Zions Sweets, Text 2

Zions Sweets · Text 2

p. 46MYSTICALL MYRRHE.

The ſecond generall part of the Text.NOW commending to GODS bleſſing what hath beene ſpoken, touching the Commendation which the Bride giues her Spouſe from HIS Greatneſſe, I proceed to the prayſe of HIS goodneſſe, or ſweetneſſe in the next words.

Verſ. 12.A bundle of Myrrhe is my well beloued vntounto me, he ſhall lie (or lodge) all night betwixt my breaſts.

IN which words, we hauehave two things to conſider, 1. What this ſweetneſſe is for the ſubiect matter. 2. What this ſweetneſſe worketh for the ſubſequent effect. The thing it ſelfe is a bundle of Myrrhe, in the former part of the verſe; A bundle of Myrrhe is my well-beloued vntounto mee. The following effect that it worketh, is a reſolution of the Church, to keepe this ſweetneſſe, in the clauſe of the Verſe; He ſhall lodge all night betwixt my breaſts.

Let vsus ſet vponupon the firſt; A bundle of Myrrhe is my well beloued vntounto me. Theſe words would well admit of a ſubdiuiſion, if it were needfull. But an Interpretation will ſerue our turne well enough: that therefore the kernell may appeare, let vsus breake the ſhell by giuing the ſenſe.

p. 47That aaR. Selo.Author,Interpretation. who expounds the former Verſe by the ſinne of Iſraell, in erecting, and worſhipping the golden calfe, and by the diſpleaſure that Iehovah conceiued at it, doth expound theſe words, by the Lords pacification, or being pleaſed with Iſraell after this their ſinne. As imagining the congregation of Iſraell to ſpeake thus; Though I the Synagogue of the Iſraelites, did caſt forth a ſtinking ſmell to the Lord by my Idolatry, in worſhipping the Golden calfe, yet NOW he is appeaſed with me, become ſweet and gracious vntounto mee, whereof a bundle of Myrrhe is a ſymbole and ſigne: But this Expoſition is too Iewiſh.

He that applyes the former Verſe to the times of King Aſa, Brig…stm.and to the Vow that the Tribes made in the 15. yeare of his Raigne, doth apply theſe words to the times of Iehoſaphat, Aſa's ſucceſſor, according to the ſtorie written 2 Chron. 17.7.8.9. &c. And by the bundle of Myrrhe, he vnderſtands, the ſweetneſſe of knowledge, which abounded in the dayes of Iehoſaphat, by the care which that good King had to ſend Prieſts and Levites, with the booke of the Law, through the Tribes of Iudah, and Beniamin; as though Salomon by the ſpirit of Propheſie ſhould foreſhew the Iſraelitiſh Church in Iehoſaphats time, to ſpeake thus to the prayſe of God;

In the dayes of Aſa, I made a vow vntounto thee, to ſerue thee, and for ſuch a King as HE was my Spikenard of Religion cast forth a ſmell vntounto thee: But now thou haſt giuen me ſweeter times, more abundance of knowledge, in beſtowing vponupon me ſo perfect, ſo vpright, ſo carefull a King as Iehoſaphat is, in ſo much that though I had ſweete dayes before, yet theſe that now I ſee, doe as much in meanes excell the former, as Myrrhe in ſweetnes doth excell Spikenard. This meaning doe I like of neither, as confining the Text.

Others therefore (walking in a more ſpatious field) apply it to the Church of eueryevery age, or to eueryevery particular beleeuer: And amongſt them, ſome ſay one thing, ſome another. **Soto. Maior.Some, by the bundle of Myrrhe, vnderſtand the death and paſſion of Chriſt, becauſe Myrrhe (as they ſay) was vſed p. 48in Burialls.**Genebr. Others, the immortalitie of the ſoule, becauſe Myrrhe is an Embleme of incorruption.

The firſt reaſon, why by Myrrhe is meant iuſtification.But I had rather vnderſtand, the benefit of Iuſtification. And that firſt of all, becauſe at this Center, the ſomewhat differing opinions of Interpreters doe meete; For when as ſome expound it of the death of Chriſt, doth not the Church ſmell the ſweetnes of his Death by the benefit of Iuſtification? When asbbAs Merc. and Piſcator doe. others doe meane a moſt excellent and ſweet Odour which the Church doth draw from Chriſt, by the noſtrils of faith, is not Iuſtification the ground of this ſmell? yea, the aſſurance of Iuſtification is this ſmell it ſelfe.

Reaſ. 2 Beſides, I am ſure, Myrrhe doth ſymbolize and reſemble Iuſtification very fitly.

Di…ſcorid. li. 1. c. 67.Firſt, Myrrhe diſtilleth from a tree full of prickes, much like the Egyptian thorne. And whence comes our righteouſneſſe and juſtification, but from that tree of Gods eternall planting, Chriſt Ieſus, who was perſecuted, thorned, and pierced for our ſinnes.

Impetigines purgat idem ibid.Secondly, Myrrhe is of ſoueraigne vertue, to cleanſe the Leproſie of the body; ſo is Iuſtification to purge our Leprous and ſinfull ſoules.

Horrores diſcutit, &c. id. ib.Thirdly, It is good againſt trembling, and the ſhaking of the ague; ſo is juſtification againſt a trembling heart, and horror of conſcience.

Wee ſee then, what is meant by Myrrhe. And Bundle here, is as much as a ball of Myrrhe, or a bunch of Myrrhe; Myſtically an Author of righteouſneſſe, or Iuſtifier, [is my well-beloued] that is, Chriſt, ſo ſtiled by a louelove-title, which the Church giueth him, becauſe that he ſetteth his louelove ſtrongly vponupon her. [To me] that is, to me the Church militant;**Paraphaſe. I ſmell the ſweetneſſe of Iuſtification out of the bundle of his merits, who is my moſt louing and well-beloued Spouſe.

Our concluſions from hence are theſe three. 1. That Chriſt alone is the Iuſtifier of the Church, his louelove being the cauſe and ground of it. 2. That the Church alone is iuſtified by Chriſt. 3. That onelyonly beleevers doe ſmell the ſweetnes of this benefit of iuſtification.

p. 49The firſt of theſe points hath two parts.Doct. That Chriſt in louelove iuſtifieth his people. 1. That Chriſtians are iuſtified by Chriſt Ieſus alone; 2. That it is from his meere louelove: **1. Part of the Doct. proued.That Ieſus is the iuſtifier of the Church, is as euident as can be, as from hence, where the Church calleth him Her bundle of Myrrhe. So out of the writings of the Prophets; My righteous ſeruant ſhall iuſtifie many ccIſa. 53.11.Isa 53:11. Their righteouſneſſe is of ME, ſaith the Lord ddIſa. 54.17.Isa 54:17. Is it not the Angell Chriſt, that takes away from Ioſuah (the type of the Church) his filthy garments, that cauſeth his iniquitie to paſſe from him, and clotheth him with change of rayment. Euen with his owne righteouſneſſe, as Zachary ſhewetheeZach. 3.3.4.Zech 3:3Zech 3:4? It is plaine alſo out of the writings of the Apoſtle. By the obedience of ONE (meaning Chriſt) ſhall MANY (meaning the Church) be made righteous ffRom. 5.19.Rom 5:19. He made him ſinne for vsus, who knew no ſinne, that we might be made the righteouſneſſe of God in him gg2 Cor. 5.21.2 Cor 5:21. If while we ſeeke to be iuſtified by Chriſt, we our ſelues are alſo found ſinners hhGal. 2.17.Gal 2:17, &c. And ſtill the Scripture runnes vponupon this, that by Chriſt we are reconciled vntounto God, cleanſed from ſinne, redeemed out of the handes of our enemies; He therefore is our Iuſtifier, and none other: not excluding the Father,A caueat. or the holy Ghoſt, who hauehave a ſtroke in this Worke, as well as the Sonne.

As for that other branch of the poynt,The 2. part of the Doct. proued. that his louelove is the ground of this grace, the title Well-beloued, which the church here giueth him, will well carrie it, and els-where the holy Ghoſt confirmes it. By MERCY and truth is iniquitie purged iiPro. 16.6.Prov 16:6, ſaith the Wiſeman. Being iuſtified freely by his GRACE, through the redemption that is in Ieſus Chriſt kkRom. 3.24.Rom 3:24. That being iuſtified by his GRACE, wee ſhould be made heires according to the hope of eternall life, ſaith the Apoſtle.

Did not Chriſt alone ſatisfie the wrath of the Father?The Reaſon of both the parts of the Doct. together. did He not tread the Wine-preſſe llIſa. 63.3.Isa 63:3alone? What earthly man holpe him in his Actiue obedience, to performe, a perfect, complete, and entire, ſeruice to eueryevery iot that the Law requireth? What mortall wight, nay, what creature in heauen or earth ayded him in his Paſſiue obedience; had the whole wrath of the Father, due to the ſinne of man, in full meaſure poured p. 50forth vponupon him? Speaketh the Prophet of any els but Chriſt when he ſaith,Iſa. 53.5.Isa 53:5 He was wounded for our tranſgreſſions, he was bruiſed for our iniquities, the chaſtiſement of our peace was vponupon him? And would he euer hauehave vndergone this, endured this, had it not beene for louelove? Doubtleſſe, He would not. Very well therefore doth the Church here, to acknowledge her Well beloued to be this Bundle of Myrrhe, and to giuegive to him,**Obiection. Anſw. and his louelove alone, the honour of her iuſtification, when as He alone payd the price to purchaſe it; and when as both the paſſion and compaſſion is his owne.

**Fide ſola.If any ſhall Obiect, that wee are iuſtified by Faith, or by Faith alone, therefore not wholly, not onelyonly by Chriſt.

