Rocks of Pearl or ten thousand Rivers of Oil. But possibly some may say This is to plead my own merit I answer no for consider who it is that hath wrought in thy heart this value and esteem Is it not God Did flesh and blood reveal any such thing unto thee thou dost not then plead thy own merit thou only pleadest with God from what he hath already wrought and begun in thee 2. It is but the pleading of the promise which God hath made to them that love him and keep his Commandments 3. Neither dost thou plead thy esteem and value for the loves of Christ as meritorious as thinking that thy prizing the loves of Christ meriteth the further manifestations of them to thy Soul thou only pleadest it as a gracious habit wrought in thy Soul by which God hath fulfilled in thy Soul the condition of the promise thou only beggest of God that he who hath wrought in thy Soul that condition to which he hath annexed his promise would now fulfil also that promise to thy Soul which is annexed to that condition Thus I have finished the discourses I designed upon the first Petition of the Spouse as pressed by her first Argument Let him kiss me with the kisses of his Mouth For thy Loves are better than Wine Sermon XIII Canticles 1. 3. Because of the savour of thy good Ointments Thy name is as an Ointment poured forth therefore do the Virgins love thee I Proceed to the next Proposition which I at first observed from these words which I then largely opened Christ hath good Ointments which cast a savour my meaning is according to my former explication of the words That the Lord Jesus Christ is filled with the graces of the blessed Spirit which in themselves are as good Ointments and whose excellency is discerned by every true Believer by every Soul that is espoused to the Lord Jesus Christ to use the Apostles phrase I have espoused you to one Husband For a further discourse upon this Proposition let me first shew you 1. What I mean by Christs Grace and when I say he is full of the Graces of the holy Spirit 2. In what respects these graces are like to good Ointments 3. What particular graces of the Spirit are thus like to good Ointments 4. Whence it is that they are discerned and more effectually discerned by a gracious heart than another We read in the Psalmist that Christ was anointed mith the Oil of gladness above his fellows Heb. 1. 3. That he was anointed with the Holy Ghost and with power Acts 10. 38. That phrase in the Epistle to the Hebrews borrowed out of Psal 45. as I shewed you is excellently interpreted by John God gave not the Spirit unto him by measure Joh. 3. 34. The Grace of God was said to be upon him Luk. 2. 40. and he is said to be full of Grace and Truth Joh. 1. 14. Grace in Scripture as it relateth unto God is usually taken in one of these two senses 1. For the favour and free love of God by which a Person is accepted of God and so Grace is in St. Pauls Epistles to the Romans and Galatians and in his other Epistles opposed to works thus we are said to be justified by Grace saved by Grace In this sense it is also in Scripture applied to Creatures Esther obtained Grace that is favour in the sight of the King Esther 2. 17. and so in many other Texts Or 2dly it is taken For some holy and virtuous qualities and dispositions by which our Persons being first accepted in Christ we are acceptable unto God Thus it is said Joh. 1. 16. Of his fulness we have all received Grace for Grace thus Love is called a Grace 2 Cor. 8. 6. and in this sense the Apostle telleth the Corinthians God is able to make all Grace to abound to them 2 Cor. 8. 9. In this sense we are commanded to grow in Grace that is in holy virtuous dispositions or habits 2 Pet. 3. 18. It is expounded by 2 Pet. 1. 5. Add to your 〈◊〉 virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly-kindness and to brotherly-kindness charity The Grace of Christ is taken in a double sense 1. Subjectively For that free love and favour which is subjected in Christ and being in him as its Fountain floweth from him to cur Souls In this sense Christ is said to be sail of Grace and truth full of love free love towards his Peoples Souls and truly in this sense Grace comes by Jesus Christ for out of him God loveth no Soul In this sense the Apostle wisheth to the Romans Grace and peace from God our Father and from the Lord Jesus Christ Take Grace in this sense Christ is the Subject of it and the medium by whom it floweth from the Eternal Father to the Children of men he himself was from Eternity beloved of God and that both necessarily and freely being his Fathers Son begotten from Eternity the Father loved him delighted in him and indeed in this sense Christ may be said to have been the object of Grace but he was not anointed with this in time he had it from before all times only as to the Grace of Vnion the humane Nature until Christ assumed it was not beloved of God Christ assuming it it became the object of this Grace 2. But secondly the Grace of Christ is also taken objectively for that Grace which was poured out on Christ as Mediator and this is either 1. The Grace of Vnion which is the free love of God assuming the humane nature into a personal union with the Divine Nature in which thing God put a great deal of dignity upon and shewed a great deal of love unto our Nature 2. The grace of Sanctification by which I understand not the same which the Children of God receive upon Regeneration when of unholy they are made holy of impure they are made pure of proud they are made humble c. But those holy dispositions and qualifications which were found in Christ considered as the Son of Man by vertue of the union of the Divine Nature with the Humane Nature and his anointing with the Holy Ghost not given by measure unto him by which he was not only acceptable to his Father as Mediator but he is also exceeding lovely to his Saints So that when I say Christ hath good Ointments abundance of Grace I understand 1. Abundance of free love which dwelt in him as God over all blessed for ever to be dispensed out according to the particular exigencies of all his Peoples Souls 2. Many gracious dispositions which eminently dwelling in the God-Head from all Eternity were also by the Spirit poured out upon the Humane Nature in his Incarnation These are here called by a Metaphor Ointments and good Ointments 1. Because by the communication of these from the Divine
Servants of God is yet to be found in the souls of such as have any acquaintance with or relation to the Lord Jesus Christ And indeed our reason will tell us that it must be so if we consider but these following particulars which will give you a reasonable account of the truth of this Proposition The least token of special distinguishing Grace is of an infinitely sweet and salvifick nature and evidence There are common gifts of the Spirit of God which indeed may be sweet and very grateful to a spiritual nature such are the gifts of Prayer and Prophecy c. but yet are not of a saving nature or evidence a man may have them and perish for ever but it is not so with such influences of the Spirit as are tokens of special distinguishing love spiritual gifts are to be coveted because of a subserviency in them to spiritual and saving ends but they are not of a saving nature and have nothing of a saving evidence in them but in the least token of special distinguishing love there is something of an evidence for Salvation the least of it is of a saving nature Faith that is but as a grain of Mustard seed is as much saving as the strongest Faith is The measures of our comforts much depend upon degrees of grace but our Salvation doth not Christ bids Zacheus go home for that day Salvation was come to his house Salvation cometh to the soul that hour in which the least of special love shineth upon it the least of that brings Salvation and consequently is exceeding sweet and must be so if you consider this soul as first seeking the Kingdom of God allarumed with the spiritual sense of its misery by nature it s lost and undone condition in Adam This is the one thing that such a soul seeks after in comparison with which all other things are as dross and dung to it That it may discern it self beloved of God one of those for whom Christ died and whose sins are washed away with his blood for this it hath wept and prayed and resolved to seek after it and resolved not to be silent There is no evidence of special Love but is suited to some great spiritual want of the soul Our souls are exposed to a great variety of wants All the tokens of God's special Love are suited to some or other of these wants Our souls are impotent and weak both to the performance of spiritual duty and to resist our spiritual adversary to this want now strengthening grace is suited They are dull and heavy and move heavily in spiritual duties to this quickening grace is suited They are sad and troubled for fear of God's wrath to this consolatory grace is suited There is no influence of the special Love of God but is suited to some special want or burden of our souls and therefore the least of them must be exceedingly desirable for so every thing is that suiteth our necessities and so much the more as it suiteth some more special and eminent wants If the Sun doth but arise upon the soul it healeth Mat. 4. 2. though it shineth not out in its fullest glory if Christ spreadeth but a wing over it there is healing in that wing His very shadow gives delight to the soul Cant. 2. 