The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 56
Sermon LVI.
Canticles 1. 14.
My Beloved is unto me as a Cluſter of Camphire in the Vineyards of Engedi.
IT is agreed on all hands, that it is the Spouſe, which yet ſpeaketh, and the term foreign which we met with from her in the former verſe is enough to prove it, and to let us know that ſhe is yet ſpeaking concerning her beloved. It is alſo as well agreed that what ſhe ſaith in this verſe amounts to little more then what ſhe had ſaid in the 13. v. Only ſhe expreſſeth the ſame thing under a new reſemblance, but it is not ſo eaſy to give you a juſt account of her expreſſion, and to ſet out the aptneſs of the Metaphor which ſhe here uſed: The difficulty of which ariſeth, from this that the plant, to which or to the Gum of which ſhe here reſembleth her Beloved, is an exotick plant, not known to us in theſe countries neither in the kind, nor in the qualities, we having no perfect account given us by any, of the Natures of thoſe ſeveral plants which grew in thoſe Eaſtern Countries: Which hath made that great diverſity of Interpreters in tranſlating the Heb. word foreign which we (and it is but a conjecture) tranſlate Camphire; The Vulg. Lat. Sept. and Tremellius & the Dutch Tranſlators tranſlate it Cypreſs; Caſtalio, the Cyprian Grapes; the Arabick, a cluſter of Flowers; Pagnine and Montanus tranſlate it not at all, but put in Copher; the Heb. word. The Tig. Verſion Caphurd, Camphire. Let us indeavour as far as we may to find out the truth, by way of Explication of the Text; we will therefore enquire,
1. Qu. What were theſe Vineyards of Engedi. 2. What is this Cluſter of Copher or Camphire growing in theſe Vineyards, to which the Spouſe here reſembleth her beloved. 3. Why ſhe reſembleth him in this manner, to a Cluſter of Copher, in the Vineyards of Engedi.
1. Qu What were theſe Vineyards of Engedi?
The name Engedi ſignifieth Oculus hoedi, a kids Eye. It was a City, the ſame with Hazazon Tamar, 2 Chron. 20. 2. Now Hazazon Tamar was a City of the Amorites, Gen. 14. 7. called by them Hazazon Tamar, taken in by Joſuah, in the conqueſt of Canaan, and by him ſet out to the tribe of Judah, for a part of their portion, Joſ. 15. 62. From which place you may obſerve, it was a City, and in or near the Wilderneſs, it was a place at or near which were ſtrong bolds, David fled thither from Saul, 1 Sam. 23. 29. & 1. 24. where you read of the wilderneſs and of the ſtrong holds of Engedi. But of the Vineyards at Engedi, you read no where elſe in holy Writ. Some tell us that the Queen of Sheba brought with her out offoreignSonat palmam. Mer cer. in Gen. 14. Nieremb. de Mirac. Naturae terrae promiſſae, cap. 12. her Country, ſome choice and odoriferous Plants, which Solomon planted here, and that they thrave exceedingly. Hazazon Tamar ſignifies a City of Palms, and ſpeaks it anciently famous for rare plants, for it was called by that name in Abrahams time, Nierembergius tells us, it was a place of old famous for a multitude of ſweet ſmelling plants, eſpecially Balſams which it brought forth in great plenty. Which balſams ſay he and others, were certain ſhrubby plants, which if an inciſion were made into them with a ſharp ſtone, or a knife of bone, or Glaſs, a ſweet ſmelling juice dropped from them, and they ſay that Engedi continued ſuch a place, till Herods time, when Cleopatra, tranſplanted them into Egypt, they ſay there are ſtill in Engaddi ſome remainders of thoſe plants, but of no value. But they ſay there is yet in Egypt a great Garden full of them, betwixt Heliopolis and Babylon, which Saligniacus ſaith he ſaw, and many ſtrange ſtories he and others tell of Chriſt when he was in Egypt, being waſhed in a fountain nigh this Garden, &c. But they are Apocryphal, and I ſhall not trouble you with them. But,