It muſt be anſwered, that this is to be vnderſtood in another ſence. Wee are iuſtified by faith, as by an inſtrumentall cauſe; by Chriſt as an efficient and fundamentall. For no more is faith the primary cauſe of my iuſtification, then my hand is the cauſe of the ſupply of my wants, by a piece of money, which the mercy of another furniſheth mee with. That propoſition;**Parae ad Heb. p. 460 Solafide, excluduntur vero nō cauſae ſuperiores, gratia Dei & meritum Chriſti, ſed &c. Wee are iuſtified by faith ALONE (a ſpeech much vſed by Orthodoxall Writers) doth not exclude the cauſes of Iuſtification without our ſelues, but it doth include onelyonly butmmQuotie dicitur, Solafides iuſtificat, oſtenditur ſolamfidē eſſe vnicum argumentum, & vnicam facultatem quâ recipitur iuſtitia Chriſti. Selnec. Tract. 3. de fid. & Sacram. Theſ 1. one facultie in our ſelues, by which alone wee doe apprehend that righteouſneſſe of Chriſt, which the Lord doth impute vntounto vsus for our Iuſtification. Whereupon, ſaith one; By faith alone, are not excluded ſuperior cauſes, as, the grace of God, the merit of Chriſt, but middle cauſes, which are coyned by hypocrites, as, the ſtrength of free will workes, merits, &c. So that by faith wee are inſtrumentally iuſtified, by the obedience of Chriſt formally, asnnTom 5 in epiſt. ad Eph p. 83. col. 2. Zanchius ſheweth. For in Iuſtification,ooBucer. in iuſtificatione fides nihil dat ſed tantum accipit, & quod accipit, eo ipſo iuſtificamur. Faith giues nothing, but onelyonly receiueth, and what it receiueth, (being Chriſt and his righteouſneſſe) by that very ſame thing are we iuſtified. So that it may very well be affirmed, that faith iuſtifieth alone, and yet be a truth too which (I am in hand withall) that by Chriſt alone wee are iuſtified.

Ʋſe 1 And for currant might this Doctrine goe through all Chriſtendome,Againſt the Papiſts. were it not for Antichriſt, and his Babyloniſh p. 51followers, of whom when I thought, there came to mind a wiſe ſpeech of a graueppTertull. Apol. p. 815. Niſi homini Deus plaeuerit, deus non erit, homo iam Deo propitiùs eſſe debebit. The Papiſts deny Chriſt to be our alone iuſtifier three wayes. 1. By their blaſphemous Canons. Father to allude to; God ſhould be God, if man would let him, God now belike muſt ſtand to mans curteſie for his ſuperioritie: So may I ſay of the Papiſts; Ieſus ſhould be Ieſus, if they would let him, the ALONE iuſtifier of his people, if THEY would permit him, and belike, He must ſtand to THEIR caruing for the honour of this Worke: For they are very bold to rob him of his glory which he deſerues, and his Bride here giues him, and him alone for this grace. Neither let any ſay, I doe them wrong.

For, firſt of all, doth not the Councell of Trent qqIn Decret. de iuſtif. Can. 10. &, abſolutely lay downe this? If any ſhall affirme, that men are iuſtified by the righteouſneſſe of Chriſt formally, let him be accurſed. And immediately after;rrCanon. XI. Si quis dixerit homines iuſtificari vel ſola imputatione iuſtitiae Chriſti, &c. 2. By attributing of iuſtification to the dignitie of faith. If any man ſhall ſay, that men are iuſtified either by the imputation of Chriſts righteouſneſſe alone, or that the grace whereby we are iuſtified, is onelyonly the fauour of God, let him be Anathema.

Secondly, doe they not aſcribe Iuſtification to the dignitie of faith? What meanes els that Poſition of theirs; That wee are prepared by faith to ſome meritorious act of louelove, which act of louelove doth informe faith, and ſo dignifie it, that then the perſon that hath it, deſerueth acceptance at Gods handes. And this Aſſertion, they are very ſtiffe in,**Obiect. alledging for it the Apoſtles wordes, To him that beleeueth on him that iuſtifieth the vngodly, is his faith accounted for righteouſneſſe ſſRom. 4.5. Anſw.Rom 4:5, that is (ſay they) God accounts that faith which he findes in a ſinner, ſo worthy thy that it doth deſerue an habite of righteouſneſſe, by which the ſinner may be iuſtified. But (as the Proverbe is) An ill gloſſe corrupteth the Text. For this Expoſition holdes neither with the analogie of faith, nor with the ſcope of the place. Not with the analogie of faith, for it is directly againſt the Scripture, that a man may be a wicked man, and yet hauehave ſome thing in him worthy of iuſtification. Not with the ſcope of the place; For there the Apoſtles ayme is (being in diſputation about iuſtification) to ſhow, that there is an Antitheſis, or contradiction betwixt the righteouſneſſe of Chriſt, and the righteouſneſſe of a man out of Chriſt; and not to ſhow, that faith p. 52informed by charitie, doth by condignitie, merit the iuſtifying of the ſinner in the ſight of God.

3. By maintaining iuſtification by Workes.Thirdly, how peremptorily doe they ſtand for juſtification by Workes, abuſing for their purpoſe many places of Scripture: as,

Obiect. 1 Firſt, that of Iames, ttIam. 2.24. Anſw.Jas 2:24Yee ſee then how that by workes a man is iuſtified, and not by faith alone; when as (as it is well knowne) the drift of the Apoſtle is there to ſhow, that good workes declare a man to be iuſt before men, and doe not make a man iuſt in the ſight of God.

Obiect. 2 Secondly, they bring in that of the Pſalmiſt, uuPſal. 18.20.24.Anſw.Ps 18:20Ps 18:24The Lord rewarded me according to my righteouſneſſe, and according to the cleanneſſe of my handes hath he recompenced mee. But alas, to little purpoſe; For the Prophet in that place, as ſome obſerue, doth not ſpeake of iuſtification, but**Certum eſt Dauidem hoc Pſalmo, nihil aliud canere de Deo, quā quòd per illum liberatus fit ab hoſtibus &c. Muſcul, ad loc. onelyonly of the deliverance that God gaue him out of the hands of his enemies; which deliuerance alſo, he doth not attribute to the merit of his owne righteouſneſſe; (For that he diſclaimes, verſ. 19. ſaying; He deliuered me, becauſe he had a FAVOVR vntounto me) but onelyonly he acknowledgeth, that that deliverance was a teſtimony of his integritie, how naught and vniuſt ſoeuer his enemies falſely accounted and accuſed him to be.

Many of the like places doe they thus abuſe; abuſe (I ſay) and whither I ſpeake right or no, I appeale not onelyonly to S^t Paul, whoſe drift is in the fiue firſt Chapters of the Epiſtle to the Romanes, to ouerthrow iuſtification by Workes; but alſo to one of their ownexxAquin, Super Gal. c. 3. Lec 4. Opera non ſunt cauſa quod aliquis ſit iuſtus apud Deum, &c.Gal 3 Doctors, whoſe very wordes are theſe; Workes are not the cauſe that any man is righteous before God, but rather they are the fruits and declarations of righteouſneſſe. And indeed how can we be iuſtified by workes, when as by the confeſſion of the PapiſtsyyCaiet, in epiſt. ad Roman. c. 3. fol. 10. themſelues; the righteouſneſſe of Workes cannot blot out ſinnes, but leaues a man in the ſame. Thus while the Papiſts doe partly curſe thoſe that hold juſtification by the free mercy of God, and partly aſcribe it to the dignitie of Faith, and partly to the merit of good Workes, doe they not rob Chriſt of that praiſe which his great kindneſſe in iuſtifying a poore ſinner doth deſerue? p. 53Dealing with this bundle of ſpirituall Myrrhe, as ſomezzPetrus de la Primaud. Franc. Acad. part. 3. c. 69. report the Arabian followers of Mahomet to deale with that corporall Myrrhe, which they bring to Alexandria to ſell, vſing a thouſand deceits to ſophiſticate it, and gull Chriſtians with it, that buy it. So they (I ſay) adulterate this precious Doctrine with their owne deceipts and deuices, and would thruſt it for good ware, and ſound vponupon the common ſort; But I pray God, they may neuer hauehave any vent for ſuch deceitfull Myrrhe, and counterfeit righteouſneſſe amongſt vsus. I am ſure, the Church entertaines no ſuch ſtuffe here; but ſpeakes all to the commendation of her Beloued, admitting of no Myrrhe, no righteouſneſſe, but his owne, to prayſe him, and to commend by. But to leaue them as confuted, let vsus come to our ſelues.