2. the least of his fruit is pleasant to its taste If saith the woman I can but touch the Hem of his Garment I shall be whole Such is the purity of the Saints Love that though they may have an Eye to the Recompence of Reward which his Love brings yet they love him for himself who appears to their souls as Totus desideria altogether desirable It is his Love which their souls thirst after now the least special token of Love sheweth that he loves it and his heart cleaveth to it He that valueth the Love of his friend regardeth not the quantum of the Token but the nature of it if it be of such a nature as he doth not ordinarily give to any common friend that is it which he eyeth If a soul can see any thing which speaketh its Lord joyned to it cleaving unto it this is it which makes it valuable A discerning soul will take little joy in gifts of common providence Riches Honours good Relations common gifts It may and will desire these things while it is in the flesh as they fill up some emptinesses in that our state but it can by no means be satisfied with these things As Haman said when he had been telling his Wife of his great preferments and honours All this doth me no good so long as I see Mordecay sitting in the King's Gate my Enemy is honoured and advanced as well as I So it saith The Lord hath given me riches honour c. but all this doth me no good so long as I see the haters of God enjoy as much of these things as I do let me have some special token of God's Love Let him kiss me with the kisses of his mouth Fourthly The Child of God knoweth That the least token of Christs special love is more worth than all the world There is no proport on betwixt a corpâ—ral and a spiritual good betwixt what is sutable to our flesh and to our wants in this life and what is sutable to our Souls and necessary for us with respect to our eternal felicity The Philosopher could say Animus cujusque est quisque The mind of a Man is the Man The Christian knows that Anima cujusque est quisque The Soul of a Man is the Man What shall it profit a Man if he should gain the whole world and lose his own Soul The sensual Man values his life above those things that are only good because of their subserviency to that The rational man valueth his mind above his flesh and accordingly sets a price upon knowledge and moral Virtue above those things that meerly gratify his sense The spiritual Man valueth his Soul his Soul considered not only as a rational Being but as a Spirit an immortal Spirit capable of the favour of God and an union and fellowship with him and ordain'd to an eternal existence not only above his body which he knoweth is made up of dust moulded up into flesh and blood and bones but above his mind It really is of more value and he is made apprehensive of it hence he cannot but value the least that tendeth to make that happy above any thing else whatsoever Besides he knows himself created to an eternity and believing that his reason teacheth him infinitely to prefer what is good for him with reference to an happy existence to eternity above any thing that can only serve him for the short time he is to be clothed with flesh and to live in this world This Election of the loves of Christ before all things else and the value he puts upon the least tokens and manifestations of it doth naturally and rationally follow his
knowledge convictions and faith and proceedeth upon the same reason upon which any reasonable creature valueth a greater and more comprehensive good above what is of an inferiour vertue and more insignificant Nor is this other than according to the workings of our Souls in other cases towards Creatures which we have made the objects of our love The good look and smile of an Husband a letter from him a small token be it never so small how welcome and acceptable is it to the Wife The reason lies in her love to her Husbands Person To you that believe saith the Apostle he is precious It is impossible indeed rationally impossible that a Soul should believe take it in what sense you will but it must love the Lord Jesus Christ Take believing as it signifies no more than a firm and steady assent to the proposition of the word revealing Christ to us as he is the eternal Son of God the brightness of his Fathers glory the express image of his Person full of kindness to the Sons of Men pitying them taking a delight in them willing to save them and to communicate of his fulness to them and to this end coming from Heaven to Earth clothing himself with out flesh encompassing himself with creature infirmities then dying upon the Cross that he might purchase us unto himself c. I say it is not possible that a Soul should firmly and steadily assent and agree to these things but he must love Christ But if you take believing in the second sense as it signifieth the Souls receiving of him as its Lord and Saviour its resting and relying upon him and trusting him with all its Spiritual and Eternal Concerns it is impossible but that the Soul should have a love for him above all created Objects and having so it cannot but naturally desire to be mutually beloved and be passionately desirous of some evidences of it and the least evidences of the reciprocations of love on his part who is so exceeding dear in the Eyes of the Soul must needs be exceedingly desirable to and valuable by that Soul This is yet further advantaged from the consideration of the exceeding low Opinion and Estimate which