Sermon LVI.

IT is agreed on all hands, that it is the Spouse, which yet speaketh, and the term 〈 in non-Latin alphabet 〉 which we met with from her in the former verse is enough to prove it, and to let us know that she is yet speaking concerning her beloved. It is also as well a∣greed that what she saith in this verse amounts to little more then what she had said in the 13. v. Only she expresseth the same thing under a new resemblance, but it is not so easy to give you a just account of her expression, and to set out the apt∣ness of the Metaphor which she here used: The difficulty of which ariseth, from this that the plant, to which or to the Gum of which she here resembleth her Beloved, is an exotick plant, not known to us in these countries neither in the kind, nor in the qualities, we having no perfect account given us by any, of the Natures of those several plants which grew in those Ea∣stern Countries: Which hath made that great diversity of In∣terpreters in translating the Heb. word 〈 in non-Latin alphabet 〉 which we (and it is but a conjecture) translate Camphire; The Vulg. Lat. Sept. and Tremellius & the Dutch Translators translate it Cypress; Castalio, the Cyprian Grapes; the Arabick, a cluster of Flowers; Pagnine and Page  810Montanus translate it not at all, but put in Copher; the Heb. word. The Tig. Version Caphurd, Camphire. Let us indeavour as far as we may to find out the truth, by way of Explication of the Text; we will therefore enquire,

1. Qu. What were these Vineyards of Engedi. 2. What is this Cluster of Copher or Camphire growing in these Vineyards, to which the Spouse here resembleth her beloved. 3. Why she resembleth him in this manner, to a Cluster of Copher, in the Vineyards of Engedi.

1. Qu What were these Vineyards of Engedi?

The name Engedi signifieth Oculus hoedi, a kids Eye. It was a City, the same with Hazazon Tamar, 2 Chron. 20. 2. Now Ha∣zazon Tamar was a City of the Amorites, Gen. 14. 7. called by them Hazazon Tamar, taken in by Josuah, in the con∣quest of Canaan, and by him set out to the tribe of Judah, for a part of their portion, Jos. 15. 62. From which place you may observe, it was a City, and in or near the Wilderness, it was a place at or near which were strong bolds, David fled thither from Saul, 1 Sam. 23. 29. & 1. 24. where you read of the wilderness and of the strong holds of Engedi. But of the Vineyards at Engedi, you read no where else in holy Writ. Some tell us that the Queen of Sheba brought with her out of* her Country, some choice and odoriferous Plants, which Solo∣mon planted here, and that they thrave exceedingly. Hazazon Tamar signifies a City of Palms, and speaks it anciently fa∣mous for rare plants, for it was called by that name in Abra∣hams time, Nierembergius tells us, it was a place of old fa∣mous for a multitude of sweet smelling plants, especially Bal∣sams which it brought forth in great plenty. Which balsams say he and others, were certain shrubby plants, which if an incision were made into them with a sharp stone, or a knife of bone, or Glass, a sweet smelling juice dropped from them, and they say that Engedi continued such a place, till Herods time, when Cleo∣patra, transplanted them into Egypt, they say there are still in Engaddi some remainders of those plants, but of no value. But they say there is yet in Egypt a great Garden full of them, be∣twixt Heliopolis and Babylon, which Saligniacus saith he saw, and many strange stories he and others tell of Christ when he was in Egypt, being washed in a fountain nigh this Gar∣den, &c. But they are Apocryphal, and I shall not trouble you with them. But,