Qu. 2. What is meant here by foreign which we tranſlate a Cluſter of Camphire. We tranſlate it Camphire. It is no eaſy thing to give a juſt account of it. The word in the Heb. according to R. Mordecay Nathan hath 7 diſtinct ſignifications.Forſterus in Heb. Dict. reckons ſix ſignifications, 1 Pitch. Gen. 6. 16. 2 A Village, 1 Sam. 6. 19. 3 A price ſet upon anothers life for his Redemption, Exod. 21. 30. 30. 12. Num. 35. 31. 4 Any gift given to appeaſe a Judg. 1 S…m 12. 3. 5 An Expiation, Prov. 6, &c. 6 The name of a Tree bearing Cluſters, which the Latines call Cyperus. V. part, ibid. So alſo Cant. 4. 13. I ſhall not need inſiſt upon them all, but one or two of them are poſſibly applicable here, for thoſe ſignifications of the word where it ſignifies the froſt, or the dew foreign as Exod. 16. 13. A ſtanding cup, or a fleſh hook, as in. 1 Paral, 18. v. 17. A Village, as in 1 Sam. 6. 19. A young Lion as in Judg. 14. 5. It is not in this Text capable of any of theſe ſenſes, by reaſon of what goes before foreign a Cluſter, or branch, &c. But beſides theſe, there are 3 other ſignifications: You read the word Gen. 6. 16. Thou ſhalt pitch it over with pitch. The Heb. is foreign with Copher. I think Avenarius his conjecture is good, who thinks it hath obtained this Signification from its likeneſs to Gopher which ſignifies a Pine tree from whence came pitch, with which the Ark was covered; from this Original ſignification of the word according to which it ſignifiesa Covering, it hath obtained another; it ſignified, the Mercy ſeat, Exod. 25. 17. & 37. 6. Either becauſe the Mercy ſeat was covered with the Cherubims, or it ſelf was a kind of covering to the Ark being over it. And hence this word alſo ſignifies an expiation of ſin, and is tranſlated Redemption, Pſal. 49. 8. God in pardoning ſin provides a covering for it, Pſal. 32. 1. Bleſſed is he whoſe iniquities are forgiven, and whoſe ſins are covered. And I find expoſitors that think there is in this Text, a great reſpect had to that ſignification of the word: But what ever alluſion the Spouſe may be thought to make to that ſignification, certain it is, that ſhe here underſtands by it a plant which the Jews knew by that name. But now what Plant that was is very hard to determine. I hinted to you before the various ſenſes of Interpreters; ſome tranſlate it Cypreſs, ſome Camphire, ſome Cyparis, ſome the Cyprian Grapes: Others at a pure loſs retain the Heb. word Copher. There are three more eminent opnions.
1. Some think the ſenſe this, As a Cluſter of Cyprian Grapes is my Beloved to me. Thus Caſtalio, and ſome others, who have obſerved out of Plin…, that the Cyprian Grapes were famous for ſweetneſs. But they did not duly conſider the diſtance between the Iſle of Cyprus. And Engaddi (a City in Juda) as Mercer well obſerves, therefore although the Vineyards of Engaddi be mentioned, yet foreign was no Vine as ſome think but ſome other plant which grew with the Vines (as was uſual.)
2. Others think that it is that which we call Privet. The LatinesAlba liguſtra cadunt, &c. Virgil. Liguſtrum. The Gr. foreign. Which in thoſe Countries was of a better Kind then ours, and Pliny tells us, bare a White Flower, with a kind of Seed in Cluſters like Grapes, and that of this Plant the Ʋnguentum Cyprinum was made which had a rare ſmell.
3. Others again think that Cypreſs is meant, as a Cluſter of Cypreſs is my well Beloved unto me. Now this Cypreſs they tell us was a plant, which flowed with a ſweet Gum. It was a rare ſweet ſmelling Balſam and the Beſt of it grew in the Vineyards of Engaddi.
You ſee how much Interpreters are in their ſenſe divided,See a ſtory about this Plant in Forſter; Heb Dict. in verbo, foreign concerning the nature of this Plant from which the Metaphor of the Text is drawn. And no wonder then if it be hard to determine the third thing, viz. why the Spouſe here compareth her Beloved to a Cluſter of Copher.
