our fears before him fly, But cannot reach our head. one body, oeing many, are one body, so also is Christ." Cor. xii. 12. The complete body here spoken of, is similar to Christ, and the members which fill up this body, to the people. Take away the members, and there will remain no body; take a few, yea, one only away, and the body is not perfect; deny the proportionable perfection of any one of these members, and then the symmetry of the body is destroy-made of God unto us wisdom. 1 Cor. i. 30. ed. So also is Christ; take away the people, or deny that they were united to their head Jesus at some certain time, then was there at that time no Christ: or, if all the Church were not united to him, but some particular member, or members, stood at any time unrelated unto him; then was he not a perfect Christ at that time: or, if it be possi-head only, that can deprive the body of this: ble that a bone of that body should be broken, or a member cut off, then may he yet be rendered an imperfect Christ: and withal a deficiency in his power will appear, because, no man hateth his own flesh but naturally cares for it, loves and cherisheth it: or, if this Church, as united to Christ, is not perfect according to the perfection of beauty, in righteousness, holiness, wisdom, &c. then is Christ deficient in those particulars: which to affirm, will be agreed upon by all his worshippers, to be blasphemy. From hence we may infer, that whatever Jesus was, whatever he did, suffered, or now is, under the charac-. ter of Christ, the people, as the fulness of him that filleth all in all, are not excluded; but to be considered with him, and in him, in the same circumstances and condition, through "Jesus is head over all every dispensation. Again, the increase and nourishment of the things to the Church, which is his body, the body, is by union with the head, "from which fulness of him that filleth all in all." Eph. i. all the body by joints and bands having 22, 23. This leads us to the consideration nourishment ministered and knit together inof the human body as the intelligible figure creaseth with the increase of God." Col. ii. 19. of this sublimity, our union with Christ. The The head first receives the food, relishes and head and members are one in conception: this prepares it for the whole body: so also is represents the people's oneness with Christ, Christ; as the head he first received the grace, as the object of the Father's love. "Thou it being given us in him before the world behast loved them, as thou hast loved me." gan: as the head he tasted for us, not death John xvii. 23. As the head and members are only, which he tasted for every man; but life born at once; so Christ and his Church, were and immortality, which he entered into, and united in his birth: as pure, and free from relished in our name, and nature, as the head the original taint. And also in his glorious for the body. He, as our head, prepared our resurrection, as born from the dead. As food for us, which he did, by fulfilling the the head and members in one body, are condition, and enduring the penalty that we nourished by the same food, so Christ and might inherit the promise: our union to him, the Church live by the same grace, good making his condition ours, we are nourished will and eternal love of the Father. As the by him. As the head, though the most exhead and members in one body, have but alted and comely part, is yet a member of the one life, so Christ and his Church have but body; it hath a right to suffer for the other one eternal life, one life unto God, our eter- members the chastisement of their peace: so alnal life is in Christ. John. v. 11. "Because so is Christ, when they smote the judge of IsI live ye shall live also." John xiv. 19. rael upon the cheek with a rod, it was the This is the word of the Lord. Again, from iniquity of his heels which compassed him the harmony of the body, the head and mem- about: the chastisement of their peace which bers have but one condition: they mourn to- he bare, and their iniquities which were laid gether, and rejoice together; so also is Christ: upon him. They having wandered into forwe were planted together with him, in the bidden paths, had the punishment of their likeness of his death, and are also with him wanderings inflicted upon their head; it was in the likeness of his resurrection. As the the sacrilege, blood, and oppression of the harmony of the body prevents all schism hands, that was visited upon the head, when therein, so that the head saith not unto the Jehovah's flaming sword awaked against the feet, I have no need of you: neither is there man who was his fellow. The union and har mony of the body renders it equitable to punish and chastise the whole body in one member, for its offence in another: because, if “one member suffer, all the members suffer with it." 1 Cor. xii. 26. As the union of the body makes it equitable to punish the head for the offence of the other members; with like equity doth the members participate with the head in all its honours and glory. Thus the crowning of the head, crowns the whole man; and every member partakes of the honour. The precious ointment poured upon the head, runs down to the hem, the whole man; yea, every member is anointed in the anointing of the head, by the laying on the hands upon the head only, the blessing was conferred on the whole man. Thus whether "one member be honoured, all the members rejoice with it," 1 Cor. xii. 26; so also is Christ; is he crowned with glory and honour? Behold he saith in his appeal to the Father, "The glory which thou gavest me, I have given them, that they may be one, even as we are one." John xvii. 22. Our head Christ first, as having the pre-eminence, is immediately united to the Father; and we by him. He is immediately the Son of God, and we have the adoption of children by him. Eph. i. 4. He is the immediate object of the Father's love, but we by union with him, are beloved, as he is beloved. John xvii. 23. He is the first elect, immediately the chosen of God but we by union with him were chosen in him before the foundation of the world. Eph. i. 4. the children of Zion, to be a nation born a Thus considering him, as the head of his body the Church, we give him the pre-eminence as immediately receiving all grace and glory from the Father: which honour, all the members as united to him the head, must necessarily partake of in him. Thus the union of head and members, mutually communicating their condition to each other, when rightly weighed, throws a light upon the matter; and shows us how Jesus hath from hence, the right of redemption: the justice of his bloodshedding appearing here, those where the harmony of the body, renders the punishment of one member, that of the whole man. According to the laws of union and harmony, the whole body may be considered in each member, but with greater propriety, in the more exalted, pre-eminent member the head. Accordingly, the scriptures are very explicit on this point, and speak very much of our being in Christ, chosen in him, justified in him, sanctified in him, saved in him, and blessed with all spiritual blessings in him. According to this union or being in him as branches in the vine, as members in the body, &c. the people are consider-death, resurrection and glory. Therefore his ed together with him, through all the circumstances of his birth, life, death, resurrection, and glory. "She was delivered of a manchild, who hath heard such a thing, who hath seen such things, shall the earth be made to bring forth in one day, or shall a nation be born at once? For as soon as Zion travailled, she brought forth her children." Isaiah lxvi. 7, 8. Christ was certainly the man-child here spoken of: compared with, Rev. xii. 5. And yet, this man-child is here shown to be sufferings, wars, and triumphs, all are theirs; and they have a right from this to rejoice in him; in what he has done, in what he is, and in the acceptance he hath found with the Father; and that, over all the weakness and vanity they perceive in themselves. Again, the union of Christ and his Church is taught from the similitude of a building; of which Christ is both the foundation, and the top-stone: as appears from Isaiah xxviii 16; "Behold I lay in Zion for a foun |