spect, as we may say, O Son, thy Father, so O God, thy God.

Besides, the Son of God assumed man's nature; hereby God and man became one person. Thus he is God, and God is his God. He is God in regard of his divine nature, and God is his God in regard of his human nature, yea, and in regard of both natures united in one person.

In this latter respect, as Christ is God-man, God may be said to be his God three ways:

1. As Christ's human nature was created of God, and preserved by him like other creatures.

2. As Christ is mediator, he is deputed and sent of God, John iii. 34, and he subjected himself to God, and set himself to do the will of God, and such works as God appointed him to do, John iv. 34 and ix. 4. In these respects also God is his God.

3. As Christ God-man was given by God to be an head to a mystical body, which is the church, Eph. v. 22. God thereupon entered into covenant with him in the behalf of that body, Isa. xlii. 6 and xlix. 8. Thus he is called the messenger, Mal. iii. 1, and mediator of the covenant, Heb. viii. 6. Now God is in an especial manner their God, with whom he doth enter into covenant; as he said unto Abraham, ‘I will establish my covenant between me and thee,' &c., 'to be a God unto thee,' &c., Gen. xvii. 7. As God made a covenant with Abraham and his seed, so also with Christ and his seed, which are all the elect of God, even the whole catholic church. This is the seed mentioned, Isa. liii. 10. So as by special relation betwixt God and Christ, God is his God in covenant with him. God also is, in especial manner, the God of the elect through Christ.

This special relation, thy God, having reference to Christ, is under the gospel, God's memorial; as under the law his title was, the God of Abraham, the God of Isaac, and the God of Jacob.' For with them God made his covenant, and in them with their seed, Gen. xvii. 7, and xxvi 3, 4, and xxviii. 13, 14.

This title, the God of Abraham, Isaac, and Jacob,' God assumed to himself, Exod. iii. 15, 16; and the seed of those patriarchs oft called on God by that title, and pleaded it before him, to enlarge their desires, and to strengthen their faith. This they did by calling to mind that relation which was betwixt God and their fathers, with whom God had made an everlasting covenant, to extend to them and their seed, Exod. xxxii. 11, 1 Kings xviii. 36, 1 Chron. xxix. 18.

How much more may we have our desires enlarged, and faith strengthened, in that relation which is betwixt God and Christ, and how may we plead it, and say, O God of thy Son Jesus Christ, remember thy covenant made with him and in him. Hereupon it is that Christ saith, Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you,' John xvi. 23. When the children of Israel were in great distress, the Lord was gra

cious unto them, and had compassion on them, and respect unto them, because of his covenant with Abraham, Isaac, and Jacob,' &c., 2 Kings xiii. 23. How much more will God be gracious to us because of his covenant with his Son Christ! This is the truest and surest ground of Christian confidence and boldness in approaching to the throne of grace.

The psalmist, who lived many hundred years before the apostles, having by the Spirit of truth registered this relation betwixt God and the promised Messiah, giveth evidence thereby, that the understanding and believing Jews conceived that Messiah to be true God, the Son of God; and that God was the God of that Messiah in special, and by virtue thereof, the God of Abraham, Isaac, and Jacob,' Exod. iv. 5; 'the Lord God of Israel,' Exod. v. 1; the Lord God of the Hebrews,' Exod. ix. 1; the God of the Jews,' Rom. iii. 29; the God of Jeshurun,' Deut. xxxiii. 26; the Lord of Elijah,' 2 Kings ii. 14; the God of Daniel,' Dan. vi. 26; the God of Shadrach, Meshach, and Abed-nego,' Dan. iii. 28; Gentiles,' Rom. iii. 29; my God,' Exod. xv. 2; our God,' Exod. v. 8; thy God,' Deut. x. 14; your God,' Gen. xliii. 23; 'his God,' Exod. xxxii. 11; ' their God,' Gen. xvii. 8. All these, and other special relations to God, do give evidence of God's singular respect to those who are in covenant with him, and whose God he is.

