CHAP.
I.
Verse
1.
The
Song
of
Songs
,
which
is
Solomon's
.
THis
Book
of
holy
Scripture
has
for
the
pen-man
thereof
,
(
we
see
)
Salomon
,
the
wisest
of
Kings
;
for
the
matter
,
the
worthiest
subject
,
the
mutuall
love
between
Christ
and
his
Church
;
for
the
style
,
the
most
sublime
and
pleasant
,
being
amorous
and
a
song
;
and
for
the
speakers
therein
,
the
most
heavenly
and
excellent
,
Christ
Jesus
and
his
Spouse
.
The
cause
wherefore
the
holy
Ghost
represents
this
love
and
union
between
these
two
,
in
all
this
Song
,
by
the
similitude
of
matrimoniall
conjunction
,
is
,
because
in
all
other
Londs
of
love
or
friendship
,
there
is
not
either
so
sacred
a
ground
of
so
holy
and
particular
intire
affection
,
nor
such
a
communion
of
so
deere
things
,
as
hearts
,
bodies
,
and
goods
,
nor
so
strait
a
conjunction
of
parties
,
becomming
thereby
one
flesh
,
not
so
durable
for
time
,
being
dissolvable
only
by
death
,
and
the
effect
rather
divine
then
humane
,
God
using
men
thereby
but
as
instruments
to
propagate
his
Church
.
Therefore
the
Holy
Ghost
being
to
represent
unto
us
that
which
is
otherwise
in
it selfe
unconceiveable
,
could
chuse
no
fitter
similitude
then
this
affection
and
union
matrimoniall
:
Therefore
also
it
is
,
that
in
other
places
of
Scripture
the
Church
is
called
the
Bride
and
the
Lamb's
wife
.
Rev.
21.
9.
and
Ioh.
3.
29.
our
Saviour
is
called
the
bridegroom
,
&
the
Church
his
bride
;
whereby
is
evident
,
though
this
Bride
and
bridegroome
bee
not
named
by
any
proper
names
in
all
this
Song
,
yet
that
it
is
without
all
controversie
,
that
Christ
and
his
Church
are
meant
;
these
things
being
attributed
in
this
song
to
both
,
to
wit
such
beauty
,
glory
,
and
excellency
,
as
far
surmounts
all
other
beautie
,
glory
and
excellency
in
the
world
,
and
to
represent
in
like
manner
,
the
spirituall
and
heavenly
ornaments
&
gifts
which
he
bestoweth
on
her
,
and
the
fruits
of
her
love
againe
which
she
rendereth
to
him
for
the
same
,
here
are
reckoned
up
all
the
sweetest
,
richest
,
and
most
precious
things
that
are
in
the
world
.
This
book
then
in
generall
is
a
continued
amorous
conference
between
Christ
and
his
Church
for
the
most
part
,
wherein
either
they
speake
by
way
of
a
love-dialogue
each
to
other
,
or
else
encomiastickly
and
by
way
of
commendation
one
of
another
.
And
in
particular
to
come
to
this
Chapter
.
1
Wee
have
therein
the
generall
title
or
inscription
of
the
whole
book
contained
in
the
first
verse
.
2.
We
have
the
three
severall
parts
of
the
chapter
;
the
first
,
wherein
the
church
speakes
,
and
which
is
supplicatory
,
the
first
six
verses
after
the
second
,
wherein
Christ
speakes
,
and
which
is
directorie
.
ver.
8.
and
the
last
,
where
both
speake
,
which
is
mutually
laudatorie
,
in
the
last
verses
of
the
chapter
.
In
the
generall
title
then
,
and
inscription
of
the
whole
book
,
we
have
first
the
Title
it selfe
,
or
sort
of
writing
,
to
wit
,
a
Song.
2
The
excellency
thereof
,
a
Song
of
Songs
,
so
called
after
the
Hebrew
phrayse
,
as
one
would
say
,
A
song
that
excelleth
all
other
songs
,
as
our
Saviour
is
called
,
Rev.
19.
16.
the
King
of
kings
and
Lord
of
lords
.
3.
The
Author
,
or
rather
penman
thereof
,
which
is
Solomons
First
then
it
is
called
A
song
and
men
use
to
sing
for
joy
,
as
we
see
Jam
5.
13.
and
Ephes.
5.
18.
Exod.
15.
1.
Judg.
5.
1.
&c.
And
indeed
the
ground
of
the
greatest
joy
that
a
christian
soule
can
have
,
is
this
,
that
Christ
Jesus
hath
vouchsafed
to
be
joyned
in
such
a
straight
and
spirituall
Union
with
man
,
that
he
hath
maried
himselfe
to
his
Church
,
she
to
be
his
Bride
,
and
he
her
Bridegroome
;
and
wherefrom
flowes
such
a
communion
of
good
things
to
her
,
which
the
heart
cannot
conceive
enough
,
nor
the
tongue
expresse
.
Next
,
it
is
called
for
excellency
,
a
Song
of
Songs
,
as
excelling
all
others
,
so
that
it
may
be
said
of
it
,
as
is
said
of
the
vertuous
woman
,
Many
daughters
have
done
worthily
,
but
thou
exceeds
them
all
:
the
same
being
of
the
most
excellent
subject
,
the
most
excellent
persons
,
and
the
most
excellent
and
pleasant
manner
of
Setting
downe
the
same
.
Thirdly
,
the
author
or
rather
penman
,
is
Solomon
who
was
a
type
of
Christ
and
whose
marriage
with
his
Queen
,
spoken
of
Psal
45.
was
a
type
of
this
spoken
of
here
between
Christ
and
his
Church
,
and
who
wrote
this
song
as
he
was
a
Prophet
,
and
as
Peter
shews
us
,
not
of
the
will
of
man
,
but
as
he
was
moved
by
the
holy
Ghost
2
Pet.
1.
21.
and
therefore
is
not
carnally
to
be
understood
,
but
in
a
spirituall
and
a
holy
manner
.
Observations
.
1.
Seeing
that
this
Song
is
so
highly
praised
,
as
to
be
called
the
Song
of
Songs
,
Let
us
have
the
greater
care
to
attaine
to
the
true
understanding
thereof
,
digging
as
it
were
in
this
excellent
field
to
find
out
the
treasure
of
true
comfort
and
wisedom
that
lies
hid
therein
.
2.
Seeing
that
it
was
written
by
Solomon
as
a
Prophet
,
and
penman
onely
of
Gods
Holy
spirit
,
and
therefore
is
not
the
word
or
wisedome
of
man
,
but
of
God
;
therefore
let
us
reverence
and
receive
it
accordingly
.
Verse
2.
Let
him
kisse
me
with
the
kisses
of
his
mouth
,
for
thy
love
is
better
then
wine
.
HEre
the
Church
begins
the
Dialogue
,
In
which
words
is
1.
her
petition
to
her
beloved
,
and
2.
the
reason
thereof
subjoyned
thereto
.
Her
petition
then
is
,
Let
Him
kisse
me
with
the
kisses
of
his
mouth
,
according
to
that
allegory
under
which
the
whole
song
is
written
,
as
betrothed
lovers
do
by
kisses
expresse
their
love
one
to
another
,
even
so
here
the
Church
betrothed
to
Christ
,
as
a
bride
desires
his
comfortable
fellowship
,
and
expression
or
assurance
to
her
soule
of
his
tender
affection
.
As
for
kisses
we
reade
of
sundry
,
for
sundry
ends
,
and
signifiing
sundry
things
in
Scripture
:
for
1.
there
is
a
kisse
of
Salutation
1.
Sam.
20.
41.
2
There
is
a
kisse
of
Valediction
.
Ruth
.
2.
9.
3
There
is
a
kisse
of
reconciliation
2
Sam.
14.
33.
and
Luke
.
15.
20.
4
There
is
a
kisse
of
subjection
.
Psal.
2.
12.
5
There
is
a
kisse
of
religious
adoration
.
1.
King
.
19.
18.
6
There
is
a
kisse
of
approbation
.
Pro.
20.
24.
26.
And
7.
there
is
a
kisse
of
love
and
affection
,
as
,
Gen.
45.
15.
Seeing
therefore
that
she
speakes
here
of
kisses
in
the
plurall
number
,
the
kisses
that
she
meanes
are
these
two
specially
,
of
Reconciliation
and
Affection
,
to
the
which
may
be
added
the
third
of
Approbation
which
is
the
sweetest
of
all
,
when
he
shall
say
,
Come
faithful
servant
,
and
enter
into
thy
masters
joy
;
And
of
this
kisse
is
she
most
desirous
,
as
we
may
see
,
Rev.
22.
17.
In
like
manner
,
we
must
understand
that
there
is
mention
made
here
of
kisses
in
the
plurall
,
to
shew
that
she
had
need
not
only
of
one
act
of
mercy
in
pardoning
&
being
reconciled
,
or
kything
his
free
love
to
her
,
but
of
many
acts
of
his
mercy
and
love
,
because
of
her
many
times
and
daily
sinning
against
him
,
and
of
many
new
supplies
of
his
grace
to
her
soul
in
respect
of
her
spirituall
and
many
decayes
and
necessities
,
whereby
when
she
hath
gotten
faith
and
the
like
saving
graces
,
she
hath
need
to
pray
and
confesse
,
Lord
I
beleeve
,
but
Lord
increase
my
faith
,
and
when
she
hath
gotten
●ood
to
her
soul
,
to
say
,
as
they
said
John
6.
Lord
evermore
give
us
this
bread
.
Neither
is
it
superfluously
added
[
with
the
kisses
of
his
mouth
.
]
1.
Because
by
his
mouth
opened
in
holy
Scripture
,
he
gives
as
it
were
this
kisse
of
reconciliation
,
while
as
to
every
penitent
sinner
and
beleever
But
before
we
get
these
kisses
of
his
mouth
,
Bernard
tells
us
that
,
with
Mary
Magdalen
,
we
must
begin
at
the
kisses
of
his
feet
,
and
bedewing
them
with
our
tears
,
we
must
expect
his
bedewing
our
souls
with
the
word
of
Comfort
.
And
therafter
also
when
we
have
gotten
the
kisses
of
his
mouth
(
as
Josephs
brethren
got
,
when
he
discovered
himself
to
them
,
Gen.
45.
15.
)
We
must
also
kisse
the
Sonne
as
we
are
exhorted
,
Psal.
2.
with
the
kisses
of
homage
and
subjection
,
and
not
suffer
any
other
ever
to
Lord
it
over
us
.
But
,
without
naming
him
,
Why
saies
she
,
let
him
kisse
me
?
I
answer
,
after
an
usual
phrase
of
scripture
speaking
of
persons
supposed
to
be
notably
known
,
as
Psalm
.
87.
1.
and
John
.
20.
15.
she
showes
you
that
Christ
,
being
a
common
Saviour
to
all
,
Luke
.
2.
10
,
therfore
she
presuppones
that
he
should
be
known
by
all
.
Observations
.
1.
Out
of
this
holy
and
Heavenly
desire
of
her's
,
while
she
is
on
earth
,
yet
having
her
heart
on
him
and
the
desire
of
his
love
,
and
Love-tokens
who
is
in
Heaven
,
we
see
what
is
the
disposition
of
the
godly
,
like
Jacobs
,
Gen.
32.
Moses
,
Heb.
11.
Davids
,
Psalm
.
4.
or
others
.
And
how
contrary
the
same
is
to
worldlings
who
have
their
portion
in
this
life
,
which
is
their
Non
ultra
,
and
sing
a
requirem
to
their
souls
,
when
their
barns
are
full
,
which
they
think
to
enjoy
many
yeares
when
they
have
not
perhaps
many
hours
to
remaine
therewith
.
2.
Seeing
more
particularlie
,
the
gift
of
reconciliation
,
and
sense
of
Gods
love
to
her
thereby
,
and
with
a
neerer
union
,
is
her
desire
above
all
things
;
Let
us
try
,
if
we
be
true
members
of
Christs
Church
,
if
this
be
our's
in
like
manner
.
Else
if
we
be
not
like
to
her
in
her
desires
and
delights
,
it
is
a
token
that
we
are
no
true
members
of
that
mysticall
body
.
3.
Seeing
the
spirituall
benefits
which
we
receive
do
come
to
us
by
his
Word
and
ministrie
thereof
,
as
the
kisses
of
his
mouth
;
Let
us
highly
esteem
of
the
same
,
as
that
man
did
,
(
Matth.
13.
44.
)
of
the
Field
wherein
the
rich
treasure
was
:
and
as
David
professeth
,
Psalm
.
19
and
119.
which
if
we
do
not
,
but
vilifie
his
mouth
,
we
will
also
vilifie
the
kisses
of
his
mouth
.
4.
But
how
comes
it
,
that
she
so
boldly
and
familiarly
talkes
with
Christ
,
(
let
him
kisse
me
)
?
Should
not
fervour
of
affection
have
with
it
humility
of
reverence
?
To
this
Bernard
answers
,
saying
,
Ne
causemimi
praesumptionem
,
ubi
affectio
urget
;
reclamat
pudor
sed
urget
Amor
,
qui
nec
consilio
temperatur
,
nec
pudore
fraenatur
.
Whence
we
observe
that
if
our
souls
tell
us
truly
that
we
love
Christ
,
we
may
boldly
come
to
the
throne
of
grace
,
and
find
loves
speech
graciously
accepted
.
For
thy
loves
&c.
This
is
the
reason
of
her
so
great
desire
of
the
kisses
of
his
mouth
as
the
evidence
of
his
love
towards
her
,
because
his
love
is
so
sweet
and
comfortable
,
that
it
is
beyond
all
comparison
;
and
therefore
is
not
onely
like
,
but
better
nor
wine
.
Which
being
the
principall
thing
that
is
used
in
banquets
to
make
the
heart
cheerfull
,
is
therefore
put
here
for
all
the
most
comfortable
,
delicate
and
delightfull
dainties
which
are
used
at
most
royall
banquets
,
as
we
see
Esth.
1.
the
sweetness
of
whose
love
(
which
she
so
commends
)
sweetens
the
most
bitter
things
that
the
godly
can
suffer
for
him
even
death
it self
,
and
makes
all
other
things
which
were
sweet
to
flesh
and
blood
before
and
offensive
to
him
,
to
be
most
bitter
and
disgustfull
,
as
we
see
in
all
true
converts
.
This
love
of
Christ
,
is
twofold
towards
his
Church
;
or
there
are
two
sorts
thereof
:
the
first
is
called
amor
bene
placiti
seu
benevolentiae
,
or
the
love
of
his
good
pleasure
the
other
is
called
amor
complacentiae
,
or
the
love
of
his
good
liking
:
the
love
of
good
pleasure
is
before
man
was
and
eternall
,
and
is
that
whereby
from
before
all
beginning
in
that
decree
of
his
election
he
chose
so
many
as
the
freely
loved
unto
eternall
salvation
the
love
of
his
good
likeing
is
in
time
,
when
man
is
,
and
walking
in
the
wayes
of
the
Lord's
obedience
,
the
Lord
is
well
pleased
with
him
.
This
love
of
Christ
towards
his
Church
has
these
properties
ensuing
.
1.
It
is
a
love
whereby
he
loves
us
first
,
as
we
have
it
Ezek.
16.
and
1
Joh.
4.
19.
2.
It
is
a
free
love
,
without
either
foreseene
merit
against
the
Papist
or
for
foreseene
faith
,
against
the
Arminian
,
and
as
we
have
it
,
Hos.
14.
4.
3.
It
is
a
servent
and
great
love
,
as
is
showne
us
Joh.
10.
15.
that
he
gave
his
life
for
us
,
especially
being
his
enemies
:
and
which
is
so
great
that
the
Apostle
tells
us
,
it
passes
all
knowledge
,
Eph.
3.
19.
as
Augustin
sayes
,
quod
tantus
,
tantillos
,
et
tales
,
tantum
dilexerit
.
4.
It
is
an
eternall
love
,
as
we
see
Joh.
15.
9.
both
à
priori
in
beneplacito
,
&
therefore
our
salvation
being
grounded
thereon
is
sure
,
&
à
posteriori
because
it
shal
continue
towards
us
for
ever
.
5.
It
is
a
matchles
and
incomparable
love
,
so
that
the
love
of
Jacob
to
Rachel
,
or
Jonathan's
to
David
or
a
mother
's
to
a
child
cannot
be
compared
thereto
.
And
therefore
,
as
is
said
of
Christs
sorrow
Lam.
1.
12.
so
may
it
be
said
of
his
love
,
Behold
and
see
,
if
ever
the
like
love
was
,
as
is
my
love
,
or
as
the
Jewes
said
of
his
love
to
Lazarus
,
so
may
we
with
admiration
say
,
Ecce
quam
amavit
.
6.
Lastly
,
it
is
an
Immutable
love
,
Joh.
13.
1.
Ro.
8.
35.
so
that
though
we
sin
,
by
[
*
](A85763-e1600-b)
*
Note
,
a
difference
between
the
godly
and
wicked
.
Rom.
8.
1.
falling
(
but
not
walking
therein
)
he
may
correctus
with
the
rods
of
men
,
but
his
loving
kindness
he
will
never
take
from
us
.
But
why
speakes
he
of
loves
in
the
plurall
number
?
I
answer
1.
this
is
to
shew
,
not
onely
the
plentifull
and
super
aboundant
measure
of
this
love
,
which
I
may
rather
call
unmeasureable
,
and
,
as
the
Apostle
speakes
,
passing
all
knowledge
;
but
likewise
,
2.
to
shew
the
diversity
of
the
manner
of
manifestation
of
the
same
,
and
how
from
this
inexhaustible
and
large
Ocean
so
many
lovely
streames
do
flow
,
as
election
,
vocation
justification
,
Sanctification
,
and
,
in
end
,
glorification
;
all
which
proceed
from
Christs
free
love
to
us
,
and
are
as
so
many
loves
,
or
love
tokens
of
his
.
Now
this
love
is
compared
and
preferred
to
wine
,
1.
Because
as
wine
is
pleasant
and
delectable
as
we
see
Pro.
23.
31.
so
there
is
nothing
so
pleasant
and
delectable
to
the
christian
soule
at
all
times
and
in
all
estates
,
as
Christs
love
and
the
meditation
and
perswasion
thereof
.
2.
As
wine
rejoyces
the
heart
,
&
therefore
is
called
a
cheering
liquor
,
Psal.
104.
15.
See
Pro.
31.
6.
so
nothing
rejoyces
the
heart
of
a
true
Christian
so
much
as
Christs
love
,
though
one
injoyed
all
the
honours
&
pleasures
of
the
whole
world
,
&
although
the
whole
world
should
hate
him
,
yet
he
cares
not
,
if
he
have
the
love
of
God
and
of
Christ
Jesus
his
Lord
,
3.
Wine
is
medicinall
,
as
we
see
,
Luk.
10.
34.
And
so
is
the
love
of
God
both
in
the
effects
,
and
assurance
thereof
to
a
wounded
spirit
,
or
sick
soule
longing
for
cure
and
comfort
as
the
spouse
does
,
Cant.
2.
5.
4
It
stirres
up
courage
in
hostlie
encounters
,
&
so
doth
Christs
love
(
the
meditation
and
perswasion
thereof
)
against
all
our
spirituall
enemies
,
yea
and
death
it self
,
Rom.
8.
35.
Psal.
23.
4.
5
It
refreshes
and
repaires
(
like
Jonathan's
hony
comb
)
decayed
strength
in
fainting
;
and
so
does
the
contemplation
of
Christ's
love
,
when
the
soul
beginnes
to
faint
in
trouble
or
temptation
.
6.
Solomon
sayes
,
Pro.
31.
7.
that
wine
makes
a
man
forget
his
misery
,
and
so
does
the
love
of
Christ
and
the
assurance
thereof
,
whatsoever
misery
or
hard
estate
he
be
in
,
in
this
present
life
,
because
he
lookes
over
all
that
:
and
,
as
the
people
did
in
the
wildernesse
on
the
brasen
serpent
,
so
he
fixeth
his
eye
upon
the
love
of
Christ
,
and
the
sweet
fruit
thereof
,
which
he
shall
enjoy
at
last
.
7.
Wine
was
used
likewise
in
legall
sacrifices
,
as
we
see
Num.
15.
5.
And
so
in
all
our
spirituall
sacrifices
of
prayer
and
praise
,
a
main
ingredient
to
stirre
up
our
devotion
,
and
to
thank
the
Lord
therefore
,
is
,
his
love
towards
us
:
This
also
is
an
encouragement
giving
us
confidence
to
be
heard
,
and
accepted
;
and
this
should
be
(
as
the
Apostle
uses
it
,
Rom.
12.
1.
)
a
maine
motive
,
to
offer
up
our
bodies
as
an
acceptable
,
holy
,
and
living
sacrifice
to
God
.
Observations
.
1.
We
see
that
the
Church
takes
the
kisses
of
Christs
mouth
,
which
are
the
assurance
to
her
soul
of
her
reconciliation
with
God
and
such
spirituall
gifts
,
as
the
onely
sure
testimonies
of
his
love
towards
her
;
and
therefore
how
farre
is
she
different
in
judgement
from
the
worldlings
,
who
measure
gods
love
to
themselves
by
temporall
things
and
worldly
prosperity
?
which
thing
,
like
that
woman
,
Rev.
12.
1.
she
treads
upon
in
affection
,
seeking
quae
supra
,
and
with
Jacob
the
birthright
and
blessing
;
or
with
David
,
Psal.
4.
6.
the
light
of
Gods
countenance
.
2.
We
see
,
the
cause
why
so
earnestly
she
suits
these
tokens
of
Christs
love
,
&
consequently
his
love
it self
,
is
,
her
due
and
right
valuation
of
the
same
,
better
nor
wine
,
or
the
most
pleasant
and
comfortable
thing
in
nature
:
therefore
till
we
learn
spiritually
to
discerne
,
and
accordingly
highly
to
value
spirituall
things
,
like
Jacob
who
valued
the
birthright
and
blessing
otherwise
then
Esau
;
Or
the
wise
merchant
,
Matth.
13.
that
valued
the
pearle
otherwise
than
did
Esop's
Cock
,
we
will
never
earnestly
seek
after
such
things
,
but
as
most
men
do
,
we
will
vilisie
and
despise
them
and
seek
after
other
things
busily
with
Martha
,
which
we
most
account
of
,
neglecting
this
one
thing
which
is
most
necessary
of
all
;
yea
after
sinne
,
and
sinfull
pleasures
which
should
be
bitter
and
most
disgustfull
to
us
.
3.
As
due
valuation
of
spirituall
things
makes
earnestness
of
seeking
after
such
;
so
,
till
the
soul
be
indued
with
spirituall
senses
,
that
she
may
taste
and
see
how
good
the
Lord
is
,
and
thereby
find
in
Christs
love
and
the
pledges
thereof
a
surpassing
sweetness
beyond
that
which
is
in
any
other
thing
whatsoever
,
she
will
never
value
aright
the
same
,
and
consequently
seek
after
the
same
earnestly
,
and
therefore
we
should
all
seek
these
spirituall
senses
,
and
not
marvell
to
see
worldlings
who
are
dead
in
sinne
,
to
want
the
same
altogether
.
4.
Seeing
Christs
love
is
so
excellent
,
surpassing
all
the
excellencie
of
earthly
things
,
and
that
he
has
so
freely
bestowed
the
same
on
us
,
worthless
and
wretched
worms
,
how
dearly
should
we
love
him
againe
,
and
not
set
our
love
on
any
other
object
,
in
or
of
this
World
;
and
much
lesse
on
sinne
,
the
Cut-throat
of
our
Soul
and
crucifier
of
Christ
.
Verse
.
3.
Because
of
the
savour
of
thy
good
Oyntment
powred
forth
,
therefore
do
the
Virgins
love
thee
.
In
this
verse
the
Church
rendreth
the
reason
wherefore
her
heart
is
so
set
upon
her
beloved
,
which
is
drawn
from
his
excellencie
and
bountie
,
he
being
like
a
Vessel
full
of
sweet
Oyntments
and
heavenly
graces
,
the
fullnesse
whereof
is
not
in
Christ
for
himself
only
,
but
,
for
his
Churches
good
,
are
powred
out
to
delight
,
sweeten
,
and
perfume
her
;
God
having
given
him
the
spirit
without
measure
,
and
annoynted
him
with
the
Oyle
of
gladnesse
above
his
fellowes
,
Heb.
1.
9.
that
not
only
in
him
(
as
sayes
the
Apostle
)
all
fulnesse
should
dwell
,
Col.
1.
19.
but
(
as
it
is
written
)
that
out
of
his
fulnesse
we
might
all
receive
grace
for
grace
,
John
.
3.
34.
and
which
therefore
was
typed
by
that
precious
Ointment
spoken
of
,
Psalm
.
133.
1.
which
was
powred
on
Aarons
head
,
and
drencht
down
his
whole
body
to
the
skirts
of
his
garments
;
and
like
that
costly
Ointment
which
Mary
Magdalen
powred
out
of
her
Box
on
our
Saviours
head
,
while
he
sat
at
table
,
Mark
.
14.
3
with
the
sweet
savour
whereof
the
whole
house
was
filled
,
John
.
12.
3.
And
by
reason
of
the
savour
in
like
manner
of
this
sweet
Oyntment
here
spoken
of
,
his
name
,
or
the
preaching
of
the
Gospel
,
whereby
Christ
crucified
as
the
Saviour
of
the
World
is
made
known
,
and
,
with
his
merit
and
all
saving
graces
,
exhibited
unto
al
believers
,
is
as
a
sweet
smelling
Oyntment
powred
out
,
and
becomes
the
savour
of
life
unto
life
to
all
those
who
believe
.
And
by
reason
of
the
fragrant
smell
of
those
saving
graces
that
are
in
Christ
as
the
head
fullie
,
and
from
him
are
graciously
dispensed
and
bestowed
on
his
Church
and
members
as
also
because
of
the
comfortable
ministrie
of
the
Word
and
Sacraments
whereby
they
are
conveyed
to
the
believing
soul
.
Therefore
the
Spouse
of
Christ
and
all
the
true
members
of
his
Church
,
who
are
like
chaste
Virgins
,
do
love
and
effect
him
.
In
this
verse
then
wherein
she
renders
a
reason
of
her
love
,
to
her
well
beloved
,
we
have
to
consider
,
1.
What
is
meant
by
these
oyntments
spoken
of
,
2.
How
are
they
called
his
3.
the
properties
thereof
,
that
they
are
good
and
savory
,
4.
The
twofold
fruit
of
their
good
savour
or
fragrancy
,
the
one
whereof
is
,
that
his
name
is
as
Oyntment
powred
out
,
wherein
we
have
to
consideragaine
,
1.
What
is
meant
by
his
name
2.
How
it
is
powred
out
as
Oyntment
:
The
other
fruit
is
that
therefore
the
virgins
love
him
.
Wherein
likewise
we
have
to
consider
,
1.
Who
are
these
virgins
,
and
why
so
called
,
2.
Of
what
sort
their
love
is
,
3.
The
object
thereof
.
And
4.
The
motive
.
First
then
,
by
these
Oyntments
,
no
other
thing
is
meant
but
the
saving
graces
of
the
holy
ghost
;
which
out
of
Christs
fulnesse
,
according
to
the
Lords
promise
,
Isai.
44.
3.
and
Joel
2.
28.
are
powred
upon
the
Elect
,
and
whereof
the
Apostle
speaks
,
1
Joh.
2.
20.
which
graces
are
compared
to
Oyntment
.
1.
Because
of
the
preciousness
&
great
worth
thereof
,
as
it
s
called
,
Psalm
.
133.
2.
and
Matth.
26.
7.
Even
so
is
grace
,
whereof
it
may
be
said
,
as
it
is
of
the
vertuous
woman
,
Prov.
31.
10.
for
its
price
is
far
above
Rubies
,
&
in
regard
whereof
the
godly
are
called
the
Lords
Jewels
;
and
by
David
,
the
excellent
ones
of
the
earth
.
2.
Oyntment
is
delectable
in
smell
,
as
we
see
here
,
and
Canticles
.
4.
10.
Even
so
is
grace
to
a
renewed
soul
,
and
makes
the
same
in
like
manner
delectable
in
smell
to
the
Lords
Nostrils
,
John
.
12.
2.
as
Esau's
garment
on
Jacob's
back
was
to
old
Isaac
,
whereas
on
the
contrary
the
sinfull
soul
that
is
destitute
thereof
,
is
before
God
as
a
filthy
puddle
,
or
most
loathsome
carcase
:
3.
It
rejoyces
the
heart
,
Prov.
27.
9.
therefore
called
the
Oyl
of
joy
and
gladnesse
,
Isa.
61.
3.
and
for
that
cause
not
used
in
mourning
,
Dan.
10.
3.
but
feasting
,
Psal.
23.
5.
Even
so
,
nothing
more
rejoyces
the
heart
of
the
godly
than
the
sense
of
saving
grace
;
the
same
being
the
pledge
of
glory
,
and
of
that
fullness
of
joy
that
is
in
God's
presence
for
ever
,
Psalm
.
84.
11.
4.
Ointment
does
mollifie
,
as
we
see
,
Isai.
1.
6.
even
so
doth
saving
grace
the
heart
;
and
makes
it
so
an
acceptable
sacrifice
to
the
Lord
,
Psalm
.
51.
17
:
and
plyable
to
have
his
law
written
in
the
tables
thereof
.
5.
It
was
used
in
purification
and
preparing
of
Virgins
for
their
Husbands
,
Esther
.
2.
12
Even
so
by
grace
is
the
soul
purified
,
and
prepared
as
a
chast
Virgin
for
Christ
her
heavenly
Husband
,
Rev.
21.
2.
6.
Likewise
it
was
used
for
consecration
of
kings
and
Priests
especially
;
as
we
see
,
1
Sam.
9.
16.
Exod.
28.
41.
and
as
Levit.
8.
12.
it
is
said
for
sanctifying
them
,
even
so
is
saving
grace
that
unction
of
the
spirit
:
wherefore
truly
we
are
called
Christians
,
and
are
consecrate
to
the
Lord
as
a
royall
priesthood
,
Rev.
1.
6.
7.
Oyntments
were
for
preservation
from
rotting
or
putrifaction
,
Math.
26.
12.
Mark
.
16.
1.
and
Luke
.
23.
56.
and
therefore
as
we
see
in
these
places
,
the
same
was
used
for
annoynting
dead
bodies
unto
burials
;
even
so
it
is
saving
grace
,
that
is
the
best
preservative
to
the
soul
against
the
corruption
of
sinne
,
and
for
mortifying
that
naturall
corruption
that
is
in
every
one
of
us
.
