Smoak perfumed with Myrrh and Frankincense with all the Powders of the Merchant We read of the sweet Scent of the Church but how comes she to smell so rarely but from the Communication of the sweet Graces of Christ to her Sinners are very unsavoury until this Myrrh-Tree has dropp'd upon them II. Christ is the richest and purest Perfume Heaven and Earth can afford none so sweet How fragrant is he in the Nostrils of God the Father He even ravishes the Senses of Angels and Saints makes us and all our Duties as sweet Odours unto the Father III. Christ hath in him a preserving Quality or Power were it not for that Life he has communicated to us and the rest of Mortals how soon would our Bodies rot But in a special manner he preserves our Souls Sin is of a rotting stinking and putrifying Nature compared to a Leprosy and filthy Sores now if Christ did not drop daily a little of his Myrrh I mean the Grace of his Spirit into our Souls how loathsom should we soon become IV. Jesus Christ makes every Believer beautiful they have no Comeliness but what he has put upon them 'T is he that makes their Faces to shine who takes away every Spot and Wrinkle and presents them a perfect Beauty in the Father's sight by imputing and imparting of Righteousness unto them through Faith V. Christ the true Christ of God is not easily known to the ignorant many take a false Christ for the true Christ. Some are so blind that they think the Light which is in every Man the Light of natural Conscience is the Christ of God and Saviour of the World VI. Jesus Christ hath many medicinal Virtues By his Stripes we are healed He dries up all evil and offensive Rheums makes Prayer the Breath or Breathings of the Soul savoury clears the â—â—oice and helps our Infirmities by which â—â—eans we pray more elegantly and fervenâ—â—y in the Spirit takes away all Impediments so that our Prayers are heard and accepted by the Father VII The Spirit of Christ and Graces thereof are compared to Oil He is the Myrrh-Tree from whence the Divine Oil flows wherewith the Ministers and Saints of God are more or less anointed See Oil of Gladness 1. In Christ is abundance of Divine Sweetness not a Sprig or two but a great Bundle not two or three Grains but a Bag filled with it or a Bundle of heavenly Myrrh 2. Whatever is good in Christ is laid up safe Believers may waste or lose much of the Grace of Christ in them but none of that which is bound up in this sacred Bundle can be lost METAPHOR I. MYrrh has some Dregs in it tho never so purely refined II. Other Myrrh may be bought for Money III. Other Myrrh will lose its Virtue if kept over-long IV. The Myrrh-Tree doth not always drop this Gum distills but at certain Seasons of the Year Disparity I. IN Christ is no Dregs no Sin nothing but what is invaluably precious II. All the Riches of both the Indies can't purchase one drain of this Divine Myrrh III. Christ's Virtue is ever the same IV. Christ the spiritual Myrrh-Tree is always dropping Application 1. CHrist is a precious Jesus and saving Grace worth the prizing 't is like to sweet-smelling Myrrh 2. What a Mercy is it to have our spiritual Senses so exercised as to discern between things that differ 3. What Eyes do they see with that despise and slight Jesus Christ This Bundle of Myrrh this Rose of Sharon this Lilly of the Vallies is not so much regarded by the most of Men as a Bundle of Thorns and Briars 4. You that love a sweet Smell here is a precious Perfume for your unsavoury Souls Notwithstanding all your rare Gums Odors and fragrant Flowers Spices and choice Powders you will smell ranck and unsavoury in the Nostrils of God if you have not this Bundle of Myrrh to perfume your Souls and Services 5. If Believers receive all their Graces and Sweetness from Christ let them make grateful Acknowledgments thereof to Him Christ the Saints Wedding-Garment Mat. 22.11 12. And he said unto him Friend how camest thou hither not having a Wedding-Garment c. THIS Text is part of the Parable of the Marriage Mat. 22. And the Word Parable is thus expounded by Jerome Tom. 3. Epist. 51. ad Algasiam q. 6. p. 359. Parabola hoe est Similitudo quae ab eo vocatur quod alteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est assimilatur quasi umbra praevia Veritatis est A Parable that is a Similitude so called because it is like another thing and is as it were a previous shadow of Truth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compare or liken it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mashal In the New Testament it signifies an Enigmatical or Allegorical Comparison c. For further account the Reader is referred to the Place where we treat of Parables The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wedding-Garment is borrowed from a custom among the Ancients where every Guest at that Solemnity was arrayed in a Habit peculiar only to such Feasts and such as