Qu. 2. What is meant here by 〈 in non-Latin alphabet 〉 which we translate a Cluster of Camphire. We translate it Camphire. It is no easy thing to give a just account of it. The word in the Heb. according to R. Mordecay Nathan hath 7 distinct signi∣fications.* I shall not need insist upon them all, but one or two of them are possibly applicable here, for those significations of the word where it signifies the frost, or the dew〈 in non-Latin alphabet 〉 as Exod. 16. 13. A standing cup, or a flesh hook, as in. 1 Paral, 18. v. 17. A Village, as in 1 Sam. 6. 19. A young Lion as in Judg. 14. 5. It is not in this Text capable of any of these senses, by rea∣son of what goes before 〈 in non-Latin alphabet 〉 a Cluster, or branch, &c. But besides these, there are 3 other significations: You read the word Gen. 6. 16. Thou shalt pitch it over with pitch. The Heb. is 〈 in non-Latin alphabet 〉 with Copher. I think Avenarius his conjecture is good, who thinks it hath obtained this Signification from its likeness to Gopher which signifies a Pine tree from whence came pitch, with which the Ark was covered; from this Original signification of the word according to which it signifiesa Cover∣ing, it hath obtained another; it signified, the Mercy seat, Exod. 25. 17. & 37. 6. Either because the Mercy seat was covered with the Cherubims, or it self was a kind of covering to the Ark being over it. And hence this word also signifies an expiation of sin, and is translated Redemption, Psal. 49. 8. God in pardoning sin provides a covering for it, Psal. 32. 1. Blessed is he whose iniquities are forgiven, and whose sins are covered. And I find expositors that think there is in this Text, a great respect had to that signification of the word: But what ever allusion the Spouse may be thought to make to that signification, cer∣tain it is, that she here understands by it a plant which the Jews knew by that name. But now what Plant that was is very hard to determine. I hinted to you before the various senses of Interpreters; some translate it Cypress, some Camphire, some Cyparis, some the Cyprian Grapes: Others at a pure loss re∣tain the Heb. word Copher. There are three more eminent op∣nions.

1. Some think the sense this, As a Cluster of Cyprian Grapes is my Beloved to me. Thus Castalio, and some others, who have observed out of Plin•, that the Cyprian Grapes were famous for sweetness. But they did not duly consider the distance between the Isle of Cyprus. And Engaddi (a City in Juda)Page  812 as Mercer well observes, therefore although the Vineyards of Engaddi be mentioned, yet 〈 in non-Latin alphabet 〉 was no Vine as some think but some other plant which grew with the Vines (as was usual.)

2. Others think that it is that which we call Privet. The La∣tines*Ligustrum. The Gr. 〈 in non-Latin alphabet 〉. Which in those Countries was of a better Kind then ours, and Pliny tells us, bare a White Flower, with a kind of Seed in Clusters like Grapes, and that of this Plant the Ʋnguentum Cyprinum was made which had a rare smell.

3. Others again think that Cypress is meant, as a Cluster of Cy∣press is my well Beloved unto me. Now this Cypress they tell us was a plant, which flowed with a sweet Gum. It was a rare sweet smelling Balsam and the Best of it grew in the Vineyards of Engaddi.

You see how much Interpreters are in their sense di∣vided,* concerning the nature of this Plant from which the Metaphor of the Text is drawn. And no wonder then if it be hard to determine the third thing, viz. why the Spouse here compareth her Beloved to a Cluster of Copher.

Yet in that I find them most reasonably well agreed; That whatever, Plant it was, either the Herb of it, or the Juice of it was exceeding sweet, and the Spouse here compareth Christ to it, to denote that exceeding and abundant sweetness which her Soul had tasted in him. And so this Text speaketh but the same in another phrase, which she had said before. A bundle of Myrrh is my Beloved to me; she means the samething when she here saith, A cluster of Camphire or Copher is my Be∣loved to me, that is, exceeding sweet and precious. When I spake to the other expression, I spake so fully to that point, of the infinite Sweetness that is in Christ, that I have nothing to add upon that Subject; only I remember that I then took notice, that I did not judge the term 〈 in non-Latin alphabet 〉 redundant, but exclusive; My Beloved is not sweet to others, they smell no sweetness in him, but to Me he is a cluster of Camphire, as a bundle of Myrrh, sweet, infinitely sweet, above all other sweet things most sweet. The Proposition which I shall only insist upon is this;

Prop. That the true believing Soul sees peculiar Excellencies, and tasts a peculiar Sweetness in Christ which others do not see nor tast. This Doctrine supposeth,

Page  813 1. That there is such an overflowing Fountain of goodness and sweetness in Jesus Christ, that even those who are not Believers may discern some sweetness and excellency in him. 2. It asserts,

