Exposition of Song of Solomon, Chapter 1 · Verse 4
VERS. 4.
Draw me, we will run 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.
IN theſe words we have a ſecond requeſt of the Spouſe unto Chriſt, that he would not onelyonly call her outwardly, by the voice of the Goſpell, but (foraſmuch as the word Preached profiteth not, if it be not mixt with faith in them that heare it, Heb. 4. 2.) that he would open her heart, Acts 16. 14. and enlighten her by his Spirit: that he would give unto her his Spirit of wiſdome and revelation, that the eyes of her underſtanding might be opened, that ſhee might know what is the hope of her calling, Epheſ. 1. 17.
In theſe words there are two things conſiderable.
1. The Prayer of the Church.
2. The Reaſon of it.
Firſt, The Churches Prayer in theſe words, Draw me, &c.
Secondly, The Reaſons are drawne from the effects or fruits thereof, which are two.
The firſt in theſe words, We will run after thee.
The ſecond is ſet downe in theſe words, The King hath brought me into his Chambers.
From which effects we have the Churches proteſtation of ingagement, declared by a three-fold reſpect which ſhee bears to Chriſt.
Firſt, ſhee doth exalt and rejoyce in him, We will be glad and rejoyce in thee.
Secondly, her mind or ſenſes are ſet at work, We will remember thy love more then wine.
Thirdly, her engagement of affection: The upright love thee.
Firſt, we have the Churches Petition, the reaſon ſubjoyned with Draw me, we will run after thee: or take it more fully thus, O my beloved, becauſe I find and feel an utter inability to come unto thee, doe thou with the ſweetneſſe and efficacy of thy grace, powerfully incline my will and affections toward thee, and then both I and all my ſeverall Members, ſhall readily and earneſtly run after thee.
Draw me.
The ſame Originall word is uſed for diverſe kinds of foreign Traxit, pertraxit, prehendit, apprehendid, tenuit, retenuit, continuit, prohibuit, retraxit.drawings.
Firſt, to draw with violence and force; to invade or ſet upon, thus God promiſed to draw Siſera unto the River Kiſhon, that he might be taken, Judges 4. 7.
Secondly, to draw with power and ſtrength. It is ſaid, A man drew a Bow at a venture, 1 Kings 22. 34. To draw a Bow requires ſtrength: and in Job 24. 22. He draweth the mighty by his power. He means, that after wicked men have deſtroyed ſuch are weake, they ſet upon the ſtrong.
Thirdly, to draw with love and mercy; the word ſignifieth ſometimes to draw with words and reaſons, perſwading by Arguments and the like: ſo God is ſaid to draw us with the Cords of a man, and bands of love, foreign Interdum ſigniſicat trahere verbis at que rationibus.Hoſ. 11. 4. And the Lord declareth what ſignes of his love and favour he had ſhewed to his People Iſrael, he ſaith, Yea, I have loved thee with an everlaſting love, therefore with loving-kindneſſe have I drawne thee, Jer. 31. 3.
Fourthly, to draw noteth alſo the lengthning or enlarging of mercies and favours: as in Pſal. 36. 10. O draw thy loving-kindneſſe to them that know thee. That is, O that thou wouldeſt enlarge, bring home, and continue thy loving-kindneſſe. Now that which the Church deſires here, is, that Chriſt would draw her by the efficacy and power of his word and ſpirit, and by the ſweetneſſe of his grace, into a cloſe and neer communion with himſelfe.
Wee will run after thee.
Here we have the firſt reaſon or condition of her Petition, We will run, &c. Or take it more fully thus: O my Beloved, draw me with the power of thy Spirit, and by the ſweetneſse of thy grace neerer unto thee, then I thy whole Church will follow thee. Here ſhee changeth the number, but not the perſon, and ſaith in ſtead of, I will, we will run, &c. becauſe ſhee would comprehend in her Speech every particular Member as in the former Verſe.
Wee will run.
The word Run ſignifies readineſſe of affection, and foreign Significat currere, cum promp… ne & propenſione.inclination of mind; ſo we have in 1 Kings 19. 19. Eliſharun after Elijah, he run with a full intention of mind; his affections run ſtrongly after Elijah: and thus the Gentiles are ſaid to run to Chriſt, Iſa. 55. 5. Behold thou ſhalt call a Nation that thou knoweſt not, and Nations that know thee not ſhall run unto thee. That is, the Gentiles that know thee not, neither had they any notice of thee before, ſhall with all eagerneſſe and readineſſe of mind run unto thee.
Secondly, it ſignifies celerity and great ſpeed, to paſſe through a Race, 1 Cor. 9. 24. They which run a Race run all, ſaith the Apoſtle: and ſo the commanding word of God is ſaid to Run very ſwiftly, Pſal. 147. 15. And David ſaith, I will run the way of thy Commandements, Pſal. 119. 32. And he ſaith againe, I made haſt, and delayed not to keep thy Commandements, Verſe 60.
Thirdly, it ſignifies perſeverance and conſtancy, to hold out to the end. So run (ſaith the Apoſtle) that yee may obtaine, 1 Cor. 9. 24. And againe, Heb. 12. 1. Run the race that is ſet before you: That is, ſo runne as to continue & hold on in your race, until you come to the end of your faith, even the ſalvation of your ſouls. This is that wee have in the Prophet Iſa. 40. 31. They that wait upon the Lord ſhall renew their ſtrength: they ſhall mount up with wings as Eagles, they ſhall runne, and not be weary, they ſhall walke, and not faint. It is in the Hebrew, they ſhall change, or double their ſtrength: That is, they ſhall have a new ſupply of ſtrength, to hold up their ſpirits, when they ſeeme to befeeble, and weak, and almoſt ſpent: and they ſhall as Eagles, flie ſtrongly, and ſoare aloft: and they ſhall walke (that is, be enabled to perſiſt and perſevere to the end) and not faint.
4. To run, argues ſtrength in the runner: this wee read in Daniels viſion, of a Ram that had two horns (meaning the Perſian & Median Empire.) Now this Ram with his two horns was puſhing Weſt-ward, and Southward, and North-ward, ſo that no beast might ſtand before him. But afterwards he ſeeth a hee-goat, that came from the Weſt, &c. (which is thought to be Alexander the great) and this hee-goate came to the Ramme that had two horns, and ranne unto him in the fury of his power, Dan. 8. 6. That is, by his mighty power and ſtrength he overcame him.
