You may read how happily the Apostle conjoyneth them together Phil. 2. 12 13. Work out your own salvation with fear and trembling for it is God that worketh in you both to will and to do It is true the enemies of Gods grace who detract from it in whole or in part do gladly imbrace this truth and compel it to go two miles further than it would They force it so much that blood cometh out in stead of milk As Austin while he writeth against Manichees Pelagians did take some expressions of his commending them exceedingly as that all sinne must be voluntary else it could not be a sinne c. as if he had been on their party Then on the other side when he did valiantly write against the Pelagians they branded him for a Manichee So hard a matter is it to defend truth which lieth between two extreams but while we set against one we are thought to draw nigh to another And thus it is in the Doctrine now observed while we maintain the necessity of our duty as well as Gods grace we are thought to go into the Papists quarters Again while against them we set up the grace and power of God excluding though not the duties and means God hath appointed yet the merit and causality of them we are thought to joyn with the Antinomians whereas indeed we have no affinity with either Let us therefore labour after that spiritual skill and discerning whereby we may be able to know what God doth and what we are to do yet so as not to take off in the least manner from the glory of God First Therefore consider That all the great spiritual mercies which God doth vouchsafe in time to his people have many things concurrent before they be accomplished It is not the presence of one thing alone can effect that mercy unless all be present I say it is thus with these spiritual priviledges God vouchsafeth in time For as for predestination which is an immanent act and the purpose of God from eternity to prepare for glory There is nothing at all concurrent to that but the meer good pleasure of his will The Scripture alwayes resolveth it into that alone but it is otherwayes with justification and glorification For to justification many things are required there is the grace of God as the efficient cause the blood of Christ as the meritorious cause and faith as the instrument the hysop to sprinkle this blood upon the soul Now till all these meet together a man is not justified God indeed hath decreed to justifie thee from all eternity but the actual justification of thy person is in this order and method So for glorification the kingdom of glory is said to be prepared for the godly viz. from eternity they were before the foundations of the world were laid elected to this everlasting happiness but an holy life and a godly conversation is the way thereunto No unclean thing can enter there This being so Hence in the second place It hath alwayes bred much confusion and errour in Doctrine to oppose these requisites one against another To argue from the inclusion of some to the exclusion of others if duty then no Christ if Christ then no duty The Antinomian he argueth If Christ by his blood made atonement for our sinnes if our iniquities were laid upon him then we are justified from that time in the sight of God before we do believe or repent Now whence ariseth this errour Because they consider not that as Christ is required in a meritorious way so also faith in an instrumental way And though Christ do more principally concurre to our justification yet faith is required by necessity of precept and means also Christ without faith doth not justifie no more than faith without Christ Hence they are put together Rom. 3. 25. Whom God hath sit out to be a propitiation through faith in his blood The Papist on the other side though the Scripture mentioneth not the word merit and satisfaction yet by their forced consequences they would establish such a Doctrine Now in the sense they and others plead for works notwithstanding all their subtil distinctions The Apostle argueth infallibly Rom. 11. If of grace then not of works and if of works then grace is no longer grace Though therefore some do more grosly then others set up works against Christ yet they become guilty of dishonouring him who give him not the sole glory of our redemption But you will say If Gods grace and our duty must go together if we must look to Christ for salvation and yet to holiness to prayer and repentance as the means conducing thereunto How may we be directed so to live as that we shall give all to the glory of Gods grace and his power and yet to act in the duties God hath commanded without any negligence therein For seeing that Satan is very busie in his temptations on both sides either to be careless of prayer and other ordinances because we are to give all to Christ or because they are necessarily required to put our trust and confidence in the performance of them it is good to be informed wherein the way is clear for a believers avoiding all dangers To answer this which will indeed explicate the whole nature of the Doctrine consider these particulars First Then thou mayest relie on Christ and yet be diligent in the use of all Ordinances when thou doest acknowledge all the power thou hast both in whole or in part to the very beginning of godliness to come alone from him When whatsoever thou art able to do thou doest confess it is his gift thou hast received it from him so that it is not thou that doest it not thy power thy strength but the gift of God alone Thus Phil. 4. 