Secondly
,
these
Oyntments
are
called
his
Oyntments
:
1.
Because
He
is
the
full
fountain
where
from
they
flow
,
therefore
said
the
Baptist
of
him
,
And
of
his
fulnesse
we
have
all
received
grace
for
grace
,
Joh.
1.
16.
as
likewise
sayes
he
to
the
Church
of
Laodicea
,
I
counsell
thee
that
thou
buy
of
me
Gold
tryed
in
the
fire
that
thou
mayst
be
rich
,
Rev.
3.
18.
2
They
are
called
his
,
because
as
they
are
from
him
;
so
they
should
be
for
him
,
that
is
,
for
his
glory
and
his
Churches
good
,
in
their
imployment
,
as
of
the
Talents
whereby
the
faithfull
servants
gained
to
their
Master
.
Thirdly
,
they
are
called
(
good
)
1.
in
respect
of
themselves
and
their
Fountaine
where
from
they
spring
,
who
is
not
only
good
,
but
goodnesse
it self
,
and
from
whom
every
good
gift
commeth
as
from
the
Father
of
lights
,
2.
In
respect
of
their
operation
and
effect
,
which
is
,
that
the
riches
of
grace
makes
all
those
who
have
them
to
be
good
,
whereas
other
riches
oftentimes
produce
the
contrary
effect
.
Next
,
they
are
said
to
be
savory
,
1.
to
the
sensible
soul
,
to
which
nothing
is
so
savory
and
odoriferous
as
saving
grace
,
and
therefore
they
have
not
only
such
an
eager
desire
after
the
same
,
and
sweet
contentment
therein
,
but
likewise
such
a
delight
in
the
very
meanes
thereof
,
that
the
same
(
as
David
testifies
)
is
sweeter
to
them
than
the
Hony
,
and
the
hony
Comb
,
Psalm
.
19.
and
119.
and
the
savour
of
the
knowledge
of
Christ
(
as
the
Apostle
speaks
,
2
Cor.
2.
14.
when
it
is
made
manifest
inlarges
their
hearts
and
mouths
with
joy
to
give
praise
to
the
Lord
,
2.
These
saving
graces
are
savory
,
and
(
like
Noah's
Sacrifice
which
he
offered
)
are
sweet
smelling
to
God
,
to
whom
nothing
can
make
our selves
,
or
our
actions
so
pleasing
and
acceptable
(
like
Abel's
Sacrifice
and
himself
)
as
true
grace
,
whereby
the
soul
is
,
like
Ester
,
purified
and
perfumed
to
make
her
lovely
to
her
heavenly
King
.
So
that
of
grace
it
may
be
said
,
as
it
is
,
Psalm
.
133.
1.
of
brotherly
unity
,
How
good
and
how
pleasant
a
thing
is
grace
.
Fourthly
,
followes
the
fruit
or
effect
of
the
fragrancie
of
these
good
Oyntments
,
and
1.
that
the
same
is
so
delectable
and
sweet
,
that
the
very
meanes
whereby
they
are
gotten
and
procured
are
so
sweet
and
pleasant
,
that
they
are
like
Oyntment
powred
out
that
gives
a
fragrant
smell
,
and
fills
the
house
therewith
,
and
this
is
signified
by
these
words
Thy
Name
is
as
Oyntment
powred
out
.
Where
we
have
to
consider
1.
what
is
meant
by
his
name
.
2.
What
is
meant
by
the
powring
out
of
the
same
.
First
then
,
omitting
the
diverse
acceptions
of
this
word
(
name
)
:
by
his
name
is
here
understood
the
gospell
,
or
word
of
God
,
whereunto
is
annexed
the
administration
of
the
holy
Sacraments
,
as
the
same
is
taken
,
Acts.
9.
15.
whereby
as
a
man
is
made
known
by
his
name
▪
so
is
our
Saviour
and
what
he
has
done
for
us
,
by
his
word
:
that
so
thereby
knowing
him
we
may
love
him
,
loving
him
we
may
seek
after
him
,
seeking
after
him
we
may
find
him
,
and
finding
him
we
may
enjoy
him
,
and
all
good
things
by
him
,
even
eternall
life
;
and
therefore
this
knowledge
is
called
so
,
because
it
is
the
meanes
that
leads
thereunto
.
Next
,
this
name
of
Christ
is
said
to
be
like
Oyntment
powred
out
,
by
which
powring
out
is
meant
,
the
preaching
of
the
Gospell
,
or
as
the
Apostle
calls
it
,
2
Cor.
2.
14.
the
manifestation
of
the
savour
of
the
knowledge
of
Christ
,
and
work
of
mans
redemption
by
his
death
and
passion
,
which
before
time
was
kept
up
as
it
were
in
the
unclosed
Vessell
of
Gods
secret
and
hid
Decree
,
but
there
after
revealed
more
and
more
cleerly
by
mysticall
promises
,
typicall
ordinances
and
propheticall
predictions
,
till
at
last
it
was
fully
manifested
under
the
cleer
light
of
the
Gospell
;
that
light
and
pouring
out
of
this
ointment
which
was
before
and
under
the
Law
,
being
but
dimme
and
by
drops
,
as
it
were
;
but
this
under
the
Gospell
being
both
plaine
and
plentifull
.
The
other
fruit
or
effect
of
the
savor
of
his
sweet
ointments
,
is
the
love
of
the
virgins
spoken
of
here
:
Where
we
have
,
1.
who
they
are
and
why
so
called
,
2.
what
is
this
love
of
theirs
,
and
the
object
thereof
.
First
then
,
these
virgins
are
all
the
chaste
worshippers
of
God
,
who
worship
him
in
spirit
and
truth
and
keep
themselves
from
the
pollutions
of
this
present
world
,
the
collective
number
of
which
is
that
chaste
spouse
of
Christ
,
who
in
the
singular
number
is
called
a
chaste
virgin
,
as
the
Apostle
speakes
,
2.
Cor.
11.
2.
This
title
the
true
members
of
Christs
mysticall
body
receive
,
both
in
the
Historicall
,
doctrinall
and
propheticall
parts
of
the
New
testament
.
In
the
Historicall
,
where
they
are
likned
and
compared
to
wise
virgins
,
Matth.
25.
1.
In
the
doctrinall
part
,
where
they
are
called
a
chaste
virgin
,
2.
Cor.
11.
2.
And
in
the
propheticall
part
,
Revel.
14.
4.
where
they
are
called
undefiled
virgins
who
follow
the
Lamb.
The
reason
why
they
are
so
called
,
is
,
there
are
two
things
whereby
one
is
polluted
,
the
one
is
error
in
opinion
or
the
mind
,
in
matters
intellectuall
which
are
conversant
about
Verum
et
falsum
,
or
truth
and
falshood
:
the
other
is
error
in
action
,
or
life
and
conversation
,
in
things
morall
,
which
are
conversant
about
bonum
et
malum
,
good
and
evill
:
from
both
these
sorts
of
pollution
,
they
labour
to
keep
themselves
pure
and
free
,
1.
worshipping
the
Lord
according
to
the
truth
revealed
in
his
word
,
without
being
seduced
by
hereticall
pravity
or
drawne
to
Idolatry
which
is
spirituall
whoredome
,
and
,
2.
Living
holily
and
not
being
wedded
to
any
sinne
,
worldly
Mammon
,
or
carnall
concupiscence
.
Secondly
,
the
love
of
these
virgins
here
spoken
of
towards
their
welbeloved
,
is
not
a
naturall
or
carnall
love
which
comes
of
flesh
and
blood
,
(
for
as
our
Saviour
said
of
Peters
confession
,
Flesh
and
blood
reveales
no
such
love
,
)
but
it
is
a
holy
,
heavenly
,
and
spirituall
Love
,
comming
from
above
,
and
is
an
effect
of
the
love
of
God
wherewith
he
first
loved
us
,
and
which
love
is
the
Christians
tribute
due
to
his
God
;
who
sayes
,
My
sonne
give
me
thy
heart
:
and
may
be
the
Lords
questionary
tryall
to
every
soule
to
know
if
it
be
his
,
as
our
Saviour
said
to
Peter
,
Lovest
thou
me
,
and
,
If
any
man
love
not
the
Lord
Jesus
(
sayes
the
Apostle
)
let
him
be
accursed
,
1.
Cor.
16.
22.
Of
this
love
we
have
to
consider
,
1.
what
it
is
,
or
quid
sit
,
2.
The
sorts
thereof
,
or
quotuplex
sit
,
3.
The
properties
of
it
,
or
qualis
sit
,
4.
The
marks
or
tokens
thereof
,
5.
The
fruits
and
effects
of
it
:
and
Lastly
,
the
motives
or
perswasions
thereto
.
First
then
,
this
love
,
is
a
holy
affection
of
the
heart
wrought
in
the
elect
by
the
holy
spirit
,
whereby
out
of
the
sense
of
his
love
to
them
,
and
of
that
excellency
that
is
in
him
,
they
love
him
with
a
holy
,
fervent
and
constant
affection
.
Secondly
,
this
Love
to
Christ
is
twofold
,
intensive
and
appreciative
,
1.
The
intensive
is
that
whereby
the
soule
in
a
full
bensell
(
as
it
were
)
is
caried
to
love
Christ
,
which
notwithstanding
may
sometimes
in
temptation
be
seen
to
slacken
and
to
faile
in
the
fruit
thereof
,
as
we
see
in
the
falls
of
the
Saints
,
2.
The
appreciative
,
is
that
whereby
the
soul
still
esteemes
the
Lord
and
his
favour
,
and
values
the
same
with
David
above
all
things
,
Psal.
4.
6.
Thirdly
,
the
properties
of
this
love
are
these
;
1.
It
is
a
fervent
love
,
and
not
like
that
Laodicean-zeale
,
Rev.
3.
16.
but
like
that
of
Jacob's
to
Rachel
,
which
therefore
facilitates
their
service
and
obedience
to
him
,
and
makes
his
yoke
light
.
2.
It
is
faithfull
,
like
that
of
Jonathan's
to
David
,
in
adversity
for
Christ
,
as
well
as
in
peace
and
prosperity
from
Christ
.
3.
It
is
fruitfull
,
like
that
tree
spoken
of
in
the
first
Psalme
,
and
so
not
in
word
only
,
but
as
the
Apostle
showes
,
1.
Joh.
3.
18.
reall
and
indeed
:
therefore
sayes
our
saviour
to
Peter
,
and
in
him
to
all
pastors
;
Peter
,
lovest
thou
me
?
then
feed
my
sheep
.
And
in
like
manner
to
all
Christians
,
if
yee
love
me
,
then
keep
my
commandements
.
4.
It
must
be
transcendent
,
above
the
love
that
we
carry
to
whatsoever
is
dearest
to
us
,
even
our
owne
life
,
therefore
sayes
our
Saviour
,
he
who
loves
father
or
mother
better
nor
me
,
is
not
worthy
of
me
.
As
it
is
said
then
of
the
vertuous
woman
,
Many
daughters
have
done
worthily
but
thou
surpassest
them
all
;
so
,
what
ever
love
we
carry
to
other
things
,
this
must
surpasse
all
in
like
manner
.
5.
It
must
be
constant
,
as
his
love
is
to
us
,
Joh.
13.
1.
and
therefore
not
like
Amnon's
to
Tamar
,
but
as
our
Saviour
saies
to
the
Church
of
Smyrna
,
Rev.
2.
10.
be
thou
faithfull
unto
death
and
I
will
give
unto
thee
the
crowne
of
life
.
Fourthly
,
the
marks
and
tokens
of
this
love
are
these
;
1.
To
have
him
often
in
our
mind
and
mouth
,
the
first
by
Heavenly
meditation
,
the
second
by
holy
communication
,
both
by
speaking
of
him
,
and
speaking
to
him
:
2.
To
delight
in
his
speech
to
us
by
the
Ministry
of
his
word
;
for
which
cause
we
see
that
David
sayes
,
Psal.
119.
103.
How
sweet
are
thy
words
unto
my
taste
,
yea
,
sweeter
then
hony
to
my
mouth
:
and
the
spouse
,
Gant
.
5.
16.
and
13.
sayes
;
His
mouth
is
most
sweet
,
and
his
lippes
like
lillies
,
dropping
sweet
smelling
Mirrh
.
3.
To
esteeme
highly
of
his
love-tokens
,
to
wit
,
the
graces
of
his
holy
spirit
,
both
in
account
and
valuation
,
and
care
of
their
right
use
and
conservation
;
and
therefore
neither
to
greeve
nor
quench
the
spirit
of
God
.
4.
To
rejoyce
in
his
presence
above
all
things
,
in
whose
presence
at
last
is
fulness
of
joy
,
and
(
like
the
Solsequium
)
to
be
sad
for
his
absence
,
as
we
see
was
David's
querimony
Psal.
22.
1.
and
the
churches
sad
condition
,
Cant.
3.
1.
5.
To
obey
and
please
him
,
therefore
,
Exod.
20.
6.
the
loving
of
him
,
and
keeping
of
his
commandements
are
joyned
,
as
we
see
our
saviour
does
in
like
manner
,
Joh.
14.
23.
And
specially
to
do
this
in
the
upright
discharge
of
our
particular
callings
,
therefore
said
our
Saviour
to
Peter
,
Lovest
thou
me
?
then
feed
my
sheep
.
6.
To
love
those
whom
he
love●
▪
or
whatsoever
has
a
neer
relation
to
him
,
as
his
friends
,
his
cause
,
his
image
,
(
which
every
true
Christian
is
)
and
his
poor
members
.
For
we
know
that
the
usuall
proverb
is
,
He
that
loves
me
,
will
love
my
dog
.
7.
To
study
an
assimilation
of
manners
,
or
complying
to
him
,
in
being
holy
as
he
is
holy
,
&
learning
of
him
to
be
humble
and
meek
.
For
we
know
that
this
procures
greatly
,
increases
,
and
conserves
friendship
,
as
we
see
in
the
example
of
Jonathan
and
David
.
8.
Impatience
to
see
him
wrong'd
,
as
we
see
in
Moses
and
Phinea's
zeale
.
Therefore
where
this
Love
is
,
there
will
be
a
hatred
and
rebuking
of
sinne
,
as
wee
see
,
Eph.
5.
11.
and
Christ's
quarrel
will
be
a
common
quarrel
,
as
we
use
to
say
,
If
we
dearly
love
a
man
,
we
will
party
him
and
never
ask
his
quarrell
.
9.
Where
one
loves
,
he
lives
,
as
we
say
,
(
anima
est
potius
ubi
amat
,
qudm
ubi
animat
,
)
therefore
the
drunkard
lives
where
his
cups
and
Companions
are
,
because
he
loves
them
,
and
so
does
avaricious
person
where
his
Gold
is
which
he
makes
his
God
and
where
his
heart
is
:
even
so
the
godly
soul
his
life
is
,
where
Christ
is
,
in
the
Heavens
,
because
his
love
is
there
and
his
heart
is
where
his
treasure
is
,
above
.
10.
Where
love
is
,
there
is
longing
for
a
full
fruition
of
the
thing
loved
,
as
the
Bride
of
the
Bridegroom
;
even
so
where
the
love
of
Christ
is
,
there
is
a
longing
till
we
get
that
full
fruition
of
him
in
glory
,
spoken
of
by
the
Psalmist
,
Psalm
.
16.
11.
when
as
the
spouse
speaketh
,
Cant.
2.
17.
that
joyfull
day
shall
break
,
and
the
shadows
that
are
here
shall
then
flee
away
,
therfore
is
the
Churches
prayer
,
Rev.
22.
20.
Come
Lord
Jesus
,
come
quickly
.
Fifthly
,
the
fruits
and
effects
which
this
love
we
carry
to
God
produces
are
these
,
1.
Prospering
,
therfore
it
is
said
Ps.
122.
6.
they
shall
prosper
who
love
thee
,
this
being
the
best
and
surest
way
to
thrive
whereas
the
want
of
the
Lords
love
has
bin
the
cause
of
decay
and
destruction
to
Kingdomes
,
Cities
,
great
families
and
persons
.
2.
Protection
,
therefore
it
is
said
,
Psalm
.
105.
20.
the
Lord
preserves
them
who
love
him
;
for
which
cause
Satan
acknowledged
,
Joh.
1.
10.
that
the
Lord
had
hedged
Joh.
about
,
as
he
promiseth
,
Psalm
.
84.
11.
to
be
unto
all
such
a
sunne
and
a
shield
.
3.
If
any
thing
fall
out
cross
unto
them
,
according
as
the
Apostle
saies
,
Rom.
8.
28.
he
makes
all
things
work
together
for
their
best
,
as
we
see
in
Josephs
selling
by
his
brethren
,
and
the
Princes
of
the
Philistins
their
causing
Achish
through
unjust
suspition
to
dismiss
David
,
1
Sam.
29.
4.
4.
This
love
which
is
carried
to
Christ
,
as
Moses
rod
devoured
the
Rod
of
the
Aegyptians
●orcerers
when
they
were
turned
into
Serpents
;
even
so
it
mortifies
in
us
that
self-love
which
is
an
enemy
to
salvation
,
and
the
love
to
sinne
;
to
the
Mammon
of
iniquity
,
and
all
the
inordinate
affections
which
by
the
Apostle
we
are
commanded
to
mortifie
,
Colos.
3.
5.
5.
As
this
love
to
Christ
procures
so
many
good
things
to
the
Elect
while
they
are
here
,
so
likewise
(
as
we
see
1
Cor.
2.
9.
)
it
procures
unto
them
such
good
things
hereafter
,
as
the
eye
hath
not
seen
,
nor
the
ear
heard
,
neither
entred
into
the
heart
of
man
,
which
God
has
prepared
(
sayes
the
Apostle
)
for
them
that
love
him
.
6.
As
this
love
which
these
Virgin-worshippers
carries
to
Christ
,
procures
such
good
things
both
temporall
,
spirituall
and
eternall
to
themselves
;
so
in
like
manner
,
the
Lord
himself
declares
what
thereby
they
procure
to
their
posterity
,
to
it
as
he
sayes
,
Exod.
20.
6.
mercie
to
thousands
of
them
that
love
him
and
keep
his
Commandements
.
Last
of
all
,
we
have
to
speak
of
the
Motives
which
may
the
more
forceably
induce
and
perswade
to
this
love
of
Christ
,
which
are
these
;
1.
Equity
,
therefore
saies
the
Apostle
,
1.
Joh.
4.
19.
we
love
him
because
he
has
first
loved
us
,
and
that
with
such
a
matchlesse
love
,
as
justly
there
may
be
put
upon
it
,
that
(
non
sicut
)
which
is
upon
Christs
sufferings
,
Lam.
1.
12.
so
that
we
may
now
say
,
if
we
ow
our selves
to
him
because
he
not
only
gave
us
to
our selves
in
the
first
work
of
creation
but
being
lost
thereafter
he
restored
us
in
the
work
of
redemption
:
being
therefore
so
given
,
and
thereafter
restored
,
we
ow
our selves
to
him
by
a
double
Obligation
,
but
in
respect
that
he
not
only
restored
us
,
but
also
gave
himself
for
us
,
What
can
we
render
to
him
for
that
benefit
,
for
although
,
we
should
be
able
a
thousand
times
for
that
benefit
to
give
our selves
,
yet
what
are
we
to
our
Lord
?
2.
Necessity
should
perswade
us
;
for
else
he
that
loves
no
Christ
incurres
that
curse
whereof
the
Apostle
speaks
,
1
Cor.
16.
22.
so
that
(
as
he
sayes
)
a
necessity
is
laid
upon
me
,
and
wo
to
me
if
I
preach
not
the
Gospell
;
so
may
one
justly
say
,
a
necessity
is
laid
upon
me
,
and
woe
to
me
if
I
love
not
my
Saviour
.
3.
The
excellency
of
him
whom
we
love
,
should
move
our
hearts
thereto
,
in
whom
there
is
1.
beauty
unspeakable
as
the
spouse
shows
and
sets
it
forth
,
Cant.
5.
or
what
is
most
pleasant
to
the
Eye
of
Faith
,
and
spirituall
senses
of
the
soul
〈◊〉
.
Unspeakable
bounty
in
re
et
spe
,
or
what
is
profitable
for
this
life
,
or
the
life
to
come
.
4.
The
sweet
savour
of
his
Oyntments
which
come
from
him
,
whereof
we
have
spoken
,
which
makes
the
Virgins
love
him
,
and
showes
the
difference
between
Gods
love
to
us
&
our
love
to
him
,
he
loves
us
as
Hose●
speaks
,
freely
,
Hos.
14.
5.
and
not
for
any
thing
in
us
,
or
can
proceed
from
us
,
as
Ezekiel
showes
,
Ezek.
16.
But
we
do
not
so
love
him
,
for
our
love
is
procured
by
that
which
we
find
in
him
,
as
in
Sampsons
dead
Lyon
,
Hony
was
found
;
and
for
that
which
comes
to
us
from
him
,
as
the
cure
that
came
by
the
diseased
woman
of
a
bloudy
issue
from
our
Saviour
Christ
.
Observations
.
1.
Where
ever
Christ
is
,
he
is
not
alone
without
sweet
Oyntments
.
Which
,
(
as
has
bin
said
)
are
the
graces
of
his
holy
Spirit
,
which
he
bestowes
on
that
Soul
wherein
he
comes
to
dwell
,
and
which
by
that
unction
he
makes
a
Royall
Priest
wherefore
let
us
try
our selves
hereby
,
if
ever
Christ
yet
came
to
our
Souls
,
or
that
Salvation
,
(
as
to
Zacheus
)
came
to
our
houses
if
we
have
gotten
of
these
sweet
Oyntments
,
and
that
grace
be
most
savoury
to
us
;
else
if
the
Spirit
of
Christ
be
not
so
in
us
,
we
cannot
plead
but
that
we
are
reprobates
.
2.
These
Oyntments
are
called
(
his
)
for
the
reasons
forenamed
,
which
teach
us
,
1.
from
whom
in
our
spirituall
wants
we
should
seek
,
as
he
teaches
the
Church
of
Laodicea
2.
in
what
humility
we
should
possess
any
gifts
or
graces
that
God
hath
bestowed
upon
us
,
remembring
that
of
the
Apostle
what
hast
thou
which
thou
hast
not
received
?
And
3.
the
sanctified
use
which
we
ought
to
make
of
them
to
wit
to
God's
glory
who
is
the
giver
,
and
his
Churches
good
,
like
the
faithfull
servants
who
gained
with
their
Talents
.
3.
Where
ever
these
good
Oyntments
are
,
they
give
a
delightfull
and
fragrant
smell
both
to
those
who
have
them
and
to
others
(
like
Mary
Magdalen's
box
of
Oyntment
that
perfum'd
the
whole
house
)
who
see
our
light
to
be
shining
will
glorify
God
our
Heavenly
father
;
and
as
a
good
smell
drawes
to
it
,
so
the
good
smell
of
a
Holy
life
will
draw
others
to
the
love
of
our
profession
,
besides
that
it
will
seal
up
to
our selves
our
own
Election
,
and
make
us
smell
sweetly
in
the
Lord's
Nostrils
.
4.
Where
ever
true
grace
is
in
the
soul
,
there
is
a
high
Estimation
of
the
meanes
of
grace
or
ministry
of
the
Word
,
the
preaching
whereof
is
like
Oyntment
poured
out
,
fragrant
and
Odoriferous
:
for
how
sweet
is
it
to
a
Soul
sensible
of
its
own
misery
and
God's
mercy
,
to
hear
of
Christ
natures
,
offices
,
merits
,
and
benefits
,
even
as
God's
word
was
to
David
,
sweeter
than
Hony
and
the
Hony
comb
.
Wherefore
let
us
try
if
we
have
true
grace
by
our
love
,
account
of
,
and
carefull
resort
to
the
meanes
thereof
.
5.
The
sweetness
that
the
Elect
soul
finds
in
Christ
and
his
graces
,
makes
them
to
love
him
againe
,
So
that
where
a
soul
loves
not
Christ
with
such
a
love
as
has
bin
spoken
of
,
it
is
a
Token
that
it
never
tasted
of
true
saving
grace
,
nor
is
it
marvell
that
those
that
savour
only
the
World
,
and
delight
in
the
uncleane
lusts
of
the
flesh
or
to
be
ever
wallowing
in
the
filthy
puddle
of
sinne
,
that
they
smell
not
the
sweetness
of
these
good
Oyntments
,
nor
for
the
savour
thereof
that
they
love
not
Christ
.
6.
These
who
love
Christ
here
,
as
the
true
members
of
his
Church
are
called
Virgins
,
because
of
their
worshipping
him
(
as
is
said
)
purely
according
to
his
word
;
and
keeping
themselves
free
both
of
the
spirituall
whoredome
of
superstition
and
Idolatry
,
as
also
from
the
uncleanness
of
a
wicked
life
and
conversation
;
of
which
whosoever
are
guilty
,
brag
or
presume
as
they
will
,
as
the
Romanist
do
,
they
are
not
the
true
Church
and
Virgin
spouse
of
Christ
.
7.
If
the
Virgin-spouse
of
Christ
love
him
so
for
the
savour
of
his
good
Oyntments
here
on
earth
,
which
are
but
the
earnest
,
and
first
fruits
of
what
she
is
to
receive
hereafter
in
the
Heavens
;
O
what
cause
shall
they
have
to
love
him
more
dearly
and
fervently
when
after
grace
here
,
they
shall
be
translated
to
glory
,
and
fullnesse
of
joy
,
hereafter
.
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
onely
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
onely
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
onely
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
,
teque
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
way
then
to
run
this
Race
is
to
follow
after
Christ
,
and
then
we
may
be
assured
to
come
to
Christ
by
grace
in
glory
:
but
if
we
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
with
the
word
,
and
the
following
of
him
in
a
holy
practice
of
life
and
good
works
.
The
King
brought
me
into
his
Chambers
,
&c.
From
petitioning
of
favours
to
be
received
,
she
comes
to
the
acknowledgment
of
favours
already
received
,
and
what
good
use
she
should
still
make
therof
,
that
the
thankfull
acknowledgment
for
these
,
and
use
made
of
these
might
move
the
Lord
in
mercy
to
a
gracious
bestowing
of
the
other
.
The
speech
is
borrowed
from
the
manner
of
men
,
who
when
they
are
betrothed
to
any
,
do
kindly
invite
and
bring
them
into
their
best
Rooms
and
furnished
Chambers
,
there
to
show
them
what
goods
and
Riches
they
have
whereof
they
are
to
make
them
partakers
whom
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
,
when
he
reveales
unto
her
soul
his
Heavenly
mystery
here
whereof
the
Apostle
speaks
,
and
what
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
who
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
was
at
the
news
of
Josephs
being
alive
,
and
of
his
preferment
.
In
which
words
we
have
to
consider
,
1.
What
are
these
Chambers
,
2.
What
means
this
bringing-in
,
of
her
into
them
:
and
3.
How
he
is
styled
who
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
power
of
God
unto
salvation
to
every
true
believer
,
and
working
a
holy
change
,
as
the
words
of
Christ
wrought
on
those
that
he
called
to
follow
him
;
and
on
Paul
when
he
was
converted
:
yea
reviving
them
that
are
dead
with
Lazarus
,
to
arise
up
from
the
dead
that
he
may
give
them
light
:
which
sanctifying
renewing
and
changing
,
power
is
not
felt
,
nor
this
saving
knowledge
revealed
to
every
one
who
come
to
the
externall
hearing
of
the
Word
,
which
is
as
it
were
the
admission
to
the
utter
Court
or
more
common
Roomes
,
but
only
to
souls
espoused
to
him
as
here
,
and
who
is
said
therefore
to
be
brought
into
his
inner
Chambers
,
and
know
,
as
David
saies
,
the
secret
of
the
Lord
Psal.
25.
14.
That
is
,
besides
the
knowledge
of
his
heavenly
mysteries
,
the
secret
piercing
and
changing
power
thereof
unto
their
sanctification
,
and
thereby
the
secret
witnessing
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
show
,
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
afterward
it
pleases
him
to
reveale
:
and
therfore
making
them
grow
from
grace
to
grace
,
and
from
knowledge
to
knowledge
,
as
the
blind
man
that
was
cured
saw
by
degrees
,
or
as
the
light
growes
ever
cleerer
from
the
dawning
to
the
bright
day
,
and
,
2.
To
show
his
diverse
dispensation
under
the
Law
and
Gospell
,
being
before
and
under
the
Law
,
as
it
were
led
into
some
Chambers
,
where
she
saw
indeed
the
King
's
Royall
and
Rich
Furniture
prepared
for
his
spouse
and
all
such
as
fear
him
,
but
with
a
dimme
and
glimmering
light
:
but
under
the
Gospell
,
she
was
led
into
more
lightsome
Roomes
,
where
more
cleerly
she
might
see
his
glory
riches
and
Royall
Furniture
,
and
what
was
before
folded
up
,
was
then
unfolded
and
laid
open
to
her
view
.
And
yet
their
remaines
another
third
Chamber
and
Mansion-place
wherein
she
shall
be
brought
at
the
solemnization
of
that
glorious
marriage
between
him
and
her
,
wherein
she
shall
see
cleerest
of
all
,
and
enjoy
with
him
those
Riches
of
his
Kingdome
,
which
the
mortall
Eye
never
saw
,
nor
could
it
enter
into
the
heart
to
conceive
sufficiently
thereof
;
and
this
Chamber
may
well
be
called
his
Chamber
of
Presence
,
or
bedchamber
,
where
there
shall
be
rest
from
her
labours
and
she
shall
injoy
his
presence
for
ever
;
wherein
there
is
fullness
of
joy
,
and
at
his
right
hand
pleasures
for
evermore
.
The
second
thing
is
,
the
Bringing
of
her
into
these
Chambers
,
(
which
we
must
understand
to
be
spirituall
for
the
manner
,
and
done
by
Gods
spirit
as
the
agent
)
is
,
by
the
ordinary
ministry
of
the
Word
whereby
both
he
gives
her
the
Eye
of
Faith
whereby
she
may
behold
in
the
Gospell
these
heavenly
Riches
and
treasure
therof
in
Christ
;
as
also
he
layes
open
these
things
by
his
inward
revelation
to
her
view
,
which
God
hath
prepared
for
them
that
love
him
,
as
the
Apostle
shows
,
1
Cor.
2.
9
,
10.
and
which
are
hid
from
all
those
who
perish
.