That there is a peculiar excellency and sweetness in him discernable to the Believer, which others do not discern. The former is a truth. As a good woman may so far approve her self to all that see her, or hear of her, that they may in heart admire her, and praise her, and have a general love for her; but yet this woman may to her Hus∣band, in respect of her peculiar suitableness to him, and more immediate and intimate converse with him, be ten thousand times more precious in his Eyes, than unto others: So it is with the Lord Jesus Christ; a wicked man, who is far enough from saving Faith, or any special Interest in Christ, may yet have a general love for him. Give me leave alittle to enlarge upon this supposed part of the Proposition. 1. By enquiring upon what bottom this general love can stand. 2. By making some Inferences from it. The grounds of it may be, 1. Real, or 2. Supposed and mistaken. The truth is, such is the Lord Jesus Christ, such a Fountain of sweetness, that there is real ground for all the Sons of men to love him. I will hint you two or three.

1. The first shall be, his humbling himself for the good of man∣kind. The Evangelist saith, Joh. 3. 16. That God so loved the World, that he gave his only begotten Son, &c. Arminians cannot un∣derstand what the greatest part in the World (as to the matter of Redemption) have to thank God for, if Christ were not given with equal respect to one as to another, or at least (as others qualifie) to purchase a possibility for all: But certainly if one should say, such a one so loved such a Family, that he gave his whole Estate to a Child of it, we might understand it▪ though every Member of the Family neither had, nor were in possibility to have part, and part like. It is very questionable whether the Angels ever shared in the death of Christ any way; yet I believe they love Christ for his dy∣ing for men: And to that end, Eph. 3. 10. the manifold Wisdom of God is by the Church made known to them. Beneficence, or do∣ing good to others, especially such as are in misery, is a thing so com∣mends it self to the reason of man, that we cannot but have a love for such as are bountiful, though we never tast of their bounty. We see it in ordinary experience, if we that live here (be rational and ingenuous) hear that one who lives in the furthest parts of England hath given all his Estate to good uses, though we have no share in Page  814 them, yet we love the man for it. And certainly, if you could sup∣pose a reasonable creature, who should but hear that Christ, the Eternal Son of God, came down from Heaven, and died upon the Cross, for some men, though he knew he were none of them, yet it would be a ground of love to him considered as a reasonable crea∣ture.

But secondly, a ground of it may be, The certain apprehension of*some good which even the Unbeliever enjoyeth from Christ. It is said by many, and those too such as can by no means agree, that Christ died equally for all, or that he purchased a possibility of Salvation for all; that yet there is none who lives, but is for his life and pre∣servation beholden to the death of Christ; and that all receive this good from him, which may to rational men evidence a ground of Love. I must confess I cannot too boldly strike this string, for I much doubt whether the standing of the World, and the common preservation of men, flows from the Death of Christ as the Issue of his purchase; I should rather ascribe it to the gracious Providence of God, of which even the Death of Christ also is an Issue.

3. Certain it is, that whatever the intention of Christ in dying was, such is the Wisdom of Divine Providence, That the Gospel is held forth indefinitely; Whosoever believeth shall be saved. So that there is no ground for any Soul to conclude, I was none of those considered in the purchase of Christ, and there is ground sufficient in the intrinsecal value and sufficiency of the Death of Christ, con∣sidered together with the indefinite Proposal of the Covenant of Grace, to encourage every man under hope of finding mercy with him, to come unto him. Now, which is there of us, that should hear of a liberal man worth many thousands of pounds, that should have freely determined with himself to spend it all upon our Fami∣ly, and should make a general offer to us, that to so many of us as would come to him, he would give a share sufficient, would not (as a reasonable creature) judge himself engaged to love him, even be∣fore we should so go to him and receiveour share? Give me leave only to infer two things from this Discourse.

That there is sufficient ground for God to condemn those for want of*love to Christ, who yet never had a saving sight of him.? All men deserve to be Anathema Maranatha, whose hearts yern not toward Christ, whether ever they had any saving experience of the Love of Christ to their Souls, or no. I speak but as a reasonable creature. If I were sure that I were shut out of Christ's thoughts when he Page  815 died upon the cross, and that he would never save my Soul; yet I see reason enough why I ought to hate my self, and con∣demn my self if I should not love him: I remember what the Jews said for their Centurion: He hath loved our Nation and built us a Synagogue; this I am sure of, Christ hath loved man∣kind, he hath purchased salvation for some of them. O my Soul (if thou beest forgotten of God) yet love him, who would so far humble himself as to pity dust and ashes.

