Loves Intercourse Between the Lamb and His Bride, Treatise · Chapter 1 · Verse 4
Verſe. 4. Draw me, we will runne after thee, the King hath brought me into his Chambers, we will be glad, and rejoyce in thee; we will remember thy Love more then Wine, the upright love thee.
After the Church's profeſſion of her love to Chriſt, becauſe of the ſavour of his good ointments, and comfortable graces, as the nature of love is to be where its object is; ſo ſhe deſires to be in a holy ſociety and fellowſhip with him, and inſiſting in his ſteps of a holy life by a holy imitation to follow after him, as the Apoſtle did, 1. Cor. 11. 1. which to perform being conſcious to her owne weakneſs and inability of her ſelf therefore ſhe craves his powerfull aide and inabling help to draw her; and ſo ſhe promiſes to runne after him in the practiſe of a ready and cheerfull obedience.
In theſe words then we have to conſider, 1. what ſhe ſuits, and, 2. to what end. And in her ſuit, we have to conſider, 1. the action and quality thereof, 2. the reaſon and cauſe thereof, and, 3. the cords whereby the Lord drawes his elect. Againe, in the ſecond, to wit for what end, (which comprehends the duty,) we have, 1. The perſons who promiſes the performance of this duty, 2. The duty it ſelf, or the thing promiſed, and, 3. the rule of the performance of this duty.
Firſt then, that which ſhe ſuits, is (draw me) which is not meant, 1. Of a corporall but of a ſpirituall drawing, 2. Neither is it of a violent drawing, as ſometimes this word imports, as Act. 8. 3. and 21. 30. but a voluntary action, with deſire (as here) and delight, as ſweet muſick is ſaid to draw the eare to it, and the fame of a Skilfull Phyſitian is ſaid to draw many to him, or as the loadſtone by a ſecret vertue and power drawes the iron to it, and as is ſaid by the poet, trahit ſua quemqualut voluptas.
By this drawing then, mans will ſuffers no Manichean coaction, but by a heavenly influence and inflexion is ſweetly bowed, and made to comply to the Lords obedience, and; by the power of ſaving grace of nilling before, is made to be willing. There being in the text it ſelf two ſtrong arguments againſt any violent or Manichean coaction, 1. becauſe ſhe deſires to be drawne, and ſuch a deſire proceeds not from compulſion, but from a willing mind, 2. upon obtaining her deſire, ſhe promiſes to runne after him, which ſhowes a cheerfull alacrity in doing what ſhe promiſes.
2. The reaſon and cauſe why ſhe deſires to be drawne, is threefold.
1. Becauſe of the way, which is an aſcent, as the Pſalmiſt ſhowes Pſal. 24. 3. and therefore laborious and difficult to climb, whereas of ſinne it may be ſaid with the Poet, facilis deſcenſus Avern…. And as it is an aſcent, ſo is it a narrow and rough way, needing therefore not onelyonly help to draw us up, but alſo a good guide, and watchfull attending.
2. Becauſe of our weakneſſe, which in the beſt of Gods, ſaints has kythed, fra once the hand of divine grace (whereof the Pſalmiſt ſpeakes, Pſal. 73. 23.) has left them never ſo little to themſelves, as we ſee in Davids fall, and Peters denyall, &c.
3. Becauſe alſo of that weight that hangs on, whereof the Apostle ſpeaks, Heb. 12. 1. and ſo ſore complaines, Rom. 7. 24. as a draw-back, and therefore ſhowes what need we have of divine grace to be drawne forward.
3. The cords by which he drawes his Church, or any true member thereof, in generall Hoſea tell us, Hoſ. 1. 4. that they are the cords of love. Therefore alſo ſayes the Lord in Jeremiah, 31. 3. I have loved thee with an everlaſting love, therefore with loving kindneſſe have I drawne thee. And in particular, theſe cords are;
1. By his Word, as the Lord did Abraham, when he called him from Vr to go where he ſhould direct him, or as our Saviour drew his diſciples from their nets and receipt of cuſtome to follow him.
