Exposition of Song of Solomon, Chapter 1 · Verse 3
VERS. 3.
Becauſe of the ſavour of thy good ointments, thy name is an ointment powred forth, therefore the Virgins love thee.
IN theſe words ſhe rendereth a reaſon why her affections were ſo ſet upon her beloved, and why ſhee doth ſo love him, and why ſhee preferres his love above all the glory and pleaſures of this world; her reaſon is drawn from the excellency of Chriſt: that he is as a boxe of odoriferous ointment, and that in him was found redolent ſavours, and precious ſweet things, by which he doth perfume her with his ſpirituall ſinels, and ſo maketh her ſweet alſo.
This verſe contains two things.
1. A cauſe, or reaſon of her delight in Chriſt's love; becauſe of thy ointments, &c.
2. An effect flowing from the cauſe; therefore doe the virgins love thee.
Becauſe of the ſavour, &c.
By ſavour, ſmell, or odour, is meant knowledg, underſtanding, foreign Odoratus eſt, olfeci…, ſentit.ſenſe, or feeling; the Apoſtle calleth it, the ſavour of life, 2. Cor. 2. 14. So it is ſaid, when the tow ſmelleth the fire, it is broken, Judg. 16. 9. The meaning is, when it feeleth the fire.
Of thy good ointments, or good oiles.
In this compariſon ſhee ſeemeth, not only to meane foreign Pinguedo, oleum, unguentum.thoſe ordinary confections in the Apothecaries ſhop; but the holy ointment and perfume which God commanded Moſes to make, with which the Tabernacle and the miniſtring Veſſels were annointed, and alſo Aaron and his ſons, Exod. 30. 2…, 24, 25. And we read in Pſal. 133. that this ointment was powred upon the head of Aaron, and went down to the ſkirts of his cloathing. By this ſimilitude the Church commendeth the graces of Chriſt which he had, being cloathed with the holy ſpirit; for the Lord anointed him with the oyle of gladneſſe above his fellowes, Pſal. 45. 7. And ſaith God I will put my ſpirit upon you, Iſa. 42. 1. And it is ſaid of him, The ſpirit of the Lord is upon me, becauſe he hath annointed me to preach the Goſpel, Iſa. 61. 1. Now the odour of Chriſt's graces are ſmelt and become ſavoury by the preaching of the Goſpel: and therefore ſhee addeth.
Thy name is as ointment, &c.
Concerning what is meant here by Chriſts name, we may take a double interpretation.
1. By name, we may underſtand it, of thoſe proper names given to Chriſt in Scripture. As Meſſias, and Chriſt, which are by interpretation annointed; theſe names are given to Chriſt by way of excellency, he being anointed by the Father unto that great Office of his Mediator-ſhip: and he is called ointment, in Iſa. 10. 27. And indeed all names given to Chriſt are very ſweet and redolent: as Shilo, which ſignifies tranquillum eſſe; intimating that Chriſt our peace and tranquility, he is called Ithiel, Prov. 30. 1. A word (as Junius writes) compounded of three parts, as if one ſhould ſay, the ſtrong God with me: the name comes all one with Immanuel, God with us: ſo he that is Ithiel, God manifeſt in the fleſh, is alſo called Ʋeal, Almighty, able to ſave us. He is likewiſe called Jeſus, a Saviour, becauſe he ſaveth his people from their ſinnes. Beſides theſe, hee hath names of office, as of King, Prieſt, Prophet; he is a King for government and rule: a Prieſt for ſacrifice and interceſſion; a Prophet for teaching and revealing the ſecrets of the Fathers boſome.
Laſtly, he hath a name ſutable unto his two-fold nature, foreign God-man, the Apoſtle calls him, foreign, the man Chriſt; for as man, he was in one hypoſtaſis, or perſon with God. Now how delectable and ſweet are all the names of Chriſt? and how much more redolent and ſavoury then all the precious ointments in the world.
2. By Chriſts name is underſtood the Goſpel, and the publiſhing thereof to the world. Paul was a choſen veſſell to carry his name unto the Gentiles, Act. 9. 15. And it is ſaid, the Gentiles ſhall truſt in his name, Matth. 12. 21.
As ointment powred forth.
