ZIONS' SWEETS: OR THE SPOUSES SPIKENARD; AND MYSTICAL MYRRH. BY THOMAS BARNES.  
Preacher of God's Word at St Margretts in New-Fish-streete. LONDON.  
LONDON Printed by I. D. for Nathaniel Newberry: and are to be sold at his Shop at the sign of the Star under St Peter's Church in Corn-hi l, and in Pope's head Alley. 1624.   

TO THE RIGHT WORSHIPFUL, the Lady Barrington, Wife to Sir Francis Barrington; the Lady Eliott, Wife to Sir T. E. the Lady Barnardiston, Wife to Sir Nathan. B. and Mris joanna Mildmay, of Tarling-hall in Essex; the joy of the justified, in Christ the justifier, wished.  
WHen first I consulted with myself, under whose protection I might send abroad these Sweets of Zion, [THE SPOUSES SPIKENARD, and MYSTICAL MYRRH] my thoughts fell (Right Worshipful) upon you four. And, after some conflicts with inward cavils, I did resolve to make bold with all your names; and so much the rather, both because, in another Treatise sent forth with this, I have made as bold with your Worshipful yoake-fellowes: as also in regard, the matter handled in these Sermons is such, as be useful to your souls, as well as any of theirs, who are true members of that CHURCH, and by faith made one with that SPOUSE, whom the whole Book of salomon's Songs, (out of which I have culled these Sweets) in a most sweet, and heavenly strain doth treat of. I dare say, that were it not for the Author's wants, here you should find, and meet with that, which would be both for direction, and consolation; Direction in your carriage, in respect of what you own to Christ; consolation, for your conscience, in regard of what you reap by Christ. For I am sure, that parcel of Scripture, upon which these Meditations are, doth afford such Rules, such comforts pregnantly, plentifully. In it we have Christ his love, the Church her loyalty. Christ his love unto his Church, sitting as a King at Table with her, communicating his grace, and favour unto her, in the Ornaments, and Ordinances wherewith he hath endued her. The Church her loyalty unto her Christ: first, presenting him with her Box of Spikenard, her faith and good Works: secondly, praising him for his Bundle of Myrrh, the pardoning of her sins, the refreshing of her soul: thirdly, professing she would never forget the greatness of his love, and would endeavour to keep the sense of his kindness. This love of that great husband I wish you the sweet of, with a daily increase of it, more and more. This loyalty of the spousess I doubt not but hath been yielded by your Worships ere now, to Christ the head. The blessing upon these labours, I crave of God; the Patronage, the acceptance, of these endeavours I beg of you. Which (RIGHT WORSHIPFUL) may I but obtain: GOD, for that his blessing, shall have my praises, YOU for your acceptance shall have his prayers, who is  
Your Worships to be commanded in any Christian service to his power; THOMAS BARNES.   

THE SPOUSES SPIKENARD.  Canticles 1.12.13.14. 
12. While the King sitteth at his Table, my Spikenard sendeth forth the smell thereof.  
13. A bundle of Myrrh is my well-beloved unto me, he shall lie all night between my breasts.  
THree Works did Solomon Write, that the Church of GOD might be the better for that Wisdom which the God of Wisdom bestowed upon him, Proverbial Sentences, Powerful Sermons, and Pathetical Songs: which Works in Canonical Scriptures, are known by these names, Proverbs, Ecclesiastes, Canticles, each of which containeth in it most excellent and heavenly matter, but the sweetest of all the rest is this Book of the Canticles. Wherein, under a continued Allegory in the form of a Pastoral Elegy, this heavenly inspired Poet doth breath out the melodious strains & passages of love mutually interchanged between the great Spouse Christ jesus, and his best beloved Bride the Church. Amongst which strains this Text is one, being a part of that heavenly Dialogue betwixt Christ and his Church, comprehended in this Chapter. In which Dialogue, two things (to make the parts of this Chapter) are considerable; first, the Prologue or Entrance into the Dialogue, in the first six verses. Secondly, the Dialogue itself, from the seaventh verse to the end of the Chapter. In the Prologue, the Church doth two things; first, she expresseth her ardent desire of a conjugal communion with her husband Christ jesus, in the second, third, and fourth verses. Secondly, she taketh away the scandal, partly, of the cross which she is exposed unto, partly, of those infirmities which she is inclined unto, both which might be cast in her teeth by false brethren, to upbraid her for too much sauciness, that she seeming so black, dares be so bold as to desire communion with so beautiful an husband as Christ is; and this she doth in the fifth and sixth verses.  
The Dialogue itself comprehends in it three particulars. First, a question that the Church maketh where she might find her Christ as a comforter in the time of affliction, as an helper in the time of temptation, in the seaventh verse. Secondly, Christ his answer to this question, in the eight verse. Thirdly, the excellent praises which they do mutually confer each upon the other, from the ninth verse to the end of the Chapter. Christ praising the Church in the ninth, tenth, eleventh, fifteenth, sixteenth, and seaventeenth verses. And the Church commending her Christ, in the words of this Text, and that from two properties which she perceived in him, 

1. Greatness in the 12. verse.  
2. Goodness in the 13. verse.    
The first of these, Order requireth we should first deal withal.  12. While the King sitteth at his Table, my Spikenard sendeth forth the smell thereof. 
BEcause the royalty of personage, 
Parts of the Text. The reason ● the division, because King in the 12. ve● is a style of Greatness, and Well-beloved in the 13. verse a title of goodness.  costliness of provision for his Bride, and stateliness of presence with his Bride, do much set forth the Greatness of a Bridegroom: therefore the Church here commendeth the Greatness of HER spiritual Spouse, from these three particulars. 1. 
* Regem non citrà magnificentiam nota appellatum sponsum Mercer. ad locum. The first circumstance in the first part. The meaning.  the royalty of his person by the style (KING) that she giveth him. While the King. 2. The costliness of provision for her, by the Table which she speaketh of, calling it His Table. 3. The stateliness of his presence, by his sitting at this Table, While the King sitteth at his Table, amplified by the adjunct sweetness, which her Spikenard did send unto him, while he was thus present with her; My Spikenard sendeth forth the smell thereof.  
TO begin with the style royal which she giveth him, While the King. Howsoever 
a Brightns.  One by King here, understandeth King Asa, spoken of 2. Chron. 15. and others in the historical sense, King Solomon, yet with 
b Mercer. Piscat.  others I do rather mystically understand Christ jesus, the spiritual Solomon, and 
c Isa. 9.6.  Prince of peace. And so our Observation must be this; That the husband of the Church Christ jesus is a King. This is a known Maxim, in the proof whereof the Scripture is no whit barren. The Psalmist, 
Doct. 1. Christ the Church's Spouse is a King.  speaking in the person of the Church, calleth him 
d Psal. 47.7.  our King. Daniel calleth him 
e Dan. 9.25.  Messiah the Prince. And 
f Chap. 12.1.  Michael the great Prince. S. john in one place of the Revelation styleth him the Prince of the Kings of the earth 
g Apoc. 1.5. ; and in another, the King of Kings, the Lord of Lords 
h Chap. 19.16. . Herewith squareth that of jeremy, 
i jere. 23.5.  Behold the days come, saith the Lord, that I will raise unto David a righteous branch, and a KING shall reign and prosper, and shall execute judgement and justice upon the earth. The same thing spoke the Angel to Mary, concerning Christ, 
k Luk. 1.33.  He shall reign over the house of David, and of his kingdom shall be none end. All these testimonies (with many other which might have been alleged) do manifestly show this to be a truth, That Christ jesus, Zion's Spouse, is a King.  

How Christ is a King, two ways.  And if we would know how he came by this Kingly office (which must be answered before the point be applied) we must understand, that he is a King two ways.  

First, By dominion of himself.  
Secondly, By donation from another.   
1. First, by dominion and authority of himself, and so he is jehovah, God equal with the Father, and the holy Ghost, in unity of essence, equality of potency, majesty, glory, and sovereignty over all creatures.  
2. He is a King by donation and gift, receiving the kingdom (as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or Mediator of the Church from the Father, in which regard he is called Messiah in the old Testament, and Christ in the new, which signify Anointed, that is, Anointed of the Father, and so much he testifieth himself; 
l Mat. 11.27.  All things, and 
* Chap. 28.28  All power both in heaven and in earth, are given me of my Father. Thus the point is made good and made clear. It is as useful as plain. Use 1 For, first of all it lets us see, the notable dignity of the Church of Christ. To hear the Psalmist calling her the DAUGHTER of the King 
m Psal. 45.13. : to hear Solomon styling her the Prince's DAUGHTER 
n Cant. 7.1. , is to hear her dignity unmatchable; but to hear her, herself (as she is the WIFE of Christ) styling him the King in my Text, to hear Christ the King calling her his spousess, his love, his dove, his undefiled one, etc. as he doth in more places of this Book then one; this is to hear her excellency to be unutterable. What honour can be paralleled with it? What dignity is comparable to it? Behold (saith S. john) (to stir up attention) what manner of love the Father hath bestowed upon us, that we should be called the sons of God 
o 1 joh. 3.1. . Behold, (may I say, to stir up admiration) what singular kindness the son hath shown the Church, that she should be the Wife of God? If by the grace of adoption, to be the BRETHREN of Christ, can command a Behold at our hands, then by the virtue of an holy conjunction to be the BRIDE of Christ, must needs call for a Behold and wonder at our hands. And (to speak truth) so wonderful is this dignity, that except by an Allegory I cannot set it forth. We know that that Woman which hath an earthly King to her husband, excelleth all other degrees of Women (though great and noble) in the Land where she liveth, in diverse particulars. For she hath a more noble Guard to attend her, more royal Garments to array her, more costly jewels to adorn her, more stately Palaces to inhabit in, more pleasant Galleries to walk upon, than they have, or at least than its fit they should have. And doth not that 
p Apoc. 12.1.  Woman clothed with the Sun, I mean the 
q So Paraeus, and others expound it.  Church, who is contracted to the Heavenly King, excel all other sorts and societies of people in the like? Out of doubt she doth: Emperors with all their Monarchies, Nobles with all their dignities, Captains with all their Victories, Papists with all their prelacies, Pagans with all their excellencies, are not comparable unto her. Her guard are the Angels of Christ 
r Psal. 34.7. Heb. 1.14. ; Her garments are the robes of Christ 
s Apoc. 12.1. ; Her jewels are the graces or Christ; Her dwelling place is the kingdom of Christ, of grace here, of glory hereafter; Her walking places are the ways of Christ, for it is only the privilege of Christians to tread in the steps of their sovereign and Saviour. Well then might the Psalmist say, Glorious things are spoken of thee thou City of God 
t Psal 87.3. . I know what opinion the world hath of the Church, deeming her of all people to be the basest, 
O nunquam satis expensam credentium dignitatem. Muscul. in Explana. Psal. 45. v. 9 Obs. 2.  even the very scum and refuse of men: I know also that her own members in the time of temptation think more hardly of themselves, than there is either cause or warrant; But whatsoever the world thinks of her, whatsoever poor Christians in the times of distress think of themselves, yet it is a certain thing, that great honour have all the Saints 
u Psal. 149.9. ; the point in hand informeth us of no less, when it saith, that Israel's husband is a King.  
Use 2 Secondly, this point is not without its Use, for the enemies of the Church; 
For the enemies of Zion.  For, first it may be bend AGAINST them by way of terror. Secondly, it may be directed To them by way of counsel.  