wanted it were accounted Intruders viz. such as without any Right thrust themselves in Now in this Parable all Orthodox Expositors affirm that by the King ver 2. we are to understand JEHOVAH by his Son the Messiah by his Servants the Ministers of the Gospel by such that found pretences of Absence worldly-minded Persons that prefer their temporal Pleasures before Grace and true Religion by the Invitation of the Guests the calling of the Gentiles c. by him that wanted the Wedding-Garment Hypocrites or such as have not put on Christ spiritually that is are not clothed with his Righteousness by Faith whose doom is damnation ver 13. All the best Expositors agree by the Wedding-Garment is intended Christ's Righteousness or Imputed Righteousness which is put on the Soul by Faith for Justification For the further demonstration hereof see the following Parallel METAPHOR I. THe use and necessity of Garments came in by the Fall Adam in Innocency had no need of them II. Garments are to cover Nakedness that Shame and Deformity may not appear to others for this reason did our first Parents sew Fig-leaves together to cover themselves and from hence God afterwards made them Coats of Skins c. III. Garments differ much in Worth and Excellency we read in Scripture of filthy Garments and likewise of glorious Apparel IV. Garments are for Ornament they set off natural Excellency making Men and Women appear very lovely and amiable in the eyes of others V. Garments are of great Utility in respect of Defence they secure us from many Hurts and Dangers which naked ones are exposed to they are Munimenta Corporis they are as light Armor to the Body in the Winter they save the Body from peircing Cold
Psal. 14.2 To this may be referred what Paul says Phil. 4.6 In every thing by Prayer and Supplication let your Requests be made known unto God By Prayers being made known to God he intimates that they are grateful to him and assuredly heard See Act. 10.4 Psal. 1.6 and 31.8.2.19 Ignorance which is the opposite to knowledge is attributed to God by which is denoted his displeasure hatred anger and aversation Esa. 40.27 Why sayst thou O Jacob and speakest O Israel now my way is hid from the Lord c. that is we are hated and neglected by God neither does he regard our affairs Hence Christ says to the Reprobates in the day of their Judgment Matth. 7.23 I never knew you depart from me ye that work iniquity See Matth 25.12 Luke 13.25 27. c. To this head may be referred those questions which God asks as if he had been ignorant whereas in proper speaking there is nothing hid from him neither has he any need of being informed as Gen. 3.9 And the Lord called unto Adam and said unto him where art thou This was no interrogation of ignorance but a summons to an unwilling appearance reducing into Adams mind how much he was changed from that blessed state of Immortality after his fall Ambrose upon the place says where is that well known guilty confidence of thine Thy fear argues a Crime and thy skulking prevarication Therefore where art thou I do not ask in what place but in what state Whither has thy sin hurry'd thee that thou hidest thy self from God whom before thou hast sought This is more a chiding then a question from what good from what blessedness from what grace and into what misery art thou fallen Gen. 4.9 And the Lord said unto Cain where is Abel thy Brother Augustine says he asks not as an ignorant that would fain know but as a Judge to punish the guilty See Gen 32.27 Num. 22.9 1 King 19.9 13. 2 Kings 20.14 15. Esa. 39.3 4. So the questions of Christ Matth. 22.20 45. Luke 8.45 c. To this may also be referred when God seems to deliberate as if he had not known or doubts what to do Junius in his Commentary on Ezek. 20.8 says thus God that he may more amply shew the wonders of his Mercy seems in Scripture to use a consultation with himself after the manner of men and then as if swayed by Mercy to his Creature though a sinner after his disputes in his own mind and a seemingly doubtful conflict inclines at last to a sentence of Mercy of which there is an eminent instance in Hos. 11.8 9. How shall I give thee up Ephraim How shall I deliver thee Israel My Heart is turned within me my repentings are kindled together I will not execute the fierceness of my Anger I will not return to destroy Ephraim for I am God and not man c. So when God is said to search the Heart and Reins which must not be understood as if they were before unknown to him but a most exact and infinite knowledge is denoted by this phrase So Paul says of the Holy Spirit that it searcheth all things yea the deep things of God 1 Cor. 2.10 Search and inquiry goes before knowledge in men and without it they can scarce arrive at any certain excellency in science therefore this phrase is only used to signifie the infinite perfection of knowledge in the Holy Spirit by an Anthropopathy Remembrance is attributed to God sometimes in good part signifying that he will give help and releif unto men after hard calamities in which he seemed to forget them as Gen. 8.1 And God Remembred Noah and every beast or living thing Upon which Luther in his Comment says although it be true that God always remembers his even when he seems to forsake them yet Moses here signifies that he was mindful of them even with respect to sence that is so far as to make a signal and manifest discovery thereof which before by his Word and Spirit he had promised See Gen. 30.22 Exod. 2.24 1 Sam. 1.11 19. and several other places Divine Remembrance towards men denotes the Benevolence Affection Grace and good Will of Jehovah towards them Psal. 115.12 Psal. 136.23 Nehem. 5.19 and 13.22 31. Luke 23.42 Acts 10.4 After the same manner the remembrance of his Covenant is attributed to God by the sight of which he becomes a gracious benefactor to men Gen. 9.15 16.6.5 And the Remembrance of his Mercy Psal 25.6 Of his word Psal. 119.49 Hierome in his Comment on Lament 5.1 saith Remembrance is ascribed to him who could never forget any It is not to refresh his Memory that the Divinity is so prayed to for all things past and to come are present with him 'T is unbecoming to attribute Oblivion to so great a Majesty but he is prayed to Remember that he would quickly afford help to the needy and that his grace may be made manifest which before was hidden To Remember when it is applyed to God with respect to bad men signifies the execution of punishment and vengeance upon them Psal. 25.7 and 79.8 and 137.7 Esa. 45.25 Rev. 18.5 He is said to Remember the blood of the innocent when he Revenges its violent effusion or unjust slaughter Psal. 9.13 Forgetfulness or Oblivion is attributed to God which signifies that he disregards and leaves men exposed to Evils without any comfort or help as if he had quite forgotten them 1 Sam. 1.11 Psal. 9.18 and 13.1 and 42.9.10 Esa. 49.15 Jer. 23.39 Hos. 4.6 c. Luke 12.6 Are not five Sparrows sold for two farthings and not one is forgotten before God that is God has a care of every individual Creature and sustains them Sometimes God is said to forget when he delays and defers the punishment of the wicked for their ill deeds Psal. 74.22 23. Amos 8.7 Job 12.7 And know that God hath forgotten thee so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for thine iniquity that is he delays your punishment and does not rigidly exact according to their greatness agreeing in sence with our Translation which runs thus And know therefore that God exacteth of thee less then thine iniquity deserveth Thoughtfulness or Thinking is ascribed to God by which his Will Sentence or Decree is understood Gen. 50.20 You thought evil against me but the Lord thought it into good so the Original has it that is he turned it into good or as our Translation hath it meant it unto good Here is an Antanaclasis of one Verb properly applyed to malignant men but to God by an Anthropopathy alluding to the former See Psal. 40.5 6. and 92.5 6. and 139.16 17. Esa. 55.8 9. Jer. 4.28 and 29.11 and 51.12 c. Hitherto of the inward acts of man The external or outward acts which are obvious to the notice of sence for orders sake may be distinguisht into the actions 1. Of the Mouth 2. Of the Hands 3. Of the
inanimate things in Nature and transferred to God do belong either universally or severally to those things To the former Classe belongs When there is a certain Dimension ascribed to the Infinite and Unmeasurable God and a comparison with this whole Universe whereas betwixt Finite and Infinite there is properly no proportion Job 11.8 It is viz. Jehovah the heights of Heaven The Deeps which is the perfection of God as ver 7. beyond Hell what canst thou know ver 9. The Measure thereof is longer then the Earth and broader then the Sea By which the infiniteness and immensity of God and his Wisdom is intimated of which ver 7. Canst thou by searching find out God others render it canst thou find out the Depth viz. of the Wisdom of God Canst thou find out to the perfection of the Almighty others say canst thou find out the end of Almighty Wisdom To this belongs that Sacred Mathematical expression of Paul speaking of the Love of God and our Saviour Christ Eph. 3.18 That ye may be able to comprehend with all Saints what is the breadth the length and depth and heigth viz. Of the Love of Christ as verse 19. Which passeth knowledge shewing by an Anthropopathy the unmeasurableness and immensity of that Love as if he had said it is higher then the Heavens deeper then the Sea larger then the Earth longer then any time enduring even to all Eternity Upon which place Osiander says the sence is I pray God that ye may be able with other sincere Christians after a certain manner to comprehend the unmeasurable Love of Christ towards you which that I may use a Metaphor extends it self to