5. It ſignifieth our whole Chriſtian: converſation, which is called a race, 1 Cor. 9. 24. And ſaith the Apoſtle, Gal. 2. 2. I went up by revelation, and preached the Goſpel, &c. Leſt (ſaith he) I ſhould run, or had run in vain. He meaneth here by running, his earneſtneſſe and diligence to preach the Goſpel. And again, Gal. 5. 7. Yee did runne well, who did hinder you. That is, you were in the right way, and you made a good progreſſe therein, you out-ſtript others in way of life. Our life is called a courſe or race, which is run; as it is ſaid, John fulfilled his courſe, Act. 13. 25. And Paul ſaith, I have finiſhed my courſe, 2 Tim. 4. 7.
6. To runne, ſignifies a deſire to obtain the prize, as well as ſwiftneſſe and ſtrength: Hence the Apoſtle labours, that his preaching might not be in vain; for then ſaith he, I ſhould runne in vain, Gal. 2. 2. And again, he ſaith, So runne that you may obtain, 1 Cor. 9. 24. That is, that yee might obtain the prize, which is eternall life. So here the Church hath Chriſt in her eye, as a rich and glorious prize, unto whom ſhe runs, ſaying, Wee will runne after thee: And theſe follow the Lamb whither ſoever he goeth, Revel. 14. 4. They doe reckon Chriſt a good prize whitherſoever they run after him: they will run through thick and thin (as we uſe to ſay) through good report and evill report, that ſo they may enjoy him.
Obſerve firſt, From the Churches prayer, Draw me, &c.
The efficient cauſe of our comming unto Chriſt, is not in our ſelves, but from Christ alone, who by the efficacy of his word, and by the ſweet operation of his ſpirit and grace, draweth us unto himſelfe.
1. By nature we are utterly unable to do any thing in this reſpect; for we are wholly deſtitute of the ſaving knowledg of God, and of Chriſt, according to the ſaying of David, Pſal. 14. 3. There is not a man that underſtandeth, &c. And of the Apoſtle, 1 Cor. 2. 14. The naturall man perceives not the things of the ſpirit of God, becauſe they are ſpiritually diſcerned. That is, they are to be taken and underſtood in a ſpirituall and heavenly ſenſe, to which the carnall man's reaſon cannot reach, unleſſe hee be enlightned by the holy ſpirit. And again in 1 Cor. 12. 3. No man can ſay that Jeſus is the Lord but by the holy Ghoſt. That is, no man can ſay Jeſus is the Lord, who hath bought and redeemed him, but by the inſtinct of the holy Ghoſt.
2. In converſion we are meerly paſſive in reſpect of the grace, which commeth from without a man, and preventeth him, becauſe there is no power in man to prepare himſelfe to grace, or to receive grace being offered unto him, or to will any thing that is good; for we are dead in ſin: Now the dead man is only paſſive in reſpect of his quickning. Eph. 2. 5. Even when we were dead in ſinnes, hath hee quickned us together with Chriſt: That is, he is dead in ſin, who hath not the life of grace in him: ſo that by the quickning power and operation of the ſpirit, is begotten in the will of man a ſpirituall principle of grace; for the will is the moſt proper and prime ſubject of this grace, becauſe the converſion of the will is an effectuall principle of the converſion of the whole man: but notwithſtanding the underſtanding doth alſo concur, not to the converſion, but in the converſion; becauſe mans converſion is not wrought without his conſent: ſo that the holy Ghoſt worketh, and of unwilling he makes us willing, not as free Agent, but only in reſpect of obedience and ſubjection, 2 Cor. 4. 6. Becauſe God who hath ſaid, that light ſhould ſhine out of darkeneſſe, he it is who ſhined in our hearts. And again the Apoſtle ſaith, Phil. 2. 13. It is Certum eſt nos velle cum volumus ſed ille fecit ut velimus qui operatur in nobis velle, Aug. lib. Arbitrio, cap. 2.God who worketh in us both to will and to doe of his own good pleaſure. Where the will, is not underſtood of the ſubſtance of the will, but of a new quality. Agreeable hereunto is that of a Father: It is certaine that wee will, when we will, but hee cauſeth us to will, who worketh in us to will.
But we muſt note alſo, that the will is active in converſion, and it followeth the holy ſpirit, who draweth it; for the holy Ghoſt doth ſo bend and incline our wills, that he cauſeth us to will good perfectly: ſo there is Act us elicitus, an act of the will drawn forth, whereby it doth cloſe with Chriſt, which indeed is an act of faith. But this act of the will doth not onelyonly depend upon a principle or habit of grace ingenerated, but alſo upon the ſecret operation of the holy ſpirit, according to that in John 6. 44. No man can come unto me unleſſe the Father draw him. And though this act of the will be drawn out freely, yet unavoydably and efficaciouſly. John 6. 37. Whatſoever my Father giveth mee, ſhall come unto mee. Now in all the actings of the will in converſion, it is but as an inſtrument of the holy Ghoſt; it is firſt acted by the ſpirit, and then it acts according to the actings of the ſpirit upon it.
3. The Saints are inſufficient of themſelves, after converſion to follow Chriſt. Without me (ſaith Chriſt) yee can doe nothing, John 15. 5. That is, you can do nothing that's good or acceptable. Thus the Apoſtle teſtifieth of his ſpirituall life: I live, yet not I, but Chriſt liveth in me, Gal. 2. 20. And again the Apoſtle ſaith, By the grace of God I am that I am, and the grace in mee was not in vain; but I laboured more abundantly then they all, yet not I. It is not I that have taken ſuch pains, though he did it in much travail and wearineſſe, YET NOT I. Neither was it the grace of Chriſt that was in me, but the grace of Christ which was with me, 1 Cor. 15. 10. That is, I was thus inabled for the work of the Goſpel; not by any power that was in me, but it was by the flowings in, and the actings of the Spirit of grace upon my ſoule.