2. By his Spirit concurring with the Miniſtry of his word whereby at once, Act. 2. he drew three thouſand to believ and follow after him; and which drawing is a fruit of Chriſt's aſſenſion, and evidence of his eternall love.
3. By his example of a holy life, and by the example of his Saints conforme: therefore, Heb. 12. 2. We are willed to look to Jeſus the author and finiſher of our faith, &c. makeing him our parterne of imitation on earth, as he is our patron for mediation in heaven: therefore alſo for example of his Saints, ſayes the Apostle, 1 Cor. 11. 1. Follow me, as I follow Chriſt.
4. By his benefits which he renewes evening and morning, as his providence for us, his protection of us, his long ſuffering patience, and the like: beſide his creating us, redeeming us, and calling us to the hope of glory, &c. all theſe being love-cords by which he labours to draw us.
5. In the promiſe which ſhe makes to runne after him upon his drawing of her, which comprehends her duty, we have, 1. The perſons who promiſe this duty, and performance, thereof, ſet downe in the plurall, (We) and ſo the ſingular, in the petition (draw Me) in the promiſe of performance is changed into the plurall number, (& we will runne after thee) which is done to ſhow,
1. That though the Church be one in a cumulative conſideration, as one myſticall body; yet it conſiſts of many members in reſpect either of nationall Churches, or individuall members: all which whereſoever they be, are obliged to this duty, cheerfully and willingly to runne after Chriſt by a holy ſubmiſſion to the draught of his ſpirit, and the imitation of his holy life.
2. This is to ſhow the efficacy of good example, and the godlies excitation one of another to ſpirituall duties, as if ſhe ſhould ſay, Draw me, and not onelyonly I, will runne after thee, but others alſo by my example and incitation ſhall runne after thee: as David ſayes, Pſal. 51. 13. when I ſhall know thy mercies, I ſhall inſtruct others therein, and men who are brought low as I am, by my example ſhall …lee ſinne. So ſayes our ſaviour to Peter, thou being converted, confirme thy brethren, Luk. 22. 31. therefore alſo the Apoſtle, exhorts the Corinthians, that as, he followed Chriſt ſo they ſhould follow his example therein, 1. Cor. 11. 1.
2. The duty it ſelf or thing promiſed is, running after Chriſt, a Chriſtian life being therefore called a running in a race, Gal. 2. 2. Phil. 3. 14. and 2. Tim. 4. 7. recommended to all in God's word, 1. Cor. 9. 24. ſaying, So runne that yee may obtaine; promiſed by David, Pſal. 119. 32. (as by the ſpouſe here) ſaying, I will runne the way of thy Commandements, when thou haſt enlarged my heart; and practiſed by the godly ever, as Paul profeſſes of himſelf, Philip. 3. and 2. Tim. 4.
Which word of running, in obedience to God's commandements as the way, by his grace as our ſtrength, after his ſpirit as our guide, and unto glory as the prize, it hath, or doth imploy theſe properties.
1. That we muſt do the ſame cheerfully, willingly, and diligently or with alacrity, as the Angels do God's commandements; therefore we pray, Let thy will be done on earth, as it is in heaven,
2. We muſt performe our obedience zealouſly and with all our might, even as thoſe who runne a race bend the whole force and ſtrength of their bodies to advance themſelves forward, as the Apoſtle profeſſes of himſelf, Philip. 3. 14. And as David ſtirres up his ſoule and all that was within him, to praiſe the Lord, Pſal. 103. 1.
3. Patiently, as the Apostle exhorts, Heb. 12. 1. Till the Lord call us to his eternall reſt, looking on Jeſus the author and finiſher of our faith, and never fainting or giving over for any terror or temptation, danger or diſcouragement, croſſe or calamity; but patiently induring what may occurre in our way, and to waite upon the Lord alwayes, to whom this promiſe is made, Iſai. 40. 31. But they that waite upon the Lord, ſhall renew their ſtrength, they ſhall mount up with wings like Eagles, they ſhall runne and not be weary, and they ſhall walk and not faint.
