The Intercourses of Divine Love Betwixt Christ and His Church

Sermon L.

THE Chaldee Paraphrast out of his unreasonable fondness to make this whole Song to be nothing else but a discourse betwixt God and the Congregation of Israel, thus glosseth upon these words.

I am not much satisfied with the translation of the words by our interpreters, because I find no other Interpreters agreeing with them. The 70 interpreters who are followed by those who made the Arabic Version interpret it images, or pictures. The Syriac Interpreters translate it Chains. Arias Montanus, and the Vulgar Latin translate it Collars. Junius and Tremellius, translate it Golden threads. Pagnine translateth it Golden Jewels Besides, the word here used is the same with a small alteration of the form which we had in the foregoing Verse and there we translated it Rows, why we should here translate it Borders I cannot tell. I think the Tigurine Version translateth it best. They translate it Ornament a convenientia, Convenient Ornaments. It is certain the word signifieth some such Ornaments as Women used in those times, and Countries. Ornaments differ both in several Countries, and in several Ages in the same Country, so that it is no wonder if Interpreters are at a loss so many hundreds of years since, exactly to translate words signifying things so variable after such a distance of time, and in another country. The more general translation of Ornaments, suitable Ornaments, is doubtless the best.

I am as little satisfied with the translation of the other word [studs] others translate it Points, the Sepeuagint 〈 in non-Latin alphabet 〉 , marks. It is granted by all that the word is derived from 〈 in non-Latin alphabet 〉 which signifieth to point. This word is not (that I can find) used anywhere in holy Writ except in this Text, • and Gen. 30. & 31. in those chapters it signified • the spots which were upon the lambs after the sheep had conceived upon the sight of the pilled and straked rods, which Jacob had laid before them in the troughs. The Dutch translators interpret the Term, Buttons or knobs of Silver, doubtless the truest translation were with Badges, or spots of Silver. Mercer faith, the Phrase doth signify the highest, and most excellent Ornaments. But the difference about the words maketh no difference in Interpreters as to the sense, so that it is but a light difference. The sense is we will give thee yet more and more excellent Ornaments. Let me only note to you four or five things which will much conduce to clear up the sense, and lead us to that Proposition of truth and point in Divinity which the Text holds forth.

1. I conceive (first) That you will all here understand a Metaphor drawn from Women, who delight much in Ornaments of Gold, and Silver, and other precious things. Christ here speaketh to his Spouse as to a delicate Woman which Loves such Ornaments, and promiseth her such. My Spouse faith Christ shall have her Ornaments too, answerable to, though infinitely excelling Ornaments of Gold and Silver: Most excellent Ornaments, though Spiritual, and of a far other Nature.

2. He had before said, That her Cheeks were comely between the Rows of Jewels, and her Neck with Chains of Gold she was richly adorned, but (saith Christ) she shall have more also, Habenti da • it •• . To her that hath shall be given, and she shall have more abundantly. I will not cease to adorn her.

3. Thirdly, He doth not say, Thou shalt buy thee Borders of Gold with thy money. No not yet I will give the some money which thou shalt improve, and with the improvement buy thee more. Grace is not merited. Nor is the first grace given and the further grace of God merited. It is all given. We will (says Christ) make for thee. The porro esse as well as the esse, the aboundings as well as the first breathings, and motions of Spiritual life, are all from God.

4. Lastly, He speaketh in the Plural Number: We will make. This is either spoken Stylo Regio, in the style of a Prince, Christ is a great King. Or else as it is said, Gen. 1. 26. Let us make man, to denote the Plurality of Persons in the Divine Being, and the concurrence of the whole Trinity, in the collation of Grace, and more Grace upon believers. It is a rule in Divinity; omnia opera Trinitatis adextra sunt indivisa. All the works of the Trinity, out of itself, and with relation to the creatures, are individed, what is the Act of one Person, is the work of all three Persons. The Father created, the Son createth, and the Holy Ghost createth. So in the works of Providence. The Father worketh hitherto, and the Son worketh. This is eminently true in that noble work of Providence. The Collation of special grace, John. 14. 23. If any man love me, he will keep my words, and my Father will love him, and We will come unto him, and make Our abode with him. The Text being thus opened, you see to what point in Divinity it leadeth us. The Doctrine is this:

Prop. That Christ is ready to give out more grace, more Spiritual Ornaments to the Souls of believers, where he seeth the Cheeks of his Saints already comely with Rows of Jewels, and their Necks with Chains of Gold, he will still be preparing for them Chains of Gold, with Spots of Silver.

To this purpose is the promise, Matth. 13. 12. To him that hath shall be given, and he shall have in more abundance. It was the end of his coming into the World, not only that his People might have life, but that they might have it more abundantly, John 10. 10. And he acteth in the dispensations of his grace according to, and in fulfilling of the end of that his coming. He giveth out pardoning grace abundantly, Isaiah. 55. 6, 7. He will abundantly pardon, even according to, and much above the abundings of sin in the creature. As sin hath abounded grace shall much more abound, Rom. 5. And as sin reneweth so his gracious acts of pardoning are renewed also. Sanctifying grace (and that indeed is properly the Ornament of a believer) he giveth abundantly. He fills the Souls of his People with joy, and peace in believing, that their Souls may abound in hope, through the power of the Holy Ghost, Rom. 15. 13. He maketh the Souls of his People to abound in loves; hence the aboundings in this gracious habit are made the matter of the Apostles prayer, 1 Thes. 3. 12. They could not grow in grace if he were not always ready to give out more grace, for all Acts must proceed from habits and a growth, and improvement in gracious Acts must flow from an increase of the power, and principle of acting. If any one asks the reason of this Liberality of Christ to his Spouse it is not hard to assign it.

1. That fullness of Grace and Love which is in him is the great ground and cause of it; what makes the loving Husband who knoweth that his Wife is already full stocked with Cloaths, and Linnen, and Rings and Jewels, and other Ornaments, that yet he can never go abroad but he must bring her home something to add to her stock in these things, but only first he finds that his purse will hold out to it; He hath wherewithal to do it. 2. His Love and kindness to his Wife is such as constraineth him to it, so as he can never think she hath enough, and he is still giving to her as if she had nothing. Christ is a fountain of fullness, the fullness of the Godhead dwelt in him bodily, and of his fullness (saith John) we receive grace for grace; The full fountain runneth over, neither doth he lose anything by his communication, while he giveth grace, he is but like unto the Sun which loseth no light by imparting its light to the World: Then his Love to his Saints is infinite & transcendent, he must not be outvyed by his creatures. Doth therefore a loving Husband when his Wife hath already a competent wardrobe, and a competent number of Ornaments, yet add to her stores, and so much to supply her wants as to show his own Love and kindness to her? How much more shall the Lord Jesus do it? So that in this reason there are indeed three. The first is that infinite fullness of grace that is in him, which cannot terminate itself in him, without a communication to the creature, the Second is the nature of his communication which is such, that he loseth nothing by it. He saith we will make thee, borders of Gold, men and women are not so forward to give what they have aliunde, from without themselves: As what they have from themselves and are no losers by the communication of. The term make doth not denote a non praeexistence. All the Chains of Gold with which Christ adorneth his Spouse are coaevous with Christ himself, given out in the pursuance of an Eternal purpose, purchased with the blood of Christ, but it signifieth that Christ hath them of his own. And then thirdly, His exceeding Love to his Spouse causeth the giving of them out. It is said of Paul, Acts 18. 5. That he was pressed in Spirit and Testified, &c. Christ is pressedin Spirit, with Love to the believing Soul. His heart is ravished as he afterward expresseth it in this song, Thou • ast ravished my heart, my Sister, my Spouse. This love is the great and first moving cause of these communications; as the loving husband that hath an estate which will bear it, and a Wife wherein he greatly delighteth, is always giving her such things as he judgeth will be pleasing and acceptable unto her; so our blessed Lord, having first made his grace acceptable to the Soul, and then loving that Soul that hungereth and thirsteth after him, with a transcendent love cannot but be daily Satisfying such a Soul with his good things.

2. A second Reason of this is the Renewing wants of his Spouse. Love doth not give • bare measure, but showeth itself further than in a bare supply of wants, Ministring also to the pleasure and delight of the Person beloved, but to wants and desires it cannot be wanting; the Soul of a Christian, through the revival of lusts, and corruptions within itself, and through the repetition of temptations, and in regard of God's various dispensations to it, stands in need of the daily increase of grace. Nogood Soul hath so much grace, but it still wants. A prudent husband though very loving and tender, may judge his Wife hath Ornaments enough, and therefore may cease to add to her stock, though she may not have some particular Ornament, because though she hath it not yet she may not want it, and it would be to her of no profitable use, only it may be, serve for Pride or ostentation, but no tender husband with-holds from his Wife what he knoweth her to need. But the Child of God never hath so much faith, but he seeth cause to cry out, Lord help my unbelief, he is in daily want of Spiritual strength, complaining of weakness, and impotency, so as supplies of grace are a daily good to gracious Souls, and Christ can withhold no such thing from them. Desire doth yet more engage the love of a correlate, and the more passionate and vehement the desire of the beloved is, the more he that loves moveth towards her Satisfaction. The Philosopher saith, to Love is to will that which is good to another, though indeed, love rather lieth in a complacency which one taketh in another, of which the willing of good is but a first fruit, and an effect, good he tells us is that which all desire. The nature of good lies in a Sutableness and conveniency to our needs, for the supply of some vacuity, or emptiness in us, all the effluxes and emanations of divine grace are such, suited to some great wants of our Souls, and not only so, but also to the desires of every gracious man and Woman, who is continually crying, give, give and God cannot be wanting either to supply the necessities, or to answer the cravings, and importunities of his Peoples Souls. He hears the desire of the humble, Psal. 10. 17. And giveth them their hearts desire, Psal. 21. 3.

Lastly, The interest of God's own honor and glory is concerned in his giving of more grace. The loving husband buyeth his Wife Chains, and Jewels. And fine Clothes, and when she hath a good stock he is yet adding to the stock; his love to her, his desire to Satisfy her desires so far as he is able in all things convenient, are the great grounds, but yet he hath also some Eye to his own honor and Reputation, by it he is taken notice of in the World as one that is able to do such things, and also as one to whom his Wife is very dear, this blessed Lover first aimeth at his own honor. Hereby faith Christ is your Father glorified if you bring forth fruit; much fruit of holiness requireth much of the seed of God, much grace, as the Principle productive of it, for without his influence the Soul can do nothing. Further grace is necessary to uphold and maintain what grace he hath already bestowed. It is also necessary to the production of that much fruit by which God is glorified by his People in the World. Grace in its true exercise is a lovely thing in the sight of the World. Men that hate the practice of grace in themselves, yet love it in another. Hence the Apostle, 1 Pet. 2. 12. commandeth Christians to have their conversation honest amongst the Gentiles, that whereas they speak against them as evil doers, they may by their good works, which they shall behold, glorify God in the day of their visitation. The Children of God are like Stars, which shine from a borrowed light; God hath all the honor of their well doing. The man that walketh piously, devoutly, humbly in his conversation towards God, and in the exercise of justice and righteousness, humility and meekness, mercy and charity, and bounty towards men, that is moderate and sober in the use of prosperity, and patient in the time of adversity, doth by this conversation commend himself to all that part of the World, that hath yet any remainder of reason left, whose passions have not out-lawed their reason, and transformed them into Beasts: And look as when the Wife is excellently attired, it draweth the Eyes of all after her, & sets them upon enquiry, whose Wife she is, & the honor redoundeth to the Husband, out of whose Purse her Ornaments are known to come: So when men see Christians abounding in the fear of the Lord, in faith, & love, in meekness, sobriety, liberality to the Poor, love to their Enemies, a doing good to all, the honor doth not only redound to them, but the Name of Christ for their sake is also well spoken of, the grace of God in them is commended and magnified. I come now to the Application.

In the first place I cannot but observe from this Text how Christ condes • endeth to our weakness, that he might make himself and his grace desirable to us. Why doth not our Lord speak plainly, I will give them more grace, I will communicate more of myself unto them? He doth so in some other Texts; here he clotheth his discourse with metaphors, and compareth his grace to things which we much desire, and which are very lovely, and admirable in our Eyes. This is observable, there is hardly anything which, while we live in the World, is either necessary for our use, or delightful to our senses, which our fleshly appetite longs for, to which Christ some where or other hath not compared himself and the influences of his grace. Is Bread necessary? I am (saith he) the bread of life, John. 6. Is water necessary? He compares himself, to living water, John. 4. Yea to a fountain of living water. Is meat and drink necessary? My flesh (saith he) is meat indeed, and my blood is drink indeed. Is clothing necessary, and fine and rich clothing desirable? Come (saith he) buy of me white raiment, that thou mayest be clothed, that the shame of thy nakedness do not appear, Rev. 3. 18. Is Linnen necessary? And fine Linnen desirable, Rev. 21. 8. To the bride (the Lambs Wife) is granted, that she should be arrayed in fine Linnen, clean, and white. Is Physic sometimes wanting to us? The whole (saith he, speaking of himself) need not the Physician but the sick. Is salve necessary sometimes to us? I counsel thee, (saith he, Rev. 3. 18.) To Anoint thee with Eye-salve. Is rest and ease desirable? Come (saith he) to me all you that are weary and heavy laden, and I will give you rest. Is Gold and Silver, are rows of Silver, and Chains of Gold, borders of Gold, and studs or spots of Silver, desirable? I Counsel thee (saith he) to buy of me Gold tried in the fire, that thou mayest be rich; and here in my Text, thy Cheeks (saith he) are comely between the rows of Jewels: Thy neck, with Chains of Gold; we will make for thee, borders of Gold, and studs of Silver, Ez. 16. 10, 11, 12. I clothed thee, with b • oidered work and shod thee with badgers Skins, and I girded thee about with fine Linnen, and covered thee, with Silk; I also decked thee with Ornaments, and I put Bracelets upon thy hands, and Ear-rings in thine Ears, and a beautiful crown upon thine head. What is the meaning of all this, but I bestowed my love, my grace upon thee? How doth our blessed Lord humble himself to make himself, his favor, and grace, the object of the most vain and airy Souls desire?

