VI.

fwered by this Defcent of the Spirit upon Fe-S ERM. Jus: And fhould we next compare the Oil with which the one, and the Spirit itself, with which the other, was anointed; howfar again would the Pre-eminence turn on our Saviour's-Side? The Olive, it is true, is the first of Trees, that is mentioned in Scrip ture, as fit for Sovereignty in Regard of its Fatnefs, wherewith they honour God and Man, Judges ix. 9. And for this Reason it was fit that those who were promoted and advanced to fuperior Dignities, fhould be confecrated by Oil, the Fruit of this Tree, as the best Expreffion of Election to Honour. But then who will dare to compare the best Fruit the Earth can produce, with that healing, fanctifying and cherishing Spirit, with which Jefus was confecrated, and by which the whole Creation is invigorated and fuftained? Again, Oil continuing longer than any other Liquid whatever, incorrupt in itself, and longer preferving other Things alfo from Corruption and Decay; it was therefore not improper that King's and Priests (whofe Succeffion they wifhed fhould continue for ever) should be anointed with Oil, the proper Emblem of Eternity? But what is this when named and compared with the eternal Spirit who anointed

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SERM nointed Jefus, who therefore, by Virtue of VI. that one enduring and lasting Unction, con

tinueth truly for ever, and hath an unchangeable Priesthood, as being made not after the Law of a carnal Commandment, but after the Power of an endless Life, Heb, vii. 24, 16...

In every Respect then, in every Comparifon the Unction of our Lord was more real and true than the Unction of any that had been before him, To him only can be ap plied (as the Author of the Epiftle to the Hebrews affures us) that congratulatory Cha-, racter given him by the Pfalmift, that God, even God himself, had anointed him with the Oil of Gladness above his Fellows, Pf. xlv. 7. compared with Heb. i. 9. His Unction was not deficient for Want of that legal and ceremonial Oil, which had been poured on others: But those others were anointed with that material Oil, to fupply the Want of that fuperior and vifible Unction by the Holy Ghoft, which was to be fhed forth on Jefus alone; who therefore is properly and emphatically to be ftiled, by Way of Eminence and Superiority, the Meffias or Chrift, which be ing interpreted, is the Anointed One.

VI.

Having therefore fufficiently explained how S E R M. and in what Senfe our Lord was anointed; I fhall now proceed to fhew in the

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II. SECOND Place, what was the End and Effect of his Unction. And that, certainly was the confecrating or folemnly setting him, apart to those several Offices which were exercised by those who had been used to be anointed under the Law. Not that every one that was anointed was always anointed to the fame Office, or any one of them to all the Offices for which Unction was used: No: But fince it is evident from what has been faid, that whofoever was anointed, was therefore anointed, because he was to be fo, of whom they were Types; therefore it must follow that whatever Office any of those Perfons who were anointed bore, must also be born and performed by him who was the true and only Anti-type of them all. If then we can discover to what Offices Unction was ufed as preparatory by the Jews; we may foon determine what was the Defign or End and Effect of the Unction of our Lord.

Now it appears from the Old Teftament that there were three Sorts of Perfons among the Jews, who were initiated to their Office

by

SERM.

VI.

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by the Ceremony of anointing: And they were Kings, and Priests, and Prophets. As to Kings, this is plain from what Samuel faid to Saul.-The Lord fent me to anoint thee to be King, over his People, over Ifrael, Sam. xv. 1. And fo again when Saul was rejected, and David was chofen by God in his Room, the Lord speaks to the fame Samuel, Arife, anoint him, for this is he, Ch. xvi. 12. The fame Thing might be shewn from several other Inftances in Scripture; from whence we might infer, that fince the Meffias was to be anointed, the Meffias was to be a King.

But not only Kings, but the High Prieft alfo was usually anointed among the Jews: For it is faid that Mofes poured of the anointing Oil upon Aaron's Head, and anointed him, to fanctify him, Levit. xviii. 2. And the Unction of the High-Priest was fo conftant a Ceremony, when any new High-Prieft fuc ceeded, that it was ufual to call him, by way of Distinction from the reft, the anointed Prieft*. From hence therefore we may fafely infer again, that the Meffias was to be both King and Prieft.

But Thirdly, Prophets as well as Priests and Kings were confecrated by anointing:

VI.

For fo we find that Elijah is commanded to SER Manoint Elisha the Son of Shaphat to be Prophet in his Room, 1 Kings xix, 16. From. whence lastly we conclude, that all the three Offices, of Prophet, Prieft and King, were at our Saviour's Unction invested in him.

! This was the Reason, and good Reason it was, why our Saviour fhould be filed in a special and eminent Manner, the CHRIST, fince there was no Perfon whatfoever in whom thefe three Offices had all met before. A few Inftances may be given of one and the fame. Perfon, exercifing two of thefe feveral Funations For Melchifedec we find was a King and a Prieft, though no Prophet; Samuel a Prieft and a Prophet, though no King; and David a Prophet and a King, though no Priest. But though each of these may properly be faid to have exercised two Offices; yet neither of them perhaps was originally anointed to more than one. However it is certain that even the Exercife of all three never concurred but in Jefus alone; and consequently there was no perfect Chrift but he. But he was all and every of these in the fulleft Senfe: A Prophet to be heard when Mofes and his Law fhould be no more. Deut. xviii. 18. A Priest for ever after the Order

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of