4. Conſtantly, that is, as, 1 Cor. 9. 24. and Gal. 2. 2. So to runne, as we may obtaine the prize, being faithfull to the death that we obtain the Crown of life, as we are exhorted Rev. 2. 10. This being the praiſe of Joſhua and Caleb. The promiſe that David makes, Pſalm. 119. 33. And the Apoſtles practice, 2 Tim. 4. 7.
3ly. The Rule of our performance of this duty, or He after whom ſhe promiſes to runne, is, after Chriſt, the precepts of his word for direction, and the example of his life for imitation. Therfore the Apoſtle would not ſimply ſay, Follow me, but with this reſtricton, as I follow Christ, he being only our abſolute and perfect patterne. Therefore as Gideon ſaid to his ſouldiers, As yee ſee me do, ſo do yee: ſo ſayes he to all his, As yee ſee how I have gone before you, ſo follow yee: for I am the way, the verity, and the life, the way to walk in, the truth to walk by, and the life to walke unto: which way if we keep, we ſhall be ſafe from ſtraying; which truth if we believe, we ſhall be free from erring; and which life if we walk unto, we ſhall be free from periſhing.
Neither muſt this following after Chriſt be onelyonly in active obedience, but paſſive; ſuffering as he did, innocently, patiently, and perſevering to the end, as we are told, Luk. 9. 23. And Heb. 12. 1.
Obſervations.
1. The Church firſt deſires to be kiſſed with the kiſſes of his mouth, and now ſhe deſires more, to wit, to be drawne that ſhe may runne after him, whereby we ſee the diſpoſition of a Godly ſoule, to be ſtill covering more and more of the Lord's gracious favours towards the ſame, thirſting and hungring after more and more grace, till at laſt her veſſel be full in glory: therefore it is ſaid of the godly, Pſal. 84. 7. That they go from ſtrength to ſtrength, till they ſee God in Sion, and with the Apoſtle, Philip. 3. 13. Forgetting thoſe things that are behind, they reach unto thoſe things which are before, and never can ſay of grace, as Eſau ſaid of his goods, Gen. 33. 9. I have enough.
2. We ſee the Churches humble acknowledgment of her owne weakneſs and inability to runne after Chriſt except ſhe be firſt drawne by him, as if ſhe ſhould ſay, te que volens curſu non tamen apta ſequi: as our Saviour ſpeakes, Math. 20. 41. The ſpirit being ready, but the fleſh being weak, which made that great Apoſtle confeſs of himſelf, Rom. 7. 18. that to will was preſent with him, but how to performe that which was good, he found not; and which much more, may all others moſt truly and humbly confeſs.
3. Notwithſtanding of the ſenſe of her own weakneſs and inability to follow or run after Chriſt, yet ſhe faints not, nor therefore gives over, but by prayer to him who accepts the will for the deed, and who gives both the will and deed, ſhe deſires to be drawn by him, teaching us when we find or feel our own wants, and weakneſs to performe any ſpirituall duty, commanded, or ſaving grace, never to ſtay in that ſight or ſenſe, but to go to him who is the full and over flowing fountain of all grace, and is both able and willing to ſupply all our wants, and ſupport our weakneſs.
4. In that ſhe ſaies, draw me, we ſee the efficacy of ſaving grace, as in Manaſſeth, Pauls converſion, and of thoſe three thouſand at one draught as it were of the Net of the Goſpell by Peter, Acts. 2. Which ſerves both to trye the truth of Grace in our ſelves, which if it be true, it will draw us from our former ſinnes to the contrary practiſe of holineſs. As alſo this teaches us to deſpair of no mans converſion in Gods own time, who can be ſoon drawn to God when ever the Lords ſaving Grace comes to the ſoul, as Chriſt came to the houſe of Zacheus, and as he drew Paul.