grace teacheth every soul upon whom it hath shined to have and make of it self The proud man valueth nothing but great things from his friend nay he scarcely thinks any thing great enough for him to put any value upon The reason lies in the high opinion which he hath of his own worth and merit but the humble man puts a value upon the least kindness because he hath a low and mean opinion of himself so he looketh upon every thing as more than he could merit or challenge Naaman huffs when the Prophet sends to him to go and wash in the waters of Jordan he expected the Prophet should have come out and stroked him and he thought the Waters of Abana and Parphar were as wholsome as those of Jordan were The Centurion desireth but a good word from Christ when Christ spake of coming to his House Mat. 8. 8. Lord saith he I am not worthy thou shouldst come under my roof The Woman of Canaan knowing her self to be a Dog challengeth no more than Crums Every gracious Soul is sensible that it deserveth nothing but Hell and Wrath this makes the least tokens of Divine love highly valuable in its Eyes who am I said Elizabeth that the Mother of my Lord should come to me who am I saith an humble Soul that the Lord should look upon me that the Sun of righteousness should shine so much as with one healing beam upon my Soul Hence it valueth the least tokens of special love It valueth nothing less than that this proceedeth from its knowledge and spiritual judgment of things that differ It valueth the least of this This proceedeth partly from its knowledge partly from that humility with which it is clothed as with a Garment 7. Lastly This Soul knoweth that Christs Love will not terminate and be bounded with little things The least tokens of distinguishing Love are but the Earnests of a greater bargain they are but the first-fruits to a larger Harvest Those that are planted in the house of the Lord shall flourish in the Courts of our God Psal 92. 13. God at first gives the soul but a good hope a glimpse of his glory but it shall go on from faith to faith and strength to strength Are the least tokens of Christs distinguishing Love so valuable so desirable what should then his fullest and largest tokens be the things which God hath prepared for them that love him which Eye hath not seen Ear hath not heard nor can it enter into the Heart of man to conceive The Assurance of his Love The Manifestations of himself to his Saints in glory If it be so sweet so desirable to see him in a glass darkly what will it be to see him face to face If his kisses be so desirable what will his imbraces be If the Hem of his Garment be so full of vertue and a touch of that so desirable what is his long white Robe which is the white linnen of his Saints If a good word a good look be so good what will it be to be set as a seal upon his Heart and upon his arm Surely that love will be as strong as death as the coales of that fire which send forth a vehement flame Let this notion of truth and the experience which any of your souls have had of the truth of it kindle in you further flames of desire after the further enjoyments of Christ in this life Imperfect tasts of desirable things use to do so in other things Quo plus sunt potae plus sitiuntur aquae Yet in all created goods there is ordinarily more in expectation than fruition but it is not so in Spiritual things The Apostle prayeth for the Ephesians That they might be able with all Saints to comprehend what is the breadth and length and depth and heighth and to know the love of Christ which passeth knowledge that they might be filled with all the fulness of God Eph. 13. 18 19. It is most certain that there are many holy and gracious Souls that want assurance they may live they may die without it but that Soul hath nothing of grace that doth not desire it that doth not thirst and pant after it 2. What will it be to be ever with the Lord what an object of spiritual thirst and desire is a fulness of communion with our Lord in his Fathers House when we shall know as we are known see Face to Face How should this fill all our hearts with desires to be dissolved that we might be with Christ which is best of all The least of Christ is good but that full fruition is best Let this discourse leave some strong pantings in your hearts 1. After the assurance of Gods love 2. After the further manifestations of Christs strength