1. By way of terror.  First, I say, it may be a ground of terror AGAINST them, for the wrongs that they offer to the members of Christ. Ah poor wretches, are they ware whom they oppose! consider they whom they set against! they persecute, wrong, oppugn, them who are the Wife of Christ jesus, a glorious Bride, whose husband is a King; King, not only by donation from the Father, but also by dominion of himself. Mean men (ye know) if they love their Wives, will not see them wronged if they can help it, much less will Kings brook the injuries that are offered their Queens. That treason which is spoken or plotted against them, they take as done to themselves, and will be revenged for it. And will the King of Kings, that Great Prince, Christ jesus, do less for his Wife▪ the Church? No, no: he paid too dear a price for her, as not to maintain her cause, and avenge her quarrel: and if he undertakes to defend her, than woe to those that offend her; Better a Millstone were hanged about their necks, and they cast into the midst of the Sea.  
I remember in the Book of joshua, how those 
* Ios. 10. 3-26 verses.  five Kings were served for Warring against the Gibeonites, that were entered into league with josuah; the Captains trod upon their necks, they were hanged upon five trees against the Sun: And will not the great 
x Ios. 5.15.  Captain of the Lords Host tread upon THEIR necks, and punish THEM in his wrath, that set against those that are entered not only into league, but also into contract with jesus, our spiritual josuah? Be but a man a 
y Ios. 9.27.  Water-bearer to the Congregation of Israel, or a 
z Psal. 84.10.  Doorkeeper in the house of God, or like john Baptist 
a Mat. 11.11.  least in the Kingdom of heaven, his wrongs shall be righted, his cause shall be avenged. What became of them that set against Daniel? were not their bones broken, and their bodies eaten with the teeth of Lions 
b Dan. 6.24. . How fared it with those that bond the three Children, and cast them into the fiery Furnace? were they not scorched to death with the fl●me of the fire 
c Chap. 3.22. ? Did not 
d Act. 12.23.  Lice gnaw out the bowels, and doth not a curse lie upon the name of Herod, who murdered james, and imprisoned Peter, the 
e jam 1.1. 1 Pet. 1.1.  servants of the Lord jesus Christ? What end came Nero unto, that unnatural Monster, who imbrued his hands in the blood of his own mother, wife, kindred, and others 
f Sueton in vita Neronis. cap. 34. 35. ; that cruel Lion, as Paul calls him 
g 2 Tim. 4.17. , who murdered and massacred the poor Christians? If that be true, which is storied of him, his own sword did he sheathe in ●his own blood, and became his own Butcher 
* Auson de 12. Caesar Matricidaque Nero proprio se perculit ense. . In times of later persecution amongst us, what fearful ends did those butchers come unto, that slew the Saints. Some had their guts carried about the streets upon Bulls horns 
h Fox Martyr: Olog. edit. Anno 1596. Pag. 712. Idem ibid. ; others died mad 
i Pag. 1904. Melanct. chron. l. 11 p. 20. ; others were struck dead with the immediate hand of God 
k Fox. Mart. 1908. & 1417  as they have 
l 3 joh. 9  Diotrephes-like been prating and inveighing against the members of Christ, in their Pulpits. And therefore I tell thee, 'tis dangerous meddling against the Saints, it is fearful to flout at them, to backbite them, slander them, hate them, devise & practise mischief against them. What? longest thou to have Zion's King to break thee in pieces, and the 
m Revel. 5.5.  Lion of the tribe of judah about thy ears? Alas man, if the rage of an earthly King (as Solomon speaketh) be like the roaring of a Lion 
n Pro. 19.12. , what shall Christ his wrath be against his own and his Bride's adversaries? Is he thinkest thou a King only IN his Church, and To his Church, to rule it by his Word, and guide it by his Spirit, and not as well a King FOR his Church, to avenge the wrongs thou shalt dare to offer unto it? Oh, fond wretch, do not deceive thine own soul; Vengeance belongs to him and he will repay.  
That therefore I may use this point by way of counsel, 
Deut. 32.35. 2. Part of the use to Zions enemies, viz. Counsel or persuasion.  let me persuade a little with thee; Do no wrong to the Church of Christ, or any member of the same. Remember the charge that the Lord himself giveth; Touch not mine anointed, and do my Prophets no harm 
o Psal 105.15. . Touch them not with thy tongue, shoot not out bitter words against them. Touch them not with thy Pen, frame no bitter writings against them; touch them not with thy hand, offer no violence unto them; touch them not with thy head, invent no ill against them. For what shall it avail thee to wrong them, when as their husband Christ is a King. 
* Motive 1. Against this cruelty the King Christ bends his wisdom and his power. Ledere servos Dei & Christi tuis persecutionibus desine; quos laesos ultio divina defendit. Cypr. Tract. contra Demetr. fol. 72. Motive 2. To wrong the Church is unequal and unjust dealing. 1. With Christ himself.  A King, I say, and therefore wants no wisdom, but is able to go beyond thee, be'st thou as crafty in thy fetches as the Serpent was; A King, I say, who wants no power, but is able to confound thee, wert thou as mighty in thy courses as ever proud Senacherib was: and both his Princely policy, and Kingly potency, shall concur and meet together for thy ruin, rather than his Wife shall suffer at thy hands any more than what shall turn to her eternal welfare. Is it not a vain thing for thee to attempt that which both the wisdom and power of Christ opposeth itself against?  
Besides, there is little reason, nay it is against all reason, that thou shouldest do harm unto the Saints, for neither doth the Husband nor the Wife give any just cause unto thee. First, for the husband and King himself. What wrong did he ever do thee? Hath he ever dealt unmercifully and cruelly with thee? Is it not by HIS patience that thou art kept out of hell, so long ago, so many ways deserved by thee? Is it not by HIS goodness and providence, that thou hast health, liberty, peace, prosperity, & c? Nay, doth He not in the motions of his Spirit, which thou quenchest, in the ministry of his Word, which thou despisest, make most free and gracious offers of his own precious blood, to save thy soul from everlasting damnation, & saved thou mightest be, if thine impenitent and unbelieving heart did not reject and set light by these offers? Answer me, by whom hast thou, thy being, life, and moving, and every good thing that thou dost enjoy? and is this the recompense of his kindness, to abuse and despise his Wife, his beloved Wife, and persecute him in his members? What an unjust and unequal thing is this? What? Must HIS Wife of all other in the world, be accounted factious, seditious, trouble-States, traitors, that speak against Caesar, not worthy to live in a Commonwealth, & c? Servest thou this King thus indeed for his goodness? Oh injury most horrible, Oh wrong most intolerable, which thou wilt never be able to answer, when he shall 
p Apoc. 1.7. Mat. 24.30.  come in the Clouds to avenge the blood of the Saints.  
Again, 
2. It is injustice to the Church also.  As Christ himself on his part gives thee no just cause to hurt his Church, no more doth she on her part; for what injury doth she do thee? She refuseth indeed to run to the same excess of riot with thee. Accountest thou this a wrong. In this (if thou hadst but eyes to see) she is more thy friend then thine enemy, because she would not by any bad example hearten and harden thee in the way to damnation; contrarily, by her good example she would allure thee TO, and invre thee IN the way to salvation. Besides, By HER means thou dost enjoy much good. Were it not for HER, thy house would be burned over thy head; for when there shall cease to be a Church upon the earth, all things thereon shall be melted by fire 
* 2 Pet. 3.12. . Many a time doth she confer with her Kingly Spouse for thy good; she entreateth him (if it be his blessed will) to turnr thee from thy sins, to save thee in the heavens; By her prayers she stopps many a judgement from lighting upon thee, she fetcheth many a blessing from heaven for thee. For God's sake then be not so unjust, as to harm those, for whose sake the very world itself is upheld & preserved, and by whose means thou thyself dost enjoy a great deal of good. Nature condemns injustice against the best friends. Let me then beseech thee, (if thou be'st not altogether inexorable, inflexible) for this cause not to offer such injury to the children of God, jest not at them, rail not upon them, bend neither thy craft, nor thy cruelty against them. 
* Mot. 3.  They have buffet and temptations enough within, they had need be spared and freed from troubles without; Hath thy malice then added to the measure of their afflictions? Get thee upon thy knees for it, pour out the songs of complaint against thyself before the Lord foot it, meet her husband the King in the way, make thy peace with him for the abuses thou hast offered her his Wife, be not said nay until a bill of pacification, and reconciliation be sealed for thee; purpose thou and promise him never to serve him so in his members any more; learn to love them as much as ever thou hast hated them: and do this speedily too, lest that this great King and Bridegroom of the Church, like a 
q Hos. 13.7.8.  Leopard in the way, and a Bear rob of her whelps, rise up against thee, 
r Psal. 50.22.  tear thee in pieces and there be none to deliver thee.  
Use 3 Thirdly, is Christ a King? This justly taxeth the folly of a great many in the world, 
Reproof of those that neglect an union with Christ.  who care not for, who seek not after, who like not of a matching and marrying with Christ jesus. He comes unto us as a Wooer, in his Word, with his mercies, offering a large jointure unto us in the possessions of grace here, in the portion of glory hereafter, and fain would he have entertainment at our hands, but we will none of him; just like jerusalem, (against whom he takes up a bill of complaint by S. Luke) I would have gathered you together as an hen gathereth her chickens under her wings, but you would not 
s Luke 17.37. ? All the day long stretcheth he forth his hand 
t Rom. 10.21. Isa. 65.2. , but we are a gainsaying people. If now and then we afford him a good look, and a fair word, by hearing a Sermon upon the Saboth, by receiving the Sacrament at Easter, by a little superficial attendance upon his ordinances, (when we are urged to it) that's all he gets at our hands: To give him our consent, to be content to be invisibly contracted unto him, and to forsake all other only to cleave to him, this we will not by any means grant him, the greatest number of us. Oh that so royal a Suitor, should be so basely served at the hands of such base creatures. Would any poor man's daughter serve a rich man's son after such a fashion? Would a mean subject's child deal thus with a Prince, with a King? She would not, except she were a fool, or frantic. Ah fools then, & unwise that WE are, to give this Princely Wooer so cold a welcome. Have we no regard to our own good? can we not see when we are well offered? What? think we that we are well enough, rich enough of ourselves? Alas we, (Laodicea-like) 
u Apoc. 3.17.  are wretched, miserable, poor, blind, and naked, stripped and rob of all the wealth which once we had in our innocent condition; so mean, so beggarly, that except we get him into union with us, to be our husband, and enrich us, it had been good for us if we had never been: Why then should we be so sottish, so envious to our own weal, as to reject those treaties of marriage with himself, that he proffers us. I guess at the cause of this, 
Cavils of some (now a reprooving) that care not for Christ.  & (I think) not amiss. We (like to some Wives that love to play rex, and are loath to be under rule) deem the conditions too strict, which his Spouse must conform unto, & this mars the match. Oh! Oh! 
* 1. That he ties to unreasonable conditions.  First, he requires spiritual chastity at our hands. His Wife must be a Virgin, 
* Psal. 45.14. Isa. 37.22.  have doves eyes, 
x Cant. 1.15.  single and simple, not to admit of any Mate with him, Ezechiel's 
y Ezech. 23.5.  harlot, and james his 
z jam. 4.4.  adulteress, he cannot away with. That we should part our love betwixt Mammon and him, him and Belial, him and Satan, he will not tolerate, the whole man must be kept chaste wholly for him: If we entertain either sensual pleasures, or sinful profits, as our Paramours, we are no Bride for his fellowship.  
Secondly, He must have obedience at our hands; a like subjection as was imposed upon 
a Gen. 3.16.  Eve to her husband, doth he look for indeed; he tells us if we will match with him, our desire must be to him, he must rule over us, and of necessity we must 
b Psal. 45.11.  reverence, (that is) be in submission unto him.  
Thirdly, He would have us 
c Psal. 45.10.  forget our own people, and our father's house too. Look as Israel must forsake her idols which she worshipped in the time of Pagan idolatry 
d As Cyrill expounds it. Catech. 7. ; as the Gentiles must forget and leave the jewish rites and ceremonies under the Gospel 
e So Lyranus. ; so must we forget our old country manners whatsoever 
f Iust. Mart. in Dialog. cum Trypho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 14.26. . Our teeth must not be set on edge with the sour grapes that our fathers have eaten. That we should retain any dregs of the vain superstition, or keep any smack of the vile conversation of our forefathers, that we should follow the evil customs of evil people amongst whom we live, will not he at any hand yield unto: He that forsaketh not father, mother, children, friends, and all for Christ's sake; he that preferreth the pleasing and imitating any of them before him, is not worthy of him. Here is another condition.  
There is another yet, which is not the least. They that fellow and follow him, must take up their cross 
g Luk. 9.23. : He tells us the hardest in Wooing time: if we be his Disciples, we shall be 
h Io. 15.19.21 Luk. 21.17.  hated for his name sake, scoffed at with Isaac 
i Gen. 21.9. Gal. 4.29. , oppressed with Israel 
k Ex. 5.5.6 etc. , accused 
l 1 Sam. 2.19. , hunted 
m 1 Sam. c. 24, 26. etc.  with David, imprisoned with jeremy 
n jere. 32.2. , stocked with joseph 
o Gen. 39.20. , fettered with Paul and Silas 
p Act. 16.23. , fed with the bread of affliction with Micha 
q 1 Kin. 22.27 , carried into Captivity with Ezechiel 
r Ezek. 1.1. , plunged into the den of Lions with Daniel 
s Dan. 6.16. , fired in the brazen Bull with Antipas 
t See Paraeus in Apoc. 2.13. , rob of goods, spoilt of life with Polycarpus 
u Apoc. 2.9. . In a word, persecuted and opposed, & men of sorrows with himself 
* Isa. 53.3. . These indeed, are the conditions He ties his Wife unto, and these things, He propounds unto us when he comes a Wooing us, and hence it is we are so loath to be contracted unto him. Hard terms indeed to mere naturalists, who have no eye to see the royalty of the person, nor the recompense of reward that he brings with him: But to a man that hath any sound judgement in spiritual matters, these Articles are easy and reasonable enough, if we may take the Bridegrooms own word 
* Mat. 11. last. My yoke is easy, & my burden light. The cavils quelled. . Let us examine the case a little. Is it more than reason, that, a great Prince (making choice of a peasant's daughter to Wife) should request and require a reservation and preservation of her chastity, love, and loyalty for himself? Must Pharaohs daughter 
x So literally the word reverence him, importeth. Psal 45.11.  obey Solomon, and is it much for the Church to obey her Solomon, Christ jesus? To him only it is meet (saith 
y Beza. Paraphrase upon Psal. 45.  one) thou shouldest be subject, as to thy Lord; I would have thee to know (saith 
z johan. Compens ibid. Paraphrasticè. Est autem ut scias hic rex dominus tuus dignus cuitu in genua provoluta supplex fias.  another) that this King thy Lord is worthy to have bended knees, and a bowing heart. Again, shall Valeria, the wife of Servius (of whom 
a Hier. li 1. adversus jovin.  one of the Fathers reporteth) not consent to marry another, saying; 
b Seruium semper vivere.  Servius my husband liveth still: and shall jerusalem play the Harlot, suffering Egypt, Assyria, the world, the Devil, and corruption to 
c Ezek. 23.3.  press and bruise the teats of her Virginity; as though her husband Christ were quite dead, and without being? Must Sarah forsake her own Country 
d Gen. 12.5. , Rachel leave her father's family 
e Gen. 31.14. , to follow their husbands? and may Zion stay in Sodom still, not leave the rotten errors, & corrupt manners, of her old father's house? May she say as the Romanists do at this day, I believe as the Church believeth, though they know not how the Church believes; or as the Libertines do, We will do as our fathers have done, as our neighbours do, we will play on Sundays, keep merry company, love good fellowship, such do so, we will none of these precise orders in our families, our fathers never taught us this, nor did this; shall she (I say) say thus? Shall Michol incur the displeasure of Saul 
f 1 Sam. 19.12.17.  for David's good; and shall the Church be loath to bear rebuke for Christ his sake, and flinch back because of troubles? Is it too hard, for Christ to require constancy and patience at her hands? What great thing I pray is required, (saith 
g Musc. in Psal. p. 357. A. Quaeso quid magni exigitur cum idem coniugi suo debeat uxor.  one) when every Wife owes the like to her husband! What want of equity is in these conditions? let any man judge. Or put case these terms were unreasonable. Yet this husband is an heavenly King (you see) and that makes amends for all, lighteneth the burden, and qualifieth the seeming tartness of these Articles. But it's come to calvin's saying; 
h In Psal. 45. v. 11.  Hereupon groweth it, that we be so stately and proud (we will none of Christ) because we consider not how precious a treasure God offereth us in his only begotten son. If this unthankfulness letted not, it would not grieve us after the example of Paul, 
i Phil. 3.8.  to account whatsoever we set most store by, to be but dung, and right nought, that Christ might enrich us with his riches. Worthy therefore to be blamed, are all those, who, (because they must keep themselves chaste from whoring after their own pleasures, and profits, yield obedience to Christ's will▪ suffer troubles for his name, renounce their superstitions and corruptions for his sake) cannot, will not accept those treaties of communion with himself, which in love he tendereth unto them. What said I? Worthy to be blamed? Nay (their contempt of the royalty of his person, and richness of his portion being considered) they are worthy to be excluded from ever having share in that excellent GLORY, which he hath prepared for his own.  
Use 4 Fourthly, Is Israel's Spouse an heavenly King? What reverend regard and good welcome ought we (then) to afford God's Ministers, 
Exhortation to make much of Levi, who labours in matching us to Christ.  who come unto us and deal with us about a Match with Christ jesus. We know what respect Rebeccah gave Eliezer, Abraham's servant 
k Gen. 24.31.32.33. , when he came unto HER about a Match with the Patriarch Isaac his Master's son: how much made on a Prince's messenger to a poor man's daughter, about such a matter should be, we may easily conjecture; and shall not we account the 
l Isa. 52.7. Rom. 10.15.  feet of them beautiful, that bring unto us the glad tidings of peace; and that tell us, that the son of God would fain be married unto us? God forbidden, but we should. Alas, alas than what an heavy indictment at the day of judgement, will be brought IN against the unthankful world, for the bad entertainment that it yields unto the Lords Levites, and labourers in this business. We come from the King of heaven, as his Ambassadors, we talk with people about this Spouse, and (according to the talon which the Lord hath lent us) we acquaint them with the comeliness of his feature, the stateliness of his person, the greatness of his portion, we direct them how to entertain him, show them the way how to obtain him, etc. And yet (lamentable it is to consider) some deride us, some disgrace us, and many deal unjustly with us. Men and brethren, what shall we do? Shall we desist? Hath the Lord taken an oath of us (as Abraham of his servant) that we shall seek out a Wife for his son, and shall we deal falsely and faithlesly in our errand? Oh, let us labour to join still, even heaven and earth, Christ and the Church. We have not our names▪ and offices of 
m Levi signifieth joined.  Levi for nought. Pray we for a blessing upon our travail, as 
n Gen. 24.12.  Eliezer did; shun we not to declare all the counsel of God 
o Act. 20.27. , for any by-respect whatsoever; and than albeit our message be not entertained by All, as we do desire, yet a good Rebeccah will make us welcome for the tidings that we bring her of this heavenly Isaac, and the comfort we shall reap in this, will countercheck the discomforts that may be occasioned by the contrary. And as for the Egyptian Dames, Philistines dalilah's, daughters of Heth, and wicked ones, who care the less for us, by how much the more we urge them to this Bridegroom; let them live single from Christ if they list; one day they will curse the time, that ever they set so light by so weighty a message, so Princely a marriage.  
Use 5 Fiftly, I may use this point as a Motive to stir up Christians, to solicit Christ for the good of their brethren, 
Advise to pray for the church in affliction.  a part of his Bride, who are under the rod, and the flail, for the Gospels' sake. His Kingly office, is an argument, that there is neither want of wisdom, nor defect of power, to bring to nought, the subtle policies, and cruel practices of those Romish 
p The jesuits.  bloodhounds, and heathenish Atheists, who hunt after the ruin of God's Israel. Having then such an one to speak to, why should our prayers be either few or cold? Nay, why not more than ordinary in extraordinary times of need? What an heavy case is it, that in the 
q Isa. 22.12.  day when the Lord calls us to mourning, to weeping, to baldness, and girding with sackcloth, there should be 
r Vers. 13.  joy and gladness, slaying Oxen, and kill sheep, eating flesh and drinking Wine! Oh, that this principle could learn us better things. Needful it is (now if ever) for us that we should; well it would be with us, if we would even importune this Bridegroom for his church, with the Prophet David's argument; Thou art my King, O God, command deliverances for jacob 
s Psal. 44.4. .  
Use 6 Finally, what a number of sweet rills do flow from this fountain, to comfort and atcheere the children of God. 
Comfort to the faithful.  Speak thou afflicted Christian, what is it that troubleth thee? The Devil dogs thee, doth he not? Corruption clogs thee, doth it not? Peradventure thou thinkest, thou shalt not hold out to the end: It may be the reproaches of neighbours, the malice of enemies, the fear of death, and the like, do disquiet thee. Well, whatsoever it be that grieveth thee, prove but thou that Christ jesus hath wooed thee, and won thee to himself, and this point will glad thee and comfort thee.  

Comfort, 1. Against Satan.  What though that Arch-adversary to thy peace, and thy soul, the Devil, will not let thee alone, but is ever and anon molesting of thee, with such and such assaults, setting upon thee. Remember, thy husband is a King: and this 
t Gen. 3.15.  seed of the Woman hath broken the head of that serpent, and victoriously conquered this Prince of darkness, insomuch, that though he doth nibble at thy heel, yet this Prince, this God of Peace, shall 
u Rom. 16.20.  tread him down shortly under thy feet; And then all his darts that he hath shot out against thee, shall be retorted upon himself, to the wounding of his own pate. Yea, and this be thou surely persuaded of too, for thy husband, the great King, will have it so, such is his pleasure, and can have it so, such is his power. So that the Devil cannot be so violent against thee, but Christ will be as valiant against him for thee 
* Quo impetu venerat, eodem impetu pulsus est, & quantum fotmidinis, & terroris attulit, tantum fortitudinis invenit & roboris. Cyp. Epist. l. 1. Ep. 1. .  

2. Against the rebelling of nature against grace.  Secondly, Fearest thou that thy corruptions will subjugated thee to their former yoke, and prevail over thee, because they are continually stirring against the work of the Spirit in thee? Consider still thy husband is a King; and by consequent, he hath mastered sin for thee, even in thine own flesh, 
x Psal. 68.19.  he hath led captivity captive, he hath laid chains upon thy lusts, and hath taken such order for the continual decrease of evil in thee, that (like as it was fore-prophesied, the Israelites should the Babylonians) so thou shalt take those Corruptions captives, whose captive thou wert, and thou shalt rule over those thy spiritual oppressors, and rest shalt thou have from this thy sorrow, and thy fear, and from the hard bondage, wherein (before conversion) thou wast made to serve 
z Isa. 14.2.3. .  

3. Against doubting of perseverance.  3. Standest thou in doubt, whether thou shalt have grace enough to bring thee to heaven, and is this a discomfort unto thee? still keep the memorial of this point in thy thoughts. In this thy King 
a Coloss. 1.19. Chap. 2. v. 9  dwells the fullness of the Godhead bodily, and the absolute riches of all graces, which graces are the jewels that he minds to furnish and fill thee withal continually. Will a Princely wooer be sparing in his gifts? will he marry himself with one, whom he means to make a bill of divorce against, after there hath passed a most sweet Communion betwixt them for a time? Or what? Can he not for want of might, or love's he not for want of will, to make that good which he promised, when he said, 
b Hos. 2.19.20.  I will marry thee to myself FOR EVER? yea, and that in righteousness, in judgement, in faithfulness, and knowledge? When tookest thou him ever tardy, or faithless? He would not be thy Prince, thy Sovereign, if he meant not to guide thee by his law, and govern thee with his Spirit, until he even bringeth thee to glory. Wherefore, if here be thy fear, comfort thy heart with that which the Apostle hath, Heb. 12.28. the kingdom which thou hast received (yea, hast received already) cannot be shaken.  
Fourthly, Doth the world power contempt upon thee? 
4. Against contempt.  Art thou set at nought? canst not have that esteem amongst men, which thou desirest and deservest? I see little reason why this should trouble thee; If it doth, here is comfort against IT also. Thou hast a KING, whom thou art married unto, yea, the KING of heaven and earth, which if the world knew (as it doth not, in which thou livest as a stranger, and unknown unto thee) it would be twice advised, ere it would dare so much as to have any base thought, or contemptuous conceit of thee. But the world knows none but her own bats; and thou (being of the offspring of God 
* Act. 17.20. , a member of jehovahs' family, yea, a Spouse made fit for the King himself) she knows not thee, esteems not thee, any more than a fool doth a prize, put into his hand. Which contempt thou needest no more care for, and at which thou needest be no more cast down, than a Nobleman's Wife, or a Prince's Bride, when (being in a strange Country, and unknown what her house and husband is) she is either despised, or not esteemed, according to her own, and Spouse his worth.  
Fiftly, Art thou not only despised, 
5. Against persecution.  but also misused in the world? Do the persecuters of the truth, 
c joh. 8. 4●.  who are of the Devil their Father, go about to wrong thee any kind of way, in thy name, state, person, life, or liberty. Here is thy Shield still against discomfort. Thy husband is a King; and the time will come, when He will be known to be a King in the midst of thine enemies: Told I not thee, that he is 
d Dan. 12.1.  Michael the great Prince, that STANDETH for the people of God. Never loving husband stood more stoutly for his Wife, than he hath stood and doth stand for his Wellbeloved. Remember what he did for his ancient Israel, he reproved even Kings for their sakes 
e Ps. 135.136. . What is become of Og, the King of Basan, and Sehon, King of the Amorites, who were great and mighty Princes? Are they not perished long ago? Felt they not the heaviness of his revengeful hand? And what is His hand shortened 
f Isa. 50.2.  now, that it cannot redeem? or hath it no power to deliver now as well as then? Yes, yes, 
g Isa. 43.13.  Before the day was I am he, (saith the LORD, speaking of delivering Israel from the hands of Babylon, and Babylon into the hands of Chaldea) and there is none can deliver out of my hand. I will work, and who shall let it? The Lord 
h Psal. 110.5.6  at thy right hand, (saith David speaking of Christ) shall strike through Kings in the day of his wrath, and wound the heads over diverse Countries. Wherefore comfort thyself with these things, against trouble and persecution, be it verbal and Ismaell-like, or real and jesabell-like. For 
i Isa. 43.15.  I am (saith Christ) the Lord, your holy one, the Creator of Israel, your King.  