Ʋſe 2 I would to God, there were not ſome Popiſh Proteſtants amongſt our ſelues, who muſt hauehave ſome perfume in Natures garden to ſmell on, ſome naturall or morall plant of their owne, to put into this Bundle, to mingle with Chriſts righteouſneſſe, to iuſtifie them in the ſight of God. Some good deſires, deedes, devotions, which they much brag off, and ſtand vponupon, for which God is forſooth bound to accept them, and to like of them. To whom I may ſay truely, as Elihu in another caſe to Iob; Behold, in THIS thou art not iuſt aaIob 33.12.Job 33:12. It may be thou art of a gentle nature, of a curteous behauiour, ſomewhat diſpoſed to liberalitie out of a vaine-glorious humour, canſt not away with the company of the prodigall; muſt God of neceſſitie iuſtifie thee, like of thee for theſe things? Yes, that he muſt, and doth too, I would be ſorry els; I am ſure, he would not like of me, if I ſhould ſwill, and curſe, and ſteale, and quarrell, &c. thats true; for he cannot away with theſe groſſe euills; the committers of them are abominable vntounto him. Yet notwithſtanding, to conclude, that thy morall vertues can iuſtifie thee before him, is little differing from plaine Popery. And I tell thee in ſtanding vponupon this thou doeſt Papiſt-like rob Chriſt of his glory, and deny him that prayſe which the members of the Church doe here giuegive him, as his due in this Text. They p. 54ſay not here, A bundle of Myrrhe is my Well-beloued, and my Spikenard vntounto me, but my Well-beloued alone. They acknowledge all in the matter of juſtification, to come from Chriſt Ieſus, iſſuing and ſpringing from the fountaine of his free louelove. They know, that the beſt righteouſneſſe in themſelues is (as the Prophet ſpeaketh) as an vncleane thing, and filthy rags bbIſa. 64.6.Isa 64:6: and that in the beſt actions they doe, if their imperfections be not couered in Chriſt, and ſweetned with the Myrrhe of his righteouſneſſe, there is more cauſe of damnation to be found in them then ſaluation. It is by grace that wee are iuſtified, not by Workes. The very faithfull themſelues pleaſe God no otherwiſe then in Chriſt. Neither their louelove, nor faith, nor good fruites, can for the dignitie of the ſame, deſerue abſolution before Gods tribunall. Now then if the graces that are inwardly wrought, and the Workes that doe outwardly appeare in beleevers themſelues, can procure no further acceptance at Gods handes, then their perſons ſtand iuſtified, and their ſinnes acquitted before GOD in Chriſt, then queſtionles (as God once told the idolatrous Iſraelites) neither thy Workes, nor thy righteouſneſſe will profit thee ccIſa. 57.12.Isa 57:12, to iuſtification, that art but carnall, but ciuill. That then I may ceaſe to confute thee, & be a counſeller vntounto thee,**Vſe 3. Exhortation to diſclaime our owne righteouſnes. let me exhort thee, willingly to giuegive the Well beloued of the Church, the glory of this grace alone. Mingle not thy righteouſneſſe with his in the matter of iuſtification; ſuch a mixture, ſuch a compoſition ſtinkes before the Lord. I finde in the oldddExod. 30.34.35.38.Exod 30:34Exod 30:35Exod 30:38 Law, how that the Lord commanded Moſes to make a ſweete perfume of Stacte, Onicha, Galbanum, and Franckinſence, and to temper it after the art of an Apothecary, holy and pure. Concerning which, he threatned that whoſoeuer ſhould preſume to make the like, to ſmell thereto, that ſoule ſhould be cut off from the Lords people. And hath the Father commanded a greater then Moſes, euen his onelyonly begotten Sonne, to temper an exact and moſt pure perfume of his owne righteouſneſſe and obedience for the Father to ſmell on, that he might be pacified with the Elect, for the Elect to ſmell on, that they might be iuſt before GOD. p. 55And ſhall mortall, ſinfull, man (contrary to Gods charge) preſume to compoſe the like, out of his owne righteouſnes, and yet the Lord endure it, reckon that perſon amongſt the number of his owne people? No, no. The ciuilleſt perſon that liues vnderunder the cope of heauen, ſhall greatly diſpleaſe the Lord, if he preſumes to offer it. Didſt thou equall, nay excell the moſt vertuous moraliſts that euer were, in iuſtice, temperance, magnanimitie, affabilitie, and the like, yet thou muſt eſteeme all theſe as nought in compariſon of the righteouſneſſe of Chriſt crucified. Learne therefore, learne, I beſeech thee, to diſclaime thine owne righteouſneſſe; Shuffle, oh ſhuffle not in the merit, the dignitie of any good deedes, or deſires of thine owne, into this bundle, leaſt like the mixture of Opocalpaſum with Myrrhe, it proue deadly to thy ſoule, as that to the bodyeeAs Mathiolus cites it out of Galen. Opocalpaſum exitiale eſt, multoſ que nos ſorte quadam vidimus noſtrae aetatis de curſu mori quòd inſcij Myrrham, cui Opocalpaſum admiſtum erat, aſſumpſiſſent. Mathio. Comment. in Dioſ. li. 1. c. 67. Pag. 77.: and thou neuer ſmell the ſweetneſſe of the ſame, in aſſurance thou art iuſtified, to thy conſolation here, and ſalvation hereafter.

Now to the end thou mayeſt learne to diſclaime thine owne righteouſneſſe indeede. This threefold Meditation will be very availeable.

**Three meditations, to further vsus in diſclaiming our owne righteouſneſſe.Firſt, that mans righteouſneſſe, cannot acquit him, diſcharge him, before the Iudge.

Secondly, that it breaketh eueryevery way, that it can fulfill no way the Law of God perfectly, and entirely; it omitteth much good, it committeth much euill, that good which it doth, it doth not aright, that euill which it eſcheweth, is eſchewed for by-reſpects.

Thirdly, Meditate, that the worthieſt and holieſt of the Saints of God, hauehave cryed out of it, neuer looked to be iuſtified by it. As Dauid; In ſinne Lord hath my Mother conceiued me ffPſal. 51.5.Ps 51:5: and Iob; The Angels are vncleane before thee, how much more abhominable is man that is borne of a woman ggIob 15.15.16.Job 15:15Job 15:16. And Paul; I know that in me, that is, in my fleſh dwelleth no good thing hhRom. 7.18.Rom 7:18.

Theſe three things, I ſay, feriouſly and wiſely thought of, and pauſed vponupon, will much further thee to thinke meanely of thine owne righteouſneſſe, beeſt thou neuer ſo p. 56ciuill: Wilt thou know how? I will ſhow thee. The firſt Meditation, will driue thee to ſpeake thus betwixt God and thy ſoule; Good Lord, cannot all my righteouſneſſe cleere me before thy Tribunall? notwithſtanding my ciuilitie, my fidelitie in keeping my word, my gentlenes of nature, my abſtaining from the groſſe, and enormious vices of the times, doe I not ſtand diſcharged before thee the moſt vpright and vnpartiall Iudge? Lord, why ſhould I then ſtand vponupon my righteouſneſſe? Oh, cauſe me to abhorre my ſelfe in duſt and aſhes.

The ſecond Meditation, will driue thee to this? What? and for all my righteouſnes, doe I breake thy Law, tranſgreſſe thy Commandements, in the omiſſion of good, in the commiſſion of euill, in the doing of good, and forſaking of euill, after a wrong manner? Lord, I perceiue then by this, that I cannot be iuſtified in thy ſight by my ſelfe; when as that righteouſneſſe which iuſtifieth before thee, muſt performe an exact obedience to thy most righteous Law, without ſweruing one iot from the ſame.

The third Meditation will, by the grace of God, worke, in ſome ſuch wiſe, with thee as this is; Lord, hauehave the beſt that euer were cryed out of their owne filthineſſe, complained of their natiue vilenes, denied their owne righteouſneſſe? and ſhall I be puffed vp with an opinion of mine owne worth? Did ſo holy a man as Dauid was, ſo patient a man as Iob was, ſo good a man as Paul was, caſt downe their crownes before the Lambe, acknowledge that in themſelues was nothing but ſinne, no cleanenes, no good thing? and ſhall I, a vile creature, farre inferiour to the leaſt of them, ſtand vponupon my patience, my honeſtie, my goodneſſe? Lord, let it be farre from me, &c. And when theſe Meditations hauehave brought thee to this paſſe, produced theſe effects; tell me whither then it can be poſſible for thee, to ſing any Song but this, in regard of thy iuſtification; None but Chriſt, none but Chriſt: His righteouſneſſe, his righteouſneſſe alone, to diſcharge me before the Iudge, to fulfill the Law for me, to cure my ſpirituall ſickenes, to couer my naturall filthineſſe.

If theſe Meditations were but duely made vſe of by our ciuill Iustitiarians themſelues, they would vaile the Bonet, come downe a peg lower in their owne conceits, and runne p. 57altogether out of the garden of nature, into the garden of grace for this Myrrhe, and depend vponupon Gods louelove alone in Chriſt Ieſus for their iuſtification. But alas, alas, they meditate not vponupon this, and hence it is, that they ſtand ſo much vponupon their owne worthines, that the righteouſnes of Chriſt, is neither thought on, nor ſought for, by them, as it ſhould be.

Ʋſe 4 Laſtly, is Chriſt the alone Iuſtifier of the Church, and is his free grace, the ground of it?Adviſe to Beleeuers, to be thankefull to their Iuſtifier. how thankefull then ought this to perſwade Beleevers to be, and how carefull to ſing ſuch a Song as the Church here doth to the prayſe of their Well-beloued. We vſe to ſay, a Noſegay is worth thankes, eſpecially, when it is giuen by a louer, as a token of louelove; and is not this bundle, this bunch of Myrrhe, Chriſt his righteouſneſſe, worthy of praiſes, being giuen by him as a ſpeciall token of his fauour, to poore, miſerable, and ſinfull creatures? Did theiiLuk. 17.16.Luke 17:16 tenth Leper, returne thankes for the cleanſing of his body, and wilt not thou, whom Chriſt hath choſen as one out of ten, yea, of twentie, to purge thy ſoule, returne glory to his name? Mary Magdalen kkLuk. 7.47.Luke 7:47loued Chriſt much, after He had forgiuen her much: Dauid reſolu'd with himſelfe, that, on condition the Lord according to the multitude of his mercies, would doe away his iniquities, and purge him with Hyſop, which was an Embleme of his cleanſing, and cloathing with Chriſts righteouſneſſe, his tongue ſhould ſing aloud of his righteouſneſſe llPſal. 51.2.7.14. verſes.Ps 51:2Ps 51:7Ps 51:14.