all Dimensions And Hyperius in his Comment very excellently The sence is says he My prayer is that you may have a full certain and absolute knowledge of the Love of Christ in all its parts Geometricians are wont to observe these differences of Dimensions when they inquire into the magnitude of solid Bodies Such therefore as belong to coporeal things the Apostle artificially compares with things incorporeal and spiritual and signifies that he earnestly desires that they should arrive to an equal certainty and perfection in the knowledge of spiritual things chiefly of the Love of Christ as Mathematicians do in the measure of solid bodies c. Here we are to note that when Magnitude is attributed to God not the quantity of a corporeal or bodily size and bigness but the very infiniteness of his Essence and essential proprieties is to be understood Exod. 15.16 and 18.11 Numb 14.19 Deut. 3.24 Exod. 5.8 Psal. 48.1 2. and 147.4 5. Jer. 32.17 18 19. Dan. 2.45 Mal. 1.14 c. Job 33.12 There is a comparison of God with man with respect to greatness whereby the unsearchable Immensity of God is intimated as if he had said God not only in Majesty and Power but also in Truth Justice VVisdom and Mercy infinitely excells all Mortals therefore thy presumption is unjust to contend with him 1 John 3.20 It is said that God is greater then our Hearts when the Speech is of a guilty Conscience as if he had said if Conscience which in many is blind convinces us of Hypocrisie how much will God who is the greatest of all things and infinite in knowledge charge us in his Judgment 1 John 4.4 God is said to be greater then him that is in the World that is Antichrist as ver 3. Whom believers by the power of the infinite and invincible God dwelling by grace in them do overcome John 10.29 God is said to be greater then all that is that he beyond comparison excells the whole Universe in Power and Majesty By the same reason a discretive quantity or plenty is ascribed to God as Psal. 86.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much or plentiful in Mercy and Truth Psal. 103.8 Great or plentious in Mercy Psal. 130.7 With him is plenteous Redemption by which is noted the infiniteness of God and his attributes as it is described Psal. 147.5 Great is our Lord and of great Power and of his understanding there is no number So the Hebrew See Psal. 36.6 Rom. 11.33 1 Cor. 2.1 In Speaking of things inanimate severally we will distribute them 1. Into things Celestial And 2. Things Elementary To the first kind belongs when God is said to look down from Heaven and sit in or inhabit Heaven as his Throne Of which before Also when God is called Light 1 John 1.5 By which his Majesty Holiness Perfection and Blessedness is noted as when celestial Light is transmitted to us there is nothing Fairer Clearer Purer or more comfortable whence it is said Eccl. 11.7 Truly the Light is sweet and a pleasant thing it is for the Eyes to behold the Sun The Greeks had an Adagy or Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulce lumen solis sweet is the Light of the Sun 1 Tim. â—â— 16 God is said to dwell in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lucem inaccessibilem inaccessible or unapproachable Light or as our English Translation renders it The Light which no man can approach unto that is to act with that Glory Majesty and Felicity which no Creature either can have or comprehend Upon which Chrysostom says The Apostle says that God dwells iâ—â— inaccessible Light which is more then if he had said incomprehensible for that which by inquiry and search we cannot find out we call incomprehensible but that which prohibits all essay of search and to which none can come near we call inaccessible Some with inaccessible Light compare an opposite phrase where the difficulty of fully knowing God in his Majesty and Essence is described by his dwelling in Mists and Clouds for every corporeal Light which for its exceeding brightness cannot be beheld may be truly stiled a Mist and therefore inaccessible c. To this is referred where God Jam. 1.17 is called the Father of Lights with whom is no variableness nor shadow of turning in which phrase is denoted his essential Majesty and Immutability in acting Some and very fitly judge that the phrase Father of Lights is a Periphrasis of the Sun attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after the manner of men For as that super-celestial Sun is distinguisht from the corporeal and visible Sun it is added that with him is no variableness nor shadow of turning When the Sun is in the opposite Hemisphere it leaves ours darkned and obscure which vicissitude of darkness and light agrees not with God for he is never the Cause of Sin and Death which are noted by the term darkness but always the Authors of Good and Life noted by the term Light and this is the scope of the Apostle as ver 13. Let no man say when he is tempted I am tempted of God For God cannot be tempted of evils neither tempteth he any man c. Salmeron upon the words says in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz shadow of turning he alludes to the