6. Against the fear of death.  Lastly, if Death be the King of terrors unto thee: and thou doubtest how thou shalt welcome, and away with this pale Sergeant when he comes with heavens fore-decreed Writ to arrest thee, consider, that this thy Christ, thy King, hath like a stout Commander, and unvanquishable conqueror, charged this Sergeant to do thee no hurt, trod this enemy in the dirt. He told thee he would do it long before he came; 
k Hos. 13.14.  Oh death, I will be thy death; O grave, I will be thy destruction: according to his promise, he did do it when he came; for 
l Col. 2.15.  he hath spoilt principalities and powers, made a show of them openly, and triumphed over them. And now, since he is gone into heaven, he hath left thee a Writ of assurance for it, enroled in the Writings of that famous Doctor of the Gentiles; 
m 1 Cor. 15 25.26.  He must reign, till he hath put all things under his feet; the last enemy that shall be destroyed is death. God forbidden then that this 
n Apoc. 6.7.  Rider upon the pale horse, should upon the thought of his coming, either drive colour out of THY face, or courage out of THY heart. Let them fear death, who are out of Christ, who fear not this King. But as for thee, whom Christ hath linked to himself, insult thou over Death, as Death doth over the sons of unbelief, 
o 1 Cor. 15▪ 55.57.  O death where is thy sting? O grave where is thy victory? Thanks be unto God which giveth me victory through jesus Christ our Lord. Thus (I say) whatsoever the temptations be that trouble thee, the discomforts be that molest thee, arising either from the thought of the Devil's subtlety, from the sight of thine own infirmity, from suspicion of the want of constancy, from the contempt of neighbours, malice of enemies, or fear of death, tune but this Text with the voice of faith; in this Text, strike but upon this string, harp upon this point with the finger of faith, (That Christ the Spouse of the Church is a King;) and it will make such Music to thy soul, that like as (when David played before Saul 
p 1 Sam. 16▪ 23. ) the wicked spirit went from him, so the troubled spirit will go from thee, or else at least that disconsonant, and disconsolate, noise betwixt faith and fear, to disquiet thy conscience, will be well qualified, and allayed. And so an end of the first point in the first part, let us now set upon the second. Which is the royal provision that this royal person makes for his beloved Bride. For as he is a King, so he hath a Table, which Solomon here in my Text, calleth  
His Table.] Or (as some Translations have it) his repast. 
The second circumstanc in the first part. The Interpretation.  Either of which readings (as the learned observe) the original will bear; but the former do I follow.  
A Table, we know, in the proper, and native signification, is a frame of Wood, made to eat meat upon, in which sense we cannot take it here; nor yet for corporal meat, set upon the Table to refresh our bodies withal. For the Kingdom of God consists neither in meats nor drinks, as the Apostle showeth 
q Rom. 14. 1●. . We must therefore understand it Metaphorically, and taking it so, I find variety and diversity of Expositions amongst Interpreters.  

* R●b. Selomoh. Fol. 117. fac. 2  Some of the jews, whom Genebrard quoteth, s think it to be Sinai, the mount where the Law was delivered to Moses, and whence he descended in haste when the Israelites erected and worshipped the golden Calf 
* Exod. 32. : But this cannot be, because it is a confining of this Text to the state of the jewish Synagogue at that time; when as yet the holy Ghost hath a larger aim than at that. 
* Mr Brightman.  One of our own Countrymen, thinks it to be meant particularly of the Congregation of judah, Benjamin, Ephraim, etc. who gathered themselves together at jerusalem, in the third month of the fifteenth year of the reign of 
* 2 Chron. 15. ●. 10.  Asa. This opinion I will not censure, yet I dare not subscribe to it. For this also I take to be a setting too short bounds to the Text. We will walk in a broader way, and allow larger limits (with other sound and learned Writers). I know Saint Luke speaketh of a 
* Luk 22.30.  Table, whereat Christ promised his Disciples to sit and eat; and that intimates the heavenly dainties they should partake off in his Celestial Paradise, the Kingdom of glory: which some 
* As Piscator. Merc.  do understand in this place. But with * others, I understand the Word and Sacraments, the diet of the Church; wherewithal she is fed and refreshed spiritually, as men are corporally with meats and drinks set upon their Table; Neither doth this swerve from the Canon of Scripture: For is not the Kingdom of heaven, that is, the Word of the Kingdom compared to a Supper, and to 
* joh. 6.27.  Meat that perisheth not? And doth not the Apostle call the Sacrament of his last Supper, A Table 
* 1 Cor. 19.21. ? And whereas it is called here, HIS Table, it intimates, that HE is the Founder of this Feast. For who giveth the Word, the meat that endureth to eternal life, if not 
* joh. 6.21.  the son of man, whom the Father hath sealed: And the Sacramental Table, is called the Table of the LORD 
a In that place ●recited out f the Corinth's. . I know indeed that Christ feedeth and feasteth his Church with the internal graces, and comforts of his Spirit, but because these follow to be considered off in His Sitting at this Table, therefore my intent is in this only, to insist on the external dishes of his Ordinances: And so make this the Doctrine.  
Doct. 2 That this King Christ, spreads a Table, and makes provision of the Word and Sacraments for his Church. This is one of the things which the Church setteth his greatness forth by in my Text, in so much that now, with the Prophet David, every member of the same may say, 
* Psal. 23.2.  He maketh me to feed in green pastures. This is that which our Author signifieth elsewhere, when he brings in Christ in Wisdom's name, not only building her an house, and erecting a Church, but also making provision for the inhabitants of that house. 
b Pro. 9.2.  She hath killed her victuals, she hath mingled her wine, she hath prepared her Table. In another place, he is brought in under the similitude of a King, making a marriage dinner for his son, and sending forth his servants, the Ministers of the Gospel, to toll in guests, and tell them of the feast, both how bountiful it is, and how ready it is; Behold I have prepared my dinner, my Oxen and my Fatlings are killed, and all things are ready 
c Mat. 22.23. . And that this feast is peculiarly provided for the Church, it is plain in the same Parable 
d Verses 5.10. . Where we may see, that they which did set light by the servants call, the Minister's invitation (as they that are out of the Church do) are threatened, not to taste of that Supper; and only those are admitted as fit guests, whom the servants gathered out of the high ways, whom the Ministers of the Gospel are made instruments to turn out of the high way of sin that leadeth to hell, through the Preaching of the Word. And who are they, but the Church? Herewith accordeth that of Esay, 
e Isa. 25.6.  Upon this mountain (meaning the Church) shall the Lord make a feast of fat things, a feast of Wines on the lees, of fat things full of marrow, of Wines on the lees well refined. 
See Ezek. 16.13.  So then deny it we cannot, (truth evincing it) that Christ hath a board spread for his Bride, richly furnished with such spiritual dainties, as his Word and Sacraments be. And not without cause.  
Reason. For why, he would have his Church to grow, and thrive. And how grow? Two ways in addition of members, in augmentation of graces; in multitude, and in measure. As therefore there is need of temporal food for corporal growth, so of these spiritual Ordinances, for this spiritual growth.  
First, He would have it to grow in multitude: he would have such daily added to the Church, as are ordained to be saved, that like as Ephraim, Manasseh, Simeon and Benjamin fell from Israel unto Asa in abundance 
f 2 Chron. 15.9. ; so there may be an access of Elect ones unto him out of Satan's hands, every day more and more: and this causeth him to give 
g Ephes. 4.8.11.  gifts unto men, and to appoint some to be Prophets, some to be Apostles, some teachers, some Pastors, with this Commission, 
h Psal. 50.5.  Gather my Saints unto me, for the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  augmentation of my body, or addition of members thereunto.  
Secondly, He would have his Church grow in measure, his Will is, that they which are added to the Church, should have grace augmented in their hearts, to be more fat, flourishing, and well liking in their age 
i Psal. 92.14. ; therefore he gives them the 
k 1 Pet. 2.2.  sincere milk of the Word, that they may 
* Dicimus quidem cibum omnem perficere ea quae aluntur, etc. Dyonis. Areop. libro Epistol. fol. 183. b.  grow thereby. And gives he not also, not only Baptism, as the Sacrament of Initiation, but also, The Lord's Supper for confirmation? Nay, by the administration of the one, and communication at the other, doth he not seal up remission of sins by his blood, to the conscience of the believer, for the strengthening of his faith, increasing of his love, and bettering of his obedience? So that the believer may have equal recourse to Water in Baptism by meditation, Bread and Wine in the Lord's Supper, by participation, to stay his faith on, to strengthen his faith by, when either the malice of Satan against him, or the relics of unbelief in him, shall raise any storms of Despair, to weaken the same.  
Use 1 This being so, makes first of all against those that care not for the Word, that contemn the Sacraments; unto whom if the Ministers cry in the Prophet's terms, (
l Isa. 55.1.  Ho, every one come ye to the Waters, Come, buy, Wine and Milk without money, and without price,) they stop their ears against this call, make excuses when they are bidden. One hath a Farm, another hath Oxen, another hath a Wife to please, another his Market to follow, another his Dice, another his Dogs; one cannot tarry in the Church while the Sacrament of Baptism is administering; another is at odds with his neighbour, and he cannot come to the Communion this year: And thus while one feeds upon his pleasures, another upon his profits, another on his beastly and revengeful lusts, the most having the broth of abominable things in their vessels 
m Isa. 65.4. : This Table of Christ's spreading is not so frequented, so regarded as it ought to be. Which contempt of God's Ordinances, how worthy of reprehension it is, this point declareth.  
Should some Prince, or Peer of a Kingdom, 
A simile.  make a great feast, furnish his Table with all manner of dainties, yea, with such costly delicates, as he feedeth his own Queen, or Spouse withal, and should send forth his servants, to invite guests to that feast, bidding to come who have a list and welcome; and they that are thus bidden, should make excuse, and say; Alas, I have a poor neighbour dwells by me, he hath invited me to a cold Salad, or a dish of herbs, in which regard I cannot come: were he not worthy to be Chronicled for a man without wisdom? Might not his friends that love him, well reprove him, for so careless contemning a Princes call, and for preferring a dish of Pepons at a poor man's house, before the royal dainties of a great man's Table? they might very well: In like manner, may not they be as deservedly shent, that shall prefer their earthly commodities, their fleshly vanities, nay, their diabolical impieties, before these supernatural meats, and spiritual bits of the Word and Sacraments? Knowest thou of whose providing they are? art thou ware for whom they be prepared? are they not of the King, Christ? are they not for the Church? and can that be course far, which is of so royal a preparer, and for so royal partakers? Verily, I may say to thee, as Elihu to job; Thy soul abhorreth dainty meat 
n job 33.22. . Let me expostulate a little with thee. Why can the doctrine of salvation, relish no better in thy palate? How is it that the Temple cannot hold thee, while the Child is a Baptising, but out thou must be running, as if it were an Ordinance concerned thee not? Why wilt thou choose rather to live in wilful malice with thy brother, then come and partake of the Lords Supper? Or wherefore art thou so seldom at it, when as thou mayest so often have it? If I were but acquainted with thy malady, I would apply a remedy, according to the skill the Lord hath given me. Oh that I knew but what would get thee a better stomach. If thou wouldst but provoke thyself, to vomit out the love of the world, and of thy lusts, which like poisonous crudities lie cloddering upon thy stomach, thou wouldst have a better appetite; and this honeycomb would not be loathed by thee. But if thou be'st past cure, than I have done with thee; Go thy ways to thy husks with the filthy Swine, to thy Venison with profane Esau; sell thy birthright for pottage; make excuses; frame pretences to keep thee from this Feast, yet I must be terrible in my words unto thee, This King that makes this Banquet, will be wroth with thee, 
o Mat. 22.7.  and will send forth his Armies to destroy all such as thou art.  
Use 2 But now in the second place, as for thee whom counsel is like (by the blessing of God) to prevail withal, thee do I persuade, yea, earnestly entreat, to frequent this Table, these Ordinances; neither thy age, sex, condition, gifts, inward or outward, can excuse thy absence, or prejudice thy admittance. Hither thou must come, the King doth enjoin thee; hither thou mayest come, he will accept thee; on these dainties thou mayest feed, thy meanness need be no impediment to thee; on these dainties thou must feed, thy greatness can be no plea for the contrary. And for thy encouragement hereto, know thou:  

Motive 1.  First, That Christ will set no base fare upon his Board, for his best beloved Bride. If the Cooks do mar it sometimes in the dressing, (as Fryer-like Preachers do, powdering the Word with the dust of their own inventions; or as the Papist-like Prelates do, adding cream, salt, oil, spittle, and the like trash to Water in Baptism, and defiling the Lords Supper with that abominable idol of the Mass) yet the fault of that is not in the King, and Kezar of the Church. It is sweet, it is excellent as it comes out of his hands, 
p Psal▪ 19.10.  sweeter than the honey; of 
q job 28. 1●.  price above Rubies; more to be desired then gold, yea, than much fine gold: The costliest meats, the delectablest drinks that are, are but course in comparison of it. God forbidden than thou shouldest abhor it. Get thee to a good Cook; abhor the Mass; Baptise not thy Child by a Seminary; and come but to this Table, stay but at this Table with a reverend regard, and thou shalt find that I tell thee no lie, such sweetness shalt thou taste, such goodness shalt thou see in the meanest of these Ordinances, even by thine own experience.  
Secondly, Consider, 
Motive 2.  that it cannot be said of this food as Paul spoke of indifferent meats and drinks, 
r 1 Cor. 8. ●▪  Neither if we eat, are we the better, nor if we eat not, are we the worse. For thy admission to the Church, if thou be'st not yet called, thy growing up in grace, if thou be'st converted, hangs upon these Ordinances, as upon secondary necessary helps; Said I not before, this meat the Feast-maker provideth for the growth of the Church? How can the Church then grow in number one the more for thee, if thou despise Prophesying? How canst thou grow in measure, if thou carest not for Preaching, makest no use of thy Baptism, provest a superficial and seldom guest at the Lords Table. As than thou tenderest thy conversion to grace, thy confirmation in grace, so delight to be a guest at this Board which Christ spreadeth, take pleasure to make use of those Ordinances, which like spiritual provision, he hath made ready for his Church, in the Sermons which are Preached, in the Sacraments which are administered amongst us; knowing that to be a truth, which a Father saith; 
s Chrysost. in Math hom. 70. Cum spiritualia, v●cant, nulla occupationis excusatio est.  When spiritual things do call us, no excuse of subordinate business will serve the turn.  
Use 3 Lastly, Hath Christ made such spiritual provision for his Church? then from hence, to their singular comfort, may all God's people, that are pinched with penury, assure themselves, they shall never starve, for want of needful sustenance. He that can give the Kingdom, with the righteousness of that, can cast all other outward necessaries upon us: He that can and doth spread his Table for the soul, will prepare victuals for the body. He can provide a Table for his Israel in the Wilderness. David's soul can he satisfy with Marrow and Fatness, in a dry and thirsty Land 
t Psal. 63.15. . It is his honour to be frank and royal to his own. And indeed he that hath been so liberal as to give himself, must needs with himself give all things else. Thou complainest thou hast not so full a purse, so overflowing a Table as others have; knowest thou not that Sheep, when they go up to the belly in pasture, are in danger of rotting, and that barer Common were better for them? Thy Shepherd sees it is better safety for thy graces, to furnish thee with a mediocrity, rather than fill thee with a superfluity of outward blessings. Tell me, hast thou not provision for the soul, the Word, the Sacraments? If Yea; this is a 
u Gen. 43.34.  Benjamins' mess, five times better than thy brethren's messes, which have nothing but the world in store for the time of life, and wrath in store against the day of death. The fruition of the greater and better should always countervail the want of the lesser, and worse. Brown bread and the Gospel (said Mr Bradford) is good cheer. Say thou poor Christian, Is not thy body as strong to labour, and thy children as well liking as theirs that have more abundance? thou canst not deny it. Pluck up a good heart then, and say with David; 
* Psal. 23.1.  The Lord is my feeder, therefore I shall not want. He lets not my soul starve, therefore he will not let my body famish. Resolve on this, I say. For it is a greater dishonour to his bounty, than thou art ware off, to think that he will withhold any needful good thing from any that lead an holy, pure, and upright life 
x Psal. 84. vlt. ver. .  

The third circumstance in the first part.  We have now done with the second thing, which the Church commendeth her husband's greatness by. The last remaineth to be handled, which is his presence and residence with HER, implied by HIS Sitting at Table.  While the King SITTETH at his Table, my Spikenard sendeth forth the smell thereof. 
THis circumstance subdivideth itself into two members. 1. The fruition the Church hath of Christ's sight and sitting, couched under the term of Sitting at Table. 2. The fruit She gets by it, and returneth for it, in the smell that her Spikenard sendeth forth.  
We will set these joints together in the meaning, and not handle them apart, because they come under the same particular head.  While the King Sitteth at his Table, my Spikenard, etc. 
Sitteth]. The Rabbins, who (as I remembered before, 
The Interpretation.  by King, understand jehovah, and by Table, Mount Sinai) do by Sitting at Table, take to be meant, the presence or residence of the Lord upon that Mount with Moses, when he delivered the Law unto him. Others, refer it to the presence of 
y 2 Chron. 1●▪  Asa, when he was in the midst of the Israelites, congregated and gathered together, to make a Covenant with the Lord. But thou knowest (READER) I have shunned these paths from the beginning. Others, expound it of the presence of Christ, alluding to the presence of Solomon with his Bride, on the day of his marriage. And amongst these, I find some difference; one understanding his glorious 
z Piscator. Dun● fruitur gaudijs Calestibus. Metaphora qualis. Mat. 8.11.  presence in heaven, where he Sitteth, partaking of celestial joys: 
a Merc.  Another his gracious presence with his Church in this world. Now that the presence of Christ is here signified, it is probable, yea, very probable: Because a man cannot sit at the same Table with another, but they must enjoy the presence of one another. But, whither his glorious presence alone, or his gracious alone, or both be here meant, that's the question. For mine own part, albeit I dare not peremptorily exclude his presence in glory, (because whiles he is at Table with his Saints on earth, he is as well at repast with his Saints in heaven, and whiles the one hath his gracious presence here, the other hath his glorious there) yet I do rather incline to his presence by grace here: And that for these reasons.  