Observe Secondly that Christ's graces are those Ornaments with which he surnisheth the Souls of his beloved. They are those borders of Gold, and studs of Silver, which are here spoken of. They are the true, and the best Ornaments. Other Ornaments are but the Devils, or at best our own Ornaments. Such Ornaments as are put on for Pride or lust are the Devils Ornaments. With these Souls are adorned whom he hath by the hand, leading in the broad way which leadeth to destruction. There are indeed other more innocent Ornaments which serve to signify the quality of Persons, and to make them appear more lovely, and amiable, but at the best these are but human Ornaments, they are not the dresses in which Christ dresseth his Spouse; a pious Soul may be dressed in these, (those that dwell in Kings houses, that are of higher quality, and in an higher station, and greater estates in the World, may wear soft raiment;) but these are none of the Ornaments which Christ puts upon the Soul that he Loves, though he may allow their infirmity in the use of them. There is other bread, and men must use it, but Christ is the bread of life. There are other clothings, but Christ's righteousness is the true clothing, and the white Linnen of the Saints. There are other Ornaments of our bodies, but the habits of grace, with which Christ dignifieth and adorneth the Souls of his People, are the only Ornaments of the Souls, which he looks at. Christ's Ornaments are, saith, Love, meekness, humility, temperance. The Love and fear of God Heavenly mindedness. Thus saith the Apostle Peter of old, the holy women who trusted in God did adorn themselves. You have an account of other Ornaments, Isaiah 3. But you find not this sentence at the foot of that account. Thus of old holy women who trusted in God adorned themselves. With some of them you read that Jezebel adorned herself when she looked out at the window. Methinks this should be a mighty humbling consideration to a good man or woman who have adorned themselves (after the manner of the World) that they might not be singular, but go like Persons of their rank in the World, to think; Now I have decked, and adorned myself at the expense of a great deal of money, and I have spent in the doing of it a great deal of time. None of these things are Christ's Ornaments, he hath allowed me to wear them, but these are none of those things which I have received from him as my Savior, and Redeemer; none of those things which do commend me unto him, or make me at all more lovely in his sight. These are none of his rows of Jewels, or his Chains of Gold. None of that attire, in which I must, if ever I come to Heaven, be brought unto the King of Kings. This is none of that raiment of needlework mentioned, Psal. 45. 14. And would serious Christians but entertain some such thoughts, with what a contempt, and neglect would they look upon their other Ornaments, while their circumstances make it but decent for them to wear them. How would they use them only to put them in mind of those better things by Christ resembled by them. This comparison also lets us know, that the Ornaments of grace, are the best, the most valuable most desirable Ornaments. Christ compares them to rows of Jewels, to Chains of Gold, to badges and spots of Silver; Jewels Gold and Silver amongst things Ornamental, are the bravest, and amongst men counted above others. Ah! that I could this day but fasten this one nail, this one persuasion in your Souls, That habits of grace, are the best Ornaments; how much wast of money would be saved? How many good works more would be done? How much more given to the necessities of Saints, how much glory would be more given to God? How much more good done to others? How much more peace would be brought to your own Souls? How much more would the poor creature that upon the account of our vanity, is made more a Servant to corruptions, and groans (as the Apostle speaks, Rom. 8.) for the day of judgment upon that account, be rescued from that bondage? How much more time would be rescued for holy duties, were you but rooted, and grounded in this persuasion that there are no Ornaments like those of the grace of Christ. Hear what Solomon saith, Prov. 1. 7, 8, 9. The fear of the Lord is the beginning of Knowledge.—My Son hear the instruction of thy Father, and forsake not the Law of thy Mother, for they shall be an Ornament of grace unto thy head, and a Chain of Gold about thy neck, Prov. 4. 9. Wisdom shall give to thy head an Ornament of grace, and a crown of glory. It were easy to demonstrate these to be the best and most excellent Ornaments, otherwise, then by the Metaphor of the Text. These adorn the Soul: Others adorn the carcass only. The substance of others is corruptible, they are things beneath us for the most part, in the lowest ranks of creatures. It is a shame to man to be beholden to a stone, or a little Earth, or a Silk-worm or a little flax for his Ornament; they are Ornaments that degrade the creature, and make a man beholden for his Honor and Ornament to things he treads upon. Grace is a supernatural thing, a thing that entereth into the substance of the Soul, and makes it substantially beautiful. It is not a Pendent that hangs at the Ear, or a Necklace that hangs about the Neck, but makes no alteration in it; the Neck, the Ear, is the same thing still, with it, and without it, still the same grace makes a real, a lovely change in the dispositions, and the affections of the Soul. Other Ornaments commend us but to our earthly Relations, and the vainer part of the World. Grace commends us to Christ, to his Father, to Saints and Angels. The demonstration is easy: But ah! how few are they that believe our Report? How few will believe that Grace is the Best Ornament?

Thirdly; Observe, The Spouses Ornaments are of Christ, and his Fathers preparing & making. We will make thee. Neither is the Soul natively adorned, neither is it in its own power by any act of its own will to adorn itself. It's Righteousness is as rags, and as a filthy cloth (faith the Prophet) rags and filthy cloths are no Ornaments, neither can these Ornaments be purchased, Job 28. 15. It cannot be gotten for Gold, neither shall Silver be weighed for the price thereof; Nor can these Ornaments be borrowed. The wife Virgins could lend no Oil to those that were foolish, Matth. 25. To talk of grace under any other notion, than that of a free gift, is indeed no better than Nonsense. There are Ornaments for minds indeed to be got at Athens, and other Schools of Philosophers. But these are not that white Linnen, in which at the great day the Lamb's Wife must be brought to her Husband: Not that Garment of Needle-work, in which the King's Daughter must be brought to the King. There's no Faith in Christ, nor pure Love to God and Christ to be got at Athens. Flesh and Blood will not convey these things into a Soul.

Lastly; Observe how the whole Trinity is concerned in the dispensations of grace. It is the note of the Learned Mercer, That the Mystery of the Trinity is here held out to us in the Plural Verb 〈 in non-Latin alphabet 〉 . I touched upon this before, though indeed the works of the Trinity within itself be divided: The Father begetteth, and is not begotten; The Son is begotten, but doth not beget; The Holy Ghost proceedeth from both, and doth neither beget, nor is begotten; and although to denote the order of working in the holy Trinity, Creation is made the work of the Father, Redemption the work of the Son, and Sanctification the work of the Holy Spirit; yet it is most certain, that all the works of the Trinity, out of itself, are individed; what one person doth, all do. All that grace of which the Believer is made partaker, floweth from the whole Trinity; it is from the Father, through the merits of the Son, and by the Holy Ghost.

In the second place; Will Christ go on in giving to his Saints more grace? Let not then those of little Faith be discouraged. Let not those that are strong, despise the weak, nor those who are weak, be discouraged and despond in themselves. If the Child of God hath Faith but as a grain of Mustard seed, it shall increase: If it hath but a stock of grace, like the Widows Meal in the Barrel, and Oil in the Cruise, yet the Meal shall not fail from the Barrel, nor the Oil from the Cruise. If the Child of a rich and indulgent Parent be despised by another that hath finer Clothes, and richer Ornaments, than the Wisdom of its Parent thinks fit at present to allow it; it will comfort its self, that its Father is able to do as much for it; that he wants no love to prompt him to it; that it hath a large Inheritance that is made sure unto it. Shall not the Child of God thus comfort himself from its hopes of glory, though it as yet hath but a small earnest of it, from that fullness of grace which is in Christ? He shall be holden up (saith the Apostle, speaking of the weak Brethren) for God is able to make him stand, Rom. 14. 4. And from that readiness that is in Christ, and his Promise to give to him that hath, so that he shall have more abundantly; from the Promise of Christ to the Soul, whose cheeks are already comely with Rows of Jewels, and Chains of Gold, that he will make for it Borders of Gold with spots, or badges, or studs of Silver. Let true grace in the Soul be never so faint and weak, it is the Seed of God, it shall abide, yea it shall grow and increase. Hypocrisy is always withering; the Hypocrite groweth worse and worse, his fair shows and appearances daily decay, but true grace is always growing; Christ is always adding to it. And indeed this is one thing which distinguisheth a sincerity and truth of grace, from all the counterfeits of it. A Child of God is always growing better and better, the Lord is adding to his spiritual habits. Wicked men, and Hypocrites, are growing worse and worse.

In the last place, This Notion calls to all the People of God, 1. For an admiration of the Love of God towards them; what a God do we serve! what a Savior, what a Friend, what a Beloved hath every Soul, whose Soul sincerely loveth the Lord Jesus Christ? The Beloved of your Souls is not like another's Beloved, in himself he is not, he is the chiefest of ten thousand, he is altogether desires. He is not to you as another's Beloved, he is unweariable in his acts of grace, and dispensations of goodness. Are there any Souls here whose iniquities are forgiven, whose sins are covered, whose Souls are regenerated, renewed through the Sanctification of the Spirit, might not these Souls go into their Closets with David, and sit down and say, Who are we, O Lord God! and what were our Souls, that the Lord should bring us hitherto, that God should wash our Souls white in the Blood of the Lamb, and give us another Spirit than we had by Nature, a new Heart, a new Nature, that he should make us partakers of the Divine Nature? But this was yet a small thing in the sight of God; he hath spoken also of his Servants for a great while yet to come; he hath spoken of more grace, of making for us Borders of Gold, with Badges of Silver. A faithful man shall abound with blessings. The beginnings of saving grace in the Soul, in the Justification of the Soul, and the first change and renovation of our Natures, are blessings of that nature, as Eternity will be too short a time to admire the Love of God in, and for; but will the Lord also add to his Servants stock, and increase their heap? will he be still making and preparing new Ornaments for them, and giving further grace to them till all their wants shall be supplied, all their emptinesses filled up? what manner of Love is this? Let our Souls be swallowed up in the admiration of this Love; Let our Souls, and all that is within us bless his holy Name.

2. How doth this Notion call to us for all manner of holiness? Holiness lieth in two things, 1. The mortification of lusts and sinful habits with the eschewing and declining of sinful acts, which are the fruit of those trees. 2. The exercises of Godliness. Let me shortly press both, from this notion of out beloved's being preparing still, and making for us, Chains of Gold, and spots of Silver. I will begin with the 2d.

1. The exercises of ourselves unto Godliness, in all those positive duties which God requireth of us. Whether they may be more internal, such as faith, hope, Love, or more external, in our more external communion with God, in Prayer, reading, hearing his word, receiving his holy Sacrament. Or in our conversation before and towards men: I shall press these from this notion upon a twofold consideration.

1. These exercises are the way to keep Christ still at work, making for us these further Ornaments.

2. They are the wearing, and using of these Ornaments.

I say (first) these exercises will keep our Lord's hand continually at work, so as he will never be weary but be still adding to our Ornaments of grace.

I have had occasion often in my former discourses to hint to you, that although God be engaged by his covenant, and faithfulness, to bring the Souls of believers to glory, and consequently to give out to them such necessary supplies of grace, as shall make them meet for that inheritance, yet he is at liberty as to the gradual manifestations of his grace, to dispense them according to his own infinite wisdom, and his Peoples behavior toward him. And the promises, of that grace, are made to the exercises of grace; Christ will be always giving to those, who are always working out their Salvation with fear and trembling, exercising themselves to Godliness. These exercises are those sacred means, in the use, and not without the use of which he hath promised the influences of further grace. Men mistake the promises of further grace, if they apprehend them made to any who do not their duty as to the fulfilling of them, when God had made those large promises of which you read, Ezek. 36. He concludeth, v. 37. Thus faith the Lord God I will yet for this be inquired of by the house of Israel to do it for them. I will do it faith God, but yet I will be inquired of to do it for them. And for that promise, Matth. 13. 12. Whosoever hath to him it shall be given, and he shall have more abundance, though by the foregoing verse where our Savior giveth a reason why he soake to his disciples more plainly then to others. Because it is given to you to know the mysteries of the Kingdom of Heaven, but to them it is not given. It seems to be a promise of further grace to those to whom the first grace is given. Yet in Matth. 25. 29. where the same promise is repeated and annexed to the parable of the talents, it is plainly to be understood of those who have and use and improve what they have; so as take those two Texts together, they are a promise indeed of further grace to be given, but to such as make a just improvement of what grace God hath first bestowed upon them.

2. Secondly, Our exercises of Godliness are indeed the wearing of these Jewels. God gives men and women grace for their uses, exercise is the use of the habit, and the end for which the Lord giveth it. What man will be continually buying clothes, and Ornaments for his Wife, who when she hath them will not wear them? They are no Ornaments if they do not adorn us, how shall they adorn us in the sight of the World (which cannot look into our hearts) unless we use and wear them? How can we wear, and exercise our grace, but by works of piety towards God, and goodness towards men? I will add yet one thing more.

3. It is but ingenuity in us when our Lord is never weary of giving out to us, never satisfied, never thinking that he hath done enough for us, to be thinking we have not done, enough, nor can ever do enough for him, when we hear Christ saying to us, I will make them borders of Gold, and Ornaments of Silver. Should not we be saying, We will take some new steps in the ways of God, do some further acts of obedience then we have yet done, forget what is behind, and press on to what is before, unto the price of the high calling. Shall my beloved never think me fine enough? Adorned enough? And shall I ever think myself, holy, and Spiritual enough? Serviceable enough to him in my generation? Shall not I be ever trying some new ways to advance Christ in the World, in my family, in my own Soul? Christ asks his disciples, what do you do more then others, Matth. 5. You receive more, but what do you do more? Every good Christian should ask himself these two questions;

1. What do I more then others? I have more mercy then others, what do I more than they? It is a shame for a Christian to do no more than a Publican, a poor wretch that never tasted how good the Lord is; yea it is a shame for him to do no more than he who hath not received the measures of grace which he hath received.

The 2d Question I would have him propound to himself is, What do I do more than I was wont to do? Wherein do I go on from strength to strength? Wherein do I exceed myself? Christ is preparing new measures of grace for, giving out new measures of grace to me? What new affections have I for Jesus Christ? What new performances do I do for him? The second thing in which I told you Holiness lay, was in mortification of lusts, and vicious habits, in eschewing evil, &c. Is our Lord making and preparing new Ornaments for Believers? How should they be afraid to grieve and dishonor him? This Notion affords a double Argument, whereby to press this second part of Holiness. 1. From Ingenuity. It is no way ingenous, and becoming Christians, to be pulling Jewels (as it were) out of Christ's Crown, while he is adding Jewels to our Crown, to be spoiling Christ of his Honor and Glory, while he is consulting our honor and satisfaction. O therefore grieve not his holy Spirit!

2. There will by it arise a disadvantage to your Immortal Souls. What Husband will still be bringing new Ornaments to a froward and disobedient Wife, that taketh no care to please him? Duty may oblige him to see that she shall not want necessaries, but he will certainly cut her short of superfluities. God in this, as I have shown you, deals after the manner of men. God's Cove nant, his Truth and Faithfulness to that, will oblige him, notwithstanding his Peoples frowardness, to give them what grace is necessary to bring them to Heaven, but they must look to be cut short of that more grace, which they otherwise might receive from him. The Soul of a Christian, who giveth himself too much liberty, may be saved, but it will be as through fire. When David had fallen into those two great sins of Adultery and Murder, I remember God sent Nathan to him with this Message, 2. Sam. 12. 7, 8. I anointed thee King over Israel, and delivered thee out of the hands of Saul, and I gave thee thy Masters Houses, and thy Masters Wives into thy bosom, and gave thee the House of Israel and Judah; and if that had been too little, I would moreover have given unto thee such and such things; wherefore hast thou despised the Commandment of the Lord, to do evil in his sight, &c. God there aggrava • eth 〈…〉 not only from those mercies which he had already received from God, but from that Love which was yet in his heart for him, and his readiness to do much more for him than he had yet done. Think when you have any temptations to sin against the Lord, that you hear Christ saying to you, I died upon the Cross for you, I washed you in my Blood, I have pardoned thy sins, clothed thee with my Righteousness, changed thy heart, put my 〈◊〉 into thee; and if that had been too little, I was ready to do for thee such and such things, to make for thee Borders of Gold, and Studs of Silver, and shouldst thou now favor thy lusts, which are the Enemies of Christ? shouldst thou now despise the Commandments of the Lord, and do evil in his sight? Let this engage all of us to fulfil the Precept of the Apostle, 2 • et. 1. 5. Giving all diligence, To add to our faith virtue, to virtue knowledge, and to knowledge temperance, and to our temperance patience, and to patience godliness, and to godliness brotherly kindness, and to our brotherly kindness charity; for if these things be in us and abound, they will make us that we shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ. I may add; If these things be in us and abound, our gracious Lord will be still adding to us, making for us Borders of Gold, and Studs of Silver.

I have now finished my Discourse upon this Text, and all I have to say upon the return which this blessed Lover makes to his Spouse's Petitions.

It now comes to her turn to speak, which she doth in the next words, While the King sitteth at his Table, my Spikenard sendeth forth the smell thereof. But of these words hereafter.

Sermon LI.