Yet in that I find them moſt reaſonably well agreed; That whatever, Plant it was, either the Herb of it, or the Juice of it was exceeding ſweet, and the Spouſe here compareth Chriſt to it, to denote that exceeding and abundant ſweetneſs which her Soul had taſted in him. And ſo this Text ſpeaketh but the ſame in another phraſe, which ſhe had ſaid before. A bundle of Myrrh is my Beloved to me; ſhe means the ſamething when ſhe here ſaith, A cluſter of Camphire or Copher is my Beloved to me, that is, exceeding ſweet and precious. When I ſpake to the other expreſſion, I ſpake ſo fully to that point, of the infinite Sweetneſs that is in Chriſt, that I have nothing to add upon that Subject; only I remember that I then took notice, that I did not judge the term foreign redundant, but excluſive; My Beloved is not ſweet to others, they ſmell no ſweetneſs in him, but to Me he is a cluſter of Camphire, as a bundle of Myrrh, ſweet, infinitely ſweet, above all other ſweet things moſt ſweet. The Propoſition which I ſhall only inſiſt upon is this;
Prop. That the true believing Soul ſees peculiar Excellencies, and taſts a peculiar Sweetneſs in Chriſt which others do not ſee nor taſt. This Doctrine ſuppoſeth,
1. That there is ſuch an overflowing Fountain of goodneſs and ſweetneſs in Jeſus Chriſt, that even thoſe who are not Believers may diſcern ſome ſweetneſs and excellency in him. 2. It aſſerts,
That there is a peculiar excellency and ſweetneſs in him diſcernable to the Believer, which others do not diſcern. The former is a truth. As a good woman may ſo far approve her ſelf to all that ſee her, or hear of her, that they may in heart admire her, and praiſe her, and have a general love for her; but yet this woman may to her Huſband, in reſpect of her peculiar ſuitableneſs to him, and more immediate and intimate converſe with him, be ten thouſand times more precious in his Eyes, than unto others: So it is with the Lord Jeſus Chriſt; a wicked man, who is far enough from ſaving Faith, or any ſpecial Intereſt in Chriſt, may yet have a general love for him. Give me leave alittle to enlarge upon this ſuppoſed part of the Propoſition. 1. By enquiring upon what bottom this general love can ſtand. 2. By making ſome Inferences from it. The grounds of it may be, 1. Real, or 2. Suppoſed and miſtaken. The truth is, ſuch is the Lord Jeſus Chriſt, ſuch a Fountain of ſweetneſs, that there is real ground for all the Sons of men to love him. I will hint you two or three.
1. The firſt ſhall be, his humbling himſelf for the good of mankind. The Evangeliſt ſaith, Joh. 3. 16. That God ſo loved the World, that he gave his only begotten Son, &c. Arminians cannot underſtand what the greateſt part in the World (as to the matter of Redemption) have to thank God for, if Chriſt were not given with equal reſpect to one as to another, or at leaſt (as others qualifie) to purchaſe a poſſibility for all: But certainly if one ſhould ſay, ſuch a one ſo loved ſuch a Family, that he gave his whole Eſtate to a Child of it, we might underſtand it▪ though every Member of the Family neither had, nor were in poſſibility to have part, and part like. It is very queſtionable whether the Angels ever ſhared in the death of Chriſt any way; yet I believe they love Chriſt for his dying for men: And to that end, Eph. 3. 10. the manifold Wiſdom of God is by the Church made known to them. Beneficence, or doing good to others, eſpecially ſuch as are in miſery, is a thing ſo commends it ſelf to the reaſon of man, that we cannot but have a love for ſuch as are bountiful, though we never taſt of their bounty. We ſee it in ordinary experience, if we that live here (be rational and ingenuous) hear that one who lives in the furtheſt parts of England hath given all his Eſtate to good uſes, though we have no ſhare in them, yet we love the man for it. And certainly, if you could ſuppoſe a reaſonable creature, who ſhould but hear that Chriſt, the Eternal Son of God, came down from Heaven, and died upon the Croſs, for ſome men, though he knew he were none of them, yet it would be a ground of love to him conſidered as a reaſonable creature.