12 13. when he had mentioned that excellent frame of heart That he knew how to abound and how to want yea that he could do all things he mollifieth this presently by adding Christ He could do all things through Christ that strengthned him Here Paul doth put forth the life of grace but the fountain of it is Christ So again 1 Cor. 15. 10. I laboured more abundantly then they all yet not I but the grace of God which was with me or in me exciting of me and giving me strength to do it The trumpet of grace is often in these acknowledgements 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves He doth not say to do but not so much as to think And he doth not say great things or high things but any thing Not the least good thing in his ministerial way but our sufficiency is of God Therefore to curb the insolency of such proud thoughts as if we cou'd do any thing of our selves see with what authority he speaketh 1 Cor. 4. 7. Who maketh thee to differ from another And what hast thou that thou diast not receive
because none believe enough none love enough none are heavenly enough Several wayes the best Hearers may grow First In the amplitude of their knowledg They may know more things in Christianity than they did for seing we know but in part 1 Cor. 13. this light in our mind may still encrease more and more not indeed in more necessaries and Fundamentalls for then none could be saved because still ignorant of some Fundamental or other but in the Additionalls and Superstructures which have also a special use and efficacy to carry on the work of Salvation Even a Godly man may live in many Errors in many sinnes and not know them to be so as we see in many Ages when clearer light hath discovered that to be Superstition and a dishonour to God which was accounted once the great onour due unto him When God dispelled the Egyptian darkness of Popery from of the face of the face of the Church their Image-Worship their Indulgences their vowed Obedience and poverty which were admired as such eminent acts of Religion were manifested to be contemptible as having no foundation upon the Scripture and also very injurious to the Offices of Christ and in how many things do the best of men still continue ignorant and therefore with David though he had more understadding than his teachers are to pray that God would open their eyes that they might understand the wonderfull things of Gods law Psal 119. 18 Davids eyes were opened yet they must be opened more all the scales are not fallen from his eyes and therefore the Apostle prayeth for those Ephesians whose understandings were already enlightened Ephes 1. 17. that their eyes might yet be more opened and that God would give unto them the spirit of wisdome and revelation in the knowledg of him 2. By the Ministry they are to grow in the efficacy and experimental power of their knowledg For these two differ exceedingly men may grow much in speculative knowledg understand controversies in Divinity and dispute much about the Doctrines of the times that are agitated but unless a man grow in the savoury power of it he is but a tinkling cymbal if he do notgrow in the love of the truth if that knowledg doth not make him more pure more sanctified more reformed this will turn to his greater condemnation Therefore Tit. 1. 1. It s called the acknowledging of the truth which is after godliness Savanarola Hom. 3. p. 29. bringeth a distruction of Divinity out of Aquinas to this purpose a man may know a thing saith he either per modum studii or per modum inclinationis men may know many things by way of study in Divinity and yet not have the least knowledg of them by way of inclination to love and delight in them May not a man have obtained much discoursive knowledg about Christ in respect of his Person and Offices as to be able to confute Arrians and Socinians yet be far from that heavenly inclination which Paul found in himself to know nothing but Christ crucified and to judg all things dung and dross in comparison of this knowledg That knowledg then which doth bring a savoury tast and experimental inclination to the good things we know that is to be imbraced that we are to grow in more every day He that knoweth a Country or a City by a Map cannot be so affected as he that hath really seen it 3. We may by the Ministry have a continued benefit in respect of the firmness and strength of our faith It is noted sometimes of the Disciples that upon some miracle that was wrought by our Sauiour that then they believed Not but that they did so before onely their Faith was then more strengthened and confirmed and truly this firmness of Faith this steadfastness of it is a precious Antidote against all fickle and sceptical Opinions Men do not grow in Faith but fancy and that maketh inconstancy in Religion How can a man be a Martyr for Christs truth now can he lose all he hath rather than deny it unless he have this quieting and satisfying work of Faith upon the soul Hence Faith is called Heb. 11. 1. The substance of things hoped for and the evidence of things not seen Those two words substance and evidence do denote the great power that Faith ought to have upon the soul Again this firmness of Faith is not onely seen in dogmatical Assent but in in fiducial Application of the Promises to our selves in which sense it is said twice or thrice The just shall live by his faith Such are the weak actings of our Faith so strong are our temptations so supernatural and mysterious is this way of believing that all have cause to cry out with the Apostles Lord increase our faith Lastly The best hearers need the Ministry for increase in Godliness to grow in grace more Thus the Apostle writeing to those whom he supposeth as converted already yet exhorteth to put off the old man and put on the new To be renewed in the spirit of their minde Epes 4. 