IN the close of my last Discourse, I told you I had finished what I intended to speak upon Christ's Answer to the Petitions of his Spouse. We are now to attend to her Reply to him, which is contained in v. 12, 13, 14. While the King sitteth at his Table, my Spikenard sendeth forth the smell thereof. A bundle of Myrrh is my Beloved unto me; he shall lie all night betwixt my Breasts. My Beloved is unto me as a cluster of Camphire in the Vineyards of Engedi, I begin with the first of these. Let us first inquire into the sense of the words. Concerning the Grammatical sense, there is little difference amongst Interpreters. We read it, While the King, some read it, So long as the King sitteth at his Table. The sense is the same, and the Hebrew particle signifieth both. In the next word, which we translate the King, there is something extraordinary, the Hebr. is 〈 in non-Latin alphabet 〉 . There are two praefixes, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 before the word which alone signifieth The King. I find Interpreters taking little or no notice of them; but I am willing to allow as few redundancies in holy Writ as may be. I find the same prefix, Psal. 146. 5. There it is prefixed to 〈 in non-Latin alphabet 〉 God. Ar. Mont. translateth it, The God of whom. Others, Because the God of Jacob is his help. If we may be allowed to interpret it so here, it runs thus, whiles, and because the King sitteth at his Table, and learns us that our Spikenards smell dependeth upon Christ's presence with us. The King, 〈 in non-Latin alphabet 〉 is demonstrative, or emphatical; I should judge it so here: As much as That King; Christ is a King above all Kings; he is that King, The King of Kings, the most noble, the most excellent King. The Spouse in these three verses giveth her Beloved two Names; she calls him King, in this verse, her Beloved twice, v. 13, 14. Christ's familiarity with the Souls which he loveth, and the freedom and boldness which he alloweth them with himself, ought not to breed in them low and mean thoughts of him. He is a King, and that King, whiles he is the poor Soul's Beloved. [Sitteth at his Table.] The Dutch and French translate it, at his Round Table. Arias Montanus, in circuitu suo, in his Round. The LXX Interpreters, who are followed by the Syriac, the Vulgar Lat. and Tremellius, in his Lying down. That we may the better judge which is the rightest, we must know the Hebrew word 〈 in non-Latin alphabet 〉 comes from 〈 in non-Latin alphabet 〉 which signifieth, he hath compassed about: Thence comes the Noun 〈 in non-Latin alphabet 〉 which signifieth a circuit, a compassing about, and that is the word here used; and (except in this Text) I can find it but four times in Scripture, 1 King. 6. 29. He carved all the walls of the House round about, 2 King. 23. 5. The places round about, Job 37. 12. It is turned round about by his Counsels, Psal. 140. 9. Those that compass me about. So as the most literal Translation is, While the King is in his Round, whiles the King is round about. But by those that are Critics in the Hebrew Language, it is observed, that it is a word which signifieth the form of their sitting, or rather lying down to eat meat (for so was the fashion of those Countries.) The use of Tables and Stools was not then known, but they were wont to sit or lie down, leaning upon their Elbows, and so to eat their meat. Samuel, 1 Sam. 16. 11. (speaking of their sitting down to eat) saith, We will not sit down until he come, that is, David's Jesse 's youngest Son. In the Hebrew it is 〈 in non-Latin alphabet 〉 we will not round it. Their meat was set on the ground, and their manner in eating was, to lie down round about their meat, and so eat, leaning on their Elbows, with their hand raising their head from the ground. The word only denotes to us their fashion of sitting, or lying in a round figure when they did eat, as we now sit about Tables. Hence our Translation is good enough to express the sense; While the King sitteth at his Table▪ and the Dutch and French▪ yet a little better, at his round Table. And the Translation of those who translate it 〈 in non-Latin alphabet 〉 , accubitu, recubitu, circuitu, is also proper, because those words signify the posture in which they did eat in those Countries. But there's no foundation for their Translation, who understand it of a lying in Bed, it doubtless signifies, While the King sitteth or lieth at meat. It followeth [My Spikenard sendeth forth the smell thereof.] The word translated Spikenard is 〈 in non-Latin alphabet 〉 from whence comes the Greek word 〈 in non-Latin alphabet 〉 , the Lat. Nardus, and our Spikenard. In holy Writ it signifieth two things.

1. A Plant, Cant. 4. 13. 14. The Plants are an Orchard of Pomegrantes with pleasant fruits, Camphire, with Spikenard, Spikenard, and Saffron, Calamus, and Cinnamon with all trees of Frankincense, &c.

2. An Ointment made (in a great part at least) of that herb, and plant, and made liquid, that it might be poured out, Mary used it to anoint the feet of Jesus, John 12. 3. And the Woman, Mar. 14. 3. The Ointment is probably meant in this place, It may easily be gathered from those two Texts in the Gospel which mention it, that in those Countries it was a piece of their entertainment of their friends to bring sweet Oil, and to anoint their friends with it. Thence Christ checked Simon, Luke 7. v. 46. Mine head with Oil thou didst not anoint, but this woman hath anointed my feet with Ointment. This expression plainly alludeth to that usage. I shall not trouble you with the various fancies of Naturalists, or their various stories about this herb or Ointment.

My Spikenard gives it smell.] Smells you know are of two sorts▪ either more grateful, or more ingrateful which we call stenches. The Jewish Doctors generally understand this of an ill savor, strangely interpreting this Text of the Golden Calf which the Israelites made soon after they came out of Egypt, after the commission of which Idolatry, they say the name of the Israelites, which before was exceeding sweet in the nostrils of God, stank and had an ill savor. But all of the most valuable interpreters of this Text, understand it of a sweet and fragrant smell which alone▪ is proper to Spikenard. Thus far we have inquired out the Grammatical sense of the words.

Let us further inquire, 1. What is meant by the King sitting at his table.

2. What is meant by the Spouses Spikenard sending or giving out the smell thereof.

By the King, that King, is doubtless meant the same Person whom the Spouse in the two next verses calleth her Beloved, by whom we have all along understood the Lord Jesus Christ; the only question here is what is meant by his sitting at his table Some by it understand his Incarnation, the time during which he tabled with us; others his glorified estate (so Tremellius.) I think Genebrard hitteth the sense right, who saith, the phrase Denotat praesentiam Christi cum Ecclesia, signifieth the presence of Christ with his Church. Thus also Mercer interpreteth it, while Christ (saith he) is present with his Church, feeding it with his Word, the Church sendeth forth the sweet smells of Faith, grace, and good works, as Paul saith, we are a sweet savor unto God. And what he saith of the presence of Christ with the Church, is as true concerning his presence with the particular Soul that believeth in him; he who fitteth with another at the table hath a fellowship and communion with him while Christ vouchsafeth me his presence. That I take to be the sense of this Phrase. You read in the Gospel of a Marriage Supper which the King provided for his Son. And Rev. 19. 9. You read of the Marriage Super of the Lamb, and God promiseth, Rev. 3. 20. That if any man opens to him while he standeth at the door and knocketh, he will come in, and sup with him. Which phrases only note God's nearness of presence, intimacy of fellowship, and mmunion with his People.

The next question is what is here meant by the smell thereof. Tremellius translates it Nardinum, that which is of spikenard, taking the Suffix▪ not as a Pronoun, but as forming a Noun adjective. So it should be read thus, while the King sitteth at his Table, that which is of Spikenard sendeth forth the smell thereof, as if the smell related to the fullness of Grace which is in Christ. But I shall rather follow our own translation. To send forth its Smell (saith Mr. Durham on the Text) is to be in lively exercise: Grace without smell or lively exercise being like flowers somewhat withered, that savor not, nor like unbeaten spice that s • nds not forth its savor. My grace is in exercise, that is his Sense. But 2dly. The smell of a thing is that which discovers a thing, & that both to ourselves, and to others. Not only the motions, and vigorous actings and exercises of grace, but the Notifications and discoveries of it, both to ourselves and others, depends upon Christ's presence with, and influence upon the Soul, that is possessed of it. Two Propositions of Doctrine arise from the words thus opened.

1. Prop. That true grace will give its proper smell.

2. Prop. The smell of the Saints grace doth much depend upon Christ's influence upon them and communion with them.

I cannot but observe the connection of this verse with the two former. Her beloved had told her that her Cheeks were comely with Rowsrof Jewels, her Neck with Chains of Gold, he had been commending her for her grace & holy conversation in the World. Ay (saith she) while my beloved, whiles the King sitteth at his Table, my Spikenard sendeth forth the smell thereof. So long as it pleaseth the Lord to keep my Soul company, to vouchsafe me his gracious influence, so long I can do something, those habits of grace with which he hath blessed me, so long send forth their smell, but if he hath withdrawn himself from me, if he withholdeth his blessed influences, my grace moveth not, smelleth not. But before I can reach that, I would willingly speak something to the first Proposition concerning the nature of true grace, to send forth a smell, a peculiar smell.

1. Prop. True grace where it is will send forth a proper smell.

The Philosopher tells us that a smell is a quality of a mixed body which is drawn out by heat, arising from a due temperament of things in it which are hot and moist. But I have nothing to do with the Philosophical notion of a smell, it is here without question taken Metaphorically, and (as I before hinted) signifieth Motion, and discovery. In all smells, that arise from things, there is. 1. Something of motion, the thing giving out the smell moveth, and sends some quality into the air. The smell of grace signifies the motion and exercise of it, 2. There is in smells something of discovery. By the smell of a thing we both discover the place of the thing, and know where it is, and also the nature of things in a great measure. I will open my meaning to you in this proposition in three conclusions shortly.

Where a truth of grace is in the Soul it will not lie hid, but discover itself both to him that hath it, and to others, or at least to one of them. A man may carry dust in his pocket, and neither himself, nor others with whom he converseth know it, but he cannot so carry Musk or any odoriferous thing, if it be open; grace is a glorious light which God kindleth in the Soul and must not be hid, the Kingdom of Heaven which is within us as well as that without us is like unto leaven which cannot lie long hid in the meal. The Romans faith was spoken of throughout the World, Rom. 1. 8. The elders obtained a good report, Heb. 11. 2. Grace where it is will be heard of, Eph. 1. 15. After I had heard of your faith, and your love to all the Saints. The like he saith to the Colossians, Colos. 1. 4. It is a thing to be seen in its fruits and effects. Shew me thy faith by thy works, and I will show thee my faith by my works, James 2. 18. The grace that dwelleth in Christ hath a favor; so we had it before, Because of the Savour of thy good Ointments therefore do the Virgins love thee. Grace is the salt of the Soul. Have salt in yourselves (saith our Savior) and sale must not be without a Savour. It is compared to light, to fire, neither of which will be restrained.

Secondly grace doth not send forth a Savour only, but a sweet savor, like the Savour of Spikenard which is very grateful to the exterior senses. Corruption, and lust hath a savor. The Savour of the body of death is like the Savour of the dead body when putrefied. Lusts are like Solomon's dead flies which send forth a stinking Savour, Eccles. 10. 1. The Drunkard hath a smell of drink. The unclean Person hath a smell, but it is a stinking Savour; the Covetous Worlding, hath an earthy Savour and smell. But the Savour of the Saints grace is a sweet smelling Savour; his garments smell of Myrrh, Aloes, and Cassia, His smell is as the smell of a field which the Lord hath blest (as Isaac said of his Son, Gen. 27. 27. like the smell of Labanon, mentioned, Hosea 14. 6. All the Children of God's garments smell of Myrrh, Psal. 45. 8. The Lord smelleth a sweet Savour from them. He tells us he will not smell in the assemblies of wicked men, Amos 5. 1. But Paul was a sweet Savour to God, 2. Cor. 2. 15. And the Apostle calls the alms of the Saints, an odor of a sweet smell, a Sacrifice acceptable unto God, Eph. 4. 18. Their grace sends forth a sweet smell amongst the People of God who are partakers of the same grace, yea even into the World, that even those who know little of God, or of the mysteries of his Kingdom yet many times will speak well of them and stand up in their defense.

Though grace at all times sends forth a smell, yet it doth not give a like smell, in all times and in all Persons. Things (you know) that are most odoriferous, give out a smell according to the quantity of them, and according to the heat which cometh to them, a dram of Musk doth not give out such a smell as a pound giveth, nor doth the most Aromatick Ointment in the Winter, or when it is kept in the cold, give out such a smell, as when it is kept in a warm hand, or influenced by the warm beams of the Sun, or brought near to a warm fire, it is so with our habits of grace they have in them a sweet smelling Savour, but exert it variously.

1. According to the different degrees of grace in the Soul. Every Child of God hath his 〈 in non-Latin alphabet 〉 , his measure of grace, but everyone hath not a like measure the faith of one is weak and little like a grane of mustard seed which is the least of all seeds, yet groweth up to a great tree, the faith of another may be so strong as to remove mountains; according to the degrees of our infused habits of grace so will the smell of them be.

2. According to the influence of Christ (who is the Sun of Righteousness) so also will the smell of our grace be weaker or stronger. Three things contribute much to the smell of any odoriferous thing, 1. Heat, 2. Air, 3. Motion. Heat eliciteth and draweth out the odoriferous quality, air conveyeth it to the sense, motion rarifieth the parts. Three things also much contribute to the sweet smell of the Saints grace.

1. The influence of the Sun of righteousness upon the Soul. Therefore our Spouse here saith, Whiles the King▪ sitteth at his table, my Spikenard sendeth forth the smell thereof. 2. The Breathings of the holy Spirit which our Savior compareth to the wind blowing where it listeth, 3. Motion, the exercise of grace. As the Ointment doth not smell so sweet in the box as when it is poured out, so it is grace in motion and exercise that causeth the sweet smell thereof. When Mary poured out her Ointment, the house was filled with the Odor of it, John. 12. 3. and Christ's name is compared in this Chapter to Ointment poured out, which is exceeding sweet.

Doth any now further ask whence it is that true grace where ever it resides will send forth its smell? I answer,

1. It is from the Nature of it. It is some peculiar quality in the nature of a thing which makes it to send forth a pleasant smell, what that is in natural things is not easy to determine. The Philosopher faith it is a quality which ariseth from a due temperament of something that is dry, and Savoury, and something which is moist; (It is an account of it which will hardly bear a strict Examen) that it is a peculiar quality is most certain: So it is from the peculiar quality of gracious habits that they send forth their pleasant smell, and of that I think a more easy and certain account may be given what it is. 1. Its conformity to the Holy Nature of God. 2. Its proportion and conformity to the reason of man. 3. Its life and activity. 1. In gracious habits there is a conformity to the Holy Nature of God. Hence gracious Souls are said to be partakers of the Divine Nature, conformable to the image of the Lord Jesus Christ. The light of Nature shows the greatest part of mankind, that there is a God, Reason tells us, this God must be the Supreme, first, and most perfect Being, from hence it followeth, that the excellency of everything lieth in a conformity to God, who himself is the most perfect Being, and the Pattern of all perfection. This must make it the most amiable flower in the creation, and causeth it to give out a sweet smell to all who have not lost their smelling, debauching their reason by their most sordid lusts, and passions. 2. In all gracious habits and exercises, there is also a conformity to human reason. There are in man some relics of that reason in which much of the Original image of God wherein man was created lay, for Right reason (which Socinians so much talk of) it existeth in no man or Woman perfectly by nature, but some judgment remains of what is good and filthy, some notions of good and Evil, though very imperfect; now all gracious habits will approve themselves, and all gracious acts do approve themselves to these notions, Hence all truly moral acts, are materially gracious acts: That is, the same acts which grace teacheth the good man to do, though from noble • Principles, in a better manner, and to a more pure, and noble End. So that so long as there are any men in the World, who have not outlawed their natural reason, and almost extinguished it by their brutish lusts, and passions, grace will give a smell, and a good report. And the great hatred which good and holy men meet with from the men of the World, is from this, that grace carrieth out the Saint beyond the measures of the man of reason: So that in some acts, especially of Religion, he cannot be bounded by his limits. The man of the World commendeth the Child of God, for his justice, and Charity, for his Sobriety, and temperance, his readiness to forgive his Enemies, his meekness, humility, his serving of God, &c. He is only angry at him, that he will offer up to God more and more excellent Sacrifices, that his measures of praying, hearing, fasting, &c. Will not serve his turn, &c.