In reference hereunto they are called God's peculium,1 a peculiar treasure unto him, his proper stock or flock, Exod. ix. 15, Mal. iii. 17. They are also called a peculiar people, 1 Peter ii. 9. All this ariseth from that special relation which Christ hath to God, that God is his God: Ye are Christ's, and Christ is God's,' saith the apostle, 1 Cor. iii. 21. Hereupon it was that Christ said, I ascend to my Father and your Father, and to my God and your God,' John xx. 17.

Sec. 119. Of God's anointing his Son.

God, who was in special the God of his Son, is here said to have anointed him, go. See Chap. iii. 6, Sec. 54. This is metaphorically spoken in reference to an ancient, continued inaugurating and settling of kings in their kingdom, which was by anointing them, or pouring oil upon their heads: as Saul, 1 Sam. x. 1; David three times, first by Samuel, 1 Sam. xvi. 13; secondly, by the men of Judah, 2 Sam. ii. 4; thirdly, by the elders of Israel, 2 Sam. v. 3; Solomon twice, 1 Kings i. 39, 1 Chron. xxix. 22; Jehu, 2 Kings ix. 6; Joash, 2 Kings xi. 12; Jehoahaz, 2 Kings xxiii. 30; yea, they who chose Absalom to be king anointed him, 2 Sam. xix. 10. In allusion hereunto kings are styled anointed,' even the Lord's anointed, 2 Sam. xix. 21, Lam. iv. 20. Anointing being performed by God's appointment, implieth two things,

1, Id quod proprium et singulariter charum est.
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That wherewith kings were anointed was oil. Samuel took a vial of oil and poured it on Saul's head, 1 Sam. x. 1. He also took an horn of oil and anointed David, 1 Sam. xvi. 13. So did Zadok anoint Solomon, 1 Kings i. 39; so did he that anointed Jehu, 2 Kings ix. 6; and others that anointed other kings. All these were anointed with external material oil; but to shew that anointing had a mystical signification, they who had not such oil poured on them are called the Lord's anointed, Ps. cv. 15.

Oil, and anointing therewith, being mystically taken, as here they are, setteth out the Spirit, and the gifts and graces thereof. In this respect Christ saith of himself, The Spirit of the Lord is upon me, because he hath anointed me to preach,' &c., Luke iv. 18. And the apostle Peter saith of him, 'God anointed Jesus of Nazareth with the Holy Ghost, and with power,' Acts x. 38.

This is in special to be applied to the human nature of Christ, yet so as united to the divine nature, both making one person; for God, singly and simply considered in himself, never was nor can be anointed, no, not metaphorically, as here the word is taken. God cannot be deputed to any function. God needs not the Spirit to be poured on him, nor needs he any gift of the Spirit to be enabled to anything that he doth. He is of himself all-sufficient.

But Christ, as man, and as mediator between God and man, was by God his Father deputed unto his royal function, Ps. ii. 6, as he was to his priestly office, Heb. v. 5; yea, and in that respect also, God gave him the Spirit, though not by measure, John iii. 34.

Both the Hebrew name Messiah, and the Greek name Christ, do signify anointed. They remain memorials of the anointing here specified. See Chap. iii. ver. 6, Sec. 64.

Sec. 120. Of the fit resemblance of anointing with oil. Very fitly is this metaphor of anointing with oil used to set out the mystery of the Spirit and the gifts thereof, especially if it be extended to the mystical body of Christ, in reference both to the head thereof and also to the members; for the oil wherewith Christ was anointed was like the oil poured on Aaron's head, It ran down upon the beard, and went to the skirts of his garment,' Ps. cxxxiii. 2, 3. So the Spirit poured on Christ, as head of the church, ran down upon his body, and upon the several members thereof.

1 Of God's deputing Christ to his function, see Chap. ii. 3, Sec. 2.

This is to be observed, because many of the particular resemblances here following cannot be applied to the anointing of the head alone, but may be applied to the anointing of the body and members.

The resemblances betwixt oil and the Spirit shall be set forth in ten distinct particulars.