which he hath enjoyned upon them This do in remembrance of me c. Christ compared to an Hart. Cant. 2.9 My Beloved is like a Roe or young Hart. THe Lord Jesus in several places is resembled to an Hart. Simile I. AN Hart is a lovely and pleasant Creature so called in the Proverbs pleasant Roe 'T is observed by Writers that the Hart hath some resemblance of a Lion a Horse and a Grey-hound which are all accounted very stately Creatures II. An Hart as Naturalists tell us hath no Gall. III. An Hart is a Creature that exceedingly delights in Musick loves to hear such that can sweetly sing IV. An Hart or Stag saith Pliny is the most gentle and mild Beast in the World V. An Hart is a Creature that has a very clear Sight and a quick Hearing nay can see if Credit may be given to Historians in the Night as well as in the Day VI. An Hart is a very loving Creature to those of its kind and will help its Fellow when forc'd to take to a River one resting his Head upon the Loins of his Fellow and if the foremost tireth the hindmost changeth place with him VII An Hart is a very sociable Creature greatly delights in Company Multitudes of them will if they can be together VIII An Hart is a Creature that is chased exceedingly by Dogs and vexed by Hunters IX The Hart is a mighty swift Beast excellent in leaping and ascending Mountains Their Swiftness doth not only appear upon the Earth but also upon the Waters David alludes to this when he says The Lord hath made my Feet like Hinds Feet The lame Man shall leap saith the Prophet as an Hart. X. Dictum est de Cervis quòd aâ—â—errimè pugnant pro uxoribus sua certamina instituunt in montibus It is said of the Harts that they fight fiercely for their Females upon the Mountains XI An Hind when she has brought forth her Young lodges them say the Naturalists in some Rock or other bushy and inaccessible Place covering them and if they be stubborn and wild beating them with their Feet until they lie close and contented They leap over their young teaching them to run and leap over Bushes Stones and small Shrubs against a Time of Danger Or as Pliny saith their little Ones they practise and exercise to use their Legs from the very beginning c. They bring them to high steep and ragged Rocks and there shew them how to leap and withal acquaint them with their Dens and Places of Harbour XII The Hart when 't is hunted by the Dogs will flie to Men nay rather than be made a Prey to the Hounds run to the Huntsman In short it greatly desires and pants after Help and Relief in its Distress XIII Mirabilis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter Cervos Serpentes c. There is say Historians a marvellous Antipathy and continual Enmity between the Hart and Serpents 1. The Hart knows by a wonderful Instinct of Nature in what Holes or Caverns they lurk and hide themselves and by his Breath brings them out that he may spoil and destroy them 2. The Hart is hard beset and much annoyed by Serpents in Lybia Multitudes of them do set upon him together fastening their poysonful Teeth in every part of his Body some on his Neck Breast Sides Back twine about his Legs biting him with mortal Rage which he throwing himself upon the Ground destroys others he bruises and so clears himself of them XIV Cervi devoratis Serpentibus ita inflammantur ut ardentissimam sitim concipiant ejulationes edant donec ad fontem perveniant c. The Hart when it hath devoured Serpents is so inflamed with vehement Thirst that he cries with a lamentable Moan and rests not till he comes to a Fountain to drink XV. Odium inter Serpentem Cervum etiam durat post mortem c. The Hatred between the Serpent and the Hart continues after Death when the Hart is slain Pliny and Sextus affirm that if a Man sleep on the Ground having upon him an Hart's Skin Serpents never annoy him The Virtues of his Horn are wonderful nay Naturalists affirm the whole Nature and Disposition of every part of this Beast to be good against Poyson and venemous things his Blood hath excellent virtue in it Parallel I. JEsus Christ is exceeding lovely and pleasant to look upon tho not to every Eye Some cannot discern wherein the Hind resembles a Lion a Horse or a Grey-hound this is known only to the curious Observer So there are some that see nothing lovely nor pleasant in Christ think there is no Form nor Comeliness in him but a Believer who hath the Eyes of his Understanding enlightned can clearly discern a Loveliness and Amiableness in the Lord Jesus II. Jesus Christ hath no Rancour of Spirit retains no Envy or Indignation to poor Sinners for Injuries done to him he prayed for those that murdered him Father forgive them they know not what they do III. Jesus