The
third
thing
is
,
who
brought
her
in
,
and
how
is
he
styled
?
He
is
here
said
to
be
a
King
,
which
is
the
first
of
Christs
three
Offices
,
who
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.
who
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
onely
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
,
with
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
shaddowish
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
Psal
51.
Psal.
16.
and
that
whereof
the
Prophet
Isay
also
sayes
,
my
soul
shal
be
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
five-fold
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
,
Verse
.
5.
I
am
black
but
comely
,
(
O
ye
daughters
of
Jerusalem
)
as
the
tents
of
Kedar
,
as
the
Curta●nes
of
Solomon
.
Hitherto
has
bin
the
Churches
first
speech
to
Christ
testifying
her
faith
and
love
to
him
,
now
followes
her
Apologetick
speech
to
her
fellow-members
,
the
daughters
of
Jerusalem
,
against
the
scandall
which
they
either
had
taken
,
or
might
take
by
reason
of
her
affliction
or
infirmities
,
whereunto
she
is
subject
in
this
life
,
and
whereby
,
like
one
scorched
with
the
Sun
,
she
was
some-what
black
,
and
therefore
it
might
seem
strange
or
improbable
that
so
great
and
glorious
a
King
,
should
espouse
to
himselfe
so
black
a
Bride
and
show
such
an
affection
towards
her
,
whereof
lately
she
had
spoken
.
To
which
Objection
she
answers
,
that
though
she
was
blackish
(
for
so
signifies
the
Word
in
the
originall
)
being
a
diminutive
,
yet
she
was
comely
,
her
blacknesse
being
only
in
the
colour
of
her
skinne
,
and
accidental
by
reason
of
her
Sun-burning
,
or
her
external
estate
under
persecution
;
but
her
comelyness
was
native
,
in
the
lineaments
of
Gods
image
drawn
on
her
Soul
,
and
proportion
of
the
New
man
,
which
she
hath
by
her
new
birth
in
Christ
,
and
whereby
,
like
the
Kings
daughter
,
she
is
all
glorious
within
:
which
inward
comliness
and
spirituall
beauty
,
is
that
which
they
should
more
look
upon
,
and
regard
rather
,
then
her
externall
afflicted
estate
,
or
her
infirmities
whereby
she
seems
to
be
blackish
.
Thereafter
she
uses
two
comparisons
,
the
one
to
show
how
she
is
black
,
the
other
how
she
is
comely
:
the
first
is
like
the
tents
of
Kedar
,
the
other
is
as
the
Curtains
of
Salomon
:
of
both
which
we
shall
speak
hereafter
.
The
Words
then
containe
these
three
things
,
1.
To
whom
she
speaks
,
2.
What
she
speaks
,
and
3.
How
she
illustrates
her
speech
.
First
then
,
these
to
whom
she
speaks
are
called
daughters
of
Jerusalem
,
by
which
is
meant
the
Catholick
Church
,
which
the
Apostle
,
Gal.
4.
26.
calls
the
Mother
of
us
all
.
In
respect
whereof
,
and
relation
whereto
,
all
particular
or
nationall
Churches
are
daughters
,
and
amongst
themselves
,
Sisters
,
as
they
are
called
,
Cant.
8.
8.
Yea
are
all
individuall
true
members
,
though
weak
,
and
(
like
these
)
ready
to
be
scandalized
,
are
brethren
or
Sisters
amongst
themselves
in
like
manner
.
First
,
then
we
may
have
to
consider
wherefore
the
Church
both
here
,
and
frequently
else
where
,
is
called
and
compared
to
Jerusalem
,
Isa.
62.
6.
Revel.
21.
2.
1.
In
regard
of
Signification
,
for
it
signifies
as
much
,
as
to
say
a
vision
of
peace
:
and
indeed
this
is
only
to
be
seen
within
the
bosome
of
the
Church
,
to
wit
,
peace
with
God
,
peace
of
conscience
,
peace
with
the
Creatures
,
and
peace
amongst
themselves
who
are
the
true
members
thereof
,
for
which
every
one
should
pray
,
as
Psal.
122.
7.
and
make
their
practise
conforme
,
as
we
see
was
that
of
Abrahams
,
Gen.
13.
8.
and
as
is
recommended
to
us
,
Psalm
.
133.
1.
2.
In
respect
of
Seperation
and
Election
,
for
the
Lord
made
speciall
choyce
of
it
beyond
all
other
places
,
there
to
dwell
,
as
we
see
,
Psalm
.
132.
13.
being
before
,
a
City
of
the
Cananites
,
idolatrous
(
as
Abraham
was
in
Vr
)
and
prophane
and
accursed
,
(
as
the
Amorit
and
Hittite
,
spoken
of
by
Ezekiel
.
c.
16.
3.
Even
so
the
Lord
of
his
free
grace
out
of
the
corrupted
and
accursed
masse
of
mankind
has
separate
and
chosen
a
select
number
to
be
his
Church
,
to
dwell
in
the
midst
of
them
by
a
peculiar
and
constant
presence
of
grace
here
,
and
to
advance
them
at
last
to
dwell
with
him
,
in
eternall
glory
hereafter
.
3.
In
respect
of
Situation
,
firmly
founded
upon
a
Mount
that
cannot
be
removed
,
as
we
see
,
Psalm
.
125.
1.
but
abideth
for
ever
:
even
so
is
the
Church
of
God
built
upon
a
sure
foundation
,
the
Rock
Christ
Jesus
,
against
which
the
gates
of
Hell
shall
no-wise
prevail
.
4.
In
respect
of
defence
and
fortification
,
with
Mountains
round
about
,
Walls
and
Watch-Towers
,
as
we
see
,
Psalm
.
125.
2.
Isai
.
62
6.
&
Ezekiel
.
33
3.
Even
so
as
the
mountains
are
round
about
Jerusalem
:
so
the
Lord
is
round
about
his
people
(
sayes
the
Psalmist
,
)
from
hence
forth
even
for
ever
,
Psalm
.
125.
2.
&
84.
11.
5.
In
respect
of
compact
structure
,
for
commodious
habitation
,
as
we
see
,
Psalm
.
122.
3.
Even
so
is
Christ's
Church
conpactly
built
,
Eph.
2.
21.
and
firmly
joyned
together
by
a
three
fold
conjunction
;
1.
Of
unity
in
faith
,
2.
Of
externall
profession
in
the
truth
:
and
3.
Of
love
and
affection
.
6.
In
respect
of
Gods
true
worship
and
adoration
which
was
there
established
,
and
therefore
there
was
the
Temple
the
Lords
Priests
and
sacrifices
;
even
so
in
Christs
Church
there
is
the
true
worship
of
God
in
like
manner
established
;
for
which
cause
it
is
called
,
1
Tim.
3.
15.
The
Pillar
and
stable
place
of
truth
,
and
no
where
but
there
,
is
the
voyce
of
the
great
Shepherd
Christ
Jesus
to
be
heard
,
nor
doth
he
walk
but
in
the
midst
of
his
Golden
Candlesticks
.
7.
In
respect
of
her
many
priviledges
and
peculiar
donations
,
as
to
be
called
the
Citty
of
the
great
King
,
the
Lords
dwelling
place
,
and
glory
of
the
Earth
,
and
in
respect
whereof
,
Psalm
87.
3.
it
is
said
,
Glorious
things
are
spoken
of
thee
,
O
City
of
God
.
Even
so
great
and
many
are
the
Prerogatives
of
the
Church
of
Christ
,
as
to
be
the
spouse
of
the
King
of
Kings
,
cloathed
with
the
Sun
,
crowned
with
stars
,
trampling
on
the
Moon
,
attended
on
by
Angels
,
having
heaven
her
inheritance
,
and
all
things
to
be
hers
Rev.
12.
1.
This
Jerusalem
here
,
is
said
to
have
daughters
,
therfore
(
as
we
see
,
Gal.
4.
26.
)
She
is
a
mother
,
yea
such
a
mother
to
her
Children
,
as
the
mother
of
her
head
and
Husband
was
to
Christ
,
to
wit
,
a
virgin-mother
,
in
whose
womb
the
godly
are
conceived
through
the
operation
of
the
holy
Ghost
,
by
the
immortall
seed
of
the
Word
,
1
Pet.
1.
23.
And
borne
againe
by
that
new
birth
whereof
our
Saviour
speaks
to
Nicodemus
,
John
.
3.
3.
And
upon
whose
breasts
they
are
fed
and
nourished
by
that
sincere
milk
of
the
Word
,
wherof
Peter
speaks
1
Pet.
2.
2.
Having
then
spoken
of
those
,
to
whom
she
speaks
,
follows
next
what
it
is
,
that
she
speaks
,
to
wit
,
I
am
black
(
sayes
she
)
but
comely
:
which
speech
of
hers
is
by
way
of
concession
,
granting
that
which
they
might
object
unto
her
concerning
her
blacknesse
,
but
withall
showing
them
that
she
was
comly
,
which
blacknesse
,
(
or
rather
blackishness
)
howsoever
it
may
be
said
to
befall
her
because
of
the
infirmities
whereunto
she
is
subject
in
this
life
,
so
long
as
flesh
and
spirit
are
in
her
like
Rebecca's
twins
wrastling
;
yet
specially
this
blackness
is
said
to
befall
her
(
as
she
shows
in
the
next
verse
)
because
of
persecution
and
much
affliction
,
whereunto
she
is
subject
and
all
such
who
will
live
godly
in
this
present
World
;
which
persecution
,
in
the
next
Verse
,
she
calls
the
Suns
looking
upon
her
,
and
which
our
Saviour
,
Mat.
13.
6.
expounds
to
be
such
,
and
wherewith
the
Lord
wisely
suffers
his
Church
to
be
exercised
for
these
reasons
following
.
1.
To
purge
her
,
as
in
a
furnace
from
her
drosse
,
and
so
to
further
her
mortification
,
therfore
called
a
Fiery
tryall
,
which
the
Godly
should
not
think
strange
to
be
amongst
them
.
2.
To
Weane
her
affection
from
this
World
,
that
it
may
be
the
more
setled
on
him
and
that
life
to
come
;
and
to
make
death
and
her
entry
into
her
rest
,
the
more
welcome
when
it
comes
.
3.
For
exercise
of
her
holy
gifts
and
graces
,
as
her
patience
,
humility
,
love
,
constancy
and
courage
,
&c.
4.
For
detecting
of
Hypocrits
and
Temporizers
,
who
in
the
hour
of
temptation
,
like
chaffe
,
will
not
abide
with
the
solid
graine
.
5.
For
manifesting
his
mighty
power
,
to
the
disappoyntment
of
Satan
,
and
comfort
of
his
own
,
in
preserving
his
Church
in
the
midst
of
hottest
persecution
,
as
the
bush
was
where
Moses
saw
the
fire
,
or
the
three
Children
in
the
fiery
furnace
:
see
also
Cant.
2
:
2.
6.
Making
this
also
a
mean
of
propagating
the
Gospell
,
which
Satan
and
his
Instruments
thereby
would
impede
,
as
a
Vine
by
cutting
the
same
,
becomes
more
fr●itfull
:
hence
Sanguis
martyrum
semen
ecclesiae
;
and
by
the
dispersion
of
the
Disciples
,
the
preaching
of
the
Gospell
was
the
farder
spread
.
7.
Hereby
likewise
the
body
is
conformed
to
the
Head
,
by
bearing
the
Crosse
here
,
that
she
may
come
to
the
Crown
hereafter
:
for
all
which
former
respects
,
the
godly
have
rejoyced
in
their
sufferings
,
and
,
as
Philip.
1.
29.
counted
it
a
gift
or
benefit
,
and
an
honour
given
them
,
that
they
were
found
worthie
to
suffer
with
Christ
.
Thus
we
see
the
difference
between
the
troubles
of
the
godly
,
especially
for
righteousnesse
,
and
these
of
the
wicked
,
1.
In
their
nature
,
2.
In
the
ground
wherefrom
they
come
,
even
the
Lords
great
love
,
3.
In
their
fruit
,
to
wit
of
righteousnesse
.
And
4.
In
their
end
.
The
next
thing
whereof
he
speaks
,
by
way
of
Apology
,
is
,
that
she
is
comly
,
where
we
have
to
consider
,
1.
What
this
comelinesse
,
is
and
wherein
it
consists
,
2.
From
whom
she
hath
it
:
And
3.
Before
whom
,
or
in
whose
sight
and
estimation
,
she
is
so
.
But
first
this
would
seem
to
be
contrary
to
a
Virgins
modesty
chiefly
,
to
praise
her self
,
and
say
that
she
was
comely
;
and
to
that
humility
,
whereof
Salomon
speaks
,
saying
,
Let
anotherman
praise
thee
,
and
not
thine
own
mouth
,
a
stranger
and
not
thine
own
lips
,
Prov.
27.
2.
But
hereunto
it
may
be
answered
,
that
without
violation
of
that
precept
of
Solomons
,
this
may
be
done
in
two
cases
,
Vel
quando
ad
imitationem
requirit
hoc
utilitas
audientis
,
vel
ad
justam
defensionem
necessitas
loquentis
,
both
which
we
may
see
in
Paul
:
The
first
,
Acts.
20.
18.
&
35.
and
againe
,
1
Cor.
11.
1.
The
second
in
two
whole
Chapters
,
2
Cor.
11.
&
12
,
To
come
then
to
the
first
poynt
to
be
handled
of
her
comliness
to
wit
,
what
it
is
,
and
wherein
it
consists
.
It
is
nothing
else
but
that
spirituall
and
inward
beauty
of
Holiness
,
so
called
,
Psal.
29.
2.
and
110.
3.
which
(
as
is
said
,
Ezek.
16.
14.
)
is
that
comliness
which
the
Lord
put
upon
Her
,
and
whereby
(
as
the
Psalmist
Speakes
,
Psal.
45.
13.
)
The
kings
daughter
is
all
glorious
within
,
so
that
,
like
the
cloud
which
stood
between
the
Israelites
and
Egyptians
though
she
have
one
side
black
,
she
has
another
side
bright
and
beautifull
,
and
her
worst
is
her
outside
,
being
in
outward
show
like
her
Head
,
who
because
of
his
abasement
in
this
world
,
and
being
a
man
of
sorrowes
,
there
was
no
beauty
in
Him
)
that
we
should
desire
him
;
but
her
inside
(
like
his
,
by
inhabitation
of
the
deity
)
is
glorious
:
and
so
she
is
contrary
to
Hypocrites
whose
outside
(
like
painted
Tombs
)
is
the
fairest
,
but
inwardly
they
are
foul
,
and
full
of
corruption
.
Next
,
having
spoken
what
this
comliness
is
,
we
have
to
show
wherein
it
consists
,
first
then
it
consists
in
her
justification
,
being
clad
with
the
righteousnesse
of
Christ
,
which
is
made
her's
,
as
it
is
said
,
and
she
shall
be
called
,
the
Lord
our
righteousnesse
,
for
which
cause
she
is
described
,
Revel.
12.
1.
A
woman
clad
with
the
Sunne
,
in
the
robe
of
whose
righteousnesse
,
(
as
Jacoh
clad
in
Esau's
garment
)
she
gets
from
her
Heavenly
father
gracious
acceptation
,
and
that
blessing
whereof
David
speakes
,
Psal.
32.
1.
Secondly
,
this
comeliness
of
her's
stands
likewise
in
her
sanctification
,
or
re-impression
of
that
image
of
God
,
whereunto
man
was
first
created
,
which
is
called
her
new
birth
,
or
new
creation
,
consisting
in
mortification
and
vivification
,
the
Lineaments
of
which
image
no
art
can
draw
,
but
only
the
hand
of
that
great
God
who
first
stamped
the
same
upon
the
soul
,
as
his
owne
image
and
superscription
,
by
illumination
of
the
mind
,
purification
of
the
heart
,
inflexion
of
the
will
,
sanctification
of
the
affections
,
and
renouvation
of
the
life
,
begunne
in
Baptism
,
having
its
progresse
in
our
life
,
and
its
perfection
after
death
,
and
which
,
Ezek
16.
13.
is
called
that
perfect
beauty
or
comelinesse
that
the
Lord
,
put
upon
her
,
not
by
any
perfection
of
degrees
,
but
of
parts
,
as
hereafter
he
showes
,
to
wit
,
v.
10.
that
her
neck
is
comely
by
bearing
of
Christs
yoke
,
her
cheeks
also
are
comely
by
blushing
at
sinne
;
and
specially
,
as
c.
2.
v.
14.
when
they
are
bedewed
and
runne
downe
with
teares
of
true
repentance
,
like
those
of
Mary
Magdalen's
,
also
she
is
comly
in
her
eyes
,
as
,
c.
4.
1.
being
like
dove's
eyes
,
both
meek
and
mournefull
:
likewise
in
her
lips
,
as
,
v.
3.
by
her
gracious
speeches
,
both
to
God
and
of
God
;
which
she
has
from
him
,
and
which
she
uses
for
him
.
And
she
is
comly
also
in
her
goings
,
c.
7.
1.
Walking
in
the
path
of
righteousnesse
,
or
holinesse
and
humility
.
Thus
thou
art
all
faire
my
love
(
sayes
the
spouse
to
her
welbeloved
,
c.
4.
7.
)
The
second
point
which
we
have
to
consider
concerning
this
comelinesse
of
the
spouse
of
Christ
,
is
,
From
whom
she
has
the
same
,
seeing
she
has
it
not
by
nature
.
Therefore
this
comeliness
she
has
only
from
her
blessed
bridgroom
,
who
found
her
not
so
in
the
time
of
love
,
when
he
looked
upon
her
,
any
wise
comely
,
but
a
deformed
wretch
by
sinne
and
transgression
;
and
,
as
Ezekiel
showes
,
Ezek.
16.
3.
a
filthy
abject
and
object
,
lying
in
her
blood
;
or
,
as
our
Saviour
speaks
of
the
Church
of
Laodicea
,
wretched
and
miserable
and
poore
and
blind
and
naked
.
Rev.
3.
17.
But
what
others
cannot
do
to
any
whom
they
choose
to
be
their
spouse
,
he
did
to
her
,
that
is
,
he
made
her
of
a
foul
and
deformed
wretch
,
a
comely
and
beautifull
spouse
,
by
his
beauty
and
comlinesse
which
he
put
upon
her
,
as
he
testifies
by
the
forenamed
Prophet
,
2
v.
14.
saying
,
Thy
renowne
went
out
among
the
heathen
for
thy
beauty
,
for
it
was
perfect
through
my
comelinesse
which
I
put
upon
thee
.
So
,
that
from
him
alone
she
has
her
comliness
,
as
the
moone
has
her
splendor
from
the
Sunne
,
or
Moses
face
had
it
shining
,
from
being
with
the
Lord
.
Therefore
sayes
our
Saviour
to
Laodica
,
I
counsell
thee
,
Buy
of
me
gold
and
white
rayment
&c.
And
the
Apostle
asks
,
saying
,
What
hast
thou
,
O
man
,
but
what
thou
hast
received
,
from
him
?
Then
we
should
aske
this
beauty
of
Holinesse
of
him
,
and
to
him
onely
we
should
give
due
praise
for
the
same
.
The
third
point
which
we
are
to
consider
concerning
this
comlinesse
of
the
spouse
of
Christ
,
is
,
as
,
from
whom
he
has
the
same
,
so
in
whose
eyes
and
estimation
she
is
so
comly
and
beautifull
,
and
this
is
in
His
eyes
specially
who
made
her
so
comly
:
and
herein
stands
cheefly
her
joy
and
contentment
,
that
how
vile
and
contemptible
soever
she
be
in
the
sight
or
estimation
of
the
blind
world
,
as
her
Head
and
Saviour
was
,
of
whom
it
is
said
,
that
when
Herod
saw
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
counted
him
at
nought
:
and
as
Isay
sayes
,
He
was
despised
and
rejected
of
men
,
Isay
.
53.
3.
Yet
she
is
beautifull
and
comly
in
his
sight
who
is
her
head
and
Husband
,
from
whom
only
she
seeks
approbation
.
Next
,
she
is
comly
and
beautifull
in
the
sight
of
his
holy
Angels
,
who
become
unto
her
ministring
Spirits
sent
out
for
her
good
,
to
be
her
guard
here
,
and
her
guide
to
eternall
blisse
hereafter
.
And
lastly
she
is
comly
and
beautifull
likewise
in
the
sight
of
all
the
truly
godly
,
as
David
testifies
,
who
because
of
this
comliness
counted
and
pronounced
her
true
members
,
to
be
the
only
honourable
and
excellent
ones
of
the
earth
,
Psal.
16.
3.
And
15.
4.
(
As
the
Tents
of
Kedar
,
&c.
)
Followes
now
the
illustration
of
her
former
speech
,
Whereby
she
compares
her
blackness
to
the
Tents
of
Kedar
,
and
her
comliness
to
the
curtaines
of
Solomon
,
by
which
may
be
understood
either
the
Tents
or
curtaines
themselves
,
or
those
who
dwelt
under
the
Tents
of
Kedar
,
or
in
the
Court
of
Solomon
,
by
a
figurative
forme
of
speech
.
These
Tents
then
spoken
of
,
were
the
Tents
of
those
men
who
were
descended
of
Kedar
the
Sonne
of
Ishmael
,
as
we
see
,
Gen.
25.
13.
Of
whom
thereafter
his
off-Spring
kept
their
denomination
,
as
the
Israelites
did
from
Israel
their
progenitor
:
whose
imployment
was
to
keep
and
feed
Cattell
in
the
hot
Countries
of
Arabia
,
where
they
had
their
residence
,
and
where
,
because
of
their
removing
from
place
to
place
,
they
dwelt
in
Tents
or
pavillions
,
which
either
were
artificially
made
black
or
else
otherwise
became
of
a
blackish
colour
and
they
themselves
likewise
,
because
of
their
living
in
such
a
hot
Country
,
were
of
the
same
colour
.
Againe
,
her
comliness
here
is
compared
to
the
curtains
of
Solomon
,
who
as
he
was
the
richest
of
all
Princes
in
his
time
,
so
were
the
curtains
or
hangings
within
his
Court
and
Chambers
,
the
richest
and
most
glorious
of
any
:
as
likewise
his
Servants
who
attended
Him
,
and
were
of
his
Court.
To
these
therefore
is
her
comliness
compared
,
to
show
,
1.
That
there
is
no
beauty
or
comlinesse
comparable
to
that
of
true
Holiness
,
it
being
the
greatest
and
most
glorious
of
any
,
and
which
the
poorest
and
outwardly
most
deformed
Lazarus
may
have
:
all
the
praise
whereof
is
due
to
the
true
Solomon
Christ
Jesus
,
who
is
greater
then
Solomon
,
2.
To
show
that
as
the
riches
and
glory
of
these
Curtains
was
not
seen
by
every
one
,
or
such
as
were
without
,
as
the
blackness
of
the
forenamed
Tents
was
,
but
by
such
as
were
within
Solomons
Court
and
Palace
or
Chambers
thereof
:
So
the
Churches
comliness
and
Spirituall
beauty
is
not
externally
seen
or
by
the
eye
of
a
carnall
mind
,
who
is
without
the
true
Church
;
but
by
these
who
are
spirituall
themselves
,
and
can
spiritually
discerne
,
with
David
,
that
excellency
beyond
others
that
is
in
the
Godly
.
Observations
.
1.
The
Church
we
see
is
compared
to
Jerusalem
,
called
in
Scripture
the
holy
City
:
and
a
City
we
know
is
little
in
respect
of
a
kingdome
,
and
farre
lesse
in
comparison
with
the
world
;
even
so
Christs
Church
is
but
a
little
Flock
,
as
Christ
calls
it
,
a
few
in
an
Arke
that
is
to
be
saved
,
one
Lilly
amongst
many
thornes
,
and
though
many
be
called
yet
few
are
chosen
,
and
of
which
few
number
we
should
try
if
our selves
be
.
2.
All
particular
Churches
are
daughters
only
of
this
catholick
church
of
Christ
,
therefore
no
particular
church
,
as
Rome
unjustly
claimes
,
can
be
the
catholick
Mother-church
and
mistresse
over
all
others
,
but
at
the
best
were
but
a
Sister
Church
,
if
it
were
pure
and
orthodox
.
3.
Seeing
daughters
of
one
Mother
or
fellow
sisters
should
Love
one
another
,
and
keep
peace
one
with
another
,
without
variance
as
Abraham
said
to
Lot
,
even
so
should
all
Christians
who
are
children
of
this
common
Mother
keep
the
unity
of
Love
in
the
band
of
peace
,
as
they
are
commanded
,
Joh.
15.
12.
And
as
it
is
commended
,
Ps.
133.
1.
And
is
Suteable
to
the
signification
of
the
name
Jerusalem
,
a
vision
of
peace
.
4.
Seeing
the
Church
acknowledges
that
she
is
somewhat
black
,
the
word
in
the
originall
(
as
is
said
)
being
a
diminutive
,
and
denotating
a
mixture
between
two
,
as
the
dawning
is
between
light
and
darkness
:
we
see
,
1.
The
churches
ingenuity
and
humble
disposition
,
acknowledging
her
infirmity
and
manifold
defects
:
and
,
2.
The
difference
between
the
wicked
and
her
,
she
is
somewhat
black
because
of
flesh
and
Spirit
,
but
the
wicked
are
altogether
black
,
because
all
flesh
and
no
Spirit
:
and
though
she
be
black
yet
she
is
comly
;
but
they
are
black
wholly
,
without
any
comeliness
.
5.
Seeing
the
church
of
Christ
is
said
to
be
black
,
because
of
her
owne
infirmities
partly
,
and
partly
because
of
persecution
of
her
by
her
Enemies
,
therefore
neither
let
any
dream
of
perfection
here
without
infirmities
,
nor
(
if
they
will
love
godly
)
resolve
otherwise
but
to
suffer
persecution
.
6.
We
see
the
worst
that
persecution
can
do
,
it
may
well
be
a
noysome
scorching
or
Sunne-burning
,
as
that
was
of
Jonas
,
and
alter
the
externall
luster
of
the
Church
,
but
cannot
marre
her
comeliness
eclipsing
the
externall
beauty
of
her
solemne
assemblies
,
or
goodly
order
which
is
seen
in
her
government
the
time
of
peace
,
but
,
though
like
the
Moon
she
be
a
while
under
cloud
,
or
like
the
Sunne
which
is
said
to
have
been
darkned
by
the
smoak
that
arose
out
of
the
bottom
less
Pit
,
Rev.
9.
3.
her
externall
beauty
be
,
as
it
were
,
obfuscat
,
yet
her
native
splendor
which
she
has
by
her
new
birth
is
never
a
whit
diminished
nor
ceasses
her
glory
to
the
full
described
,
Rev.
12.
1.
Though
for
a
short
time
,
she
be
driven
to
the
wilderness
.
7.
This
comeliness
of
hers
,
is
,
as
has
been
said
,
her
beauty
of
holiness
which
she
has
from
her
Lord
,
and
which
makes
her
so
lovely
and
acceptable
to
him
:
therefore
all
her
true
members
should
labour
for
holiness
,
without
which
none
shall
see
God
,
beg
it
from
him
,
and
that
by
it
through
Christ
Jesus
they
may
find
favour
and
acceptation
in
his
sight
.
8.
If
this
her
comeliness
be
so
glorious
,
in
the
time
of
her
imperfection
and
frailty
on
earth
,
that
it
is
comparable
to
Solomon
in
all
his
royalty
,
and
to
the
richest
and
most
glorious
Hangings
of
his
Court
,
how
glorious
shall
her
shining
beauty
be
,
when
she
shall
be
freed
of
all
spot
or
blemish
,
trouble
or
temptation
in
the
highest
Heavens
.
Verse
.
6.
Look
not
upon
me
because
I
am
black
,
because
the
Sunne
hath
looked
upon
me
:
my
Mothers
children
were
angry
with
me
,
they
made
me
the
keeper
of
the
vineyards
,
but
my
owne
vineyard
have
I
not
kept
.
In
these
words
follows
her
exhortation
to
these
forenamed
daughters
of
Jerusalem
,
that
for
her
blackness
they
would
not
therefore
look
upon
her
with
disdaine
,
as
either
to
forsake
her
,
or
think
her
forsaken
.
1.
Because
this
her
blacknesse
is
not
native
or
perpetuall
,
but
accidentall
and
for
a
time
only
,
through
the
scorching
or
S●nne
burning
of
persecution
,
and
so
she
declares
this
to
be
the
cause
thereof
,
2.
From
whom
this
her
persecution
proceeded
,
her
Mothers
children
,
3.
In
what
disposition
,
anger
:
and
4.
What
effect
the
force
of
persecution
on
their
part
,
and
weaknesse
on
her
part
produced
,
to
wit
,
the
keeping
of
their
Vines
,
and
neglect
of
her
own
.
First
then
,
she
assimilats
her
persecution
which
she
suffered
to
the
scorching
or
burning
of
the
Sunne
,
as
we
see
it
likewise
compared
,
Matth.
13.
6.
1.
Because
as
the
same
is
grievous
to
the
body
through
the
great
and
vehement
heat
thereof
,
which
oftines
causeth
fainting
and
complaint
,
as
we
see
in
Jonas
,
even
so
persecution
and
trouble
is
grievous
to
flesh
and
blood
and
through
the
raging
violence
thereof
,
has
caused
many
to
faint
and
complaine
,
even
of
Gods
dearest
servants
why
they
should
be
so
dealt
with
,
as
we
see
,
Ps.
73.
and
else
where
,
2.
This
scorching
affects
only
the
body
but
no
more
;
even
so
does
the
rage
of
persecution
,
it
may
kill
the
body
,
but
no
more
:
therefore
sayes
our
Saviour
,
Fear
not
them
that
can
kill
the
body
,
and
no
more
,
but
feare
Him
that
can
kill
both
soul
and
body
.
3.
The
scorching
heat
of
the
Sunne
,
it
is
but
for
a
short
time
in
the
height
of
the
day
,
but
thereafter
comes
the
coole
of
the
evening
;
even
so
persecution
lasts
but
for
a
short
time
,
for
the
Lord
will
not
suffer
the
rod
of
the
wicked
to
lye
still
upon
the
back
of
the
righteous
,
nor
the
storme
ever
to
continue
,
as
we
see
Math.
8.
But
will
send
delivery
to
his
own
Sion
,
and
to
Israel
out
of
all
his
troubles
,
4.