It is reported of Alexander, ſirnamed, The Great, that he acknowledged himſelfe to owe more to Ariſtotle his Maſter, then to Philip his Father, becauſe, from his Maſter he receiued his Well being, whereas from his Father he had but his naturall being mmPet. Mart. in lib. 1. Ethic. Ariſt. p. 5.. In like manner (I dare boldly ſay) thou that art a true Chriſtian, oweſt more to Chriſt thy Maſter, yea, thy elder brother, for giuing thee through the merit of his owne righteouſneſſe, a ſpirituall being in grace, then to thy naturall Father or Mother, by whom thou haſt thy being in nature. Oh, therefore (owing ſo much) pay him much, I meane, louelove him much, be much thankefull vntounto p. 58him for this his kindneſſe. Let thy thankefulneſſe to him know no limits; ſet no bounds to thy obedience; let not much water quench the flame of thy louelove, thy zeale; let not the very fire it ſelfe deterre thee, ſcare thee, from ſacrifice, from his ſeruice. Propoſe the bleſſed Martyrs for thy patterne. The ſweetneſſe of this bundle hauehave ſo affected them, that rather then they would any way ſhow themſelues vngratefull, they hauehave not ſpared to be prodigall of their very liues. Take, oh take then, the cup of ſaluation, and bleſſe his holy name, vow ſeruice, vow obedience to him, vntounto the very death; for his free mercy, in iuſtifying of thee, requires no leſſe, deſerues no leſſe at thy hands. Leauing this, I come now to the next poynt; which is

That as Chriſt alone is the Iuſtifier of the Church, **Doct.ſo the Church alone is iuſtified by Chriſt. The true Church alone is iuſtified by Chriſt.Iuſtification is a benefit belonging onelyonly to the true members of the Church, and to none elſe. TO MEE, in my Text, implies as much; To me the Church alone, not to you daughters of Ieruſalem, **Except you be Eloct.not to you aliants and ſtrangers to the Common-wealth of Iſraell is my Beloued a bundle of Myrrhe, a bringer of righteouſneſſe. Aske Paul, whom he ſpeakes of, when he ſaith; In grace HE (that is God) hath made VSUS accepted in the Beloued nnEphe. 1.6.Eph 1:6; (that is, iuſtified through Chriſt) and he will anſwere, that he meaneth VSUS, who are choſen in Christ, before the foundation of the world; VSUS, who are predeſtinated to the adoption of children **Verſes 4.5.; intimating, none to be capable of iuſtification but ſuch. The ſame thing, the ſame Apoſtle proueth in the eight of the Romanes; Whom he predeſtinated, them alſo he called, and whom he called, them alſo he iustified ooRom. 8.30.Rom 8:30. Now who are predeſtinated, who are the called of God, but the members of the Church?ppVerſ. 3. Who ſhall lay any thing to the charge of Gods Elect? It is God that iuſtifieth, that is, it is God that iustifieth the Elect qqZanch. ad Eph. c. 2. p. 8. Tom. 5. i. e. Electosfolos.Eph 2. Methinkes, that of S. Iohn in his Reuelation, is very fit for this purpoſe, where he ſaith, not that he ſaw the rrApoc. 13.1.Rev 13:1BEAST with ſeauen heades, and ten hornes (that is, the enemies of the Church, who vſe their wit and authoritie againſt it) cloathed with the Sunne, that is, with Chriſts righteouſneſſe, but aſſApoc. 12.1.Rev 12:1 WOMAN p. 59ſo cloathed, that is, the Church alone, or the company of the faithfull.

Reaſon. The reaſon is plaine, for faith which apprehendeth juſtification by Chriſt, is a gift proper and peculiar to the Church, and none elſe, for which cauſe it is ſtiled, The faith of Gods ELECT ttTit. 1.1.Titus 1:1. Now if none hauehave faith but the Church, then it muſt needes follow, that none are iuſtified, but the members of the Church.

How full of terror is this truth, vntounto all thoſe that are out of the Church, I meane, not onelyonly thoſe who ſtand ſunning themſelues in the Church-yard, that ſit ſwilling in Alehouſes, fulfilling their fleſhly pleaſures, following their worldly profits, while the Word is Preaching, and people are praying vponupon the LORDS day. I meane (I ſay) not onelyonly them, who are thus out of the materiall Temple, which is made of Bricke and Stone**And yet I include them alſo, for right Chriſtians dare not doe as they doe., but alſo all others, that are no true members of Chriſts mysticall body, who, though they heare the Word, receiue the Sacraments, &c. yet are voyde of ſauing grace, are no ſpirituall ſtones of the ſpirituall building, nouuCant. 1.17.Song 1:17 Cedar beames in Gods houſe, that is, no**For Cedar was vſed in cleanſing, Levit. 14. Notes of the falſe Church: Propounded by the way, to ſhew whom this terror belongs to.Lev 14 purified, no ſanctified ones in Gods familie. To all of them, to eueryevery one of them, here is (I ſay) a ground of terrour. For (ah poore creatures) they are not iuſtified, they hauehave no ſhare in, no benefit by, the righteouſneſſe of Christ. This bundle belongs not to them; It is peculiar to thoſe whom they (for their Religions-ſake) hate, ſcorne, and maligne. It appertaines not to thoſe daughters of Ieruſalem, ſpoken of in the fift verſe of this Chapter, who ſeeme to be of the Church, who brag they are of the Iſraell of God, and yet are not.**1. Particular louelove of falſe teaching and teachers. Thou therefore that delighteſt in falſe Doctrine, and caſteſt the Word of God behind thy backe xxIer. 8.9.Jer 8:9; thou that with Ahab, hadſt rather heare an hundred falſe Prophets, then one ſound Michaiah yy1 King. 22.1 Kgs 22; and with Ieroboam zz1 Kin. 13.4.1 Kgs 13:4, wilt not hearken to the faithfull meſſengers of the Lord of Hoſts;**2. Neutralitie in religion. thou that with the ſame Ieroboam aa1 Kin 12.28.29.1 Kgs 12:281 Kgs 12:29, art readie to change thy Religion, and manner of worſhip, inſtituted by God himſelfe;**3. Defence and ripnes of ſinne. thou that with the people in Ieremies time, wilt palliate and defend p. 60thy ſinnes, profeſſing thou walkeſt not after Balaim, when as yet the Lord ſees thy abhomination in the Valley bbIer. 2.23.Jer 2:23, being pure in thine owne eyes, when as yet thou art not cleanſed from thy wickedneſſe ccProv. 30.12.Prov 30:12;**4. Blaſphemy. thou that with the couetous, whom Dauid ſpeakes of,ddPſal. 10.3.Ps 10:3 bleſſeſt thy ſelfe and blaſphemeſt God, and with Goliah, ee1 Sam. 17.9.10.1 Sam 17:91 Sam 17:10curſest God and his people:**5. Contempt of authoritie. Thou that with the ſonnes of Belial ff1 Sam. 10.251 Sam 10:25, contemneſt the powers that be ordained of God:**6. Vaine confidence. Thou that truſteſt with Goliah gg1 Sam. 17.45.1 Sam 17:45, in thy ſword and buckler; with the wicked of Dauids time, in thehhPſal. 49.6. Pſal. 52.7.Ps 49:6Ps 52:7 multitude of thy riches; with theiiIſa. 43.14.Isa 43:14 Chaldeans, in the treaſures thy ſhippes bring in by Sea; with the old Iſraelites, in thy pleaſant pictures kkIſa. 2.16.Isa 2:16, that is, in thy houſhold furniture and richesllSo Scultet. expounds pleaſant pictures.:**7. Hypocriticalnes. Thou that canſt the Art of diſſembling, hauing Butter in thy mouth, and warre in thy heart mmPſal. 55.21.Ps 55:21; that canſt bleſſe with thy mouth, but curſe with thy heart nnPſal. 62.4.Ps 62:4:**8. LoueLove to & defence of bad company. Thou that louect the company of the vngodly ooPſal. 1.1.2.Ps 1:1Ps 1:2, and magnifiest the wicked, which forſake the Law ppPro. 28.4.Prov 28:4:**9. Malice to the Saints. Thou that with the enemies of Gods Iſrael, treadeſt downe the inheritance of the Lord qqIſa. 63.18.Isa 63:18, circumventing them as the Sodomites did Lots houſerrGen. 19.Gen 19, ſpreading Net; for their feet ſſPſal. 140.Ps 140, reioycing at their hurt ttPſal. 35.15.Ps 35:15, drawing out the ſword, & bending the bow, that thou maieſt ſuddenly hit them that are vpright in heart uuPſal. 37.14.32.Ps 37:14Ps 37:32:**10 Carnall ſecuritie. Thou (finally) that art at eaſe in Sion, drowned in the depth of carnall ſecuritie, thinking thou ſhalt neuer be remoued xxPſal. 10.6.Ps 10:6; who haſt made a couenant with death, and art with hell at agreement, thinking that when the ouer flowing ſcourge ſhall paſſe through, it ſhall not touch thee, and ſo making lies thy refuge, and vnderfalſhood hiding thy ſelfe **Iſa. 28.15.Isa 28:15: Thou, I ſay, that carrieſt of all theſe, or any of theſe blacke brandes of the falſe Church, theſe non euidences of the true Church, heare thou this word of terror, thou art not iuſtified by the Lord Ieſus and not to be iuſtified by him, deſperate and fearefull muſt thy condition needes be: yea, ſo fearefull, that neither can my capacitie reach it, nor my tongue relate it. For beſides the abſence of thoſe admirable ſoule rauiſhing effects, ſpringing from iuſtification, which thou ſhalt reade off afterwardsyyPage. 67., it is an argument of Gods diſpleaſure conceiued againſt thee, it doth prognoſticate, wrath abiding for thee: p. 61inſomuch, that if the Beloued of the Church, be not this bundle of Myrrhe, TO THEE, TO ME, and become our Righteouſneſſe, the ſtinch of our ſinnes, will daily prouoke the Lord; the ſmell of our courſes, will daily diſtaſt him; the ſauour of our very Sacrifices, are a burthen vntounto him: neither are our ſinnes remitted, nor our ſutes receiued, nor our perſons reſpected, nor our good deedes rewarded, nor can our ſoules (if wee ſo continue) be eternally ſaued. Iudge thou then whither this poynt (as ſweete as it is to the godly) doth not bring (if thou beeſt not altogether hopeleſſe and helpeleſſe) a ſound of terror to thy eares: and oh, that it might but be a meane to produce an holy trembling in thy ſoule, vponupon the thought of thy great miſery.