3. Lastly Grace is of a nimble, active nature. It is the Fire with which the Holy Ghost baptizeth the Soul, and it cannot lie hid in the Soul.

2. It is from the Ordination of God that grace sendeth forth its smell. We may say this of every created Quality, which produceth any effect. It is from the Law of God in creation laid upon that Plant, Gum or Oil, known to the Eastern People, by this name of Spikenard, and the Law of God laid upon Musk, and sweet Flowers amongst us, that they or any of them, send forth a pleasant smell, the powerful hand of God in creation hath created such virtues, and qualities in these things, and God hath ordained that they should emit, or send forth their savor; and there is a daily influence of the providence of God upon them, by which these natural powers, and faculties in them are upheld, by which they do produce these grateful effects to our senses, and daily affect the Air which we suck in, by which that gratefulness is conveyed to us: The like may be said of grace which is but a savoury, sweet smelling quality in the rational creature, correspondent to the other savory, sweet smelling qualities in vegetative and sensitive creatures: It is God's creation in the Soul, and it is from God's Ordination, that it sendeth forth this smell. This is true, whether by the Sending forth the smell thereof, we understand the exercise thereof; Or the gratifying the Spiritual senses of others by such exercise: Both of them do proceed from the Ordination of God, which is the Law of God upon the New creature.

There is a double Ordination of God in the case. The exercise of a believers grace is from a divine Ordination, Joh. 15. 16. You have not chosen me, but I have chosen you, and obtained you, that you should go and bring forth fruit. We are chosen in him before the foundation of the World, that we should be holy, and without blame before him in love, Eph. 1. 4. Predestinated to be to the praise of his glory, v. 11. He hath also ordained the acceptableness of the savor of grace, both in his own nostrils, and in the nostrils of others, those especially, that are made partakers of the divine nature, And from hence it is that grace, and the actings and exercises of it, send forth a sweet smell to some: And others revile them, and speak ill of them. As it is in natural things, savors which are to some exceedingly grateful, and delicious, are to other creatures as ingrateful and abominable, which proceedeth from a different nature or different qualities in several creatures; all which are Originated in the Creation and Ordination of God: So it is with grace, the exercise of which is a sweet smelling savor in the nostrils of God, let me hear thy voice (saith the beloved in this song) for thy voice is sweet, and thy countenance is comely, and a sweet smelling savor, in the nostrils of such as are made partakers of the same divine nature: It is a stench in the nostrils of debauched and profane men, and the lively and vigorous exercise of it is so in the nostrils of Hypocrites; all this proceeds from their different nature and the Ordination of God, whose Ordination it is, That wisdom should be justified of her Children. God hath ordained that where habits of grace are, they should sprout forth in acts; there is a Principle of life in the seed of God, as in natural seeds, which being committed to a fitting soil showeth itself. Nor is this without the concurrence of a daily providence of God, upholding this Spiritual, virtue.

Let us then observe, that true grace is neither a dead and insipid thing, nor yet an ingrateful thing in its exercise, to any that have any acquaintance with God, or fellowship in the divine nature. The name of grace is an excellent name and everyone would be called by it. Amongst Christians the name of an ungracious man is a name of such reproach, as everyone is offended at. But alas! How dead, and insipid a thing must grace be, if all had it who would pretend to it, in the age wherein God hath cast our lot? Men would be thought to have grace in whom we cannot discern one good work. They pretend to spikenard, but where is the smell thereof? Shew me thy saith (saith the Apostle) by thy works. Nay how many are there in the World, whose lusts, and corruptions send forth an ill savor? It is observed in nature, that unless the four Elements, there are no things but sent out some favor, some smell. Thence the Philosopher makes a smell the affection of a compounded body; all compounded bodies send forth a smell, little, or much, grateful, or ingrateful to us. The most of men and women send from their conversations some scent, some smell abroad in the World, but alas! The smell of the most is not like the smell of a field of a Soul that the Lord hath blessed, with the blessing of his grace, but like the smell of Souls which the Lord hath cursed, and will curse. One man smells of drunkenness, another smells of the lusts of uncleanness, a third smells of covetousness, a fourth of Pride and haughtiness of mind, a Fifth of earthly mindedness, and covetousness, a Sixth of Levity and airiness. Another smells of cruelty and unmercifulness, another of lies and perjuries, breaking all oaths, covenants, promises, &c. These are not the smells of Lebanon, but of Topheth. God said of old, he would not smell in the Israelites assemblies, Amos 5. 21. I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though you offer me your burnt offerings, and your meat offerings I will not accept them, neither will I regard the peace offerings of your sat beasts. There are some whose smells are such in the nostrils of God, with respect to their ordinary conversation, that nothing they do, or can do, will smell sweet in God's nostrils. As some ill Savours are so strong as they drown the sweet smell of any perfumes which the Person hath about him. So some sinners smell so odiously, so abominably in the nostrils of God, that no good act they can do, is or can be acceptable to God; this was the case of these Israelites: They did some good things, the keeping of solemn feasts, the offering, of burnt offerings were things which God had commanded, and else where he calleth them a sweet savor. But such was the stench, the ill savor of the lives of these degenerated Israelites, that it had drowned the sweet smell in God's nostrils which these acts had sent forth, had they been done by better men. What was the matter? v. 5. They sought to Bethel. They were Idolaters. Jeroboam had set up Calves, at Dan and Bethel, and thither they went to Worship the true God, but by, and before the Calves. They were full of unrighteousness, they turned Judgment to wormwood, and left off righteousness, v. 7. They trode upon the poor, and took from them burdens of wheat, v. 11. They were haters of God's faithful Servants, v. 10. They hated him that rebuk d in the gate, and abhorred him that spake sprightly. v. 12. They afflicted the just. They took Bribes and turned aside the poor in the gate from their right. These are they of whom God saith, I will not smell in your Solemn assemblies. To the same purpose God speaks, Jer. 6. 20. To what purpose cometh there to me incense from Sheba, and the sweet Cane from a far Country. Your burnt offerings are not acceptable nor your Sacrifices sweet unto me. And, Isaiah 2. 11, 12, 13, 14. Look as it is with some very strong natural ill savors, they do not only themselves offend our nostrils, but they so infect the whole air, which should bring the sweeter savor of some other things which we have about us to our nostrils, that nothing smells sweet; we smell nothing but the Castoreum or other stinking thing; so it is with rampant lusts and corruptions, with notorious Scandalous sins, whether the acts of impiety towards God, such are Idolatry, &c. Or acts of injustice, and uncharitableness towards men, they send forth such a strong, and ill savor in the nostrils of God, that the Lord can smell a sweet savor of nothing they do that live in such sins, he will not smell in their Solemn assemblies, their Sacrifice are abomination to God. God cannot away with the calling of their assemblies. Ah how many are there whose smells are of this nature.

2. Neither are these smells only offensive to God, but to the Church of God. The Protestant Religion may speak to these Simeon's and Levies. You have troubled us, you have made me to stink amongst Papists and Atheists, and God grant that these spots in the assemblies of Protestants in our time cause not the latter part of Jacob's Words to be verified upon us, That our Enemies gather not together against us and slay us, and we be destroyed.

2. We may learn from hence, That a true Child of God need not set a Trumpet to his own mouth to blazon and proclaim his virtues. The Wise man saith, Let another's mouth praise thee, and not thy own. The Child of God needs not that his own mouth should praise him. His Spikenard will send forth the smell thereof, and that is always a pleasant smell. Good Wine needeth no Bush, we say. We have a saying, That Virgins should be seen and not heard. God's Virgins should be so, they should be seen acting and exercising their gracious habits, not heard admiring themselves for them. It is the Pedler that goeth about the Country, proclaiming his Pins, Points, and Laces. The rich Merchant, though better furnished, leaves himself to the report that others shall give of his Warehouse. The naughty woman praedicates her own virtues, whiles the woman that is truly virtuous, trusts her reputation to those who see and observe her to speak of her as they find her. You need not write upon a Box of Spikenard, This is Spikenard; the smell will tell you what it is.

From what you have heard, you may observe, That everyone is not to be condemned whose Spikenard sends not forth so strong a smell as another's. There is no Child of God but hath his Spikenard, his Box of Spikenard, his measure of grace, but everyone hath not the same measure. The least of the Believer's Spikenard sendeth forth the smell thereof. But I have shown you before, that in the People of God there are differences in degrees of grace. None can lay claim to the name of a Believer, or a Child of God, but he must have some faith, some love, some gracious habits, and must bring forth some fruits of holiness proportionable to his measure of grace. One Christian hath not the like measures of grace as another, nor the like influence of heat from the Sun of Righteousness to elicit the smell of those good habits. But of the necessity of that I shall speak more under the next Proposition. If a Christian's Soul be kept from scandalous and presumptuous sins, if he liveth up to those measures of knowledge and light which God hath given him, if 〈 in non-Latin alphabet 〉 , as we say, in the generality of his conversation, he walks close with God, though in some things his foot slippeth, a Christian is not to be condemned, if his Spikenard sends forth the smell thereof, though larger quantities in others, and under more encouraging and glistering circumstances, send forth a greater and stronger smell.

4. A Christian may hence take some comfort, who doth not see his own grace It is the case of many a good Christian, yea, almost of every good▪ Christian, at one time or another, he cannot see his own Faith, or Love, or it may be any other habit of grace with which the Lord hath blessed him. Others possibly can see much good, much of God in him; he can see nothing in himself. This often perplexeth a Christian who thinks that he should know himself best. But the judgment of others is not always to be despised as no foundation of comfort. Grace casts its smell, and there may be a time when a Christian's grace and Spiritual life may be more discernible to others than to himself. Nay, there are several such times; times of natural disturbances from Melancholy, times of Divine Desertion, times of great Temptation. In all such times, others are better Judges of the People of God's grace and sincerity, than themselves are; these things cast a mist before their Eyes.

5. I shall conclude this Discourse with a word of Exhortation; To do what in us lies that our Spikenard may send forth the smell thereof. It amounteth to that of our Savior, Let your Light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. I shall press it with two Arguments.

1. It is no Spikenard that sendeth forth no smell, no pleasant smell. James tells us, that Faith without works is dead, that is, it is no true Faith. John calleth pretended love to God without love to the Brethren, no love. Tantum es, quantum agis, a man is so much, and no more a Christian than he acts, and liveth like a Christian.

2. There is nothing so scandalous in the World, so dishonorable to God, so dangerous and infignificant to ourselves, as the name of Saints, without the smell of Saints. The World expects that things and persons should in some measure answer their names; hence it is that the falls and slips of Christians make a greater noise, and give a greater offense to the World, than the grosser actions of persons who make no pretences to Religion and Godliness. For Branches in Christ, which bring forth no fruit, Christ tells us, the Husbandman, his Father will cut them off. These are they who bring up an evil report upon the ways of God, and make them to be abhorred. Nor can an empty name be of any significancy to ourselves.

I shall shut up this Discourse with a few Directions.

1. Would you have your Spikenard send forth the smell thereof? Take heed then of Dead Flies. The Wise man tells us, That one Dead Fly will make the Apothecary's whole Box of Ointment to stink. What are Dead Flies in this case but scandalous sips, proceeding from our extravagant lusts and passions? One open scandalous sin, will make a Christian's whole Box of Spikenard cast forth an unpleasant smell in the World. One sinful act will not lose us Heaven, but it will in a great measure spoil our scent. How many have we known, who, I hope, are gone to Heaven, who yet by their scandalous actions, (like David) made the Enemies of God to blaspheme. I hope they are some of them gone with Spikenard, I mean, with a truth of grace to their graves, but their Spikenard had woefully lost its scent. It's a sad thing when a man, of whom we can hardly presume, that he was in favor with God, and in a state of Grace, yet leaves the World, with a better report for justice and charity, for mercy, and bounty, and liberality, than one who professed higher, and went for a Child of God.

2. Take heed of exposing thy conversation to too much Air (I speak in this Dialect, to keep to the Metaphor a little.) Too much of Air spoileth the scent of the most precious Ointment. Take heed of too much needless converse with the World. Things that keep their scent must be kept close. It is true at all times, much more in such debauched times as we live in, the more recluse and private from the World a Christian keepeth himself, the better he will keep his scent.

3. Keep thyself from actions, as to which, though thou art satisfied thou mayest do them, but they are not of good report, either amongst Christians, or men of the World. It is too much the Error of Christians, that in matters of offense and scandal, they only have a respect to Brethren. It is true, we ought to have a first and principal respect to them; I am sure our Rule is more extensive, 1 Cor. 10. 32. Give none offense, either to the Jews or Gentiles, or to the Churches of Christ. The Apostle puts the Churches of Christ last, as if it ought to be the least of our care not to offend the Churches of Christ. I know no such thing can be concluded from the order of the Apostle's words: Yet one would think, if in actions of this nature any might be neglected, it should be Believers, whom we might presume to be of more knowledge and judgment, than to take any such offenses; and if they did, so as they should reprove us for it, yet to have more love for God, than for any such actions in any persons to cause Religion, and the holy Name of God to be evil spoken of, our great care should be to have a good report of those who are without, and Christians carelessness as to this, is without doubt their great Error, we ought not only to follow things that are just, and honest, and pure, but things also that are lovely, and of a good report, Phil. 4. 8. and to provide things honest in the sight of all men, Rom. 12. 17.

4. You must live in the practice and exercise of Grace, if you will have it send forth the smell thereof. It is the rubbed Pomander that is sweet. The Ointment poured out, which sendeth out a savor. It is not Grace talked of, but acted, and in its full exercise that sendeth forth its pleasant smell.

5. Lastly; Be as much in communion with Christ as thou canst. The King must be at his Table, when our Spikenard sendeth forth the smell thereof. Be much with him in Prayer, Meditation, Hearing the Word. The Preaching of the Gospel is the feast of fat things upon the Mountains; and here, because it is a time when some of you are preparing for your duty of communion with Christ in the Ordinance of his Supper, let me mind you of your duty as to that, the rather, because I find our own Annotators, and divers other Expositors of my Text touching upon it in their Notes. That Table is the King's Table: It is called the Lord's Table, he is the Master of that Feast, as well as the Provision. It is an Ordinance which the Lord hath instituted for our Soul's fellowship and communion with him; Our Souls draw out from the Fountain of his Fulness, by this Conduit-pipe. Neglect not that sacred Ordinance, that your Spikenard may send forth the smell thereof; And Remember while you sit there, that you do not restrain your Souls from God, but give out your Souls in the exercise of the graces of Faith, Love, Repentance, Thanksgiving proper for that holy communion with this King of Glory.

Sermon LII.

I Proceed to the 2d Proposition which in my last discourse I observed from these words.

Prop. That the smell of the Spouses Spikenard, doth much depend upon Christ's presence with her, and influence upon her.

I have already told you, that the believers gracious habits are the Spikenard here mentioned. That the sending forth the smell thereof signifieth the exercise of these habits, to the pleasing of God, and the honor of God in the sight, and face of the World. This I say doth very much depend upon Christ's presence with, and influence upon the Souls which is the thing here expressed, by the Kings sitting at his table. I shall prove this proposition by proving these four things.