In
the
time
of
the
hort
scorching
of
the
Sunne
men
use
to
betake
themselves
to
some
shaddow
,
or
covering
place
,
even
so
does
the
Church
to
some
Lurking
places
,
as
we
see
in
Elias
time
,
and
of
the
Primitive
church
;
but
chiefly
they
betake
themselves
to
the
shaddow
and
protection
of
the
Almighty
,
as
the
dove
to
the
clefts
of
the
rock
,
which
,
unlike
Jonas
gourd
,
never
failes
them
;
under
the
coverture
whereof
they
rest
and
are
refreshed
till
the
storme
passe
over
.
5.
In
relation
to
vegetable
things
,
as
Matth.
13.
6.
Persecution
is
so
compared
,
to
show
what
it
doth
to
carnall
professors
and
temporizing
Hypocrits
,
who
wither
as
it
were
thereby
,
and
make
finall
defection
.
Secondly
,
she
showes
that
this
Persecution
proceeds
from
her
Mothers
children
,
that
is
,
such
as
pretended
to
be
members
of
the
catholick
Church
as
well
as
she
,
of
one
Mother
,
and
under
one
common
Ensigne
of
the
true
worship
or
religion
,
and
therefore
these
her
Persecutors
were
not
open
and
avowed
enemies
to
the
Church
,
nor
infidells
and
disclaimers
of
the
profession
of
the
true
Religion
.
But
as
the
Jewes
in
the
most
corrupt
times
claimed
and
cryed
,
The
Temple
of
the
Lord
:
so
they
,
that
they
were
the
Children
of
the
true
Church
,
even
when
they
were
with
hot
and
fiery
persecution
afflicting
them
who
were
the
true
Church
.
In
a
word
then
,
these
sonnes
,
were
,
as
the
Apostle
calles
them
,
falsebrethren
,
Act.
20.
30.
Where
we
have
here
to
advert
,
that
she
calles
them
not
her
father's
children
,
because
,
as
our
faviour
said
to
the
Jewes
,
howsoever
they
called
Abraham
their
father
,
yet
he
was
not
,
but
the
divell
whose
works
they
did
:
even
so
,
howsoever
they
pretended
and
claimed
to
the
true
catholick
Church
to
be
their
mother
,
yet
they
were
not
that
truely
,
but
by
usurpation
of
that
name
;
because
they
who
have
her
truly
to
be
their
Mother
,
have
God
to
be
their
Father
,
and
his
children
they
were
not
,
because
they
did
not
his
words
but
rather
the
divells
in
persecuting
her
,
who
was
the
true
church
.
But
seeing
the
true
Church
speaketh
here
,
who
is
her self
the
mother
,
how
speaks
she
of
her self
as
a
person
distinct
from
her
Mother
,
or
rather
as
a
daughter
to
this
mother
,
and
of
these
her
persecutors
,
as
her
Mothers
children
?
I
answer
.
It
is
the
manner
of
the
Hebrew
Tongue
to
call
the
whole
the
Mother
,
and
the
parts
of
the
whole
catholick
Church
,
daughters
,
and
sisters
,
and
children
Then.
remark
this
,
that
although
there
be
but
one
universall
Church
,
yet
because
the
same
is
never
whole
in
the
world
at
one
time
,
therefore
the
true
Church
of
the
present
time
,
may
be
called
a
daughter
to
the
true
Church
that
preceded
her
in
former
times
,
and
these
her
persecutors
pretended
children
of
that
Mother
,
as
she
may
be
called
a
Mother
to
the
true
Church
that
succeedeth
her
in
future
or
after
times
,
and
of
the
sincere
individuall
worshippers
in
the
present
time
.
Thirdly
she
se●ts
downe
what
was
their
disposition
towards
her
,
and
this
is
,
they
were
angry
with
her
:
where
she
uses
this
similitude
,
As
if
a
beautifull
Virgin
dwelling
in
her
Mothers
house
had
churlish
and
untoward
brethron
who
dealt
roughly
with
her
&
thrust
her
out
of
dores
,
to
keep
their
vines
,
whereby
she
is
compelled
to
be
in
the
sunne
,
or
Sunne-burnt
,
and
to
neglect
her
owne
proper
task
which
her
mother
injoyned
her
.
This
anger
of
theirs
was
like
that
of
Josephs
brethren
,
an
unjust
anger
,
or
like
Cain's
against
Abel
;
or
the
dragons
against
the
woman
in
the
Revelation
,
whom
he
persecuted
and
made
to
●lee
,
of
whom
it
is
said
that
he
was
wroth
with
her
,
and
made
warre
with
the
remnant
of
her
seed
,
Rev.
12.
17.
So
that
she
might
justly
say
of
them
,
as
David
sayes
of
his
onemies
,
they
hated
him
without
a
cause
.
Lastly
,
the
progresse
of
their
anger
and
rage
against
her
is
set
down
,
or
the
effect
thereof
;
which
is
thus
farre
,
that
they
made
her
the
keeper
of
their
Vines
,
with
the
neglect
of
her
own
:
which
words
of
their
Vines
,
and
her
Vine
are
set
down
by
way
of
opposition
,
their
's
being
Vines
of
another
quality
then
her's
.
For
there
are
divers
sorts
of
Vines
spoken
of
in
the
Scripture
▪
to
wit
,
a
Vine
which
is
called
the
Vine
of
Sodom
,
whose
grapes
are
grapes
of
Gall
,
and
their
Clusters
bitter
,
Deut
32
,
32.
Also
,
there
is
a
Vine
which
is
called
an
empty
Vine
,
Hos.
10.
1.
Also
,
a
Vine
which
is
called
a
Noble
Vine
,
and
a
right
seed
,
Jer.
2.
21.
also
a
goodly
Vine
,
Ezek.
17.
8.
and
a
fruitfull
,
Psalm
.
80.
9.
Ezek.
19
,
10.
and
this
is
the
vine
which
is
called
her
Vine
:
in
like
manner
there
is
another
,
whereof
Jeremy
speaks
,
Jer.
2.
21.
and
the
Lord
calls
a
degenerate
plant
,
of
a
strange
Vine
to
him
,
even
as
it
is
said
Isai.
1.
that
the
faithfull
City
was
become
a
Harlot
,
and
this
is
the
sort
of
these
Vines
which
are
called
their
Vines
,
who
were
themselves
degenerate
and
bastard-children
of
the
Church
,
and
such
only
who
usurped
the
name
of
true
professor's
,
but
had
degenerate
from
the
truth
of
God
to
humane
traditions
,
like
the
Pharisees
in
Christs
time
;
and
to
grosse
corruption
in
Religion
.
These
Sonnes
then
of
her
mother
,
or
false
brethren
,
they
seek
to
draw
her
to
this
corruption
in
religion
with
themselves
,
and
to
observe
humane
traditions
which
is
the
keeping
of
their
Vines
,
forsaking
the
purity
and
sincerity
of
the
true
worship
of
God
,
&
the
keeping
of
her
own
Vine
,
or
else
to
undergo
their
wrath
and
cruell
persecution
,
wherein
through
the
force
of
their
persecution
on
the
one
hand
,
and
her
own
weaknesse
and
frailty
on
the
other
,
she
is
made
for
the
most
part
,
to
swerve
from
her
former
sincerity
,
and
,
like
the
servants
that
slept
while
the
tares
were
sown
,
to
neglect
the
performance
of
the
Charge
and
duty
that
was
committed
unto
her
.
I
say
for
the
most
part
,
lest
this
defectiion
should
be
thought
totall
,
as
,
to
the
eyes
of
the
very
Prophet
Elias
,
it
seemed
to
be
,
in
the
dayes
of
Achab
and
persecuting
Jesabel
:
but
yet
it
was
not
,
the
Lord
having
his
prophets
hid
in
Caves
by
fifties
and
good
Obediah
,
and
7000.
that
had
not
kissed
nor
bowed
their
knees
to
Ba●●
.
Observations
.
1.
This
place
sorveth
to
direct
us
in
our
judging
and
estimation
of
Christs
Church
aright
,
and
not
to
despise
her
,
or
take
offence
and
forsake
her
(
as
many
have
done
)
because
of
her
blacknesse
,
that
is
,
want
of
externall
beauty
,
and
worldly
lustre
or
glory
(
for
so
was
her
Head
on
earth
)
and
that
she
is
under
much
and
many
sufferings
(
for
so
it
behoves
her
with
her
Saviour
by
the
Crosse
to
come
to
the
Crown
,
)
but
we
should
look
to
her
inward
beauty
by
a
spirituall
discerning
eye
,
and
to
that
perfection
of
glorious
beauty
to
which
she
shall
come
,
when
it
shall
be
said
unto
her
;
Thouart
all
fair
,
my
love
,
and
there
is
no
spot
nor
wrinkle
in
thee
;
and
when
she
shall
be
rid
of
all
her
Enemies
,
and
no
Canaanite
shall
be
in
the
Land
.
The
erring
in
which
poynt
of
right
judgement
,
has
bin
the
cause
of
the
ruine
of
many
,
who
both
for
the
base
condition
of
her
Head
,
when
He
was
on
Earth
,
despised
Him
;
and
who
likewise
for
the
like
condition
of
his
true
Church
(
like
the
two
witnesses
,
Revel.
11.
cloathed
in
sackcloath
and
under
much
suffering
,
)
did
forsake
the
same
,
and
in
respect
of
the
outward
pompous
and
worldly
lustre
of
the
Antichristian
Church
on
the
contrary
followed
the
Beast
.
2.
Seeing
the
Lot
of
Christs
Church
here
on
earth
,
is
to
be
subject
to
persecution
and
trouble
,
which
is
compared
to
the
scorching
of
the
Sun
,
therefore
in
time
thereof
,
let
us
do
as
those
who
are
so
scorched
in
hot
Countries
,
that
is
,
as
Jonas
had
his
recourse
to
his
gourd
,
so
let
us
have
our
recourse
chiefly
to
the
coverture
and
shadow
of
the
Lords
protection
,
by
a
holy
confidence
,
and
to
the
refreshing
cooling
and
comfort
of
the
promises
of
his
word
,
and
the
witnessing
within
us
with
Job
of
a
good
conscience
;
submitting
our selves
to
his
good
will
and
pleasure
who
gives
us
that
cup
to
drink
of
as
our
Saviour
by
his
example
taught
us
in
his
agonie
,
and
labour
to
be
well
rooted
and
established
by
grace
,
that
having
the
moysture
thereof
in
our
souls
,
(
like
the
Oyl
of
the
wise
Virgins
which
they
had
in
their
Lamps
,
)
we
be
not
like
that
seed
spoken
of
,
Math.
13.
5
,
6.
3.
We
see
that
the
Church
has
not
only
open
and
avowed
Enemies
,
but
domestick
and
intestine
,
like
these
false
brethren
here
mentioned
,
who
claimed
to
be
Children
of
the
same
Mother
as
well
as
she
:
of
which
sort
the
Apostle
forewarnes
the
Church
,
Act.
20.
30.
And
the
beloved
disciple
,
Rev.
13.
11.
4.
These
were
angry
at
their
Virgin-sister
,
which
showes
us
the
wicked
disposition
of
such
false
brethren
,
who
though
they
be
under
one
name
and
common
ensigne
with
true
professors
,
and
lay
claime
to
the
true
Church
as
much
as
any
,
yet
as
Cain
waxed
wroth
against
Abel
unjustly
,
and
Esau
in
like
manner
against
his
brother
Jacob
,
so
do
they
for
the
truths
sake
,
against
the
true
worshippers
;
as
the
Dragon
was
wrath
with
the
Woman
,
Rev.
12.
17.
and
went
to
make
Warre
with
the
remnant
of
her
seed
.
5.
Where
she
saies
,
that
they
made
her
the
keeper
of
their
Vineyards
,
but
her
own
she
did
not
keep
,
we
see
.
1.
the
weaknesse
of
many
true
professors
,
and
dearest
of
Gods
Saints
that
through
fear
and
force
of
persecution
,
they
have
been
sometimes
drawn
,
as
Peter
denied
his
Master
,
to
do
that
which
thereafter
with
many
teares
and
humble
confession
they
have
(
with
the
Church
here
)
to
Gods
glory
and
their
own
shame
acknowledged
.
And
therefore
this
teacheth
us
ever
to
suspect
our
own
strength
,
and
to
beg
courage
and
constancy
from
God
;
that
so
he
who
stands
may
take
heed
lest
he
fall
,
et
ut
majoris
ruina
sit
minoris
cautela
.
6.
Next
in
her
humble
confession
and
acknowledgement
of
her
infirmitie
,
fault
,
and
negligence
,
we
see
the
laudable
disposition
of
the
godly
,
in
the
humble
acknowledgement
of
their
sinnes
that
God
might
get
glory
,
and
others
by
their
example
may
be
aware
,
as
we
may
see
in
Moses
,
David
,
Jonas
,
Paul
,
and
many
others
;
far
contrary
to
the
contrary
disposition
of
the
wicked
,
who
seek
to
deny
,
exte●…ate
,
or
cloak
and
cover
their
sinnes
,
as
our
first
Parents
did
their
fall
,
or
as
Achan
hid
the
accursed
thing
.
Verse
.
7.
Tell
me
(
O
thou
whom
my
soul
loveth
,
)
where
thou
feedest
?
Where
thou
makest
thy
Flock
to
rest
at
Noone
?
for
why
should
I
be
as
one
that
turneth
aside
by
the
flocks
of
thy
Companions
?
Having
before
acknowledged
how
in
her
weaker
members
throw
infirmitie
and
force
of
persecution
she
was
driven
and
drawn
to
the
observation
of
humane
ordinances
,
and
neglect
of
her
own
calling
,
in
the
duties
thereof
are
committed
unto
her
.
In
these
words
,
she
turneth
her
speech
againe
to
her
wellbeloved
,
praying
him
most
earnestly
for
his
direction
of
her
in
time-comming
,
that
she
may
more
constantly
adhere
to
his
truth
,
and
feed
only
on
that
green
pasture
spoken
of
,
Psal.
23.
As
also
for
his
grace
and
protection
that
she
fail
not
,
nor
fall
away
because
of
persecution
which
is
compared
to
the
scorching
heat
of
the
Sunne
at
Noon
day
.
And
this
she
does
in
Allegoricall
tearmes
borrowed
from
a
shepheard
and
his
flock
,
and
therefore
she
desires
her
beloved
as
the
Shepheard
of
his
Sheep
,
that
for
direction
he
will
show
her
where
he
feeds
,
and
for
refreshing
,
cooling
,
and
protection
,
where
he
causeth
his
Flock
to
lye
down
at
Noon
day
,
that
so
she
turne
not
aside
(
being
otherwise
destitute
of
these
)
from
him
and
his
Flock
,
to
the
Flocks
of
others
,
who
are
seducers
,
and
are
here
called
his
Companions
.
These
words
then
divide
themselves
into
a
petition
and
a
reason
;
the
one
set
down
by
a
pathetick
expression
,
the
other
by
a
pithy
interrogation
.
In
the
petition
againe
,
we
have
1.
How
she
styles
him
to
whom
she
puts
up
her
petition
,
2.
Whereunto
she
assimilates
or
compares
him
;
and
3.
what
are
the
two
things
that
she
petitions
from
him
,
to
wit
,
1.
Where
he
feeds
,
and
2.
Where
he
makes
his
Flook
to
rest
at
Noon
day
.
First
then
she
styles
him
thus
.
Oh
thou
whom
[
my
soul
]
loves
,
showing
thereby
the
nature
of
the
love
which
she
carries
to
her
Well-beloved
,
to
wit
,
that
it
is
not
a
carnall
love
,
but
a
more
supernaturall
and
spirituall
love
,
even
that
which
the
spirituall
part
of
man
,
or
the
soul
carries
to
him
who
will
be
worshipped
in
spirit
and
truth
,
And
blessed
is
that
Soul
which
is
inflamed
therewith
.
Secondly
,
she
assimilats
him
to
a
shepheard
,
as
he
is
frequently
so
called
in
Scripture
,
Psalm
.
23.
1.
&
80.
1
,
Ezek.
34.
23.
and
Matth.
18.
12.
with
these
adjections
,
that
good
Shepherd
,
Joh
,
10
,
11.
and
the
great
Shepherd
,
Heb.
13.
20.
and
by
Peter
,
the
chiefe
Shepherd
of
our
Souls
,
1
Pet.
5.
4.
Who
only
can
call
all
the
sheep
,
his
Sheep
,
and
is
onely
and
truly
Universall
.
The
Reasons
of
this
assimilation
are
these
.
1.
As
a
Shepherd
knows
his
Sheep
,
Joh.
10.
14.
so
doth
Christ
Jesus
his
Elect
not
onely
by
a
generall
knowledge
as
he
is
omniscient
,
but
by
a
speciall
knowledge
of
particular
inspection
,
and
gracious
approbation
.
2.
As
a
Shepherd
puts
a
marke
upon
his
Sheep
whereby
they
are
known
to
be
his
:
even
so
the
Lord
Jesus
markes
those
that
are
his
Elect
,
as
we
see
,
Ezek.
9.
&
Rev.
7.
Which
mark
,
is
specially
his
owne
image
;
that
as
Caesars
Coin
was
known
by
his
Image
and
superscription
,
so
hereby
they
may
be
in
like
manner
known
to
be
his
.
3.
As
a
Shepherd
feeds
his
sheep
,
as
we
see
in
this
verse
and
Ps.
23.
3.
even
so
doth
Christ
Jesus
feed
his
sheep
,
in
the
ordinary
exercise
of
the
ministry
,
as
he
said
to
Peter
,
Feed
my
sheep
,
&
by
the
green
pasture
of
the
wholsome
food
of
his
word
,
Ezek.
34.
2.
4.
As
a
Shepherd
leads
out
his
sheep
,
going
before
,
himselfe
,
Joh.
10.
4.
and
they
follow
him
:
even
so
the
Lord
Jesus
he
leads
his
sheep
by
the
conduct
of
his
counsell
,
till
he
bring
them
to
glory
;
and
goes
before
them
in
that
holy
example
of
life
which
he
shewed
on
Earth
,
and
left
registrate
in
his
Word
for
our
imitation
,
that
we
should
learn
of
him
to
be
humble
and
meek
.
5.
As
the
shepherd
guids
his
Sheep
,
so
he
guards
and
defends
them
from
their
ravenous
enemies
,
as
we
see
David
did
from
the
Lyon
and
Beare
:
even
so
does
our
Saviour
Christ
Jesus
,
guard
and
defend
his
own
elect
from
all
their
spirituall
and
ravening
enemies
,
that
they
prevaile
not
over
them
&
therefore
,
Ps.
84.
11.
He
is
said
to
be
both
a
Sun
&
a
shield
unto
them
:
so
that
as
David
professes
,
Psalm
.
33.
4.
though
they
should
walke
through
the
valley
of
the
shadow
of
death
,
they
need
not
fear
any
evill
.
6.
As
the
Shepherd
seeks
any
of
his
sheep
who
are
gone
astray
&
seems
to
be
lost
,
to
find
&
bring
the
same
back
againe
as
we
see
in
that
parable
,
Matth.
18.
12
&
Ezek.
34.
16.
So
has
Christ
Jesus
come
from
the
Heaven
to
the
earth
to
seek
and
find
out
his
lost
sheep
;
And
dayly
seeks
and
follows
after
them
in
the
ministry
of
his
Word
to
reclaime
them
from
their
sinfull
and
dangerous
straying
away
from
him
.
7.
As
a
shepherd
heals
the
diseased
and
sick
amongst
his
sheep
,
and
binds
up
that
which
is
broken
amongst
them
,
as
we
see
,
Ezek.
34.
4.
Even
so
was
our
Saviour
,
the
Lord
Jesus
sent
,
as
he
declares
,
Isay
.
61.
1.
to
bind
up
the
broken
hearted
and
proclaime
liberty
to
the
captives
;
and
,
as
he
promiseth
,
Ezek.
34.
16.
He
will
seek
that
which
was
lost
,
and
bring
againe
that
which
was
driven
away
,
and
will
bind
up
that
which
was
broken
,
and
strengthen
that
which
was
sick
,
for
he
is
that
Heavenly
Physitian
who
is
able
,
to
cure
all
diseases
,
Psalm
.
103.
3.
and
more
loving
then
that
Samaritan
who
out
of
his
tender
compassion
towards
our
wounded
souls
,
suffered
himself
so
to
be
wounded
and
pierced
both
in
soul
and
body
,
that
of
his
precious
blood
a
soveraigne
plaister
might
be
made
for
us
to
apply
by
faith
to
our
sick
soules
.
8.
As
a
shepheard
tenderly
deales
with
the
weake
and
young
,
Gen.
33.
11.
Even
so
is
it
said
of
Christ
Jesus
,
Isay
.
40.
11.
That
he
shall
gather
his
Lambs
with
his
arme
,
and
carry
them
in
his
bosome
,
and
shall
gently
lead
them
that
are
with
young
,
which
the
Psalmist
expresles
,
Psal.
103.
13.
Saying
,
like
as
a
father
pittyeth
his
children
:
so
the
Lord
pittyeth
them
that
feare
him
,
for
he
knowes
our-frame
,
and
remembreth
that
we
.
are
but
dust
:
He
layes
no
more
upon
them
nor
they
may
beare
,
yea
he
helps
them
secretly
to
beare
,
and
wisely
mixes
their
cup
,
and
makes
his
grace
to
be
sufficient
for
them
.
9.
As
the
shepheard
separates
from
his
flock
,
the
goats
,
or
such
as
are
not
his
owne
;
So
,
sayes
the
Lord
,
Ezek.
34.
17.
Behold
I
judge
between
cattell
and
cattell
,
between
the
rammes
and
the
Hee-goats
:
and
will
separate
at
the
last
day
his
own
sheep
who
heard
his
voice
and
followed
Him
here
,
from
the
wicked
that
are
none
of
His
,
but
petulant
goats
,
setting
the
one
at
his
right
hand
,
unto
Eternall
life
,
and
the
other
as
his
left
hand
unto
eternall
destruction
.
But
here
is
a
great
difference
between
other
shepheards
,
and
this
shepherd
spoken
of
here
,
for
1.
Others
may
lose
some
of
their
sheep
,
but
not
so
he
:
therefore
sayes
he
to
his
father
,
Joh.
17.
12.
These
that
thou
gavest
me
,
I
have
kept
,
and
none
of
them
is
lost
,
neither
is
any
one
able
to
take
them
out
of
his
hand
.
2.
His
sheep
are
the
workmanship
of
his
hands
;
but
other
shepherds
though
they
feed
their
sheep
,
yet
they
may
not
say
,
that
they
made
their
sheep
.
3.
Other
shepherds
make
gaine
of
their
sheep
,
and
kill
some
of
them
for
their
owne
food
,
but
no
gaine
redounds
to
this
shepherd
by
his
sheep
,
their
goodnesse
not
extending
to
him
,
as
David
sayes
,
Psal.
16.
2.
And
for
,
saving
of
his
sheep
from
death
,
he
was
killed
,
and
gave
himself
to
the
death
for
them
.
Thirdly
,
she
assimilats
all
the
true
members
of
Christs
church
to
sheep
,
calling
them
His
flock
even
as
our
Saviour
also
calles
them
,
his
little
flock
for
whom
the
Father
has
prepaired
a
kingdome
:
which
style
of
a
flock
of
sheep
,
is
frequently
ascribed
to
them
in
Scripture
,
Ezek.
34.
2.
To
remember
them
,
1.
Of
their
infirmity
for
their
humiliation
,
Joh.
10.
2.
21.
16.
2
Of
their
duty
for
their
instruction
:
and
,
3.
Of
the
care
that
is
had
of
them
,
for
their
consolation
,
1
Pet.
5.
2.
1.
Their
infirmity
then
is
this
,
that
like
sheep
,
they
are
of
themselves
ready
and
prone
to
stray
,
as
we
see
it
told
us
,
Isay
53.
6.
And
in
that
parable
,
Matth.
18.
12.
both
by
reason
of
externall
temptation
,
and
that
bosome-enemy
which
we
have
of
our
own
corruption
,
as
we
see
in
the
parable
of
the
prodigall
sonne
,
and
in
the
examples
of
Gods
dearest
saints
,
as
David
and
Peter
,
&c
,
Ezek
34.
6.
1.
For
admonishing
them
of
their
duty
,
1.
Christs
flock
being
of
sheep
,
they
are
therefore
neither
of
wild
beasts
,
as
Tigers
or
Lyons
,
Foxes
or
Wolves
;
nor
yet
are
they
of
uncleane
beasts
,
as
dogs
,
and
swine
,
or
the
like
:
but
of
such
as
are
●amed
from
all
such
ferity
,
and
purged
from
impurity
by
the
power
of
God
and
his
soveraigne
grace
,
yea
in
a
manner
metamorphosed
from
such
like
as
they
were
before
by
nature
,
as
we
see
in
the
examples
of
Manasseh
,
Mary
Magdalen
,
and
Paul
.
2.
As
sheep
are
simple
,
and
not
like
crafty
foxes
as
Cant.
2.
15.
and
as
Christ
called
Herod
;
so
are
the
godly
by
a
Holy
simplicity
and
sincerity
,
yet
mixt
with
serpentime
prudence
,
and
are
like
Nathaniel
,
Behold
a
true
Israelite
in
whom
there
is
no
guile
.
3.
They
are
meek
and
harmlesse
,
and
so
are
the
godly
,
having
learned
that
Lesson
of
their
Master
,
and
being
ready
to
do
good
to
all
,
but
not
to
requite
evill
with
evill
at
the
hands
of
any
:
this
meekness
and
quietness
of
spirit
,
(
as
Peter
tells
us
)
being
of
great
price
in
the
sight
of
God
,
1.
Pet.
3.
4.
4.
Sheep
are
patient
in
suffering
;
therefore
it
is
said
of
our
Saviour
that
as
a
Lamb
to
the
slaughter
and
as
a
sheep
before
her
shearer
is
dumb
,
Isay
.
53.
7.
so
he
opened
not
his
mouth
.
Even
so
are
the
godly
,
patient
in
suffering
,
either
Immediatly
what
is
laid
upon
them
for
their
sinnes
,
or
tryall
by
the
Hand
of
God
;
or
what
is
done
unto
them
mediatly
by
the
Hand
of
man
,
as
we
see
in
the
examples
of
Job
,
David
,
Joseph
,
Stephen
,
and
others
.
5.
Sheep
as
they
are
patient
,
so
they
are
profitable
,
both
in
their
lives
,
and
by
their
death
,
for
mans
food
and
clothing
:
even
so
are
the
godly
profitable
,
many
wayes
,
both
for
their
company
,
as
we
see
in
Josephs
being
in
Po●iphars
house
,
Jacob
in
Labans
,
and
if
ten
righteous
had
been
in
Sodom
:
as
also
by
their
conversation
and
holy
example
,
both
in
word
and
deed
,
making
their
light
shine
before
men
,
that
men
seeing
their
good
works
may
glorifie
God
their
Heavenly
father
.
And
as
they
are
profitable
many
wayes
in
their
life
,
so
are
they
likewise
in
their
holy
deaths
and
comfortable
departure
,
wherein
a
man
may
see
a
strange
change
of
the
nature
of
death
in
them
,
and
a
great
difference
betweene
them
and
the
ungodly
therein
.
6.
Sheep
are
obedient
and
follow
whither
the
shepherd
leads
them
;
even
so
,
as
our
Saviour
showes
,
Joh.
10.
4.
his
sheep
they
hear
his
voice
,
and
they
follow
Him
,
making
his
precepts
to
be
the
directory
of
their
life
,
and
his
practice
their
pattern
for
imitation
,
as
we
see
in
Paul
,
who
said
to
the
Corinthians
,
Follow
me
as
I
follow
Christ
,
2
Cor.
11.
1.
7.
Sheep
after
they
have
fed
in
greene
pasture
,
they
thereafter
ruminate
and
doe
chew
their
cud
;
even
so
when
Christs
sheep
has
read
or
heard
His
word
,
which
is
that
pasture
spoken
of
,
Psal.
23.
2.
With
David
,
Psal.
1.
and
119.
they
meditate
thereon
,
apply
the
same
,
and
lay
it
up
in
their
heart
,
that
they
sinne
not
against
God
,
Psal.
119.
11.
Lastly
,
As
great
is
the
care
that
the
good
and
faithfull
shepherd
has
of
his
sheep
,
in
feeding
guiding
and
guarding
them
,
reducing
the
strayers
,
curing
the
diseased
,
caring
for
the
weak
,
and
watching
over
all
,
as
we
see
in
the
examples
of
Jacob
,
David
,
and
the
shepherds
of
Bethleem
,
Luk.
2.
8.
Even
so
,
great
is
the
care
that
Christ
Jesus
has
of
his
own
elect
,
in
doing
the
like
offices
towards
them
for
his
glory
and
their
good
and
comfort
.
And
albeit
the
silly
sheep
,
(
whose
safety
stands
only
in
the
care
of
the
shepherd
)
has
many
enemies
,
as
Dogs
,
Foxes
,
Woolvs
,
Beares
and
Lyons
,
and
are
killed
daily
also
for
the
use
of
man
,
yet
mightily
beyond
any
other
,
increase
:
even
so
,
although
the
godly
may
say
,
as
we
have
it
,
Rom.
8.
36.
We
are
killed
all
the
day
long
,
and
are
counted
as
sheep
for
the
slaughter
,
yet
maugre
all
their
enemies
the
Lord
makes
his
flock
multiply
,
as
Israel
did
under
Pharoah's
heaviest
pressure
,
and
the
blood
of
Martyrs
to
be
the
seed
of
his
Church
.
Fourthly
,
the
actions
attributed
to
this
shepherd
in
this
text
are
two
,
1.
feeding
as
we
see
it
attributed
to
him
,
Ezek.
34.
23.
which
he
doth
,
partly
externally
,
meditately
,
and
ministerially
,
by
the
preaching
of
the
word
,
as
he
said
to
Peter
,
Feed
my
sheep
:
and
partly
internally
,
immediately
,
and
as
the
principall
agent
;
without
whose
concurrence
and
co-operation
Pauls
planting
,
nor
Apollos
watering
,
will
produce
no
increase
.
The
next
action
is
cooling
,
refreshing
,
making
his
Flock
to
rest
at
Noon
,
in
some
reposing
and
shadowish
resting
place
,
alluding
so
to
the
manner
of
Shepherds
in
hot
Countryes
who
in
the
heare
of
the
day
(
which
is
,
most
at
Noontide
)
lead
their
Sheep
to
some
cooling
resting
place
,
where
they
might
repose
and
refresh
themselves
,
and
chew
their
cud
;
and
being
saved
from
the
vehemencie
of
the
scorching
Sunne
,
might
with
the
greater
alacrity
thereafter
returne
to
their
pasture
.