The reasons of the meaning of the word, Sitting.  First, Because it is held generally, that this verse is the speech of the Church militant, speaking and showing what her husband is to her, and doth for her, even in this life.  
Secondly, Because of the end of her speech, which is to invite the daughters of jerusalem, (that is) them that are without the Church, to come to Christ. But what stronger argument, to this purpose, could she use, than one taken from the enjoying of his presence, as well by grace here, as in glory hereafter. For little courage to come to Christ would men have, if so be there were no comfortable sight and presence of him to be had in this life, as well as in that which is to come. So then by Table, being understood (as hath been already showed) the Word and Sacraments; by his Sitting at this Table, is meant his presence by grace with his Church by his Ordinances.  My Spikenard sendeth forth the smell thereof. 
One of the jews by Spikenard here, understands the worship which the Israelites did yield unto the golden Calf; and by the smell that it cast forth, the noisome savour that this Idolatry sent up to the Lord, whiles he was with Moses on the Mount, which was so strong and loathsome, that the Lord was fain in haste to send Moses down unto them. Another, by Spikenard, understands the covenant itself, which the Tribes made before the Lord, in the 15. year of Asa's reign: and by the sending forth the smell thereof, he meaneth the sounding forth of that 
b 2 Chron. 15.14.  Vow with a loud voice, with Trumpets and Cornets, and such like Instruments of Music. But letting these pass, 
c Ambros in Psal. 119. Nunc autem redolet fides: Ideoque dicit Ecclesia: Nardus mea dedit odorem suum.  others do by Spikenard understand Faith alone; 
d P●sc.  others Good works alone; 
e Mercer and Geneb.  others, both Faith and Good works. This last judgement I follow, in regard of the resemblance betwixt Spikenard and Faith, betwixt Spikenard and Good works. 
* How Faith resembleth Spikenard.  First, for the resemblance betwixt Faith and it. Spikenard is a very sweet and fragrant herb, with a tender root, full of leaves upon the top, of which ears spring forth, full of fruit; Of this herb an ointment is made, (which it seems was in much use in salomon's time) which hath a threefold, or rather fourfold virtue, to comfort the heart, to help against the weakness of the stomach, defects of the brain and 
f Diosc. lib. 1. cap. 6.  eyes. And is not faith much like.  
First, It is a very sweet and fragrant virtue, it perfumes whatsoever we do, without which it is 
g Heb. 11.6.  impossible to please God.  
Secondly, It hath a tender root, it springs up in a broken heart, in a conscience wounded, bruised, and prepared 
h Perk. Catechis. .  
Thirdly, It comforteth the heart, by the apprehension, and application of the promises.  
Fourthly, It availeth against the diseases of the stomach, it keepeth from casting up the spiritual food, as 
i Dios. l. 1. c. 6.  Spikenard from casting up the corporal, it helpeth against carnal and earthly diseases, it moderates the affections.  
Fiftly, It is full of leaves, he that hath it makes profession of Religion.  
Neither is it, in the last place, void of fruit, for faith makes a man as well to practise as profess.  
Now as Faith in All of these, 
How good Works resemble Spikenard.  so Good works in Some of these things are like to Spikenard also: and chiefly in respect of the comforting quality of it. For Good works do comfort occasionally, not only the hearts of the doers themselves, as the example of job proveth (who drew comfort from his holy life, when he was almost at the door of death,) but also the hearts of others, who desire the glory of God, and credit of the Gospel; as the fruits of love in doing, and patience in suffering, amongst the Thessalonians, were a great refreshing and crown of rejoicing to the holy Apostle, yea, made both Paul, Silvanus, and Timotheus, to glory of them in the Churches 
k 2 Thess. 1.3.4. . Thus we see, what is to be meant by Spikenard; so that [My Spikenard] is as much as, The Faith and Good works of me the Church militant. Now in that she speaks of Sending forth the smell thereof, we must know that Solomon alludes to the custom of his days, in the Eastern parts of the world, where the Hebrews were, whose manner was at their Nuptials and Banquetts, for the Brides and Wives, to besweeten themselves with sweet ointments, whereof Spikenard was one, that they might savour all over their Boards, to give not only other sitters by, but also (and that chiefly too) their husband's content; and it seems, the abuse and excess of this the Prophet Amos taxeth very sharply; 
l Amos 6.4.6.  Woe to them that eat the Lambs out of the Flock, and the Calves out of the midst of the Stall, that drink Wine in Bowls, and Anoint themselves with the chief Ointments. It seems (I say) that Solomon alludes to this, to note out unto us, that the Faith and Good works of the Church, do smell sweetly in Christ's nostrils, and cast forth a savour unto others. Will you now, at length, have the sum of all in a word? take it thus.  

Paraphrase.  So long as my Kingly husband, Christ jesus, is present in his Ordinances, with me the Church militant, the faith and good works of my members, do savour sweetly before God, and amongst men. The points that offer themselves hence to our consideration, are these three.  
1. That in his Word and Sacraments, Christ is present with his Church.  
2. That whiles he is so present with her, she sendeth forth the savour of Faith and good Works.  
3. That they which have sound faith, and bring forth good fruit, may lawfully profess, and speak of the same.  

Doct. 3. Christ is present with his Church in his Ordinances.  TO begin with the first; While the Church enjoyeth the Word and Sacraments, she enjoyeth the presence of her Beloved. For as Table imports the provision he makes for her, so doth his Sitting at Table, his presence with her. He deals not with his people as a man that invites guests to his house to a feast, who, when they are come goes his way from them, bears them no company; but as He bringeth them hither, so He is with them here. Where two or three are gathered together in my name, I will be in the midst amongst them 
m Mat. 18.20. . In the Parable before cited, we read, that the King came in to see the guests 
n Mat. 22.11. ; not only (as it is likely) to mark their carriage, but also to bear them company. It is the speech of the Church, in the mouth of the Prophet; 
Hos. 6.2.  The third day we shall live in his sight. Where, by the third day, some understand, the time of the Gospel, and, by living in his sight, Christ his presence in the Gospel, with the Spouses readiness to hear his sayings 
o Zarch. in Hos. ad loc. Praeste eius dictis audientes. joh. . Look as God's presence was in Israel with the Ark, so is it amongst his people, with his Word, and Sacraments; I am with you to the end of the world, as he told his Disciples, and can he be absent in his Ordinances?  
But here the only Question is, 
Queen 1. How Christ is present in the Word. Answ.  How he is present with his people in these Ordinances? How in the Word? How in Baptism? How in the Sacrament of the Lords Supper?  
For the first, follow but me in tracing out the Metaphor, and you shall have satisfaction.  
A King sits at Table with his Queen, not only to feed with her, but also to carve to her, to confer, and to be merry with her. So Christ is present with his own, in the Preaching of the Word. 1. as a carver, 2. as a conferrer, 3. as a comforter. First, (I say) as a carver, for doth not he proportion his Doctrine in the mouths of his Ministers, to the capacity and necessity of his hearers? Cutting such a bit out of such a Text, and such an one out of another, directing his Stewards wisely, and aptly to apply their studies in private, their Sermons in public, to the occasions of their hearers? He carves resolution to her in her doubts, confutation in her errors, correction for her disorders, etc. Secondly, doth he not in his Word familiarly confer with his Bride, revealing his mind plainly to her in those matters that are mysteries to the world. 
A simile.  A man that sits at the upper end of the Table with his Wife, talks in her ear, happily the rest hear the sound of his voice, but yet know not, conceive not the scope of his speech, she only understands his meaning, and is acquainted with his will; So, reprobates hear the Word as well as the elect, but the elect have Christ whispering that in their ear out of his Word, that the reprobate can never attain unto, though he goes as fare as a temporary faith can carry him, so that though both have the sound, yet but one hath the sense, the sense (I say) in a right apprehension of the meaning of it, in a lively feeling of the operation of it. For (as 
p Zanch. Tom. 5 in Epist. ad Ephes. p. 152. Verbum enim sinceris auribus auditum, imprimitur in cord Electorun per Christum: b. e. per Spiri●um Christi.  One saith) The Word which is heard with pure ears, doth take IMPRESSION in the hearts of the ELECT alone, by Christ, or the spirit of Christ. Thirdly, Christ is present in the Preaching of the Word, as a comforter. For whiles the Doctrine of the free favour of God in Christ, of reconciliation with God by Christ, of the excellent privileges of the faithful, remission of sins, salvation in the heavens, etc. is sounded and preached, are not the souls of believers many times ravished, comforted, refreshed, by the invisible working of the holy Spirit?  

Queen 2. How Christ is present in Baptism.  Answ. For the second Question, thus may we answer it, that Christ is not present in Baptism, to take away the root of original sin, as if it could not remain in the party Baptised; nor to confer invisible grace, simply by the element of Water, as if grace were necessarily tied to the Sacrament, and none could have it, except they were Baptised, nor yet thirdly to imprint an indelible Character in the soul, that can never be blotted out, as the Schools would have it. He is not (I say) either of these ways present in Baptism. But, first to seal unto us our admission into the covenant of his grace, and communion with himself, and with his Saints 
r Act. 2.39. Gal. 3.27. : Secondly, to represent unto us, and Sacramentally to show us, by the outward washing of Water, the inward cleansing of our souls by his blood, that is, by justification 
s Polan. Synt. l. 6. c. 55. , and by his Spirit, that is, by sanctification 
t Id. ibid. Ablutio per sanguinem Christi, est iustificatio. Ablutio per spiritum Christi est regeneratio. . Thirdly, to put us in mind of our repentance, new obedience, courage, and care, to show ourselves his Soldiers, by warring and fight against the Devil, the world, and the flesh. So then, you see, that three ways Christ is present in Baptism. 1. As a sealer of the mutual covenant betwixt Him and his Church. 2. as a representer of the benefits he will bestow on his Church, if she keep her conditions. 3. as a remembrancer of the duties she owes to him, if she would have him keep his conditions.  
Lastly, to answer the third Question, 
Queen 3. How Christ is present in the Eucharist.  How Christ is present in the Lord's Supper? We must know, that he is not there Transubstantially, as though the Bread and Wine were turned into the body of Christ, flesh, blood, and bones, as our adversaries the Papists hold; nor yet Consubstantially, 
* Existentia ve● absconsione corporis invisibilis in, sub, cum, pane.  by an existence or hiding his invisible body, in, with, under the Bread, as if there were no figure in the Sacrament, as the Vbiquitarians hold 
u Chemnit Har. Evang. cap. 83. col. 1586. At verò hinc inferre velle. Ergo in Doctrina Sacramenti, propositio (panis est corpus meum) etiam est figuratae, hoc verò absurdissimun, & Christi ingenio prorsus contrarium est. Vide etiam. Col. 1587. 1588. ; but these ways first to keep us mindful of his death, which he endured for us, in which regard, some have called the Lords Supper, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium.  a Sacrifice of remembrance. Secondly, to strengthen our faith, in the assurance of the continuance of his love, and to ratify, the pardon of our sins, our title of adoption, our interest in grace, our right to glory, to our souls. Thirdly, to arm us against Idolatry, that partaking of the Lords Table, we may not communicate at the Table of Devils 
¶ 1 Cor. 10.21. . Fourthly, to preserve us in the way of obedience. Fiftly, to assure us of the resurrection of our bodies at the last day, according to Christ's own speech; 
x joh. 6.54.  He that eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him at the last day. And lastly, to signify unto us, and ascertain us of our union with himself, as Paul declareth, when he saith; The cup of blessing which we bless, is it not the communion of the body of Christ 
y 1 Cor. 10.16. . Thus we see, not only THAT, but also HOW Christ is present with his Church in his holy and sacred Ordinances. Let us now consider, to what end the Doctrine serveth, and what uses it affordeth, which are diverse.  
Use 1 First, It informeth us of the reason, why God's people do so diligently frequent the house of God, are so often present at his Ordinances; (to wit) because they meet their husband, their King, their Saviour, in such places, at such exercises.  
If a poor man, coming to a great man's house, finds the Master of the house to bid him well come, to bear him company, to entertain him with good cheer, merry talk, and kind invitations to come oftener; would you wonder to see that poor man ever and anon at that rich man's Table? So it is with the children of God. A great many marvel at them, what they mean to run so to Sermons as they do; Once a day (say they) cannot content them, but they must hear twice; (say they) the Saboth cannot suffice them, but they must out on the week day. If Baptism be administered, they will not out of the Church by any means; If there be a communion every month, they must be at it every time, as though once, or twice in a year, were not sufficient, we wonder at it. Do you so? it is because you know not, whom they see, whom they find present, whom they meet withal here. They see the King here, even the King of heaven and earth. And although they have his presence in their houses, shops, fields, walks, and closerts, yet they know here, He is present after a special and peculiar manner, to confer with them about deep secrets, to carve bits to them, according to their necessities. If they be erroneous in their judgements, they find him here to inform them, if scrupulous in their consciences, they find him here to resolve them, if they be drowsy in his service, they find him here to rouse them, if fallen into any sin, they find him here present to raise them, if heavy in their hearts, here he is to accheere them, if they have mistaken their way, here he is to direct them. In these Ordinances, they find their faith strengthened, the covenant of God's grace sealed, their union with Christ ratified, their assurance of persevering in grace, of raising from death, and reigning in glory, confirmed; and what not? Marvel you then, what they do frequenting such places, where the Word is Preached, and the Sacraments administered?  
What wife that love's her husband, doth not delight daily to converse with him at his Table? Marvel therefore at thyself, rather that thou and thy companions take no more delight in such places, at such exercises, than you do: and cease wondering at them, who come hither to be recreated, and accheered with the gracious presence of their great Bridegroom. Albeit, I deny not, but some do (as the people in Christ's days did) follow him for the 
z joh. 6.  loaves, some for his miracles, some for one corrupt end, some for another, yet there is an holy and chosen generation, who follow him in his Ordinances, because they know he Sitteth at Table in the same, and doth communicate unto them such gracious glances of his countenance, as Reprobates are like never to partake off.  
Use 2 Secondly; Is Christ present with his Church in his Ordinances; What mean the Papists then to take upon them so tedious a task, as to run to Compostella to see his holy coat (which they say is there, though no man knows how it came there) and to jerusalem, to visit his Sepulchre? Oh folly to be pitied, if not to be derided. Think they to find Christ in his coat, find his presence in the grave? Is this one of their meritorious actions? See Christians, see their simplicity. Christ sits not there, is not so present there, as he is in his Church, and with his Church. If Christians who go but half a mile to hear a Sermon Preached unto them, to be made partakers of the Sacrament, do not make a better Pilgrimage than this is, and meet not with their well-beloved Spouse, Christ, sooner, than these simple deluded souls, by making such superstitious Voyages can, then note me for a teacher of lies?  
Use 3 Thirdly, This point may be applied by way of reproof to a great number, who care neither how unpreparedly they come to God's public Ordinances, nor how irreligiously they behave themselves at the same. A man may say (and say truly too) there is no Table of mortal man more taken up with unmannerly guests, with rude, with uncivil company, than this Table, whereat Christ sitteth, and affordeth his presence.  
First, Concerning the comers to his Word, 
1. Vnreverent comers to the Word.  it would make a Christian heart to bleed, to consider what manner of people; and after what manner most people come to the Preaching of that. One comes with his eyes scarce open, closed up with that excremental moisture of ignorance, which the spiritual sleep in sin breedeth, with an understanding so darkened, that let the King by his servants lay bits before him, he cannot see them, Preach as plainly as they can, he cannot understand them; Another comes without his knife, and when he is at the Table here, his hand is in his Pocket, and so benumbed, that he cannot pull it out, to take and cut the meat that is set before him, I mean he comes without faith, without will to believe the Word, without an heart to apply the same to his necessity, according to the nature of the doctrine which is delivered. A third comes with the old Grecian disease, the Athenian itch in his ears, that except the Preacher doth amaze his hearers with strange & uncouth strains, above the reach of plain people, or tell of some strange thing, he is not for their humour; If he strives with himself to speak to the capacity of the meanest hearer, and to knock upon the conscience of the wickedest liver, in the plain evidence and demonstration of the spirit, as, that learned Doctor of the Gentiles, Saint Paul did 
a 1 Cor. 2.1. , how nestles he, how looks he on the glass? The itch doth so trouble him, his Athenian desires do so distemper him, that he thinks every quarter an hour till the plain fellow hath done: and it may be, he will have the manners (as the manner of some is) to rise from the Board while the best dish is a carving, the best point in handling, which might do him most good, if he would but stay and take it with him. A fourth comes with a dirty face, and hands imbrued in blood, a drunkard, a swearer, a liar, a deceiver, an Usurer, a merciless oppressor, and known to be so, as manifestly as the dirt is to beseen upon the face, that it hath defiled, and blood on the hands (without a glove) that are besmeared with it. A fift sort, come all unbraced before (I had almost said, with breasts laid out like Whores and jezebells) but I am sure, with breasts open, with hearts naked, unarmed, unfenced against the least assault, for want of due preparation; insomuch, that if the Devil doth but shoot the dart of pleasure, the world of vain profit, and the flesh play its part, while the Minister is speaking and they hearing, they are so stricken, so intoxicated, so vainly busied, that they get no more good to their souls, than they to their bodies, who, sitting at a King's Table, do so dream of honours and preferments, which shall never be, that they mind nothing less than the bits that are carved them, and the meat which is before them, and so rise without tasting one bit of the feast. A sixth comes without his girdle, without sincerity, hypocritically, formally, for fashion, company, and custom. A seaventh cometh in the Devil's habit (if the Devil hath any habit) in a strange dress, proud like the Devil, and crafty like the Devil. So proud, that he thinks, he knows as much as any can teach him; and therefore if the Preacher trips a little, and doth not carry his matter smoothly and Scholarlike before him (as all cannot, for all have not an equal gift of Art and utterance) he laughs in his sleeve; or else so crafty, that he comes to catch the Minister, as the Scribes to trap our Saviour and entangle him in his talk, not with a simple, and honest heart, to learn Gods will, and to have a sight of Christ, to supply the necessity of his soul. And lastly, who amongst us all do not come many times with dirty feet, with impure affections, into God's Sanctuary, bringing a great deal of worldliness, a great deal of drowsiness with us. And albeit, we have smarted for it (in being sent away from many a Sermon, without the sweet bits we were wont to have, as a just desert of our negligence to prepare ourselves) yet we have not so shaken off our slightness of preparation as we should; Who, who of us (I say) fail not this way? If our husband were not extraordinarily in love with us, and willing sometimes to bear with us in our night-attire, as well as to respect us in our handsomer dress, he might even say to us that are dearest unto him; What do you here in my presence at my Word, so disordered, so distempered, so unprepared?  
As thus many come unmannerly to his Word, so as many come as rudely to, 
2. Irreverence and irreligion at Baptism taxed.  and carry themselves as irreverently at his Sacraments. How many simple souls bring their Children to Baptism, scarce knowing wherefore Baptism serves, what use it ought to be off to themselves, what use in time it may be off to their littles once? How many are present at that Sacrament, when it is administered, who neither can, nor care to meditate upon such things, as then and there, are to be thought upon: their eyes are so taken up with gazing, their tongues sometimes with talking with those that sit next them, and their hearts with such wandering thoughts, that there is no room for diviner meditations, suiting the occasion, about the Vow made in Baptism, about the benefits offered in Baptism, and the ends of Baptism; no faith, no prayers set a work for the good of the party Baptised, and the like.  