But ſecondly, a ground of it may be, The certain apprehenſion of 2 Reaſon.ſome good which even the Unbeliever enjoyeth from Chriſt. It is ſaid by many, and thoſe too ſuch as can by no means agree, that Chriſt died equally for all, or that he purchaſed a poſſibility of Salvation for all; that yet there is none who lives, but is for his life and preſervation beholden to the death of Chriſt; and that all receive this good from him, which may to rational men evidence a ground of Love. I muſt confeſs I cannot too boldly ſtrike this ſtring, for I much doubt whether the ſtanding of the World, and the common preſervation of men, flows from the Death of Chriſt as the Iſſue of his purchaſe; I ſhould rather aſcribe it to the gracious Providence of God, of which even the Death of Chriſt alſo is an Iſſue.
3. Certain it is, that whatever the intention of Chriſt in dying was, ſuch is the Wiſdom of Divine Providence, That the Goſpel is held forth indefinitely; Whoſoever believeth ſhall be ſaved. So that there is no ground for any Soul to conclude, I was none of thoſe conſidered in the purchaſe of Chriſt, and there is ground ſufficient in the intrinſecal value and ſufficiency of the Death of Chriſt, conſidered together with the indefinite Propoſal of the Covenant of Grace, to encourage every man under hope of finding mercy with him, to come unto him. Now, which is there of us, that ſhould hear of a liberal man worth many thouſands of pounds, that ſhould have freely determined with himſelf to ſpend it all upon our Family, and ſhould make a general offer to us, that to ſo many of us as would come to him, he would give a ſhare ſufficient, would not (as a reaſonable creature) judge himſelf engaged to love him, even before we ſhould ſo go to him and receiveour ſhare? Give me leave only to infer two things from this Diſcourſe.
That there is ſufficient ground for God to condemn thoſe for want of Corol. 1.love to Chriſt, who yet never had a ſaving ſight of him.? All men deſerve to be Anathema Maranatha, whoſe hearts yern not toward Chriſt, whether ever they had any ſaving experience of the Love of Chriſt to their Souls, or no. I ſpeak but as a reaſonable creature. If I were ſure that I were ſhut out of Chriſt's thoughts when he died upon the croſs, and that he would never ſave my Soul; yet I ſee reaſon enough why I ought to hate my ſelf, and condemn my ſelf if I ſhould not love him: I remember what the Jews ſaid for their Centurion: He hath loved our Nation and built us a Synagogue; this I am ſure of, Chriſt hath loved mankind, he hath purchaſed ſalvation for ſome of them. O my Soul (if thou beeſt forgotten of God) yet love him, who would ſo far humble himſelf as to pity duſt and aſhes.
Corol. 2.2. Hence ſecondly, No wonder if there be ſome love to Chriſt appearing in thoſe who have no ſhare nor intereſt in him. It hath been the aſſertion of ſome, that Common grace and ſpecial grace differ not ſpecifically but gradually. I think the aſſertion, amongſt underſtanding men but a conteſt of Logical terms; I no way doubt of the truth of this, That an unbeliever may love Chriſt in a ſenſe: But the Love of the Child of God vaſtly differs, being an infuſed habit and of another ſpecies. Whatſoever is preſented to us under the Notion of good, whether ſo really or apparently, is plainly the proper object of our love: Now ſuch may Chriſt appear even to an unbeliever, who is far from having taſted how good the Lord is; hence even in a carnal man there may be deſires after Chriſt, good wiſhes to the intereſt of Chriſt upon the Earth, yea and he may do much for the Service of Chriſt; either from a general Notion of Chriſts excellency, or 2dly (which I ſhould have mentioned before) from a ſuppoſal that he hath as good a ſhare, and intereſt in Chriſt, as any other, though in this (poſſibly) he may be miſtaken. And this is very uſeful for us to conſider, that we may not build too great confidences, from ſuch deſires, which we find in our Souls, or any ſuch external actions, without a due inquiry after their Principle. But enough of this, I come to the poſitive part of the Propoſition.