Even
so
in
the
very
greatest
heat
of
persecution
,
our
Saviour
Christ
makes
his
own
to
find
comfortable
refreshment
,
shelter
of
preservation
,
and
such
inward
rest
of
peace
of
conscience
,
and
joy
in
the
holy
ghost
,
that
they
may
say
with
David
in
greatest
commotions
,
My
heart
is
fixed
,
and
cry
out
with
the
Apostle
,
Rom.
8.
35.
Who
shall
separate
us
from
the
love
of
Christ
?
[
For
why
should
I
be
?
]
Followes
the
reason
of
her
petition
,
wherein
we
have
1.
The
manner
of
the
proponing
it
,
to
wit
,
by
way
of
interrogation
.
2
What
is
meant
by
these
,
whom
she
calls
his
companions
.
3.
What
is
meant
by
her
turning
aside
to
the
flocks
of
these
:
the
substance
of
all
which
is
,
the
incommodity
that
will
fall
out
,
if
he
tell
her
not
where
he
feeds
,
to
wit
,
that
by
her
frailty
and
force
of
temptation
,
she
may
be
made
to
decline
aside
from
the
way
of
truth
,
and
joyne
to
false
worshippes
which
will
be
neither
to
his
honour
,
nor
her
good
.
First
then
,
the
manner
of
the
proponing
this
Reason
by
way
of
interrogation
,
is
to
shew
,
1.
her
earnest
detestation
of
any
declyning
though
,
never
so
little
,
from
the
truth
of
Christ
,
in
time-comming
,
as
Hos.
14.
8.
Ephraim
is
brought
in
,
saying
,
What
have
I
to
do
any
more
with
Idols
?
who
before
c.
14.
v.
17.
ere
she
was
converted
,
is
said
to
have
been
joyned
or
married
with
such
,
and
which
holy
indignation
is
in
every
one
that
is
truly
converted
against
that
sinne
they
were
formerly
given
to
,
no
lesse
then
Amnom
detested
Tamar
,
2.
This
implyes
a
firme
resolution
not
to
turne
afide
,
as
that
interrogation
,
Nehem.
6.
11.
Should
such
a
man
as
I
flee
?
2.
These
whom
she
calls
companions
,
she
styles
so
not
thereby
to
ascribe
to
them
any
such
dignity
in
truth
,
which
were
blasphemy
,
but
to
shew
what
bold
usurpers
hereticks
are
,
and
especially
that
grand
Antichrist
,
who
ascribes
to
himselfe
infallibility
,
that
he
may
be
the
only
great
Master
and
teacher
of
Christs
Catholick
Church
on
earth
,
and
therefore
equalls
his
doctrines
and
decretalls
in
authority
,
with
Canonick
Scripture
,
while
as
Christ
,
is
the
only
great
shepherd
,
and
teacher
of
his
Church
,
and
who
only
has
no
Companion
nor
Vicar
one
earth
.
3.
By
turning
side
to
the
flocks
of
these
,
is
meant
,
the
swarving
from
the
truth
and
purity
thereof
,
to
the
society
of
false
worshippers
and
suffering
her self
to
be
seduced
,
by
such
as
S.
Paul
speaks
of
,
who
were
deceivers
,
and
should
enter
in
after
his
departure
,
and
draw
disciples
after
them
,
as
Absolom
made
many
to
follow
him
in
his
rebellious
course
,
who
did
so
in
the
simplicity
of
their
hearts
,
or
as
the
whole
world
is
said
to
have
been
by
deceit
drawn
out
of
the
right
way
of
truth
to
follow
the
beast
.
Observations
.
1.
The
Church
here
in
her
weaker
members
being
sensible
of
her
former
errors
and
having
acknowledged
the
same
,
she
now
desires
to
be
so
directed
,
and
established
by
her
beloved
,
that
she
never
deflect
nor
swerve
any
more
from
the
purity
of
his
worship
,
and
for
this
her
direction
goes
only
to
him
,
who
is
the
way
and
the
truth
,
so
that
we
see
though
the
godly
fall
,
yet
they
are
not
like
the
wicked
who
lye
and
live
in
sin
,
but
they
rise
againe
,
by
humble
acknowledgement
,
prayer
,
detestation
of
sinne
and
resolution
to
eschew
the
same
in
all
time-comming
;
all
which
we
see
in
this
her
practice
.
2.
Out
of
her
compellation
of
him
,
we
see
though
through
weaknesse
and
force
of
temptation
she
fell
,
yet
his
love
never
went
out
of
her
heart
,
as
we
may
see
in
Peter
,
who
though
he
fell
foulely
,
yet
he
could
say
to
Christ
when
he
asked
him
,
Lovest
thou
me
,
Lord
thou
knowest
that
I
love
thee
:
so
that
although
Satan
Fidem
concussit
,
amorem
tamen
non
excussit
,
cujus
actum
et
si
intermisit
,
habitum
tamen
non
amisit
,
which
also
we
may
see
in
Davids
fall
,
and
others
of
Gods
Saints
,
whom
he
has
permitted
to
fall
,
but
never
suffered
to
fall
away
,
because
of
that
seed
of
his
love
,
that
still
notwithstanding
remained
in
their
heart
to
him
,
and
flowes
from
this
,
that
his
love
to
us
is
immutable
,
and
ours
to
him
is
an
effect
of
his
love
to
us
,
O
then
,
labour
to
keep
Gods
love
evermore
.
3.
This
compellation
she
uses
now
when
she
goos
about
prayer
to
him
or
invocation
,
as
being
a
great
motive
to
him
to
hear
,
and
ground
of
confidence
to
her
that
he
would
do
so
.
Let
us
try
then
,
if
we
find
the
love
of
God
in
our
hearts
,
and
then
we
may
be
assured
to
have
the
like
confidence
.
4.
Whereas
she
sayes
,
tell
me
,
&c.
desiring
to
be
instructed
aright
,
and
that
by
his
word
only
,
which
is
now
registrate
in
Scripture
,
we
see
,
1.
Her
humble
acknowledgement
of
her
naturall
ignorance
needing
information
.
And
O
happy
soul
,
who
comes
to
this
sight
and
acknowledgement
of
their
own
wants
,
and
is
not
like
Laodicea
,
Rev.
3.
and
2.
for
right
direction
either
in
faith
or
manners
.
Let
us
go
to
Christ's
mouth
,
opened
in
holy
Scripture
,
and
there
say
to
him
,
Tell
me
,
and
give
me
resolution
.
5.
The
two
things
whereof
she
desires
to
be
instructed
,
are
where
he
feeds
,
and
makes
his
Flock
to
rest
at
Noon-day
,
where
we
observe
that
the
Church
depends
not
only
upon
Christ
for
food
,
or
wholesome
green
pasture
,
rejecting
all
humane
traditions
or
doctrines
of
men
,
but
in
the
midst
of
hottest
persecutions
,
When
the
Sunne
scorches
sorest
,
as
at
Noon-day
,
to
be
refreshed
by
him
:
as
the
Church
and
her
true
members
has
found
when
tyrants
have
most
raged
against
her
,
which
has
made
them
to
find
shelter
from
the
bosome
of
their
enemies
,
as
Moses
from
Pharaoh's
daughter
,
and
the
true
prophet
from
Ahabs
Court
,
and
to
have
such
inward
rejoycing
and
couragious
resolution
in
the
very
midst
of
their
sufferings
as
the
Apostles
and
Martyrs
have
kythed
,
that
the
World
have
admired
the
same
,
and
themselves
have
found
their
estate
to
be
,
as
is
said
here
,
like
Sheep
after
feeding
resting
at
Noon-day
.
6.
Christs
people
are
here
called
his
Flock
,
and
compared
to
Sheep
,
as
Joh.
10.
and
elsewhere
.
Then
if
we
would
know
if
we
belong
to
this
Flock
,
try
if
we
have
the
properties
of
the
Sheep
formerly
set
down
,
and
then
we
may
be
well
assured
of
all
the
comforts
and
care
that
can
arise
from
a
faithfull
and
loving
Shepherd
.
7.
In
the
manner
of
setting
down
the
reason
subjoyned
,
which
(
as
is
said
)
shows
her
detestation
of
turning
aside
from
Christ
and
his
Flock
to
any
other
,
we
are
taught
,
That
this
is
a
property
of
the
true
members
of
Christs
Church
,
to
hate
and
detest
sinne
,
and
the●r
the
more
easily
we
shall
eschew
the
practice
thereof
,
and
more
hardly
be
tempted
therewith
,
and
that
it
is
a
mark
of
a
true
penitent
especially
,
to
detest
that
sinne
most
in
time-comming
wherein
they
have
fallen
in
times
by-gone
.
8.
Where
she
speaks
of
one
flock
which
is
Christs
in
respect
of
the
unity
of
faith
,
but
of
many
flocks
of
his
companions
in
respect
of
the
diversity
of
profession
one
from
another
unto
which
flocks
,
she
sayes
,
she
will
not
turne
aside
,
We
see
.
1.
that
there
is
but
one
true
Church
,
and
which
Christ
calls
but
a
little
flock
,
but
there
are
many
false
Churches
,
and
sects
of
heresies
,
mans
nature
,
besides
Satans
sedulity
having
more
power
to
follow
lyes
then
truth
.
Therefore
such
should
teach
us
to
beware
of
seduction
.
and
2.
That
we
should
not
follow
the
multitude
in
sinning
,
or
turning
aside
and
swerving
never
so
little
from
verity
and
piety
:
Neither
is
the
multitude
a
note
of
the
true
Church
.
9.
Where
she
craves
his
instruction
and
aid
,
implying
this
to
be
the
danger
,
if
the
same
be
not
granted
her
,
that
she
will
otherwise
be
easily
drawn
to
turne
aside
from
Christ
and
his
truth
to
error
and
defection
,
we
learne
,
If
the
Lord
leave
us
never
so
little
,
and
assist
us
not
by
his
direction
and
grace
,
how
soon
and
foully
we
may
fall
:
so
that
when
Satan
seeks
to
sift
us
,
it
is
Christ's
mediation
for
us
that
our
Faith
fail
not
;
and
his
Grace
which
is
sufficient
for
us
,
as
he
said
to
Paul
,
that
makes
us
to
stand
.
10.
Lastly
,
where
false
teachers
are
called
Christs
Companions
,
we
see
not
only
their
proud
usurpation
and
arrogancy
(
as
has
been
formerly
said
)
in
broaching
doctrines
of
their
own
,
and
obtruding
on
Gods
Church
tanquam
socii
non
servi
,
or
fellow
Masters
,
and
not
faithfull
Ministers
,
but
also
this
shews
us
their
dissimulation
and
hypocrisie
,
giving
out
themselves
to
be
socii
,
for
and
with
Christ
(
companion
being
a
terme
of
friendship
and
familiarity
)
while
as
they
are
indeed
foes
and
against
Christ
,
imitating
herein
Satan
,
whose
emissaries
they
are
;
who
when
he
would
bring
in
greatest
darknesse
transforms
himselfe
into
an
Angel
of
lighr
;
or
that
beast
and
Antichrist
spoken
of
in
the
Revelations
and
whose
supposts
they
are
,
who
is
said
to
be
horned
like
the
Lamb
,
but
speaks
like
the
Dragon
.
Verse
.
8.
If
thou
know
not
(
O
thou
fairest
among
women
)
go
thy
way
forth
by
the
foot-steps
of
the
flock
,
and
feed
thy
kids
beside
the
shepherds
Tents
.
The
speeches
of
the
Bride
seeking
after
her
Beloved
,
are
past
in
the
former
part
of
this
Chapter
:
now
followes
what
he
sayes
to
her
,
in
the
next
Verse
,
and
then
,
How
each
one
commends
another
by
course
,
to
the
end
.
Her
last
request
was
,
that
he
would
show
her
,
Where
he
fed
,
&c.
And
unto
this
he
answers
in
a
sweet
and
loving
manner
,
thus
,
If
thou
knowest
not
,
&c.
In
which
answer
we
have
,
1.
How
he
styles
her
,
2.
What
he
sayes
to
her
,
the
first
part
of
which
is
Hypothetick
;
and
the
second
,
directory
.
In
this
style
which
he
gives
her
,
we
have
,
1.
Wherefore
he
praises
her
,
to
wit
,
for
fairness
or
beauty
,
2.
In
what
degree
,
to
wit
,
the
superlative
,
3.
Among
whom
,
to
wit
,
women
.
First
then
,
it
is
from
beauty
or
fairness
that
he
praises
and
styles
Her
,
whereof
we
have
already
spoken
,
v.
5.
Only
here
let
us
pray
with
the
Psalmist
,
Let
this
thy
beauty
be
upon
us
,
O
Lord
,
Ps.
90.
17.
Not
but
that
the
Church
and
members
thereof
has
many
spots
and
blemishes
,
but
he
beholds
the
beauty
of
his
spouse
so
far
as
she
is
regenerat
,
and
beautified
with
Heavenly
graces
,
which
are
his
beauty
that
He
has
put
upon
her
,
as
he
speaks
in
Ezekiel
;
and
his
love
covers
all
her
other
infirmities
,
as
it
is
said
,
he
sees
no
iniquity
in
Jacob
,
nor
beholds
any
perversness
in
Israel
,
Num.
23.
21.
she
is
so
then
in
his
eyes
by
acceptation
being
justified
and
sanctified
.
2.
She
is
called
not
only
faire
,
but
fairest
,
or
most
fair
,
to
show
that
the
beauty
of
grace
,
surpasses
all
other
beauty
,
as
it
is
said
of
the
vertuous
woman
,
Many
has
done
vertuously
,
but
thou
surmounts
them
all
,
therefore
the
Church
is
so
described
,
Ps.
45.
and
,
Rev.
12.
and
this
her
beauty
,
sickness
age
nor
nothing
can
deface
.
3.
She
is
said
to
be
fairest
amongst
women
,
1.
Because
their
beauty
is
greatest
,
and
her's
is
greater
then
their's
of
that
Sex
,
2.
To
show
the
Churches
excellency
beyond
all
other
societies
,
and
therefore
compared
to
a
Lilly
amongst
thornes
.
Next
to
her
Compellation
to
come
to
his
Speech
,
and
first
to
the
Hypothetick
part
thereof
,
If
thou
knowest
not
&c.
Which
form
of
speech
would
seem
to
import
,
that
it
is
a
strange
thing
that
His
church
should
not
know
,
where
he
feeds
his
flock
,
for
from
the
beginning
he
has
ever
fed
his
flock
,
so
as
his
Church
has
known
how
,
where
,
and
whereby
:
but
yet
false
Teachers
have
oftentimes
so
farre
prevailed
,
and
so
confidently
challenged
to
themselves
the
name
and
Title
of
the
true
Church
,
and
the
knowledge
of
Gods
pure
worship
like
the
Sunne
and
air
in
the
Revelation
,
has
been
oft-times
so
obfuscat
and
darkned
,
that
the
simple
and
poore
sheep
of
Christ
have
not
known
almost
what
way
to
turne
them
,
till
in
the
end
they
have
had
here
with
the
spouse
their
refuge
to
Christ
,
to
be
taught
and
resolved
by
him
.
The
next
part
of
his
speech
to
her
,
is
directory
,
directing
her
where
to
go
,
to
wit
,
by
the
steps
of
the
flock
.
But
seeing
it
is
the
church
which
makes
this
request
,
that
He
would
show
her
where
He
feeds
,
what
flock
does
he
feed
beside
His
Church
?
Is
not
she
His
only
flock
?
What
other
flock
is
this
then
,
whose
steps
she
must
trace
to
find
Him
,
and
where
he
feeds
?
Indeed
the
Church
is
but
one
in
respect
of
the
unity
of
faith
and
charity
,
and
Christ
feeds
no
other
flock
beside
Her
.
But
in
respect
of
the
diversity
of
times
and
places
,
she
may
be
diversly
considered
,
and
may
be
said
to
be
divers
flocks
:
and
therefore
we
must
observe
here
,
that
this
is
the
prayer
of
the
Church
ever
on
earth
militant
,
and
there
be
who
were
upon
earth
in
former
time
,
that
are
now
in
Heaven
,
triumphant
,
whose
steps
notwithstanding
in
sacred
History
yet
may
be
seene
,
and
what
truth
they
profest
,
and
how
they
worshipped
God
.
It
is
this
flock
then
,
that
He
meanes
,
of
true
and
faithfull
worshippers
and
whose
steps
he
willes
Her
to
follow
,
as
the
Apostle
yet
calls
to
all
,
saying
,
Follow
me
,
as
I
follow
Christ
.
Also
it
is
to
be
noted
that
He
bids
her
go
forth
,
Leaving
nature
,
the
practice
of
sinne
,
the
society
of
seducers
,
the
suggestion
of
flesh
and
blood
.
And
Next
,
he
bids
her
feed
her
kids
by
the
shepherds
Tents
:
where
we
have
,
1.
What
is
meant
by
Her
kids
,
2.
What
by
the
shepherds
and
their
Tents
,
First
then
,
by
kids
are
meant
young
and
tender
Christians
,
for
the
goats
whose
young
ones
kids
are
,
being
indeed
sometime
opposed
to
sheep
signifie
the
wicked
,
yet
usually
also
they
figured
in
the
Law
the
godly
offered
up
by
mortification
as
sacrifices
to
God
,
Rom.
12.
1.
And
Christ
Himself
was
signified
by
goats
and
kids
by
the
Apostles
exposition
,
Heb.
9.
12.
Kids
likewise
they
are
called
,
or
young
goats
to
show
what
they
are
by
nature
when
they
are
at
first
brought
to
Christ
,
and
to
feed
on
the
greene
pasture
of
His
word
,
to
wit
goatish
and
petulant
,
till
the
change
by
grace
and
the
meanes
thereof
be
wrought
upon
them
,
from
goats
to
be
Christs
sheep
appointed
for
his
right
Hand
,
kids
also
for
tender
age
denoting
that
even
from
our
younger
years
we
should
be
a
ccustomed
,
according
to
Timotheus's
commondation
,
with
the
pasture
of
Gods
word
to
be
fed
thereby
.
Next
,
by
these
shepherds
spoken
of
,
who
fed
and
guided
these
anicent
flocks
,
are
meant
,
the
Holy
Prophets
and
Apostles
,
to
whom
as
Christ
said
to
Peter
,
passce
oves
meas
,
Christ
committed
his
sheep
to
feed
,
and
upon
whose
doctrine
as
the
only
true
foundation
,
St.
Paul
declares
the
whole
house
of
God
,
which
is
his
Church
,
to
be
built
:
and
by
their
Tents
,
is
meant
,
their
writings
or
the
displayed
and
firme
doctrine
of
the
truth
which
they
fully
and
faithfully
preached
and
left
unto
all
posterity
registrate
in
Scripture
.
Observations
.
1.
We
see
,
How
readily
he
answers
her
petition
,
From
which
we
observe
the
Lords
promptitude
in
answering
the
petitions
of
his
own
,
specially
craving
spirituall
things
,
as
He
showes
us
,
Luk.
11.
11.
2.
Out
of
the
style
he
gives
her
,
of
being
fairest
among
women
,
we
see
the
difference
between
the
judgment
of
the
blind
world
and
Christ's
,
who
not
seeing
the
spirituall
beauty
of
Christs
church
,
Rev.
12.
1.
but
looking
on
Her
outward
base
and
afflicted
condition
,
vilifies
her
,
while
as
her
members
are
the
Lords
Jewels
,
and
she
is
most
beautifull
being
justified
and
sanctified
in
him
,
to
her
Heavenly
husband
.
3.
We
see
here
also
a
great
comfort
to
every
godly
soul
in
temptation
,
when
Satan
upbraides
unto
them
their
filthiness
and
pollution
by
sinne
,
and
therefore
how
can
so
pure
and
Holy
a
God
delight
in
them
,
or
count
them
fair
or
beautifull
?
To
whom
such
may
reply
,
that
though
they
be
so
by
sinne
,
yet
being
washed
and
sanctified
,
they
are
beautifull
in
His
eyes
,
who
sees
no
Iniquity
in
Jacob
,
but
whose
blood
has
clensed
them
,
his
spirit
renewed
them
,
and
whose
love
has
covered
the
multitude
of
their
infirmities
.
4.
As
we
see
the
difference
betweene
the
judgment
of
the
blind
world
and
Christ's
concerning
his
Church
,
so
also
between
Her
owne
Judgment
of
her self
,
and
Christ's
:
she
sayed
of
her self
before
,
I
am
black
;
and
He
sayes
here
,
that
she
is
most
beautifull
,
to
reach
us
to
be
vile
in
our
own
eyes
and
humble
,
like
the
publican
,
and
then
the
Lord
will
the
more
highly
esteeme
of
us
,
and
exalt
us
.
5.
Whereas
in
such
a
meek
manner
(
without
rebuking
her
for
her
ignorance
)
He
tells
her
what
to
do
,
to
wit
,
to
go
forth
by
the
foot-steps
of
the
flock
,
and
besides
the
Tents
of
the
shepherds
,
we
see
a
true
and
sure
directory
in
his
words
in
the
matter
of
Religion
,
to
wit
,
to
insist
in
the
steps
of
the
profession
and
practise
of
Gods
true
people
who
have
gone
before
us
,
as
we
find
them
cleerly
set
before
our
eyes
in
the
writings
of
the
faithfull
shepherds
of
his
Church
,
to
wit
the
Prophets
and
Holy
Apostles
.
6.
We
see
how
the
godly
they
not
only
do
good
in
their
life
time
,
but
also
by
their
good
example
,
registrate
in
Holy
Scripture
which
they
left
behind
them
,
being
dead
,
they
do
good
in
like
manner
:
therefore
,
Heb.
11.
4.
by
that
oblation
of
Abel's
,
and
his
faith
manifested
therein
,
being
dead
he
is
said
yet
to
speak
,
and
instruct
others
,
how
to
worship
good
in
like
faith
and
sincerity
.
7.
Lastly
,
we
see
,
1.
How
will
these
agree
,
to
wit
,
the
flock's
foot-steps
with
the
shepherds
Tents
,
a
holy
practice
in
people
with
sound
doctrine
of
pastors
:
and
,
2.
That
hereby
Christs
flock
may
be
knowne
to
be
his
true
flock
,
to
wit
,
by
insisting
in
the
profession
of
propheticall
and
apostlicall
truth
,
which
is
the
Tents
of
these
here
spoken
of
.
Verse
.
9.
and
10.
I
have
compared
thee
(
O
my
Love
)
to
a
company
of
Horses
in
Pharoah's
charets
,
thy
cheeks
are
comely
with
rowes
of
Jewels
,
thy
neck
with
chaines
of
Gold
.
After
our
Saviours
direction
of
his
Church
according
to
her
petition
,
followes
to
the
end
of
the
Chapter
,
the
mutuall
commendation
one
of
another
:
and
,
1.
His
of
her
,
wherein
we
have
,
1.
How
he
styles
her
,
2.
Whereto
he
compares
her
,
First
then
he
styles
her
his
love
,
in
the
originall
,
My
fellow
friend
,
1.
Who
delights
in
my
company
,
2.
Eats
and
drinks
with
me
:
and.
3.
Who
is
ready
to
participate
in
weal
and
woe
.
This
love
of
his
is
she
,
whom
he
loves
,
not
with
a
generall
love
as
he
does
all
his
creatures
,
as
they
are
his
workmanship
,
and
as
he
saw
them
good
at
the
beginning
;
but
with
a
speciall
love
,
which
is
twofold
,
benevolentiae
,
whereby
he
elected
his
Church
,
and
complacentiae
,
whereby
he
dedelights
in
her
,
and
in
her
obedience
or
beauty
of
holiness
.
This
speciall
love
which
he
has
to
his
Church
,
has
these
properties
,
1.
It
is
,
First
,
2.
Free
,
3.
Reall
,
4.
Admirable
,
cum
non
essemus
:
and
5.
Immutable
(
as
has
been
before
on
v.
2.
)
and
eternall
.
Whence
we
see
the
high
dignity
of
the
church
and
every
true
member
thereof
,
she
is
Christs
love
,
who
is
King
of
kings
,
and
therefore
,
1.
He
will
protect
her
from
her
enemies
:
2.
as
Sampson
to
Dalilah
,
will
reveale
to
her
His
secrets
:
3.
as
Assuerus
to
Esther
,
will
refuse
no
suit
of
hers
:
4.
though
absent
in
body
,
is
still
mindful
of
her
;
sending
her
,
his
love
Letters
and
tokens
:
5.
Will
at
last
give
himselfe
to
her
,
and
assume
her
to
be
with
himself
.
Next
we
have
,
whereto
he
compares
her
,
even
as
Zech.
10.
3.
1.
To
goodly
horses
for
battell
and
,
2.
To
a
Troop
of
such
,
3.
Belonging
to
a
mighty
king
:
and
,
4.
Accordingly
royally
furnished
,
as
the
manner
of
the
Egyptians
was
,
with
precious
stones
on
their
bridles
,
and
chaines
of
gold
,
about
their
neck
and
so
making
a
goodly
sight
to
behold
.
1.
Then
,
she
is
compared
to
warrelike
horses
in
chariots
,
as
,
Exod.
14.
7.
9.
To
warne
her
of
her
estate
here
on
earth
militant
,
and
that
no
sooner
shall
any
follow
his
former
direction
in
adjoyning
themselves
to
her
,
and
the
profession
of
the
truth
;
but
as
soone
they
must
expect
a
spirituall
warrfare
,
and
to
suffer
persecution
.
2.
She
is
compared
to
Horses
of
the
best
sort
,
and
not
to
ordinary
and
common
servile
ones
,
but
for
royall
service
and
imployment
;
to
shew
the
excellency
of
the
Church
and
godly
,
(
as
Ps.
16.
3.
they
are
called
,
)
who
are
appointed
for
his
service
,
who
is
King
of
kings
,
and
not
for
the
base
servitude
of
Sinne
or
Satan
;
and
therefore
should
not
walk
as
the
ordinary
sort
of
the
world
,
being
ad
meliora
renati
.
3.
Such
horses
,
as
were
in
Pharaoh's
Chariots
were
strong
,
nimble
,
swift
,
couragious
,
and
ready
to
warre
:
even
so
the
godly
have
spirituall
strength
,
agility
and
swiftness
,
as
Psal.
119.
32.
Courage
for
the
truth
and
against
spirituall
enemies
,
and
are
ready
fitted
for
their
spirituall
warrfare
,
as
we
see
,
Eph.
6.
4.
She
is
compared
to
Horses
belonging
to
a
mighty
king
:
even
so
doth
the
Church
belong
to
the
King
of
kings
,
who
ownes
her
by
creation
,
redemption
,
confoederation
,
and
matrimoniall
Union
,
and
therefore
is
her
only
Lord
,
over
whom
no
other
should
Lord
at
all
.
5.
She
is
said
to
be
like
a
troop
of
horses
,
not
loose
and
running
at
random
,
but
coupled
and
fitted
for
royall
service
,
in
the
Chariots
of
Pharaoh
:
even
so
is
the
Church
,
a
troop
or
company
,
not
set
at
carnall
liberty
,
that
because
grace
doth
abound
,
therefore
sinne
should
abound
,
but
put
under
the
easie
and
light
yoke
of
Christ
,
and
taught
to
obey
his
lore
,
in
the
liberty
of
the
Spirit
,
and
holy
service
of
his
blessed
Majesty
.
6.
She
is
compared
to
a
troop
of
Horses
,
so
danted
and
tamed
,
that
they
are
not
only
fitted
for
service
,
but
made
peaceable
amongst
themselves
,
and
orderly
placed
;
each
one
keeps
their
own
station
:
even
so
is
the
church
a
company
of
Persons
,
though
first
like
wilde
colts
by
nature
,
yet
so
tamed
and
mortified
by
grace
,
that
they
are
not
only
fitted
for
the
Lords
service
,
but
keep
unity
amongst
themselves
,
and
keep
every
one
the
station
and
Calling
,
where
the
Lord
has
placed
them
,
whether
in
Church
or
Common-wealth
.
7.
Her
checks
are
richly
decked
with
precious
stones
,
and
chaines
:
even
so
are
the
true
members
of
Christs-church
richly
decked
and
adorned
with
the
precious
and
saving
graces
of
Gods
holy
spirit
;
as
we
see
,
Pro.
1.
9.
and
,
Ezek.
16.
11.
Whereby
the
kings
daughter
is
glorious
within
,
Ps.
45.
14.
and
beautifull
with
the
beauty
of
holiness
in
the
sight
of
her
welbelo●…d
,
&
whereby
they
are
a
goodly
sight
in
the
eyes
of
all
beholders
of
their
godly
life
and
shining
light
,
who
are
thereby
moved
to
glorifie
God
their
heavenly
father
.
Observations
.
1.
If
therefore
our
estate
here
be
militant
like
horses
prepared
for
battell
,
then
let
no
Christian
sing
a
requiem
to
himself
here
,
but
be
armed
as
Eph.
6.
and
be
still
on
his
watch
and
guard
that
he
be
not
surprized
by
Satan
or
the
tentations
of
sinne
,
but
resist
him
valiantly
,
and
constantly
that
he
may
say
with
the
Apostle
in
the
end
,
I
have
fought
a
good
fight
,
&c.
2
Tim.
4.
7.
2.
Although
our
estate
here
be
a
continual
warfare
,
with
outward
and
in
ward
enemies
,
so
that
we
may
say
with
Jacob
,
Our
dayes
are
few
and
evill
,
yet
here
is
comfort
,
1.
That
belonging
to
so
mighty
,
yea
an
almighty
King
,
who
has
vanquished
our
enemies
,
he
will
have
a
care
of
us
,
and
will
not
suffer
one
of
his
to
perish
,
2.
He
will
do
that
which
no
king
or
captaine
can
do
to
his
souldiers
,
or
horses
for
service
,
He
will
furnish
us
with
courage
,
strength
,
wisedom
,
agility
and
skill
,
as
he
did
David
,
to
overcome
G●liah
.
3.