1. Oil is a nourishing kind of food, as honey and butter. Hereupon it is often joined with them, Job xxix. 6, Ezek. xvi. 13. It is also joined with meat and drink, Ezra iii. 7; with meal, 1 Kings xvii. 12; with bread, Hosea ii. 5; fine flour, Lev. ii. 4; and with wine, 2 Chron. xi. 11. All these are nourishing food. Oil is very wholesome to be eaten it much helpeth digestion; it is therefore eaten with raw herbs and other cold things. It is also a means to expel such things as annoy the stomach; and it is an antidote against poison.

Nothing is more nourishing and wholesome to the soul than the Spirit and the graces thereof. It maketh God's word to give a good relish; it helps the soul well to digest the word; yea, it makes it sweet and pleasant, Ps. cxix. 103. The Spirit expels carnal lusts of all sorts, and it is a most sovereign antidote against all poisonous corruptions.

2. Oil is of singular use to supple hard, swelling tumours, to ease pains in the flesh or bones, to keep sores from rankling, and to heal wounds, Luke x. 34, Isa. i. 6.

The Spirit mollifieth hard hearts, assuageth perplexed spirits, easeth troubled consciences, and healeth the wounds of the soul made by Satan's assault, Isa. lxi. 1-3.

3. Oil is useful to strengthen weak joints, to make them quick and nimble. They, therefore, that strive for the mastery in wrestling, running, and other like exercises, use to anoint their joints.

The Spirit helpeth our infirmities, Rom. viii. 26. It putteth life and spirit into us; for it is a spirit of life, Rom. viii. 2.

4. Oil makes the countenance fresh and comely; it makes the face to shine, Ps. iv. 15; Mat. vi. 17. It revives the spirit within, and makes it cheerful.

It is the Spirit and the graces thereof that makes men comely and amiable before God, angels, and saints. Of the inward joy of the Spirit we shall speak in the next Section.

5. Oil hath not only a sweet smell in itself, but also it sendeth forth a fragrant and pleasing savour. The house was filled with the sweet savour of the ointment that was poured on Christ's head, John xii. 3. The Spirit, both in Christ, Cant. i. his members, causeth a sweet savour. a sweet savour of Christ, 2 Cor. ii. 15. of saints are sweet as incense, Ps. cxli. 2, Rev. viii. 3; their beneficence is as an odour of a sweet smell, Philip. iv. 18.

2, and also in Ministers are The prayers

6. Oil maintains the light of lamps. It causeth them to give light, and, by a continual supply of oil,

lamps continue to burn, and to send forth their light. Under the law, oil was prepared for the light of the tabernacle, Exod. xxv. 6; and this preparation was continued day after day, Lev. xxiv. 2, 3.

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It is by the Spirit whereby our minds are enlightened, and by the continual operation thereof the light of understanding increaseth more and more. It is therefore called the spirit of revelation in the knowledge of Christ;' and it is given that the eyes of our understanding might be enlightened,' Eph. i. 17, 18. Believers also are said to have an unction from the Holy One to know all things; the same anointing teacheth them of all things,' &c., 1 John ii. 20, 27. 7. Oil is of a searching and piercing nature; it will pierce even into the bones, Ps. cix. 18.

But the Spirit is of all things the most searching; for the Spirit searcheth all things, yea, the deep things of God,' 1 Cor. ii. 10.

8. Oil was one of the things which of old were offered unto God for sacrifices. When Jacob set up a pillar as an altar, he poured oil upon the top of it, Gen. xxviii. 18, and xxxv. 14. Under the law, it was offered up with their meat-offerings, Lev. ii. 1, 16. Hence is it that Jotham bringeth in the olive-tree thus speaking, Should I leave my fatness wherewith, by me, they honour God and man,' &c. The fatness of that tree is oil. God was honoured thereby in that it was offered up to him for sacrifice; man was honoured thereby in that he was consecrated by it to an high office, as of a king, or priest, or prophet.

Christ was a sacrifice to God for a sweet-smelling savour,' Eph. v. 1; and the very bodies of his members are a living sacrifice to God, Rom. xii. 1, Philip. ii. 17. So are their works of charity, Philip. iv. 18; and their praising of God, Heb. xiii. 15.