Obſerue, 2. From the effect of the Churches prayer, We will run after thee. That the Saints when drawn by Chriſt, have a will to follow Chriſt. This the Apoſtle teſtifieth of himſelfe, Rom. 7. 18. To will is preſent with me, but how to perform that which is good I know not. This will appeare, if we obſerve the nature of the will; it is elicita, not coacta, inclined and drawn forth, not compelled and conſtrained: will ſhould be no wil if it were ſo; for the will is abſolute and free, no coactive force can be uſed againſt it, unleſſe it be ſuch as is pleaſing and delightfull to it. The old ſaving is, ducimus volentem, and trahimus nolentem: we lead him that is willing, and draw him that is unwilling: but when Chriſt is ſaid to draw us, he uſeth no compulſion ot coaction, but it's done by the ſweetneſſe and efficacy of grace, and by the ſecret operation and working of the ſpirit, convincing the judgement, perſwading the affections, inclining the heart, and ſwaying the will. There is in the bringing of the ſoule to Chriſt, Trahere, and Venire: the Father is ſaid to draw us, John 6. 44. And here Chriſt is ſaid to draw us: now this notes to us the efficacy of grace, and that Almighty power, by which wee are drawn unto Chriſt. Hence it is, that the Apoſtle ſaith, God who commanded the light to ſhine out of darkneſs, hath ſhined into our hearts, &c. 2 Cor. 4. 6. Now Gods word by which he commanded light to ſhine out of darkneſs, is a very operative word: Let there be light (ſaith God) and there was light, Gen. 1. 3. Such an Almighty, operative, and powerfull word goes out from Chriſt to draw a ſoule to himſelfe. And thus his grace works ſo ſweetly upon our hearts, whereby wee come freely and cheerfully, and therefore we are ſaid to come unto Chriſt.
Now the will being … and … drawn to Chriſt; it is made to will good freely, really, and compleatly.
The office of the will is either,
1. To chooſe.
2. To refuſe.
3. To ſuſpend.
1. The regenerate will doth will all good, and nothing but good; for good is it's proper object, therefore it can properly chooſe nothing but good: therefore ſaith the Apoſtle; If then I doe that which I would not, I conſent unto the law, that it is good, Rom. 7. 16.
2. It refuſes all evill, and nothing but evill: the regenerate will cannot properly chooſe any evil, becauſe it is not it's proper object: it may fall into evil, but ſtill there is a ſecret diſlike of it, ſo ſaith the Apoſtle: For that which I doe, I allow not; for what I would doe, that I doe not, but what I hate, that I doe, Rom. 7. 15.
3. The will ſuſpends it's actings in dubious things: when it knows not whither a thing be good or evill, it ſuſpendeth; and when it knows not whether ſuch a thing be truth or errour, it will ſuſpend it's either chooſing or refuſing of it: it will not venture in the dark, like unto the unregenerate will, but ſuſpendeth it's actings becauſe whatſoever is not of faith is ſin.
Queſt. Whether the regenerate will may not chooſe that which is evill, and be unwilling to that which is good.
Anſw. 1. The regenerate will cannot will any evill fully and compleatly: So ſaith the Apoſtle, what I doe, I would not. But there may be a kind of veleity or willingneſſe to evill, but not a compleat will: even as corrupt nature may have a kind of veleity to that which is good: as a corrupt regenerate man may have ſome kind of willingneſſe to do a good action, but hee never wills the good of the action his will to good is therefore incompleat: and ſo it is with the regenerate will in reſpect of evill, it never wils evill, as it is evill, it goes not out with full purpoſe and conſent.
2. The holy will cannot properly refuſe anything that is good, becauſe it is it's proper object; but the will that's good, may be ſo much depreſſed and kept under by temptation, or by deſertion, and ſuch like diſtempers, that it cannot draw it ſelfe up to the height of it's actings; ſo that there is not that agility, ſtrength, and vigour, as there is, when it acts more ſtrongly; but however it wil's good truly, and it goes forward ſtill, though not with that vigour and eagerneſſe, as (if otherwiſe) it would.
Put though the will of the regenerate be ſet free unto good, yet wee muſt ſo underſtand it, that the regenerate will cannot doe good of himſelfe: Hence it is, the Church deſireth, that Chriſt would draw her continually, without whoſe help ſhee is not able to runne after him. Where grace over-ſwayes the heart, there is a readineſs to obey, and conſtantly to follow Chriſt, but ſo as it always proceedeth from Gods ſpirit, leading and drawing forth of the will: even as a Mother by leading her child, cauſeth it to goe, which otherwiſe could not: ſo the Lord draws forth, leads and directs our affections according to the actings, and good pleaſure of his owne ſpirit: our wills are but inſtruments for the holy Ghoſt, and can doe nothing without the breathings in of his ſpirit upon them. This the Apoſtle teſtifies of himſelfe, I am able to do all things through Chriſt that ſtrengtheneth me, Phil. 4. 13. And again he ſaith, He that hath begun his good worke in you, he will alſo finiſh it, untill the day of Jeſus Chriſt, Phil. 1. 6. We cannot work that which is good with grace received, unleſſe there be the continuall flowings in of Chriſt's Spirit, to carry forth the ſoul in it's workings. So that free grace is in the beginning, middeſt, and end of all our workings. Herein we are made happy without any merit, that wee ſhould be unto the praiſe and glory of the riches of his free grace.
3. Obſerve, The life of a Chriſtian is as the running of a race.
1. The whole life of a Chriſtian is here termed a running, and by the Apoſtle called a race, 1 Cor. 9. 24. And again ſaith hee, I have finiſhed my courſe, 2 Tim. 4. 7.
2. In reſpect of the readineſſe of the minds and affections of the Saints; they are ſaid to delight in the law of the Lord, Pſalm. 1. 2. The word Chephets, is voluptas & prompta voluntas, a delightfull and ready will, as one foreign Voluit, optavit, deſideravit, delectatus, bene affectus fuit, placuit, complacuit.that taketh abundance of joy & delight in that which he doth; it is to embrace with love and good will, yea, with a pleaſurable love, and an affectionate will and deſire unto a thing: Hence the Lord promiſeth to call the Church, Chephtſabah, that is, my pleaſure in her, Iſa. 42. 4. And ſo David ſaith of the Saints, Cheptſiham, that is, my pleaſure in them, Pſal. 16. 3. And ſo Eis foreign Sept.in Pſal. 111. 2. The workes of the Lord are great, ſought out of all them that have pleaſure therein. This denotes to us the election of the will, the readineſſe of the affections, and the complacency and delight of the heart of a Chriſtian in walking with Chriſt: the wayes of Chriſt yeeld nothing but pleaſure and delight to a gracious heart.
3. In reſpect of ſpeedy performance of actions: Satans induſtrious compaſſing the earth, cauſed Job to ſend ſpeedily for his children to ſacrifice unto the Lord, Job 1. 5. And it is ſaid, Abraham roſe up early in the morning and ſadled his aſſe, &c. when he was to offer up his ſon a Sacrifice. And David ſaith, I will runne the way of thy commandements, Pſal. 119. 32. And in verſ. 60. I made haſt, and delayed not to keepe thy commandements, or, I diſtracted not my ſelfe, to wit, with the cares, profits, pleaſures of this life: Agreeable hereunto is that of Paul, when he was called by God to preach the Goſpel among the Heathen, he ſaith, I conferred (or I conſulted) not with fleſh and blo…d, Gal. 1. 16. That is, I did not conſult with carnall reaſon, or with fleſhly arguments, but was obedient to the heavenly revelation or viſion.