Seeing
the
church
is
compared
to
a
troop
of
Horses
,
not
wild
,
but
tamed
,
fitted
for
the
owners
service
,
and
like
horse
placed
in
Chariots
,
keeping
their
own
stations
,
Let
all
Christians
learne
that
they
are
not
,
nor
should
not
be
,
like
wild
beasts
,
as
Tigers
or
Lyons
,
but
such
as
are
tamed
,
as
service-Horses
or
sheep
,
mortifying
daily
their
wild
and
savage
nature
,
and
bringing
it
under
subjection
to
the
Lords
service
,
and
keeping
every
one
their
own
station
therein
,
to
glorifie
god
;
and
in
a
holy
unity
,
as
under
one
yoke
,
by
mutuall
help
one
of
another
,
to
profit
and
promote
the
good
of
Christ's
church
and
kingdome
.
4.
Her
cheeks
are
said
to
be
richly
decked
and
adorned
:
which
should
make
us
to
try
our selves
by
the
furniture
of
saving
graces
,
if
we
be
the
true
spouse
of
Christ
,
as
by
repentance
,
faith
,
humility
,
and
charity
,
&c.
Whereof
if
we
be
destitute
,
it
is
not
a
name
that
we
live
,
like
Sardis
,
Rev.
3.
1.
or
verball
profession
that
will
availe
,
or
prove
us
to
be
the
true
members
of
Christ's
church
.
5.
These
graces
,
wherewith
a
true
Christian
is
adorned
,
are
called
or
compared
to
,
Jewels
and
chains
of
gold
,
to
show
,
1.
That
,
as
they
are
so
in
themselves
,
so
how
every
true
godly
soul
should
esteem
of
grace
,
and
,
if
they
really
have
th●●ame
,
will
esteem
thereof
:
as
we
see
,
Matth
13.
44
,
45.
&c.
And
of
the
meanes
thereof
,
Ps.
19.
and
119.
And
therefore
.
let
us
try
by
our
estimation
of
grace
and
meanes
thereof
,
and
by
the
care
we
have
to
attaine
thereto
,
as
to
Jewels
,
or
precious
treasure
,
if
we
have
true
grace
,
or
be
the
true
members
of
Christ's
church
,
2.
To
show
that
as
Jewels
wherewith
one
is
decked
are
not
of
ond
sort
,
figure
or
forme
;
even
so
neither
are
the
gi●ts
and
graces
whereby
Christ
decketh
and
adorneth
his
Church
,
but
divers
,
and
of
a
divers
measure
;
all
to
the
edification
of
the
body
in
common
,
and
to
the
salvation
of
each
member
in
particular
,
1
Cor.
12.
3.
As
in
a
chaine
there
is
a
concatenation
of
the
divers
lincks
one
with
another
;
even
so
is
it
with
Christian
vertues
for
which
cause
we
are
exhorted
,
2.
Pet.
1.
5
,
6.
and
with
true
Christian
obedience
,
as
we
see
,
Ps.
119
6.
and
Luke
1.
6.
And
therefore
we
should
labour
to
have
all
saving
graces
,
and
to
obey
all
God
commandements
.
6.
These
Jewels
,
and
chaines
wherewith
her
cheeks
are
decked
,
she
has
not
from
her self
,
but
from
Her
beloved
,
to
teach
us
Humility
when
we
are
never
so
richly
adorned
with
the
variety
of
edifying
gifts
for
others
,
or
saving
graces
for
our selves
:
these
talents
are
not
ours
,
and
what
have
we
but
that
which
we
have
received
,
and
as
all
this
decking
of
Pharaoh's
Horses
was
for
the
magnificence
of
their
Master
,
so
is
all
the
decking
of
Christ's
church
with
such
gifts
and
graces
,
for
the
magnificence
and
glory
of
his
blessed
Majesty
,
which
should
be
the
ultimate
aime
of
all
our
actions
or
endeavours
.
7.
But
we
must
remarke
:
When
are
these
Jewels
and
chaines
put
upon
her
cheeks
and
neck
?
never
,
till
her
cheeks
be
bedewed
with
teares
for
her
sinnes
,
and
that
her
neck
shake
off
the
yoke
of
Satans
slavery
,
as
the
Prodigals
beggerly
rags
were
first
laid
aside
,
before
he
was
clothed
with
that
garment
which
his
father
put
upon
him
.
And
the
Church
in
Ezekiel
.
16.
was
first
washed
from
her
filthiness
,
before
she
was
richly
clothed
and
adorned
with
Jewels
.
Therefore
the
Church
is
thus
exhorted
in
Isay
.
52.
1
,
2.
Put
on
thy
beautyfull
garments
,
O
Jerusalem
the
holy
City
,
but
withall
first
,
Shake
thy self
from
the
dust
,
arise
and
loose
thy self
from
the
bands
of
thy
neck
,
O
captive
daughter
of
Sion
therefore
,
if
we
in
like
manner
would
be
decked
and
adorned
,
as
mortality
cannot
be
clothed
upon
by
Immor●ality
,
so
neither
can
a
soul
continuing
in
sinne
and
impenitency
,
be
adorned
with
the
rich
graces
of
Gods
spirit
;
or
such
precious
liquor
be
put
in
such
old
,
nasty
,
and
rotten
vessels
.
8.
He
speaks
of
the
adorning
the
most
conspicuous
parts
of
the
body
,
to
wit
,
the
cheeks
and
neck
,
to
teach
us
,
that
although
the
graces
of
Sanctification
be
seated
chiefly
inwardly
to
and
invisibly
in
the
heart
,
and
hidden
man
thereof
,
which
makes
it
be
said
,
as
Ps.
45.
13.
yet
in
their
exercise
they
must
be
visible
as
in
the
face
,
or
neck
:
and
therefore
sayes
our
Saviour
,
So
let
your
light
shine
,
that
men
seeing
your
good
works
may
gloryfie
God
your
heavenly
father
.
Verse
.
11.
We
will
make
thee
borders
of
Gold
with
studs
of
Silver
.
According
to
his
Promise
,
Habenti
dabitur
;
So
here
is
a
promise
to
the
Church
of
the
increase
of
his
graces
,
and
that
useing
these
well
which
He
had
bestowed
,
she
should
receive
more
,
as
we
see
in
the
parable
of
the
Talents
,
&
of
him
who
was
faithfull
in
little
set
over
much
:
wherein
we
have
1.
who
is
the
promiser
,
and
what
is
meant
by
(
we
)
and
2.
what
is
promised
.
First
then
,
by
we
is
understood
the
Trinity
,
as
we
have
the
like
,
Gen.
1.
26.
for
it
is
only
the
work
of
God
:
grace
in
the
soul
,
and
these
eminent
works
,
according
to
the
thelogicall
Rule
,
are
indivisible
,
however
in
respect
of
order
,
in
a
speciall
manner
they
are
particularly
attribute
to
the
severall
persons
,
as
creation
to
the
Father
,
redemption
to
the
Son
,
and
sanctification
to
the
holy
Ghost
.
2.
The
thing
promised
,
is
borders
of
Gold
,
whereby
is
meant
a
new
supply
of
grace
,
compared
to
Gold
:
1.
to
shew
the
preciousnesse
and
excellency
of
grace
,
as
Gold
is
the
most
precious
and
excellent
mettall
above
all
others
:
2.
as
Gold
inriches
,
as
Rev.
3.
18.
so
does
grace
only
enrich
the
soul
,
or
truly
make
rich
:
3.
as
Gold
is
durable
,
so
is
grace
only
:
and
4.
as
Gold
is
delectable
,
so
is
grace
both
to
God
,
&
the
truly
godly
;
and
5.
as
borders
or
lace
of
Gold
decks
and
decores
most
,
so
doth
grace
the
soul
.
Next
unto
borders
of
Gold
he
adds
,
studs
of
Silver
,
whereby
is
meant
the
variety
of
Gods
graces
,
which
,
like
Gold
and
Silver
wrought
together
,
set
forth
each
other
,
for
the
mutuall
help
comfort
and
delight
of
the
Saints
,
as
we
see
like
speeches
,
Prov.
25.
11.
Psalm
.
119.
72.
Observations
.
1.
We
see
,
that
the
thing
which
he
promises
to
his
Church
in
testimony
of
his
love
to
her
is
not
worldly
trash
,
like
Esau's
portion
,
and
the
wicked's
,
Psalm
.
73.
but
saving
grace
and
the
growth
thereof
,
and
therefore
let
us
take
this
only
,
like
Jacobs
blessing
,
to
be
a
sure
work
of
Gods
favour
,
and
with
David
to
seek
after
the
same
,
Psal.
119.
2.
He
promises
more
grace
to
his
Church
and
to
her
members
,
using
those
well
which
he
had
already
bestowed
(
for
this
is
to
be
understood
)
,
and
therefore
if
we
would
have
more
grace
,
Joh.
1.
16.
or
the
grouth
thereof
,
we
must
labour
to
use
that
well
which
we
have
already
gotten
,
and
stirre
up
the
same
in
us
by
prayer
,
all
ordinary
meanes
,
and
exercise
of
the
same
.
3.
Seeing
he
sayes
,
we
will
make
thee
Borders
of
Gold
&c.
thereby
shewing
that
all
grace
comes
from
him
,
and
is
his
work
in
our
souls
,
therefore
from
him
only
we
should
seek
the
same
,
and
when
we
find
it
wrought
in
us
,
to
reverence
the
meanes
,
and
the
externall
instruments
,
but
to
give
the
glory
of
the
worke
unto
him
,
who
is
the
onely
worker
.
4.
Here
is
a
great
incouragement
to
seek
Christ
,
and
to
come
un●o
him
,
for
they
who
do
so
,
shall
find
a
treasure
of
grace
in
him
,
like
that
Hony
that
was
in
Sampsons
Lyon
,
and
he
shall
never
be
weary
in
bestowing
more
and
more
rich
Jewels
of
grace
upon
them
,
and
costly
ornaments
still
,
till
at
last
he
perfect
grace
in
the
estate
of
glory
,
as
Psalm
.
84.
11.
Verse
.
12.
While
the
King
sitteth
at
his
Table
,
my
spikenard
sendeth
forth
the
smell
thereof
.
Here
the
Church
speaks
of
the
fruits
of
Christs
former
graces
under
a
new
comparison
,
and
how
in
her
and
from
her
so
indowed
by
her
Beloved
,
the
sweet
fragrant
smell
of
these
graces
as
of
a
precious
Oyntment
flowed
forth
and
spread
abroad
to
the
delight
of
her selfe
and
others
▪
which
smell
her
spikenard
sends
forth
,
as
she
sayes
,
while
the
King
did
sit
at
his
table
,
whereby
is
understood
that
sweet
fellowship
&
spirituall
communion
between
Christ
&
his
Church
by
mutuall
banquetting
as
it
were
,
as
we
see
Rev.
3.
20.
and
at
which
times
annoynting
was
used
,
as
we
see
,
Psalm
.
23.
5.
and
Math.
26.
7.
and
bringing
also
of
things
that
gave
or
sent
forth
sweet
smels
to
perfume
the
place
,
and
please
or
delight
the
banquetters
.
1.
First
then
,
we
see
the
style
that
she
gives
her
Beloved
,
which
is
that
same
whereof
we
have
spoken
,
v.
12.
2.
Secondly
by
his
banquetting
,
or
his
sitting
at
table
,
we
have
shewn
what
is
understood
;
which
banquetting
is
either
spirituall
as
here
,
or
caelestiall
in
heaven
,
whereof
Psalm
.
36.
8.
and
Luke
22.
30.
And
againe
this
which
is
spirituall
,
is
either
whereby
he
feasts
,
and
feeds
us
,
in
the
ministry
of
his
Word
and
Sacraments
,
or
whereby
we
feast
him
with
his
own
graces
and
delightfull
fruits
thereof
,
as
Mary
Magdalen
did
with
her
teares
of
true
repentance
,
and
expressions
of
her
holy
love
,
and
(
which
is
strange
)
the
feast
that
he
most
delights
in
,
is
our
hungring
and
thi●…ng
after
righteousness
;
and
such
he
mutually
invites
to
feast
with
him
,
Isai.
54.
1.
but
alas
we
feast
him
rather
with
Wormwood
and
Gall
,
and
with
such
grapes
as
are
spoken
of
Isai.
5.
3.
Thirdly
,
we
have
to
consider
.
1.
What
this
Spikenard
is
.
2.
How
called
hers
.
3.
How
it
sends
forth
the
smell
thereof
.
First
then
spikenard
is
a
very
precious
and
odoriferous
Oyntment
,
as
we
see
Mark
.
14.
3.
&
Joh.
12.
3.
and
by
which
is
meant
,
the
precious
and
savory
or
fragrant
graces
of
Gods
Spirit
comming
from
our
head
of
Christ
,
and
powred
down
upon
his
members
like
that
,
Psalm
.
133.
1.
which
is
that
Unction
whereof
John
speaks
,
and
whereby
all
true
Christians
are
spiritually
annoynted
to
be
a
Royall
Priesthood
unto
God
.
2.
This
Spikenard
is
called
hers
,
1.
by
donation
,
as
it
is
said
quid
habes
,
quod
non
accepisti
?
2.
by
inhesion
,
because
it
is
gratia
gratis
data
,
quae
nobis
inhaeret
,
being
sown
and
rooted
in
such
,
who
are
ingraft
truly
,
and
rooted
in
Christ
;
but
is
not
ours
,
as
if
it
were
either
from
our selves
,
or
like
Christs
Righteousnesse
which
is
imputed
to
us
,
and
is
like
Esau's
vesture
,
that
sweet
smelling
garment
,
wherewith
being
clothed
we
get
our
fathers
blessing
.
3.
This
Spikenard
is
said
to
send
forth
the
smell
thereof
when
these
graces
manifest
themselves
by
the
fruits
,
or
effects
,
and
operation
thereof
in
that
new
obedience
which
becommeth
Christians
,
expressing
the
vertue
of
Christs
death
and
resurrection
,
the
truth
of
their
conversion
,
the
livelinesse
of
their
faith
,
the
fervencie
of
their
zeale
,
and
the
reality
of
their
charity
,
and
the
like
;
the
smell
whereof
,
like
that
Joh.
12.
3.
fills
every
place
where
it
is
sent
forth
,
ascending
upwards
to
God
,
like
that
of
Noah's
sacrifice
,
or
Cornelius
almes
deeds
,
and
pleasing
him
,
reflecting
inward
to
the
conscience
,
rejoycing
the
same
,
and
giving
an
assurance
of
our
election
by
welldoing
,
and
extending
to
others
:
as
,
Psal.
16.
2.
who
seeing
our
good
works
,
and
getting
good
thereby
do
glorify
God
our
heavenly
Father
.
Observations
.
1.
We
see
the
great
love
of
Christ
to
his
Church
,
not
only
in
bestowing
gifts
and
graces
upon
her
,
but
likewise
familiarly
banquetting
with
her
,
as
he
sayes
Rev.
3.
20.
If
any
man
will
open
unto
m●…
I
will
sup
with
him
,
and
he
shall
sup
with
me
:
therefore
also
.
c.
2.
verse
4.
it
is
said
,
he
brought
me
,
into
his
banquetting
house
,
and
his
banner
over
me
was
love
:
which
should
teach
us
to
walk
worthy
of
such
a
favour
and
ever
to
have
on
the
banquetting
Garment
of
holynesse
,
unspotted
with
the
flesh
.
2.
By
her
Spikenard
its
sending
forth
the
smell
thereof
,
we
see
that
there
is
no
better
way
to
entertain
him
,
than
with
the
fruits
,
and
fragrant
smell
of
his
own
saving
graces
;
and
therefore
it
is
said
,
c
4.
v.
16
,
Let
my
Beloved
come
into
his
garden
,
&
eat
his
pleasant
fruits
,
so
that
as
it
is
said
of
the
vertuous
woman
,
Prov.
31.
31.
give
her
of
the
fruit
of
her
own
hands
,
and
let
her
own
works
praise
her
;
Or
,
as
David
said
to
the
Lord
,
1
Chron.
29.
14.
of
thine
own
have
we
given
thee
:
even
so
,
give
the
Lord
of
the
fruit
of
his
own
graces
planted
in
thy
heart
,
and
let
his
own
work
thereof
praise
him
.
But
alass
the
smell
we
send
forth
is
as
that
of
a
filthy
puddle
which
displeases
the
Lord
and
provokes
him
to
wrath
.
3.
We
see
likewise
here
,
that
what
edifying
gifts
we
get
from
God
,
like
so
many
talents
,
we
ought
not
to
keep
them
close
as
that
improfitable
servant
did
,
or
hiding
our
light
as
it
were
under
a
bushell
,
but
we
should
do
as
Mary
Magdalen
did
with
her
Box
of
Spiknard
,
precious
and
costly
,
powre
it
out
for
the
benefit
of
others
,
even
upon
Christs
feet
,
Math.
26.
and
lowest
or
meanest
members
of
his
body
;
even
as
that
Psalm
.
133.
2.
costly
oyntment
,
that
was
powred
on
Aarons
head
,
drenched
down
to
the
lowest
skirts
of
his
Garment
.
Verse
.
13.
A
bundle
of
mirrh
is
my
well
be
loved
unto
me
,
He
shall
lye
all
night
betwixt
my
breasts
.
Here
the
Church
profestes
her
spirituall
comfort
which
she
had
in
Christ
and
of
his
death
and
resurrection
;
the
feeling
whereof
is
like
a
sweet
odour
to
a
believing
soul
,
and
which
she
would
be
so
carefull
to
conserve
,
and
apply
in
all
estates
,
unto
her selfe
by
the
work
of
faith
,
that
all
the
night
time
of
his
life
,
or
of
affliction
and
tentation
(
noted
,
by
a
dark
time
)
she
would
make
Him
her
continuall
joy
and
comfort
,
solacing
her selfe
in
him
,
and
that
he
should
lye
between
her
breasts
,
and
constantly
dwell
in
her
heart
,
by
Faith
and
true
affection
.
She
compares
him
then
to
a
bundle
of
Mirrhe
,
or
Nosegay
,
such
as
is
usually
made
of
most
pleasant
and
sweet
Flowers
,
for
delighting
sight
and
smell
,
and
which
Maidens
did
set
in
their
bosomes
between
their
breast
,
that
so
they
might
have
the
sweet
savour
thereof
alwaies
in
their
nose
.
In
which
word
we
have
1.
how
she
calls
him
,
2.
Whereunto
she
compares
him
,
to
wit
,
to
myrrh
and
a
bundle
of
myrrh
,
3.
to
whom
he
is
so
,
to
wit
,
to
her
4.
where
she
places
him
,
between
her
Breasts
,
and
5.
How
long
shall
he
lye
there
,
to
wit
,
all
the
Night
.
First
then
,
she
calls
him
her
beloved
(
whereof
v.
7.
)
whom
for
power
and
authority
before
she
called
,
a
King
,
v.
12.
and
whose
power
should
confound
her
,
if
his
love
did
not
comfort
her
;
and
to
whom
she
againe
as
a
King
,
owes
loyalty
and
subjection
,
and
as
her
blessed
bridegoom
she
professes
to
him
love
and
affection
.
Next
,
she
compares
him
to
Myrrh
,
which
was
one
of
the
gifts
wherewith
the
wise
men
of
the
East
honoured
Christ
at
his
birth
,
Math.
2.
&
with
which
&
aloes
his
body
also
was
imbalmed
after
his
death
,
Joh.
19.
39.
and
which
likewise
was
the
first
and
speciall
ingredient
of
the
holy
annointing
oyle
,
that
was
appoynted
to
be
made
,
for
annoynting
Aaron
and
the
Tabernacle
with
the
pertinents
thereof
,
being
of
a
sweet
and
odoriferous
smell
,
as
the
rest
of
the
sweet
spices
were
of
that
conposition
,
and
whereby
is
signified
the
sweet
comfort
that
the
Christian
soul
,
indued
with
spirituall
senses
,
finds
in
Christ
crucisied
,
to
whom
sinne
is
first
sowre
,
Exod.
30.
23.
Neither
contents
she
her self
to
compare
Him
only
to
Myrrh
,
but
to
a
bundle
of
Myrrh
,
to
show
unto
us
1.
the
abundance
of
that
spirituall
comfort
that
comes
from
him
to
a
believing
soul
,
as
a
greater
smell
is
yeelded
by
a
bundle
of
sweet
flowers
or
spices
,
than
comes
from
a
single
flower
or
a
graine
of
spice
.
As
likewise
to
show
2.
that
as
from
every
flower
in
a
bundle
,
there
comes
a
sweet
smell
;
even
so
from
every
thing
considerable
in
Christ
there
arises
comfort
whether
we
consider
his
natures
or
offices
,
his
birth
and
conception
,
his
holy
life
,
death
,
buriall
,
resurrection
,
and
ascention
,
and
now
his
intercession
at
his
Fathers
right
hand
til
he
come
againe
to
judgement
.
So
that
as
the
carcase
of
Sampsons
dead
Lyon
was
so
full
of
Hony
,
that
Sampson
did
not
only
eat
abundantly
thereof
himselfe
,
but
gave
thereof
also
to
others
,
Judge
.
14.
9.
so
is
Christ
Jesus
so
full
of
comfort
,
that
the
believing
soul
may
not
only
have
enough
to
it self
,
but
to
impart
by
instruction
for
the
comfort
of
others
.
3
to
shew
that
the
Church
and
every
true
elect
soul
cannot
be
content
with
a
little
of
Christ
,
but
to
injoy
much
of
him
,
and
the
power
of
his
death
and
resurrection
,
till
they
fully
injoy
him
in
glory
,
as
Psal.
17.
15.
Thirdly
,
we
have
to
consider
,
to
whom
is
Christ
a
bundle
of
sweet
and
fragrant
myrrh
,
It
is
to
his
Church
and
every
godly
soul
,
therefore
sayes
she
,
by
a
speech
of
faith
and
application
,
he
shall
be
to
me
a
bundle
of
myrrh
:
wherein
we
see
.
1.
the
Churches
holy
resolution
,
that
let
others
(
as
it
is
said
by
Isaiah
)
and
contemne
them
as
they
please
Isa.
53.
3.
not
knowing
his
worth
,
being
as
Aesop's
Cock
:
but
as
for
her
,
(
as
Joshua
protested
what
he
would
do
,
Josua
24.
15.
)
she
should
hold
him
in
singular
estimation
,
so
that
he
should
be
to
her
as
a
bundle
of
Myrrh
,
which
she
should
place
between
her
breasts
.
2.
We
see
what
is
the
proper
act
of
faith
,
to
wit
,
as
Thomas
said
,
my
God
and
my
Lord
;
even
so
by
a
particular
application
of
Christ
as
her
Saviour
to
her
soul
,
she
saies
He
shall
be
to
me
,
&c.
and
herein
indeed
stands
the
very
true
comfort
of
a
Christian
,
as
in
the
locks
of
Sampsons
hair
consisted
his
strength
,
without
which
particular
application
(
like
old
Simeons
imbracing
of
Christ
in
his
armes
,
)
the
soul
could
have
no
comfort
at
all
,
more
then
the
divels
,
who
knew
him
and
confesses
that
he
is
a
Saviour
,
but
not
to
them
:
and
therefore
the
prophet
sayes
,
For
unto
us
a
Child
is
born
,
&c.
Isai.
9.
6.
And
the
Angel
in
like
manner
said
at
his
birth
,
For
unto
you
is
born
a
Saviour
which
is
Christ
the
Lord
.
3.
We
see
,
that
although
Christ
be
full
of
fragrant
sweetnesse
,
yet
he
is
not
so
to
every
one
,
especially
whose
souls
are
stuffed
with
grosse
humours
,
or
delight
with
the
filthy
swine
in
the
stinking
smell
and
puddle
of
fleshly
lusts
but
he
is
so
only
to
his
own
church
and
true
members
thereof
,
who
being
renewed
in
the
inner
man
,
have
their
senses
otherwise
exercised
,
to
detest
all
sort
of
sinne
,
and
sinfull
pleasures
as
a
most
noisesome
and
stinking
hemlock
,
and
to
esteem
Christ
only
and
the
graces
thot
flow
from
him
,
most
fragrant
ann
delightfull
.
Fourthly
,
the
part
wherein
she
places
him
,
it
is
,
He
shall
lye
between
her
Breasts
,
or
to
be
laid
at
,
or
,
to
her
very
heart
:
and
indeed
justly
may
and
should
he
be
laid
there
.
1.
because
He
is
the
only
true
cordiall
to
a
Christian
or
sick
soul
:
and
,
2.
because
,
whereas
other
bundles
of
sweet
Flowers
or
nosegayes
are
so
kept
in
the
breast
,
by
being
placed
between
them
;
He
shall
be
the
keeper
and
gardian
of
the
heart
,
being
placed
on
or
in
the
heart
,
and
so
shall
be
ornamentum
pectoris
,
as
a
pleasant
nosegay
,
et
munimentum
cordis
,
like
a
brest
plate
of
proof
,
Psalm
.
84.
11.
a
decking
of
the
one
and
a
defence
of
the
other
,
from
evill
suggestions
,
and
Satans
wicked
temptations
,
or
,
as
the
Psalmist
speaks
,
both
a
Sun
and
a
shield
.
She
sayes
likewise
,
that
she
will
lay
him
between
her
breasts
,
1.
for
remembrance
and
contemplation
that
she
may
have
him
still
in
remembrance
and
before
her
eyes
,
to
looke
upon
;
as
Israel
did
upon
the
brasen
Serpent
;
or
as
the
names
of
the
twelve
tribes
were
on
the
high
Priests
brest-plate
:
2.
for
delight
and
consolation
,
as
for
that
end
,
to
delight
the
eye
by
colour
,
and
comfort
the
braine
by
smell
,
maides
use
to
put
nosegayes
between
their
breasts
:
and
therefore
also
for
spirituall
delight
,
as
the
most
beautifull
object
the
eye
of
faith
can
look
upon
,
and
for
the
most
pleasant
and
sweet
smelling
or
savour
to
the
soul
,
Cant.
2.
1.
He
is
compared
to
the
Rose
of
the
Field
,
and
to
the
Lillie
of
the
Vallyes
:
3.
for
care
and
conservation
,
as
they
put
such
thi●gs
which
they
would
keep
and
not
lose
,
in
their
breast
or
bosome
;
for
which
end
said
David
,
that
he
hid
Gods
word
in
his
heart
,
Psalm
.
119.
11.
and
the
Virgin
Mary
,
that
she
laid
up
her
Sonnes
words
in
her
heart
,
to
wit
,
that
they
might
not
be
lost
or
forgotten
:
4.
for
ornament
and
decoration
,
for
which
end
we
are
bidden
to
put
on
the
Lord
Jesus
Christ
,
He
being
the
most
beautifull
ornament
that
ever
was
put
on
the
soul
,
and
whereby
the
Kings
daughter
is
said
to
be
beautifull
within
,
Psalm
.
45.
and
perfect
through
my
comelinesse
(
sayes
the
Lord
)
which
I
put
upon
thee
,
Ezekiel
.
16.
14.
Fifthly
,
she
showes
how
long
He
shall
lye
there
,
to
wit
,
all
night
:
now
by
night
is
understood
in
Scripture
,
1.
the
time
of
affliction
and
trouble
,
as
Isai.
21.
12
:
2.
the
day
of
death
,
as
Joh.
9.
4
:
and
3.
the
time
of
our
life
here
on
earth
,
as
it
is
specially
to
be
understood
here
,
so
called
or
compared
,
1.
as
the
night
is
darke
,
and
therefore
they
who
walke
in
the
night-time
have
a
Lanthorne
carried
before
them
;
so
in
this
life-time
there
is
darknesse
of
ignorance
,
and
no
light
have
we
to
direct
our
walking
that
we
stumble
not
or
fall
into
sinne
and
damnation
,
but
the
Lanterne
of
Gods
Word
,
as
the
Psalmist
shews
us
.
2.
The
night
is
the
most
dangerous
time
for
surprising
or
robbing
by
enemies
,
and
therefore
they
watch
in
the
night
time
;
even
so
this
life-time
is
most
dangerous
for
surprising
by
our
spirituall
enemie
,
and
robbing
us
of
Gods
favour
and
graces
:
and
therefore
we
are
exhorted
ever
to
watch
and
pray
that
we
enter
not
into
temptation
,
3.
The
night
time
is
melancholious
;
and
so
is
our
life
,
wherein
we
sow
in
teares
,
4.
The
starres
shine
in
the
night
;
and
so
should
our
Christian
vertues
shine
.
And
5.
as
after
the
night-time
the
Sunne
arises
,
and
then
followes
the
lightsome
day
;
even
so
after
the
night
time
of
this
life
to
the
godly
shall
the
Sunne
of
righteousness
arise
,
and
be
cleerly
seen
and
then
shall
follow
an
eternall
day
,
that
never
shall
have
an
end
.
Observations
.
1.
We
see
,
by
the
Church
in
comparing
Christ
to
pure
mirrhe
,
as
it
is
called
,
Exodus
.
30.
23.
which
was
very
costly
,
and
precious
,
as
may
be
seen
,
Matth.
2.
11.
the
high
esteeme
that
the
Church
and
every
true
member
has
of
Christ
,
counting
nothing
so
worthy
and
of
such
sweetnesse
and
excellency
as
Christ
,
which
made
the
Apostle
to
say
,
as
1
Cor.
2.
2.
and
that
in
comparison
of
him
,
he
counted
all
things
losse
and
dung
.
2.
As
the
Church
esteemes
him
highly
,
so
sutably
she
places
him
highly
,
to
wit
,
in
her
heart
,
and
between
her
breasts
the
seat
of
affection
and
repose
;
which
we
will
never
do
,
till
we
learne
to
esteem
him
highly
,
and
which
is
the
cause
why
some
place
the
world
,
the
honour
,
profit
,
and
pleasures
thereof
in
their
hearts
,
and
not
as
Rev.
12.
1.
because
they
esteem
more
highly
of
those
things
than
of
Christ
.
As
the
heart
is
Christs
proper
place
,
and
the
Christian's
duty
,
so
likewise
thereby
we
may
see
the
Christian's
dignity
,
he
is
verus
Christopher
,
and
beares
Christ
in
a
more
excellent
manner
,
then
the
vigin
Mary
,
quae
non
tam
in
utero
portando
,
quàm
in
animâ
credendo
beata
fuit
.
And
therefore
to
whom
that
honour
is
not
granted
which
was
to
her
,
yet
this
is
not
denyed
,
to
bear
him
in
our
breast
;
and
if
our
brests
gave
him
not
suck
,
yet
let
them
give
him
harbour
;
neither
let
us
misplace
him
,
as
many
do
,
some
in
the
eare
onely
,
and
some
in
their
tongue
by
pra●ling
,
yea
and
some
treading
him
under
foot
.