23. 24. And our Saviour prayeth for the Apostles even in that Prayer wherein he acknowledgeth that they had believed and received the word of God That they were not of the world John 17. 17 That God would sanctifie them by his word which is to be understood of the progress therein There is no Doctrine so practically opposite to the Scripture as that of Perfection for every where the Godly are commanded to grow to be mortifying the body of sin to be perfecting holiness which were ridiculous Exhortations if we had already attained Perfection Hence we are compared to those who run in a race and therefore till death do not come to our prize Thus where the Minister may have little to do in respect of Conversion it may have very much to do in respect of Edification And the Godly are to Examine whether every Sabbath day the Minister doth not come with a new benefit a new advantage to them look for a new grace and favour in every new Sermon And so we proceed to the Use which is of Instruction What all people should look at under the Ministry Spiritual advantages spiritual light spiritual heat spiritual quickenings As where Christ went up and down he healed their diseased people so where the word of God is preached it should heal soul-diseases Thou art not to have the Pride the passions the worldly cares as thou usest to have but oh how rare are such Hearers who aimeth at this who prayeth for this in every Sermon he heareth Oh fear least some spiritual judgment upon thee deprive thee of this benefit If an Israelite had looked upon the Brazen serpent and yet not be healed If a diseased person had stepped first in order into the Pool of Bethesda and yet not have been recovered they would have been greatly troubled to see their hopes frustrated No less ought it to make thee grieve and tremble
thousands abide under the power of Satan and sinne Therefore when Gods mercy is spoken of in pardoning of sinne it is perpetually in respect of us not of Christ Thus you see judging of Gods mercy without Scripture-light into how many Doctrinal errors it may plunge us 4. For want of Scripture-direction the Papist and Antinomian oppose the mercy of God but in extream contrary wayes Though God be mercifull yet he hath so ordained that none shall partake of his mercies in time but those who by his grace are inabled to believe and repent as the way to salvation Now the Papist injureth the mercy of God for he will have his Faith Repentance with other holy works the merit and cause of his salvation disdaining to have eternal life as meer alms from God But the Antinomian to avoid this Scilla falls into Charybdis he affirmeth a mercy and that of Justification even while we are sinners before we do either believe or repent But the Scripture-mercy lieth between both In the next place Let us consider What Practical Danger we are in by conceiving of God as a mercifull God without Scripture-information And First We are apt to flatter our selves with Gods mercy though we allow our selves in our sins and iniquities whereas the Scripture speaks not a drop of mercy to such Have you not many dreadfull examples of Gods anger and terrour as well as mercy What was the casting of all the Angels into eternal blackness for one sinfull thought and that the first which they were guilty of giving them no space to repent no day of grace affording no means for their recovery Is not this an instance of Gods severity But you will say This was to Angels he is more mercifull to man But consider that example of Gods Justice in drowning the whole world save eight persons Doth not that proclaim God is just and angry against sinne as well as mercifull not to spare the whole world because it had corrupted its wayes but to drown such an innumerable company of men women and children yea to destroy the whole earth as it were Oh who can stand before the anger of God! Have we not also a formidable demonstration of Gods anger against Sodome and Gomorrah when fire and brimstone was rained from Heaven to destroy those Cities and all that did belong to them What had the little children done They could not be guilty of those unclean vices but God cutteth off all Many other instances of Gods wrath we have in Scripture especially the day of Judgement will be a dreadfull manifestation of it to the wicked and therefore the Scripture will informe us in that as well as of Gods mercy A second Practical Errour I shall conclude with that necessarily accompanieth the thoughts of Gods mercy without Scripture-direction is to encourage a mans self in his sinnes because God is mercifull Every wicked person turneth this honey into gall Paul speaketh of some who made those wretched inferences Let us sinne that grace may abound Take heed then of having any such wicked thought arising in thy heart God is mercifull therefore I will go to my lusts again Oh no the Scripture represents Gods mercies for another end to repent and be converted from thy evil wayes Rom. 2 Knowest thou not the goodnesse of God would lead thee to repentance Oh then do not abuse the mercy of God! for there is a time coming when there will be no more mercy It 's called the day of wrath thou shalt meet with nothing but terrour Ezek. 8. 