* 2. Hence secondly, No wonder if there be some love to Christ appearing in those who have no share nor interest in him. It hath been the assertion of some, that Common grace and special grace differ not specifically but gradually. I think the assertion, amongst understanding men but a contest of Logical terms; I no way doubt of the truth of this, That an unbeliever may love Christ in a sense: But the Love of the Child of God vastly dif∣fers, being an infused habit and of another species. Whatsoever is presented to us under the Notion of good, whether so really or apparently, is plainly the proper object of our love: Now such may Christ appear even to an unbeliever, who is far from having tasted how good the Lord is; hence even in a carnal man there may be desires after Christ, good wishes to the in∣terest of Christ upon the Earth, yea and he may do much for the Service of Christ; either from a general Notion of Christs excellency, or 2dly (which I should have mentioned before) from a supposal that he hath as good a share, and interest in Christ, as any other, though in this (possibly) he may be mistaken. And this is very useful for us to consider, that we may not build too great confidences, from such desires, which we find in our Souls, or any such external actions, without a due in∣quiry after their Principle. But enough of this, I come to the positive part of the Proposition.

2. That there is a peculiar excellency in Christ, which the be∣lieving Soul sees and savours, and is not discernable to others. My beloved (saith the Spouse) is a Cluster of Camphire unto me. They said to her in 5th of this Song, v. 9. What is thy be∣loved* more then another beloved, O thou fairest amongst women? what is thy beloved more then anothers beloved that thou so strictly chargest us? She answers, v. 10. My beloved is white and ruddy, the chiefest of ten thousand, &c. For the opening of this, I will propound two questions,

Page  8161. What are those peculiar excellencies, which the believer sees in Christ, more then another sees.

2. How comes the believing Soul to be more eagle eyed then his neighbour.

To the first

1. The believer sees further into the heighths, and depths of re∣deeming love (in the general) then another man doth. The heighth of redeeming love is too great for a reasonable man to take, the Astronomer is lost at taking the heighth of this Star,* we must be strengthned with might by the Spirit in the inward man, Christ must dwell in our hearts by saith, and we must be rooted, and grounded in love, before we shall be able with all Saints to comprehend, what is the breadth, length, and depth, and heighth, and know the Love of Christ which passeth knowledge. The unbe∣liever living under the light of the Gospel is like the blind man, whose Eyes Christ hath once touched, and he seeth something of he excellency of Christ, but alas! he seeth men like trees; Christ must touch him again before he sees things clearly; the be∣liever seeth Christ as another thing to what the unbeliever seeth.

2. The believer discerns a particular respect of Christ, to his Soul. Ah this, this is it which makes Christ as a Cluster of Camphire, it is sweet to a rational Soul, to see a Saviour: Bu• infinitly sweet for it to see him, as its Saviour, to cry out, my Lord, my God: Propriety in a good sweetens it infinitly unto a Soul, the be∣liever sees Christ as his Christ, his Saviour. It is sweet to poor Creatures, who are so far enlightened, as to see the World lyeth in darkness, to know that he is the true light enlightning all that come into the World; but infinitly more sweet to the Soul, when it sees that he hath enlightened it in particular. A good woman (to a reasonable man) is p•etious and he loves her quatenus good, and vertuous, but if she becomes his Wife, that strangely indears her to him, and shews her a peculiar ex∣cellency in him. 'Tis sweet to a reasonable man, that is enligh∣tened to see that all the Sons of Adam are by nature under mise∣ry, to see that Christ came to Redeem them from this misery and Curse; but how sweet must it be for this Soul to apprehend▪ that he hath redeemed it in particular from this misery? I shall not need to enlarge further upon this which in so plain. Doth any ask,

Qu. 2. Whence it is that the believing Soul seeth such a pecu∣liar sweetness and excellency in Christ.