4.
We
see
,
that
we
must
not
harbour
him
as
a
guest
for
a
short
time
,
but
he
must
lye
all
the
night
time
of
this
life
between
our
breasts
,
and
as
the
prophet
Zechary
speaks
he
must
dwell
with
us
,
Zech.
8.
3.
or
as
himselfe
speaks
,
he
must
make
abode
with
us
,
Joh.
14.
23.
joyning
with
piety
perseverance
:
for
he
only
that
continues
faithfull
to
the
death
shall
receive
the
Crown
of
Life
,
Rev.
2.
10.
5.
Not
only
in
the
whole
time
of
our
life
generally
,
but
specially
,
in
the
gloomy
night
of
affliction
,
and
shadowish
black
night
of
death
,
(
as
it
is
called
,
Psalm
.
23.
4.
)
we
see
how
and
in
whom
to
find
the
sweetnesse
of
comfort
,
even
from
Christ
all
averly
,
who
bore
the
Crosse
before
us
,
and
by
his
death
hath
triumphed
over
death
,
and
made
it
stingless
and
a
shadowish
valley
only
,
to
us
.
Verse
.
14.
My
beloved
is
unto
me
as
a
cluster
of
Camphire
,
in
the
vineyards
of
Engedi
.
Still
she
insists
in
his
praise
as
not
being
able
to
commend
him
enough
,
in
whom
she
found
such
abundance
and
store
of
all
comfort
and
sweetnesse
,
wherein
1.
we
have
to
consider
,
what
is
this
Camphire
to
a
cluster
,
whereof
she
compares
him
:
and
2.
what
is
this
Engedi
,
in
the
vineyards
whereof
this
Camphire
grew
.
First
then
Camphire
,
(
or
as
some
expound
it
,
Cypresse
,
)
is
a
white
and
aromaticke
Floure
,
which
from
the
stem
groweth
forth
in
a
Cluster
as
the
wine
grapes
do
from
the
Vine
,
wherein
we
have
1.
the
colour
representing
Christs
innocency
;
wherefore
he
is
likewise
compared
to
a
Lillie
;
and
2.
the
fragrant
smell
which
it
yeelds
representing
the
sweet
comforts
that
flow
from
him
abundantly
to
every
believing
soul
,
as
likewise
the
acceptablenesse
of
his
sacrifice
of
himselfe
to
his
father
,
wherein
as
in
Noah's
oblation
,
he
smelled
a
sweet
savour
of
rest
and
acquiescing
.
Whence
also
the
Hebrew
name
copher
,
signifies
propitiation
or
redemption
,
according
to
which
the
holy
Ghost
seems
here
to
have
reference
to
the
worke
and
fruit
of
Christs
death
,
whereby
he
became
a
cluster
of
abounding
consolation
;
&
also
of
redemption
for
the
sins
of
the
whole
world
;
1
Joh.
2.
2.
&
like
the
brasen
Serpent
has
cured
us
of
the
biting
of
the
fiery
serpents
;
as
Pliny
reports
,
that
Camphir
has
this
property
;
to
cure
the
stinging
of
serpents
,
Lib.
21.
c.
18.
Likewise
Engedi
is
the
name
of
a
place
or
City
in
the
Land
of
Canaan
,
which
fell
to
the
tribe
of
Judah
,
of
whom
Christ
came
:
and
being
neer
the
dead
sea
,
was
fruitfull
for
gardens
and
vineyards
,
whereof
we
read
Josua
.
15.
62.
Situate
(
as
Adrichomius
showes
)
in
the
mountains
,
and
called
the
City
of
Palme-trees
,
and
of
Balme
,
wherewith
the
vineyards
thereof
did
abound
,
as
of
other
odoriferous
herbs
and
flowers
li●●
Camphire
here
spoken
of
.
Observations
.
1.
We
see
that
a
godly
soul
that
findeth
the
plenty
and
variety
of
sweetness
that
is
in
Christ
Jesus
can
never
enough
or
by
any
one
thing
expresse
the
same
;
but
that
whatsoever
sweetness
and
excellency
is
in
any
other
thing
severally
,
is
in
the
highest
measure
and
eminent
manner
in
him
copulatively
:
so
that
those
who
are
sparing
in
acknowledging
this
and
praising
of
him
therefore
,
it
is
a
token
that
they
never
trasted
how
good
the
Lord
is
,
and
therefore
cannot
acknowledge
or
tell
what
he
has
done
to
their
souls
.
2.
Seeing
Christ
Jesus
smells
so
sweetly
and
fragrantly
to
every
true
Christian
,
here
then
is
a
rule
whereby
each
one
may
trye
himself
,
whether
he
be
a
true
Christian
or
not
,
to
wit
,
See
what
smells
best
to
thee
,
whether
Christ
and
heavenly
things
,
or
the
world
and
wickedness
;
and
if
it
be
not
Christ
it
is
not
for
defect
of
aboundant
sweetness
in
Him
,
but
because
thou
hast
a
dead
soul
,
and
wants
the
spirituall
sense
of
discerning
,
like
a
blind
man
that
cannot
see
the
Sunne
,
or
because
thou
art
of
a
swinish
nature
gruntling
in
the
earth
,
and
to
whom
nothing
but
what
is
base
and
filthy
,
smells
well
,
as
it
is
said
,
Sus
quod
habet
sapit
hoc
,
sapit
hoc
quod
stercore
sorpsit
.
3.
This
cluster
of
Camphir
is
to
be
found
in
the
vineyards
of
Engedi
,
which
are
the
Lords
Ordinances
,
or
Assemblies
of
his
Saints
,
Isai.
5.
7.
Ps.
80.
15.
Even
as
he
is
said
in
like
manner
to
be
in
the
midst
of
the
golden
Candlesticks
,
Rev.
2.
1.
and
according
to
his
promise
,
I
will
be
with
you
to
the
end
of
the
world
:
whereby
we
see
,
if
we
would
find
the
sweetness
that
is
in
Christ
,
we
must
have
our
recourse
and
delight
in
the
means
whereby
as
by
conduit
pipes
this
sweetness
is
conveyed
unto
us
;
for
faith
comes
by
Hearing
,
Rom.
10.
17.
and
God's
word
must
be
to
us
as
,
Ps.
19.
10.
and
therefore
no
marvell
that
these
men
feel
no
sweetness
in
Christ
,
nor
any
power
for
mortification
,
or
quickning
vertue
,
who
feel
no
sweetness
in
the
lovely
oracles
of
God
,
which
is
the
power
of
God
to
salvation
to
every
true
believer
.
Verse
.
15.
Behold
,
thou
art
fair
,
my
love
,
behold
thou
art
fair
,
thou
hast
doves
eyes
.
Here
,
he
mutually
praises
his
bride
,
which
shows
the
mutuall
delight
that
each
has
in
another
,
and
which
concertation
of
love
makes
the
marriage-knot
between
espoused
parties
to
be
solatious
and
sure
.
In
which
commendation
we
have
,
1.
How
he
styles
her
,
whereof
we
have
spoken
,
v.
9.
2
Wherefore
he
commends
her
,
both
in
generall
,
and
from
her
eyes
in
particular
,
3.
How
he
prefixes
unto
his
praising
of
her
,
an
Ecce
;
and
4.
Why
he
ingeminates
his
praising
of
her
.
First
then
,
he
commends
her
from
her
beauty
in
generall
,
whereof
we
have
spoken
,
v.
8.
Which
consists
,
1.
In
forsaking
her
old
corruption
,
Ps.
45.
10.
11.
2.
In
her
practice
of
new
obedience
,
being
justified
in
Christ
;
which
is
that
beauty
which
the
Psalmist
prayes
for
,
may
be
upon
all
the
Israel
of
God
,
Psal.
90.
17.
But
seeing
,
v.
8.
he
had
already
praised
her
from
her
beauty
,
why
repeats
he
it
here
?
I
answer
,
as
it
is
the
whole
desire
of
the
Church
to
be
fair
and
beautifull
in
the
eyes
of
her
blessed
Bridegroom
,
let
others
think
of
her
as
they
please
,
(
as
v.
5.
)
so
it
is
her
greatest
joy
and
comfort
to
have
the
assurance
thereof
sealed
up
to
her
soul
,
by
the
frequent
witnessing
of
the
spirit
,
and
voice
of
her
beloved
,
saying
to
her
soul
that
she
is
so
to
Him
,
and
that
he
is
her
salvation
;
and
therefore
he
no●
once
,
but
often
commends
her
from
her
beauty
.
And
seeing
the
whole
church
,
and
all
the
members
thereof
make
up
but
one
homogeneous
body
,
look
what
he
speaketh
to
the
whole
,
he
speaketh
to
every
faithfull
soul
,
in
whom
if
there
be
Repentance
,
faith
,
love
,
zeale
,
humility
,
meekekness
,
&c.
though
there
be
remanent
corruption
and
a
mixture
of
divers
infirmities
,
yet
that
soul
is
fair
in
Christ's
eyes
.
Let
us
then
find
out
these
graces
in
our selves
,
and
though
they
be
not
perfect
,
yet
being
in
truth
,
we
may
be
assured
of
acceptation
,
and
rejoyce
in
his
love
.
Next
as
he
praises
her
from
her
beauty
in
generall
,
so
from
the
comliness
of
her
eyes
in
particular
,
wherein
we
have
to
consider
,
1.
What
they
are
;
and
,
2.
Why
so
compared
,
Job
.
29.
15.
First
then
,
some
▪
understand
by
the
eyes
of
the
church
her
Pastors
,
and
Overseers
,
so
called
,
1.
Because
of
inspection
,
counsell
and
right
direction
,
in
which
sense
it
is
spoken
,
Numb.
10.
31.
and
Matth.
6.
22.
And
therefore
the
Prophets
of
old
were
called
Seers
;
and
,
2.
In
respect
of
vigilant
watching
for
fore-warning
of
any
danger
,
or
invasion
,
a
we
see
,
Ezek.
33.
and
Heb.
13.
20.
and
who
most
specially
o●
any
should
have
the
properties
of
Doves
eyes
,
as
is
to
be
after
mentioned
.
Others
understand
,
not
these
former
,
who
may
be
called
the
eyes
over
the
Church
,
but
the
eyes
in
the
Church
and
every
faithfull
member
thereof
;
and
this
is
,
the
eye
of
faith
,
which
looks
,
like
the
stinged
Israelites
,
on
Christ
crucified
only
for
cure
and
comfort
;
and
without
which
,
the
soul
is
as
blind
as
a
mole
.
And
therefore
are
so
called
and
compared
,
1.
Because
the
eye
of
the
body
is
the
light
of
the
body
,
and
so
is
faith
the
light
of
the
soul
,
2.
As
the
eye
cannot
●…f
it self
,
without
the
Sunne
or
benefit
of
externall
light
;
so
n●…er
can
the
eye
of
the
soul
without
illumination
from
the
Sunne
of
righteousness
,
and
of
his
Holy
word
by
which
faith
comes
,
3.
As
the
eye
delights
in
light
,
and
pleasant
objects
;
so
doth
the
eye
of
the
soul
in
the
light
and
promises
of
Gods
word
,
and
in
Christ
crucified
,
which
is
the
most
beautifull
object
that
the
eye
of
faith
can
fix
upon
,
and
who
,
in
the
word
,
is
set
forth
,
and
(
as
it
were
)
painted
before
our
eyes
,
Gal.
3.
1.
4.
As
by
the
eye
we
are
guided
in
our
walking
,
and
made
to
eschew
stumbling
,
falling
,
or
such
like
dangers
,
so
by
faith
and
the
saving
knowledge
of
Christ
in
his
Word
,
we
are
guided
in
our
spirituall
walking
and
made
to
eschew
stumbling
and
falling
in
sinne
and
temptations
,
and
such
spirituall
dangers
.
Next
,
her
eyes
are
compared
to
Doves
eyes
,
1.
Because
as
a
Dove's
eyes
are
cleear
and
sharp-sighted
;
so
is
the
eye
of
faith
piercing
within
the
vaile
of
Christs
flesh
,
while
He
was
on
earth
and
beholding
his
Deity
,
and
piercing
now
into
the
Heavens
,
where
he
sits
at
his
fathers
right
Hand
,
and
into
such
divine
mysteries
and
the
truth
thereof
,
whereunto
the
blind
eye
of
nature
,
nor
no
other
can
or
ever
could
yet
reach
.
2.
The
eye
of
the
Dove
is
chast
,
and
chastity
is
much
commended
in
virgins
;
even
so
,
that
which
our
Saviour
so
much
commends
in
his
Church
by
this
comparison
,
who
is
a
pure
virgin
to
Him
,
is
her
spirituall
chastity
opposit
to
spirituall
whordome
,
so
much
complained
on
and
condemned
in
scripture
,
and
whereby
,
without
doting
on
any
other
,
she
keeps
her
faith
,
confidence
,
and
affection
whole
and
entire
towards
him
alone
,
from
whom
alone
she
looks
for
life
and
salvation
.
3.
The
doves
eyes
are
meek
,
and
not
cruell
,
fiery
,
or
furious
;
representing
thereby
that
disposition
of
a
Christian
soul
which
is
recommended
unto
the
same
by
him
who
said
,
Learn
of
me
for
I
am
humble
and
meek
.
4.
The
doves
eyes
are
humble
,
contrary
to
such
lofty
eyes
as
are
spoken
of
,
Pro.
30.
13.
And
so
is
the
disposition
of
a
Christian
soul
endowed
with
true
faith
,
though
never
so
fruitfull
in
godliness
and
good
works
.
5.
The
doves
eyes
delights
in
cleanness
,
and
therfore
resorts
to
white
places
,
and
to
clear
waters
;
even
so
doth
the
soul
that
has
true
faith
in
it
,
loathing
all
uncleanness
of
sin
and
worldly
lusts
,
and
knowing
that
no
uncleane
thing
shall
enter
into
that
heavenly
Jerusalem
.
Thirdly
we
see
here
,
that
unto
this
commendation
of
her
beauty
and
comliness
he
prefixes
,
an
Ecce
,
or
behold
,
which
word
is
used
in
Scripture
,
1.
As
an
Ecce
of
admiration
,
(
as
,
Behold
a
virgin
shall
conceive
and
bear
a
child
.
)
2.
As
an
Ecce
,
of
demonstration
,
as
,
Behold
the
Lamb
of
God
,
&c.
3.
As
an
Ecce
,
of
consideration
,
as
,
Lam.
1.
12.
Behold
and
see
if
ever
there
was
sorrow
like
to
my
sorrow
,
&c.
Also
when
he
would
stirre
up
the
mind
to
remark
and
observe
,
some
rare
,
excellent
and
wonderfull
matter
,
and
which
is
also
sure
and
evident
;
even
so
hereby
the
Lord
would
have
it
observed
,
1.
That
the
beauty
of
his
Church
is
a
rare
beauty
,
as
we
see
the
same
described
,
Ps.
45.
and
Rev.
12.
2.
An
excellent
beauty
also
,
being
spirituall
,
and
not
subject
to
fading
,
3.
A
wonderfull
beauty
likewise
(
considering
her
former
deformity
)
put
upon
her
by
her
bridgroom
,
who
has
made
her
so
as
,
Ezek.
16.
14.
And
4.
Which
is
so
sure
and
permanent
that
death
it self
shall
not
deface
it
,
but
rather
be
the
meane
of
perfecting
the
same
in
glory
.
Last
of
all
,
he
redoubles
this
commendation
of
her
beauty
,
saying
;
Thou
art
fair
,
thou
art
fair
.
1.
Showing
thereby
the
excellency
of
her
beauty
,
as
when
we
say
good
,
good
;
or
excellent
and
very
good
by
a
usuall
Hebraism
,
the
doubling
of
the
word
expressing
the
superlative
degree
.
2.
To
show
the
assurance
that
He
would
give
her
for
her
comfort
,
and
against
all
doubting
in
the
contrary
,
that
she
was
fair
and
beautifull
in
His
eyes
,
think
of
her self
in
humility
,
or
let
others
think
of
her
,
as
they
list
.
3.
That
she
is
wholly
beautifull
,
both
in
soul
and
body
,
or
in
the
whole
man
;
or
that
her
beauty
is
twofold
,
inward
in
soul
,
and
outward
in
conversation
,
as
the
kings
daughter
,
Ps.
45.
13.
is
said
not
only
to
be
glorious
within
,
but
also
in
her
rayment
without
.
Also
,
she
hath
another
double
beauty
;
the
one
of
justification
,
the
other
of
sanctification
:
both
which
the
Lord
joyns
,
therfore
let
no
man
separate
them
.
Observations
.
1.
Seeing
our
Saviour
declares
that
his
Church
and
her
true
members
are
fair
by
the
beauty
of
Holiness
spoken
of
,
Ps.
110.
Then
let
not
those
who
would
be
so
accounted
,
live
like
filthy
dogs
and
swine
,
or
delight
in
any
impurity
,
whereby
their
beauty
may
be
marred
.
2.
He
sayes
,
My
love
thou
art
fair
,
to
show
unto
us
wherefrom
our
beauty
proceeds
,
not
of
our selves
that
we
are
so
,
or
from
any
mer●…
us
that
we
are
so
in
his
eyes
,
but
from
his
free
and
undeserved
Love
,
as
he
showes
,
Ezek.
16.
8.
And
the
way
to
have
the
assurance
of
this
love
sealed
up
to
our
consciences
for
our
joy
and
peace
,
is
to
study
holiness
by
which
we
only
come
to
happiness
.
3.
Seeing
he
specially
looks
unto
,
and
delights
in
faith
,
which
is
to
the
soul
like
the
eyes
of
the
dove
,
Let
us
seek
after
it
earnestly
and
for
the
increase
thereof
;
both
in
the
Christian
and
conscionable
use
of
the
means
,
and
by
servency
of
prayer
,
&c.
Verse
.
16.
Behold
thou
art
fair
my
beloved
,
yea
pleasam
;
also
our
bed
is
greene
.
Here
the
church
returneth
the
praise
of
beauty
to
him
who
had
in
the
former
verse
ascribed
it
to
her
,
as
if
she
would
say
,
that
he
is
rather
only
worthy
so
to
be
called
,
being
so
,
1.
Originally
and
from
himself
,
2.
Effentially
,
whose
essence
,
is
holiness
,
3.
Perfectly
,
without
any
defect
and
,
4.
Unchangably
,
from
eternity
to
eternity
:
and
,
5.
Eminently
above
all
without
match
,
and
infinitly
beyond
all
without
any
measure
.
Next
,
not
contented
to
call
him
fair
,
she
calls
him
also
pleasant
or
comly
,
as
having
seemly
proportion
with
the
brightness
of
colour
,
which
makes
up
the
perfection
of
beauty
,
which
perfection
our
Saviour
has
,
1.
In
respect
of
his
divine
nature
,
in
that
regard
being
beauty
and
holiness
it self
,
2.
In
respect
of
his
Humane
nature
,
Ps.
45.
2.
as
fairest
amongst
men
,
3.
In
respect
of
his
perfect
Innocence
without
all
spot
,
4.
In
regard
of
infused
graces
without
any
measure
on
earth
;
and
,
5.
In
respect
of
the
fulness
of
glory
above
all
creature
,
which
he
has
in
the
heavens
,
unto
which
praise
he
prefixes
an
Ecce
,
to
show
that
this
his
beauty
is
such
as
it
invites
in
a
manner
all
men
and
creatures
to
behold
the
same
.
Therafter
she
subjoynes
the
praise
of
his
Bed
next
to
his
Person
,
where
we
have
to
consider
.
1.
What
It
is
,
and
consequently
what
she
is
,
2.
Whose
it
is
;
and
,
3.
Of
what
quality
it
is
.
First
then
,
the
bed
between
the
bride
and
bridgroom
is
the
place
of
procreation
,
and
whereby
is
shown
,
that
although
the
Church
be
a
pure
Virgin
,
yet
she
is
also
a
mother
,
(
as
the
virgin
Mary
was
both
)
and
,
as
she
is
expresly
called
.
Gal.
4.
26.
and
described
so
to
be
,
Rev.
12.
2.
●…ringing
forth
children
to
her
Heavenly
husband
procreated
by
the
Immortall
seed
of
his
Word
,
and
nourished
upon
her
breasts
of
the
new
and
old
testament
by
that
sincere
milk
of
the
word
,
whereof
Peter
speaks
,
unto
eternall
life
.
2.
This
bed
is
called
by
her
,
(
our
bed
)
signifying
thereby
,
that
by
her
communion
with
Christ
she
became
fruitfull
,
both
in
progeny
of
children
by
the
new
birth
of
regeneration
,
and
by
the
practice
of
good
works
and
fruits
of
sanctification
.
As
also
that
in
the
forenamed
work
of
spirituall
procreation
,
with
her
externall
Ministry
,
the
Lord
must
ever
concurre
and
co-operate
by
his
divine
Efficacy
;
for
Paul
plants
and
Apollos
waters
,
but
the
Lord
gives
the
increass
,
as
we
may
see
,
Act.
16.
14.
3.
The
quality
of
this
bed
is
this
,
that
it
is
called
,
greene
whereby
is
signified
the
flourishing
in
all
ages
,
and
ever
fresh
springing
up
of
these
goodly
olive
plants
,
and
children
,
spoken
of
both
by
the
Psalmist
Ps.
92.
13.
and
Prophet
,
Isay
.
61.
4.
which
she
bringeth
forth
to
her
Heavenly
husband
,
of
whom
she
may
say
,
as
Leah
said
of
Gad
,
in
every
age
,
that
a
troop
cometh
;
and
of
whom
also
it
may
be
spoken
as
,
Ps.
92
:
14.
That
she
shall
still
bring
forth
fruit
in
her
old
age
to
the
worlds
end
,
and
shal
be
fat
and
flourishing
.
Observations
.
1.
Here
we
see
the
Churches
Retribution
of
praise
to
him
of
Heavenly
beauty
,
to
whom
only
and
most
properly
the
praise
thereof
is
due
,
and
this
she
does
in
token
of
true
thankfulness
:
which
for
every
gift
and
assurance
of
Gods
favour
we
should
not
cease
in
like
manner
to
offer
to
him
daily
to
whom
the
same
is
due
.
2.
We
see
that
this
bed
of
Christ
and
his
bride
is
ever
green
,
and
shal
be
to
the
worlds
end
:
like
Moses
bush
,
fruitfull
in
all
ages
and
therefore
shall
never
fade
,
nor
the
ports
of
Hell
shall
never
prevaile
against
it
,
to
hinder
the
birth
of
that
man-child
,
Rev.
12.
or
production
of
those
who
are
endued
with
Masculine
strength
,
to
resist
Satan
and
stand
for
the
truth
.
Verse
.
17.
The
beames
of
our
house
are
Cedars
,
and
our
rafters
of
Erre
.
Before
was
the
praise
of
the
place
of
procreation
of
Gods
children
;
followes
now
the
praise
of
Gods
house
,
the
place
of
their
education
:
where
we
have
to
consider
,
1.
What
is
meant
by
this
house
,
and
why
the
Church
is
so
called
,
2.
What
are
the
parts
thereof
here
mentioned
;
and
,
3.
What
is
the
matter
thereof
,
from
which
it
is
commended
;
and
,
4.
Why
she
calles
it
our
house
.
First
then
;
by
this
house
is
meant
the
Church
,
called
Gods
House
expresly
,
1.
Tim.
3.
15.
Heb.
3.
6.
Eph.
2.
22.
and
,
1
Pet.
2.
5.
For
these
ensuing
reasons
;
1.
For
inhabitation
,
because
there
the
Lord
dwells
,
as
he
promised
,
Ero
vobiscum
,
And
we
see
,
Rev.
2.
1.
Numb.
5.
3.
Psal.
80.
1.
9.
11.
Joh.
14.
17.
Eph.
3.
17.
Rev.
18.
9.
11.
2
▪
Tim.
1.
14.
and
1
Ioh.
2.
17.
2.
For
decoration
,
with
saving
graces
,
and
diversity
of
edifying
gifts
,
as
a
man
adornes
his
House
,
with
sundry
sorts
of
ornaments
.
3.
For
delectation
,
whence
he
gives
his
Church
here
so
many
goodly
titles
importing
the
same
.
4.
For
domination
,
in
a
speciall
and
gracious
manner
ruling
therein
.
But
herein
is
a
great
disparity
between
His
house
and
others
.
1.
He
is
both
owner
and
builder
of
this
,
2.
He
is
both
builder
and
buyer
,
3.
The
stones
whereof
this
house
is
built
are
living
,
1
Pet.
2.
5.
4
As
he
is
the
builder
,
so
himself
is
both
foundation
and
corner-stone
,
5.
Himself
is
the
indweller
,
and
no
other
by
elocation
,
as
some
are
.
6.
He
is
ever
present
in
,
and
with
his
House
;
and
,
7.
No
time
can
make
this
house
decay
,
no
fire
consume
it
,
nor
storme
overthrow
the
same
.
Secondly
,
the
parts
of
this
House
here
mentioned
,
are
beams
which
are
strong
and
laid
in
walls
,
as
we
see
ordinarily
in
buildings
,
and
rafters
which
are
lesse
in
quantity
,
and
for
another
use
;
and
whereby
are
understood
the
diverse
office-bearers
,
and
other
members
of
the
Church
of
Christ
:
Some
stronger
,
as
those
,
Gal.
2.
9.
who
are
called
pillars
,
and
upon
whom
the
weighty
burden
is
incumbent
in
church
or
common-wealth
.
And
others
againe
weaker
gifted
or
graced
,
and
in
meaner
and
more
private
stations
,
as
we
see
in
the
parable
of
the
talents
,
some
having
more
,
some
fewer
,
and
some
but
one
talent
,
and
who
had
most
,
having
most
to
count
for
,
and
who
ought
not
despise
those
,
who
had
fewer
neither
those
who
had
the
fewest
,
to
envy
with
an
ill
eye
such
as
had
most
,
but
to
be
carefull
to
gaine
proportionally
.
Next
,
as
the
beams
are
made
strong
,
not
for
themselves
,
but
for
the
supportation
of
other
parts
of
the
house
,
as
the
floores
and
such
like
;
even
so
the
stronger
in
Christs
church
have
their
strength
not
only
for
their
own
stability
,
or
standing
,
but
for
the
good
of
those
who
are
weaker
:
as
it
was
said
to
Peter
,
tu
conversus
confirma
fratres
.
Moreover
as
beams
and
rafters
,
and
such
other
parts
in
a
Materiall
house
although
divers
in
strength
and
for
divers
places
and
uses
in
the
fabrick
,
yet
have
all
a
firme
connexion
amongst
themselves
to
make
up
one
compleat
structure
:
even
so
in
Christs
church
though
there
be
divers
members
,
diversly
gifted
,
and
placed
,
as
we
see
in
the
members
of
the
body
naturall
,
1.
Cor.
12.
14.
Yet
,
as
the
Apostle
there
showes
,
v.
25.
there
should
be
no
schism
in
the
body
,
but
such
a
conjunction
of
love
,
that
the
members
should
have
the
same
care
one
of
another
,
as
they
have
of
themselves
,
and
a
holy
sympathy
in
suffering
or
rejoysing
.
Thirdly
the
matter
whereof
those
parts
are
,
and
from
which
they
are
so
commended
,
is
,
that
the
beams
are
of
Cedar
,
and
the
rafters
,
(
or
as
Some
expound
,
the
galleries
or
walks
)
of
firre
,
alluding
,
as
seemeth
,
to
that
of
Solomon's
Temple
,
1
King
.
6.
15.
where
both
these
sorts
of
timber
are
mentioned
,
whereof
that
Temple
was
built
,
and
both
grew
in
Lebanon
,
2
King
.
19.
23.
and
were
of
greatest
account
.
And
first
the
Cedar
,
in
that
same
place
,
and
Ezech.
17.
22.
is
commended
,
1.
From
talnesse
,
or
growing
high
;
and
so
do
the
godly
grow
in
grace
,
reaching
in
their
affections
upward
,
quaerendo
quae
suprà
.
2.
The
Cedar
is
said
to
cast
forth
his
roots
sure
,
for
withstanding
rooting
up
by
any
wind
or
violence
,
Hos.
14.
5.
denotating
thereby
,
the
stability
of
God's
Saints
,
who
build
upon
the
rock
.
3.
The
Cedar
is
called
Excellent
,
Cant.
5.
15.
and
so
are
the
godly
called
,
Psal.
16.
3.
in
respect
of
grace
,
and
their
new
birth
.
4.
The
Cedar-wood
was
most
durable
,
and
therefore
the
Ark
,
and
orher
parts
of
the
Tabernacle
,
was
made
thereof
;
and
so
are
the
godly
by
grace
,
against
prevailing
corruption
here
,
and
fitted
for
eternall
glory
hereafter
.
5.
The
Cedar-tree
was
such
a
one
,
as
brought
forth
fruit
,
as
we
see
,
Ezech.
17.
23.
and
so
are
the
godly
,
fruitfull
in
holinesse
and
good
works
.
Next
,
her
rafters
,
or
galleries
for
walks
,
are
said
to
be
of
Firre
;
which
,
besides
that
it
is
likewise
a
tall
,
streight
,
and
durable
sort
of
tree
,
it
has
these
two
properties
:
1.
It
is
alwaies
green
in
winter
,
as
in
summer
;
and
so
are
the
godly
,
in
stedfast
confidence
by
grace
,
alwaies
vigorous
,
without
decaying
or
falling
away
from
Christ
and
his
truth
,
as
well
in
adversity
as
prosperity
.
2.
The
firre-tree
is
a
fat
,
savoury
,
and
well-smelling
tree
,
through
the
aboundance
of
●ap
and
rosen
that
it
has
in
it
;
even
so
are
the
godly
,
fat
with
the
fatnesse
of
spirituall
grace
,
spoken
of
,
Esa.
25.
6.
and
savoury
not
onely
through
Christ
to
God
,
but
sending
forth
a
good
smell
,
of
a
holy
life
,
and
conversation
,
to
allure
and
delight
others
:
And
therefore
saies
the
Lord
of
his
people
,
Hos.
14.
6.
that
their
smell
should
be
as
the
smell
of
Lebanon
.
But
it
may
be
asked
,
why
she
speaks
of
the
beams
and
rafters
,
and
not
of
the
walls
of
this
house
?