2. That there is a peculiar excellency in Chriſt, which the believing Soul ſees and ſavours, and is not diſcernable to others. My beloved (ſaith the Spouſe) is a Cluſter of Camphire unto me. They ſaid to her in 5th of this Song, v. 9. What is thy belovedCant. 5. 9. more then another beloved, O thou faireſt amongſt women? what is thy beloved more then anothers beloved that thou ſo ſtrictly chargeſt us? She anſwers, v. 10. My beloved is white and ruddy, the chiefeſt of ten thouſand, &c. For the opening of this, I will propound two queſtions,
1. What are thoſe peculiar excellencies, which the believer ſees in Chriſt, more then another ſees.
2. How comes the believing Soul to be more eagle eyed then his neighbour.
To the firſt
1. The believer ſees further into the heighths, and depths of redeeming love (in the general) then another man doth. The heighth of redeeming love is too great for a reaſonable man to take, the Aſtronomer is loſt at taking the heighth of this Star,Eph. 3. 16, 17. we muſt be ſtrengthned with might by the Spirit in the inward man, Chriſt muſt dwell in our hearts by ſaith, and we muſt be rooted, and grounded in love, before we ſhall be able with all Saints to comprehend, what is the breadth, length, and depth, and heighth, and know the Love of Chriſt which paſſeth knowledge. The unbeliever living under the light of the Goſpel is like the blind man, whoſe Eyes Chriſt hath once touched, and he ſeeth ſomething of he excellency of Chriſt, but alas! he ſeeth men like trees; Chriſt muſt touch him again before he ſees things clearly; the believer ſeeth Chriſt as another thing to what the unbeliever ſeeth.
2. The believer diſcerns a particular reſpect of Chriſt, to his Soul. Ah this, this is it which makes Chriſt as a Cluſter of Camphire, it is ſweet to a rational Soul, to ſee a Saviour: Bu… infinitly ſweet for it to ſee him, as its Saviour, to cry out, my Lord, my God: Propriety in a good ſweetens it infinitly unto a Soul, the believer ſees Chriſt as his Chriſt, his Saviour. It is ſweet to poor Creatures, who are ſo far enlightened, as to ſee the World lyeth in darkneſs, to know that he is the true light enlightning all that come into the World; but infinitly more ſweet to the Soul, when it ſees that he hath enlightened it in particular. A good woman (to a reaſonable man) is p…etious and he loves her quatenus good, and vertuous, but if ſhe becomes his Wife, that ſtrangely indears her to him, and ſhews her a peculiar excellency in him. 'Tis ſweet to a reaſonable man, that is enlightened to ſee that all the Sons of Adam are by nature under miſery, to ſee that Chriſt came to Redeem them from this miſery and Curſe; but how ſweet muſt it be for this Soul to apprehend▪ that he hath redeemed it in particular from this miſery? I ſhall not need to enlarge further upon this which in ſo plain. Doth any ask,
Qu. 2. Whence it is that the believing Soul ſeeth ſuch a peculiar ſweetneſs and excellency in Chriſt.
I anſwer. 1. From that ſpecial illumination which attends regeneration. There is a Common illumination and there is a ſpecial illumination; the Common illumination is the work of Gods Spirit concurring with the Preaching of the Goſpel, inabling men to underſtand, and give ſome general aſſent to what is there revealed: but when the Lord comes to deal ſavingly with the Soul, it opens the Eyes of the Soul, to a fuller, clearer and more certain ſight of Goſpel myſteries, 1 Cor. 2. 10. God revealeth to his Saints by his Spirit, thoſe things, which the Princes of the World (though they heard the Goſpel) never knew, what things Eye hath not ſeen, nor Ear heard, nor can it enter into the heart to conceive. A Commonly enlightned Soul, upon the Preaching of the Goſpel, may ſee the ſame things that a believer ſees, that Chriſt died, &c. But it ſees them not ſo fully and clearly, as upon ſpecial ſaving illuminations, when the Spirit dealeth with the Soul, as it were by demonſtration, and gives it to ſee a Chriſt crucified as it were before its Eyes. There are two things eſpecially, which the Soul (upon converſion) doth doubtleſs ſee after a quite other manner then it ſaw them before converſion. 1. The ſinfulneſs and miſchief of ſin. A man meerly reaſonable may ſee the uglineſs, and ſinfulneſs of ſome ſins, (ſuch as are contrary to the light of nature, &c.) A man Commonly enlightned may ſee more of the ſinfulneſs, and danger, both of theſe and of other ſins: but when the Spirit of God cometh ſavingly to work in the Soul, it ſeeth the ſinfulneſs, and danger even of theſe ſins, after another manner; ſin then becomes exceeding ſinful, Rom. 7. 13. It then thinks it ſees Hell fire before it, and is dropping into it, and ſo hath a clearer ſight of the danger of it. 2. The excellency of Chriſt, is doubtleſs ſeen by it too after another manner. Of this there needs no greater evidence than the Souls ſtrange workings of affections towards him, its groanings after him, longings for an intereſt in him, &c.