5. In her promiſe to runne after him, we ſee that grace is not given to his Saints in vaine, as David ſhowes, Pſal 119. 32. but for practicall uſe, cheerfully and diligently to do the duties both of our generall and particular callings.
6. We ſee likewiſe that our life here on Earth is a Race as the Apoſtle ſhows, Philip. 3. 12. Wherein having turned from ſinne, and entred in the way of the Lords teſtimonies, we muſt cheerfully runne our Race till we come to the end without fainting, or giving over, or ſo much as looking back, like Lots Wife; Gods Spirit being our guide; men and Angels ſpectators, God our Judge, and the prize the Crown of Righteouſneſs.
7. We ſee that ſaying (after thee) that the right vvay then to run this Race is to follow after Chriſt, and then vve may be aſſured to come to Chriſt by grace in glory: but if vve nor not after him on Earth, following the direction of his precepts, and example of his practice, we ſhall never come to him in Heaven.
8. Laſtly, We ſee that the greateſt perfection of a Chriſtian on Earth, is, Chriſtum ſequi conatu et deſiderio ſed non aſſequi perfectione et facto: as the Apoſtle ſhows, 1 Cor. 11. 1. Phil. 3. 12. As alſo, ſhe contents not with the kiſſes of his mouth, or to have her ſhare and lay hold on the ſweet promiſes of his word, but alſo ſhe deſires in the performance of all holy duties to be drawn after him, and to be inabled to practiſe the precepts of his word; and what is recommended to her in the pattern of his holy life, far contrary to the cuſtome of many who would be kiſſed with the kiſses of his mouth, but regard not, ſo as they ought, the draught of grace vvith the vvord, and the follovving of him in a holy practice of life and good vvorks.
The King brought me into his Chambers, &c.
From petitioning of favours to be received, ſhe comes to the acknovvledgment of favours already received, and vvhat good uſe ſhe ſhould ſtill make therof, that the thankfull acknovvledgment for theſe, and uſe made of theſe might move the Lord in mercy to a gracious beſtovving of the other.
The ſpeech is borrovved from the manner of men, vvho vvhen they are betrothed to any, do kindly invite and bring them into their beſt Rooms and furniſhed Chambers, there to ſhow them vvhat goods and Riches they have vvhereof they are to make them partakers vvhom they mind to eſpouſe, thereby the more to gladden them, confirme and inflame their affection, even ſo the Lord Jeſus having betroathed unto himſelf his Church, he brings her into his Chambers, vvhen he reveales unto her ſoul his Heavenly myſtery here whereof the Apoſtle ſpeaks, and vvhat Treaſures, Riches, and glory, he has laid up for her in the Heavens hereafter, Col. 2. 2. 3. the aſſurance whereof ſo rejoyces the believing ſoul, and inflames her love to him vvho has ſo loved her, that as the Baptiſt leaped for joy in his mothers Womb, ſo the Soul leaps for joy in the body, and is almoſt amazed thereat, as Jacob vvas at the nevvs of Joſephs being alive, and of his preferment.
In which vvords vve have to conſider, 1. What are theſe Chambers, 2. What means this bringing-in, of her into them: and 3. Hovv he is ſtyled vvho is the in-bringer.