Christ greatly delights in the Melody of the Souls of sincere Christians in the well-tuned Instruments of their Hearts who by fervent Prayer can open their Case and send forth the Desires and Breathings of their Souls to him such make sweet Musick in his Ear When they sing spiritual Songs and Hymns of Praise to him with Grace in the Heart he is exceedingly delighted Sing Praise unto the Lord sing Praises IV. Jesus Christ is meek and humble in Spirit and may rather be compared to a Hart than Naphtali whom Jacob says was as a Hind let loose giving goodly Words Learn of me for I am meek and lowly in heart and you shall find Rest to your Souls V. Jesus Christ hath so quick and sharp an Eye that he can see into the very Heart of a Man or Woman All things lie naked and open to his Eyes Day and Night are alike to him he sees as well in Darkness as in the Light His Ears are always open to the Prayers of his Saints he is quick in hearing their Complaints VI. Jesus Christ dearly loveth his People all sincere Christians and is ready to help them not only when they are in the Water but in the Fire When thou passest through the Waters I will be with thee and through the Rivers they shall not overflow thee When thou walkest through the Fire thou shalt not be burnt neither shall the Flame kindle upon thee I will help thee yea I will uphold thee with the right hand of my Righteousness VII Jesus Christ was very sociable in the days of his Flesh he took delight to be amongst poor Sinners and great Multitudes flock'd together to him My Delight was with the Children of Men. VIII Jesus Christ was exceedingly chased pursued and hunted by wicked Men in the days of his
down 't is he that strengthens our Hearts in the day of Trouble and weakens the Hands of our Enemies IX The Name of Christ hath not that fragrant Smell nor appears of that great Worth and Excellency till poured forth in the Ministry of the Word by the Spirit and in his Ordinances that is the way of opening this precious Alabaster Box which like Pipes convey the golden Oil to the Lamps thus Christ manifested the Savour of his Knowledg by the Apostles in several places X The Lord Jesus hath a great plenty of all good and sweet Perfumes and precious things in him and he is free to part with them or communicate of his Fulness unto us Simile I. ALL natural Ointments are of humane Composition they are compounded by Men hence called the Ointment of the Apothecary God created the Materials Man learned the Skil of using them II. Natural Ointments are of great Value but their Worth is known and may be computed Mary's Box of Precious Ointment was valued but at or little more than three hundred Pence III. Natural Ointments will not keep their Vertue the most fragrant of them in the World will tho kept never so closly and carefully in time corrupt and lose its Savour Dead Flies make the Ointment of the Apothecary to send forth a stinking Smell IV. Other Ointment is of a wasting Nature take but one Dram out and there is an Abatement and so by little and little it will diminish and shrink till it comes to nothing V. Other Ointments are only good for the Body one sort pleaseth the sensual part and another makes the Face and Skin of a Man to shine VI. No one kind of natural Ointments hath all excellent Qualities in it some may be of a fragrant Smell but not healing others may be good for healing but not of a fragrant Smell VII A Person may be anointed with precious Ointment and in a little time lose all the Scent and Savour of it VIII The Effects which are wrought by other Ointments are not quick and sudden cannot heal cleanse nor make the Face smooth and beautiful in a moment The Virgins that were to delight the Persian King must be anointed six Months before their Beauty was perfect IX A very small Quantity of other Ointment doth but little Good nor worketh but small Effects whether for healing beautifying or perfuming one Drop will not perfume a whole Room c. Disparity I. BUt this spiritual Ointment was not made by Man the Divinity of Christ is from everlasting not made nor created and his humane Nature was filled with the Spirit he was anointed with the Oil of Gladness above his Fellows that so he might pour forth this sweet and sacred Unction to his Saints II. The Lord Christ is of inestimable Worth and invaluable all the Pearls and Diamonds in the World are not worth the least drop or dram of this good and pretious Ointmenâ—â— those that have it would not part with it for ten Thousands of Rivers of Oil one drop of it infinitely excels all the choicest Ointments in the World III. The duration of this holy Ointment is such that it will never decay Jesus and the Grace of Jesus is incorruptible he is as sweet as Fragrant and of the same Vertue he was in Abrahams and Abels time and so will abide for ever for he is without beginning or end of Days nothing can get into this pretious