By the powring forth of Chriſt's name, is meant the preaching and publiſhing of the Goſpel. Here the Church alludeth to the perfect odour of ſuch pretious oyntments, which, if it be cloſed up in a veſſell, is not felt ſavory, untill it be powred forth, then the ſweetneſſe thereof doth ſpread abroad, and perfume all other things. Wee read in the Goſpel of Maries pound of Spikenard ointment; and when ſhee had broken the box of pretious ointment, and powred it upon Chriſt's head at table, the houſe was filled with the ſavour of it, Mark. 14. 3.
So when the name and Goſpel of Chriſt is preached abroad, it giveth an odour to every believing ſoul: ſo that by the preaching of the Goſpel, they alſo receive the holy ſpirit. Gal. 3. 2. They received the holy Ghoſt by the hearing of faith.
The word to powre forth in the Originall, ſignifies to foreign Evacuavit, exhauſit, Evaginavit.exhauſt, or draw dry; to empty, which may denote the plentifull powring of it forth. It alſo ſignifies to draw forth the ſword to the battle, ſo it is uſed in Ezek. 28. 7. This may denote unto us the majeſty and power of the Goſpel: ſo Chriſt is bid to gird his ſwore upon his thigh with glory and majeſty, Pſ. 45. 3. By the ſword is meant the word of the Goſpel, which proceeded out of Chriſts mouth, Rev. 1. 16. And by glory and majeſty is meant the magnificence, and powerfull effects of the word.
Therefore doe the Virgins love thee.
The Church having laid down the cauſe, ſhee alſo ſhewes the effect: the ſweetneſſe of Meſſiah, and of his graces powred forth upon her, have enflamed her heart with love towards him.
Some underſtand theſe Virgins to be ſuch as are not eſpouſed to Chriſt; ſuch as the unconverted Jewes, and the uncalled of the Gentiles.
Others underſtand them to be the fellow-friends of the Spouſe, and of thoſe that are faithfull and called of God, who with pure minds ſerve the Lord only, and worſhip him in their ſpirits.
Theſe Virgins are either,
1. Of particular congregations; ſo the Apoſtle calleth the Church in 2 Cor. 11. 1. I have prepared you for one husband, and to preſent you as a pure Virgin unto Chriſt: or elſe,
2. Of particular members of the Church; for the Hebrew tongue (as I hinted before) uſeth co call the whole the Mother, and the parts the Daughter; for ſo theſe Virgins are called in diverſe places of this ſong.
Now the Saints and members of Chriſt are called Virgins in theſe reſpects.
1. For their chaſtity, as in thefore-named place, 2 Cor. 11. 2. That I may preſent you as a chaſt virgin unto Chriſt. Theſe love Chriſt with a chaſt (but not with an adulterous) love.
2. For their purity: Theſe are they (ſaith the Apoſtle) which are not defiled with women, for they are virgins: theſe are they which follow the Lamb whitherſoever he goeth: theſe were redeemed from among men, being the firſt fruits unto God, and unto the Lamb: and in their mouth was found no guile; for they are without fault before the throne of God, Rev. 14. 4, 5. Theſe as virgins abſtaine from all things that might be offenſive to their beloved.
Love thee.
Theſe Virgins love Chriſt for the odour of his good ointments, which they receive by his word and ſpirit; for by the preaching of the Goſpel, his name is powred out like odoriferous ointment, to the exceeding great joy and delight of the Saints, drawing and inluring their minds, as Virgins are drawn with the offer of ſome great and lovely match: their ſences are ſo exceedingly taken with his ſweetneſſe, which cauſeth in them a very high and worthy eſteem of Chriſt, and of all thoſe heavenly graces which flow from him. This Verſe being thus opened, let us draw ſome concluſions from it.
1. Obſerve, in that the Church ſeeks out the moſt precious ointment to ſet forth her Beloved and his graces, it teacheth us: That all the moſt excellent things in nature are but types and ſhodows of Chriſt and his graces. What is more pleaſing to the ſmell then pretious and ſweet ointments, of an exquiſite compoſition? Chriſt is the ſame, and far ſweeter to his Saints.