Store-house a Shop that hath a Salve for every Sore a Medicine for every Distemper Hence indeed it is morally impossible that a regenerate Soul should not value the kisses of Christ's mouth The Breath of Christ is comforting to those that are sad strengthening to those that are weak quickening to those that are dull an healing to all the Soul's Diseases and there are infinite Records of the Cures done by it both in Scripture and in all Ecclesiastical Story and in all Experience A Christian converted cannot meet with another but he or she hath some story to tell them of some Cure wrought in them by the Word of God I had perished saith one in such an affliction if the Word had not been my delight I had perished saith another under such a temptation if such a Promise had not supported me O the infinite Cures which the Word of God Read and Preached hath done upon a numberless number of Souls Look almost into any Church of God There are many Souls that were dead in trespasses and sins and by the Word were brought to life many Souls that were dropping into the bottomless Pit whom the Word laid hold upon and saved from it Here 's a broken heart that was bound up by some lines of holy Writ There 's a tempted Soul fetcht out of the depths of Satan by a Promise in the Word There hangs a poor fearful doubting Soul resolved by it and brought to a settled state The Regenerate Soul meets with these Stories in all its new company And Thirdly It hath a reason to believe them because it hath had it self a great Experience of the Virtue of it The Word saith such a Soul it is that which hath saved my Soul from Hell My Soul my poor Soul was in a full career to the Devil the Word in such a Sermon in such a Scripture met me and turned my face Heaven-ward others my companions in sin dropt into the Pit my foot was upon the brink of perdition it is God's mercy I was not ingulphed in Eternal Misery God shewed me this mercy by his Word Shall that Word be ever out of the tast of my Soul Shall not I wait upon God in the Reading and Hearing of it as long as I live Hath Christ conveyed his Breath his Life into my Soul by the kisses of his mouth and shall he not by it convey all things that my immortal Soul stands in need of Let others that never tasted the good Word of the Lord to whose Souls the Lord never created the fruit of the lips peace peace undervalue and despise the Word of the Lord let them undervalue Scriptures and despise Prophecyings and count vain idle Books better to read in than the Book of God vain idle discourses better than lively Soul-saving Sermons I have tasted better things I know otherwise Once more There appeareth to the renewed Soul a beauty and excellency in the word of God surpassing all other writings of what nature soever You shall observe in the world two or three sorts of People 1. Some there are who indeed hardly deserve the name of rational Creatures they delight in no fort of knowledge in nothing of any tendency to ennoble the mind of man but only in sensual things hence they almost hate a Book or any thing which may have any tendency to adorn and any way ennoble the mind of man 2. Others have some delight in knowledge but it is an airy knowledge of things that are superfluous and signify nothing as to the use of mans life a knowledge of things only which please the fancy tickle the senses furnish the tongue with discourse for all humors and companies Romances and Play Books any Books of idle discourse and foolish stories please them but for the knowledge of such things as should ennoble their minds they have no fancy for it nor any Books or discourses that have any tendency to such an end these are a sort of titular Christians that are not yet come up to the highest forms of Heathens 3. There is a third sort of more noble Souls that love Knowledge and despise vain and airy knowledge that islueth in no good and worthy end as to mans life but seek such a knowledge as may make them wife to the rational ends of the life of man You shall now never find these men much employing themselves with reading or hearing of Playes or reading Romances they abhor the feeding of their Souls with Coals and Dirt and cheating themselves with lies and falshoods nor debauching their minds with sordid and silthy Books and discourses they will be reading Books of H story and Philosophy which may serve their Souls as to the most noble ends or life and indeed such as are come thus far are yet but come on to the highest forms of good Pagans But the good Christian is got beyond these he hath discerned that God is the greatest good and the fruition and enjoyment of God is the fruition of the greatest good and that the enjoyment of God an acquaintance fellowship and communion with him is more to be desired than all the world besides Whatsoever Books or discourses therefore have either in their own nature or by any ordination of God a tendency to bring the Soul of Man to a knowledge of God to an acquaintance or communion with God appear to him the best Books the best discourses in the world and this he doth by as rational an operation of his Soul as a sober Man counteth a true History better than a Romance or a Lecture of Moral or Natural Philosophy better than a Play or an â—dle sight All floweth from his right notion of his chief end for that being once truly fixed in the Soul of Man he measureth other things by their tendency or no tendency as means in order to that end It is because the sensual Man maketh the satisfaction of his senses the â—nd of his life that he thirsts