I answer. 1. From that special illumination which attends re∣generation. There is a Common illumination and there is a spe∣cial illumination; the Common illumination is the work of Gods Spirit concurring with the Preaching of the Gospel, inabling men to understand, and give some general assent to what is there revealed: but when the Lord comes to deal savingly with the Soul, it opens the Eyes of the Soul, to a fuller, clearer and more certain sight of Gospel mysteries, 1 Cor. 2. 10. God revealeth to his Saints by his Spirit, those things, which the Prin∣ces of the World (though they heard the Gospel) never knew, what things Eye hath not seen, nor Ear heard, nor can it enter into the heart to conceive. A Commonly enlightned Soul, upon the Preaching of the Gospel, may see the same things that a believer sees, that Christ died, &c. But it sees them not so ful∣ly and clearly, as upon special saving illuminations, when the Spirit dealeth with the Soul, as it were by demonstration, and gives it to see a Christ crucified as it were before its Eyes. There are two things especially, which the Soul (upon con∣version) doth doubtless see after a quite other manner then it saw them before conversion. 1. The sinfulness and mischief of sin. A man meerly reasonable may see the ugliness, and sinfulness of some sins, (such as are contrary to the light of nature, &c.) A man Commonly enlightned may see more of the sinfulness, and danger, both of these and of other sins: but when the Spirit of God cometh savingly to work in the Soul, it seeth the sinfulness, and danger even of these sins, after another manner; sin then becomes exceeding sinful, Rom. 7. 13. It then thinks it sees Hell fire before it, and is dropping into it, and so hath a clearer sight of the danger of it. 2. The excellency of Christ, is doubtless seen by it too after another manner. Of this there needs no greater evidence than the Souls strange workings of affections towards him, its groanings after him, longings for an interest in him, &c.

2. This proceeds also from the Souls union to Christ, and experi∣ences of him. There are three waies by which the mind of man is united to its object, every one of which makes it more sweet, then when it meerly contemplates it, and hath it in speculation: one or all of which waies every believer is uni∣ted to Christ.

Page  818 1. The first is by hope. Suppose a man, hath in his Eye a beau∣tiful, and vertuous Woman: there's such a proportion to his reasonable nature, in her goodness and vertue, that she is preti∣ous to him, and he puts a value upon her, though he never hopes to make her his Wife, but if he hath any such grounded hope she is much more precious to him: there's no gracious Soul, but is at least thus far united to Christ, not only behold∣ing him as an excelling object, but possessed of a good hope through grace that this Christ is his Christ; now this must make him more sweet then to another, who hath no such hope.

2. But secondly: Suppose this man hath some assurance, that this vertuous Woman shall be his Wife, though it may be as yet they be only man and Wife before God, yet this union makes her more sweet and precious to him: now this is the portion of many of Gods Children, they can say, my Beloved is mine and I am his; I am sure the death of Christ is mine, the grace of Christ is mine, and the glory of Christ shall be mine, I shall see my Redeemer with these Eyes (as Job said) how much more sweet, must this assurance make Christ to his Soul, then to anothers, that can only say, there is a Saviour given to the World, but whether for my Soul, or no, I cannot tell.

3. Lastly (to keep my similitude still) Suppose now the man that hath taken notice of a good and vertuous Woman in the World and hath formerly had hopes, to obtain her for his Wife, and promises, hath at last come to the enjoyment of her, and to experience the fruit of her vertues, in her good conversation with him, you will certainly say that to this man, this Woman is more sweet then to all the World besides, this is the case of every believing Soul. It hath had some experiences or other of the warmings, quickenings, strengthenings, comfortings of his grace, and hence it is that Christ to this Soul, I say to this Soul more then to another, is a bundle of Myrrh, and a Cluster of Copher. But I have insisted too long upon a truth, so far expe∣rienced by every gracious Soul.

*By way of application. No wonder then, to see the excessive Triumphs of a gracious Soul for a present Christ, or the exorbitant passions of it for an absent Christ. Or its excessive fondness of what may conduce to its further enjoyments of him: these three things the silly World stands and wonders at.

1. The excessive Triumphs of a Soul for a present Christ, Page  819to hear a David call come and I will tell you what God hath done for my Soul: Or a Spouse cry out, I will hold him, I will not let him go, he shall lye all night betwixt my breasts: I charge you O you daughters of Hierusalem, that you stir not up nor awake my love untill he please: Oh that thou wert as my Brother who sucked the, breasts of my Mother, when I should find thee without I would kiss thee, &c. I would lead thee, and bring thee into my Mo∣thers house, when I should find thee, without I would kiss thee, &c.*I would lead thee, and bring thee into my Mothers house, &c. I would cause thee to drink of spiced wine, &c. The World won∣ders to see a broken spirited Hannah rise up from Prayer, and her Countenance be no more sad: but 'tis no wonder. As a Cluster of Copher is Christ to the Soul, Christ by his influence puts more gladness into a gracious Soul, then the increase of corn, wine, and oil creates in a Worldlings heart, 'tis no more to be wondred at, then the drunkards shouting for new wine, or the farmers joy in harvest.