Firſt, By ointment were annointed to their Offices Kings, Prieſts, and Prophets: ſo by the annointings of the ſpirit, Chriſt was conſecrated to his three-fold office of King, Prieſt, and Prophet: this was prefigured by the annointing of Aaron and his ſons, whereby they were conſecrated unto the Prieſts office, Exod. 30. 30. It is ſaid of Chriſt, The ſpirit of the Lord is upon me, becauſe he hath annointed me to preach the Goſpel, &c. Iſa. 61. 1. For God hath annointed him with the oyle of gladneſſe above his fellows, Pſal. 45. 8. So the Prophet tells us that there ſhould come a rod out of the ſtem of Jeſſe, and a branch out of his roots, and the Spirit of the Lord was to reſt upon him, and the Spirit of wiſdome and underſtanding; the Spirit of counſell and of might, the Spirit of knowledge, and of the feare of the Lord, Iſa, 11. 12. It is ſaid that God gave not the Spirit by meaſure unto him, John 3. 34. That is, he did not beſtow it upon him imperfectly, and in part onelyonly, but fully and intirely: for meaſure is not oppoſed to that which is infinite, but to that which is not whole, intire, and perfect. Chriſt was full of knowledge, wiſdome, and of all Heavenly gifts. The Apoſtle ſaith, That in Chriſt dwells all the fullneſſe of the Godhead, foreign, bodily, Colloſſ. 2. 9. That is, not by naked and bare communicating of vertue, as God is ſaid to dwell in his Saints; but by a ſubſtantiall union of the two natures, whereby they become one, foreign, one perſon, or ſubſtance. Here is then the Veſſell, which as a rich treaſury is full of all Heavenly wiſdom, knowledge, Divine revelations, and all ſweet graces, even Jeſus Chriſt the Anointed of God.
Secondly, By the ſavour and by the powring out of theſe Ointments is repreſented the powring forth of the Spirit upon all the Members of Chriſt: the graces of Chriſt which are called his ſweet Ointments, they caſt a ſweet ſavour, and are powred out into all Chriſtian hearts, and doe flow from him the head, into all the Members of his Myſticall body, as it is written, Of his fullneſſe we all receive, and grace for grace. John 1. 16. That is, we receive ſuitable graces for his graces; we receive part of every communicable grace of his. This ſacred Oile was powred (as upon Aaron ſo) upon Chriſt who was the head of all Saints; and from him that was the head, this Ointment of the Spirit runs downe his Myſticall body, even to the hem of his Garment. And the Apoſtle ſaith, But yee have an unction from the holy one, and yee know all things, 1 John 2. 20. That is, you have the Spirit of Truth which leadeth you into all Truth. And in Revel. 1. 6. But he hath anointed us, and made us Kings and Prieſts to God his Father.
This anointing of the Saints by the Spirit of Chriſt was prefigured, in that the Tabernacle (a figure of the Church of the new Teſtament) and all the Veſſels of the Tabernacle (which figured out the particular members) were all anointed with the holy Oile, and conſecrated unto the Lord, Exod. 30. 23. 25. Chriſt hath received the Spirit as a publique perſon, as a common head of all his Church, he then is the head and ſeat of all ſpirituall influence from which the myſtical body receives life and motion: this is the Apoſtles Similie in Colloſ. 2. 19. He makes Chriſt there to be the head, and the Church the body, knit together by certaine joints, and ligaments as it is in nature: and by this means doth miniſter ſupply to all parts of the body; whereby it increaſeth with the increaſings of God.
Thirdly, in that the holy Oile (from which the compariſon was taken) was not to be powred upon any man beſides the Prieſt onelyonly, neither were they to make any other Oile after the compoſition of it, becauſe it's conſecrated Oile, Ex. 30. 32. It doth demonſtrate unto us, that none have the anointings of Chriſt upon them, but the Saints onelyonly; a ſtranger intermeddleth not with this joy: For ſaith Chriſt, He (meaning the Spirit) ſhall glorifie me, for he ſhall receive of mine, and ſhall ſhew it unto you, Joh. 16. 14. He doth not ſay, the Spirit ſhall declare thoſe things it received of him unto the World, but to his owne Servants: See alſo, Joh. 14. 26, 27. I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever: Even the Spirit of truth, whome the World cannot receive, becauſe it ſeeth him not, neither knoweth him, but yee know him, for he dwelleth in you, and ſhall be in you. And the Apoſtle ſaith, If any man have not the Spirit of Chriſt he is none of his. Rom. 8. 9. By theſe Scriptures it is plaine, that Unbeleivers neither have, nor underſtand the ſpirit of Chriſt. Now by what hath been ſaid, it is evident that theſe precious Ointments (here mentioned in the Text) were but tipes and ſhaddows of Chriſt's graces. Firſt, as they were in himſelfe. Secondly, as they are conveyed in his Members. Thirdly, as they are denied to Unbeleivers, being too holy to be caſt unto Dogs: all which doe ſhew, of what a redolent ſavour, and of what odoriferous ſweetneſſe all the anointings of God are in Jeſus Chriſt.