3. Abuse of the Lords Supper.  And lastly, for the Lords Supper, how many come to that, who are partakers at the Table of Devils. It is lamentable to consider, what ignorant, unbelieving, irrepentant, disobedient Communicants, thrust themselves upon this Ordinance, that have neither skill, nor conscience, to examine and prepare themselves before receiving; that know not what to do, how to behave themselves in the time of receiving, not how to set their faith a work towards God, in the apprehension of his love, not how to set their love a-work towards believers, whom they communicate withal, that know not what to do after receiving; frequenting this feast for custom and fashion, partaking after a gross and carnal manner, not discerning the Lords body, not making any difference betwixt common Bread, and common Wine, and Sacramental. Well then, (beloved) this irreverent and irreligious frequenting of God's public, sacred, Ordinances, by such multitudes of people, duly considered, can a word of reproof come out of season? I am sure, here wants no ground for it in the Doctrine we have now in hand.  
Are we well advised, who is here? who trow we is present at the Word, at the Sacraments? Is not the King himself? And what King? Why, the King of glory, the great magnificent Spouse, and Bridegroom of the Church; His royal, his stately, his honourable, his comfortable presence is there; There he sits, and there he communicates what ever he sees needful for his Bride's salvation. Shall we then dare to come so rudely, not fear to go so irreligiously into HIS presence? Is he present while his Ministers Preach? and shall we come to the Word with sleepy eyes, itching ears, dirty faces, proud conceits of our own knowledge, crafty intentions, to catch the Preacher, naked hearts, without grace to believe, without will to apply the things that are taught us? Come we hither like hypocrites? come hither to scoff, to sleep, to laugh? Is Christ present in Baptism? and shall we presume to neglect all meditation for ourselves, all invocation for the party Baptised? Is he lastly, present in the Eucharist? And dare we to go to that feast without our wedding garment, without knowledge, faith, repentance, obedience, and love? dare we go to that without any due examination of our souls before hand, concerning the forenamed graces, whither we have them or no? dare we receive grossly and carnally at that, and not show ourselves thankful, by our new obedience, after we have eaten of this Supper? Will these things (think we) be well taken at our hands? Is it not greatly to the dishonour of the King? An earthly King will not endure it, that any of HIS guests should come with dirty shoes into HIS DINING ROOM, less can he abide, that they should come unhandsomely, uncomely to his own TABLE. Doth not this heavenly King stand as much upon his honour as an earthly? He doth. Oh folly to be reproved, oh impudence to be condemned then, to go so unpreparedly to, to be so unreverent at, the Preaching of the Word, and partaking of the Sacraments, which is the Table whereat Christ sitteth. Verily, if this rebuke avails not with us, to humble us for the dishonour thus offered to this Sitter at this Board with his Church, we may be sure he will deal with us, as the King in the Gospel did with him whom he found at the feast without a wedding garment: Bind us hand and foot, and cast us into utter darkness, where is weeping, and wailing, and gnashing of teeth 
b Mat. 22. .  
Use 4 That I may therefore in the fourth place (and not unfitly) subioyne a word of Exhortation, let the thought of this presence of Christ in these Ordinances, stir us up to that reverence and preparation, that the former reproved number do want. Be we to go but to a feast at an ordinary Gentleman's house, if we know the master of the family will bear us company at it, we are very careful to brush our garments, to robe ourselves with our holiday , to put on clean linen, to wash our face, eyes, and hands, to scour and sharpen our knives, that so, for want of handsomeness in our attire, or by means of hackling our meat with blunt knives, we may neither offend the guests that sit with us, nor grieve the master that bade us, nor shame ourselves; The like spiritual care let there be in us to fit ourselves when we come to Wisdom's dainties. When the Israelites were to have the Lord to descend amongst them on Mount Sinai, I read 
c Exod. 9.10.  they were to wash their , and sanctify themselves. Their course must we imitate when we ascend to God's Mount, and go up to his house (where he is present) to hear his Word, or receive the Sacraments. We must be cleansed, and sanctified, that so when we are there, we may give him the honour of his holy presence, and neither dishonour him, nor disgrace ourselves.  
Doct. 4 WE will now proceed to the second point, That while Christ is present with his Church in his Ordinances, she sendeth forth the savour of Faith and good Works. Compare a few places of Scripture together, and you shall see this to be very firm. In the Acts of the Apostles we may read, that Christ had been present by the Ministry of Paul at Phillippi 
d Act. 16.14. , at Thessalonica 
e Act. 17.2. , at Rome 
f Act. 28.31. . And Saint Paul in his writings unto the Saints, in these places, speaks of their Faith and good Works 
g Rom. 1.8. Phil. 1.7.9.16.11. 1 Thes. 1.7.8. , which like a precious ointment, did diffuse themselves in their Odour over the world.  
Use 1 I propound this (in the first place) for a rule of trial, whereby to examine ourselves, whither we be members of the true Church, yea or no. This great Bridegroom indeed, Christ jesus, hath spread a Table amongst us, and a plentiful one too. But, have we Faith? What are our fruits? We hear much, we pray oft, we frequent the Table of the Lord, we discourse many times; but are all these perfumed with believing? Do we endeavour so to walk, that our Faith may be spoken off; and that throughout the whole course of our lives, we may send forth a sweet odour to refresh the nostrils of the godly, though the wicked (who can think well neither of the ways, nor workers of righteousness) be offended with the same? If yea, then Christ by his grace hath been present with us in his Ordinances, hath contracted us unto himself, and given himself as an husband unto us, betwixt whom and us, all the powers of darkness are not able to force a divorcement. But if otherwise; though we have been never so oft at this Bridegrooms Table, heard hundreths of Sermons, oft communicated at the Supper of the Lord, yet we are but only visible members of the outward assemblies, no spiritual limbs of the mystical body.  
Use 2 Therefore, secondly, this doth notably confound the foolish conceit of all them, who brag that Christ is their husband, and they be betrothed unto him, and yet are nothing, but full of infidelity, and impiety, of unfaithfulness, and unfruitfulness in their hearts, in their lives. Our days afford store of such, in whose vessels, there is not one dram of Spikenard, to cast forth any sweet savour, either to GOD, or godly men, but rather (with the people in joels' time 
h joel 2.20. ) their stink goes up (into the nostrils of God) and their wormwood sends forth the bitterness thereof: The stink of their sins diffuseth itself to the offending of the children of God, to the infecting of the children of men. A good man can scarce in any corner avoid the smell of their impious and unrighteous fruits, of their lies, slanders, blasphemies, ribaldries, and other idle speeches; but shall be compelled to sent them in every place, as strong, as noisome, as Brimstone; to force sighs from his heart, and tears from his eyes. And how odiously their UNBELIEF doth affect the KING'S smell, their distrust in God's providence, their discontentedness in prosperity, their impatience in adversity, senselessness of, and utter carelessness for, the comforts of the Spirit, do evidently and woefully declare; And yet these people (forsooth) esteem themselves to be the Bride of Christ. But to consider, how they are deceived, it pities my heart. What? know they not, see they not, that Christ his Bride is not (while her husband sits at Table) without her perfume to please him, and affect the virgins that be her fellows? Now alas, these vaine-boasters, are as empty of this perfume as the foolish Virgin's lamps were of oil. They have nothing but the ointments of Harlots in their Boxes (their souls I mean) and about their bodies. And dare they challenge Christ for their Spouse? As though he will link himself with such? No, no. Let them with Barnabas get to be full of faith 
i Act. 11.24. , and with Dorcas to be full of good Works 
k Act. 9.36. , that God and man may smell the savour of their Spikenard, and then they may be believed, when they affirm themselves to belong to Christ; but while then, they do but flatter themselves, and deceive others.  
Doct. 5 LAstly, Observe, that Christians may sometimes lawfully speak of their own faith and good works. The Church had Spikenard, and here she speaks of it, and of the sweet smell it cast forth. How oft doth David speak of his faith, and his good fruits, in the Book of the Psalms, sometimes reporting how he trusted in God 
l Psal 64. , sometimes how he prayed unto him 
m Psal. 3.4.34.4. , sometimes how he confessed his sins unto him 
n Psal. 32.5. , sometimes how he loved him 
o Psal. 116.1. , sometimes how he delighted in the Saints 
p Psal. 16.3. , sometimes how he pitied his very enemies 
q Psal. 35.14. , sometimes he speaks of his upright walking 
r Psal. 18.23. , sometimes of his holy talking 
s Psal. 39.1. , sometimes of his zeal for God's glory 
t Ps. 119.139. , etc. Thus also did job 
u job 29. c. 31. , Ezekiah 
x Isa. 38.3. , Paul 
y 2 Tim. 4.7. , and others of the Worthies ', whom the Scripture recordeth. And good cause why.  
Reason 1 For, first, God receives much honour when we speak of the graces, which he bestoweth upon us. Hence it is that we shall find David, which reported so much of his own graces, ever and anon, professing his resolution, to sound forth the Lords praises.  
Reason 2 Secondly, sometimes the wicked will raise slanders of the godly, as though they were a great deal worse than they are: and therefore to clear themselves from those reproaches, and so to vindicate the Gospel from disgrace, they may, yea, and they must make profession of their integrity, and faith. What was it which moved Paul, to speak so of his honesty, as he did; We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully. 2 Cor. 4.2. But this, that (as it seems) in the former Chapter, certain false Apostles had slandered him to be a vainglorious fellow? Which imputation, to free himself from, he spoke so of his own sincerity as he did.  
Reason. 3 Thirdly, there are many occasions given unto Christians, to have hard conceits of their brethren, partly, by reason of some infirmities they see in them, partly, by reason of some troubles that fall upon them. And therefore it is lawful, and sometimes needful for them, to speak of the good things that God hath wrought in them. If you ask, wherefore Paul speaks to Timothy of his keeping the faith, and fight a good fight 
a 2 Tim 4.7. , 
b Polan. Synt. Lib. 9 c. 8. Pag. 597.  One answereth it, because the present trouble which he was in, by the means of Nero, might occasion Timothy his Scholar, and others which had been his hearers, to question the soundness of his faith, and honesty, which was so rewarded wi●h affliction, and which faith of his was not like to procure such temporal deliverances at the hands of God, as formerly it had done. So then, partly, that Believers may honour their God, partly, free themselves from evil reproaches cast upon them by the wicked, and partly, prevent uncharitable conceits of themselves in their godly brethren, they may lawfully speak of their own Spikenard, of that Faith and those good Works which the Lord hath besweetned, both their hearts, and their lines withal.  
Use 1 The consideration of this, gives me just occasion, 1. to find fault with those Christians which will ever be talking of their infirmities, that they have no grace, no faith, no goodness at all in them. And yet their consciences can tell them that such and such things the Lord hath inwardly engrafted in them, such and such fruits the Lord hath enabled them outwardly to bring forth in their lives. They know that at such and such a Sermon, the Lord so and so affected their hearts, at such a time gave them victory over such a temptation, at such a time enabled them so and so to pray, yea, so and so answered their prayers, to testify the acceptableness of the same; At other times, so and so accheered them with the assurance of his love, so and so enliued them in the performance of such and such duties; yet because (forsooth) it is not always alike with them, and the Devil tells them, they are dissemblers, they cry out, I am an hypocrite, a naughty pack, a wicked creature, nothing but evil lodgeth in me, no whit of goodness dwell; in me, I have no faith, I have no zeal, I have no soundness, no honesty, etc. Is this to honour God with, and for, the good things he hath done for thee? wrought in thee? Nay, rather is it not to dishonour him, in that thou dost not take notice of his graces, which he hath given thee? This is enough to expose the Gospel to disgrace amongst the enemies of the truth. This is enough to make Christians themselves think more hardly of thee then there is cause. For, when as thou art so peremptory in it, that thou art an hypocrite, a varlet, a wretch. What will the world say of thee, and such as make profession with thee? Even THIS; See, see, what arrant hypocrites these Gospelers are, their own consciences accuse them, their own mouths condemn them, there is never an one of them ALL good. Thou art much too blame then, whosoever thou art, that art so ready to take part with the Devil against thyself, when yet the Lord in mercy, hath anointed thy soul with the Spikenard of heaven, when both thy faith and integrity of life, have sent forth their sweet savour to God, and to men?  
Use 2 Let me persuade thee to strive against this evil, to take notice of, and (when God may have any glory, others any good by it) make report, of what the Lord hath done for thy soul. Thou mayst lawfully do it, yea, (and if need require) thou must do it. Yet with this caution, avoiding pride as much as may be. Not vainegloriously, as Peter did, when he said, Master we have forsaken all, and followed thee, what therefore shall be given us 
c Mat. 19.37. ? For this is a thing God would be displeased with, and it is the property of worldlings and wicked ones so to speak, viz. of that which indeed they have not, and do not.  
But first in humility, as acknowledging all to come from God.  
Secondly, with a desire to vindicate the Gospel from disgrace, when evil mouths falsely do reproach thee.  
Thirdly, with a desire to rejoice the hearts of thy godly brethren.  
Fourthly, to draw on others to a love of that Word, whereby God hath wrought such good in thee.  
And lastly, to clear thine own innocency, when that is called into question.  
After this manner, and to these ends thou mayest make profession of thy graces; and with the Church. thy Mother here, tell it abroad to others; My Spikenard sendeth forth the smell thereof.   

MYSTICAL MYRRH.  

The second general part of the Text.  NOW commending to GOD'S blessing what hath been spoken, touching the Commendation which the Bride gives her Spouse from HIS Greatness, I proceed to the praise of HIS goodness, or sweetness in the next words.  Vers. 12. A bundle of Myrrh is my well beloved unto me, he shall lie (or lodge) all night betwixt my breasts. 
IN which words, we have two things to consider, 1. What this sweetness is for the subject matter. 2. What this sweetness worketh for the subsequent effect. The thing itself is a bundle of Myrrh, in the former part of the verse; A bundle of Myrrh is my well-beloved unto me. The following effect that it worketh, is a resolution of the Church, to keep this sweetness, in the clause of the Verse; He shall lodge all night betwixt my breasts.  
Let us set upon the first; A bundle of Myrrh is my well beloved unto me. These words would well admit of a subdivision, if it were needful. But an Interpretation will serve our turn well enough: that therefore the kernel may appear, let us break the shell by giving the sense.  
That 
a R. Selo.  Author, 
Interpretation.  who expounds the former Verse by the sin of Israel, in erecting, and worshipping the golden calf, and by the displeasure that jehovah conceived at it, doth expound these words, by the Lord's pacification, or being pleased with Israel after this their sin. As imagining the congregation of Israel to speak thus; Though I the Synagogue of the Israelites, did cast forth a stinking smell to the Lord by my Idolatry, in worshipping the Golden calf, yet NOW he is appeased with me, become sweet and gracious unto me, whereof a bundle of Myrrh is a symbol and sign: But this Exposition is too jewish.  
He that applies the former Verse to the times of King Asa, 
Brig●stm.  and to the Vow that the Tribes made in the 15. year of his Reign, doth apply these words to the times of jehosaphat, Asa's successor, according to the story written 2 Chron. 17.7.8.9. etc. And by the bundle of Myrrh, he understands, the sweetness of knowledge, which abounded in the days of jehosaphat, by the care which that good King had to send Priests and Levites, with the book of the Law, through the Tribes of judah, and Benjamin; as though Solomon by the spirit of Prophecy should foreshow the Israelitish Church in Iehosaphats time, to speak thus to the praise of God;  
In the days of Asa, I made a vow unto thee, to serve thee, and for such a King as HE was my Spikenard of Religion cast forth a smell unto thee: But now thou hast given me sweeter times, more abundance of knowledge, in bestowing upon me so perfect, so upright, so careful a King as jehosaphat is, in so much that though I had sweet days before, yet these that now I see, do as much in means excel the former, as Myrrh in sweetness doth excel Spikenard. This meaning do I like of neither, as confining the Text.  
Others therefore (walking in a more spacious field) apply it to the Church of every age, or to every particular believer: And amongst them, some say one thing, some another. 
* Soto. Maior.  Some, by the bundle of Myrrh, understand the death and passion of Christ, because Myrrh (as they say) was used in Burials. 
* Genebr.  Others, the immortality of the soul, because Myrrh is an Emblem of incorruption.  

The first reason, why by Myrrh is meant justification.  But I had rather understand, the benefit of justification. And that first of all, because at this Centre, the somewhat differing opinions of Interpreters do meet; For when as some expound it of the death of Christ, doth not the Church smell the sweetness of his Death by the benefit of justification? When as 
b As Merc. and Piscator do.  others do mean a most excellent and sweet Odour which the Church doth draw from Christ, by the nostrils of faith, is not justification the ground of this smell? yea, the assurance of justification is this smell itself.  
Reas. 2 Besides, I am sure, Myrrh doth symbolise and resemble justification very fitly.  