Firſt then, Chambers are inner Rooms, wherein uſually things are laid up, and eſpecially in Kings Chambers (whereof here is mention) the Rich Ornaments and honour of Royall Majeſty is to be ſeen: and therefore every one gets not acceſſe to ſuch places, who otherwiſe are permitted to enter in at the Court-gates and outer Rooms; but only theſe who find more ſpeciall favour and neerer acceſſe: even ſo theſe Chambers here meant, are the heavenly myſteries of the Goſpell, and as Eph. 3. 8. the unſearchable Riches of Chriſt manifeſted and laid open to us thereby, not only to know by a fleeting knowledge in the braine, but to feel the power of the Goſpell, as the povver of God unto ſalvation to every true believer, and working a holy change, as the vvords of Chriſt vvrought on thoſe that he called to follow him; and on Paul vvhen he vvas converted: yea reviving them that are dead vvith Lazarus, to ariſe up from the dead that he may give them light: vvhichwhich ſanctifying renevving and changing, povver is not felt, nor this ſaving knovvledge revealed to every one vvho come to the externall hearing of the Word, vvhichwhich is as it were the admiſſion to the utter Court or more common Roomes, but only to ſouls eſpouſed to him as here, and vvho is ſaid therefore to be brought into his inner Chambers, and knovv, as David ſaies, the ſecret of the Lord Pſal. 25. 14. That is, beſides the knovvledge of his heavenly myſteries, the ſecret piercing and changing power thereof unto their ſanctification, and thereby the ſecret vvitneſſing of Gods ſpirit to theirs, that they are the ſonnes of God and heirs of ſalvation.
Next he ſpeaks not of one Chamber, but of Chambers in the Plurall, as it were bringing her from one to another, to ſhovv, 1. The degrees he uſes of revealing and manifeſting himſelf and his heavenly myſteries to his Church and true members thereof, not all at once, or in ſuch a meaſure, as aftervvard it pleaſes him to reveale: and therfore making them grovv from grace to grace, and from knovvledge to knowledge, as the blind man that was cured ſaw by degrees, or as the light grovves ever cleerer from the davvning to the bright day, and, 2. To ſhovv his diverſe diſpenſation under the Lavv and Goſpell, being before and under the Lavv, as it were led into ſome Chambers, vvhere ſhe ſaw indeed the King's Royall and Rich Furniture prepared for his ſpouſe and all ſuch as fear him, but vvith a dimme and glimmering light: but under the Goſpell, ſhe vvas led into more lightſome Roomes, vvhere more cleerly ſhe might ſee his glory riches and Royall Furniture, and vvhat was before folded up, vvas then unfolded and laid open to her view. And yet their remaines another third Chamber and Manſion-place vvherein ſhe ſhall be brought at the ſolemnization of that glorious marriage between him and her, vvherein ſhe ſhall ſee cleereſt of all, and enjoy with him thoſe Riches of his Kingdome, vvhichwhich the mortall Eye never ſaw, nor could it enter into the heart to conceive ſufficiently thereof; and this Chamber may vvell be called his Chamber of Preſence, or bedchamber, vvhere there ſhall be reſt from her labours and ſhe ſhall injoy his preſence for ever; vvherein there is fullneſs of joy, and at his right hand pleaſures for evermore.
The ſecond thing is, the Bringing of her into theſe Chambers, (vvhichwhich vve muſt underſtand to be ſpirituall for the manner, and done by Gods ſpirit as the agent) is, by the ordinary miniſtry of the Word vvhereby both he gives her the Eye of Faith vvhereby ſhe may behold in the Goſpell theſe heavenly Riches and treaſure therof in Chriſt; as alſo he layes open theſe things by his invvard revelation to her view, vvhichwhich God hath prepared for them that love him, as the Apoſtle ſhovvs, 1 Cor. 2. 9, 10. and vvhichwhich are hid from all thoſe vvho periſh.
The third thing is, vvho brought her in, and how is he ſtyled? He is here ſaid to be a King, vvhichwhich is the firſt of Chriſts three Offices, vvho is King, Prieſt, and Prophet; a King for dignity, a Prieſt for Piety, and a Prophet for Heavenly Wiſdome and prudence, and all theſe three tranſcendent, and therefore the King of kings, the true and ſole high Prieſt, and that great prophet of his Church, authorized from heaven that all men ſhould hear him. Ruling us as King, having offered himſelf as a ſacrifice for us, and interceding as Prieſt, & inſtructing us by his Word and Spirit as he is our prophet, and who only has made us a Royall Prieſthood to his Father.