Secondly obſerve, That though the name of Chriſt, towit, his glorious Goſpell, be very redolent and ſavory in it ſelf, yet the Saints come to the ſenſe and feeling thereof moſt of all, by the publiſhing and diſplaying of the Goſpell. The Virgins were moſt ſenſible of Chriſts graces, when his name was an Ointment powred forth. The moſt full and perfect odours that are, and the moſt ſweet and pretious Ointments in the World, are never felt ſo ſavory, as when they be powred forth. As the Box of pretious Ointment, when it was broken and powred on Chriſts head, the ſavour thereof filled the houſe, Mark. 14. 3. For by the Preaching of the Goſpell, or the powring forth of Chriſt's name; his fame, glory, and renowne is made knowne in the World: according to that in Luke 4. 14. There went out a fame of him throughout all the Region round about, and he taught in their Synagogues, being glorified of all. This was that the Apoſtle rejoyced in, and ſaid, Now thanks be unto God, which alwayes cauſeth us to triumph in Chriſt, and maketh manifeſt the ſavour of his knowledge by us, in every place. for we are unto God a ſweet ſavour in Chriſt, in them that are ſaved, and in them that periſh: to the one, a Savour of death unto death; and to the other a Savour of life unto life, 2 Cor. 14, 15, 16.
Now the name of Chriſt is powred forth, when all his vertues and graces are diſplayed and laid open, when it is declared, that he hath fullfilled all righteouſneſſe, and that he hath offered up himſelfe by the eternall Spirit, without ſpot, unto God: and that he hath appeaſed the wrath of his Father, and made perfect reconciliation for the ſins of his people; thus is Chriſts name as a pretious Ointment powred forth.
Againe, when Chriſt is ſet forth in his beauty to be Fairer then the Children of Adam, to be the chiefe of ten thouſand: in his love free, rich, and everlaſting: in his graces to be compleat and full: in his Offices to be a moſt excellent Prophet, Prieſt, and King: in his riches to be the Heire of God, and of Heaven: in all the operations of his Spirit, working Sanctification and all needfull graces in his Saints; in all thoſe rich and coſtly gifts which he doth beſtow on his people, redeeming of them with his pretious Blood, ſanctifying of them with his pretious graces, enriching of them with his pretious promiſes, reviving of them with his pretious love, comforting of them with his pretious Spirit, and enabling of them with pretious Priviledges: when all theſe things (as I ſaid) are opened and diſplayed, then is Chriſts name as it were, as a Box of the good Ointment broken, and powred forth, then there is ſmelt that bleſſed ſavour, that cauſeth the Virgins to love him.
The Miniſters of the Goſpell may learn here, and ſee, what their duty is, and which way they ſhould imploy their whole ſtrength: namely, to diſplay thoſe treaſures of grace, and to publiſh and ſpread before men thoſe manifold tranſcendent excellencies, and all thoſe wayes of ſhining glory which are in Chriſt, to draw and allure poor ſouls to come unto him. Who will ſeek after that which he knows not of? But who will not ſeeke after a pretious Jewell? O then! Let Chriſt be laid open in his natures, in his graces, in all his ſhining excellencies, dignities, and vertues; that ſo his fame being ſpread, and his name powred out as ſweet Ointment: by this means multitudes may be drawne unto him.
Againe, the powring forth of Chriſt's name, by the Publiſhing of the Goſpell, will be as effectuall unto thoſe that receive it, as Ointment is to the body unto which it is applied: So that looke, of what effects or uſe the moſt pretious confections are to the body of man; of the ſame effect, and of far greater uſe is the powring forth of Chriſt's name to the ſoule.