4. The Saints run in reſpect of perſeverance; hence ſaitht the Apoſtle, So runne, that yee may obtain, 1 Cor. 9. 24. Which implyeth, there be ſome that run, which do not obtain; but the Saints do renew, or change their ſtrength, Iſa. 40. 31. That is, when they are weak and feeble, they ſhal have a new ſupply of ſpiritual ſtrength from Chriſt the fountain of ſtrength, whereby they ſhall runne, or perſevere to the end, and not be weary.
The Apoſtles hearty perſwaſion and confidence is, That he who hath begun a good worke in the Philipians, will perfect it untill the day of Jeſus Chriſt, Phil. 1. 6. And to this purpoſe ſaith the Apoſtle, 1 Pet. 1. 23. You are renewed not of mortall ſeed, but of immortall, by the word of God, which abideth for ever: And 1 Joh. 3 9. He that is born of God ſinneth not, becauſe the ſeed of God remaineth in him: nor can be ſinne, becauſe he is born of God: That is, he that hath the immortall ſeed of God's word and ſpirit within him, cannot (notwithſtanding his infirmities) finally faile, or give over his hope, but ſhall perſiſt and perſevere in faith and holineſſe.
5. The Saints run in reſpect of their ſtrength, having received a new principle of life from Chriſt, by which they are enabled for all things: They that want upon the Lord, renew, change, or double their ſtrength, ſaith the Prophet. And ſaith David, I will run the wayes of thy commandements, when thou ſhalt enlarge my heart, Pſal. 119.
6. We are ſaid to run, in that we earneſtly looke after the prize which is ſet before us; and therefore the Apoſtle ſaith, 1 Cor. 9. 24. They that run a race, run all: That is, foraſmuch as all deſire the prize. Now then in all our ſeekings and enquiries after Chriſt, in that we long after him, and deſire to be joyned in the neareſt communion with him, we may be ſaid to runne after Chriſt. So much for the Petition, and the firſt reaſon or effect thereof: now followeth the ſecond effect or fruit of the prayer.
The King hath brought mee into his chambers.
This ſecond effect of the Churches petition is, the effectuall anſwer of Chriſt, The King hath brought mee, &c.
In Chriſts grant obſerve,
1. The title given to him, The King, &c.
2. The thing granted, and that is a ſweet introduction into his chambers, where we have
1. The manner; he brought me.
2. The matter; into his chambers.
The King hath brought me into his Chambers.
The King) that is to ſay, Chriſt, of whom King Solomon was a type: Kings are ſuch as heare rule by ſuch power as is committed unto them. Chriſt is appointed King over his Church. Pſal. 2. 6. I have ſet my King upon my holy hill of Sion. In the Originall it is, I have anointed, or powred out, &c. That is, I have ordained and authorized my King, by powring out the oile of my ſpirit upon him. Of this word Naſac, that ſignifieth to powr out, commeth Naſick, which is uſed for a Governour, or one in authority; as in Micah. 5. 5. The Lord promiſeth, that when the Aſſyrian ſhould come in the Land to raiſe up againſt him ſeven Shepheards, and eight principall men, or (as it is in the Originall) Princes of men: That is, ſuch as ſhould be eminent and chiefe in authority: So in that Chriſt is called a King, it denotes his tranſcendent dignity and honour, his rule and authority that the Father hath inveſted him withall, having made him King and head over his Church.
The King hath brought me, &c.
The word ſignifies to lead, to bring to, to apply, to induce & perſwade: it is to be underſtood of Chriſts winning foreign In hiph: ſignificat venire fecit, adduxit, introduxit, intulit, attulit, obrulit.and perſwading the hearts and affections of his people, whereby he drawes them into the moſt intimate and neereſt fellowſhip with himſelf.
Some would have this clauſe to be tranſlated thus: When the King hath brought me, &c. Becauſe the Church ſeemeth to ſpeak of a joy and gladneſſe thereupon, which ſhe had not enjoyed before: but moſt certain it is, that ſhee had been brought into Chriſt's chambers before, and had many tokens of his love: but this being an effect of her prayer, it may be aptly paraphrazed thus: I have prayed to my King for the ſweet pledges of his love, and behold what followeth: hee like a royall and glorious Husband hath brought me into the chambers of his heavenly and ſpirituall treaſures.
The King hath brought me iuto his Chambers.
By Chambers ſhee ſheweth the dignities and priviledges which ſhee findeth by following Chriſt.
The Hebrew word Cheder, is uſed in Scripture to ſignifie the inmoſt, and moſt retired part of any place. Judg. 15. 1. Chambers are the places of the greateſt ſecrecy: it is ſaid, that Eliſha told the King of Iſrael the words that he ſpake in his Bed-Chamber, 2 Kings 6. 12. The moſt hidden, inward, remote, and ſecret things are ſignified by this word Tranſlated, Chambers: as in Job 9. 9. The Chambers of the South. That is, the moſt remote and inward places of the South. Mans Spirit is thus expreſſed, becauſe it is the moſt ſecret and inward of mans ſoule, Prov. 24. 4. By knowledge ſhall the Chambers be filled; that is, the moſt ſecret parts of the ſoul ſhall be filled by knowledge, Prov. 18. 8. The inward part of the Belly, Prov. 7. 27. They goe downe to the Chambers of death. That is, into the ſecret wayes of death, towit the Grave. Luke 12. 3. That which you have ſpoken in your Cloſets. That which you ſpoke in ſecret, and thought none ſhould heare, Mat. 6. 6. Enter into thy Cloſet, and thy Father which ſeeth thee in ſecret, &c. So here, by Chambers is meant the moſt inward, ſecret, and cloſe revelation of Chriſt to the ſoule.
Againe, Chambers are the places of moſt ſafety, Deut. 32. 25. It is ſaid, The Sword without, and terror within, (or from the Chambers) ſhall deſtroy, &c. That is, deſtruction ſhall follow them into the places of the greateſt ſafety. And in Ezek. 21. 14. The great men are ſlaine which enter into their privy Chambers. That is, they ſhall not eſcape, no not in their Chambers of ſafety. So that here by Chambers is hinted out to us, Chriſts protecting and preſerving of his Saints.