after merry Meetings Balls and Dances and Revellings and Chamberings and Wantonness and Books of fine words and full of filthy or at best witty discourses as the best Book to spend his time in and discourses to spend his time upon It is because the moral Man hath fixed upon the ennobling his mind with human knowledge and habits of moral vertue that he despiseth those things before-mentioned as contrary to his design and the main end of his life and chuseth rather the moral writings of Seneca Aristotle Plato c. than any other idle Books to spend his thoughts upon And it is because the true Christian hath fixed upon the glorifying of God and the saving of his own Soul as the great end of his life that he thirsteth after and hath such a delight in the World of God and the Interpretation and application of that which is that which we call Preaching 2. Besides the Philosopher observeth that like delighteth in its like Look what complexion the Soul is
when that other never so declared his mind to him or any one else And 2. The Promises being not made to persons by name but to persons that do thus thus it is altogether as unreasonable for any to pretend a rest and confidence in Christ for the collation of those spiritual blessings as it had been for any Commanders in the Jewish Army having heard Saul 's declaration of his Will That whosoever killeth Goliah should have his Daughter to Wife should have promised himself Saul 's Daughter without incountring the Philistine Now this resting and relying on Christ which is the only true reliance is so difficult by reason of our former sins and daily infirmities of humane nature and the lapses and backslidings we are guilty of that no man thus comes to Christ until he be drawn Thus far I have shewed you how far this discourse may be useful to guide us in our enquiry whether we be drawn and come to Christ yea or no directing you to distinguish true Faith both from a faint and languid assent and from a natural presumption of our good Estate with reference to Eternity 2. But it may be further useful also to try your holiness That also must be the effect of Drawing Grace There are two usual mistakes about holiness 1. The first is when what we usually call Moral Virtue is called holiness 2. When we mistake it for a formal running a round of Religious Duties I say first When we mistake holiness for what we usually call Moral Virtue or Moral Righteousness I put in those words we usually call because I perceive some modern Writers possibly because pinched with their Arguments who have contended for something else besides Moral Virtue to be necessary tó salvation have extended the notion of Moral Virtue far beyond what Aristotle and the rest of the Philosophers learnt us to understand by that name and do not only bring Faith within the compass of it but will pretend it to be necessary to it that the action to be done should be performed from a Principle of Faith and Love and Obedience and directed to the Glory of God as their end These acts and actings our Fore-fathers were wont to call Grace but to let us know that those in our days who have inlarged the acts of Morality mean no more than what men may do by nature having no more than the motives of the Gospel and the assistances of the Spirit common to all to whom the Gospel is Preached therefore they well call these things Moral Virtues As to Moral Virtue in the latter notion of it it cannot be mistaken for holiness for it is so It is in the antientest and most proper notion of it that I am speaking to it So Chastity Sobriety Temperance Liberality Justice are moral habits and the acts of them are acts of Moral Virtue and Righteousness whether he that doth them doth them out of any Principle of Faith or Love or Obedience or with any respect to the Glory of God yea or no but if any thinks this is holiness he is wonderfully mistaken for it is essentially necessary to an act of holiness that it should be done from a Principle of Faith the Soul being fully persuaded that it is the Will of God and in Obedience to his Will eying his command in our action And 3. Proposing to our selves the Honour and Glory of God for our end So that though the same acts be done yet if they be done from other Principles and to other ends they may be acts of Moral Virtue that is under the government and conduct and guidance of reason but no acts of holiness Besides there are many actions which are our duties in obedience to the Will of God the reasonableness of which is not to be concluded nor ever was concluded by the men of reason amongst the Heathens from any other Principle than this That it is the highest reason that we should do what God commands us So that to reduce our duty as Christians to the Precepts of what we have used to call Moral Virtue is partly to secure our selves from a great part of our duty by that Art and partly to do what we do out of such Principles as God will never more thank us for than we will do our Servants for doing what we would have them do but they do out of respect to themselves without any regard to the pleasing of or obeying us Now though it be true that acts of Moral Virtue that is conformable to natural reason may be performed by men without any special influence of the Holy Spirit Yet without such a Drawing Influence the Soul will neither do those acts from any true Principle or to any right end Nor yet do many things which are required of us under the notion of holiness in order to eternal life Besides the holiness required of us is in all our conversation 2 Pet. 3. 