The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 53
Sermon LIII.
Canticles 1. 12.
A bundle of Myrrh is my Beloved unto me, he ſhall lie all night betwixt my Breaſts.
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 expreſt her grateful ſenſe of her beloveds preſence with her, and the advantage ſhe had by it, her graces caſt a precious ſavour. 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 Saviours 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 her ſelf 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 rendring 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.] foreign The Septuagint and Arabick [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 Ʋncle or Aunt, Lev. 10. 4. the Ʋncle of Aaron, Eſth. 2. 5. The Ʋncle 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 it ſelf 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] foreign 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.
Plinius Nat. hiſt. l. 12. cap. 15.1. Ʋnder 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.
Prov. 7. 17. Exod. 30. 23. Pſal. 45. 9. Cant. 5. 1.2. 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 foreign not foreign.
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 Lillies 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 ofCant. 4. 6. the mountain of Myrrh. And Cant. 3. 6. Who is this cometh up—perfumed with Myrrh? In the New Teſtament you find it3. 6. Matth. 2. 11. Mark 15. 23. John 19. 33. 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 Saviour. 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 wontPlinius loc. praed. to ſlit the rind of it at certain times of the year, and from thoſe ſlits dropped that which the Greks called foreign doubtleſs both the plant, and fruit and Gum, were all exceedingly ſweet; upon which account the Spouſe here compareth Chriſt to Myrrh. Grotius in Matth. Plinius loc. praed. Nieremb. hiſtor. Nat. p. 105.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 no where 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 exceedingGen. 43. 11. 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 toNomen aromatis K. M. Nathan. Eſt ex ſpeciebus Germinum, ib. 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 pretious. But the Spouſe compares her beloved here, not to Myrrh only but to a bundle of Myrrh, foreign 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.foreign The word comes from the Heb. verb foreign which ſignifies to bind, and it properly ſignifies, any heap or quantity of things,Hag. 1. 6. Job 13. 17. Prov. 7. 20. 1 Sam. 25. 29. Gen. 42. 35. & 40. 35. 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 tye 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 foreign]. 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 foreignſweet, a bundle of ſweets, foreign] 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 chuſe to read it.
foreign] 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 foreign 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, underſtandV. Mercerum ad loc. 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 1 Pet. 2. 7.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 Chriſts 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 foreign My beloved. I will only note to you two or three things about this term which learned Interpteters have obſerved before me.
Ainſworth ad loc.1. That the ſame letters in the Heb. make up David. My David. Davids name ſignifieth beloved, and Chriſt himſelf was Davids 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 it ſelf is a term of Love, ſo the Affix makesEng. Annotat. Ainſworth. 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 naturalHeb. 2. 14. 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 ChildrenHeb. 2. 11. Hoſ. 2. 18, 19. of wrath, but by the Grace of Redemption they are of kin: The Kindred aroſe from the Marriage of the Divine Nature to the Humane 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 alittle, 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 Sion. Judas ſate 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 preacht, 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 Saviour 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 bePhil. 3. 7, 8. 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,Plinii Nat. hiſt. l. 24. c. 26. 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 mens 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.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 toCant. 5. 13, 16 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 theProv. 13. 19. Scholar, as a perfume is to a Lady, Prov. 13. 19. Deſire accompliſhed is ſweet to the Soul. Chriſts 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 unty this bundle of Myrrh a little. And ſhew 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 Ʋniting of the Divine nature to the Humane 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 ſhew you how? 1. For his Incarnation, with the manner of it, he united the divine, and humane 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 referenee to this; this is Chriſt now conſidered, as wrapt in ſwadling clothes, and laid in a manger. The Soul ſmells of this by a firm and ſtedfaſt 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, hungring, 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 Saviour 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 humane 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 Saviour. 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 meerly 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 it ſelf with thoughts for the filthineſs of its nature, troubled with humane 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 Chriſts 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 juſtifie 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 humane 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 Abſolom, 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 pretious 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 itIſa. 53. 5, 6. 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 Gal. 3. 13.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 dye (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 any thing to the charge of Gods 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 theHeb. 9. 14. 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.Heb. 6. 20. Heaven is the place whither our forerunner is entred. Heaven was an open City before the fall, Adam and all his Poſterity might have entred preſently; upon the fall, it's gates were lockt up, the flaming ſword of divine Vengeance kept it, but the Captain of our Salvation hath now entred, and he keeps the gates from ſhutting any more, 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 favour with God, and power with God, and what need I any more then for my God, my Saviour, he in whom I have believed, to be in favour 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 ſollicit 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 ſhewed you, how Chriſt is to the believing Soul, a bundle of Myrrh. Conſidered as to his actions as our Redeemer. It remains further to ſhew 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.