9. Oil, and anointing dead corpses therewith, preserveth them from putrefaction. Of old, therefore, they were wont to anoint dead corpses therewith, Mark xvi. 1, Luke xxiii. 56. The Spirit subdues corruption and keeps men from sending forth ill savours, as filthy communication, and a filthy conversation.

10. Oil is a most precious thing. This epithet precious is oft attributed to ointment, as 2 Kings xx. 13; Ps. cxxxiii. 1; Eccles. vii. 1; Mat. xxvi. 7. Kings were wont to treasure it up among other precious things, Isa. xxxix. 2; and among things useful and necessary for man, 2 Chron. xxxii. 28, Hosea ii. 8.

What more precious than the Spirit of God, than the gifts and graces thereof! What more needful, and what more useful!

Sec. 121. Of oil of gladness.

The oil wherewith Christ was anointed is here called the oil of gladness. We heard before that this oil setteth out the Spirit of God, and the gifts and graces thereof. Now, joy is in Scripture said to be joy of the Holy Ghost,' 1 Thes. i. 6; 'joy in the

Holy Ghost,' Rom. xiv. 17; and joy is reckoned up among the fruits of the Spirit, Gal. v. 22. So as it is that Spirit that is in Christ and his members which maketh this to be oil of gladness.

This phrase oil of gladness is an Hebraism, like to that which is before set down, ver. 8, sceptre of righteousness. See Sec. 113.

This Hebraism here intendeth two things:

1. The excellency of this gladness. No external joy is to be compared to it.

2. The quantity of that joy, it is exceeding great; it far surpasseth all the joy that ever was or can be, which is further manifested in this phrase following, ' above thy fellows.'

This epithet gladness is here attributed to this oil in relation to Christ the head, and to all believers his members.

It hath relation to Christ in two respects:

1. As it quickened him up and made him joyful in all his undertakings for our redemption. Christ being by his Father deputed to his function, most willingly and joyfully undertook it and managed it: As a bridegroom coming out of his chamber, he rejoiced as a strong man to run his race,' Ps. xix. 5. When he cometh into the world, he saith, I delight to do thy will, O my God,' Ps. xl. 8. When he was in the world, he said, 'My meat is to do the will of him that sent me, and to finish his work,' John iv. 34.

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2. Gladness hath relation to Christ, by reason of the fruit that sprouted out from thence. His coming into the world, and doing, and enduring what he did, was matter of rejoicing to others; in which respect, the prophet exhorteth the daughter of Zion to shout, and to be glad and rejoice with all the heart,' Zeph. iii. 14, Zech. ix. 9. And the angels that brought the first news of Christ's birth, do thus proclaim it: Behold, I bring you good tidings of great joy, which shall be to all people,' Luke ii. 10.

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2. This epithet gladness hath relation to the members of Christ in two respects:

(1.) As the things whereof in Christ they are made partakers are matters of great joy; for so many and so great are the benefits which believers receive from Christ, by virtue of that anointing, as they very much rejoice their hearts. Many of these benefits are expressly set down, Isa. lxi. 1-3. Other benefits are in other places distinctly noted, as redemption from sin, reconciliation with God, justification in his sight, adoption, regeneration, sanctification, and the end of all, eternal salvation. If any things in the world cause true joy and gladness, surely these effects which flow from the anointing of Christ will do it.

(2.) As the members of Christ are quickened up by that Spirit which cometh from him, do and endure readily, willingly, cheerfully, joyfully, what the Lord calls them unto, as Ps. cxxii. 1, 1 Chron. xxix. 9, 17. It is said of those on whom the Spirit rested, that 'they received the word gladly,' and mutually com

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municated together with gladness. On a like ground, the eunuch whom Philip baptized, and Paul's jailor, are said to rejoice, Acts viii. 39, and xvi. 34.

This fruit of joy gives evidence of a believer's union with Christ, and of the abode of Christ's Spirit in him, for the Spirit is as oil, of a diffusing nature. Hereby we may gain assurance to our own souls, and give evidence to others of the spirit that is in us. So did the Jews of old, 1 Chron. xxix. 9, and Christ's disciples, Luke x. 17, and Christians in the primitive church, Heb. x. 34, Philip. ii. 17, 18.