18. The Scripture speaks of vessels of mercy and vessels of wrath and there is no greater sign of a vessel of wrath one fitted and prepared for destruction then to grow wanton by the mercies of God to be evil because he is good so much mercy abused will one day be turned into so much vengeance SERM. XXXVI That God not only can but doth actually comfort his People and how he doth it 2 COR. 1. 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God IN the former verse we had the Reasons of our blessing of God set down by the description of that glorious attribute of his The Father of mercies c. In this verse the Apostle doth further amplifie the cause of this duty of Thanksgiving viz. from the effect and fruit of this property of his He is not only a God of consolation habitually and potentially as it were He is not a fountain sealed up but this Sunne doth alwayes irradiate its beams As he is a God of consolation so he doth comfort So that in the words we have the Effect or Causality attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is comforting that doth never cease to do it that never withdraweth his consolations It 's his nature to be alwayes comforting As the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is alwayes tempting The word in humane Authors is used frequently of him who calleth another to him but in the New Testament either of him that intreateth and prayeth or of him that exhorteth or as in the Text of him that comforteth 2. The Subject of this consolation us That is either generally all believers or us Apostles and Officers in the Church For the Apostle might speak this to obviate that scandal which many were ready to take at the afflictions and persecutions of the Apostles as if they were hated of God and were nothing but impostors Therefore some part of this Chapter is a narrative of his pressures and apologetical in declaring the great goodness of God thereby to the Church 3. The particular wherein in tribulation Light can come into this dark dungeon 4. The Extent of this All our tribulation God can turn the hardest stones into bread All either of mind or body 5. The consequent Effect of this That we may be able to comfort them c. God many times doth in an exemplary manner exercise the Ministers of the Gospel that they may experimentally be able to instruct such who are tempted We begin with that efficiency given to God who comforteth is comforting and observe That as God is the God of all comfort so he doth actually put forth this comfort to those that are his Gods attributes may be truly affirmed of him though they never be put forth into act God would have been Omnipotent Mercifull Wise though he had not created the world only the creation of the world did demonstrate those Attributes Thus God may be called The God of comfort or a mercifull Father in respect of his Nature and Inclination though actually he doth not comfort any but God is a fountain communicating himself into streams of comfort he will make his people taste and feel what he is by Nature Now when it 's said That God comforteth you must understand this both in temporal and spiritual comforts
People 1 COR. 1. 14. That we are your rejoycing as ye also are ours THis is the Second particular in the Text and doth contain the Specification wherein this acknowledgment of the Corinthians did consist viz. That he was their Rejoycing However some false teachers had endeavoured to take off their affections from him yet they had acknowledged him to be their Father and Master by whom they were faithfully instructed in the wayes of Godliness and for this they did blesse God and rejoyce that they had such a Teacher which was so great a mercy that few did enjoy the like Now the Apostle addeth That this rejoycing was mutual he did as well rejoyce in such apt and obedient Schollars Chrysostome observeth this Addition to be a great Expression of Pauls Modesty and Humility for that the Corinthians should glory and rejoyce in such an eminent Teacher as Paul was It is no wonder but that he should rejoyce in them who were so inconstant and so uncertain in their affections to him yea who were to be blamed so much in Doctrinalls and practicalls This may make us admire But sayes Chrysostome This Paul doth for humility sake that he might not procure envy us if he thought two arrogantly of himself therefore he assumeth them into a co-partnership with his glory and rejoycing The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lieth already bear opened There is nothing difficult in the words onely when Paul and the Corinthians are thus said to be one anothers rejoycing we are to understand that the Act is here put for the Object of it as often in the Scripture Thus rejoycing is put for the Object Matter and Cause of our rejoycing and if you say We are to rejoyce in God onely in the Lord not in men that is true We are to rejoyce in God onely as the Author of all our good yet we may in men as they are instruments used by God to communicate his benefits to us Thus a people may rejoyce in a faithfull Minister not principally and originally but secondarily as the Instrument which God hath made very successfull to their souls The Observation then is That it is a most happy and blessed thing when Minister and people can upon just and holy grounds rejoyce mutually in each other When the people can bless God for the Ministerial gifts and graces bestowed upon their Pastor and he again can praise God that he hath a willing teachable and obedient people ready