Ʋſe 2 Secondly, this is not ſo terrible to the wicked, but it is as comfortable to the godly. Is it their peculiar to be iuſtified by Chriſt? Doe they alone participate of that righteouſneſſe, which many thouſands in the world, neither hauehave, nor are like to hauehave, any ſhare in? What bountie, what louelove is this from Chriſt to them? Myrrhe it ſelfe ſhould not more refreſh the ſmell, then the conſideration of this accheere their ſoule. And accheere them it doth at ſometime or other, let the Deuill doe his worſt, as the next Doctrine ſhall declare, which without any longer delay, I come vntounto: And this it is:

That as the Church alone is capable of Chriſts righteouſnes, Doct. Chriſtians alone hauehave the ioy of iuſtification.ſo ſhee onelyonly is ſenſible of the ſweetneſſe of the ſame. OnelyOnly Beleeuers doe truely reioyce in the aſſurance of free iuſtification by Chriſt. What ſaith Dauid to this purpoſe? The RIGHTEOVS ſhall be glad in the Lord, and all the VPRIGHT in heart ſhall glory zzPſal. 64.10Ps 64:10. What ſaith the Prophet Eſay alſo? The RANSOMED of the Lord ſhall returne, and come to Sion with Songes, THEY ſhall obtaine ioy and gladneſſe, and ſorrow and ſighing ſhall flie away aaIſa. 35.10.Isa 35:10. Againe, My SERVANTS ſhall reioyce, my ſervants ſhall ſing for ioy of heart. I create IERVSALEM a reioycing, and HER people a ioy bbIſa 65.14.15.18.Isa 65:14Isa 65:15Isa 65:18. Of whom ſpeakes the Church when ſhe ſaith; We will be glad in the Lord, and reioyce in his ſaluation ccIſa 25.9.Isa 25:9; I will p. 62greatly reioyce in the Lord, my ſoule ſhall be ioyfull in my God, for he hath cloathed me with the garments of ſalvation, he hath couered me with the robes of righteouſneſſe ddIſa. 61.10.Isa 61:10. Of whom (I ſay) ſpeakes the Church there, but of her ſelfe? I confeſſe that literally thoſe ſpeeches of the Prophet, are to be referred to the reioycing of the Iewes at their returne from captiuitie. But myſtically they are to be interpreted, of the ioy which beleeuers alone conceiue vponupon their returne from ſpirituall bondage, and vponupon their iuſtification by the merits of Chriſt, and free mercy of the Almightie. Wherefore it was not without cauſe, that Chriſt ſayd to the Man ſicke of the Palſey; Sonne, be of good cheare, thy ſinnes are forgiven thee eeMat. 9.2.Matt 9:2. And Elihu in Iob; He that can ſay, I hauehave found a Ranſome (eſpecially ſuch as Chriſts righteouſneſſe hath procured) ſhall ſee Gods face with ioy ffIob. 33.24. 6. compared …ogether.Job 33:24Job 33:6.

Reaſ. 1 That which was the ground of the former poynt, may be the firſt ground of this alſo. Chriſtians onelyonly hauehave faith. Now faith is not onelyonly an Hand, to plucke this Myrrhe, the meanes to apprehend the righteouſneſſe of Chriſt, that it may become ours; but alſo it is the Noſtrills, to ſmell the ſweetneſſe of this Myrrhe: Looke as the noſtrills doe conuey ſweete odours to the braine, to refreſh the animall ſpirits, which are there, ſo doth faith conuey the aſſurance of iuſtification, to the rauiſhing, and delighting of the ſoule. If the Church alone then hath the noſtrills of faith, no wonder is it, if ſhee alone be ſenſible of the ſweetneſſe of Chriſts righteouſneſſe.

Reaſ. 2 Secondly, Chriſt Ieſus onelyonly lodgeth and dwelleth in them, whom he hath iuſtified, but where Chriſt lodgeth, there muſt needes be great ioy.ggNonne videis cum amicū lomi quiſpiam …ccipit quom …raeſe ferat …atitiam? &c. …hryſ. in Iohan. …. 1. Hom. 19. Doe you not ſee if a man doth but receiue an ordinary friend into his houſe, how ioyfull he is? how much more joyfull then muſt wee conceiue them to be, who hauehave teſtimony in their conſciences, that the Lord of glory hath come in by their gates, and taken vp his lodging in their ſoules?

Vſe 1 As the former, ſo this Doctrine alſo ſerues, 1. to lay open the miſerable and wretched eſtate of all carnall and vnregenerate p. 63ones, who are no members of the true Church. For no ſound ioy belongs vntounto them. Their abundance of wealth, their places of honour, their great friends, their merry companions, &c. may peradventure giuegive them ſome kind of contentment and delight, but alas, it is but for a moment, and**Nam que mal… quanquam interdū gauder… videtur: Aeſti… at ipſe tamen medijs vt ſtro… gylos vndis. Marcell. Arie l. 1. p. 4. mingled many times with much heauineſſe and ſorrow; That joy which ſprings from Iuſtification is too ſweet, too excellent for them to attaine to; There is no peace to the wicked, ſayth my God hhIſa. 57.21Isa 57:21. That, that (I ſay) is Sions peculiar. An vngodly man, may indeed heare the promiſes, hauehave the ſweet Doctrine of iuſtification, by the free louelove of Chriſt, ſounded in his eares, and abuſe the ſame he may (as thoſe that make an idoll of Gods mercy) to further himſelfe in his deſperate diſeaſe of ſecuritie, or a kinde ofiiMat. 13.20Matt 13:20 hypocriticall ioy he may hauehave, which a temporall faith may afford him: but to draw out the right ſweetneſſe of this heauenly Doctrine, to the true comfort of his ſoule, he wants noſtrills, he hath no true iuſtifying and ſauing faith. Let then an vnregenerate perſon (be he what he will, or can be, for wit, learning, wealth, friends, dignitie, &c.) come and put forth that Queſtion, which Ioram put forth to Iehu; Is it peace Iehu, is it peace? It may be anſwered him, as Iehu anſwered Ioram; What peace, ſo long as the Whoredomes of thy Mother Iezebell, and her witch-crafts are ſo many kk2 Kin. 9.222 Kgs 9:22. What peace ſo long as thy luxurious fruits, thy couetous fruits, extortions, oppreſſions, vſuries, deceitfull tricks, thy oathes, lyes, enuyings, backbitings, Sabboth breakings, neglects of Gods worſhip in the Temple, in the familie, in the cloſet, contempts of Gods ſeruants, and Ordinances, contentments with thy meere ciuill courſes, &c. are ſo many? What peace, I ſay, appertaines vntounto thee, ſo long as theſe things remaine in thee, as ſo many teſtimonies againſt thee, that thou art not yet a true member of Chriſts Spouſe the Church? Thou man, thou woman, art like thoſe whom the Lord complaines of by the Prophet;llIſa. 65.11.Isa 65:11 Yee are they that forſake the Lord, and forget mine holy Mountaine. Thou haſt playd the Harlot, and runne away from Chriſt, and haſtmmVerſ. 12. choſen that wherein the Lord delighted not; And therefore p. 64muſt I conclude (to the terror of thee, and all ſuch as thou art) with that ſentence which the Lord denounceth by the ſame Prophet;nnIſa. 65.13.14.Isa 65:13Isa 65:14 Behold, MY SERVANTS ſhall reioyce, but YE ſhall be aſhamed. Behold, my ſervants ſhall ſing for ioy of heart, but YE ſhall cry for ſorrow of heart, and ſhall howle for vexation of ſpirit.

Vſe 2 Againe, ſtill we ſee comfort to flow out of this Text, to the people of God, by occaſion of this point alſo. They may peraduenture hauehave heauie hearts, drouping ſpirits, and goe mourning all the day long, and by reaſon or outward croſſes, or inward diſtreſſes, they may with Rachell refuſe to be comforted, becauſe their comforts are not, and in their owne apprehenſion, hauehave no being, no exiſtence; but let them be of good cheere. The ioy that ſpringeth from the roote of iuſtification, belonges vntounto eueryevery member of the Church; As ſure as can be, light is ſowen for the righteous, and ioy for all them that are of an vpright heart. As they hauehave this bundle of Myrrhe, this ſweet-ball of Chriſt his righteouſneſſe, in free mercy beſtowed vponupon them, ſo the Lord in his due time, will open the noſtrills of their faith, and make them ſenſible of the ſweetneſſe of the ſame, and the time ſhall come when in the ſence and ioyfull perſwaſion of the ſame, they ſhall be able with all confidence and boldnes, to ſay, as the Church here doth; A bundle of Myrrhe is my Well-beloued vntounto mee, now I know it, finde it, and feele it. Stay thy ſelfe with this then, thou mourner in Sion; and goe thy wayes, Eate thy bread with ioy, and drinke thy wine with a merry heart, for God now accepteth thy Workes ooEccleſ. 9.7.Eccl 9:7. Being a member of the Church, thou art acceptable to God in Chriſt Ieſus, and being acceptable to him, He will reveale his comfortable preſence vntounto thee, be thy diſtreſſe what it can be. And let this ſuffice thee againſt deſpayre, that though heauineſſe may endure for a night, yet ioy ſhall come in the morning. Such ioy is thy portion, ſuch ioy ſhalt thou get into thine owne poſſeſſion, when God ſees fit. Waite therefore for it on the God of thy ſaluation, and be not like a comfortles creature.