11. Now it is observed of the greatest Moralists that they failed here and indulged themselves in some things of immorality yet went for morally virtuous men if they excelled in Justice though they failed in Temperance Sobriety and Chastity c. And indeed herein is the drawing of Divine Grace with respect to holiness seen and from hence to be judged If the Soul finds it self under a constant obligation to whatsoever God hath commanded and that because God hath commanded it and that it might please him and do what is acceptable in his sight This no Soul doth from a meer natural power and though the renewed Soul be made willing yet to keep on in this course it stands in need of the daily excitings and quickenings and assistances of the Holy Spirit 2. A second mistake which men may be deceived by as to Holiness is when they take a formal performance of Religious duties to be it Holiness lieth in Godliness and Righteousness And as men may mistake Righteousness towards men for Holiness so they may as easily mistake a Form of Godliness which may consist as the Apostle teacheth us with a denial of the Power of it to be Holiness Godliness in the sense I am speaking to it signifieth the performance of those acts of homage and worship which God hath required of us to his more immediate Service and Glory This lieth in the performance of some external actions of God immediately according to the prescription of his Divine Will which respecting the manner as well as the matter all such actions as are meer bodily labour are indeed no Godliness but meer formal performances and things so short of obedience to the Commands of God that God in Scripture is said not to require them that is not them alone or them performed in such a manner as Isa 1. 12. When you come to appear before me who hath required this at your hands to tread my Courts Bring no more vain Oblations Incense is an abomination unto me the New Moons and Sabbaths the calling of
vertue to vertue 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. Cant. 1. 12. While the King sitteth at his Table my Spikenard sendeth forth the smell thereof 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two praefixes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Syriack 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth he hath compassed about Thence comes the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Criticks 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accubitu recubitu circuitu is also proper because those words signifie 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 lyeth at meat It followeth My Spikenard sendeth forth the smell thereof The word translated Spikenard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Oyl 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
hath it that walks with God and hath a fellowship with the Lord Jesus Christ By way of Argument let me but plead with you 1. To observe the difference between sensual and intellectual pleasures And again betwixt rational and spiritual pleasures Who is there that observes not how much the satisfaction of the mind in the possession of Learning and Vertue excels all that satisfaction which the Eye hath in seeing or the Ear in hearing Christ is pleasant to the Soul not to the outward but to the inward man The pleasures of the mind are rational or spiritual The proportion which knowledge beareth to the understanding of man and which moral Vertue bears to his Reason makes them pleasant and creates an intellectual rational pleasure But alas it must be imperfect for as the Eye is not satisfied with seeing nor the Ear with hearing so neither is it possible that the Soul should be satisfied with knowledge or moral accomplishments especially when it is awakened to consider Eternity Hence the Learned man that before took pleasure in his knowledge being awakened cries out I with my Learning may go to Hell when one that knows much less may go to Heaven where 's the pleasure But now the Soul that is possessed of Christ hath its heart perfectly at rest because it sees its eternal Interest provided for and cannot discern it self in danger of future misery Furthermore the things in which it takes pleasure are above the rank of all sublimary contentments even such things as Eye hath not seen nor hath Ear heard nor can it enter into the Heart of man to conceive Besides Conscience