2. This proceeds alſo from the Souls union to Chriſt, and experiences of him. There are three waies by which the mind of man is united to its object, every one of which makes it more ſweet, then when it meerly contemplates it, and hath it in ſpeculation: one or all of which waies every believer is united to Chriſt.
1. The firſt is by hope. Suppoſe a man, hath in his Eye a beautiful, and vertuous Woman: there's ſuch a proportion to his reaſonable nature, in her goodneſs and vertue, that ſhe is pretious to him, and he puts a value upon her, though he never hopes to make her his Wife, but if he hath any ſuch grounded hope ſhe is much more precious to him: there's no gracious Soul, but is at leaſt thus far united to Chriſt, not only beholding him as an excelling object, but poſſeſſed of a good hope through grace that this Chriſt is his Chriſt; now this muſt make him more ſweet then to another, who hath no ſuch hope.
2. But ſecondly: Suppoſe this man hath ſome aſſurance, that this vertuous Woman ſhall be his Wife, though it may be as yet they be only man and Wife before God, yet this union makes her more ſweet and precious to him: now this is the portion of many of Gods Children, they can ſay, my Beloved is mine and I am his; I am ſure the death of Chriſt is mine, the grace of Chriſt is mine, and the glory of Chriſt ſhall be mine, I ſhall ſee my Redeemer with theſe Eyes (as Job ſaid) how much more ſweet, muſt this aſſurance make Chriſt to his Soul, then to anothers, that can only ſay, there is a Saviour given to the World, but whether for my Soul, or no, I cannot tell.
3. Laſtly (to keep my ſimilitude ſtill) Suppoſe now the man that hath taken notice of a good and vertuous Woman in the World and hath formerly had hopes, to obtain her for his Wife, and promiſes, hath at laſt come to the enjoyment of her, and to experience the fruit of her vertues, in her good converſation with him, you will certainly ſay that to this man, this Woman is more ſweet then to all the World beſides, this is the caſe of every believing Soul. It hath had ſome experiences or other of the warmings, quickenings, ſtrengthenings, comfortings of his grace, and hence it is that Chriſt to this Soul, I ſay to this Soul more then to another, is a bundle of Myrrh, and a Cluſter of Copher. But I have inſiſted too long upon a truth, ſo far experienced by every gracious Soul.
Uſe 1.By way of application. No wonder then, to ſee the exceſſive Triumphs of a gracious Soul for a preſent Chriſt, or the exorbitant paſſions of it for an abſent Chriſt. Or its exceſſive fondneſs of what may conduce to its further enjoyments of him: theſe three things the ſilly World ſtands and wonders at.
1. The exceſſive Triumphs of a Soul for a preſent Chriſt, to hear a David call come and I will tell you what God hath done for my Soul: Or a Spouſe cry out, I will hold him, I will not let him go, he ſhall lye all night betwixt my breaſts: I charge you O you daughters of Hieruſalem, that you ſtir not up nor awake my love untill he pleaſe: Oh that thou wert as my Brother who ſucked the, breaſts of my Mother, when I ſhould find thee without I would kiſs thee, &c. I would lead thee, and bring thee into my Mothers houſe, when I ſhould find thee, without I would kiſs thee, &c.Cant. 8. 1, 2▪ I would lead thee, and bring thee into my Mothers houſe, &c. I would cauſe thee to drink of ſpiced wine, &c. The World wonders to ſee a broken ſpirited Hannah riſe up from Prayer, and her Countenance be no more ſad: but 'tis no wonder. As a Cluſter of Copher is Chriſt to the Soul, Chriſt by his influence puts more gladneſs into a gracious Soul, then the increaſe of corn, wine, and oil creates in a Worldlings heart, 'tis no more to be wondred at, then the drunkards ſhouting for new wine, or the farmers joy in harveſt.