1. That all exercise of gracious habits dependeth upon Christ's influence upon, and communion with, the Soul.

2. That degrees of gracious exercises, depend upon degrees of such communion, and influence.

3. That as is the exercise of grace, So is the smell thereof.

4. That in deserted Souls, grace doth not give out its smell. Or at least very little.

1. I say, 1. All exercise of gracious habits dependeth upon Christ's influence upon, and communion with the Soul. God doth not only infuse habits of grace, but he also eliciteth the acts of grace. Hence our Savior tells us, Joh. 15. 3. That without him we can do nothing. And the Apostle tells us, That he giveth to will, and to do of his own good pleasure. It is Musculus his observation upon Joh. 15. 3. our Savior doth not say, that without me you can do no great thing, or without me you cannot do any great thing but without me you can do nothing. And the Apostle calleth Christ not only the author but the finisher of our saith, Heb. 12▪ • and 1 Phil. 29. It is given to you on the behalf of Christ to believe, a power to believe, that is the habit, but the Lord doth not only give us a power to believe, but to believe actually. Acts of faith, and holiness, are our fruit; The habits of either are the seed, the Acts are the fruit, and so are often called in holy writ, Joh. 15. 2, 3, 4. Rom. 7. 4. In me (saith God) is thy fruit found; hence a life of Holiness is called a walking in, and after the Spirit, Gal. 5. 25. Rom. 8. 1. I live (saith the Apostle, Galat. 2. 20.) but yet not I, but Christ liveth in me; and again Phil. 4. v. 13. I can do all things through Christ that strengtheneth me. To every good act there is not required only a first exciting grace, and a working grace, quickening, and determining the will unto the act: But a further exciting, assisting, and cooperating grace, Thus that ancient Council (Council. Araus. Can. 9.) determined, As often as we do that which is good God worketh sn us and with us that we may work. Hence the Apostle saith, of himself, 1 Cor. 15. 10. By the grace of God I am that I am, and his grace which was bestowed on me was not in vain, but I labored more abundantly then they all, yet not I, but the grace of God which was with me. In every good action of a regenerate Soul The renewed Soul acts, and God acts. Thus I remember August. asserted of Old. Some (saith he) may say, Then holy men are acted, and do not act; Respondeo (saith he) Immo agis, & ageris & • unc been agis si ab eo agaris; that is, I answer, yes, thou both actest and also art acted and then thou actest well, if thou beest acted by him; For the Spirit of God which acteth thee helpeth thee in acting; he hath styled himself thy helper, because thou thyself dost something; only here is to be observed a double difference.

1. The first is the difference between God's influence upon our natural powers to their natural acts and our Spiritual habits & powers as to their Spiritual acts. God influenceth our bodily members, as to their natural acts. Without his influence we could not move, nor speak, nor do any natural act; but how doth he influence us as to them? By upholding our natural powers: And by keeping off those things which would hinder their natural exercises. God hath given unto man a Soul, endued with the powers both of the Vegetative Soul in plants, and of the Sensitive Soul in brute creatures, besides some more noble powers, which are proper to the reasonable Soul. Now these Souls act from this natural power in them, which being upheld in them, & not hindered by any foreign, or intrinsic cause, produce the acts that are proper to them: This is but an influence of common providence, and is common to all men. But the influence I am speaking of is an influence of Special grace: Not an influence common to men, but peculiar to the People of God who have experienced this grace.

2. The Second difference I desire you to observe is, The difference betwixt Divine influences, as to the first and this further grace. No man cometh unto the Son unless the Father draweth him. In the first grace the Soul is merely passive; that change is wrought by working grace; this by cooperative, and assisting grace; the renewed Soul moves and acts from itself: It is only quickened and assisted by Divine influences. To speak therefore clearly, and distinctly, we say God hath a double influence upon our wills as to any good actions done by us.

1. He influenceth our wills as the cause, Exciting our wills to the Acts. Our wills are the cause of all good actions done by us, (the proximate cause;) we first will the thing which we do, sed ill facit ut velimus, it is he who influenceth our wills, and makes us willing, and then excites our wills.

2. God together with our wills (as the proximate cause) hath an influence upon the effect. It is universally granted by sober men, That there is a concourse of Divine providence, to the production of every effect; nor doth this concourse of the first cause hinder the liberty of the Second Cause. No Natural agent produceth any effect without a concourse of the Divine power, and a simultaneous motion of the Divine power. Some will have this influence of God upon us, as to Spiritual acts, to be no more then an ordinary concurrence of Providence. But I think the contrary will appear to everyone who shall diligently consider two things.

1. The imperfect state of the will of man even after regeneration. Before Regeneration man hath servum arbitriun: A mere servile will. Augustine tells us that in the state of Innocency, man's happiness lay in a posse non peccare, a power which he had in that state, if he would, not to sin against God. The happiness of the state of the Souls in glory will lie in a non posse peccare, in this that they shall have no power more to sin. They shall be like the Angels in Heaven, confirmed in a state of purity, and holiness. The state of a Man or Woman not regenerated is that he cannot but sin. Now though the Regeneratedman be by regeneration freed from the servitude of the last mentioned state, yet it is much short either of the more perfect state of the will of the glorified Saints, or of the state of Adam in innocence, we cannot say that their will is so stated through Grace, that they have a power not to sin. Even the best of men sinneth 7 times a day, and who can tell how oft he offendeth. We know but in part, and so may sin through ignorance, and oft times do so. We are men full of passions, and live in a World that is full of temptations, and are often over-born. Our will is indeed manumised, and to will is present with us, but our freedom is imperfect.

2. Yea I cannot understand, but that we should have need of a Divine influence exciting, and assisting us to our Spiritual acts, supposing that upon our regeneration we had been perfectly restored unto that indifferency in which Adam was created. For admit the will of man indifferently free to move to good or evil, what but the Influence of Divine Grace should incline and determine it rather to that which is good, than to that which is evil. But that which makes it much stronger, is the consideration that we are not restored to such a perfect liberty or indifferency, but there is remaining even in the best the body of death, passions, impetuous passions, which strongly Incline us to that which is evil, and often prevail against us. David complaineth, That iniquities prevailed against him. Paul complained, That he was sometimes brought into captivity to the Law of his Members. Besides, if we could imagine that the will of man (though renewed) could be the first Principle of any spiritual action, it must be a First Cause, and man would be a God to himself.

But it may be some will say, though it be true, that the will of man cannot move itself to a Spiritual Act, but it must have a first mover, yet God's Influence upon it may be no more than the ordinary concourse of his Providence, such as he allows to all his creatures upholding their Beings, and their natural powers and faculties. I therefore add,

3. That this may seem plausible to those who either do not consider, or will not allow those two contrary Principles which are in every renewed Soul, but to those who believe and consider this, it cannot, Gal. 3. 17. For the Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other, so that you cannot do the things which you would; especially when we consider also the advantage which the Flesh hath in us against the Spirit. Vicious habits and inclinations are natural to the soil of our hearts. It is a common observation, Quod sponte prodit laetius prodit, what a soil naturally brings forth, it brings forth more vigorously and certainly, than what it is made to bring forth by Art and Cultivation. The heart of every man naturally inclines to motions and actions, contrary to the Will of God. Hence Self-denial is the first thing necessary to Christ's Disciple; this makes more than a concourse of common Providence necessary to a spiritual act. Now in our natural motions there is no opposition, and therefore an ordinary conservative power of common Providence is sufficient to their production, Nature giving no opposition to them; but this reason differeth very little from the first, therefore I shall not further enlarge upon this head.

4. Lastly; If we could exercise gracious habits without any supernatural influence exciting and quickening, and also assisting and cooperating; Then we might from ourselves begin, and carry on a supernatural act: For suppose one endued with the habits of grace, he is only by these furnished with a power to believe, to love God, &c. The Question is, Whence he acts and exerciseth these powers? If this be from himself, then the supernatural act begins, and is carried on from himself, and God should give only to will, but not to do. The Apostle tells us, in 2 Cor. 3. 5. That we are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is from God. If it be answered, That as in natural actions God upholdeth the natural powers and faculties of the Soul; so in the renewed Nature, he upholdeth the Spiritual Powers. This is too short; for the Question is, Whence a Christian is inclined to this or that individual good action, and why more at one time than another; for there is a never-ceasing influence of God upholding the principles and powers of the renewed Nature; yet experience tells us there is not at all times the same power and vigor to act. Besides, in all God's influences and concurses of Providence with his creatures, his influence is according to the nature of the second Cause with which he concurreth. But when God concurreth with a spiritual habit or power in the Soul, he concurreth with a Second Cause which is supernatural, not a native quality in the rational Soul, but adventitious, superinduced qualities, therefore an ordinary concourse of Providence is not sufficient; and as the Second Cause with which he concurreth is supernatural, so the Effect to be produced is of that nature also. To all this might be added, the mention so often made in Scripture of the Spirit dwelling in us, helping our infirmities, working in us: And St. Paul 's telling us, that he lived, yet not he, but saith he, Christ liveth in me, Gal. 2. 2 • . and that, 1 Cor. 15. 10. By the grace of God I am what I am; and his grace which was bestowed upon me, was not in vain, but I labored more abundantly than they all, yet NOT I, but the grace of God that was with me. But I have spoken enough to the first Conclusion I laid down, proving that our exercise of grace depends upon the Influence of Christ, and that considering him not as God only granting his ordinary concourse of Providence, to all his creatures motions and actions, but considering him as Mediator, and from whom the Spirit of Grace proceedeth. There must be a double Influence of Christ to a Spiritual Act. 1. The first exciting, moving, quickening, and stirring up the Soul unto it. 2. Assisting the Soul in it.

2. Degrees of exercises of Grace depend upon the degrees of those Influences. Christ tells us, That he came into the World, that his People might have life, and that they might have it more abundantly, Joh. 10. 10. The aboundings of gracious acts depend upon the aboundings of Spiritual Life. This is so obvious to every man's common reason, that I need not enlarge in a Discourse to prove it. Everyone will conclude, That if without Christ we can do nothing, we cannot without him do great things, if we cannot think a good thought, we cannot pray a good prayer, nor do an act which must speak a great self-denial, and mortification of our members.

3. As is the exercise of Grace, so is the smell of it. I have before told you, that some Divines say, the exercise of Grace is the smell of it. I had rather by it understand the Acceptation of such exercise of Grace with God, and the report of it amongst men, which indeed dependeth upon the exercise, and is more or less according to the exercise of it. The more a Soul liveth in the improvement and exercise of those blessed habits with which God hath endued it, the more it glorifieth God, Joh. 15. 8. Herein is my Father glorified, that you bear much fruit; so shall you be my Disciples. Abraham being strong in the Faith, gave glory to God; and the greater is the sweet savor which the Soul gives in the World. There is nothing in the exercise of gracious habits, that is unlovely, or unsavory to that part of the World, that hath not through malice out-lawed its reason; they are not the exercises of Grace, but the breakings out of sin and corruption which give the Souls of Christians any ill report amongst the generality of the men of the World. Some few persons indeed there are, who have such a perfect rooted hatred of God in them, that as they say of the Basilisk, that it hath such an hatred and antipathy to man, that it will fly upon the Picture of a man; so they will fly upon the Image of God where-ever they see it, or think they see it; but the number of these (though in itself too great, yet) comparatively is but small. The generality of men and women in the World are not so bad, but a good man living uniformly up to his Principles, hath a fairer quarter amongst them. But amongst the People of God, those who excel in virtue, the exercises of Grace always smell very sweet, and amongst all men under the conduct of reason; as is the exercise of these spiritual habits, so is the Christian's smell more or less. The Ointment poured forth is that which perfumes the house, the reason is, because that odoriferous quality is by the Air, (as its vehicle) conveyed to our senses. So for men and women in the World; the habits of Grace in the Soul are not discerned but by the exercise. Indeed as to our acceptation with God, the reason is different; he seeth the hearts of men in their internal change and renovation, but he hath given them their gracious habits for this very end, that they should exercise them; he hath commanded the exercise of them; Let me hear thy voice (saith he) for sweet is thy voice. By the exercise of them he is glorified; a great deal of honor redoundeth to him from others. So as it must needs be true, that as is the exercise of Grace, so must be the smell thereof, whether you by smell understand exercise (as the smell of the odoriferous Ointment or Plant is the product of its odoriferous quality) or the acceptation of it with God, and acceptableness of it unto man. Where there is no exercise of Grace, there can be no smell; where the exercise of it is weak, the smell of it must bear a proportion; where there are the highest and strongest exercises, there is the sweetest and strongest smell.

4. Where the King is withdrawn from his Table, the Soul's Spikenard sendeth forth little or no smell. This is my last Conclusion, in proof of the Proposition. God sometimes hideth himself from the Souls of his People. The presence of God with Churches, Nations, and particular Souls (of which you so often read in holy Writ) is to be understood not of his Essential Presence, for so he is never absent from any of us; Enter, praesenter Deus est, & ubique potenter (according to the old barbarous verse) he filleth Heaven and Earth, & infinitum ultrà spatium, an infinite space beyond what we can comprehend under these two terms. It must be therefore understood of his Providential Presence respecting his goodness, and such grateful dispensations as from thence flow to poor creatures. Now the goodness of God respecting our outward or inward man, God is said to be present or absent, with or from his creatures, as he dispenseth out good unto them, or with-holdeth them from them. Hence you read in Scripture so often of God's presence with his People in going out with their Armies, blessing them with successes, &c. And on the contrary, of God's hiding his face, and departures from his People, by his giving them up to their Enemies, his cursing them in their baskets and store, &c. As to their inward man, God is said to be present with them when he upholdeth their Souls to their spiritual operations, gives them quiet, and peace in their Spirits, &c. to be absent, and to hide his face from them when he with-holdeth these Influences. God indeed doth never wholly forsake a living man, for he must then die and return to his dust; nor as to his Spiritual Influences doth he ever wholly withdraw himself from the Believer's Soul, for then his Spiritual Life must be wholly extinguished, the Union betwixt the Soul and Christ, and his Spirit wholly dissolved, but he oftentimes doth gradually withdraw himself; this is what we call Desertion. Take a Soul under these circumstances which enjoyeth not the presence of Christ with it as at other times, this Soul at this time hath its Spikenard, for the Seed of God abideth in it; but (alas!) it sendeth not forth the smell thereof, at least not so as at other times; the deserted Soul acts its Grace weakly, falls under many corruptions, and into many temptations: It is like a Flower in Winter, whose Root is kept in the Earth alive, but it doth not bud and blossom as at other times. It is true, God at such a time loveth the Soul, (for whom he loveth, he loveth to the end, but many of its actions in this state are not so pleasing to him; it crieth out, I think upon him, and I am troubled; I am so troubled, that I cannot speak, I cannot pray, I cannot sing praises, &c. Nor can its conversation be so sweet to men; it walks dejectedly, and troubled, &c. It is true, Desertions are of several sorts and degrees, and that Soul from whom God hideth himself as to consolatory Influences, may yet enjoy his presence as to strengthening and quickening Influences, but the actions of a deserted Soul, so far as it is deserted, are far from sending forth a pleasant smell. These four things are sufficient to make good the Proposition. viz. That the presence of Christ with, and his supernatural Influences upon the Soul, are highly necessary to the Spouse's Spikenard sending forth the smell thereof. I come now to the Application.