is quiet Conscience is that which spoils much of the Worlds pleasure for as a good Conscience is a continual feast so an evil Conscience is more or less a continual torment Now Christ is he alone that quieteth the Conscience Many a poor Christless Soul drinks Wine in Bowls and boast in their outwardly happy condition but by and by a finger of a mans hand appears their Conscience begins to stir and to tell them they are damned undone sinners what becomes of their pleasure But now the Soul that is in Christ his Conscience speaks peace to him he hath peace without trouble And to give you a demonstration of this pleasantness of a Christian's life as I remember Christ said of the Lillies they neither spin nor sow yet Solomon in all his glory is not like one of them So give me leave to say Step unto the poor Cottages of Christians who have searce Bread to eat no Silken Rayments to put on no Musick to make them merry no Money to spend no Orchards or Gardens to delight them and yet there 's many a Nobleman many a Gentleman who have all these in abundance yet in all their glory are not like one of these Lillies these poor Souls have more true content and pleasure in one day than they have in all their life nor would they change conditions with them So true is that of Solomon Prov. 15. 16 17. Better is a little with the fear of the Lord than great Treasures and trouble therewith Better is a dinner of Herbs where love is than a stalled Oxe and hatred therewith I dare warrant you that the Philosopher could have dined more sweetly at home with Bread and Water than at the Tyrants Table of Dainties in view of a sharp Sword hanging over his head by a thred There 's many a poor Christian in this like a true spiritual Diogenes that satisfieth himself with the influence of the Sun upon his Tub better than an Alexander could do himself with a whole World subdued to his feet 2. Observe from hence the difference between Christ and lusts Christ and the World The Soul of man cannot be alone it is either espoused to lusts and to the World or else to the Lord Jesus There 's many a one whose Soul is united to it's lusts Lust is its beloved Can this Soul say Behold thou art fair my Beloved yea pleasant Doubtless nothing less Reason tells the Drunkard that his Drunkenness is a foul thing and Reason tells the Unclean person that his Soul is united to a filthy thing Take him that is united to the World to the Riches of it or to the Honours of it Reason tells him they have no beauty in them nor are they more pleasant than beautiful Ah! what racks of Conscience have prophane sinners oft-times The Wine tickles the throat as it passeth but it maketh the stomach sick The lusts of the flesh leave a Thorn in the Conscience which abides when the pleasure of them is vanished The World pleaseth the Eye while the figure of it passeth before it but it is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great fancy and vexation of spirit spoils the pleasure of it But Christ is pleasant never any Soul that followed him repented of it yea those that follow him weeping never repent of their repentings Bring me that Soul which ever said I would I had never known or never walkt with Christ Let this therefore prevail with every Soul that hears me this day to get acquaintance with Christ And 2. With those who have interest in him to labour to grow up in him 1. The former Because he is pleasant 2. The latter Because they have not tasted the bottom of that pleasantness which attends him and the full Enjoyment of him Pleasantness is an alluring thing When Eve saw that the Apple was pleasant to the Eye she took it Gen. 3. 6. When Issachar in Jacob's Prophecy Gen. 49. 15. saw that the Land was pleasant he bowed his shoulder to bear Were you but possessed of this one Truth that Christ is pleasant that the way of Christ is a way of pleasantness it would go a great way to persuade men into it Hearken to the Wise man speaking of Wisdom of Christ indeed and his Grace under the notion of Wisdom Prov. 3. 17. Her waies are waies of pleasantness and all her paths are peace She is a Tree of Life to them that lay hold upon her Hearken you that are at ease in Zion that drink away care and spend your time in singing away the Evil day you that lie upon Beds of Ivory and stretch your selves upon Couches and eat the Lambs out of the Flock and Calves out of the midst of the stall you that chant to the sound of the Viol and invent to your selves Instruments of Musick you that drink Wine in Bowls and fare deliciously every day and dress your selves in gorgeous Apparel I tell you there 's many a poor Soul that hath Christ and is clothed with Rags and feeds upon Roots and drinks Water whose Soul is more at ease and enjoys more pleasure than yours doth O! therefore return you Shulamites return and understand aright the waies of true pleasure from those things that are meer empty shadows of vanity 2. Let this engage you that have received Christ to grow