2. The World wonders too at the exorbitant passions of a gracious heart for an absent Christ; to see a gracious Soul weep∣ing and refusing to be comforted, alas her beloved hath with∣drawn himself, and she knows not whither he is gone, and as a Cluster of Copher her beloved is to her, nothing so sweet, so precious as Christ is, pardon her trouble, she cannot help it.

3. Nor lastly, is she more to be wondred at for her fondness of any Ordinance where she thinks she may meet her beloved, or injoy ought of his presence, or obtain further influences of grace from him. Wonder not then my friends to see believers going from Ordinance to Ordinance, from duty to duty, 'tis Christ they seek in every Ordinance, in every duty: and as a Cluster of Copher in the Vineyards of Engedi, so is their beloved un∣to them.

* 2. Let this engage you, then to prove your selves Christians in∣deed by exceeding others in duty to Christ. By this you shall know if you be the Spouses of Christ, if you discern more of the ex∣cellency, and sweetness of Christ then others do, and if you do, it will be evident by your further motions towards him, and actings for him: what our Saviour therefore said to his disciples give me leave to say to you Tì 〈 in non-Latin alphabet 〉, What do you more for him then others. I will conclude this Page  820 discourse by offering you two questions to inquire upon in se∣cret.

1. Qu. What more frequent, and precious thoughts hast thou of Christ then others? supposing the Lord Jesus Christ, a bundle of Myrrh or a Cluster of Camphire. The art of smelling lies much in meditation, and by how much the more sweet Christ is to thy Soul, by so much the oftner wilt thou be smelling his sweetness: How are thy leisurable thoughts busied, I remem∣ber what David said, When I am awake I am with thee, Canst thou say, Lord when my thoughts are at leisure from my Worldly disturbances, they are with thee: when I am awake in the night I am with thee, when the sinner is thinking how to dishonor thee, and to defile himself, I am thinking, Ah! what shall I render unto thee? This is an excellent sign. Thou hast a truth of grace, where the treasure is, there the heart will be. Hearken to David, Psal. 104. 34. My meditation of him shall be sweet. See Psal. 119. 97, 99. Canst thou say, Lord I remem∣ber thee in the night season, &c. Will some poor Soul say, I do remember God and Christ, but I cannot say 'tis sweet to me to meditate on him, Psal. 77. I remember God and am troubled? Sol. Judge not thy self from this, if the act of meditation be sweet to thy Soul (it is well with thee) although the fruit be bit∣ter. The Woman, shews her self her Husbands Wife, as well by the passions which her meditations of him cause in her, when he is absent: as in the pleasure she hath by the thoughts of him when he is present.

Qu. 2. What diligence doest thou use to preserve the sweet sa∣vour of Christ unto and upon thy Soul. Christ considered in himself, is not like a flower that may lose its scent and sweetness; no, he cannot lose that sweetness which is essential to him, he would cease to be Christ, if he could cease to be sweet, to a lost and and undone Soul, but although he retains his sweetness, yet thou mayest lose thy savour of it. He may not be sweet to thee. There are two sorts of Souls who savour very little of Christs sweetness. 1. The Soul that lies under guilt of sin; the thoughts of Christ to that Soul are ordinarily ve∣ry terrible. 2. The Soul that is choaked with Worldly Incumbran∣ces. The freer the Soul can keep it self, from distracting cares for the World, or from the renewing guilt of sin, the sweeter will the thoughts of Christ be unto it. Now if Christ be as a Page  821 Cluster of Copher to the Soul. It will be very careful to pre∣serve the sweet savour that it hath of him. And by this thou shalt know if Christ be indeed to thee, as a Bundle of Myrrh, or a Cluster of Copher. But thus much shall serve to have spoken to this verse.