Observe from hence (in the first place) how little room is left for any creature's boasting, and how just reason the best of Souls have to walk humbly before their God. We are naturally proud, and have hearts exceedingly prone to be lifted up above measure. God knoweth our infirmity, and hath so ordered the whole business of our Salvation, that all boasting is excluded. There are but two things as to our Spiritual concerns that we can boast or glory in: The dignity of our state, or the change of our hearts manifested in our holy dispositions, or virtuous and pious actions. As to the former God hath (as the Apostle hath determined) excluded boasting, by the Law of Faith, Rom. 3. 27. Where is boasting then? (saith he) he answereth himself, It is excluded; By what Law? Of Works? nay, but by the Law of Faith. Would any man glory that his Soul is in a state of righteousness, and favor with God? What reason is there for that, if he be justified through Grace, and righteous only through the imputed righteousness of another? If he be only complete in Christ, all glorying of that Nature is excluded. What is then left for a man to glory in, will he glory in his habits of grace, the renovation of his nature, &c. So indeed he might if this change had proceeded from himself, if he had been born again of the will of man, or of bloods, but if it be of the will of God, if it be of water, and of the Spirit, which worketh as a most free agent, blowing where it listeth, where is there any room for boasting? Will he boast of his good acts? If it be not he that liveth, but Christ that liveth in him, if all things which he doth be through Christ that strengtheneth him, where is there any room for boasting? God hath not left us a Feather to boast of: Will a man boast that he hath a power to will what is spiritually good? He boasts beyond his Line, and of a Lye. For it is God who giveth both to will and to do. This is gratia operans, working Grace; it is working, efficacious Grace that giveth man any spiritual power; he cannot make his own Spikenard; it is indeed his, but ex dono, of God's free gift: But it may be when he hath it, he can exercise it without any further assistance; no, as he must first receive the Spirit before he hath in him anything of Spiritual Life, so he must be led by the Spirit. If God did not excite the Grace bestowed on him, it would be choked by that body of death, that lust and corruption which is in the best men's hearts. What can the creature do, when the Holy Spirit hath quickened his habits of Grace? he cannot act and exercise them, and put forth spiritual acts; but doth he no more need the Influence of the Holy Spirit? yes, without Christ he can do nothing; he must still have the Grace of God with him, 1 Cor. 15. 10. Not I (saith Paul) but the Grace of God which was with me. This is now cooperative and assisting Grace. He cannot make the Wheel which must carry him in the ways of God, (working Grace must do that) when it is made, he cannot set it upon motion. Exciting Grace must oil it; Assisting Grace must keep it up, move with it, or he will never come to issue any good action. A Believer indeed acteth, for the habits of Grace from which he acteth are inherent in him; he is not moved like a Machine, or dead Engine, but yet he is acted, that is, assisted and helped in his action: He is nothing but what he hath received; he doth nothing but while he is receiving. Let not then the Natural man glory in the power and good inclinations of his own will; he neither hath, nor can have any power to do that which in a spiritual sense is good, until it be given him from above. Let not the renewed man glory in his infused habits of Grace; for as he did not merit it, nor any way purchase them, so of himself he cannot use or exercise them: But let him who glorieth, glory in this, that to him Christ is all in all, that he liveth, he acteth, and bringeth a good action to an issue, but yet not he, but Christ that liveth in him, acteth with him, and worketh in him what he accepteth from him. It is Christ who layeth the foundationstone, and then layeth the corner-stone, who is both the Author and Finisher of our Faith; we have nothing to do but to cry Grace, Grace, when we see the work done. In the mean time, nothing hindereth but that the Soul may rejoice, and boast in the Lord, while it walketh humbly with God, mourning over the infirmity of its lapsed Nature; for certainly man did not come out of God's hands in the day of Creation in this impotent state. Let no man therefore despise those that labor under greater degrees of this impotency than he possibly doth, but let him bless the Lord who hath further excited, strengthened and assisted him to the operations of his Spiritual Life.

I shall shut up this discourse, with a word or two of Exhortation to every Child of God to use his utmost diligence to keep the King sitting at his Table, I mean to keep the presence of Christ, as much as he can, in and with his Soul, that so his Spikenard may send forth the smell thereof. I shall urge this by one argument, and then offer you my advice in the case, and so sh •• up this discourse.

1. My argument shall be drawn from the high concerns of the Soul in its Spikenard sending forth its smell; every Soul is concerned in it three ways. 1. In point of duty as God thereby is glorified. 2. In point of comfort as it will evidence its Spikenard to be such indeed. 3. In point of honor, as it brings the Soul to a repute in the World.

1. I say first in point of duty, as God is thereby glorified. For this cause we are born, for this cause is every man come into the World, that he may bring honor and glory to his great Creator. Herein (saith our Savior, John 15.) Is my Father glorified, if you bring forth mach fruit, and as the Lord is glorified by the vigorous exercise of its grace: So is he also honored, by the predication of his grace, by the sweet smell which our habits and exercises of grace have in the World. That they may see your good works saith our Savior, Matth. 5. And glorify your Father which is in Heaven. That they may see your good works saith the Apostle, and glorify God in the day of their visitation; no man so glorifyeth God as he who vigorously exerciseth his habits of grace. The barren field is not that field which crediteth the husbandman, the barren and unfruitful Soul is not that Soul which bringeth honor, and glory to God. It is the fruitful Soul, whose smell is like the smell of a field which the Lord hath blessed, that bringeth honor to God, and so eminently serveth the great end of his Creation.

2. The Soul is not only concerned in it in point of duty, but also as to its peace and comfort. Indeed it cannot be, but that comfort should result from the Souls performance of its duty for the fruit of righteousness shall be peace; but yet first, as he, or she that hath a box of Spikenard, or any other odoriferous unguent, or perfume, which casteth out a sweet savor to delight, or refresh others, doth first partake of it him or herself, so it is with the Spouses Spikenard, ordinarily, its fruits of righteousness do not only affect others, but first affect the Soul in which they are found, hereby (saith St. John) we know that we are tra • slated from death to life, because we love the brethren. Hez • kiah upon a message of death sent by God to him was refreshed with the smell of his own Spikenard, 2 Kings 20. 3. I beseech thee, O Lord (saith he) remember now, how I have walked before thee in truth, and with a perfect heart, and have done what is right in thy fight. When a Christian comes to lie upon a sick bed, or a death-bed, it will be no grief of heart unto him, but a great pleasure and Satisfaction, to consider, that he hath with his Spirit served God, and endeavored by holiness in all manner of conversation to show forth the grace of God bestowed on him, not to have been received in vain.

3. Lastly a Christian is concerned in point of honor. A true Christian is an honorable Person, born of God, and he is bound to consult his honor, and repute in the World. It is the smell of a Christians grace, that giveth him a name and honor, a repute before men? The World taketh no notice of our habits of grace, while they lie dormant in the Soul, but when they show themselves in our conversations in the exercises of faith, humility, patience, meekness obedience then hath a Christian honor before men. Thus you see how a Christian is concerned to have his Spikenard send forth the smell thereof. Now seeing so much dependeth upon this, that a Christian should keep this glorious. King sitting at his Table, it followeth that this is of high concernment to every Soul.

But you will say what can we do toward it, is not the Spirit of Christ free, as the wind, which bloweth where it listeth? May not the King sit or rise up from his Table when he pleaseth?

I answer, It is true, that our God (as to his manifestative presence with the Souls of his People) governeth himself according to the good pleasure of his will, and his own infinite, and unsearchable wisdom: The King ofttimes riseth up from his Table when the Soul of his Child is able to give itself no account what distaste he hath taken, nor what hath made him to go away from it, and not to give out his influence as at other times, but yet it is as true that at other times, he withdraweth for the punishment of his Peoples sins, either of Omission or Commission, and there are some means to be used in order to the keeping of his presence with us, upon the Omission, or neglect of which he withdraweth, and hideth his face, and he ordinarily departech not from the Soul but upon some distaste given to him; I shall therefore conclude this discourse, with a few directions given in order to the keeping ofhis presence with us. To keep to the Metaphor here used, there are four or five things, which will make a serious and ingenuous Person make hast from a Table, or depart from a place, where he might have made a longer stay, or abode. 1. The frowardness or ill humor of his host, 2. A discerned want of love or attendance, 3. An ill entertainment, 4. The dullness or unpleasantness of the company, 5. A discerned slight or carelessness of his presence. To avoid these,

1. Take heed of grieving his holy Spirit, quenching the motions of it, Rev. 3. 20. Behold I stand at the door and knock, if any man will open, I will come in, and sup with him, and he shall sup with me. O Christ's coming in, and supping with the Soul, and allowing the Soul to sup with him, signifies what is here in the Text expressed, by the Kings sitting at his Table. And the Spouses Spikenard, sending forth the smell thereof; now this dependeth upon the Souls opening; when Christ stands at the door, and knocketh, he knocketh by the motions of his holy Spirit, the Soul openeth, by its willingness to receive, embrace and obey such motions; the reason why this great King, riseth up from his Table, is, because when he knocketh the Soul is not obedient to his motions, he pipeth to the Soul, and it doth not dance. He mourneth to it and it doth not weep, it doth not answer his motions to it, according to the nature of them, but denieth, delayeth or disputeth. God telleth the presumptuous sinner, Prov. 1. 24. That, Because he hath called and he refused, because he stretcheth out his hand, and he doth not regard, but he sets at naught all his Counsel, and would none of his reproof, he would laugh at their calamity, and mock when their fear cometh, &c. As a Child of God cannot be guilty of sinning to such a degree, as setting at naught all the Lord's Counsel, and refusing all his reproof: So he cannot be under such a severe threatening as is there mentioned. But as the Child of God may in some degrees be guilty of such sinning, not hearkening to, and obeying all the motions of God's holy Spirit, not receiving all its reproof; So for this he may be punished in his measure, by God's withdrawings of his manifestative presence, take therefore the Apostles Counsel, Eph. 4. 30. And grieve not the holy Spirit whereby you are sealed unto the day of Redemption.

2. Let this great King want no love, no attendance, no reverence nor obedience, while he sits with you. When Christ was at meat in the house of Simon the leper, Mary brought a box of Spikenard, and poured it on his head, Mar. 14. 3. Christ sits still while the Ointment was poured out, it was not the smell of the Spikenard but the love of her that brought it, which made the room pleasant to him. He stirred not from the Table at Marthas house, so long as Mary sat at his feet and Martha served him. Hear what he saith, Job 14▪ 23 If any man love me he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. Say you to all the powers and faculties of your Souls to all the members of your bodies as the Virgin Mary, said to the Servants at the wedding in Cana of Galilee where Christ was present, Joh. 2. 5. Whatsoever he saith unto you do it. That is the way to keep him still sitting at his Table in your Soul.

3. Take heed there come nothing to your Table that shall distaste him. Every ill smell of lnsts and corruptions will disturb him; this made him to hate the Jewish feast days, and not to smell in their Solemn assemblies, Amos 5. 21. If you look into Isaiah 1. 11, 12, 13. Ch. 66. v. 3. Jer. 7. 8, 9, 10. You will see what sins will make him to rise up from his Table: All formality, and hypocrisy in your behavior toward him, all gross, and Scandalous sinnings, &c. When instead of wine he meets with the poison of Dragons instead of sweet grapes, he meeteth with grapes of gall, and clusters of wormwood, he will not long sit at his Table in that Soul.

4. Not only the apparent badness, and rudeness, but the dullness, and unpleasantness of a company, makes an ingenuous man rise up from his Table. Take heed of heaviness, and dullness, inactivity, and want of delight in your communion with God.

5. Lastly, As a discerned carelessness, and slighting of a friends Company, makes the stay of an ingenuous Person with his friend, much shorter, then it otherwise would have been: So any careless slighty behavior toward this great King, may make his stay, and abode with your Souls, in the sensible manifestations of his love, much shorter then it otherwise might have been. He will be a welcome guest where-ever he abideth; on the other side, he doth not easily rise up, or depart from a Table where the Soul enlargeth itself in testifying the gratefulness of his presence to it, by offering him all the entertainment it can afford him, giving up of itself to him, daily importuning him not to leave him. Thus you shall find our Spouse doing, Cant. 3. 4.—I found him whom my Soul loveth, I held him, and would not let him go, until I had brought him into my Mothers house, and into the Chamber of her that conceived me.

Sermon LIII.

YOU may by the Language spoken, understand who it is that speaks, it is the Spouse, for she talks of her breasts. Our business is to consider what she saith: She hath already expressed her grateful sense of her beloveds presence with her, and the advantage she had by it, her graces cast a precious savor. By the advantage of his company, and influence. She goes on still in the Language of one that loveth, under further Metaphors expressing her sense of her Savior's company. And she doth it in the Text,

1. By an elegant Metaphor; comparing her beloved to a bundle of Myrrh.

2. By an affectionatt resolution, to give up herself to him for an intertaintment; He shall stay, or he shall lodge all night betwixt my breasts.

I find Interpreters exceedingly well agreed in the rendering of the Heb. words, according to their several Languages. Only, Montanus, Pagnine and some others translate the verb, He shall stay, not, he shall lodge all night (as we do) the word will bear both: Let me therefore shortly run over the words.

My beloved.] 〈 in non-Latin alphabet 〉 The Septuagint and Arabic [my Nephew] the difference is slighty, for it was usual in those Countries, for Lovers to call each other by names of relation (as it is not wholly out of use with us.) So in this Song, chap. 8. 1 ch. 4 9. The Heb. word in Scripture signifies 3 things. 1. In the first and proper signification, it signifies a friend, a beloved, an Uncle or Aunt, Lev. 10. 4. the Uncle of Aaron, Esth. 2. 5. The Uncle of Mordecai; and elsewhere it is used to express a friend or beloved, not less then 30 times in this Song, so also Isa. 5. 1. and often to fignify Love itself as in the 2d v. Of this Chap and elsewhere, it doth also in Scripture signify a Caldron and a Mandrake. But those significations cannot be proper here. Whether therefore we translate it, My Beloved, or My Friend, or my Nephew or Kinsman, the sense is still the same. For My Beloved, is that which is understood: [Is a bundle of Myrrh] 〈 in non-Latin alphabet 〉 Upon a survey of the several Texts of Scripture, which make mention of Myrrh, and the use of it, and a consideration of what learned men say of it, I do not think it easy to determine what it was; If I mistake not, the Scripture makes mention of Myrrh under a threefold Notion.

1. Under the Notion of a Plant. So in the fourth chap. of this Song, v. 14. Thy plants are—Myrrh and Aloes, and Pliny tells us of such a Plant, that groweth in Arabia both wild and in Orchards about five Cubits high, and reckons divers kinds of it.

2. Under the notion of a Spice, or dry perfume, Prov. 7. 17. I have perfumed my bed with Myrrh. It is reckoned amongst the principal Spices for the holy anointing Oil, Exod. 30. 23. Thy garments smell of Myrrh. Psal. 45. So also, Gen. 37. 25. Gen. 43. 11. Though indeed the word there used be 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 .