Ointment to make it unsavoury to a grievous Soul the Cross it self is sweet in him IV. Jesus Christ hath anointed thousands of the Godly in all Ages since the Beginning and yet the Vessel is as full as ever 't is always pouring forth it ever runs yea and that freely too yet the Ointment doth not diminish there is not in him one Dram less than there was at the beginning V. The Spiritual Ointment is for the suppling cleansing and healing of the Soul it causes an internal Beauty and puts a Lustre on the inward Man which God and holy Angels delight in VI. All Excellencies meet together in Christ there is nothing that is of Use Profit Pleasure nor Delight but it is to be found in him yea and that in the highest Degree VII He that is anointed with this Ointment will smell of it as long as he lives there will be some Savour of Jesus Christ remaining though his Lips and Life may not be always alike sweet and fragrant VIII Such are the Effects and powerful Operations of the Lord Jesus Christ this spiritual Ointment that no sooner he touches the blind with his Finger but they see and the Leopards are cleansed at a word of his Mouth as soon as ever one drop of this Ointment is applyed by Faith to the Soul the Effect follows one moment is sufficient for Christ to accomplish his Work tho he doth not always work so speedily IX A very small Quantity of this spiritual Ointment doth wonderful things the least measure of true Grace hath glorious and marvellous Effects as it is spoken of Faith tho it be as small as a grain of Mustard Seed yet c. a little of this Ointment perfumes the whole Soul House and Family of a Saint Application FRom hence you may further take notice of and admire the Excellencies of Jesus Christ in that he is compared to all things that are good pleasant and delightful well may he be call'd wonderful O! how wonderful and pleasant is that precious and good Name that is composed of so many excellent things 2. This should draw our Hearts towards him make us love him and delight in him and long and desire after him His Name being as Ointment poured forth it follows therefore do the Virgins love thee Cant. 1.3 3. This also demonstrates the Excellencies of his Grace 't is the Graces of Christ that make him be compared to Ointment poured forth his sweet Ointments are as one observes his Meekness Patience and Holiness c. 4. The special Graces of Christ as appears from hence are not communicated to all the holy Ointment under the Law was only for consecrated Things and Persons the Elect and holy Priesthood of God only have the Name of Christ like precious Ointment poured out Christ empties himself only to those golden Vessels though common Graces are communicated to all 5. We may from hence infer how unsavory all Wicked Men are in their Persons and Services that have not this good Ointment upon them their Hearts Lives and Prayers and all they do stinks in the Nostrils of the Lord being not perfum'd by Jesus Christ The Sacrifice of the wicked is an Abomination to the Lord. 6. This teacheth us how to keep our Souls sweet Sin the World and the Devil strives to make them lose their savour Therefore pray every day for a drop or two of this Ointment to sweeten your Prayers Meditations and all your holy Dutys and be sure
these alone but for all them that shall believe on me through their Word Whosoever comes none is refused that hath an Appeal to make to the great God who is Judg of all the World c. II. But Christ this great Advocate of Souls who appertaineth to the high Court of Heaven is of long standing and great Experience possessed the Place of an Advocate from the Fall nothing can surpass his Cognizance he stood before the Antient of days in the days of Noah Daniel Job c. III. But Jesus Christ knowing all things relating to the Judgment-day gives assurance to his Saints before Trial it shall go well with them He that seeth the Son and believeth in him hath the Cause hath eternal Life and shall never come into Condemnation IV. But Christ this high and holy this great and good this wise and just this true and righteous Advocate carries every Cause he undertakes He will not undertake any Cause to plead effectually but the Believer's He will not speak a word for the Sons of Belial that will not submit to his Laws I pray not for the World but for those thou hast given me For those that willingly submit to his Laws he is successful to a Wonder whatever he desires is done for them his Prayers being always heard V. But the Lord Jesus the Churches Advocate makes sure Work when He carrieth a Cause it 's done in the highest Court it self from whence there is no Appeal Every Cause that Christ carrieth is like the Laws of the Medes and Persians unalterable and like the Covenant ordered in all things and sure it is as the good Part Mary chose that shall never be taken from her neither Men nor Devils shall be able by Fraud nor