Di●scorid. li. 1. c. 67.  First, Myrrh distilleth from a tree full of pricks, much like the Egyptian thorn. And whence comes our righteousness and justification, but from that tree of God's eternal planting, Christ jesus, who was persecuted, thorned, and pierced for our sins.  

Impetigines purgat idem ibid.  Secondly, Myrrh is of sovereign virtue, to cleanse the Leprosy of the body; so is justification to purge our Leprous and sinful souls.  

Horrores discutit, etc. 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.  
We see then, what is meant by Myrrh. And Bundle here, is as much as a ball of Myrrh, or a bunch of Myrrh; Mystically an Author of righteousness, or justifier, [is my well-beloved] that is, Christ, so styled by a love-title, which the Church giveth him, because that he setteth his love strongly upon her. [To me] that is, to me the Church militant; 
* Paraphrase.  I smell the sweetness of justification out of the bundle of his merits, who is my most loving and well-beloved Spouse.  
Our conclusions from hence are these three. 1. That Christ alone is the justifier of the Church, his love being the cause and ground of it. 2. That the Church alone is justified by Christ. 3. That only believers do smell the sweetness of this benefit of justification.  
The first of these points hath two parts. 
Doct. That Christ in love justifieth his people.  1. That Christians are justified by Christ jesus alone; 2. That it is from his mere love: 
* 1. Part of the Doct. proved.  That jesus is the justifier of the Church, is as evident as can be, as from hence, where the Church calleth him Her bundle of Myrrh. So out of the writings of the Prophets; My righteous servant shall justify many 
c Isa. 53.11. . Their righteousness is of ME, saith the Lord 
d Isa. 54.17. . Is it not the Angel Christ, that takes away from josuah (the type of the Church) his filthy garments, that causeth his iniquity to pass from him, and clotheth him with change of raiment. Even with his own righteousness, as Zachary showeth 
e Zach. 3.3.4. ? It is plain also out of the writings of the Apostle. By the obedience of ONE (meaning Christ) shall MANY (meaning the Church) be made righteous 
f Rom. 5.19. . He made him sin for us, who knew no sin, that we might be made the righteousness of God in him 
g 2 Cor. 5.21. . If while we seek to be justified by Christ, we ourselves are also found sinners 
h Gal. 2.17. , etc. And still the Scripture runs upon this, that by Christ we are reconciled unto God, cleansed from sin, redeemed out of the hands of our enemies; He therefore is our justifier, and none other: not excluding the Father, 
A caveat.  or the holy Ghost, who have a stroke in this Work, as well as the Son.  
As for that other branch of the point, 
The 2. part of the Doct. proved.  that his love is the ground of this grace, the title Wellbeloved, which the church here giveth him, will well carry it, and elsewhere the holy Ghost confirms it. By MERCY and truth is iniquity purged 
i Pro. 16.6. , saith the Wiseman. Being justified freely by his GRACE, through the redemption that is in jesus Christ 
k Rom. 3.24. . That being justified by his GRACE, we should be made heirs according to the hope of eternal life, saith the Apostle.  
Did not Christ alone satisfy the wrath of the Father? 
The Reason of both the parts of the Doct. together.  did He not tread the Winepress 
l Isa. 63.3.  alone? What earthly man holp him in his Active obedience, to perform, a perfect, complete, and entire, service to every jot that the Law requireth? What mortal wight, nay, what creature in heaven or earth aided him in his Passive obedience; had the whole wrath of the Father, due to the sin of man, in full measure poured forth upon him? Speaketh the Prophet of any else but Christ when he saith, 
Isa. 53.5.  He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him? And would he ever have undergone this, endured this, had it not been for love? Doubtless, He would not. Very well therefore doth the Church here, to acknowledge her Well beloved to be this Bundle of Myrrh, and to give to him, 
* Objection. Answ.  and his love alone, the honour of her justification, when as He alone paid the price to purchase it; and when as both the passion and compassion is his own.  

* Fide sola.  If any shall Object, that we are justified by Faith, or by Faith alone, therefore not wholly, not only by Christ.  
It must be answered, that this is to be understood in another sense. We are justified by faith, as by an instrumental cause; by Christ as an efficient and fundamental. For no more is faith the primary cause of my justification, than my hand is the cause of the supply of my wants, by a piece of money, which the mercy of another furnisheth me with. That proposition; 
* Parae ad Heb. p. 460 Solafide, excluduntur vero non causae superiores, gratia Dei & meritum Christi, sed etc.  We are justified by faith ALONE (a speech much used by Orthodoxal Writers) doth not exclude the causes of justification without ourselves, but it doth include only but 
m Quotie dicitur, Solafides iustificat, ostenditur solamfidē esse unicum argumentum, & unicam facultatem quâ recipitur iustitia Christi. Selnec. Tract. 3. de fid. & Sacram. Thes 1.  one faculty in ourselves, by which alone we do apprehend that righteousness of Christ, which the Lord doth impute unto us for our justification. 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 coined by hypocrites, as, the strength of free will works, merits, etc. So that by faith we are instrumentally justified, by the obedience of Christ formally, as 
n Tom 5 in epist. ad Eph p. 83. col. 2.  Zanchius showeth. For in justification, 
o Bucer. in iustificatione fides nihil dat sed tantum accipit, & quod accipit, eo ipso iustificamur.  Faith gives nothing, but only receiveth, and what it receiveth, (being Christ and his righteousness) by that very same thing are we justified. So that it may very well be affirmed, that faith justifieth alone, and yet be a truth too which (I am in hand withal) that by Christ alone we are justified.  
Use 1 And for currant might this Doctrine go through all Christendom, 
Against the Papists.  were it not for Antichrist, and his Babylonish followers, of whom when I thought, there came to mind a wise speech of a grave 
p Tertull. Apol. p. 815. Nisi homini Deus plaeverit, deus non erit, homo iam Deo propitiùs esse debebit. The Papists deny Christ to be our alone justifier three ways. 1. By their blasphemous Canons.  Father to allude to; God should be God, if man would let him, God now belike must stand to man's courtesy for his superiority: So may I say of the Papists; jesus should be jesus, if they would let him, the ALONE justifier of his people, if THEY would permit him, and belike, He must stand to THEIR carving for the honour of this Work: For they are very bold to rob him of his glory which he deserves, and his Bride here gives him, and him alone for this grace. Neither let any say, I do them wrong.  
For, first of all, doth not the Council of Trent 
q In Decret. de iustif. Can. 10. & , absolutely lay down this? If any shall affirm, that men are justified by the righteousness of Christ formally, let him be accursed. And immediately after; 
r Canon. XI. Si quis dixerit homines iustificari vel sola imputatione iustitiae Christi, etc. 2. By attributing of justification to the dignity of faith.  If any man shall say, that men are justified either by the imputation of Christ's righteousness alone, or that the grace whereby we are justified, is only the favour of God, let him be Anathema.  
Secondly, do they not ascribe justification to the dignity of faith? What means else that Position of theirs; That we are prepared by faith to some meritorious act of love, which act of love doth inform faith, and so dignify it, that then the person that hath it, deserveth acceptance at God's hands. And this Assertion, they are very stiff in, 
* Object.  alleging for it the Apostles words, To him that believeth on him that justifieth the , is his faith accounted for righteousness 
s Rom. 4.5. Answ. , that is (say they) God accounts that faith which he finds in a sinner, so worthy thy that it doth deserve an habit of righteousness, by which the sinner may be justified. But (as the Proverb is) An ill gloss corrupteth the Text. For this Exposition holds neither with the analogy of faith, nor with the scope of the place. Not with the analogy of faith, for it is directly against the Scripture, that a man may be a wicked man, and yet have some thing in him worthy of justification. Not with the scope of the place; For there the Apostles aim is (being in disputation about justification) to show, that there is an Antithesis, or contradiction betwixt the righteousness of Christ, and the righteousness of a man out of Christ; and not to show, that faith informed by charity, doth by condignity, merit the justifying of the sinner in the sight of God.  

3. By maintaining justification by Works.  Thirdly, how peremptorily do they stand for justification by Works, abusing for their purpose many places of Scripture: as,  
Object. 1 First, that of james, 
t jam. 2.24. Answ.  Ye see then how that by works a man is justified, and not by faith alone; when as (as it is well known) the drift of the Apostle is there to show, that good works declare a man to be just before men, and do not make a man just in the sight of God.  
Object. 2 Secondly, they bring in that of the Psalmist, 
u Psal. 18.20.24 Answ.  The Lord rewarded me according to my righteousness, and according to the cleanness of my hands hath he recompensed me. But alas, to little purpose; For the Prophet in that place, as some observe, doth not speak of justification, but 
* Certum est Davidem hoc Psalmo, nihil aliud canere de Deo, quam quòd per illum liberatus fit ab hostibus etc. Muscul, ad loc.  only of the deliverance that God gave him out of the hands of his enemies; which deliverance also, he doth not attribute to the merit of his own righteousness; (For that he disclaims, vers. 19 saying; He delivered me, because he had a FAVOUR unto me) but only he acknowledgeth, that that deliverance was a testimony of his integrity, how naught and unjust soever his enemies falsely accounted and accused him to be.  
Many of the like places do they thus abuse; abuse (I say) and whither I speak right or no, I appeal not only to St Paul, whose drift is in the five first Chapters of the Epistle to the Romans, to overthrew justification by Works; but also to one of their own 
x Aquin, Super Gal. c. 3. Lec 4. Opera non sunt causa quod aliquis sit iustus apud Deum, etc.  Doctors, whose very words are these; Works are not the cause that any man is righteous before God, but rather they are the fruits and declarations of righteousness. And indeed how can we be justified by works, when as by the confession of the Papists 
y Caiet, in epist. ad Roman. c. 3. fol. 10.  themselves; the righteousness of Works cannot blot out sins, but leaves a man in the same. Thus while the Papists do partly curse those that hold justification by the free mercy of God, and partly ascribe it to the dignity of Faith, and partly to the merit of good Works, do they not rob Christ of that praise which his great kindness in justifying a poor sinner doth deserve? Dealing with this bundle of spiritual Myrrh, as some 
z Petrus de la Primaud. Franc. Acad. part. 3. c. 69.  report the Arabian followers of Mahomet to deal with that corporal Myrrh, which they bring to Alexandria to sell, using a thousand deceits to sophisticate it, and gull Christians with it, that buy it. So they (I say) adulterate this precious Doctrine with their own deceits and devices, and would thrust it for good ware, and sound upon the common sort; But I pray God, they may never have any vent for such deceitful Myrrh, and counterfeit righteousness amongst us. I am sure, the Church entertains no such stuff here; but speaks all to the commendation of her Beloved, admitting of no Myrrh, no righteousness, but his own, to praise him, and to commend by. But to leave them as confuted, let us come to ourselves.  
Use 2 I would to God, there were not some Popish Protestants amongst ourselves, who must have some perfume in Nature's garden to smell on, some natural or moral plant of their own, to put into this Bundle, to mingle with Christ's righteousness, to justify them in the sight of God. Some good desires, deeds, devotions, which they much brag off, and stand upon, for which God is forsooth bound to accept them, and to like of them. To whom I may say truly, as Elihu in another case to job; Behold, in THIS thou art not just 
a job 33.12. . It may be thou art of a gentle nature, of a courteous behaviour, somewhat disposed to liberality out of a vainglorious humour, canst not away with the company of the prodigal; must God of necessity justify thee, like of thee for these things? Yes, that he must, and doth too, I would be sorry else; I am sure, he would not like of me, if I should swill, and curse, and steal, and quarrel, etc. that's true; for he cannot away with these gross evils; the committers of them are abominable unto him. Yet notwithstanding, to conclude, that thy moral virtues can justify thee before him, is little differing from plain Popery. And I tell thee in standing upon this thou dost Papist-like rob Christ of his glory, and deny him that praise which the members of the Church do here give him, as his due in this Text. They say not here, A bundle of Myrrh is my Wellbeloved, and my Spikenard unto me, but my Wellbeloved alone. They acknowledge all in the matter of justification, to come from Christ jesus, issuing and springing from the fountain of his free love. They know, that the best righteousness in themselves is (as the Prophet speaketh) as an unclean thing, and filthy rags 
b Isa. 64.6. : and that in the best actions they do, if their imperfections be not covered in Christ, and sweetened with the Myrrh of his righteousness, there is more cause of damnation to be found in them then salvation. It is by grace that we are justified, not by Works. The very faithful themselves please God no otherwise then in Christ. Neither their love, nor faith, nor good fruits, can for the dignity of the same, deserve absolution before God's tribunal. Now than if the graces that are inwardly wrought, and the Works that do outwardly appear in believers themselves, can procure no further acceptance at God's hands, than their persons stand justified, and their sins acquitted before GOD in Christ, then questionless (as God once told the idolatrous Israelites) neither thy Works, nor thy righteousness will profit thee 
c Isa. 57.12. , to justification, that art but carnal, but civil. That then I may cease to confute thee, & be a counsellor unto thee, 
* Use 3. Exhortation to disclaim our own righteousness.  let me exhort thee, willingly to give the Well beloved of the Church, the glory of this grace alone. Mingle not thy righteousness with his in the matter of justification; such a mixture, such a composition stinks before the Lord. I find in the old 
d Exod. 30.34.35.38.  Law, how that the Lord commanded Moses to make a sweet perfume of Stacte, Onicha, Galbanum, and Franckinsence, and to temper it after the art of an Apothecary, holy and pure. Concerning which, he threatened that whosoever should presume to make the like, to smell thereto, that soul should be cut off from the Lords people. And hath the Father commanded a greater than Moses, even his only begotten Son, to temper an exact and most pure perfume of his own righteousness 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 just before GOD. And shall mortal, sinful, man (contrary to God's charge) presume to compose the like, out of his own righteousness, and yet the Lord endure it, reckon that person amongst the number of his own people? No, no. The civilest person that life's under the cope of heaven, shall greatly displease the Lord, if he presumes to offer it. Didst thou equal, nay excel the most virtuous moralists that ever were, in justice, temperance, magnanimity, affability, and the like, yet thou must esteem all these as nought in comparison of the righteousness of Christ crucified. Learn therefore, learn, I beseech thee, to disclaim thine own righteousness; Shuffle, oh shuffle not in the merit, the dignity of any good deeds, or desires of thine own, into this bundle, lest like the mixture of Opocalpasum with Myrrh, it prove deadly to thy soul, as that to the body 
e As Mathiolus cities it out of Galen. Opocalpasum exitiale est, multosque 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 never smell the sweetness of the same, in assurance thou art justified, to thy consolation here, and salvation hereafter.  
Now to the end thou mayest learn to disclaim thine own righteousness indeed. This threefold Meditation will be very available.  