p. 65Vſe 3 Thirdly, Hence we ſee how the world is deceiued, who thinke Chriſtians to be melancholy perſons, whom no mirth, no comfort, belongs to; imagining, that of all others, they are the ſaddeſt and heauieſt creatures; What ſayd I deceiued? yea, groſſely deceiued. For there are none vnderunder heauen, hauehave more cauſe of ioy then they hauehave, nor are more ſenſible of true ioy then they are, when God comes to lift vp the light of his countenance vponupon them. The ioy that the couetous man hath in his bags, the ambitious man in his honours, the voluptuous man in his pleaſures, are but ſorrow and vexation of ſpirit, in compariſon of that ſweete content, that a poore honeſt ſoule findeth in his Chriſt, in his Sauiour. How can his life be a melancholy life, that was condemned to death, but is now reſtored to life; that had loſt heauen, but hath it now purchaſed for him; that was the heyre of damnation, but is now the heyre of ſaluation; that was naked, and abhominable in the eyes of God, but is now cloathed, and acceptable vntounto him? How can this life (I ſay) be altogether vncapable of comfort, of conſolation? If thou thinkeſt it is (when as Chriſtians hauehave this priuiledge, to reioyce in the aſſurance of their iuſtification) thou thinkeſt amiſſe, and art in a groſſe error.

LET vsus now paſſe on to the effect which the ſence of, The ſecond branch in the ſecond part of the Text.and ioy from, this ſweetneſſe of iuſtification worketh, in the deſires and vowes of the Church. And that is a continuance of this benefit, in theſe words; He ſhall lodge all night betwixt my breaſts: or (as ſome reade) It ſhall lodge all night betweene my breasts: or (as others) Optatiuely. Oh, that he would (that is, oh, that my Beloued) or, oh that IT may, (that is, this bundle of Myrrhe may) lodge all night betwixt my breaſts. Howſoeuer the wordes be read, I take the meaning to ſtand thus; It is the reſolution of mee the Church, that this ſweet bundle ſhall, or, It is my heartie deſire, that my beloued Chriſt, and the ſweetneſſe which I ſmell in his righteouſneſſe, may abide with me ſo long as I am in the might of this world.

p. 66The reaſon of the Paraphraſe.For lodging, is a ſymbole of continuance, and breaſts doe note out the will and affections, and ſo by conſequent, the reſolution and deſire; and night, the world. Therefore by lodging all night betwixt the breaſts, is meant, the abiding of Chriſt as a Iuſtifier, with the ſweetnes of his righteouſneſſe, in the deſires and reſolution of a Chriſtian, ſo long as he is in this world.

I could obſerue from hence, thus much; That they, that are once iuſtified by Chriſt, are for euer iuſtified. Proue it I could out of Iſa. 32.17. Hoſ. 2. towardes the latter end. Rom. 11.29. And by occaſion of this, I could tell the doubting and perplexed ſoule, to its ſingular conſolation, that though it be in the night of tribulation, and temptation in this world, yet Chriſt Ieſus will neuer forſake it, but will pernoctare, lodge with it all night, nothing ſhall ſeperate it from the louelove of God in Chriſt Ieſus. But there is another maine thing I driue at; and this it is.

Doct. 6 That it is the reſolution, and deſire of the true members of the Church, to retaine and keepe all their life long, that ſweetneſſe which they ſmell in the righteouſneſſe of Chriſt, that ioy which they hauehave from their aſſurance of being iuſtified freely by Him.

This was Dauids reſolution; I will reioyce and be glad in thy merciemercy bbPſal. 31.7.Ps 31:7. Marke, he contents not himſelfe to ſpeake in the time preſent, I DOE reioyce, but he ſpeakes in the Future tenſe, I WILL reioyce, ſhewing what his minde and purpoſe was. This was alſo the DESIRE of that holy man;ccPſal. 24.7.Ps 24:7 One thing hauehave I DESIRED of the Lord, that I will ſeeke after; that I may dwell in the houſe of the Lord, all the dayes of my life, to behold the beautie of the Lord. And euer and anon, you ſhall finde that Prophet, crying; Lord lift thou vp the light of thy countenance vponupon mee, and then I ſhall be ſafe, that is, then I ſhall hauehave what I would hauehave ddPſal. 4.Ps 4. Reſtore vntounto mee the ioy of thy ſalvation eePſal. 51.Ps 51, that the bones which thou haſt broken may reioyce ffV.. Hence it is, that the ioy of Gods people, is called an euerlaſting ioyggIſa. 61.7.Isa 61:7. The complaints of Chriſtians, in the p. 67time of ſpirituall deſertion, doe euidently ſhow this. For looke as Iob in the time of his adverſitie, did bewayle the loſſe of his former proſperitie, in theſe termes;hhIob. 29.2.3.6.Job 29:2Job 29:3Job 29:6 Oh, that I were as in moneths paſt, as in the dayes when God preſerued me: when his candle ſhined vponupon my head, and when by his light I walked through darkeneſſe. When I waſhed my ſteps in butter, and the rockes poured ryvers of Oyle. So complaine Beleeuers, when they are inſenſible of thoſe inward comforts, and ſweete internall ioyes they were wont to hauehave; Oh, that it were with me as in times paſt, as in the dayes when God refreſhed mee, when the candle of his bright countenance ſhined vponupon mee, when by the light of his ſweet comforts, I did walke ioyfully through the darkeſt temptations: Oh, that it were with me as it was when the rocke, Chriſt Ieſus, poured out rivers of ioy vntounto mee, to accheere me in the aſſurance of iuſtification by his owne blood. Now what doth this kinde of complaint intimate vntounto vsus, but that the Church is deſirous to retaine that ioy which ariſeth from the aſſurance which ſhee hath of ſharing in the righteouſneſſe of Chriſt.

Reaſon. Neither need wee marvaile at it, for why, this ſweetneſſe, this ioy, which ſpringes from this roote, is one of the moſt infallible teſtimonies of the louelove of Chriſt; but choyce louelove-tokens (as wee know) are moſt deſiredly kept and retained. Let a Wooer beſtow vponupon his LoueLove, but a Noſegay or Muske-ball, as a teſtimony of his louelove; and (if ſhee takes it ſo) whatſoeuer ſhee be careleſſe of els, ſhee will be very carefull to keepe that, and ſtill be deſiring to recreate her ſelfe with the ſweetneſſe of that. Inaſmuch therefore as ioy in the holy Ghoſt, is a ſpeciall token of the Church her beloueds good will vntounto her, ſhee muſt needs be carefull to keepe that (except ſhee be very much out of tune) and ſtill hauehave that bundle betweene her breaſts, in the very night time, that is, that ſweetnes in her deſires, euen in the deepeſt, and darkeſt affections.

Ʋſe 1 Firſt of all, doe Chriſtians deſire to keepe that ioy which the aſſurance of their free iuſtification by Chriſt doth effect in them? then this ſhowes, that ſound and ſolid ioy, is permanent, p. 68and durable. It is not flitting, like the ioy of the worldling; it is not vaniſhing, like the ioy of the hypocrite; it is not periſhing, like the ioy of the Epicure. In Gods preſence is fulneſſe of ioy, and at his right hand (ſaith Dauid in a Propheticall ſtrayne of Chriſt) are pleaſures for euermore iiPſal. 16.Ps 16. Now if in His GLORIOVS preſence, there be fulneſſe of ioy, and euerlaſting pleaſures; then the ioyes of his gracious preſence muſt needs be durable alſo, being the taſt and beginning of the glorious. I deny not, but that there is a mixture of ſorrowes with their ioyes, becauſe it is fit, and needfull, that ſo it ſhould be; yet this doth not nullifie the perpetuitie of them, becauſe it doth not anibilate the eſſence of them. Though Chriſtians hauehave not alwayes a feeling of them, yet they hauehave alwayes the being of them. Myrrhe, betweene a mans breaſts, hath a ſweetnes in the night time, though whiles he ſleepes, he ſmells it not: So, aſſurance of iuſtification is in the beleeuers heart, and the ſweetneſſe of it in his ſoule, though while he ſlippes into ſinne, and is in ſome ſleepie fits of carnall ſecuritie, he be not ſenſible of the ſame. To thinke then that the ioy of Gods people, is a fading or tranſitorie ioy, is a groundles conceite, and a wrong done the honour of Gods mercy, which is the fountaine of it. For what God giues his children an hearty deſire continually to keepe, that will HE keepe continually for them.

Vſe 2 Secondly, this is of vſe, to exhort and ſtirre vp all them that want this ioy,Exhortation to vnbeleeuers to get this ioy. to ſeeke after it, and to endeuour to attaine it. Such earthly things as are moſt permanent in their owne kinde, are moſt deſired by them that enioy them, eueryevery one will labour after them. This ioy is euer durable: They that hauehave this ioy, doe reſolue and deſire euer to keepe it. Labour therefore, oh, labour (I ſay) with might and mayne to get it, you that want it. And to helpe you hereto, you muſt not thinke, that it can be gotten for gold, or that ſiluer ſhall be weighed for the price thereof kkIob. 28.15. Helpes to true ioy.Job 28:15. But by theſe meanes.