Obſerve hence, firſt, from the title given to Chriſt, The King, &c.
That Chriſt is King and head over his Church. Chriſt was the naturall Son of God, and thought it not robbery to be equall with God, Phil. 2. 6. For by him the World was made, who was the brightneſſe of his glory, and the expreſſe Image of his perſon, and upholdeth all things by the word of his power, Heb. 1. 2, 3. Therefore this prerogative will very well befit the Son of God.
God hath deſigned and appointed Chriſt to this great Office and dignity, He loveth him and hath given all things into his hand, John 3. 35. He judgeth no man, but hath committed all judgement to his Son, John 5. 22. He hath made him to be Lord and Chriſt, Acts 2. 36. He hath appointed him over his owne houſe, Heb. 3. 2. 6. And ſaith God, I have ſet my King upon my holy hill of Sion, or the Hill of my Holineſſe, and that by vertue of a ſolemn decree; I will declare the decree, &c. Pſal. 2. 6, 7. And the Government ſhall be upon his Shoulders, Iſa. 9. 7.
Now Chriſt is a King, whoſe glory and dignity ſhines forth moſt eminently, for ſaith God, I will make my firſt-borne higher then the Kings of the Earth, Pſal. 89. 27. Chriſt is a King above all other Kings; and that in theſe reſpects.
Firſt, his Kingdome is ſpirituall, he rules over the ſouls and Conſciences of men: other Kings may ſubject the bodies and eſtates of ſuch as are under them, but not their Conſciences; this is Chriſt's glory which he will not give to another. Ye are bought with a price (ſaith the Apoſtle) be not ye ſervants of men, 1 Cor. 7. 23. That is, doe not mancipate and inſlave your Conſciences to any humane deviſe in matters meerly ſpiritual; becauſe Chriſt alone is King of the Conſcience.
Secondly, Chriſt is an univerſall King.
Firſt, in reſpect of all Nations; There was given him Dominion, and glory, and a Kingdome, that all people and Nations, and Languages ſhould ſerve him, Dan. 7. 14. The Heathen are his Inheritance, and the ends of the Earth his poſſeſſion. Pſal. 2. 8. And the Apoſtle ſpeaking of the Preachers of the Goſpell, ſaith, Their ſound went into all the Earth, and their words to the end of the World, Rom. 10. 18.
Secondly, in reſpect of all ſorts and conditions of men; this is elegantly ſet forth by the Prophet, Iſa. 41. 19. Where God promiſeth To plant in the Wilderneſſe the Cedar, the Shittath Tree, the Myrtle; the Oile-Tree, the Fir-Tree, the Pine, and the Box-Tree together. This is alſo ſweetly repreſented unto Peter by a Sheet knit at fowre corners, wherein were all manner of fowr-footed beaſts of the Earth, and wild beaſts, and creeping things, and Fowles of the Aire, Acts 10. 12. By this we are taught, that not onelyonly the Gentiles as well as the Jewes were to be received into Chriſt's Kingdome; but alſo that in every Nation (as himſelfe afterwards Expounds it) he that feareth God, and worketh righteouſneſſe, is accepted with him, Verſ. 35.
Thirdly, Chriſt is King univerſall, in reſpect of all ages and times of the World. God is my King of old, ſaith the Church, Pſal. 74. 12. It is meant of Chriſt becauſe it is ſaid of him in the following words, Hee worketh Salvation in the midſt of the Earth. It is Chriſt that worketh Salvation in the midſt of the Earth; and he is called a King eternall, immortall, 1 Tim. 1. 17.
Thirdly, Chriſt rules alone; he hath no colleague or partner; he carries the Government upon his owne Shoulders, as we read, Iſa. 9. 6. He alone hath received power from on high in Governing of his Church.
Fourthly, Chriſt is an everlaſting King; He receives a Kingdome that cannot be ſhaken: The God of Heaven (ſaith the Prophet) ſhall ſet up a Kingdome which ſhall never be deſtroyed; neieher ſhall it be left to other people, but it ſhall ſtand for ever, Dan. 2. 44.
Fifthly, and laſtly, Chriſt is matchleſſe and eminent above all other Kings in all royall vertues and endowments.
Firſt, he is wiſe and ſapient, and therefore called Counſellour, onelyonly wiſe, the wonderfull numberer, which ſealeth up the ſum full of wiſdome.
Secondly, a moſt magnificent and warlike King; hence Chriſt is called, A man of War, the Lord of Hoſts, the Captaine of our Salvation: he overcomes all his Enemies, and his foes are made his foot-ſtoole.
Thirdly, Chriſt is a moſt juſt and righteous King; he reigns in righteouſneſſe; his Scepter is a Scepter of rectitude and uprightneſſe, He is called the Lord our righteouſneſſe, Jer. 23. 6.
Secondly Obſerve, That Chriſt ſweetly draws and perſwades his people to a neer communion with himſelfe. The King hath brought me, &c. Chriſt doth win the hearts of his people by love and goodneſſe. This is manifeſted Chap. 2. Verſ. 4. where it is ſaid, He brought me into the Banqueting Houſe, and his banner over me was love. A flag, or enſigne is a warlike ſigne, whereby Souldiers are drawne from place to place: So here, Chriſt ſets up a Banner of love and goodneſſe, whereby he draws his people after him; when he diſplayes his Banner, then all the Armies in Heaven and Earth follow him. It was by love we were redeemed; for Chriſt loved his Church (ſaith the Apoſtle) and gave himſelfe for it, Epheſ. 5. 25. By love we are ſanctified and cleanſed, as we have it in Revel. 1. 5. Chriſt hath loved us and hath waſhed us in his blood. He hath waſhed us, both from the guilt and pollution of ſin, and all from love. It is alſo by the ſame love wherewithall Chriſt doth win and draw his people after him.
Thirdly Obſerve, Chriſt revealeth to his Saints, the ſecret and hidden Myſteries of the Goſpell. Chriſt leads his people into his privy Chambers, and diſplayeth the ſecrets of God to them that feare him, Pſal. 25. 14.