Firſt, Ointments are compounded of very rich and coſtly things: In this reſpect the Ointment that Mary anointed Chriſt withall, was called Pretious, becauſe (ſaith Judas) Much might have been given for it, Mark. 14. And of the pretious things which King Hezekiah ſhewed to the Ambaſſadors of the King of Babylon, this was one; namely, the Good Ointment, 2 Kings 20. 13. So is the Goſpell a compound of rich and coſtly things; it is a treaſury full of Heavenly wiſdome and Divine Revelation; it is called, Riches of glory, Col. 1. 27. And the wiſdome and power of God, 1 Cor. 1. The Goſpell is rich in its priviledges, in its matter, in its effects, in all the promiſes therein contained. In a word, the divulging of the Goſpel is a diſplaying and ſpreading before men all the riches of God, and of Chriſt: the riches of wiſdome, the riches of power, the riches of love, the riches of mercy; all which are eminently ſhewed forth in the Goſpell. This is that the Lord told Moſes, when he ſaid, I will make all my goodneſſe to paſſe before thee, Exod. 33. 19. Now what doth the Lord meane by all his goodneſſe, but onelyonly a Proclamation of the Goſpell unto Moſes. The Lord, the Lord God, mercifull and gracious, longſuffering, and abundant in goodneſſe and truth, keeping mercy for thouſands, forgiving iniquity, tranſgreſſion, and ſin, &c. Exod. 34. 6, 7.
Secondly, Ointment is a ſigne of joy and comfort; and with ſuch they were wont to be anointed at Feaſts, Amos 6. 6. And they uſed it in ſigne of joy, Eccleſ. 9. 7, 8. Thus the Goſpel is called Tidings of great joy, Luk. 1. 19. And good Tidings, Iſa. 61. 1. The Goſpell of great joy, Luke 2. 10. becauſe it brings a glorious joy along with it.
Thirdly, Ointment healeth wounded bodies, and knitteth up the joints which are broken, Luke 10. 34. So the Oile of Gods grace heals the bruiſes of the Souls of thoſe that are broken in Spirit: Thus we have it in Iſa. 61. 1. The Lord anointed me to Preach glad tidings to the meeke, and he hath ſent me to bind up the broken hearted, &c.
Fourthly, Oile doth make the face to ſhine, Pſal. 104. 15. Eccleſ. 8. 1. So the Goſpell putteth a ſhining and glorious luſtre on the faces of thoſe to whom it comes. It is ſaid of Stephen: That the Jewes looked ſtedfaſtly on him, and ſaw his face, as it had been the face of an Angell, Acts 6. 15. It makes mens faces ſhine, as did the face of Moſes, when he had beene with God on the Mount.
Fifthly, By Ointment were Kings, Prieſts, and Prophets. Anointed to their Office: So by thoſe graces brought by the Goſpell, the Saints are Anointed by Chriſt to be Kings, Prieſts, and Prophets; they are ſo made by Chriſt unto God, and his Father, Revel. 1. 6. The Goſpell giveth men the higheſt Priviledges in the World, to be Kings and Prieſts unto God: to be a royal Prieſt-hood, a holy Nation, a peculiar people; yea, a whole Nation of Kings, Prieſts, and Prophets.
Thus the Goſpell is as Ointment powred forth, to the unſpeakable delight of the Saints, drawing and raviſhing the minds of them that heare it, ſweetly to imbrace Jeſus Chriſt. Thus much for the cauſe, the effect follows, Therefore doe the Virgins love thee. Whence obſerve,
Thirdly, That the ſweetneſſe of Chriſt cauſeth love in his Saints. The Originall of our love is Chriſts communicating of goodnes to us; there is nothing in the ſtreams but what comes from the Fountaine: he is the Fountaine of love and ſweetneſſe, who by his ſtreams flowing into our hearts, cauſeth in us to abound a Divine love towards him: the fire of his love kindles the flame of our love to him againe; our Ointment is from Chriſts Ointment, the head being Anointed the Oile ran downe to the Skirts, as it was ſaid of Aaron. Love is the inclining of the will to ſomething that is excellent, and agreeable to it ſelfe: now the nature of the will is Elicita, not Coacta, inclined and drawne forth, not compelled and conſtrained: The will is abſolute and free, no violence can be offered to it, therefore nothing but the ſweetneſſe and efficacy of Chriſts grace, can be a Load-ſtone attractive to draw out & incline the will.