To shew ourselves true members of Christ, we ought further so to carry ourselves in our several functions, as we may cause others to rejoice. So did Solomon, 1 Kings v. 7, and Hezekiah, 2 Chron. xxix. 36, and the apostles, Acts xv. 31. This we shall do by diligence, faithfulness, justice, equity, uprightness, mercifulness, and by disposing of our affairs to the good of others; so did Christ.

Sec. 122. Of the fellowship betwixt Christ and saints. The abundant measure of the Spirit in Christ is further amplified by comparing it with that measure which is in others. It far exceeds all others.

The persons with whom the comparison is made, are styled Christ's fellows. Both the Hebrew1 and and Greek word imply such as partake of one and the same condition. See Chap. iii. 1, Sec. 17.

Hereby in special professors of the true faith are meant:

In general, this word fellows may be extended to all, men and angels. All are styled his fellows, in regard of that low degree whereunto the Son of God, Creator of all things, humbled himself by assuming a created substance, so that as he was a creature, angels were his fellows; yea, it is said, chap. ii. 9, that he was made a little lower than angels, for the suffering of death,' yet all the gifts and endowments of all the angels are not comparable to those which Christ had: He was crowned with honour and glory above them,' chap. ii. 7.

But to let the angels pass, we will insist upon the comparison, as it hath relation to the church, and to the several members thereof. These may be said to be Christ's fellows in eight distinct respects:

1. As fellow-creatures, Job i. 12, Heb. ii. 14.. 2. As joint-members of the same mystical body. Christ is indeed the head, Eph. i. 22, 23, but the head is a part of the body, and the body is said to be the fulness of Christ, Eph. i. 23.

3. As made under the law, Gal. iv. 4.

4. As a Son of one and the same Father, John xx. 17. Hereupon he and they are fellow-brethren, chap. ii. 11, 12.

5. As co-heirs or joint-heirs, Rom. viii. 17. 6. As subject to the same infirmities, chap. iv. 15. 7. As liable to death, chap. ii. 14, 15, ix. 27, 28. 8. As honouring his members to reign with him, 2 Tim. ii. 12, 1 Cor. vi. 2.

As this fellowship betwixt Christ and his members setteth out the low degree of Christ's humiliation, so the high degree of the exaltation of saints.

For the Son of God to be a fellow with sons of men is a great debasement, and for sons of men to be fellows with the Son of God, is as great an advancement. What love hath Christ shewed to us herein ! How are we bound to Christ hereby! Should not we imitate Christ, and condescend to men of low estate! Rom. xii. 16.

Sec. 123. Of the pre-eminency of Christ's gifts above others.

This phrase, above thy fellows, sets down a fifth proof of Christ's excellency above angels.

Though it pleased Christ to condescend so low as to become a fellow with us, yet even in that low estate did his Father so dignify him, as he poured his Spirit on him more abundantly than on all others whatsoever. Thou art fairer than the children of men,' saith the psalmist of him, Ps. xlv. 2. The phrase may be extended to all manner of excellencies: 'He is mightier than I,' saith he, that was greater than any born of women before him, Mat. iii. 11. None of the angels ever had such gifts as Christ. They learned of the church what Christ revealed to the church, Eph. iii. 10. Both men and angels had their stint and measure, but God gives not the Spirit by measure unto Christ,' John iii. 34. • It pleased the Father that in him should all fulness dwell,' Col. i. 19. In him are hid all the treasures of wisdom and knowledge,' Col. ii. 3.

Christ is an head from whom the members must be supplied, so as he receives not for himself alone, but for his whole body: Of his fulness have we all received, and grace for grace,' John i. 16.

Particular members of the mystical body may have the fulness of vessels, but this is the fulness of a fountain.

Here lieth a main difference between the Mediator and mere men. The most that can be said of the best of them is, that they have but enough for themselves, as the wise virgins said, Mat. xxv. 9. Christ alone is that overflowing spring who hath enough for all others, John i. 16.