Conſider, firſt, Chambers are the places in which the Bridegroome and the Bride uſe to rejoyce together, Joel 2. 16. So Chriſt as the Bridegroome rejoyceth over the Bride, and doth communicate ſpirituall comforts unto her, Such as eye hath not ſeene, nor eare heard, neither hath it entered into the heart of man, the things that God hath prepared for them that love him: but God hath revealed them unto us by his Spirit, for the Spirit ſearcheth all things, yea the deep things of God, and thus we have the mind of Chriſt, 1 Cor. 2. 9, 10, 16. This is that the Apoſtle doth earneſtly deſire, that the Church of the Colloſſians might have their hearts comforted, being knit together in love, and unto all riches of the fulneſſe of underſtanding, to the acknowledgment of the Myſtery of God, and of the Father, and of Chriſt: in whom are hid all the treaſures of wiſdome and knowledge, Colloſ. 2. 2, 3. When Chriſt revealeth ſuch Myſteries unto his Saints, he may be ſaid then to lead them into his Chambers.
Secondly, touching theſe Chambers or inner rooms, they import a ſight of rich Treaſures, or pretious Jewells: Kings have the greateſt treaſures upon Earth; and they keep their richeſt Ornaments and pretious things in their Chambers. Now Chriſt is the richeſt of all Kings, and he like a Kingly Bridegroome leadeth his Spouſe into his Chambers, and ſheweth her all his riches and glory which he hath laid up for her in the Heavens. Chriſt is rich in love, rich in mercy, rich in grace, rich in wiſdome, and rich in knowledge: yea, as rich as God himſelfe: now Chriſt ſpreadeth theſe his riches before his Saints, that they may ſee how rich they be in him.
But we muſt know Chriſt leads his people into his Chambers by degrees; he led his Church into his Chambers in the time of the Law, and ſhewed her the riches and glory of his Kingdome: but this he hath done more fully under the Goſpell, ſince his manifeſtation in the fleſh, ſince the riſing of the ſun of righteouſneſſe, and the ſhining of that morning Starre: and moſt fully it ſhall be done at the conſummation of the Marriage of Chriſt and his Spouſe. Here the Spouſe hath ſome glimmerings of theſe riches, but then ſhee ſhall have them in perfect ſight: here ſhee injoys them by vertue of a promiſe, but then ſhee ſhall have the full fruition of them.
Laſtly Obſerve, The Saints are moſt ſafe and ſecure in Jeſus Chriſt. Chambers are places of great ſecurity, therefore the Lord ſaith, Come my people, enter into thy Chambers, and ſhut thy doors about thee, hide thy ſelfe for a very little moment, untill the indignation be over paſt, Iſa. 26. 20. And thus Chriſt comforteth his Diſciples againſt the Perſecution of men, Theſe things I have ſpoken unto you, that in me ye might have peace; in the World yee ſhall have Tribulation; but be of good cheer I have overcome the World, John 16. 33. Thus David ſuſteineth his faith by the power and protection of God, For in the time of trouble (ſaith he) he ſhall hide me in his pavilion, in the ſecret of his Tabernacle ſhall he hide me, he ſhall ſet me up upon a Rock, Pſal. 27. 5. That is, he ſhall keep me ſafe as in the moſt holy of his Sanctuary, into which none might enter but the Prieſt, Levit. 16. 2. And therefore it is called Gods hidden place, Ezek. 7. 22. And the Saints are called hidden ones, Pſal. 83. 4. becauſe they are hidden of God, in his Tabernacle in the evill day. And their life is hid with Chriſt in God, Colloſ. 3. 3. Chriſt therefore is a Chamber of ſafety and preſervation to his people in evill times.
So much for the fruits or effects enſuing the moſt fervent Prayer of the Church. Now followeth her proteſtation of ingagement in theſe words.
We will be glad and rejoyce in thee: we will remember thy love more then Wine: the Ʋpright love thee.
In theſe words the Church declareth how much her affections are ingaged to Chriſt for all his love manifeſted unto her: her affections of joy and delight, and of love, are fixed upon him: and alſo her mind or Senſes, one Senſe, namely the Memory, is put for all the reſt, to record his love, and that before Wine, which is one of the moſt delightfull creatures to the nature of man, under the Sunne: as if ſhee ſhould ſay, looke how the affections and minds of worldly men are ready to rejoyce in, and to remember Wine or any Worldly delight: Even ſo, and much more will we rejoyce in thee, with ſpirituall mirth and gladneſſe, and we will celebrate and magnifie, yea we will record and make mention of thy loves above all the pleaſures and delights which are to be found upon Earth.
We will be glad and rejoyce.
The word (Glad) in the Originall, ſignifieth to exult and rejoyce exceedingly, and to leap for joy, and to triumph foreign Exultavit, geſtij… gaudio & lae…i tiâ animi loetitiam geſtu corporis expreſſit, exilivit g…udio, loetatus fuit. foreign exulto, ge in tripadio.with outward gladneſſe expreſſed by the geſture of the body, and by the countenance: anſwerable hereunto is the Greeke foreign which alſo ſignifies exceeding great joy, ſuch as is expreſſed by outward ſignes of the body, as by an outward leaping of heart and mind. It is rendered by our Tranſlation, Judges 24. Exceeding joy. The ſame word is alſo uſed, by which Mary joy'd for being the Mother of Chriſt, Luke 1. 47.
And rejoyce.
The word ſignifieth joy and pleaſantneſſe: alſo metapherically to ſhine, becauſe joy and proſperity is foreign I …aetatus, hilaris fuit, metaphoricè c…aruit, luxis.often ſignified by the name of light: as in Eſther 8. 16. The Jewes had light and gladneſſe. And ſo in Pſal. 97. 11. Light is ſowen for the righteous. That is, comfort and joy is reſerved for the righteous, after all their troubles. Light is ſweet and pleaſant, Eccleſ. 11. 7. So this rejoycing is ſuch a joy whereby the mind is refreſhed and the heart comforted. So the ſum of the words (We will be glad and rejoyce) is this, we will be comforted and refreſhed inwardly, and we will exult and triumph outwardly: theſe are the comforts ſhee findeth in the Kings Chambers, wherein Chriſt revealeth to her the ſecrets of his Fathers boſome, and the Myſteries of his Kingdome; and where he ſheweth her thoſe Heavenly treaſures and rich Ornaments and glory, which he reſerveth for her, and aſſureth her of; from-whence ariſeth all her ſpirituall joy and gladneſſe.
We will remember thy love more then wine.