3. Under the Notion of an Oil or Gum, or wet Perfume, Cant. 5. 5. My hands dropped with Myrrh. v. 13. His lips like Lilies dropping sweet smelling Myrrh; Esth. 2. 12. It was one of the Oils with which the Virgins were perfumed. There are two other Texts in the Old Testament, where there is mention of Myrrh. Which may indifferently be understood of it as a Plant, or Spice, or Gum, or Oil, Cant. 4. 6. You read of the mountain of Myrrh. And Cant. 3. 6. Who is this cometh up— perfumed with Myrrh? In the New Testament you find it mentioned in three Texts. Mat. 2. 11. Where the three wise men offered to Christ Gold, Frankincense and Myrrh. So, Mar. 15. 23. Joh. 19. 39. Where you read of Myrrh used in the burial of our Savior. I am not hard to believe, that Myrrh is nothing else then a Plant which might bear, the Spice as a fruit. And whose Gum was that Oil of Myrrh or liquid Myrrh which we read of, to which purpose Pliny tells us that they were wont to slit the rind of it at certain times of the year, and from those slits dropped that which the Greks called 〈 in non-Latin alphabet 〉 doubtless both the plant, and fruit and Gum, were all exceedingly sweet; upon which account the Spouse here compareth Christ to Myrrh. Grotius says the plant was good for little but for the smell, and only grew in Arabia; but Pliny reckons many other Physical qualities it had. Nierembergius observes that it grows nowhere but in very Southern Countries. It is granted on all hands that it was a great Enemy to putrefaction which was the cause that the Jews (who some think learned it from the Egyptians) used it to embalm their dead bodies. Certain it is it was an exceeding precious commodity, for Jacob calls it one of the best things of the land. And it was one of the 3 Choice things which the wisemen coming from the East brought with them for a present to him whom they looked upon as the King of the Jews. Those four things we have learned by this discourse of Myrrh. 1. That it was exceeding sweet. 2. That it was a great preservative against putresaction. 3. That it was very medicinal. 4. That it was exceeding precious. But the Spouse compares her beloved here, not to Myrrh only but to a bundle of Myrrh, 〈 in non-Latin alphabet 〉 Some question whether it were not properly translated a box of Myrrh, supposing the Myrrh a Gum, or a bag of Myrrh; Supposing it a spice. Others think a bundle or posy is well enough, understanding it of the herb. The truth is any of them all is well enough. The word comes from the Heb. verb 〈 in non-Latin alphabet 〉 which signifies to bind, and it properly signifies, any heap or quantity of things, that are or may be bound up: It is translated a bag, Hag. 1. 6. Job. 13. 17. a bundle; you read of the bundle of lives, 1 Sam. 25. 29. A bundle of money, Gen. 42. 35. Gen. 40. 35. Once in Scripture it is translated a stone, 2 Sam 17. 35. But it is to be meant of an heap of stones, and once Corn, Amos 9. 9. But meant of an heap of Corn. Christ is compared to a bundle of Myrrh. 1. A bundle of Myrrh is more sweet then a single drop, or grain; Christ is an heap of sweets. 2. Men tie up things in bundles or boxes, for their better preservation: Christ saith the Spouse is a bundle of Myrrh, intimating that she would be very careful to preserve the sweet influences of grace. But of this more anon. It follows 〈 in non-Latin alphabet 〉 ]. To me: I do not think this particle is redundant, but exclusive. Others have no value for my Beloved; they have no sense of his sweetness: But to me Christ is infinitely sweet, a bundle of sweets, 〈 in non-Latin alphabet 〉 ] he shall lie all night, or, he he shall stay. The word in the Heb. signifies two things; 1. Either to stay, and lodge, and spend nights in a place: Or, 2. To murmur, and clamour, and make a noise; so 'tis used, Exod. 15. 25. The former must be the sense here; and it is not material whether we translate it (as in our Translation) he shall lodge all night, as it is often used in Scripture, Gen. 19. 2, &c. or he shall stay, as others choose to read it.

〈 in non-Latin alphabet 〉 ] Between my Breasts; this term hath no difficulty. The Metaphor is either drawn from Lovers, which delight to lodge in each others Arms, or else (as our own Annotations) from Mothers, giving suck to their Infants, who use to give them their Breasts, and to lodge them betwixt their Breasts; or from Women who use to wear Posies, and sweet smelling things upon, or betwixt their Breasts; for the words [all night] are not in the Heb. but put in by our Interpreters. The meaning is, Christ shall have of me what he pleaseth. I will do what I can to get him to stay, and make his abode with me. Some lay some stress upon the term night, as if her sense should be in the time of persecution, I will keep my communion with the Lord Jesus Christ close. But in regard the word 〈 in non-Latin alphabet 〉 doth not necessarily import the abode of a night only but a stay for some time, I cannot lay any stress upon it. Some by the breasts, understand the heart. Whose place is under the left breast. The Hebrews understand by the Spouses breasts, the two bars of the Ark, or the 2 Cherubims. Others, the 2 Testaments. But in Mammis amoris signum. There is nothing else meant then that the Spouse would entertain her beloved, with the most cordial, affectionate expressions and demonstrations of Love, that she might keep him the longer with her.

Mercer observes. That the Spouse had before commended her Spikenard for a sweet smell, but she here riseth up higher: Though saith she my grace be sweet, yet my Christ is more sweet, for he is as a bundle of Myrrh, &c. You have by the Apostle Peter a succinct, and plain exposition of this Text— To you therefore who believe he is precious.

The Propositions of the Text are plainly these.

1. Prop. That the Lord Jesus Christ is the Church's and the believing Souls beloved.

2. Prop. That the Lord Jesus Christ is to his Spouse a hundle of Myrrh.

3. Prop. That the Spouse of Christ will be very covetons that Christ shall abide with her.

4. Prop. That in order to Christ's abiding with the gracious Soul, it will allow him a Room betwixt its breasts.

1. Prop. That the Lord Jesus Christ is the beloved of the believing Soul.

I do not intend to dwell upon this Proposition, because I spake to what must be the substance of this discourse, when I opened the 7th verse, where the Spouse had spake the same thing, though by another term. There she called him, O thou whom my Soul loveth. Here she calleth him 〈 in non-Latin alphabet 〉 My beloved. I will only note to you two or three things about this term which learned Interpteters have observed before me.

1. That the same letters in the Heb. make up David. My David. David's name signifieth beloved, and Christ himself was David's Antitype. He was the Son of David, Matth. 13. 2. David was a type of Christ. 3. Christ is called David, Hos. 3. 5, &c.

2. As the word itself is a term of Love, so the Affix makes it to be Vox Fidei, the Language of Faith; My Beloved. The believing Soul fiducially applies Christ, and cries with Thomas, My Lord, My God. The natural man upon the common Illumination of the Gospel, may discern Christ a lovely Object, but the Believer only can call him, My Beloved. Faith only gives an Interest in Christ.

3. I noted to you, that the word also signifies a near natural Relation, as that of an Uncle or Aunt, &c. Christ is near akin to the believing Soul; he is flesh of their flesh, and bone of their bone; he took flesh, that he might take part with them; he loves them as natural Relations, but by nature he is not akin to them; he is the Well-beloved of God; they are Children of wrath, but by the Grace of Redemption they are of kin: The Kindred arose from the Marriage of the Divine Nature to the Human Nature; and from their marriage to him in Justification. Both he that sanctifieth, and they that are sanctified are all one, wherefore he is not ashamed to call them Brethren. But I shall conclude all I shall say to this Proposition with that of the Apostle; If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. I proceed to the second.

Prop. 2. That the Lord Jesus Christ is to his Spouse a bundle of Myrrh. I shall speak to this Proposition, 1. By Explication of the term, and Confirmation; 2. By Application.

Qu. 1. In what sense is Christ to his Spouse a bundle of Myrrh?

I noted to you four things concerning Myrrh, and two concerning a bundle of Myrrh: I shall pursue them a little, and by them give you the sense of the Proposition.

1. I told you Myrrh, true Myrrh, was an exceeding scarce thing, and therefore very precious, and of great value; it grows but in some Countries, few have it, it is the best thing of the Country, a Present for a Prince. I proved this; Christ is of great value to a poor Soul; 1. Not easily procured. 2. When procured, of inflnite worth. He is the Gist of God, and God giveth as a King. No man comes to the Son, but he whom the Father draws. In the Country where Myrrh grew, but few got it. In a Country where Christ is Preached, but few get a portion in him: One of a City, and two of a Tribe God brings to Zion. Judas sat under the Myrrh-tree, and yet got no Myrrh. Many are called, but few are chosen. If they did not make their Incision into the Myrrh-tree, and that in a seasonable time of the year too, even the inhabitants of Arabia got no Myrrh. Even those that live where Christ is preached, without laying hold upon him and receiving the drops of his blood, and that in a seasonable time too, in the acceptable time (as the Holy Ghost terms it) while he may be sound (as the Prophet Isaiah speaketh) they get no part in Christ. The foolish Virgins may come when the Door is shut: And our Savior saith, Many shall seek and shall not enter. 2. Myrrh when procured was of high value. Especially a great quantity, a bundle of Myrrh. So is Christ; Witness the Apostle, who counts all things dross, and dung that he may win Christ, who desires to have nothing but Christ, to know nothing but Christ to be nothing but interested in Christ. Nay let the Evidence of the thing witness. By his name alone we can be saved, Acts 4. 12. By him we have remission of sins, justification, peace with God, indeed all spiritual blessings, Eph. 1. 3. He is All in all. Thus, you see in the first sense he is a bundle of Myrrh.

2. I told you Myrrh was very medicinal, of this the Scripture speaks nothing, but Dioscorides and Pliny, and other Naturalists, tell us large stories of its usefulness. They tell us it is wholesome against insection, helpeth women in travel, cureth consumptions, quickeneth the appetite, &c. I shall not dwell upon this, because I do not think it chiefly intended: But Christ in this sense is to the believing Soul a bundle of Myrrh, healing all the Soul's diseases, Ps. 103. 3. He is that tree, Rev. 22. 2. Whose leaves are for the healing of the Nations. He heal • th the broken in heart, Psal. 147. 3. What he did while he was upon the Earth, by his miraculous power as to men's bodies, Mat. 4. 23. Healing all manner of Sickness, that he doth now in Heaven for the Soul, by his saving efficacy.

3. Myrrh is (as I told you) a great preservative against putresaction. Which was the cause of their using of it about dead bodies, either putting it into the body (after the Egyptian Method) or outwardly anointing, or embalming the body with it (after the Jewish Method.) Christ is the same to the Soul where he dwells, he preserveth the Soul against the putrifaction of lusts and corruptions. The Apostle speaks this, Rom. 6. 3. How shall we that are dead to sin live any longer therein. Where he argues that the Souls Interest in Christ arising from its justification, preserveth the Soul against putrifying lusts, that sin cannot have dominion over it, because it is not under the law, but under grace. But I hasten to the 4th which in the Judgment of Interpreters is chiefly intended here.

4. Myrrh, whether in the Herb, Spice, or Gum, is exceeding sweet. Hence you read of beds, and garments persumed with Myrrh: Now the greater quantity there is, the stronger the odour must be: Christ is a heap of sweets, exceeding sweet to the Soul; his mouth is most sweet, Cant. 5. 16. his Cheeks are as sweet Flowers, his lips drop sweet smelling Myrrh, Cant. 5. 13. Sweetness to the nostrils is nothing else but a smell that arising from some hidden quality in the thing that emits it, and conveyed to the nostrils by the air, gratifies that outward sense. There is a sweetness, that is mental too. A Notion is as sweet to the Scholar, as a perfume is to a Lady, Prov. 13. 19. Desire accomplished is sweet to the Soul. Christ's sweetness is mental sweetness, he is sweetness not to the nostrils, but to the Soul, and so he is a bundle of sweets: Let me untie this bundle of Myrrh a little. And show you how Christ is sweet: I will open it to you in three things.

1. He is exceeding sweet in his actions as our Redeemer. As to these he is a bundle of Myrrh, there were many of them: His Uniting of the Divine nature to the Human nature, in his Incarnation, his fulfilling the law, his death upon the cross; His resurrection, ascending, sitting at his Fathers right hand, making intercession for us: The Soul smells of all these by Meditation and faith, and the smell is like that of a bundle of Myrrh; shall I show you how? 1. For his Incarnation, with the manner of it, he united the divine, and human nature, by an hypostatical union, was conceived by the overshadowing of the Holy Ghost in the womb of a Virgin without the help of man. Mr. Ainsworth and others think this Text, hath a special reference to this; this is Christ now considered, as wrapped in swaddling clothes, and laid in a manger. The Soul smells of this by a firm and steadfast divine faith, believing the thing because God hath said it in his word, though it cannot see it by the evidence of reason and sense. And the Souls smells of it continually by meditation. And O how sweet it is to a believing Soul! Then saith the Soul (first) he that Sanctifieth, and I that am Sanctified are both one. I see Christ is not ashamed to call me Brother. 2. Then faith the Soul, I see I have a merciful high-Priest, that knoweth how to pity a poor piece of flesh, hungering, and thirsting, and full of infirmities.

3. Again here's comfort saith the poor Soul to me, I was born a leper, under the imputed guilt of Adams sin, I was conceived in sin, and brought forth in iniquity; But my Savior was born without sin, the vessel was made pure, by the overshadowings of the Holy Ghost and no impure hand contributed to his conveyance into the World. I was born a Child of wrath, indebted to justice before I knew what I did, but he was born a Child of Love: He was born with a knowledge of human infirmities to know how to pity me, but without sinful infirmities; That he might be in a capacity, to save, and help me. Again saith the Soul, Then I see a perfect and sufficient Savior. One me • rly God (considering the justice of God that could give no remission without blood,) could not have saved me because he could not have died for me, and so have destroyed him that had the power of death. One merely man could not have saved me, for he could not have merited. But a Person that was God, and man; God, and man in one Person, must needs be in a perfect capacity; as man he died, as God he merited, nay the Person that was God-man both died, and merited. How sweet is this to the Soul, torturing itself with thoughts for the filthiness of its nature, troubled with human infirmities, perplexed with thoughts how Christ should be able to save it, &c. This is but one of his actions,