This ſtyle then of King he frequently gets in Scripture, as Pſal. 2. 6. Jer. 33. 5. and Zech. 9. 9. vvho has all theſe properties, 1. He is a good King, as he is alſo called, the good Shepherd, John. 10. 11. diſcharging to the full all the offices of a good king to his ſubjects, both in government and protection, 2. He is a great King, as Mal. 1. 14. 1. Both in power in it ſelf, being almighty; and over all perſons, their ſouls, as well as their bodies, and great alſo in reſpect of the extent of his dominion over Heaven, Earth, and Hell, and ſo onelyonly catholick, 3. He is alſo a gracious king, 1. In patent acceſſe at all times, and to all who in-call upon him, 2. In ready and bountifull granting their petitions, 3. In taking notice of the love, loyalty and obedience of every one of his ſubjects; and, 4. In rewarding every one who is ſuch, vvith bleſſing here and a kingdome hereafter: and Laſtly he is a glorious King, or the king of glory, as the Pſalmist ſtyles him, Pſal. 24. 7. Whoſe glory is not earthly ſhaddovviſh and tranſitory, but Heavenly, ſolid and Eternall, Pſalm. 24. 7.
As this bleſſed bridegroom of his Church is a King, ſo he hath a threefold Kingdome, of power, grace, and glory, 1. His kingdome of power is his ſupreame ſoveraignty, whereby, as David ſpeaks, He rules and raigneſs as Head over all, 1. Chron. 29. 11. 2 His kingdome of grace is that, whereby he rules in a ſpeciall manner by the ſweet influence of grace in the hearts of his elect, and erects there his throne, 3. His kingdome of glory is that which is the inheritance of his Saints in Heaven, prepared for them before the beginning of the world, which is called, the kingdom of God and the father, Mark. 10 14. à donatitione, therefore ſays our ſaviour, fear not little flock, &c. Luk. 12. 32. And ſometimes the kingdome of Chriſt, ab acquiſitione Eph. 5. 5. Therefore the thief ſaid, Lord remember me when thou commeſt into thy kingdome Luk. 23. 42.
Followes, the fruits or effects of this introduction, to wit, 1. ſpirituall joy and gladneſs (wherof, Pſal. 45. 15.) Which this chaſte vergin the Lambs bride conceaveth of this introduction of her into theſe Chambers) & view of theſe heavenly riches and glory that is laid up for her, 2. a fervent and ſincere affection ariſing from the remembrance of that Matchleſs love wherewith he has loved her, and which cheereth her heart more then the cheering liquor of the moſt delicious wine, To ſpeak then of the firſt fruit, or duty, which upon this introduction the Church performs.
Then we have firſt to remark (as in the beginning of this verſe) the Number altered from the ſingular the King brought me in, &c. into the plurall, we will be glad, &c. for the ſame reaſons as before. As alſo this 1. The commonneſse of his joyſhewes that the gladneſs and rejoycing which ariſes from the glad▪ tidings of ſalvation in the Goſpell, is common to all the godly, although never ſo baſe or meane otherwiſe. Neither is it, in the gifts or graces 2. The right object,themſelves that are beſtowed on them, as the worldlings rejoyce in their abundance of corn & oile as David ſhewes, and we ſee in the rich foole; but they rejoyce in the Lord, who is the full fountaine and giver, Pſalm. 32. 11. Commanded, & Pſalm. 9. 2. Practiſed, with a farre more ſolid and ſurpaſſing greater joy, yea in the Lord when they ſuffer for him, Act. 5. 41. and 16. 