The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 51
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 foreign. There are two praefixes, foreign and foreign 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 foreign 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, foreign 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 foreign comes from foreign which ſignifieth, he hath compaſſed about: Thence comes the Noun foreign 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 foreign 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 foreign, 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 foreign from whence comes the Greek word foreign, 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 Doctors generally underſtand this of an ill ſavour, 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 ſavour. 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 glorifyed eſtate (ſo Tremellius.) I think Genebrard hitteth the ſenſe right, who ſaith, the phraſe Denotat praeſentiam Chriſti cum Eccleſia, ſignifyeth 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 ſavour 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 Gods 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 fulneſs 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 ſavour not, nor like unbeaten ſpice that ſ…nds not forth its ſavour. 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 our ſelves, and to others. Not only the motions, and vigorous actings and exerciſes of grace, but the Notifications and diſcoveries of it, both to our ſelves and others, depends upon Chriſts 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 Chriſts influence upon them and communion with them.
I cannot but obſerve the connexion 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.
1 Concluſ.Where a truth of grace is in the Soul it will not lye hid, but diſcover it ſelf 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 lye 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 ſhew thee my faith by my works, James 2. 18. The grace that dwelleth in Chriſt hath a favour; 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 your ſelves (ſaith our Saviour) and ſale muſt not be without a Savour. It is compared to light, to fire, neither of which will be reſtrained.
2 Concluſ.Secondly grace doth not ſend forth a Savour only, but a ſweet ſavour, like the Savour of Spikenard which is very grateful to the exterior ſenſes. Corruption, and luſt hath a ſavour. The Savour of the body of death is like the Savour of the dead body when putrefied. Luſts are like Solomons dead flyes 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 Gods 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 defence.
Concluſ.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 foreign, his meaſure of grace, but every one 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 Saviour 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 Odour of it, John. 12. 3. and Chriſts 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 whereever 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 ſhews 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 every thing lyeth 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 humane reaſon. There are in man ſome reliques 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 lye 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 vertues, and qualities in theſe things, and God hath ordained that they ſhould emit, or ſend forth their ſavour; 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 Gods creation in the Soul, and it is from Gods 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 ſavour 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, ſavours 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 ſavour 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 ſavour, in the noſtrils of ſuch as are made partakers of the ſame divine nature: It is a ſtench in the noſtrils of debaucht 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 ſheweth it ſelf. Nor is this without the concurrence of a daily providence of God, upholding this Spiritual, vertue.
Uſe 1.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 every one would be called by it. Amongſt Chriſtians the name of an ungracious man is a name of ſuch reproach, as every one 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 ſavour? It is obſerved in nature, that unleſs the four Elements, there are no things but ſent out ſome favour, 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 lyes 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 dayes, 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 Gods 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 ſavour. But ſuch was the ſtench, the ill ſavour of the lives of theſe degenerated Iſraelites, that it had drowned the ſweet ſmell in Gods 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 Gods 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 ſavours, they do not only themſelves offend our noſtrils, but they ſo infect the whole air, which ſhould bring the ſweeter ſavour 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 ſavour in the noſtrils of God, that the Lord can ſmell a ſweet ſavour 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 Simeons 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 Jacobs Words to be verifyed upon us, That our Enemies gather not together againſt us and ſlay us, and we be deſtroyed.
Uſe 2.2. 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 vertues. The Wiſe man ſaith, Let anothers 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 alwaies 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 vertues, whiles the woman that is truly vertuous, 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.
Uſe 3.From what you have heard, you may obſerve, That every one is not to be condemned whoſe Spikenard ſends not forth ſo ſtrong a ſmell as anothers. There is no Child of God but hath his Spikenard, his Box of Spikenard, his meaſure of grace, but every one hath not the ſame meaſure. The leaſt of the Believer's Spikenard ſendeth forth the ſmell thereof. But I have ſhewed 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 foreign, 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 incouraging and gliſtering circumſtances, ſend forth a greater and ſtronger ſmell.
Uſe 4.4. 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 alwaies 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 diſcernable 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.
Uſe 5.5. 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 Saviour, Let your Light ſo ſhine before men, that they may ſee your good works, and glorifie 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 diſhonourable to God, ſo dangerous and infignificant to our ſelves, 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 offence 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 waies of God, and make them to be abhorred. Nor can an empty name be of any ſignificancy to our ſelves.
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 wofully loſt its ſcent. It's a ſad thing when a man, of whom we can hardly preſume, that he was in favour 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 thy ſelf 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 Errour of Chriſtians, that in matters of offence 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 offence, 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 offences; 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 careleſneſs as to this, is without doubt their great Errour, 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 ſavour. 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.