This is the true treasure of the church, which was typified by the ark. The ark was as a little chest or cabinet, in which jewels and other precious things and treasures are kept. In this respect it set out Christ to be as a treasure, in which all the precious things tending to salvation are hid.

This is matter of great comfort in regard of our own emptiness or scantiness. This is enough to

Oh the folly of papists, who 'forsake the fountain of living waters, and hew them out cisterns, broken cisterns, that can hold no water,' Jer. ii. 13.

Had we sense of our own spiritual need, and faith in the all-sufficiency of Christ, we should ourselves readily go to him, and bring unto him all such as are in any spiritual need; even as they did who flocked to Christ in regard of their spiritual' maladies.

Sec. 124. Of sundry heresies confuted by that which is noted of Christ.

An ancient father hath out of the testimony taken from Ps. xlv., and applied by the apostle to Christ, confuted sundry ancient heresies, after this manner following.

The apostle hath here smitten the Jews, and Paulus Samosatenus, and Arians, and Marcellus, and Sabellius, and Marcion, and Photinus also. How so? The Jews, by shewing them that there are two persons and one God; other Jews, I say the disciples of Paulus Samosatenus, while he here sheweth that testimony that speaketh of an eternal and uncreated substance. For that he might shew that a thing made differeth from the eternity of the Creator, he saith, Thy throne, O God, is for ever.' He smiteth the Arians, in shewing that he was neither a servant nor creature; and Marcellus and others, because the two persons, according to their subsistencies, are distinct one from another. He smiteth the Marcionites, while he sheweth, that not the deity but the humanity was anointed.

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Sec. 125. Of the resolution of verses 8, 9.

Ver. 8. But unto the Son he saith, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom.

Ver. 9. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

Two proofs are here couched together of Christ's excellency above angels. See Sec. 64, ver. 8. One is taken from his divine nature. The other from his royal dignity.

The sum of this verse is a testimony of Christ's excellency. Therein observe two points:

1. The proof produced.

2. The points proved.

In the proof is observable,

1. The manner of producing it.

2. The kind of proof.

The kind of proof is a testimony; hereof see Secs. 46 and 65.

In the testimony are to be considered both the persons and the point.

The persons are of two sorts:

1. The author that giveth the testimony.

2. The object to whom the testimony is given. The author is not expressed in the original, but yet necessarily implied; and our English hath made a good supply in this phrase, He saith.

The object to whom the testimony is given, is expressed under this word of relation, Son, unto the Son.

The points proved are,

1. Christ's divine nature, O God.

2. His royal dignity. This is first propounded, then amplified.

(1.) It is propounded, implicitly, under two signs, a throne, a sceptre; and expressly under this word kingdom.

(2.) It is amplified by two properties : [1.] Eternity, for ever and ever.

[2.] Equity, righteousness.

In the ninth verse is an illustration of the foresaid righteousness.

In this illustration are two branches:

1. The cause of Christ's righteous dealing. 2. A consequence following thereupon. The cause is double; each cause is set out by a distinct affection, and a distinct object.

The former affection is love, the latter hatred. The object of the former is righteousness, of the latter iniquity. As the affections love and hatred are contrary, so the the objects, righteousness and iniquity. In this respect they may well stand together, and that as two causes. For love of righteousness moves a man to deal righteously, so also doth hatred of iniquity.

In the consequence we are to observe, 1. The manner of expressing it.

2. The matter whereof it consisteth.

The manner is by an apostrophe to Christ, O God. The matter consists of an honour done to Christ. This is set out,

1. By the author that doth him that honour.

2. By the kind of honour done to him.

The author is God, amplified by a special relation to Christ, his God.

The kind of honour consisteth of two parts:
1. Deputing Christ to a royal function.

2. Enabling him well to manage it.

Both these are implied under this metaphor, anointed with oil.

They are also both amplified by the quality and quantity of them.

The quality is gladness.

The quantity is beyond all others, above thy fellows. All these points are amplified by an apostrophe