2. The World wonders too at the exorbitant paſſions of a gracious heart for an abſent Chriſt; to ſee a gracious Soul weeping and refuſing to be comforted, alas her beloved hath withdrawn himſelf, and ſhe knows not whither he is gone, and as a Cluſter of Copher her beloved is to her, nothing ſo ſweet, ſo precious as Chriſt is, pardon her trouble, ſhe cannot help it.
3. Nor laſtly, is ſhe more to be wondred at for her fondneſs of any Ordinance where ſhe thinks ſhe may meet her beloved, or injoy ought of his preſence, or obtain further influences of grace from him. Wonder not then my friends to ſee believers going from Ordinance to Ordinance, from duty to duty, 'tis Chriſt they ſeek in every Ordinance, in every duty: and as a Cluſter of Copher in the Vineyards of Engedi, ſo is their beloved unto them.
Uſe 22. Let this engage you, then to prove your ſelves Chriſtians indeed by exceeding others in duty to Chriſt. By this you ſhall know if you be the Spouſes of Chriſt, if you diſcern more of the excellency, and ſweetneſs of Chriſt then others do, and if you do, it will be evident by your further motions towards him, and actings for him: what our Saviour therefore ſaid to his diſciples give me leave to ſay to you Tì foreign, What do you more for him then others. I will conclude this diſcourſe by offering you two queſtions to inquire upon in ſecret.
1. Qu. What more frequent, and precious thoughts haſt thou of Chriſt then others? ſuppoſing the Lord Jeſus Chriſt, a bundle of Myrrh or a Cluſter of Camphire. The art of ſmelling lies much in meditation, and by how much the more ſweet Chriſt is to thy Soul, by ſo much the oftner wilt thou be ſmelling his ſweetneſs: How are thy leiſurable thoughts buſied, I remember what David ſaid, When I am awake I am with thee, Canſt thou ſay, Lord when my thoughts are at leiſure from my Worldly diſturbances, they are with thee: when I am awake in the night I am with thee, when the ſinner is thinking how to diſhonor thee, and to defile himſelf, I am thinking, Ah! what ſhall I render unto thee? This is an excellent ſign. Thou haſt a truth of grace, where the treaſure is, there the heart will be. Hearken to David, Pſal. 104. 34. My meditation of him ſhall be ſweet. See Pſal. 119. 97, 99. Canſt thou ſay, Lord I remember thee in the night ſeaſon, &c. Will ſome poor Soul ſay, I do remember God and Chriſt, but I cannot ſay 'tis ſweet to me to meditate on him, Pſal. 77. I remember God and am troubled? Sol. Judge not thy ſelf from this, if the act of meditation be ſweet to thy Soul (it is well with thee) although the fruit be bitter. The Woman, ſhews her ſelf her Husbands Wife, as well by the paſſions which her meditations of him cauſe in her, when he is abſent: as in the pleaſure ſhe hath by the thoughts of him when he is preſent.
Qu. 2. What diligence doeſt thou uſe to preſerve the ſweet ſavour of Chriſt unto and upon thy Soul. Chriſt conſidered in himſelf, is not like a flower that may loſe its ſcent and ſweetneſs; no, he cannot loſe that ſweetneſs which is eſſential to him, he would ceaſe to be Chriſt, if he could ceaſe to be ſweet, to a loſt and and undone Soul, but although he retains his ſweetneſs, yet thou mayeſt loſe thy ſavour of it. He may not be ſweet to thee. There are two ſorts of Souls who ſavour very little of Chriſts ſweetneſs. 1. The Soul that lies under guilt of ſin; the thoughts of Chriſt to that Soul are ordinarily very terrible. 2. The Soul that is choaked with Worldly Incumbrances. The freer the Soul can keep it ſelf, from diſtracting cares for the World, or from the renewing guilt of ſin, the ſweeter will the thoughts of Chriſt be unto it. Now if Chriſt be as a Cluſter of Copher to the Soul. It will be very careful to preſerve the ſweet ſavour that it hath of him. And by this thou ſhalt know if Chriſt be indeed to thee, as a Bundle of Myrrh, or a Cluſter of Copher. But thus much ſhall ſerve to have ſpoken to this verſe.