1Firſt, by a godly ſorrow for ſinne. Mary Magdalene was fayne to ſtand behinde Chriſt weeping, and to waſh his feete p. 69with her teares, before he had her Goe in peace llLuk. 7.38.50.Luke 7:38Luke 7:50. Peters converts were pricked in their hearts, before they could eate their meate with gladnes mmAct. 2.37.46.Acts 2:37Acts 2:46. The laylor trembled before he reioyced nnAct. 16.26.Acts 16:26. They are the bleſſed ones which mourne, that ſhalbe comforted ooMath. 5.4.Matt 5:4. Let not them thinke euer to come to this ioy, who driue out of their owne hearts, all conſideration of their owne ſinnes, which they hauehave committed; of Gods iudgements, which they hauehave deſerued; of Gods iuſtice, which is prouoked; of Gods maieſtie, which is offended; that their hearts may feele no ſmart, their ſoules may be affected with no ſorrow, for their tranſgreſſions. For if euer thou haſt read the Pſalmes of Dauid through, thou haſt found this to be true, that they which ſow in teares, ſhall reape in ioy ppPſal. 30.6.Ps 30:6. Oh, you hard-hearted, and impenitent ones then, who could neuer yet mourn for your ſinnes, heare what Saint Iames ſaith, and be adviſed by him. Be afflicted, mourne, and weepe, let your laughter be turned into mourning, and your vaine ioy into heauineſſe qqIam. 4.9.Jas 4:9: that ſo mourning, you may be comforted, and (as they, who after they hauehave endured many a ſore tempeſt by Sea, come to Arabia, where Myrrhe growes, get it, gather it, and ſmell on it) ſo you, after your ſoules hauehave beene truely humbled within you, may apprehend the righteouſneſſe of Chriſt, and be ſpiritually rauiſhed with the ſweetneſſe of it, in ſuch wiſe, that you may both reſolue, and deſire, neuer to let it goe.

**2. Helpe to get true ioy.Secondly, Get a good conſcience; for that (as Salomon ſaith) is a continuall feaſt. rrPro. 15.15.Prov 15:15. Well ſpake an Ancient ſſAug. ad Fr. in Erem Ser. 10. Ad ſpirituale gaudium hodierno die intendo, &c.to this purpoſe; I intend, brethren, this day to inuite you to a feaſt of ſpirituall ioy, which ioy neither the plentie of riches, nor the glory of the world, nor greatneſſe of poſteritie, nor health of body procureth, but onelyonly puritie of conſcience. And no marvaile; for if an euill conſcience begets a timorous and trembling heart ttMala conſcientia cor tabeſcens, & trepidans gignit, Muſcut. in Pſal. 18 p. 182.Ps 18then a good conſcience muſt needes produce a ioyfull and merrie heart. Now how to get a good conſcience, I direct elſe-whereuuCourt of conſcience. pag. 50.51. &c..

**3. Helpe to true ioy.Laſtly, becauſe worldlineſſe is a great enemie to this ioy, therefore take heed and beware of couetouſneſſe ¶¶Luk. 12.15.Luke 12:15. Stop thy noſtrills p. 70full of earth, and the ſweeteſt Odours cannot affect the ſmell; So, let a man heare the ſweeteſt Doctrines of the Goſpell, euen of free iustification by Chriſt, &c. he can ſmell no ſweetneſſe in them, he can feele no comfort by them, if his heart be ſtuffed, and inordinately affected with the things of this life. As therefore thou wouldeſt reioyce in the aſſurance of Gods louelove, make not the world thy God to louelove.

Vſe 3 Laſtly. Doth the Church here giuegive an example to all her ſonnes and daughters, in reſoluing that this ſweetneſſe ſhall, in deſiring that this ſweetneſſe may, abide in her continually? Then this ſhould teach all thoſe members of the Church, who hauehave taſted of the ioy of Gods ſaluation, to endeuour to keepe and maintaine the ſame. The deſires of a good Mother, in good things (eſpecially ſeconded with care and induſtry) muſt be the patterne of the Childrens endeuours. If our Mother the Church hath deſired, and endeuoured in ALL ages to keepe this ioy; then WEE, (members of her bodie) in this age, muſt be carefull not to come behinde her in ſuch deſires and endeuours. With how holy a vehemency doth Paul enforce this vponupon the Church her children, both at Philippi, and Theſſalonica; Reioyce in the Lord alway, againe, I ſay reioyce xxPhil. 4.4.Phil 4:4. Reioyce euermore yy1 Theſ. 5.16.1 Thess 5:16. In this ioy as a man cannot be too exceſſiue zzPet. Mart. Eth. l. 1. p. 100. …aec iocunditas …itioſum ex…eſſumpati non …oteſt., for the meaſure, ſo he cannot be too long, for the time.

Our Sauiour tells his Diſciples, that he would hauehave His ioy REMAINE in them aaIoh. 15.11.John 15:11. Say therefore of this thy ioy (thou Chriſtian ſoule) as Iob of his innocencie; I will not let it goe vntill death.

Now that thou mayeſt hauehave ſome directions in this caſe, theſe Rules will be vſefull for thee.

How to keepe ſpirituall ioy. 1. Rule.Firſt, maintaine thy ioy in the Word, let that be the very ioy and reioycing of thy heart. Let neither the pleaſures of the fleſh, nor the profits of the world, nor the companie nor counſell of carnall friends, make thee giuegive ouer thy private reading, ſtudie, and meditation, in that. Let neither the foulnes, nor coldneſſe of the weather, nor the length of p. 71the way, nor the ſhortnes of the dayes, coole thy forwardneſſe, or quayle thy diligence in the hearing of that. I am perſwaded, that Dauid did ſo much reioyce in the favour of God, becauſe he did ſo much delight in the Word of GOD. So much he ſeemes to teſtifie in that 27. Pſalme. verſ. 4. I deſire to dwell in the houſe of the Lord all my dayes, that I may behold the beautie of the Lord; As if theſe words were (after a ſort) ſpoken of purpoſe, to ſhow, that if wee continue our delight in Gods Temple, wee ſhall continue our ſight of Gods beautie, ſhining vponupon vsus continually to refreſh vsus. In the Word, wee ſhall meete with ſuch ſweete ſentences, ſuch gracious promiſes, as will ſtrengthen our ioy, as will rayſe vsus vp out of our heauie and diſconſolate fits, as will ſhew Chriſt vntounto vsus, as will reveale the vnſpeakeable goodneſſe of God vntounto vsus. Experience in the Church of Chriſt, proues, that many a man and woman, hath gone with a trembling ſpirit, with a perplexed conſcience (becauſe their ioyes were not as they were wont to be) to the hearing of many a Sermon, about the reading of many a Chapter in the Bible, or of ſome other ſweete paſſages in good Bookes; and they hauehave met with that conſolation, that ſatisfaction, that they would not for any thing hauehave miſſed off. Let but thy delight then in the Word of God abate, and I dare boldly tell thee, thou ſhalt finde as much to doe to maintaine thy ioy in thy iuſtification, as he, to continue the refreſhing of his brayne with ſweete flowers, that cares not to come into thoſe Gardens where they grow, or, that, hauing gathered them alreadie, ſtops them in ſome corner farre from his noſtrills. Be ſure therefore ſtill to reioyce in the garden of the Scriptures, and be ſtill plucking and ſucking the ſweetneſſe of them, by private ſtudie, and publique hearing.

Againe, a ſerious and frequent Meditation, vponupon the excellence of the benefit of free iuſtification by Chriſt, 2. Rule. To keepe ſpirituall ioy.is a ſecond help for a CHRISTIAN to maintaine his ſpirituall ioy. The deeper a man diues into the nature of a thing, the more knowledge ſhall a man hauehave of the value of that p. 72thing, and ſutable to his ſight of the worth of it, will his delight in it be. The more ſweete flowers are rubbed, the more fragrant Odour is extracted from them; yea, though theſe flowers ſeeme ſomewhat dead, yet by rubbing, the ſmell of them is revived; So, could but our faith euer and anon, be rubbing out by divine Meditation, the marrow and ſpirits (as it were) of this bundle of Myrrhe, of this priuiledge, of partaking freely in the righteouſneſſe of Chriſt Ieſus, it is admirable to thinke what abundance of ſweetneſſe, wee ſhall draw out of the ſame, to the continuall accheering and refreſhing of our ſoules.

Queſt. Yea, but how muſt I by Meditation rubbe out this ſweetneſſe?

Anſw. I anſwere, thou muſt make, the effects of Iuſtification, the Obiect, How by meditation to pull ſweetnes out of Iuſtification, viz. by meditating on the effect of Iuſtification. 1. Effect.of theſe thy Meditations.

Firſt of all therefore thinke oft with thy ſelfe, what an excellent thing it is, of an enemie of God, to be made a friend of God; of one that Once wert at oddes with him, to be ſet at one with him: but by vertue of the righteouſneſſe of Chriſt, thou art at one with God, as the Apoſtle ſpeaketh; Being iuſtified by faith, wee hauehave peace with God, through Ieſus Christ our Lord bbRom. 5.1.Rom 5:1.

2. Effect.Secondly, meditate what a rare thing it is, that, whereas thou wert once tyed to a moſt ſtrict obedience to the Law of God (euen in thine owne perſon) inſomuch that for thy fayling in the leaſt tittle of that obedience, then ſhouldeſt hauehave ſmarted for it for euer, now thou art freed from that rigour, Chriſt hath performed that perfect obedience for thee, and that Evangelicall obedience, which now thou performest (being ſincerely reſpectiue to all the Commandements) is acceptable through Chriſt Ieſus. But this alſo is an effect of juſtification, as the ſame Apoſtle teſtifieth, when he ſaith; When the fulneſſe of time was come, God ſent forth his Son, made of a woman, made vnderunder the Law, to redeeme them that were vnderunder the Law ccGal. 4.4.Gal 4:4. That is, p. 73they that hauehave ſhare in Chriſt, and his righteouſneſſe, they are redeemed from the rigour of the Law.