25. So that the godly are not as the world takes them to be, a ſullen & melancholious ſort of people, but are more joyfull and glad then they can perceive: to whom they may juſtly ſay as our ſaviour ſaid to his diſciples, I have meat that yee know not of, ſo that they have gladneſs and joy which the wicked nor worldlings know not …ly. The groundof, to wit, ſpirituall joy, or the joy of the Holy Ghoſt, better grounded nor the worldlings joy; which like Belthaſſar's is ſuddenly oft times blaſted marred and ends in endleſs ſorrow, whereas the joy of the godly, to wit that joy which is grounded on that ſweet aſſurance of their adoption through Chriſt which is a pledge & forerunner of that fulneſs of joy and pleaſures for evermore, where of the Pſalmiſt ſpeaks which David calles the joy of his ſalvation, Pſal 51. Pſal. 16. and that whereof the Prophet Iſay alſo ſayes, my ſoul ſhalbe joyfull in my God, Iſay. 61. 10. Becauſe he has clothed me with the garments of ſalvation, he hath covered me with the robes of righteouſneſs, as a bridgroom decketh himſelf with ornaments, and as a bride adorneth herſelf with her Jewells, all other rejoycing and glorying in any other things, like Nebuchadnezars, Haman's, and the rich fool's in the Goſpell, being altogether prohibit and unlawfull, as the Lord in, Jer. 9. 23. ſayes, Let not the wiſe man glory in his wiſedom, nor the mighty in his might, or the rich man glory in his riches, but let him that glorieth, glory in this that he underſtands and knowes me, ſaith the Lord.
We have then in theſe words, 1. A rejoycing, ariſing upon the former introduction, 2. Who rejoyces, 3. wherein they rejoyce.
[1. A holy remembrance] Followes, the next duty the Church performes, upon this forenamed introduction, to wit, the comfortable remembrance of the Lords love, which cheereth the ſoule more then wine does the body. Therefore did David ſtirre up his ſoul and all that was within him, to remember the Lords benefits beſtowed upon him, and not to forget them Pſal. 103. 3. Becauſe we are all prone ſo to do. Which remembrance of the Lords love and benefits, in a thankfull manner, 1. Procures him in mercy ſtill to continue manifeſt more and more his love, and the tokens thereof towards us. 2. As Joſeph reaſoned with his Maſters Wife from his love and preferment to him, that he would not ſinne againſt him; ſo this remembrance of the Lords love, will reſtraine likewiſe from ſinning againſt him: therefore it is ſaid, There is mercy with thee O Lord, that thou mayeſt be feared: and, 3. In the time of adverſity, this remembrance of the Lord's love towards us will ſweeten all Marah waters, and aſſure us that all ſhall co-operate to our beſt, becauſe he loves us, and that all proceeds from his love, Heb. 12. 6.
[2. Whereof] But it is ſpoken of Loves in the plurall, becauſe of the ſeverall manifeſtations thereof, in Election before time, creation in time, redeeming in the fulneſs of time, effectuall vocation, free juſtification, powerfull ſanctification, and future glorification, &c.
[3. How] Alſo the effect of his remembrance, or quality thereof, is expreſſed by comparing it to Wine; and it is alſo ſaid, more then wine, to ſhow that wine cannot in the uſe thereof be ſo comfortable, delightfull, and cheering to the body, as the remembrance of the Lords love, is to a ſenſible Soul; nor, is it in the naturall quality thereof, ſo operative upon the body, as his remembrance is upon ſuch a ſoul, in moving the ſame uprightly and ſincerely to love Chriſt againe.
[4. The retaliation] Therefore it is ſubjoyned, that the upright love him. Where we have, 1. Who loves: and, 2. Whom they love. As for the love and the object thereof, having already ſpoken, we have now only to ſpeak of them who love, and how they are called, to wit, recti, Now there is a fivefold rectitude, 1. Judicii, 2. Sinceritatis, 3. Deſiderii, 4. Locutionis. 5. Operum: Or, in a world, uprightneſs of heart, and righteouſneſs in life: and how it is commanded, commended, and the excellent fruits thereof.
Obſervations.