* Three meditations, to further us in disclaiming our own righteousness.  First, that man's righteousness, cannot acquit him, discharge him, before the judge.  
Secondly, that it breaketh every way, that it can fulfil no way the Law of God perfectly, and entirely; it omitteth much good, it committeth much evil, that good which it doth, it doth not aright, that evil which it escheweth, is eschewed for by-respects.  
Thirdly, Meditate, that the worthiest and holiest of the Saints of God, have cried out of it, never looked to be justified by it. As David; In sin Lord hath my Mother conceived me 
f Psal. 51.5. : and job; The Angels are unclean before thee, how much more abominable is man that is borne of a woman 
g job 15.15.16. . And Paul; I know that in me, that is, in my flesh dwelleth no good thing 
h Rom. 7.18. .  
These three things, I say, feriously and wisely thought of, and paused upon, will much further thee to think meanly of thine own righteousness, be'st thou never so civil: Wilt thou know how? I will show thee. The first Meditation, will drive thee to speak thus betwixt God and thy soul; Good Lord, cannot all my righteousness clear me before thy Tribunal? notwithstanding my civility, my fidelity in keeping my word, my gentleness of nature, my abstaining from the gross, and enormous vices of the times, do I not stand discharged before thee the most upright and unpartial judge? Lord, why should I then stand upon my righteousness? Oh, cause me to abhor myself in dust and ashes.  
The second Meditation, will drive thee to this? What? and for all my righteousness, do I break thy Law, transgress thy Commandments, in the omission of good, in the commission of evil, in the doing of good, and forsaking of evil, after a wrong manner? Lord, I perceive then by this, that I cannot be justified in thy sight by myself; when as that righteousness which justifieth before thee, must perform an exact obedience to thy most righteous Law, without swerving one jot from the same.  
The third Meditation will, by the grace of God, work, in some such wise, with thee as this is; Lord, have the best that ever were cried out of their own filthiness, complained of their native vileness, denied their own righteousness? and shall I be puffed up with an opinion of mine own worth? Did so holy a man as David was, so patiented a man as job was, so good a man as Paul was, cast down their crowns before the Lamb, acknowledge that in themselves was nothing but sin, no cleanness, no good thing? and shall I, a vile creature, fare inferior to the least of them, stand upon my patience, my honesty, my goodness? Lord, let it be fare from me, etc. And when these Meditations have brought thee to this pass, produced these effects; tell me whither then it can be possible for thee, to sing any Song but this, in regard of thy justification; None but Christ, none but Christ: His righteousness, his righteousness alone, to discharge me before the judge, to fulfil the Law for me, to cure my spiritual sickness, to cover my natural filthiness.  
If these Meditations were but duly made use of by our civil justitiarians themselves, they would veil the Bonnet, come down a peg lower in their own conceits, and run altogether out of the garden of nature, into the garden of grace for this Myrrh, and depend upon God's love alone in Christ jesus for their justification. But alas, alas, they meditate not upon this, and hence it is, that they stand so much upon their own worthiness, that the righteousness of Christ, is neither thought on, nor sought for, by them, as it should be.  
Use 4 Lastly, is Christ the alone justifier of the Church, and is his free grace, the ground of it? 
Advise to Believers, to be thankful to their justifier.  how thankful then ought this to persuade Believers to be, and how careful to sing such a Song as the Church here doth to the praise of their Wellbeloved. We use to say, a Nosegay is worth thankes, especially, when it is given by a lover, as a token of love; and is not this bundle, this bunch of Myrrh, Christ his righteousness, worthy of praises, being given by him as a special token of his favour, to poor, miserable, and sinful creatures? Did the 
i Luk. 17.16.  tenth Leper, return thankes for the cleansing of his body, and wilt not thou, whom Christ hath chosen as one out of ten, yea, of twenty, to purge thy soul, return glory to his name? Marry Magdalen 
k Luk. 7.47.  loved Christ much, after He had forgiven her much: David resolved with himself, that, on condition the Lord according to the multitude of his mercies, would do away his iniquities, and purge him with Hyssop, which was an Emblem of his cleansing, and clothing with Christ's righteousness, his tongue should sing aloud of his righteousness 
l Psal. 51.2.7.14. verses. .  
It is reported of Alexander, surnamed, The Great, that he acknowledged himself to owe more to Aristotle his Master, then to Philip his Father, because, from his Master he received his Well being, whereas from his Father he had but his natural being 
m Pet. 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 giving thee through the merit of his own righteousness, a spiritual being in grace, then to thy natural Father or Mother, by whom thou hast thy being in nature. Oh, therefore (owing so much) pay him much, I mean, love him much, be much thankful unto him for this his kindness. Let thy thankfulness to him know no limits; set no bounds to thy obedience; let not much water quench the flame of thy love, thy zeal; let not the very fire itself deter thee, scare thee, from sacrifice, from his service. Propose the blessed Martyrs for thy pattern. The sweetness of this bundle have so affected them, that rather than they would any way show themselves ungrateful, they have not spared to be prodigal of their very lives. Take, oh take then, the cup of salvation, and bless his holy name, vow service, vow obedience to him, unto the very death; for his free mercy, in justifying of thee, requires no less, deserves no less at thy hands. Leaving this, I come now to the next point; which is  
That as Christ alone is the justifier of the Church, 
* Doct.  so the Church alone is justified by Christ. 
The true Church alone is justified by Christ.  justification is a benefit belonging only to the true members of the Church, and to none else. TO ME, in my Text, implies as much; To me the Church alone, not to you daughters of jerusalem, 
* Except you be Eloct.  not to you aliens and strangers to the Commonwealth of Israel is my Beloved a bundle of Myrrh, a bringer of righteousness. Ask Paul, whom he speaks of, when he saith; In grace HE (that is God) hath made US accepted in the Beloved 
n Ephe. 1.6. ; (that is, justified through Christ) and he will answer, that he meaneth US, who are chosen in Christ, before the foundation of the world; US, who are predestinated to the adoption of children 
* Verses 4.5. ; intimating, none to be capable of justification but such. The same thing, the same Apostle proveth in the eight of the Romans; Whom he predestinated, them also he called, and whom he called, them also he justified 
o Rom. 8.30. . Now who are predestinated, who are the called of God, but the members of the Church? 
p Vers. 3.  Who shall lay any thing to the charge of God's Elect? It is God that justifieth, that is, it is God that justifieth the Elect 
q Zanch. ad Eph. c. 2. p. 8. Tom. 5. i. e. Electosfolos. . Methinks, that of S. john in his Revelation, is very fit for this purpose, where he saith, not that he saw the 
r Apoc. 13.1.  BEAST with seven heads, and ten horns (that is, the enemies of the Church, who use their wit and authority against it) clothed with the Sun, that is, with Christ's righteousness, but a 
s Apoc. 12.1.  WOMAN so clothed, that is, the Church alone, or the company of the faithful.  
Reason. The reason is plain, for faith which apprehendeth justification by Christ, is a gift proper and peculiar to the Church, and none else, for which cause it is styled, The faith of God's ELECT 
t Tit. 1.1. . Now if none have faith but the Church, than it must needs follow, that none are justified, but the members of the Church.  
How full of terror is this truth, unto all those that are out of the Church, I mean, not only those who stand sunning themselves in the Churchyard, that sit swilling in Alehouses, fulfilling their fleshly pleasures, following their worldly profits, while the Word is Preaching, and people are praying upon the LORDS day. I mean (I say) not only them, who are thus out of the material Temple, which is made of Brick and Stone 
* And yet I include them also, for right Christians dare not do as they do. , but also all others, that are no true members of Christ's mystical body, who, though they hear the Word, receive the Sacraments, etc. yet are void of saving grace, are no spiritual stones of the spiritual building, no 
u Cant. 1.17.  Cedar beams in God's house, that is, no 
* For Cedar was used in cleansing, Levit. 14. Notes of the false Church: Propounded by the way, to show whom this terror belongs to.  purified, no sanctified once in God's family. To all of them, to every one of them, here is (I say) a ground of terror. For (ah poor creatures) they are not justified, they have no share in, no benefit by, the righteousness of Christ. This bundle belongs not to them; It is peculiar to those whom they (for their Religions-sake) hate, scorn, and malign. It appertains not to those daughters of jerusalem, spoken of in the fift verse of this Chapter, who seem to be of the Church, who brag they are of the Israel of God, and yet are not. 
* 1. Particular love of false teaching and teachers.  Thou therefore that delightest in false Doctrine, and castest the Word of God behind thy back 
x jer. 8.9. ; thou that with Ahab, hadst rather hear an hundred false Prophets, than one sound Michaiah 
y 1 King. 22. ; and with jeroboam 
z 1 Kin. 13.4. , will't not hearken to the faithful messengers of the Lord of Hosts; 
* 2. neutrality in religion.  thou that with the same jeroboam 
a 1 Kin 12.28.29. , art ready to change thy Religion, and manner of worship, instituted by God himself; 
* 3. Defence and ripnes of sin.  thou that with the people in jeremies' time, wilt palliate and defend thy sins, professing thou walkest not after Balaim, when as yet the Lord sees thy abomination in the Valley 
b jer. 2.23. , being pure in thine own eyes, when as yet thou art not cleansed from thy wickedness 
c Prov. 30.12. ; 
* 4. Blasphemy.  thou that with the covetous, whom David speaks of, 
d Psal. 10.3.  blessest thyself and blasphemest God, and with Goliath, 
e 1 Sam. 17.9.10.  cursest God and his people: 
* 5. Contempt of authority.  Thou that with the sons of Belial 
f 1 Sam. 10.25 , contemnest the powers that be ordained of God: 
* 6. Vain confidence.  Thou that trustest with Goliath 
g 1 Sam. 17.45. , in thy sword and buckler; with the wicked of David's time, in the 
h Psal. 49.6. Psal. 52.7.  multitude of thy riches; with the 
i Isa. 43.14.  Chaldeans, in the treasures thy ships bring in by Sea; with the old Israelites, in thy pleasant pictures 
k Isa. 2.16. , that is, in thy household furniture and riches 
l So Scultet. expounds pleasant pictures. : 
* 7. Hypocriticalnes.  Thou that canst the Art of dissembling, having Butter in thy mouth, and war in thy heart 
m Psal. 55.21. ; that canst bless with thy mouth, but curse with thy heart 
n Psal. 62.4. : 
* 8. Love to & defence of bad company.  Thou that lovect the company of the  
o Psal. 1.1.2. , and magnifiest the wicked, which forsake the Law 
p Pro. 28.4. : 
* 9 Malice to the Saints.  Thou that with the enemies of Gods Israel, treadest down the inheritance of the Lord 
q Isa. 63.18. , circumventing them as the Sodomites did Lot's house 
r Gen. 19 , spreading Net; for their feet 
s Psal. 140. , rejoicing at their hurt 
t Psal. 35.15. , drawing out the sword, & bending the bow, that thou mayest suddenly hit them that are upright in heart 
u Psal. 37.14.32. : 
* 10 Carnal security.  Thou (finally) that art at ease in Zion, drowned in the depth of carnal security, thinking thou shalt never be removed 
x Psal. 10.6. ; who hast made a covenant with death, and art with hell at agreement, thinking that when the over flowing scourge shall pass through, it shall not touch thee, and so making lies thy refuge, and underfalshood hiding thyself 
* Isa. 28.15. : Thou, I say, that carriest of all these, or any of these black brands of the false Church, these non evidences of the true Church, hear thou this word of terror, thou art not justified by the Lord jesus and not to be justified by him, desperate and fearful must thy condition needs be: yea, so fearful, that neither can my capacity reach it, nor my tongue relate it. For besides the absence of those admirable soul ravishing effects, springing from justification, which thou shalt read off afterwards 
y Page. 67. , it is an argument of God's displeasure conceived against thee, it doth prognosticate, wrath abiding for thee: insomuch, that if the Beloved of the Church, be not this bundle of Myrrh, TO THEE, TO ME, and become our Righteousness, the stinch of our sins, will daily provoke the Lord; the smell of our courses, will daily distaste him; the savour of our very Sacrifices, are a burden unto him: neither are our sins remitted, nor our suits received, nor our persons respected, nor our good deeds rewarded, nor can our souls (if we so continue) be eternally saved. judge thou then whither this point (as sweet as it is to the godly) doth not bring (if thou be'st not altogether hopeless and helpless) a sound of terror to thy ears: and oh, that it might but be a mean to produce an holy trembling in thy soul, upon the thought of thy great misery.  
Use 2 Secondly, this is not so terrible to the wicked, but it is as comfortable to the godly. Is it their peculiar to be justified by Christ? Do they alone participate of that righteousness, which many thousands in the world, neither have, nor are like to have, any share in? What bounty, what love is this from Christ to them? Myrrh itself should not more refresh the smell, than the consideration of this accheere their soul. And accheere them it doth at sometime or other, let the Devil do his worst, as the next Doctrine shall declare, which without any longer delay, I come unto: And this it is:  
That as the Church alone is capable of Christ's righteousness, 
Doct. Christians alone have the joy of justification.  so she only is sensible of the sweetness of the same. Only Believers do truly rejoice in the assurance of free justification by Christ. What saith David to this purpose? The RIGHTEOUS shall be glad in the Lord, and all the UPRIGHT in heart shall glory 
z Psal. 64.10 . What saith the Prophet Esay also? The RANSOMED of the Lord shall return, and come to Zion with Songs, THEY shall obtain joy and gladness, and sorrow and sighing shall fly away 
a Isa. 35.10. . Again, My SERVANTS shall rejoice, my servants shall sing for joy of heart. I create JERUSALEM a rejoicing, and HER people a joy 
b Isa 65.14.15.18. . Of whom speaks the Church when she saith; We will be glad in the Lord, and rejoice in his salvation 
c Isa 25.9. ; I will greatly rejoice in the Lord, my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, he hath covered me with the robes of righteousness 
d Isa. 61.10. . Of whom (I say) speaks the Church there, but of herself? I confess that literally those speeches of the Prophet, are to be referred to the rejoicing of the jews at their return from captivity. But mystically they are to be interpreted, of the joy which believers alone conceive upon their return from spiritual bondage, and upon their justification by the merits of Christ, and free mercy of the Almighty. Wherefore it was not without cause, that Christ said to the Man sick of the Palsy; Son, be of good cheer, thy sins are forgiven thee 
e Mat. 9.2. . And Elihu in job; He that can say, I have found a Ransom (especially such as Christ's righteousness hath procured) shall see God's face with joy 
f job. 33.24. 6. compared together. .  
Reas. 1 That which was the ground of the former point, may be the first ground of this also. Christians only have faith. Now faith is not only an Hand, to pluck this Myrrh, the means to apprehend the righteousness of Christ, that it may become ours; but also it is the Nostrils, to smell the sweetness of this Myrrh: Look as the nostrils do convey sweet odours to the brain, to refresh the animal spirits, which are there, so doth faith convey the assurance of justification, to the ravishing, and delighting of the soul. If the Church alone then hath the nostrils of faith, no wonder is it, if she alone be sensible of the sweetness of Christ's righteousness.  
Reas. 2 Secondly, Christ jesus only lodgeth and dwelleth in them, whom he hath justified, but where Christ lodgeth, there must needs be great joy. 
g Nun videis cum amicum lomi quispiam ●ccipit quom ●raese ferat ●atitiam? etc. ●hrys. in johan. ●. 1. Hom. 19  Do you not see if a man doth but receive an ordinary friend into his house, how joyful he is? how much more joyful than must we conceive them to be, who have testimony in their consciences, that the Lord of glory hath come in by their gates, and taken up his lodging in their souls?  
Use 1 As the former, so this Doctrine also serves, 1. to lay open the miserable and wretched estate of all carnal and unregenerate ones, who are no members of the true Church. For no sound joy belongs unto them. Their abundance of wealth, their places of honour, their great friends, their merry companions, etc. may peradventure give them some kind of contentment and delight, but alas, it is but for a moment, and 
* Namque mal● quanquam interdum gauder● videtur: Aesti● at ipse tamen medijs ut stro●gylos undis. Marcell. Arie l. 1. p. 4.  mingled many times with much heaviness and sorrow; That joy which springs from justification is too sweet, too excellent for them to attain to; There is no peace to the wicked, saith my God 
h Isa. 57.21 . That, that (I say) is Zions peculiar. An  man, may indeed hear the promises, have the sweet Doctrine of justification, by the free love of Christ, sounded in his ears, and abuse the same he may (as those that make an idol of God's mercy) to further himself in his desperate disease of security, or a kind of 
i Mat. 13.20  hypocritical joy he may have, which a temporal faith may afford him: but to draw out the right sweetness of this heavenly Doctrine, to the true comfort of his soul, he wants nostrils, he hath no true justifying and saving faith. Let then an unregenerate person (be he what he will, or can be, for wit, learning, wealth, friends, dignity, etc.) come and put forth that Question, which joram put forth to jehu; Is it peace jehu, is it peace? It may be answered him, as jehu answered joram; What peace, so long as the Whoredoms of thy Mother jezebel, and her witchcrafts are so many 
k 2 Kin. 9.22 . What peace so long as thy luxurious fruits, thy covetous fruits, extortions, oppressions, usuries, deceitful tricks, thy oaths, lies, envyings, backbitings, Sabbath break, neglects of God's worship in the Temple, in the family, in the closet, contempts of God's servants, and Ordinances, contentments with thy mere civil courses, etc. are so many? What peace, I say, appertains unto thee, so long as these things remain in thee, as so many testimonies against thee, that thou art not yet a true member of Christ's Spouse the Church? Thou man, thou woman, art like those whom the Lord complains of by the Prophet; 
l Isa. 65.11.  Ye are they that forsake the Lord, and forget mine holy Mountain. Thou hast played the Harlot, and run away from Christ, and hast 
m Vers. 12.  chosen that wherein the Lord delighted not; And therefore must I conclude (to the terror of thee, and all such as thou art) with that sentence which the Lord denounceth by the same Prophet; 
n Isa. 65.13.14.  Behold, MY SERVANTS shall rejoice, but YE shall be ashamed. Behold, my servants shall sing for joy of heart, but YE shall cry for sorrow of heart, and shall howl for vexation of spirit.  
Use 2 Again, still we see comfort to flow out of this Text, to the people of God, by occasion of this point also. They may peradventure have heavy hearts, drooping spirits, and go mourning all the day long, and by reason or outward crosses, or inward distresses, they may with Rachel refuse to be comforted, because their comforts are not, and in their own apprehension, have no being, no existence; but let them be of good cheer. The joy that springeth from the root of justification, belongs unto every member of the Church; As sure as can be, light is sown for the righteous, and joy for all them that are of an upright heart. As they have this bundle of Myrrh, this sweet-ball of Christ his righteousness, in free mercy bestowed upon them, so the Lord in his due time, will open the nostrils of their faith, and make them sensible of the sweetness of the same, and the time shall come when in the sense and joyful persuasion of the same, they shall be able with all confidence and boldness, to say, as the Church here doth; A bundle of Myrrh is my Wellbeloved unto me, now I know it, find it, and feel it. Stay thyself with this then, thou mourner in Zion; and go thy ways, Eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy Works 
o Eccles. 9.7. . Being a member of the Church, thou art acceptable to God in Christ jesus, and being acceptable to him, He will reveal his comfortable presence unto thee, be thy distress what it can be. And let this suffice thee against despair, that though heaviness may endure for a night, yet joy shall come in the morning. Such joy is thy portion, such joy shalt thou get into thine own possession, when God sees fit. Wait therefore for it on the God of thy salvation, and be not like a comfortless creature.  
Use 3 Thirdly, Hence we see how the world is deceived, who think Christians to be melancholy persons, whom no mirth, no comfort, belongs to; imagining, that of all others, they are the saddest and heaviest creatures; What said I deceived? yea, grossly deceived. For there are none under heaven, have more cause of joy than they have, nor are more sensible of true joy than they are, when God comes to lift up the light of his countenance upon them. The joy that the covetous 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 sweet content, that a poor honest soul findeth in his Christ, in his Saviour. How can his life be a melancholy life, that was condemned to death, but is now restored to life; that had lost heaven, but hath it now purchased for him; that was the heir of damnation, but is now the heir of salvation; that was naked, and abominable in the eyes of God, but is now clothed, and acceptable unto him? How can this life (I say) be altogether uncapable of comfort, of consolation? If thou thinkest it is (when as Christians have this privilege, to rejoice in the assurance of their justification) thou thinkest amiss, and art in a gross error.  
LET us now pass on to the effect which the sense of, 
The second branch in the second part of the Text.  and joy from, this sweetness of justification worketh, in the desires and vows 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 read) It shall lodge all night between my breasts: or (as others) Optatively. Oh, that he would (that is, oh, that my Beloved) or, oh that IT may, (that is, this bundle of Myrrh may) lodge all night betwixt my breasts. Howsoever the words be read, I take the meaning to stand thus; It is the resolution of me the Church, that this sweet bundle shall, or, It is my hearty desire, that my beloved Christ, and the sweetness which I smell in his righteousness, may abide with me so long as I am in the might of this world.  