Force to take it away from them 'T is God that justifieth who is he that condemneth 'T is Christ that died yea rather that is risen again who also maketh Intercession for us VI. Christ hath no Match or Equal but he very much transcends all his Opposites Beelzebub hath had a great Name but he is nothing to Jesus Christ makes him flie before him and fall like Lightning He hath an awful Majesty in his words that if he doth but say Get thee behind me Satan The Lord rebuke thee Satan shrinks off shamefully He dares not cannot stand before this powerful Advocate Application I. BEhold the marvellous Goodness of God that he should in meer Mercy to us appoint such an able Advocate to whom the very Angels themselves are inferior in point of Wisdom Power Office and Honour Those Sons of the Morning shout for Joy at his Appearance as an Advocate and pry into the Mystery of his honourable Work II. There is great Encouragement to come to this Advocate God invites Men to come to Christ for advice and to take his Counsel This is my beloved Son hear Him He is not concealed in some secret Chamber where he cannot be found but stands at the opening of the Gates at the Place of the chiefest Concourse God hath given him to be a Light to the Gentiles and his Salvation to the ends of the Earth Whoever believingly and in truth desires to have him for their Advocate my have access unto him and have their Cause undertaken pleaded and effectually managed by him who is the Judge's own Son The Motives to this Duty are many 1. When poor Sinners come to this holy Advocate they are kindly embraced 2. They have their Work readily undertaken they are not tired out with Delays 3. They have it very carefully managed the Cause is not lost nor suffered to fall to the Ground for want of prudent and careful Management c. 4. It is a great Case that cannot safely be trust in any other hand it is about a Title to an Inheritance wherein if a Man miscarry he is utterly undone yea utterly undone to Eternity 5. Their Cause is admitted of and undertaken without Fees or any kind of Charges He will do all freely without Money 6. There is much Peace Satisfaction and Security in it A Man that hath committed his Cause to this Advocate may sleep in Peace go about his Business in Comfort neither need he in the least doubt or fear of what will follow for there was never any one that trusted in him confounded or put to shame There was never a Cause left by any Man to the wise Counsel and Management of this most powerful and holy Advocate but it carried the Day He is not only able to save but able to save to the utmost not only some but all those that come unto God by him seeing he ever liveth to make Intercession for them III. Who then would refuse coming to Jesus Christ or neglect to make use of this Advocate IV. It also shews us the Cause why Men perish and miss of God's Favour and lose eternal Life It is not for want of free Tenders of Grace or because there is no Advocate to plead for them but it is because they will not open at his Knock nor take his Counsel c. They will not come unto him that they might have Life Lastly Let all Saints who through Satan's Temptations have been overcome and have sinned and wounded their Consciences remember that there is an Advocate for them with the Father Jesus Christ the Righteous Christ an Apostle Heb. 3.1 Consider the Apostle and High-Priest of your Profession Christ Jesus AN Apostle signifies in the Greek one sent and it hath something peculiar to it to distinguish the Office from other Offices appertaining to the Gospel and the Church for tho John Baptist was one sent with many others yet were they not called Apostles but dignified by some other Names Titles or Epithets as Fore-runner Disciple and Servant of the Church c. Now inasmuch as one Rank and Order of Men have this Title given them and by it are distinguished from others concerned in Divine Service we may suppose it to signify their Commission and Qualification for their designed Work which Commission Qualification and designed Work seems to be comprehensive of these three things viz. 1. Immediatly sent 2. Marvellously inspired 3. The Master-Builders of the Gospel-Foundation for the Christian Religion That all these are declared and set forth concerning Jesus Christ is evident Therefore in that Christ is here called an Apostle it must or may signify that He was sent after a higher and more extraordinary manner than common Messengers An Apostle I. AN Apostle was immediatly sent by Christ. II. The Apostles In pursuit of their Commission went up and down preaching the Gospel c. III The Apostles had Christ always with them in their Work in an extraordinary manner IV. An Apostle was to bear witness to the Truth and to Christ's Name V. The Apostles were to open Mysteries that had been kept hid VI. The Apostles were endued with Divine Power to do Wonders and mighty Works