The word (Remember) ſignifieth to record, rehearſe, foreign Recordatus fuit, meminit, memor fuit, in hiph recordari fecit, memoriam conſtituit, in memoriam celebravit. Signiſicat id quod in corde reſervatum.and to make mention of a thing, to recall into the mind, to celebrate the memoriall of any thing. So the Church ingageth to remember and to beare in mind, and to tell abroad, and to rehearſe all the ſweet pledges, and manifeſtations of Chriſts love unto her. Now the Memory is the Store-houſe of the ſoule wherein we lay up things for our uſe and bring them forth as we have occaſion to uſe them; it is as Chriſt ſaith of the Kingdome of Heaven, Like a Treaſury, out of which a man bringeth forth things new and old, Mat. 13. 52. Our memory is that in which we record and ſet downe the things that we would remember: it is as a Booke of Accounts; as we uſe a Booke outwardly, ſo the memory is that we uſe inwardly. David ſaith in Pſal. 119. 11. I have hid thy word within my heart: that is, that I might not forget it: it is a metaphor taken from pretious Jewells and treaſures, which men lay up and hide ſafe from danger: So in Mat. 13. 44. The Kingdome of Heaven is like to treaſure hid in the Field, which when a man findeth it he hideth. That is, he concealeh it and makes it ſure to himſelfe, leſt any ſhould beguile him of it.
Thy loves more then wine.
That is, thoſe manifold and various manifeſtations of foreignthy loves, which are better, and ſhall be more remembred by us, then the moſt fragrant wine: one pleaſant ſpecies or kind for all other pleaſant things in the world. Yea, we will remember thy loves, every particular love, not one of them ſhall be forgotten, of all thoſe ſeverall loves wherewithall thou haſt loved us. I paſſe this, becauſe we had the like in the firſt Verſe.
The Ʋpright love thee.
It is in the Hebrew, uprightneſſes, or righteouſneſſes love foreignthee: whereby the abſtract is put for the concrete: for it is meant righteous or upright perſons, who have upright converſations and upright hearts: So in Jer. 50. 31. Behold I am againſt thee O thou moſt proud: that is, O thou moſt proud perſon: So in Prov. 13. 6. Wickedneſse overthroweth ſin, that is, it overthroweth the ſinner. And againe, Nehem. 12. 31. And I appointed two great Thanksgivings: that is, I appointed two great companies of Thankſgivers. So here, Ʋprightneſſes love thee: that is, holy and upright men, ſuch as have waſhed their Garments in the Blood of the Lamb, ſuch as were the Virgins before mentioned, doe with pure and upright affections love Chriſt.
But here we muſt take notice, that the uprightneſſe which the Scripture attributeth to the Saints, is not to be underſtood of a legall uprightneſſe or perfections; for that they cannot poſſible attaine unto: but it is to be underſtood,
Firſt, of the ſincerity of the mind, and uprightneſſe of the heart: it is a ſingle, perfect, and upright heart, as Gen. 17. 1. Walk before me and be upright: that is, be thou ſincere or upright: the ſame word that is here tranſlated upright, is in many places of Scripture Tranſlated perfect, as Job 1. 1. Now the Saints are perfect in Chriſt foreign Integer, perfectus corpore vel animo, abſolutus, completus.their head, and they are perfect in reſpect of their juſtification, For by one offering Chriſt hath perfected for ever them that are ſanctified, Heb. 10. 14. And they are perfect in parts, in reſpect of ſanctification, being ſanctified in every part; they are ſanctified throughout, in ſoule and body, and Spirit, 1 Theſſ. 5. 23.
Or thus, the Saints are perfect and upright comparatively, being compared to others that are weak or leſſe perfect.
Laſtly, uprightneſſe may be oppoſed unto hypocriſie, or to one that will pretend much, and intend little; one that hath a double heart, a heart and a heart: So it notes to us one of an upright heart, & of a ſincere mind, one that is ſingle and plaiue hearted, and of a ſimple diſpoſition, without guile or wickedneſſe. The Greeks expreſſe this by ſuch words as ſignifieth one that is without complaint, none can juſtly complaine of him: foreign & foreign Irreprehenſibilis, inculpatus.and one that is blameleſſe, or without blemiſh. The word (Tamin) be thou perfect, upright, or ſound, or honeſt and plaine in thy walking, Gen. 17. 1. comes from the ſame roote that the word Thummim doth, which we read of, Exod. 28. 30. the High-Prieſt was to beare Ʋ rim and Thummim on his Breaſt-plate; and Thummim was to ſignifie the uprightneſs and integrity of his heart foreign Ʋnde. foreignand life, as the Ʋrim did the light of his underſtanding and knowledge. Uprightneſſe being oppoſed to that which is crooked, is that which is ſtreight and right: it being oppoſed to that which is lame and defective, it is perfect, ſound, and firme: it being oppoſed to hypocriſie, it is ſincere, pure, and holy.
The upright love thee.
That is, the righteous are confirmed and increaſed in love towards him, more and more: thus the Apoſtle writeth to the Saints, That they might believe on the Son of God, 1 John 5. 13. That is, that they might continue and perſevere, and that they might increaſe and grow ſtrong in faith. So the ſence is this, whereas Chriſt leadeth his Saints into his Chambers, and there diſcovers to them the ſecrets of the Fathers boſome, and giveth them glorious ſights of thoſe Heavenly riches and treaſures which he hath prepared for them; now by their remembring and mentioning of Chriſts love, they are confirmed and increaſed in love towards him againe. The words being thus unfolded yeild us theſe Obſervations.
Firſt, That thoſe glorious diſcoveries of Chriſt made (towit, in his Chambers) to the Saints, cauſeth in them glorious and unſpeakable joy. It makes them to rejoyce inwardly, and to triumph outwardly; yea, they leap for joy: their joy is like the joy in Harveſt, and like to thoſe that divide the ſpoile, Iſa. 9. 3. As John Baptiſt leapt in his Mothers Womb at the tidings of Chriſt: So the Saints cannot but rejoyce in the ſpirituall revelation of Chriſt; whoſe Kingdome is not meat and drink, but righteouſneſſe and joy in the holy Ghoſt, Rom. 14. 17. Wherefore the Prophet ſaith, I will greatly rejoyce in the Lord, my ſoule ſhall be joyfull in my God; for he hath cloathed me with the Garments of Salvation, he hath covered me with the Robe of reghteouſneſſe; as a Bridegroome decketh himſelfe with Ornaments, and as a Bride adorneth her ſelfe with Jewells, Iſa. 61. 10. It is in the Hebrew, In rejoycing I will rejoyce; that is, with exceeding great joy: this joy is called unſpeakable and full of glory, 1 Pet. 1. 8. foraſmuch as the thing it ſelfe wherein we rejoyce, and the workings of Chriſts Spirit, cauſing this joy, is more Heavenly and divine, then we can either conceive or expreſſe. And this is that which the Apoſtle exhorteth us unto, Phil. 4. 4. Rejoyce in the Lord. And he ſaith further, take it upon good grounds, foraſmuch as you have the true cauſe of joy. And again I ſay rejoyce. Take a Virgin which is betrothed to ſome great Prince, and lead her into his Chambers, and ſhew unto her all his rich Treaſures, and Jewells which are reſerved for her: will it not make her greatly to rejoyce? Thus the ſoul is led into the Heavenly Chambers of Chriſt, and there is ſhewed unto her the glory and riches given her by Chriſt, how is it poſſible but ſhe ſhould rejoyce and be glad? and rejoyce with joy unſpeakable and full of glory.