The reason of the Paraphrase.  For lodging, is a symbol of continuance, and breasts do 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 justifier, with the sweetness of his righteousness, in the desires and resolution of a Christian, so long as he is in this world.  
I could observe from hence, thus much; That they, that are once justified by Christ, are for ever justified. Prove it I could out of Isa. 32.17. Hos. 2. towards the latter end. Rom. 11.29. And by occasion of this, I could tell the doubting and perplexed soul, to its singular consolation, that though it be in the night of tribulation, and temptation in this world, yet Christ jesus will never forsake it, but will pernoctare, lodge with it all night, nothing shall separate it from the love of God in Christ jesus. But there is another main thing I drive at; and this it is.  Doct. 6 That it is the resolution, and desire of the true members of the Church, to retain and keep all their life long, that sweetness which they smell in the righteousness of Christ, that joy which they have from their assurance of being justified freely by Him. 
This was David's resolution; I will rejoice and be glad in thy mercy 
b Psal. 31.7. . Mark, he contents not himself to speak in the time present, I DO rejoice, but he speaks in the Future tense, I WILL rejoice, showing what his mind and purpose was. This was also the DESIRE of that holy man; 
c Psal. 24.7.  One thing have I DESIRED of the Lord, that I will seek after; that I may dwell in the house of the Lord, all the days of my life, to behold the beauty of the Lord. And ever and anon, you shall find that Prophet, crying; Lord lift thou up the light of thy countenance upon me, and then I shall be safe, that is, than I shall have what I would have 
d Psal. 4. . Restore unto me the joy of thy salvation 
e Psal. 51. , that the bones which thou hast broken may rejoice 
f V . Hence it is, that the joy of God's people, is called an everlasting joy 
g Isa. 61.7. . The complaints of Christians, in the time of spiritual desertion, do evidently show this. For look as job in the time of his adversity, did bewail the loss of his former prosperity, in these terms; 
h job. 29.2.3.6.  Oh, that I were as in months past, as in the days when God preserved me: when his candle shined upon my head, and when by his light I walked through darkness. When I washed my steps in butter, and the rocks poured rivers of Oil. So complain Believers, when they are insensible of those inward comforts, and sweet internal joys they were wont to have; Oh, that it were with me as in times past, as in the days when God refreshed me, when the candle of his bright countenance shined upon me, when by the light of his sweet comforts, I did walk joyfully through the darkest temptations: Oh, that it were with me as it was when the rock, Christ jesus, poured out rivers of joy unto me, to accheere me in the assurance of justification by his own blood. Now what doth this kind of complaint intimate unto us, but that the Church is desirous to retain that joy which ariseth from the assurance which she hath of sharing in the righteousness of Christ.  
Reason. Neither need we marvel at it, for why, this sweetness, this joy, which springs from this root, is one of the most infallible testimonies of the love of Christ; but choice love-tokens (as we know) are most desiredly kept and retained. Let a Wooer bestow upon his Love, but a Nosegay or Muske-ball, as a testimony of his love; and (if she takes it so) whatsoever she be careless of else, she will be very careful to keep that, and still be desiring to recreate herself with the sweetness of that. Inasmuch therefore as joy in the holy Ghost, is a special token of the Church her beloved's good will unto her, she must needs be careful to keep that (except she be very much out of tune) and still have that bundle between her breasts, in the very night time, that is, that sweetness in her desires, even in the deepest, and darkest affections.  
Use 1 First of all, do Christians desire to keep that joy which the assurance of their free justification by Christ doth effect in them? then this shows, that sound and solid joy, is permanent, and durable. It is not flitting, like the joy of the worldling; it is not vanishing, like the joy of the hypocrite; it is not perishing, like the joy of the Epicure. In God's presence is fullness of joy, and at his right hand (saith David in a Prophetical strain of Christ) are pleasures for evermore 
i Psal. 16. . Now if in His GLORIOUS presence, there be fullness of joy, and everlasting pleasures; then the joys of his gracious presence must needs be durable also, being the taste and beginning of the glorious. I deny not, but that there is a mixture of sorrows with their joys, because it is fit, and needful, that so it should be; yet this doth not nullify the perpetuity of them, because it doth not anibilate the essence of them. Though Christians have not always a feeling of them, yet they have always the being of them. Myrrh, between a man's breasts, hath a sweetness in the night time, though whiles he sleeps, he smells it not: So, assurance of justification is in the believers heart, and the sweetness of it in his soul, though while he slips into sin, and is in some sleepy fits of carnal security, he be not sensible of the same. To think then that the joy of God's people, is a fading or transitory joy, is a groundless conceit, and a wrong done the honour of God's mercy, which is the fountain of it. For what God gives his children an hearty desire continually to keep, that will HE keep continually for them.  
Use 2 Secondly, this is of use, to exhort and stir up all them that want this joy, 
Exhortation to unbelievers to get this joy.  to seek after it, and to endeavour to attain it. Such earthly things as are most permanent in their own kind, are most desired by them that enjoy them, every one will labour after them. This joy is ever durable: They that have this joy, do resolve and desire ever to keep it. Labour therefore, oh, labour (I say) with might and main to get it, you that want it. And to help you hereto, you must not think, that it can be gotten for gold, or that silver shall be weighed for the price thereof 
k job. 28.15. Helps to true joy. . But by these means.  
First, by a godly sorrow for sin. Marry Magdalene was fain to stand behind Christ weeping, and to wash his feet with her tears, before he had her Go in peace 
l Luk. 7.38.50. . Peter's converts were pricked in their hearts, before they could eat their meat with gladness 
m Act. 2.37.46. . The jailer trembled before he rejoiced 
n Act. 16.26. . They are the blessed ones which mourn, that shallbe comforted 
o Math. 5.4. . Let not them think ever to come to this joy, who drive out of their own hearts, all consideration of their own sins, which they have committed; of God's judgements, which they have deserved; of God's justice, which is provoked; of God's majesty, which is offended; that their hearts may feel no smart, their souls may be affected with no sorrow, for their transgressions. For if ever thou hast read the Psalms of David through, thou hast found this to be true, that they which sow in tears, shall reap in joy 
p Psal. 30.6. . Oh, you hardhearted, and impenitent ones then, who could never yet mourn for your sins, hear what Saint james saith, and be advised by him. Be afflicted, mourn, and weep, let your laughter be turned into mourning, and your vain joy into heaviness 
q jam. 4.9. : that so mourning, you may be comforted, and (as they, who after they have endured many a sore tempest by Sea, come to Arabia, where Myrrh grows, get it, gather it, and smell on it) so you, after your souls have been truly humbled within you, may apprehend the righteousness of Christ, and be spiritually ravished with the sweetness of it, in such wise, that you may both resolve, and desire, never to let it go.  

* 2. Help to get true joy.  Secondly, Get a good conscience; for that (as Solomon saith) is a continual feast. 
r Pro. 15.15. . Well spoke an Ancient 
s Aug. ad Fr. in Erem Ser. 10. Ad spirituale gaudium hodierno die intendo, etc.  to this purpose; I intent, brethren, this day to invite you to a feast of spiritual joy, which joy neither the plenty of riches, nor the glory of the world, nor greatness of posterity, nor health of body procureth, but only purity of conscience. And no marvel; for if an evil conscience begets a timorous and trembling heart 
t Mala conscientia cor tabescens, & trepidans gignit, Muscut. in Psal. 18 p. 182.  then a good conscience must needs produce a joyful and merry heart. Now how to get a good conscience, I direct elsewhere 
u Court of conscience. pag. 50.51. etc. .  

* 3. Help to true joy.  Lastly, because worldliness is a great enemy to this joy, therefore take heed and beware of covetousness 
¶ Luk. 12.15. . Stop thy nostrils full of earth, and the sweetest Odours cannot affect the smell; So, let a man hear the sweetest Doctrines of the Gospel, even of free justification by Christ, etc. he can smell no sweetness in them, he can feel no comfort by them, if his heart be stuffed, and inordinately affected with the things of this life. As therefore thou wouldst rejoice in the assurance of God's love, make not the world thy God to love.  
Use 3 Lastly. Doth the Church here give an example to all her sons and daughters, in resolving that this sweetness shall, in desiring that this sweetness may, abide in her continually? Then this should teach all those members of the Church, who have tasted of the joy of God's salvation, to endeavour to keep and maintain the same. The desires of a good Mother, in good things (especially seconded with care and industry) must be the pattern of the children's endeavours. If our Mother the Church hath desired, and endeavoured in ALL ages to keep this joy; then WE, (members of her body) in this age, must be careful not to come behind her in such desires and endeavours. With how holy a vehemency doth Paul enforce this upon the Church her children, both at Philippi, and Thessalonica; Rejoice in the Lord always, again, I say rejoice 
x Phil. 4.4. . Rejoice evermore 
y 1 Thes. 5.16. . In this joy as a man cannot be too excessive 
z Pet. 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 Saviour tells his Disciples, that he would have His joy REMAIN in them 
a joh. 15.11. . Say therefore of this thy joy (thou Christian soul) as job of his innocence; I will not let it go until death.  
Now that thou mayest have some directions in this case, these Rules will be useful for thee.  

How to keep spiritual joy. 1. Rule.  First, maintain thy joy in the Word, let that be the very joy and rejoicing of thy heart. Let neither the pleasures of the flesh, nor the profits of the world, nor the company nor counsel of carnal friends, make thee give over thy private reading, study, and meditation, in that. Let neither the foulness, nor coldness of the weather, nor the length of the way, nor the shortness of the days, cool thy forwardness, or quail thy diligence in the hearing of that. I am persuaded, that David did so much rejoice in the favour of God, because he did so much delight in the Word of GOD. So much he seems to testify in that 27. Psalm. vers. 4. I desire to dwell in the house of the Lord all my days, that I may behold the beauty of the Lord; As if these words were (after a sort) spoken of purpose, to show, that if we continue our delight in God's Temple, we shall continue our sight of God's beauty, shining upon us continually to refresh us. In the Word, we shall meet with such sweet sentences, such gracious promises, as will strengthen our joy, as will raise us up out of our heavy and disconsolate fits, as will show Christ unto us, as will reveal the unspeakable goodness of God unto us. Experience in the Church of Christ, proves, that many a man and woman, hath gone with a trembling spirit, with a perplexed conscience (because their joys 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 sweet passages in good Books; and they have met with that consolation, that satisfaction, that they would not for any thing have miss off. Let but thy delight then in the Word of God abate, and I dare boldly tell thee, thou shalt find as much to do to maintain thy joy in thy justification, as he, to continue the refreshing of his brain with sweet flowers, that cares not to come into those Gardens where they grow, or, that, having gathered them already, stops them in some corner fare from his nostrils. Be sure therefore still to rejoice in the garden of the Scriptures, and be still plucking and sucking the sweetness of them, by private study, and public hearing.  
Again, a serious and frequent Meditation, upon the excellence of the benefit of free justification by Christ, 
2. Rule. To keep spiritual joy.  is a second help for a CHRISTIAN to maintain his spiritual joy. The deeper a man diues into the nature of a thing, the more knowledge shall a man have of the value of that thing, and suitable to his sight of the worth of it, will his delight in it be. The more sweet flowers are rubbed, the more fragrant Odour is extracted from them; yea, though these flowers seem somewhat dead, yet by rubbing, the smell of them is revived; So, could but our faith ever and anon, be rubbing out by divine Meditation, the marrow and spirits (as it were) of this bundle of Myrrh, of this privilege, of partaking freely in the righteousness of Christ jesus, it is admirable to think what abundance of sweetness, we shall draw out of the same, to the continual accheering and refreshing of our souls.  
Quest. Yea, but how must I by Meditation rubbe out this sweetness?  
Answ. I answer, thou must make, the effects of justification, the Object, 
How by meditation to pull sweetness out of justification, viz. by meditating on the effect of justification. 1. Effect.  of these thy Meditations.  
First of all therefore think oft with thyself, what an excellent thing it is, of an enemy of God, to be made a friend of God; of one that Once wert at odds with him, to be set at one with him: but by virtue of the righteousness of Christ, thou art at one with God, as the Apostle speaketh; Being justified by faith, we have peace with God, through jesus Christ our Lord 
b Rom. 5.1. .  

2. Effect.  Secondly, meditate what a rare thing it is, that, whereas thou wert once tied to a most strict obedience to the Law of God (even in thine own person) insomuch that for thy failing in the least tittle of that obedience, then shouldest have smarted for it for ever, 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 respective to all the Commandments) is acceptable through Christ jesus. But this also is an effect of justification, as the same Apostle testifieth, when he saith; When the fullness of time was come, God sent forth his Son, made of a woman, made under the Law, to redeem them that were under the Law 
c Gal. 4.4. . That is, they that have share in Christ, and his righteousness, they are redeemed from the rigour of the Law.  
Thirdly, think with thyself, what an excellent benefit it is to be freed from the curse of the Law 
d Gal. 3. ●3. , to be redeemed from condemnation, and from the wrath that is to come. But this benefit belongs to them that are justified. Being now justified by his blood, we shall be saved from wrath through Him 
e Rom. 5.9. .  
Fourthly, Meditate how great a privilege it is to be freed from the sting of a tormenting conscience, which once thou didst under go; What a liberty thou hast now ever what thou hadst then, when the Arrows of the Almighty did drink up thy spirit; and a restless, terrified, soul was within thee; and what great odds there is betwixt thine estate now, and thy case then. But this freedom from terrors of conscience, comes from justification, as the Prophet Isaiah signifieth in the 41. Chapter of his Prophecy, the latter part of the tenth verse, being compared with the first part of the foureteenth, where jacob, who is upheld with the right hand of God's righteousness, is wished (by the Lord) not to fear, nor be terrified; as giving us to understand, that terrors of conscience do not belong 
* That is, as they did to Cain, and do to Reprobates to drive them to desperation.  to them that are justified. And in another place of that Book, they that are trees of righteousness, of the planting of the Lord. 
f Isa. 61.3. , or that are the righteous people 
g Isa. 60.21. , are promised to have (by Christ their justifier) their broken hearts bound up, to have beauty instead of ashes, the oil of joy in stead of mourning, and the garment of gladness instead of the garment of heaviness. 
h Isa. 61.1.3. .  
Fiftly, Meditate what a singular prerogative it is to have hope in death, and that, whereas they that tear and wear out their days in sin are like to die, either ragingly and disconlol●tely, as, Saul, judas, and julian did; or else blockishly, like a stone, as Naball did; thou shalt die quietly, go to thy grave in peace, and although it should be thy portion, to have sharp encounters with the Tempter, yet that thou shalt have victory, and confidence in the greatest extremity. But this springeth also from justification, as the Wiseman speaketh; The righteous (or the justified man) hath hope in death 
i Pro. 14.32. .  
Sixtly, Think oft what a privilege it is to have comfort in the midst of afflictions, and that, whereas outward troubles and crosses, are tokens of God's wrath and displeasure to the wicked, they are signs of his love and favour towards thee. But this also thou hast by the righteousness of Christ. Being justified by faith (saith Paul) we glory in tribulations, knowing that tribulation worketh patience, patience experience, experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given us 
k Rom. 5.1.3.4.5. .  
Lastly, consider seriously, what an inestimable blessing it is to have everlasting bliss in the life to come; And, that, (whereas Reprobates shall have that fearful sentence, denounced against them, Go ye cursed, etc.) thou art like to hear that sweet voice, speaking to thee; Come thou blessed, inherit the kingdom prepared for thee from the beginning of the world. But this is another fruit of sharing in the righteousness of Christ, if St Paul may be believed; Whom he hath justified, them also hath He glorified 
l Rom. 8.30. ; That as sin hath reigned unto death, even so might grace reign through RIGHTEOUSNESS unto ETERNAL LIFE, by Christ jesus our Lord 
m Rom. 5.21. .  
Meditate upon these things, thou man or woman greatly beloved 
n Dan. 10.11.19. . I tell thee Christian, for want of this meditation, thou art much thine own enemy. Thou spendest many a day uncheerefully, many an hour uncomfortably, because thou dost not so search into the worth of this bundle of Myrrh, by such Meditations as thou shouldest. Can the often ruminating on this, that, (by virtue of Christ's righteousness) thou art at peace with God, freed from the rigour of the Law, redeemed from the curse of the Law, quiet, truly quiet in thy Conscience, that thou hast right to comfort in afflictions, to hope in death, to perfection of blessedness at the day of judgement; Can (I say) can this choose, but preserve in thee, that spiritual joy the Lord hath implanted in thy soul? Give heed therefore, give heed to these privileges, and again and again think upon them. So much for the second Rule.  
Thirdly, A Christian shall preserve his joy, 
3. Help to preserve joy.  by preserving his faith. Faith is the nostril of the soul (as I told you) which sendeth this joy to the heart, from the apprehension of Christ's righteousness, look therefore how that is enfeebled, so will the joy be extenuated. They, 
A Simile.  that would have sweet smells have free passage to the brain, to refresh the animal spirits that be there, must have a care to prevent Ulcers from breeding in the nostrils, by drying and strengthening the head, that no superfluities (which are the cause of such Ulcers) flow out of the head into the nostrils. So thou that wouldst have the sweetness of this Myrrh, the joy of justification to have passage by the nostrils of faith always to thy soul; Keep thy heart with all diligence, watch, and observe that, that the excrements and superfluities of unbelief, doubtings, distrust in God's providence, fleshly ease, giving way to the love of earthly things, like so many Ulcers, may not breed in thy faith, and breathe our such an unkind and stinking Odour, as may stop the passage of those comforts to thy soul, with which once thou wert wont to be refreshed.  
Fourthly, Take heed of sin against conscience. 
4. Help.  The getting of a good conscience, is (as hath been showed) a means to come by joy. And the keeping of a good conscience is a means to conserve joy: How did David eclipse his joy, and Peter his, when as the one defiled himself by adultery and murder, and the other denied his Lord and Master, both against the light of their own consciences.  
And wherefore is it, that some Christians, who were once wont to rejoice in the saving health of the God of jacob, come to be plunged into deep fits of distress, our of which they cannot so soon, and easily recover themselves, but because they are somewhat more bold with their consciences then it is fit, on lawful. If thou wouldst walk then continually with the white garments of gladness upon thy soul, beware thou do not wound thy soul, by giving way to any sin, but endeavour to keep a clear conscience before God, and towards men, holding (as the Apostle adviseth) the mystery of faith in a pure conscience 
o 1 Tim. 3.9. .  

5. Help.  To conclude all. In the last place, because a worldly, and carnal joy, is a great enemy to the spiritual, and sith it is as impossible for a man to rejoice (as worldlings do) in the world, and the Lord, as to serve two Masters 
p Aug 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 carnal and worldly joy. 
* A caution.  Not that I would have a Christian, not take comfort in the outward blessings that God hath lent him; For, as he hath best right unto them, so he hath most cause to take some comfort, in them: And not to do so, Solomon calls a vanity under the Sun 
q Eccles. 5 . But not only to rejoice in impiety against God, in iniquity against man (as profane ones do) but also to rejoice in the outward good blessings of God excessively or carnally, is that which I advise every believer to beware of. If a man should mingle a bunch of Wormwood with a bundle of Myrrh, you cannot make me believe, there will be so sweet a smell, as the Myrrh alone would yield; Even so, he that admits any transitory, and worldly thing, at any time, as an equal Object of his joy, with this transcendent treasure of justification, let him tell me (be he never so dear in the eyes of God) whither he deprives not his soul (for the present) of that abundance of comfort, which once the thought of his discharge by Christ, did convey unto him. When therefore thou art to solace thyself with the use of the creatures, let thy joy know a measure, lest the unmeasurableness of thy worldly joy, lessen the measure of thy spiritual joy, which this Bundle of Myrrh, the righteousness of CHRIST JESUS is the ground of.  
These are the Rules by which thou mayest obtain thy joy in justification. Think on them, make use of them. And heavens-blessing make them beneficial unto thy soul.  
AMEN.  
LAUS DEO.