Thirdly, thinke with thy ſelfe, what an excellent benefit it is to be freed from the curſe of the Law ddGal. 3.…3.Gal 3:3, to be redeemed from condemnation, and from the wrath that is to come. But this benefit belongs to them that are iuſtified. Being now iuſtified by his blood, wee ſhall be ſaued from wrath through Him eeRom. 5.9.Rom 5:9.

Fourthly, Meditate how great a priviledge it is to be freed from the ſting of a tormenting conſcience, which once thou didst vnderunder goe; What a libertie thou haſt now euer what thou hadst then, when the Arrowes of the Almightie did drinke vp thy ſpirit; and a reſtleſſe, terrified, ſoule was within thee; and what great oddes there is betwixt thine eſtate now, and thy caſe then. But this freedome from terrors of conſcience, comes from iuſtification, as the Prophet Iſaiah ſignifieth in the 41. Chapter of his Prophecie, the latter part of the tenth verſe, being compared with the firſt part of the foureteenth, where Iacob, who is vpheld with the right hand of Gods righteouſneſſe, is wiſhed (by the Lord) not to feare, nor be terrified; as giuing vsus to vnderſtand, that terrors of conſcience doe not belong **That is, as they did to Cain, and doe to Reprobates to driue them to deſperation.to them that are iuſtified. And in another place of that Booke, they that are trees of righteouſneſſe, of the planting of the Lord. ffIſa. 61.3.Isa 61:3, or that are the righteous people ggIſa. 60.21.Isa 60:21, are promiſed to hauehave (by Chriſt their Iuſtifier) their broken hearts bound vp, to hauehave beautie inſtead of aſhes, the oyle of ioy in ſtead of mourning, and the garment of gladneſſe inſtead of the garment of heauineſſe. hhIſa. 61.1.3.Isa 61:1Isa 61:3.

Fiftly, Meditate what a ſingular prerogatiue it is to hauehave hope in death, and that, whereas they that teare and weare out their dayes in ſinne are like to die, either ragingly and diſconlol…tely, as, Saul, Iudas, and Iulian did; or elſe blockiſhly, like a ſtone, as Naball did; thou ſhalt die quietly, goe to thy graue in p. 74peace, and although it ſhould be thy portion, to hauehave ſharpe encounters with the Tempter, yet that thou ſhalt hauehave victorie, and confidence in the greateſt extremitie. But this ſpringeth alſo from iuſtification, as the Wiſe-man ſpeaketh; The righteous (or the iuſtified man) hath hope in death iiPro. 14.32.Prov 14:32.

Sixtly, Thinke oft what a priviledge it is to hauehave comfort in the middeſt of afflictions, and that, whereas outward troubles and croſſes, are tokens of Gods wrath and diſpleaſure to the wicked, they are ſignes of his louelove and favour towardes thee. But this alſo thou haſt by the righteouſneſſe of Chriſt. Being iuſtified by faith (ſaith Paul) wee glory in tribulations, knowing that tribulation worketh patience, patience experience, experience hope, and hope maketh not aſhamed, becauſe the louelove of God is ſhed abroad in our hearts by the holy Ghoſt, which is giuen vsus kkRom. 5.1.3.4.5.Rom 5:1Rom 5:3Rom 5:4Rom 5:5.

Laſtly, conſider ſeriouſly, what an ineſtimable bleſſing it is to hauehave euerlaſting bliſſe in the life to come; And, that, (whereas Reprobates ſhall hauehave that fearefull ſentence, denounced against them, Goe yee curſed, &c.) thou art like to heare that ſweet voice, ſpeaking to thee; Come thou bleſſed, inherit the kingdome prepared for thee from the beginning of the world. But this is another fruit of ſharing in the righteouſneſſe of Chriſt, if S^t Paul may be beleeued; Whom he hath iuſtified, them alſo hath He glorified llRom. 8.30.Rom 8:30; That as ſinne hath raigned vntounto death, euen ſo might grace raigne through RIGHTEOVSNES vntounto ETERNALL LIFE, by Chriſt Ieſus our Lord mmRom. 5.21.Rom 5:21.

Meditate vponupon theſe things, thou man or woman greatly beloued nnDan. 10.11.19.Dan 10:11Dan 10:19. I tell thee Chriſtian, for want of this meditation, thou art much thine owne enemie. Thou ſpendeſt many a day vncheerefully, many an houre vncomfortably, becauſe thou doeſt not ſo ſearch into the worth of this bundle of Myrrhe, by ſuch Meditations as thou ſhouldeſt. Can the often ruminating on this, that, (by vertue of p. 75Chriſts righteouſneſſe) thou art at peace with God, freed from the rigour of the Law, redeemed from the curſe of the Law, quiet, truely quiet in thy Conſcience, that thou haſt right to comfort in afflictions, to hope in death, to perfection of bleſſedneſſe at the day of iudgement; Can (I ſay) can this chuſe, but preſerue in thee, that ſpirituall ioy the Lord hath implanted in thy ſoule? GiueGive heed therefore, giuegive heed to theſe priviledges, and againe and againe thinke vponupon them. So much for the ſecond Rule.

Thirdly, A Chriſtian ſhall preſerue his ioy,3. Helpe to preſerue ioy. by preſeruing his faith. Faith is the noſtrill of the ſoule (as I told you) which ſendeth this ioy to the heart, from the apprehenſion of Chriſts righteouſneſſe, looke therefore how that is enfeebled, ſo will the ioy be extenuated. They,A Similie. that would hauehave ſweet ſmells hauehave free paſſage to the braine, to refreſh the animall ſpirits that be there, muſt hauehave a care to preuent Vlcers from breeding in the noſtrills, by drying and ſtrengthening the head, that no ſuperfluities (which are the cauſe of ſuch Vlcers) flow out of the head into the noſtrills. So thou that wouldeſt hauehave the ſweetneſſe of this Myrrhe, the ioy of iuſtification to hauehave paſſage by the noſtrills of faith alwayes to thy ſoule; Keepe thy heart with all diligence, watch, and obſerue that, that the excrements and ſuperfluities of vnbeliefe, doubtings, diſtruſt in Gods prouidence, fleſhly eaſe, giuing way to the louelove of earthly things, like ſo many Vlcers, may not breed in thy faith, and breath our ſuch an vnkinde and ſtinking Odour, as may ſtop the paſſage of thoſe comforts to thy ſoule, with which once thou wert wont to be refreſhed.

Fourthly, Take heed of ſinne againſt conſcience.4. Helpe. The getting of a good conſcience, is (as hath beene ſhewed) a meanes to come by ioy. And the keeping of a good conſcience is a meanes to conſerue ioy: How did Dauid eclipſe his ioy, and Peter his, when as the one defiled himſelfe by adulterie and murther, and the other denyed his Lord and Maſter, both againſt the light of their owne conſciences.

p. 76And wherefore is it, that ſome Chriſtians, who were once wont to reioyce in the ſauing health of the God of Iacob, come to be plunged into deepe fits of diſtreſſe, our of which they cannot ſo ſoone, and eaſily recouer themſelues, but becauſe they are ſomewhat more bold with their conſciences then it is fit, on lawfull. If thou wouldeſt walke then continually with the white garments of gladneſſe vponupon thy ſoule, beware thou doe not wound thy ſoule, by giuing way to any ſinne, but endeuour to keepe a cleere conſcience before God, and towardes men, holding (as the Apoſtle adviſeth) the myſterie of faith in a pure conſcience oo1 Tim. 3.9.1 Tim 3:9.

5. Helpe.To conclude all. In the laſt place, becauſe a worldly, and carnall ioy, is a great enemie to the ſpirituall, and ſith it is as impoſſible for a man to reioyce (as worldlings doe) in the world, and the Lord, as to ſerue two Maſters ppAug de verb. Dom. Ser. 37. Sicut non poteſt homo duobus dominis ſeruire, ſic & nemo in hoc ſeculo poteſt gaudere et in Domino.: therefore take heed of a carnall and worldly ioy.**A caution. Not that I would hauehave a Chriſtian, not take comfort in the outward bleſſings that God hath lent him; For, as he hath beſt right vntounto them, ſo he hath moſt cauſe to take ſome comfort, in them: And not to doe ſo, Salomon calls a vanitie vnderunder the Sunne qqEccleſ. 5Eccl 5. But not onelyonly to reioyce in impietie againſt God, in iniquitie againſt man (as profane ones doe) but alſo to reioyce in the outward good bleſſings of God exceſſiuely or carnally, is that which I adviſe eueryevery beleeuer to beware of. If a man ſhould mingle a bunch of Wormewood with a bundle of Myrrhe, you cannot make me beleeue, there will be ſo ſweet a ſmell, as the Myrrhe alone would yeeld; Euen ſo, he that admits any tranſitorie, and worldly thing, at any time, as an equall Obiect of his ioy, with this tranſcendent treaſure of juſtification, let him tell mee (be he neuer ſo deare in the eyes of God) whither he depriues not his ſoule (for the preſent) of that abundance of comfort, which once the thought of his diſcharge by Chriſt, did conuey vntounto him. When therefore thou art to ſolace thy ſelfe with the vſe of the creatures, let thy ioy know a meaſure, leaſt the p. 77vnmeaſurableneſſe of thy worldly ioy, leſſen the meaſure of thy ſpirituall ioy, which this Bundle of Myrrhe, the righteouſneſſe of CHRIST IESVS is the ground of.

Theſe are the Rules by which thou mayeſt obtaine thy ioy in juſtification. Thinke on them, make vſe of them. And heauens-bleſſing make them beneficiall vntounto thy ſoule.

AMEN.

LAVS DEO.

End of the text · Thomas Barnes, Zions Sweets (1624)