Secondly Obſerve, The Saints record and make mention of all Chriſts manifeſtations of love to their ſouls. Come and heare (ſaid David) ye that feare the Lord, and I will declare what he hath done for my ſoule. As if he had ſaid, I ſhall tell you of many ſtrange paſſages of love, which the Lord hath ſhewed towards me. And this is that the Prophet calls for, ſaying, Praiſe the Lord, call upon his name, declare his doings among the People, make mention that his name is exalted, Iſa. 12. 3, 4. And againe, I will mention the loving-kindneſſe of the Lord, the praiſes of the Lord, according to all that he hath beſtowed upon us, and the great goodneſſe towards the houſe of Iſrael, which he hath beſtowed on them, according to his mercye…, and according to his lovingkindneſſes, Iſa. 63. And ſo in Pſal. 45. 18. I will make thy name to be remembred in all Generations, therefore ſhall the people praiſe (or confeſſe) thee for ever and for ever. That is, I ſhall for ever confeſſe and celebrate the glory of thy Kingdome.
Now the Memory is the Store-houſe of the ſoule; if it were not for this faculty, all the favours we receive from Chriſt would be loſt and forgotten, it would be as the Prophet ſpeaketh of him that earneth wages, to put it in a bag with holes, Hag. 1. 6. And forgetfullneſſe is complained of very much in Jer. 2. 32. Can a Maid forget her ornaments, or a bride her attire? yet my people have forgotten me dayes without number; as if the Lord had ſaid, I am much better unto you then your garments, or attire; and if it be ſuch a hard thing to forget ſuch things as they, how is it that you have forgotten me. All the ſervice that is expected of us, is comprehended under the Memory, Eccl. 12. 1. Remember thy Creator in the dayes of thy youth, &c. Remember is put for fear, honour, obedience, & the like: Chriſts love cannot be forgotten in a gracious heart, but it maketh us never to be ſatisfied with the ſetting forth, & publiſhing to others the ſweet refreſhing comforts we find in his love, yea, of his loves, that is, of all his particular loves, even from election unto glorification: a beleiver wil celebrate & ſet forth every new act of grace Wch he receives from Chriſt, he will not commit any of them unto oblivion or forgetfulnes.
3. Obſerve, That all a Beleivers faculties, ſenſes & affections are dedicated & given up to Jeſus Chriſt. The memory, the will, the affections of joy and delight, & of love, areall fixed upon that love-deſerving object, Chriſt: if it were not ſo, what do we differ from Beaſts? and a beaſt in the ſhape of a man is the worſt of all. Our affections are very pleaſant & delightful to us, & this object is as pleaſant as our affections: there is no object in the world but there is a wil inclinable to cloſe with it: now what better object can our wil & affections have, then Chriſt.
4. Obſerve, The affections of the Saints are more ingaged to …hriſt, & conſecrated to his love, then unto the greateſt delights in the World. More then wine. Wine is put (by a Synechdoche) for all pleaſant and delightful things in the World: yet ſaith the Church, we will remember thy loves more then worldly minded men do remember Wine: yea, more then we our ſelves doe remember our worldy injoyments. A Saint may love the Creature according to that Character God hath ſtamped upon it; but ſtill he ſetteth Chriſt on the top of his affections: witneſſe David in Pſa. 73. 25. Whom have I in Heaven but thee, and there is none in Earth that I deſire beſides thee. When we let our affections run out upon the Creature, we doe but loſe them and they become unprofitable unto us; but when they are ſet upon Chriſt we loſe them not, he makes them Heavenly and gracious, and gives them to us againe: whatſoever we expend on Chriſt, in Chriſt we ſhall find it again.
The upright love thee.
Hence Obſerve, That the Saints are perfect and upright in a Goſpell account: A man is that in Goſpell account which he ſincerely deſires to be: a beleiver aims at perfection, and therefore he is called a perfect man, his deſires carry the denomination of the thing deſired. Now that part in man that hath the predominancy, and is moſt active, that part carrieth, the denomination of the whole: now uprightneſſe, and righteouſneſſe, holineſſe, and ſincerity, theſe carry the greateſt ſway in the hearts of the Saints; they being ſanctified in every part, in ſoule and body, and Spirit: hence they are called holy, righteous, pure, undefiled and clean, having their Conſcience clean by the blood of ſprinkling, and the like.
Secondly Obſerve, That holy and righteous men are onelyonly fit to praiſe and make mention of the love of Chriſt. All the righteouſneſſe of the will, of the mind, of the affections, will praiſe and celebrate Chriſts love: but as for unrighteouſnes it is enmity againſt Chriſt, and unfit to mention or to praiſe his love. And therefore the exhortation is to the righteous, Pſ. 33. 1. Rejoice in the Lord O ye righteous, for praiſe is comely for the upright. The word tranſlated comely, denoteth a fair and comely grace, for which a thing is to be liked or deſir'd.
The Apoſtle expreſſeth it in Greek by fair and beautifull. Rom. 10. 15. How beautifull are the feet of thoſe that preach the Goſpel, &c. That is, how deſireable are the feet of thoſe that preach the Goſpel; For the beauty of a thing makes it to be deſired: now the praiſes of Chriſts love are moſt deſireable and glorious in the Saints, none but they are fit to record and make mention of Chriſts loves
Laſtly, Obſerve,
The Saints by remembring and making mention of Chriſts loves, are the more confirmed and increaſed in love towards him.
The Church had declared before, that thoſe chaſt and pure virgins loved Chriſt; but here ſhe doth mention it again, to declare, that now the Spouſe had been in the Bed-chamber of the King, and had a ſight of thoſe heavenly treaſures which are reſerved for her: whereupon ſhee rejoyceth with exceeding great joy, and doth alſo record and rehearſe all his loves: and by this means all the upright are enflamed more & more with love to Chriſt. As fire is encreaſed by adding of fuell unto it; ſo is our love to Chriſt, upon freſh and new manifeſtations of his great love toward us.