1. She had been ſeeking favours before, and now ſhe thankfully acknowledges favours already received, which teaches us all the like duty, and not to be like the 9. ungrate lepers: for hereby we procure in mercy the continuance of gifts and graces already received, and the Lords giving unto us the ſanctified uſe of his benefits, as alſo this is a powerfull motive to the Lord, to beſtow more favours, and to have our confidence ſtrengthned in the granting of what we aske, becauſe we have found by experience the Lords goodneſſe in by-gone favours beſtowed upon us.
2. Out of the ſtyle of King, we ſee firſt, the Churches dignity, whereunto by grace ſhe is advanced: her bleſſed bridegroome, who has freely loved her as Hoſea ſpeakes, Hoſ. 14. 5. and eſpouſed her to himſelfe as Ezekiel ſhowes Ezek. 16. Not being one of a low degree, but royall dignity, and▪ as Aſſuerus did poore captive Eſther, promoting her to be his Queen, as ſhe is called by the Pſalmist, Pſ. 45. 9, Gloriouſly crowned and richly clothed, as ſhe is deſcribed both by Ezekiel in the old Teſtament, and John, in the new Rev. 12. 1.
3. Is Chriſt our King? then, as this ſhowes the Churches dignity, ſo it ſhowes our duty, as it is ſaid, Pſal. 45. 11. He is thy Lord and honour thou him, ſo let us therefore reverence Him as our King, obey Him as our king, and love Him as our King.
4. This bringing of her in, into his Chambers, has been ſhown to be by the conduct of his ſpirit, which teaches us when ever we come to the place of his Publick Worſhip to heare his ſacred Word and the Myſteries of the kingdome of Heaven opened unto us, that ſenſe and ſanctified knowledge may be wrought thereby, Let us implore the aid of his bleſſed Spirit, and that eye-ſalve ſpoken of, Rev. 3. that by his Spirit we who otherwiſe are unable to enter may be ſo brought in, into theſe privy Chambers of his, and admitted to that acceſſe, which none are admitted to, but ſuch as are ſo brought in by him. And let us not marvell that others that heare as well as we, yet know not the power of the Goſpell, nor are taken with ſuch love and admiration; but remember, Quis te diſcrevit.
5. Whereas it is ſaid, We will be glad and rejoyce…, we ſee that Gods people are not a ſullen and Melancholious people, but a joyfull company; yea having more joy then the joy of worldlings, and greater or better cauſe to be joyfull then they: As alſo can rejoyce in that wherein they cannot, to wit in the midſt of mourning, and of trembling, as Pſal. 2. and of ſharpeſt perſecution, as Acts. 5. 41. and in the flames of fire, as the Martyrs have done, and the three Children; & therfore are much miſtaken by the blind worldlings.
6. The Churches rejoycing is in her Saviour, in te laetabimur; then neither do the godly rejoyce in things worldly, wheron ſhe tramples, Rev. 12. and ſuffers them not to aſcend to her heart; nor yet in her own merits, or ſuch like, but only in the Lord.
7. That which ſhe profeſſes ſhe will remember, is, his love; wherein we learne the beſt and ſanctified uſe of our memory, is our ſinnes, as Pſalm. 51. and Chriſts love delivering us from them. O then, if they were ſo exerciſed!
8. The comfortable fruit of this remembrance, is farre greater cheerfulneſſe to the ſoul then that of the moſt delicious Wine can be to the body: all other things in the day of temptation chiefly, death, or diſtreſſe, in compariſon of this remembrance, and aſſurance of this love, being but like Job's comforters.
9. Where the Lord's love, which is remembred, is firſt; and then it is ſaid, that the upright (by way of retaliation as it were) love him, we ſee that the Lords love is productive of ours, and the greateſt aſſurance we can hav: that he loves us, is that we love him. Let us then labour to have the Lords love ſetled in our hearts, and when we find it, aſcribe it to the right originall.
10. If the upright only love Chriſt, then where there is no uprightneſſe in the heart, nor righteouſneſſe in the life, but hypocriſie and crooked walking, pretend what they liſt, there is no love of Chriſt there,