2. He fulfilled the law for us. I am not of their mind that think that Christ's active obedience is not imputed, I think the Apostle speaks plain enough to the contrary, Rom. 8. 3, 4. And if not he, yet the Prophet; By his knowledge he shall justify many. You read that he was made righteousness for us: And doubtless (whatever some may fancy) the obedience of the Person which was God-man, could not be an homage due from the human nature of Christ (which was indeed but a creature;) Christ fulfilling the Law is exceeding sweet to the gracicious Soul. This poor Soul when renewed is but renewed in part, & in many things offendeth, and the sense of its daily backslidings makes it tremble. How sweet is it now to the Soul, to be able to conclude thus to its self: Though there be much guile found in my heart, and in my mouth, yet in his mouth there was no guile found, though I have been an Absalom, rebelling against my Heavenly Father, from my youth upward, yet he was an Adonijah, a Son that never displeased his Father, 3. Look upon him in the laying down of his life. How sweet is the meditation of it to a poor Soul? Christ crucified is a bundle of Myrrh; indeed from hence the Soul draweth many precious smells, hence it is that the Soul smelis Spiritual life, with all the consequences and dependencies upon it; Hence it smells Spiritual liberty, with all the sweet fruits of it: I say from hence it smells Spiritual life to itself, when it is almost suffocated, with the apprehension of the guilt of sin, and cries out, if I pine away in my iniquities how can I then live? And faints at the apprehension of the wrath of God due to it, for every single sin, and much more for the numberless number of the sins which it hath committed; It smells that of the Prophet, Isa. Ch. 53. v. 5, 6. He was wounded for our transgressions, and bruised for our iniquities: the Chastisement of our peace lay upon him, and with his stripes we are healed, v. 10. His Soul was made an offering for sin. Or that of the Apostle, Gal. 3. 13. Christ hath Redeemed us from the curse of the law, being made a curse for us, and this refresheth it; I have deserved to die (saith the Soul) but Christ hath died for me. I have deserved to tread the wine press of my Fathers wrath; but he hath trode the winepress of his Fathers wrath alone. I was born a slave to lusts and corruptions, but Christ by dying hath made me free. Ah! what a bundle of Myrrh is a crucified Christ to the Soul? Hence it smells Spiritual life, even from his death for we have Remission of sins through his blood. It smells Spiritual peace; Who shall lay anything to the charge of God's elect? it is Christ that died, Ro. 8. 38. It smells an access unto God: The holy of holies being Sprinkled with his blood, and Heaven itself by it Sanctified, and made accessible. It smells Spiritual liberty. For the blood of Christ, saith the Apostle, purgeth the Conscience from dead works, to serve the living God. It smells Spiritual strength. For through the cross of Christ (saith the Apostle) my heart is crucified to the World. Thus you see that in this action (or suffering rather) Christ is to the Soul a bundle of Myrrh. 4. Look upon Christ as rising up from the dead. He is a bundle of Myrrh there too, the Soul from hence again smells Spiritual life, Rom. 4. 25. He rose again for our justification. Spiritual peace, Rom. 8. 38. It is Christ that died, yea rather that is risen again; Spiritual strength, and quickening, Rom. 6. 4. 5. We shall rise with him to newness of life, Col. 3. 1. If you be risen with Christ seek the things that are above. It smells life from the dead. This the Apostle proves, 1 Cor. 15, Rom. 8. 11. He that raised up Christ from the dead, shall also quicken your mortal bodies. Nay it smells Eternal life from hence, Joh. 14. 19. Because I live you shall live also. 5. Look upon Christ (as the men of Galilee, Acts 1. 11.) Ascending up to Heaven. Thus he is also a bundle of Myrrh, he lives, and from hence Job smelt, that he should see him with his Eyes, the Angels, that stood to wait upon his ascension, told the men of Galilee, so much, that as they had seen him ascend, so they should see him coming again. Hence the believing Soul smells, that he shall ascend too, for where Christ is there he must be. The body is there, the Eagles shall flee to it one day. He is lifted up, and every believer shall be drawn after him. Our flesh and blood shall inherit the Kingdom of God. For 'tis in part there already. Heaven is the place whither our forerunner is entered. Heaven was an open City before the fall, Adam and all his Posterity might have entered presently; upon the fall, it's gates were locked up, the flaming sword of divine Vengeance kept it, but the Captain of our Salvation hath now entered, and he keeps the gates from shutting anymore, till every believer be come In, 6. Look upon Christ as sitting one the right hand of the Majesty on high: So he is a bundle of Myrrh, too. Is it so saith the Soul? Then he hath favor with God, and power with God, and what need I anymore then for my God, my Savior, he in whom I have believed, to be in favor with the King of Kings, and to have power with the Almighty. Nay saith the Soul, then I am half in Heaven. For, Eph. 2. 6. We sit together in Heavenly places in Christ Jesus. Christ and I are one, if he sits there, I sit there too; For he is flesh of my flesh. 7. Lastly, look upon Christ as interceding for us, Rom. 8. Heb. 7. He is not there Idle, his work is to plead for us, to solicit our business, to act our part, to do our work. And thus he is a bundle of Myrrh to every believing Soul. When the poor Soul sinks in the thoughts of its sins renewing after justification: Christ is a bundle of Myrrh to it, 1 Joh. 2, 1. If we sin we have an advocate with the Father, even Jesus Christ the righteous. When the Soul again sinks at the thoughts of its imperfect duties, to think that it cannot do a duty, but with so many faults, that it may fear the wrath of God for it. What a bundle of Myrrh it is to the Soul, to think, well, Christ is in Heaven, and he will pick out every fault out of this Prayer, this duty, &c. And so present it in the golden censer. Incensed with his merits: Thus now I have shown you, how Christ is to the believing Soul, a bundle of Myrrh. Considered as to his actions as our Redeemer. It remains further to show you, that he is so also, as to his Spiritual influeuces. And Lastly in his Gospel institutions and Ordinances: And then I shall come to the Application.

Sermon LIV.

I Proceed, in opening the bundle or bag, or box of Myrrh, which makes my Text give a fragrant smell. I have shown that it is Christ, who is thus resembled, and have propounded to show you the aptness of the comparison in five things: I am yet upon the 4th: He is to the believing Soul a bundle of Myrrh for sweetness: I proposed to open this in three particulars: showing you, that Christ is so, 1. In his mediatory actions. 2. In his Spiritual influences. 3. In his Gospel Institutions, and Ordinances. I have done with the first and now proceed to the second: To show you the sweetness of Christ to the believing Soul.

2. In his Spiritual influences. When he ascended upon high (saith the Apostle, Eph. 4.) he gave gifts unto men: he gave gifts to his Church: his Ordinances. (Of those the Apostle speaks:) but he gives other gifts likewise, gifts even to the Rebellious, Psal. 68. All these are summed up under one head: The gift of the Spirit. This is that which he calls the promise of the Father. He was the promise of the Father of old, Ezek. 36. 27. It was his promise, John 14. 16. I will pray the Father and he shall give you another 〈 in non-Latin alphabet 〉 , Comforter, and he shall abide with you forever: Even the Spirit of truth. He is sent in Christ's name. 26. v. he is called the Spirit of Christ: hence the influences of the Spirit are the influences of Christ. I shall instance in a sixfold influence, of the Spirit of Christ, upon the Soul, as to all which he is a bundle of Myrrh to his beloved.

1. The first is his convincing influence, Joh. 16. 8. When he is come, he will reprove the World of sin; In respect of this influence the Spirit of Christ is called the Spirit of bondage, Rom. 8. 15. They say of Myrrh, that in the gathering, it makes the hands of the gatherers exceeding bitter, but gathered, it becomes incomparably sweet: Thus it is with the Lord Christ as to this influence of the Spirit upon us, the Soul, for the time that it is under this influence, is full of bitterness: but it turneth to an exceeding great sweetness. The Book which St. John did Eat, was in the Mouth as sweet as honey, but in the belly more bitter than wormwood. A fit emblem of sin. The convictions of the Spirit of Christ are of a quite contrary nature, in the mouth they are as bitter as wormwood: but in the belly they are exceeding sweet; the Soul in the hour of conviction, is exceedingly sad, and troubled, but when convinced how it blesseth God, who was pleased to convince it of sin? Like the woman, who in an hard labor is full of pain, and wisheth she had never bred a Child: but being once delivered forgets her pain, and remembers her throws with pleasure.

2. A second influence of the Spirit of Christ is Illumination. The Spirit is the Spirit of wisdom and knowledge, Isaiah 11. 2. It teacheth us all things, Joh. 14. 26. 1. Joh. 2. 27. That is, all things necessary to Salvation. The things which Eye hath not seen, nor Ear heard, nor can it enter into the heart of man to conceive; even these things are revealed to us by the Spirit, 1 Cor. 2. 9, 10. Concerning the manner of the Spirits teaching, how consistent with the teachings of Ordinances, and yet distinct from it, I have else where shown you: my business now is to show you that Christ in this influence is a bundle of Myrrh. Light is sweet to the Eye (saith Solomon) knowledge is that about which the understanding (which is the Eye of the mind) is exercised, and is every whit as pleasant unto the Soul as light is unto the bodily Eye. Now as all knowledge is sweet to the Soul, so especially the knowledge, 1. Of things hidden from others. 2. Of such things as are of nearest concernment to us: especially, if the knowledge be certain.

1. I say, the knowledge of such things as are hidden from others: such knowledge we upon experience find to be very sweet, and such a knowledge the Spirit of Christ gives to the Soul. The Gospel of Christ, is itself called a mystery, a thing hidden from ages, and hidden from the wise and prudent. This indeed is more generally revealed to all, but more especially and fully, and clearly to the believing Souls. But further the Spirit of God reveals the secrets of God to the Souls of the Saints, 1 Cor. 2. 9, 10. Even the deep things of God, its particular election and the truth of its graces, &c. Now this knowledge is sweet to the Soul.

2. The knowledge of such things as are of nearest concernment to us, is most sweet. Such is the teaching of the Spirit it teacheth us to cry abba Father, it teacheth us to see the things that are freely given us of God. Add to this, that by how much any knowledge is more certain, by so much it is more sweet, the understanding is not so pleased, with probable notions, as what is matter of demonstration, and assured to the Soul; such is the teaching of the Spirit, 1 Cor. 2. 4. It teacheth by demonstration, leaving no doubting in the Soul. This is a second influence of the Spirit of Christ upon the Soul in respect of which he is a bundle of Myrrh unto the Soul.

3. A third influence of the Spirit of Christ, is its Sanctifying influence, Rom. 15. 16.— being Sanctified by the Holy Ghost: It is Christ that Sanctifieth, Heb. 2. 11. Sanctification is expressed under the Notion of being conformed to the Image of Christ. Now as to this influence of grace, Christ is a bundle of Myrrh to the believing Soul. The unbeliever hates holiness, but the Child of God Loves it, and desires further degrees of it, Rom. 7. 22. I delight in the Law of God after the inward man (saith Paul, Rom. 7. 22.) He his highly pleased, when he finds the power of grace in his heart, overpowering lusts, and corruptions, and his Soul every day growing more and more like God, and like Christ, more full of Spiritual desires, Spiritual affections, his heart more willing to deny itself, to be under the plenary power, and Command of Jesus Christ when he finds, that it is not he that liveth, but it is Christ that liveth in him; Christ in respect of this influence, is to the Souls of his Saints as a bundle of Myrrh.

4. A fourth influence of Christ upon the Soul, is his strengthening influence, Phil. 4. 13. I can do all things through Christ that strengtheneth me. He strengtheneth the Soul, 1. In doing Spiritual duties. 2. In resisting Corruptions. 3. In suffering sharpest trials. The Lord stood by me (saith Paul.) But it is not my present business, to discourse either of the several sorts of Spiritual strengthening influences: Nor yet of the ways and methods, by and in which Christ meeteth the Soul with strength, and Communicates strength unto it. My work is only to show you that this influence of his is as a bundle of Myrrh to the Soul. Now that Christ in this influence is exceeding sweet to the Soul, needs no other proof, then the daily experience of the Souls of God's People, how refreshed do they rise up from Prayer, when they have found the Spirit of Christ in it, helping their infirmities, with strong cries, and groans? It is said of Hannah, 1 Sam. 1. That she rose up, and her Countenance was no more sad. This was that which made the holy Martyrs take joyfully the spoiling of their goods, the burning of their bodies. And made them feel no more pain (to use the expression of one of them) then if they had been upon a bed of Roses. So that their Persecutors cursed them, saying they had a delight to burn.

5, A fifth sort of influences are the Quickening influences of the Spirit of Christ. I have formerly told you that the Scripture mentioneth a threefold quickening: All of them from Christ, and by the Spirit. 1. The quickening of the dead body, mentioned Rom. 8. 11. This will be as a bundle of Myrrh, exceeding sweet when it comes, when in the resurrection we shall be like Angels. And the thoughts of this are exceeding sweet, while we live here. 2. The quickening of the dead Soul, mentioned Eph. 2. 1. This is exceeding sweet to the Soul (when done;) Oh how pleasant it is to a Soul to remember his conversion, the time, the Sermon when, and by which God was pleased at first to work upon it, and work a change in it. 3. The quickening of a dull Soul, laboring under any Spiritual deadness, heaviness, or inactivity; of this David often Speaks, and prays for it, Psal. 119. Quicken me in thy precepts, &c. The knockings and motions of the holy Spirit, are tiresome and tedious, and exceeding grievous to a carnal heart, they disturb its sweet sleeps, in its bed of idelness, Security, and lust, but they are exceeding sweet to a gracious heart. The renewed Soul prays for them, thirsts after them, delights in them, and is never more pleased then when it feels itself most alarumed, and awakened, and spurred on by them.

6. The last sort of influences are the comforting influences of Christ by his Spirit. The Spirit is called the comforter often, John ch. 14. & 16. It is a piece of its office, to seal, and to witness; It witnesseth with our Spirits that we are the Children of God. It sealeth us up to the day of Redemption. I shall not need stand to prove, that Christ in these is as a bundle of Myrrh; The very name comforter imports sweetness, and is of itself a bundle of Myrrh to the Soul. Now all our Consolations come from Christ, Phil. 2. 1. 2 Cor. 1. 5. He was called the Consolation of Israel. And the Jewish believers waited for him under that Notion, Luk. 2. 25. I have now opened to you the 2d thing, and shown you how Christ in his influences is a bundle of Myrrh. One thing yet remains.

3. Christ in his Ordinances, and Gospel Institutions, is a bundle of Myrrh. Christ is in his Ordinances. We preach Christ crucified, (saith the Apostle) and we are Baptized into Christ, Rom. 6. And for the Sacrament of the Lord's Supper, 1 Cor. 10. 10. It is the Communion of the Body, and Blood of Christ. Christ in these is a bundle of Myrrh to the Souls of believers. But indeed, Christ in these is only sweet upon the former account, viz. in respect of his influences, which he is pleased to convey in and through these Organs, and separated from these, Ordinances signify little but burden to the Soul. Ordinances are sweet to the Soul two ways. 1. As God is pleased in, and by them actually to convey the influences of Christ, and his grace to the Soul. Thus they are only sweet to the Soul, when it sees the power and glory of God in his Sanctuary, 2. As they are under a divine appointment in order to that End. Thus Ordinances are sweet to the gracious Soul, though at present, the Soul doth not meet with, and enjoy God in them: yet saith the Soul, they are those appointments, wherein God hath said he will be found, and instituted of God, in order to that end, and it may be my lot, as well as others, to meet with God in them, therefore the Soul prizeth them; how precious Ordinances (even those which were carnal (as the Apostle calls them) under the Jewish Economy) were to the Servants of God who lived in those times, appears by the eminent instances of David in Psal. 84. Psal. 63. Psal. 42, &c. The Psalmist speaks of the Body of Jews, Psal. 84. v. 6. That they passed through the valley of Bacah and went from strength to strength, until they all appeared before God in Zion. And thus I have opened to you the fourth thing in this similitude, showing you how aptly Christ is compared to a bundle of Myrrh, viz. For sweetness: but I also noted two things hinted in the term of bundle; a bundle, or bag notes a quantity of sweets. 2. Men use to bind up things in bundles, for their better preservation. Hence two things more.

5. Christ is a bundle of Myrrh. He is an heap of sweetnesses, exceeding sweet to the gracious Soul. The Apostle saith, (Col. 2. 3.) That all the treasures of wisdom are in Christ. All the treasures of Soul sweetness are in Christ also. There are other things that are sweet to the Worldling, and him that is a stranger to Christ. Stollen waters are sweet to the Thief, Prov. 9. 17. The bread of deceit is sweet to the deceiver, Prov. 20. 17. Lust is sweet to the unclean Person: yea and to the exterior senses of a gracious Soul other things may be sweet to the Child of God. But to the Soul of the Saint (considered as a Saint) nothing is sweet but Christ, he is its bundle of Myrrh, all the pleasure, and sweetness, and delight that it hath in the World on this side of Heaven, is either in the meditation of Christ or application of him, fiducially, or assuredly; all his hopes of good are in Christ. Christ in him the hopes of glory. All his enjoyments, which he valueth, are the enjoyments of Christ, and his grace, he is a bundle of Myrrh unto it.

6. Lastly. Christ is to it as a bundle of Myrrh, In regard of of its great care and diligence to preserve and keep alive its sense, and enjoyments of the Lord Jesus Christ. The gracious Soul is very careful to keep its view of Christ. Observe the next words. He shall lie all night betwixt my breasts (of which hereafter.) Observe again this Spouses carriage, Cant. 3. 4. Upon her recovery of Christ when he had absented himself, I held him, and would not let him go, until I had brought him into my Mothers house: into the Chamber, of her that conceived me. See also, Cant. 8. v. 1. The Soul that hath had any experiences of Christ and of the influences of his grace, binds them up as it were in a bundle. The memory of that Soul is the bag and the string too. Thus the Psalmist Psal. 77. 5. I have considered the days of old, the years of ancient times. I call to remembrance my Song in the night, v.