August 7

Because of the savor of thy good ointments.—Sol. Song of Solomon 1:3.

THE holy ointment of the sanctuary, under the law, was composed according to God's own prescription. And they were straightly forbid to imitate it, or make any like it, to signify the singular holiness, the matchless worth of the anointing oil of gladness, wherewith our high priest, the Lord Jesus, was anointed above his fellows. When he came down from his glorious court above, to dwell among men, he apparelled himself like them: he was clothed with human flesh. But yet, that vesture was so transcendently enriched with all graces, as with costly perfumes, that men might easily know there was more under them than a mere man. Yea, even in that low estate, did such beams of his glory shine through, that all whose eyes were open did clearly behold them, and know him to be no less than the only begotten Son of God, by this, that he was so full of grace and truth. And these are, in a word, the precious ointments whose delightful smell is here commended.

Now, to enumerate and describe these graces, what tongue of men, yea, or of angels, were sufficient? What other is the main subject of the whole Scriptures? What mean all the figures and ceremonies of the law, the costly furniture and ornaments of the temple, the rich vestments of the high priest, that fine linen, that silk and gold, those gems and precious stones? Was any one of them, were they all any other than shadows and dim resemblances of the matchless perfections of Jesus Christ? It is strange that Christians have so low conceits of their high Redeemer! What is the gospel, but a more clear and plentiful pouring forth of those ointments? What was the great labor and business of the holy apostles, but the diffusing of Christ's graces through the world? I determined to know nothing among you, save Christ and him crucified, says St. Paul to his Corinthians. What is the sacrament of the supper, but a covert under which Christ conveys himself and his graces to the believing soul, while the profane and slight-hearted receivers are sent away with empty elements? Thus you see how ample a subject these graces are in general. And truly, the consideration of any one particular of them might be the employment of many hours. Would you hear of the wisdom of Christ? Look what the apostle says of it, In him are hid all the treasures of wisdom and knowledge. Not some drops of wisdom, no, nor streams, but a fountain. Not one treasure, but treasures, many treasures, yea, all the treasures of wisdom and knowledge; yet, not obvious to every eye, but, as treasures are, hid. The children of wisdom, who are the world's fools, have some knowledge of this his wisdom, and draw from it for their own use; but to sound the depth of it, who can be able!

No less admirable is his holiness. He is both the immaculate Lamb, and the undefiled sacrifice. Such a high priest became us. Became us! Yea, holy, harmless, and undefiled: the more we were defiled with sin, the more stood we in need of an undefiled and spotless High Priest. It was as expedient that he should be unlike us in that, as that he should be like us in all other things. Therefore, as for the legal priesthood there was a holy consecrating oil, so this immortal High Priest was anointed with most entire and complete holiness. And this perfect holiness of his, is set forth as myrrh, the best ointment and spices—myrrh which is of a virtue preservative from corruption. He was not only of excellent smell, while he lived among men, but this myrrh did likewise preserve and exempt him from contracting any corruption or pollution, by the bad air of sinful company; so that he conversed with sinners, that he might convert them, without any danger of infection.

And as he was thus extraordinarily anointed with the spirit of wisdom and holiness, so likewise with the spirit of meekness; therefore he is called The Lamb of God, that taketh away the sin of the world. His voice was not heard in the streets. And take in that other grace which he himself mentions together with his meekness, as being near in nature to it, humility: Learn of me, for I am meek and lowly in heart. Indeed, humility is an odoriferous grace: it is a gracing grace, it adds a kind of sweetness and lustre to all other graces; yea, it serves singularly as a character for the trial of the truth of all other graces. As balsam, which is the chief of all precious ointments, used to be tried; that is the surest and best, which put into any liquor, goes to the bottom; that but slight, which swims above; so those graces are most upright, that are accompanied with most humility. And that this may be out of doubt, you know that Jesus Christ, of whom we speak, as he had most grace, so was he most exemplary in humility. And certainly the sweet smell of this good ointment did fill the whole house, when he washed his disciples' feet; as is said of the ointment that Mary poured upon his feet.

Among many other of his gracious qualities that might be mentioned, there is one we can not but take particular notice of, his love; the rather, because the fragrant smell of his graces is here said to beget love. Now you know that one of the strongest attractions of love, is love. What made him empty himself of his glory, as the apostle speaks, but because he was full of love? What made him take on the form of a servant, suffer heat, and cold, and hunger, and poverty, but love? What other was it made him digest the persecutions, revilings, and contradiction of sinners, but love? But the great wonder of his love is this, he died to become our life. Who hath loved me, and given himself for me, says the great apostle St. Paul. And, Hereby perceive we the love of God, because he laid down his life for us, says the beloved apostle St. John. Was it the nails that held him fast to the cross, when they tauntingly bade him come down? No! it was his love, that was stronger than death. But all this was nothing to the angry countenance of his Father, nor would he ever have ventured upon that, if infinite love had not persuaded him. No wonder if the apostle calls it a love that passeth knowledge. That you may know, saith he, the love of Christ which passeth knowledge. Know it we may, and should, but we must know withal, that we can not know it fully. And this is our comfort, that it is greater than can be comprehended; for if it were not so, it would be less than we stand in need of. So much of his love we may understand, as may abundantly inflame our hearts with love to him. For this purpose hath he revealed it, and made his name like an ointment poured out.