to receive the Ordinances of Christ in the power and purity of them This is a rare priviledg Oh there are but few Churches of which the Ministers may say as Paul to the Colossians Chap. 2. That he doth rejoyce in beholding their order and faith in Christ To meet with a people that are neither ignorant heretical nor prophane but willing to walk according to Christs rule and his order this is to see heaven upon earth The Apostle findeth such matter of joy not onely in those Corinthians but in many other Churches For as he had more Labours more Oppositions more Persecutions than others so also God gave him more joy and comefort in beholding the spiritual successe of his Labours for this was the onely comefort of his spiritual heart to see men imbrace Christ and to live worthy of the Gospel it was not his own Glory Honor and greatness that he aymed at which is an excellent example to us Ministers of the Gospel that our Matter of joy should not be any earthly riches or wealth any great fame or worldly esteem but that we are to win people to Christ alone not our selves Thus the Apostle calleth the Philipians his joy and crown Phil. 4. 1. and 1 Thes 2. 19 20. speaking of his ardent affections to see their face by way of interrogation the more emphatically to express himself he saith What is our hope or joy or crown of rejoycing Are not even ye And then addeth positively the same thing for or rather surely certainly ye are our rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a note of reasoning for then the Apostle would prove Idem for Idem as they say but of Affirmation and asseveration Ye are our crown of rejoycing Grotius saith It is an allusion to Kings who on their solemn festival dayes have not an ordinary but extraordinary Crown to wear for the greater pomp and glory Such extraordinary honor would the Thessalonians be to Christ at the great day But let us consider this in the general and then amplifie it respectively to Minister and people And First The Relation of Pastor and people is by divine Institution Christ himself hath appointed the Office it self and the application of it to this or that man through the desire of the Church so that as Churches are of Gods gathering They are his creature in a more special manner than the world is so likewise are the Officers and spiritual Guides to teach them 1 Cor. 12. 28. God hath set in his Church Apostles and Teachers Thus Act 20. 28. The Holy Ghost is said to set them Overseers over their flock â—eeing therefore that this relation is built on a Divine Foundation no wonder if managed according to Divine Rules that it is the cause of exceeding great joy These Relations are respectively for supernatural and spiritual ends and effects The Minister is for illumination Conversion Edification for the destroying of the power and Kingdome of Satan as also the establishing and promoting the Kingdome of grace in the hearts of the people The people also they are to be matter of encouragement to him they are to be helpfull and assistant in their way that Godliness may flourish that the ends of the Ministry may not be frustrated The Apostle sometimes taketh notice of the great usefulness and serviceableness even of some women in that kinde For though Ministers be compared to Light to the Sun and Starrs yet in this there is a difference The Starrs give Light and Influence into these sublunary things but receive no benefit at all from them again but the Ministers of the Church even though as eminent as Paul yet they acknowledg the manifold benefits and that in a spiritual way which they may receive from their people again now then how happy is it when there is a reciprocal and circular helping of each other when spiritual guides do convert edifie and quicken up their people and again the people do assist help and quicken up their Officers certainly as spiritual delights are greater than any bodily ones because the objects are more excellent and usefull so should this mutual rejoycing in our spiritual joy surpass all the delight that we take in our natural and civil relation neither the delight of a Wife in her Husband or of a Childe in his Father should be equal to the joy of a people in Faithfull Officers And so è contra the Reason is evident because the effects of this Relation are spiritual heavenly and
Christ Wonder not but say they wanted the root which is Jesus Christ SERM. CXXXII Of the spiritual anointing which Believers receive from God 2 COR. 1. 21. And hath anointed us c. THat which the Apostle called Confirmation and Establishment the great and precious worke of God upon the hearts of his people is metaphorically declared under three similitudes The first is anointing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Priests in the Old Testament used by anointing to be inaugurated into their Office and sometimes the Prophets also as we reade of Elisha 1 King 19. 16. Hence Beza doth interpret this place of the Ministers of the Gospel as if by us were meant us Ministers For saith he he is asserting the dignity and excellency of the Ministry in opposition to those calumnies that were cast upon Paul and his Colleagues This interpretation of Beza's Stapleton doth greedily catch at and maketh use thereof to oppose Calvin who doth understand it of believers in the general But first Beza though he thinketh the Apostles meaning is principally of Church-officers yet he doth not gain-say if any shall understand it of believers comparing that place of Peter with this where Christians are said to be a Royal Priesthood 1 Pet. 2. 