Againe, the object of the will is ſomething that is good: Bonum eſt objectum voluntatis, ſayth the Moraliſt; whither it be Bonum reale, a ſubſtantiall good, or Bonum apparens, a ſeeming good, yet both are the object of the Will: Hence it is, that the tranſcendent excellency, beauty, love, goodneſſe, and thato verflowing Fountain of grace and ſweetneſſe, apprehended by the Saints, to be in Chriſt, theſe make him to be the beſt object, theſe alſo incline the Will, attract the heart, and draw the ſouls of Beleivers unto him.
Againe obſerve, that the object of the will muſt be a thing ſuitable, Bonum ſibi conveniens, a good agreable to it ſelfe. Now ſuch a proportionable good as this, is found to be in Chriſt, which is reſpondent or anſwerable to all our deſires or Capacities; he is ſuitable in all his Offices and communications, in his blood for pardon, in his grace to adorne us, in his love for loſt ſinners, in his fullneſſe for empty and poore ſouls. Now when the Saints can take a ſpirituall view of Chriſt, and obſerve all the dimenſions of his love and ſweetneſſe, they apprehend him to be Summum bonum, the chiefeſt good, farr beyond all worldly things, though of never ſo exquiſite and delicate an extraction; and therefore deſire moſt of all to have the poſſeſſion of him, according to that in Pſal. 73. 25. Whom have I in Heaven but thee? and there is none upon Earth that I deſire beſides thee, ſaith David.
Fourthly, in that the Church changeth her Speech from the whole to the parts; for ſhee doth not ſay I, but the Virgins love thee.
Obſerve,
That as the whole Church, ſo every Member of Chriſt hath the ſence and feeling of Chriſts love and graces, by the powring forth of his name. John 1. 10. Of his fullneſſe wee have all received, and grace for grace. Every Member hath received a meaſure and proportion from Chriſts fullneſſe. The Apoſtle ſpeaking of the Gift of Continency, ſaith, Every man hath his proper gift of God, 1 Cor. 7. 7. And ſo he ſpeaketh concerning ſpirituall gifts, and ſaith, There are diverſities of Gifts, but the ſame Spirit; and there are diverſities of operations, but it is the ſame God which worketh all in all: but the manifeſtation of the Spirit is given to every man to profit withall: for to one is given by the ſame Spirit the word of wiſdome, &c. 1 Cor. 12. 4, 6, 7, 8. And ſo the whole Chapter goes on, and tells us, that the Church is the myſtical body of Chriſt; and though the body be but one, yet the Members are many: and that the ſame Spirit divideth to every Member as it pleaſeth himſelfe. As in the naturall body, there is not any one member, but receives an influence from the head: So it is in the Myſticall body of Chriſt. And againe the Apoſtle ſaith in Epheſ. 4. 7. But unto every one of us is given grace according to the meaſure of the gift of Chriſt. Chriſt doth meaſure out proportionable gifts and graces for every Saint; therefore as the whole Church is the Spouſe of Chriſt, ſo is every particular Member; and all the priviledges and graces belonging to the whole Church, belong to every Beleiver.
Fifthly, Obſerve,
Such as are true lovers of Chriſt, are onelyonly thoſe that are holy and pure. By Virgins here are not underſtood thoſe that are ſingle or un-married; but it ſignifieth the chaſtity and ſpirituall purity of thoſe that truely love Chriſt. Theſe are chaſt in their lives, holy in their thoughts, ſanctified in their actions. Theſe are not defiled with the World, as to give themſelves up to uncleane luſts of the fleſh, nor to commit ſpirituall whoredome againſt God: the Saints ſtuddy to poſſeſſe their Veſſells in Sanctification and honour: their bodies are the Temples of the holy Ghoſt, they labour to be like unto their head and Spouſe; holy as he is holy, pure as he is pure: Theſe are they which are not defiled with women, for they are Virgins, Revel. 14. 4. That is, that are not polluted with ſpirituall Fornication, as the Apoſtle calls it, 2 Cor. 12. 2. Theſe follow the Lamb whitherſoever he goeth. They will not follow Antichriſt for their head and guide, but they follow Chriſt, though it be with the hazzard and loſſe of all their worldly enjoyments; their love ro Chriſt is pure and chaſt, like unto Virgins whoſe affections will not eaſily be drawn unto any beſides their Beloved.