9. Neither doe I meet with any Popish Commentator but Stapleton that doe expoundit of Ministers only From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove the Oyle or Chrisme that is used in Popery when they baptize children is ridiculous but we may speak more to that in the next verse where sealing is spoken of The Text of it self is plain whereas in the Old Testament Kings and Priests were set apart for their Office by an external anointing which did externally represent some inward power and virtue of God poured out upon them In the New Testament this is applied to the efficacy of Gods Spirit that is upon believers they have all though not a material one yet an invisible and spiritual anointing which is the grace of Gods Spirit in the soul for they are to the soul what oyl was to the body in the several effects thereof So that we observe All true believers have a spiritual anointing from God They are Gods anointed ones Thus Psal 105. 15. Touch not mine anointed and doe my Prophets no harme Yea Habak 3. 13. all the people of God are called his anointed which caused Grotius though very absurdly to understand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of Hebr. 11. 26. where Moses is said To esteeme the reproaches of Christ greater riches than the treasures of Aegypt Not of Christ but the people of Israel as if they were the Christ or anointed one in that Text This will much gratifie the Socinian In the New Testament we have a notable place to confirme this Doctrine 1 John 2. 20. But ye have an unction from the holy one and ye know all things And vers 27. The anointing which you have received of him abideth in you and ye need not that any man teach you Here is the anointing or ointment as some understand because anointing say they is a transient action and so passeth away whereas the Apostle speaketh of something permanent in us we may comprehend both Now it is good to mark the opposition for the Apostle having before spoken of the Antichristian party how that deluded many by specious pretences he cometh with an adversative But ye have the unction by that you are enabled to discerne betweene falshood and truth Yea so farre it worketh in you that ye need not any man should teach you that is say some not exclusively but comparatively for so a negative expression is sometimes used If there be not this unction from God all humane teaching is in vain So that as Calvin and others well observe he doth not speak here against the use of the Ministry as Illuminatists and others pretend For then why should the Apostle teach them in this Epistle while he saith They need no man to teach them Again the Apostle speaketh of the fundamentals and essentials of Religion as if he had said You are not so rude and ignorant as to be taught the principles for so all Christians growne up should not need a Ministry for plantation and a foundation but edification and further instruction Therefore because the Hebrewes were negligent herein how severely doth the Apostle reprove them Hebr. 5. and Chap. 6 Further the meaning may be Ye need not any other man that is of the heretical way should teach you you have received the truth of God from us you need not goe to them to be instructed Thus the Orthodox may say We have informed you in the sound knowledge of God you need not to go to Papists to Socinians for more light and truth By this Text we see that though anointing doth chiefly referre to the worke of grace yet it also comprehends knowledge for Oyle was used to keep up the light of their lampes and therefore Priests and Prophets were anointed So that this very expression is very noble and magnificent You are the anointed ones of God if you doe truly believe you have an unction from the holy one Now how will this title be applied to ignorant and prophane persons Have they this choice anointing May you not call a dunghill sweet ointment as well But to enlarge this excellent point we must First Know Who is the fountain of this spiritual ointment and the Text saith It is God John saith The holy one that is the Lord Christ who therefore hath his name Messias and Christ because he is anointed as the Head and then as from Aaron's head it runneth downe to his members he is the anointed Head and we the anointed Members Whether this anointing of Christ referreth to his Divine Nature or Humane needeth not to be disputed for it is certaine it belongeth to him as God-man Hence Isaiah 61. 1. Christ saith The Lord hath anointed me to preach the Gospel Acts 10. 38. God is there said To anoint Jesus of Nazareth with the Holy Ghost and with power So that this anointing of Christ was in him as in us the cause of all that power and vertue we doe partake of Therefore when it is said Psalm 45. vers 7. of Christ Thou lovest righteousnesse and hatest iniquity therefore God hath anointed thee with oyle of gladnesse above thy fellowes That is not an argument à priori as if therefore Christ were anointed because he loved righteousnesse but à â—posteriori by way of signe and manifestation hereby it was made known that he was the anointed of God Thus the spiritual anointing of Gods people is the cause of all that fragrancy and sweet smell that is in their lives Secondly Let us compare the properties of material oyle with this spiritual anointing And First It was used as you heard in setting apart of Kings and Priests for their Office yea most things in the Temple were consecrated by the anointing of