I
answer
,
If
these
parts
made
of
timber
or
wood
,
be
so
firm
and
durable
,
then
the
firmity
,
durablenesse
,
and
strength
of
the
rest
,
as
the
walls
,
which
are
made
of
stone
,
is
out
of
all
question
;
and
so
this
house
,
in
all
the
parts
thereof
,
is
so
durable
and
strongly
built
,
that
the
very
gates
of
hell
shall
never
prevail
against
it
.
Last
of
all
,
seeing
the
Church
speaks
here
,
how
saies
she
,
(
Our
house
)
being
her self
God's
house
?
I
answer
,
She
speaks
this
,
in
the
person
of
the
mother
of
the
family
of
God's
children
,
who
make
up
this
house
;
and
as
Christ's
Spouse
,
who
by
that
mysticall
and
matrimoniall
union
with
him
,
hath
likewise
a
communion
with
him
in
all
which
is
his
,
as
there
is
a
threefold
communion
between
married
persons
,
of
hearts
in
affection
,
of
bodies
in
fruition
,
and
of
goods
in
possession
.
And
therefore
in
this
respect
,
she
said
in
the
preceding
verse
,
Our
bed
,
as
in
this
verse
,
Our
house
.
Or
else
,
the
Catholick
Church
speaks
here
,
of
particulat
,
nationall
,
and
other
Churches
,
of
which
she
is
made
up
;
and
therefore
the
word
in
the
originall
Hebrew
,
is
Bathenu
,
or
Houses
,
in
the
plurall
number
.
Observations
.
1.
Seeing
there
is
such
diversity
of
parts
,
and
diversly
gifted
members
in
Christ's
house
,
what
ever
be
the
Lord's
dispensation
to
us
,
or
others
,
let
us
reverence
the
same
,
and
be
content
with
our
own
measure
and
station
,
if
it
were
to
be
but
snuffers
,
or
snuff-dishes
,
in
the
Sanctuary
,
or
,
as
David
said
,
a
door-keeper
in
in
the
Lord's
house
;
and
labour
to
glorifie
God
in
our
place
,
and
by
our
gift
to
benefit
the
body
.
2.
Seeing
the
parts
of
this
house
are
commended
from
the
marter
whereof
they
are
made
,
excellent
,
durable
,
and
savoury
,
&c.
Therefore
if
we
be
the
true
parts
and
members
of
this
house
of
God
,
let
us
examine
our selves
,
if
we
have
this
true
excellency
of
grace
,
and
durable
riches
thereof
,
whereby
we
send
forth
a
sweet
smell
,
of
a
holy
and
good
example
to
others
;
or
,
if
we
send
forth
onely
a
noisome
scandalous
stink
,
savouring
of
corruption
and
much
filthinesse
within
.
3.
In
respect
of
the
Churches
desponsation
to
Christ
her
husband
,
seeing
she
calls
and
claims
to
all
that
is
his
,
to
be
hers
likewise
,
as
,
Our
b●d
;
and
,
Our
house
;
Therefore
let
us
get
Christ
first
,
and
espouse
our
souls
to
him
,
that
we
may
say
,
as
,
Cant.
6.
3.
My
beloved
is
mine
,
and
I
am
his
.
And
then
having
right
to
him
,
we
have
right
to
all
good
things
in
him
;
as
,
right
to
his
righteousnesse
and
obedience
,
right
to
his
merits
and
satisfaction
,
and
right
to
his
purchase
and
possession
But
if
we
want
him
,
we
want
all
,
and
like
Laodicea
,
think
what
we
will
,
weare
but
poor
,
miserable
,
and
wretched
.
Finis
primi
capitis
.
Soli
Deo
gloria
.
CHAP.
II.
Vers.
1.
I
am
the
Rose
of
Sharon
,
and
the
Lillie
of
the
vallies
.
HEre
Christ
expresses
his
own
excellency
by
comparisons
,
for
our
capacity
,
to
allure
and
enamour
the
souls
of
his
Elect
,
to
seek
,
affect
,
and
long
after
him
,
as
he
calls
himself
elswhere
,
the
Bread
of
life
,
the
Light
of
the
world
,
the
true
Vine
,
the
Truth
,
the
Way
,
and
the
Life
,
&c.
And
this
he
may
do
,
because
he
is
the
fountain
of
all
goodnesse
and
excellency
;
whereas
it
is
not
comly
for
others
,
so
to
set
forth
their
own
praise
,
as
Prov.
17.
2.
because
they
have
all
which
is
praise-worthy
from
him
,
to
whom
onely
the
praise
and
glory
thereof
is
due
.
First
then
,
he
is
compared
to
a
Rose
,
and
then
to
a
Lilly
;
a
Rose
of
Sharon
,
or
the
field
,
and
a
Lilly
of
the
Vallies
.
This
Sharon
was
a
very
fruitfull
and
fair
field
of
pasture
▪
whereof
we
read
,
1
Chron.
27.
29.
and
when
the
Lord
threaneth
desolation
to
the
Land
,
he
saies
of
Sharon
,
as
of
the
most
fruitfull
part
thereof
,
Esa.
33.
9.
that
Sharon
shall
be
as
a
wildernesse
.
And
on
the
contrary
,
when
he
promises
to
blesse
the
Land
,
to
the
comfort
of
his
People
,
that
sought
him
,
he
saies
,
as
Esa.
65.
10.
that
Sharon
shall
be
a
fold
of
flocks
,
and
the
valley
of
Achor
,
a
place
for
herds
to
lie
in
.
Which
flowers
,
whereunto
he
is
compared
,
we
will
consider
conjunctly
and
more
generally
;
next
,
severally
,
and
more
particularly
.
First
then
,
as
flowers
have
coelum
&
solum
pro
parentibus
;
so
had
he
a
heavenly
Father
,
and
an
earthly
Mother
,
that
so
he
might
be
Emmanuel
.
2.
As
flowers
spring
,
fade
,
and
spring
up
again
the
next
year
;
so
Christ
nativitate
floruit
,
passione
exaruit
,
sed
resurrectione
nunquam
ampliùs
moriturus
refloruit
.
3.
Their
severall
colours
red
and
white
joyned
,
make
up
perfect
beaut●
,
Cant.
5.
9
,
10.
which
was
onely
in
Christ
,
the
beauty
of
holinesse
.
Psal.
110.
3.
4
These
are
delightfull
to
the
eye
,
and
so
is
Christ
crucified
,
the
most
delightfull
object
that
can
be
to
the
humbled
soul
,
Cant.
5.
10.
5.
They
are
also
fragrant
and
sweet
to
the
smell
,
and
so
is
Christ
,
in
the
means
of
grace
,
to
the
believing
and
hungring
soul
.
Next
to
consider
them
severally
,
1.
The
redness
of
the
Rose
may
signifie
to
us
(
as
we
see
also
,
Isay
63.
1
,
2.
)
the
blood
shed
of
Christ
in
his
passion
,
which
he
shed
violently
,
frequently
,
universally
and
aboundantly
to
purge
us
,
and
purchase
to
us
an
eternall
inheritance
,
2.
The
Rose
has
many
prickles
with
it
;
and
so
,
many
are
the
troubles
of
the
godly
who
are
in
Christ
and
get
him
,
but
he
delivers
them
out
of
them
all
in
the
end
,
3.
Roses
distilled
afford
a
most
sweet
and
cooling
liquor
;
so
does
Christ
crucified
,
and
meditated
upon
,
in
the
soul
,
most
sweet
comfort
,
and
cooling
to
a
weary
and
scorched
conscience
,
4.
As
,
being
conserved
and
otherwise
made
use
of
,
and
applyed
,
it
is
very
cordiall
and
medicinall
even
so
is
Christ
,
laid
hold
on
by
faith
,
applyed
,
and
kept
:
in
the
soul
,
the
most
soveraigne
cordiall
thereof
,
and
medicinall
to
the
sickness
of
the
same
.
Now
he
is
called
the
Rose
of
Sharon
,
or
of
the
field
,
to
show
;
1.
As
flowers
,
and
such
specially
,
are
the
beauty
of
the
field
;
so
is
Christ
the
beauty
of
man-kind
,
and
glory
thereof
,
beyond
the
Angelicall
nature
,
by
assuming
our
nature
in
his
person
,
and
seating
it
in
glory
at
the
right
hand
of
the
father
,
2.
As
such
Roses
that
grow
in
fields
are
not
planted
by
man
,
so
neither
was
Christ
planted
as
it
were
,
by
man
in
the
womb
of
the
virgin
,
but
conceived
by
the
Holy
Ghost
,
3.
As
the
Rose
in
the
fields
is
open
to
winds
,
plucking
,
treading
on
,
and
such
like
;
so
was
Christ
on
earth
to
many
sorts
of
sufferings
,
as
Isay
.
53.
4
As
there
is
patent
accesse
for
any
to
such
Roses
,
so
is
there
to
Christ
to
any
humble
and
believing
soul
,
being
like
Manna
,
and
the
brasen
Serpent
,
5.
As
the
Roses
of
Sharon
were
counted
the
fairest
and
most
fragrant
or
excellent
,
so
is
Christ
Jesus
the
most
excellent
fragrant
and
fairest
amongst
men
;
and
,
6.
As
Sharon
was
a
place
of
pasture
,
so
in
such
places
Christ
is
to
be
found
,
as
we
may
see
,
Cant.
1.
7.
Joh.
10.
Rev.
2.
1.
&c.
Secondly
he
is
called
a
Lill●
,
which
is
of
white
colour
,
(
1.
)
To
denotate
his
holiness
,
which
in
him
is
otherwise
then
in
in
his
Church
as
,
v.
2.
To
wit
,
1.
Originall
,
2.
Essentiall
,
3.
Perfect
and
,
4.
Communicative
,
and
Holiness
it self
,
and
no
other
so
,
(
2.
)
As
a
Lilly
is
soft
and
smooth
,
so
was
Christ
meck
and
mercifull
to
the
most
bruised
reed
&c.
(
3.
)
It
is
for
divers
uses
medicinall
,
both
mollifying
and
mundifying
,
&c.
And
so
is
Christ
,
by
his
blood
and
spirit
.
Next
he
is
called
a
Lilly
in
the
vallyes
,
1.
To
denotate
his
own
humiliation
of
himselfe
from
the
highest
Heavens
to
the
valley
,
as
it
were
,
of
lowest
humiliation
in
his
birth
,
life
,
death
and
buriall
,
2.
To
show
us
where
he
is
to
be
found
,
to
wit
,
in
the
vallyes
of
humble
hearts
,
Isay
.
57.
15.
Observations
.
1.
If
Christ
be
so
delightfull
,
fragrant
,
and
excellent
,
Let
us
not
despise
him
,
preferring
the
seeking
of
vaine
and
worthless
trifles
of
this
world
farre
before
him
,
and
being
like
Martha
or
Esau
,
Matth.
13.
44
,
45.
but
not
as
Mary
,
or
Jacob.
Far
lesse
by
our
wicked
lives
,
let
us
not
tread
upon
him
,
and
on
his
blood
that
he
has
shed
for
us
.
2.
Christ
is
called
a
Rose
of
Sharon
to
show
that
in
the
pasture
places
where
his
true
word
is
taught
and
holy
Sacraments
ministred
he
is
to
be
found
,
and
therefore
to
such
places
we
should
conscionably
and
with
delight
resort
,
as
David
said
,
I
rejoyced
when
they
said
,
Let
us
go
up
to
the
house
of
the
Lord
,
that
there
,
we
may
find
Christ
in
the
use
of
his
meanes
,
as
Joseph
and
Mary
found
him
in
the
Temple
.
3.
Seeing
he
is
also
called
a
Lilly
of
the
valleyes
,
in
respect
of
his
dwelling
in
a
humble
Heart
,
therefore
we
should
labour
to
subdue
our
naturall
pride
of
Heart
,
and
learne
of
him
Humility
,
that
so
for
conformity
of
disposition
he
may
delight
to
dwell
in
us
here
,
and
bring
us
to
dwell
with
him
for
ever
hereafter
.
Verse
.
2.
As
a
Lilly
among
thornes
,
so
is
my
love
among
the
daughters
.
1.
Here
he
sets
out
the
praise
of
his
Church
,
where
we
have
,
1.
How
he
calles
her
,
2.
Whereto
he
compares
her
,
and
her
present
condition
,
First
then
he
calles
her
His
love
,
whereof
we
have
spoken
,
v.
9.
of
the
1.
Chapter
.
Next
he
sayes
,
among
the
daughters
,
by
which
is
meant
the
whole
corrupt
race
of
mankind
that
are
daughters
all
to
one
father
,
the
first
Adam
;
and
by
nature
she
was
no
better
then
the
rest
of
these
daughters
,
of
whom
she
was
one
,
as
we
see
,
Ezek.
16.
And
is
made
to
differ
from
them
only
by
free
love
and
grace
,
without
any
motive
or
merit
on
her
part
,
that
thereby
looking
on
the
rest
of
her
sisters
,
and
in
what
a
base
and
wretched
●state
she
was
by
nature
like
unto
them
,
she
may
learne
to
be
humble
,
and
considering
also
such
a
high
preferment
(
like
Ester
who
was
a
poore
Orphant
captive
)
whereto
she
is
advanced
from
so
base
a
condition
as
may
be
seen
also
in
that
place
of
Ezekiel
,
she
may
never
be
unthankfull
to
so
gracious
a
husband
.
2.
Followes
after
,
the
style
he
gives
her
,
whereto
he
compares
her
,
which
is
to
a
Lilly
among
thornes
.
She
is
then
compared
to
a
Lilly
,
1.
For
her
conformity
to
her
head
,
called
so
,
v.
1.
Especially
in
these
properties
,
to
wit
,
holiness
or
purity
,
Rev.
7.
9.
14.
and
2.
In
meekness
and
mercy
,
or
charity
,
his
members
not
being
unsuteable
,
like
those
of
Nebuchadnezars
Image
,
unto
the
head
thereof
.
2.
To
show
that
as
the
Lords
clothes
the
Lillies
of
the
field
,
so
does
he
care
for
his
Church
and
clothes
her
with
his
righteousness
and
garment
of
Sanctification
.
It
is
to
be
remarked
also
,
that
he
speakes
but
of
one
Lilly
,
but
many
thorns
;
not
only
thereby
to
show
the
unity
of
his
Church
,
though
being
many
members
,
yet
making
up
but
one
mysticall
body
,
but
also
the
paucity
of
the
godly
in
respect
of
the
wicked
;
for
which
cause
our
Saviour
sayes
that
many
are
called
but
few
chosen
,
and
that
his
flock
is
but
a
little
flock
.
3.
Thirdly
,
this
Lilly
is
said
to
be
among
thorns
,
whereby
is
showne
unto
us
,
1.
Not
only
her
present
condition
on
earth
,
but
likewise
,
2.
Her
excellency
beyond
all
other
societies
,
as
farre
as
a
pleasant
and
fragrant
Lilly
excelles
base
and
hurtfull
thorns
,
whereunto
we
find
the
wicked
frequently
compared
in
Scripture
,
Ezek.
28.
24.
Isay
.
9.
18.
19.
and
10.
17.
1.
Because
of
their
present
condition
,
how
happy
soever
seeming
to
the
world
,
yet
they
are
but
a
cursed
brood
of
the
earth
,
as
thorns
are
said
to
be
,
Gen.
3.
18.
2.
Because
of
their
personall
disposition
,
1.
In
respect
of
themselves
,
as
thorns
are
shelters
to
serpents
and
other
vermine
;
so
are
their
hearts
a
sheltering
or
nestling
to
Satan
and
all
wickedness
.
2.
In
respect
of
others
,
as
thorns
pricks
and
hurts
,
so
they
prick
and
molest
the
godly
;
partly
,
by
their
ill
life
,
as
Psal.
119.
136.
and
2.
Pet.
2.
7.
And
partly
by
their
persecutions
,
being
like
the
Gananit
,
Jos.
23.
17.
3.
Because
of
their
future
expectation
,
like
thorns
,
to
be
burnt
in
Eternall
fire
,
as
fewell
thereof
,
Ps.
58.
9.
Observations
.
1.
Seeing
Christ
showes
that
his
Church
is
like
a
Lilly
,
let
every
one
therefore
try
himself
,
if
he
be
a
true
member
thereof
by
the
conformity
of
holiness
,
humility
and
meekness
which
he
should
have
with
his
head
who
is
so
likewise
likened
,
v.
1.
Which
if
he
have
not
,
but
be
impure
and
filthy
like
dogs
and
swine
he
is
none
of
Christs
flock
at
all
.
2.
Seeing
her
estate
here
on
earth
,
is
among
thorns
,
and
mixt
with
the
wicked
,
as
the
good
seed
and
tares
in
the
field
,
till
the
day
of
Reaping
come
,
or
as
wheat
and
chaffe
till
the
day
of
winnowing
come
,
&c.
Therefore
,
1.
We
should
walk
the
more
warily
and
watchfully
,
that
we
be
not
hurt
by
their
evill
example
,
and
being
compast
with
such
,
1.
with
watching
joyne
prayer
that
we
enter
not
into
temptation
,
2.
We
should
the
lesse
feare
,
but
rejoyce
at
the
coming
of
death
and
welcome
the
same
,
that
rids
us
altogether
of
such
grieving
and
molesting
thorns
,
as
to
David
were
the
Tents
of
Kedar
,
and
to
Rebecca
were
the
daughters
of
Heth.
3.
We
see
the
Lords
protection
of
his
Church
wonderfully
,
that
notwithstanding
she
is
compast
about
with
so
many
hard
and
prickling
thorns
,
yet
she
is
made
like
a
soft
and
tender
Lilly
to
grow
up
amongst
the
midst
of
them
safely
;
as
Israel
multiplied
in
Egypt
notwithstanding
of
Pharaoh's
cruelty
;
the
bush
continued
greene
notwithstanding
of
the
fire
that
Moses
saw
in
it
;
and
many
thousands
were
joyned
to
the
Church
after
Christs
ascension
,
notwithstanding
of
Herods
and
the
Jewish
,
or
others
their
persecution
.
4.
We
see
what
should
be
the
constant
disposition
of
the
godly
,
notwithstanding
that
they
be
among
thorns
,
which
is
to
continue
holy
like
the
white
Lilly
,
and
not
be
drawn
away
by
the
wicked
to
be
thorns
like
them
,
or
change
their
nature
thereby
(
as
it
were
)
or
to
be
like
the
fishes
who
are
fresh
though
they
be
in
the
salt
Sea
,
as
Noah
did
,
and
Lot
,
Joseph
,
Obadiah
,
the
3.
children
,
Daniel
,
and
others
,
who
neither
for
ill
example
,
nor
hardest
affliction
,
left
their
integrity
,
but
,
with
Job
,
continued
constant
.
Verse
.
3.
As
the
apple-tree
among
the
trees
of
the
wood
,
so
is
my
beloved
among
the
sonnes
:
I
sat
down
under
his
shaddow
with
great
delight
,
and
his
fruit
was
sweet
to
my
taste
.
As
He
set
forth
her
praise
that
She
excelled
all
the
daughters
,
as
farre
as
the
Lilly
did
the
thornes
;
so
she
sets
forth
his
here
,
that
he
excelled
all
the
sonnes
of
men
as
farre
as
the
apple
tree
excells
all
the
rest
of
the
common
trees
of
the
forrest
.
Which
allegory
she
prosecutes
showing
what
worthy
benefits
she
received
from
his
goodly
apple-tree
,
including
them
all
under
these
two
,
1.
His
shaddow
,
the
quality
whereof
was
so
delightfull
,
that
she
sat
downe
under
the
same
;
and
,
2.
Fruit
,
the
quality
whereof
in
like
manner
was
so
sweet
unto
her
Mouth
,
that
she
did
taste
thereof
and
eate
of
the
same
.
She
had
before
,
c.
1.
v.
13
,
14.
compared
him
to
a
bundle
of
sweet
Mirrh
,
and
a
cluster
of
odoriferous
Camphir
,
both
excellent
in
smell
,
but
had
not
fruit
nor
shaddow
,
and
therefore
now
she
compares
him
to
an
Apple-tree
that
afforded
unto
her
both
these
,
thereby
showing
unto
us
that
the
excellency
of
Christ
is
so
great
,
through
the
plenty
and
variety
of
all
grace
and
comfort
that
are
treasured
up
in
Him
,
that
no
one
thing
or
few
,
whereon
we
can
fix
our
consideration
,
though
never
so
good
or
excellent
,
can
sufficiently
or
fully
represent
that
all-sufficiency
and
full
store
that
is
in
him
,
but
what
ever
is
good
,
delightfull
,
or
praise
worthy
in
every
thing
,
is
all
collectively
and
in
the
highest
degree
or
measure
,
and
in
the
most
excellent
manner
,
to
be
found
in
Him
.
First
then
she
compares
him
to
a
Tree
,
planted
by
the
hand
of
that
Heavenly
husbandman
,
Joh.
15.
1.
in
the
earth
of
our
Humane
nature
,
who
brought
forth
much
sweet
and
comfortable
fruit
in
his
life
time
,
Joh.
21.
25.
And
therefore
(
as
trees
in
the
winter
season
seeme
to
be
dead
)
he
in
his
passion
being
destitute
as
it
were
of
leafe
and
fruit
,
gave
up
the
Ghost
and
died
,
but
yet
,
as
trees
in
the
spring
revive
,
so
did
he
after
his
lying
a
few
dayes
in
the
grave
revive
and
rise
gloriously
,
and
ascend
to
the
Heavens
thereafter
conspicuously
,
where
he
sits
at
the
right
hand
of
the
Father
,
as
that
Tree
of
life
in
the
heavenly
Jerusalem
spoken
of
,
Rev.
22.
2.
whose
leafe
and
fruit
is
medicinall
.
And
more
particularly
she
compares
him
to
an
apple-tree
commended
in
Scripture
by
three
things
specially
,
1.
Pleasant
fruit
,
2.
Comfortable
shaddow
:
and
,
3.
Sweet
smelling
.
And
in
this
place
particularly
praised
from
Shaddow
,
which
did
delight
her
,
and
Fruit
which
was
sweet
to
her
,
to
show
unto
us
thereby
,
that
even
so
Christ
Jesus
excells
all
others
whatsoever
,
who
are
but
as
wilde
trees
,
as
wanting
culture
or
dressing
,
1.
in
heavenly
beauty
of
grace
and
glory
,
2.
in
sweet
and
well
smelling
fruit
of
obedience
and
merit
;
and
3.
In
comfortable
shaddow
,
of
refreshing
consolation
and
powerfull
protection
.
Secondly
,
having
compared
Christ
to
an
apple-tree
,
she
prosecutes
the
allegory
,
showing
what
excellent
benefits
she
received
from
him
;
which
she
comprehendeth
under
these
two
,
to
wit
,
his
shaddow
which
did
delight
her
;
his
fruit
which
did
refresh
her
;
under
the
one
whereof
she
sat
,
and
of
the
sweetness
of
the
other
she
did
taste
.
First
then
we
will
speake
of
this
His
shaddow
,
2.
Of
the
Churches
sitting
under
it
;
and
,
3.
Of
her
delight
in
it
.
First
then
we
read
of
a
twofold
shaddow
,
the
one
is
,
worldly
,
the
other
is
divine
and
heavenly
:
the
worldly
is
that
under
which
worldlings
do
shelter
themselves
,
as
confidence
in
earthly
things
with
the
rich
fool
,
and
that
whereof
Job
makes
mention
,
Job
.
20.
5.
as
of
a
thing
speedily
evanishing
,
short
,
and
but
for
a
moment
:
therefore
it
was
said
to
that
fool
,
This
night
thy
soul
shall
be
taken
from
thee
.
The
like
whereof
we
see
in
Balthasar
,
Haman
,
Pharaoh
,
and
Herod
,
&c.
And
which
therefore
is
like
to
Jonas
gourd
of
very
small
continuance
,
and
affording
more
grief
in
end
,
than
contentment
before
:
so
that
they
are
like
Jobs
friends
,
miserable
comforters
,
whether
confidence
in
earthly
riches
,
honours
,
or
arme
of
flesh
,
&c.
The
other
shaddow
,
is
divine
and
heavenly
,
under
which
for
comfortable
refreshment
,
(
whereof
Job
speaks
,
Job
.
7.
2.
)
or
for
protection
and
defence
,
(
whereof
Isay
speakes
,
Isay
.
25.
4.
)
the
godly
shelter
themselves
,
as
we
may
see
,
Ps.
91.
1.
and
57.
1.
applyed
to
God
,
and
as
David
professes
.
Of
this
shaddow
therefore
of
divine
refreshment
and
protection
doth
the
Church
speake
,
which
has
these
three
properties
,
1.
It
is
a
covering
shaddow
from
the
scorching
heat
of
Gods
wrath
,
and
the
evill
of
all
stormes
,
as
we
see
,
Isay
.
4.
6.
and
Ps.
61.
4.
2
It
is
a
cooling
shaddow
,
or
refreshing
,
such
as
is
spoken
of
,
Job
.
7.
2.
Or
like
that
of
Jonas
gourd
wherein
he
so
delighted
,
and
which
the
cloudy
pillar
afforded
to
Israel
in
the
wilderness
by
day
,
when
any
heat
of
persecution
or
calamities
comes
,
whereof
is
mention
,
Psal.
57.
1.
any
fiery
tentation
of
concupisence
assaults
,
or
any
scorching
is
of
an
accusing
conscience
.
3.
It
is
a
curing
shaddow
;
therefore
sayes
the
Angell
,
that
the
leaves
of
the
Tree
of
life
▪
Rev.
22.
2.
were
for
healing
,
and
no
marvell
that
the
shaddow
of
Christ
should
be
such
,
when
the
shaddow
of
his
Apostles
,
(
as
we
read
,
Act.
5.
15.
)
was
so
soveraigne
for
cure
.
Next
,
she
sayes
that
she
sat
downe
under
this
shaddow
,
which
signifieth
her
resting
and
acquiescing
there
,
or
her
making
abode
under
the
same
,
as
is
said
,
Psal.
91.
1.
Without
going
furder
,
or
else
where
,
and
shewing
hereby
that
the
godly
find
in
Christ
and
his
death
and
satisfaction
,
such
a
treasure
and
sufficiency
of
comfort
in
any
trouble
,
or
distresse
outward
or
inward
,
that
they
seek
no
furder
,
to
any
creature
in
Heaven
or
Earth
,
more
then
Naaman
did
to
any
other
water
than
Jordan
,
to
be
clensed
of
his
leprosie
;
and
therefore
are
not
like
foolish
Idolaters
,
who
will
not
rest
in
Christs
merits
or
Satisfaction
,
but
will
joyne
their
own
or
others
;
and
not
invocate
him
alone
,
but
Saints
and
Angels
,
nor
relye
upon
the
purging
vertue
of
his
blood
allaverly
but
will
imagine
to
themselves
another
fiery
purgatory
;
and
so
as
the
Psalmist
sayes
,
Ps.
16.
they
multiply
their
own
sorrowes
,
and
continue
stinged
with
these
scorpion's
tailes
mentioned
Rev.
9.
5.
And
having
wearied
themselves
in
such
labyrinths
can
never
find
solid
ease
or
comfort
,
till
they
come
to
this
shaddow
and
sit
downe
there
and
rest
under
the
same
,
as
he
invites
all
weary
sinners
to
do
,
Matth.
11.
28
,
&c.
Lastly
,
she
sayes
,
she
sat
downe
with
delight
,
and
with
a
great
delight
,
under
this
his
shaddow
,
which
delight
of
hers
was
not
carnall
or
sinnefull
,
such
as
the
delight
is
of
the
wicked
or
worldlings
,
but
a
holy
and
a
spirituall
delight
,
like
the
joy
,
whereof
David
speakes
,
Psal.
4.
7.
Or
like
his
delight
that
he
had
in
Gods
Law
,
Psal.
1.
2.
and
119.
70.
Also
in
doing
his
will
,
Psal.
40.
8.
and
in
the
comforts
of
his
word
,
Psal.
94.
19.
and
119.
92.
Which
like
a
shaddow
refresh't
his
soul
.
This
delight
is
,
1.
A
sure
and
well
grounded
delight
not
on
a
sandy
foundation
,
2.
This
delight
comes
not
from
flesh
or
blood
,
but
from
a
higher
source
,
3.
This
delight
is
a
great
delight
,
because
of
the
greatness
of
the
benefit
which
the
soul
receives
,
4.
This
delight
is
durable
,
and
as
the
abode
is
under
the
shaddow
of
the
Almighty
,
Ps.
91.
1.
So
abides
the
delight
;
and
,
5.
This
delight
is
the
pledge
and
forerunner
of
that
full
and
eternall
delight
which
the
soul
shall
have
in
Heaven
,
Ps.
16.
11.
Having
spoken
of
her
sitting
under
his
shaddow
with
great
delight
,
followes
to
speake
of
his
fruit
,
and
the
quality
or
sweetness
thereof
to
her
taste
.
Of
which
fruit
we
have
to
consider
,
1.
What
the
same
is
and
the
variety
thereof
,
2.
The
aboundance
or
plenty
;
and
,
3.
The
dureableness
or
perpetuity
.
2.
Next
,
we
have
to
speake
of
the
sweetness
and
quality
of
this
fruit
,
and
,
3.
To
whose
taste
it
is
so
Sweet
,
to
wit
,
unto
hers
only
,
who
is
the
spouse
of
Christ
.
First
then
by
his
fruit
is
understood
no
other
thing
but
the
sweet
comforts
which
we
find
in
him
,
as
the
hony
which
Sampson
found
in
his
dead
Lyon
,
and
which
is
only
to
be
had
in
,
and
from
this
Lyon
of
the
tribe
of
Iudah
.
Which
fruits
are
,
1.
Of
such
variety
,
as
that
the
meditation
of
his
nature
,
his
offices
,
conception
,
birth
,
life
,
death
,
buriall
,
resurrection
,
ascension
,
sitting
at
the
right
hand
of
his
Father
,
and
coming
againe
to
Judgement
,
all
afford
unto
us
store
of
sweet
comfort
;
likewise
his
poverty
,
his
meekness
,
his
pitty
,
his
charity
,
his
readiness
to
cure
all
that
came
unto
him
,
his
accesse
,
his
affability
,
and
all
his
holy
vertues
yield
unto
us
not
only
fruit
of
example
for
imitation
,
but
of
sweet
comfort
and
consolation
.
2.
The
plenty
of
this
fruit
is
so
great
,
that
he
is
like
that
tree
spoken
of
by
Daniel
,
Dan.
4.
12.
whereof
it
is
said
,
that
all
flesh
fed
thereof
:
therefore
doth
the
Prophet
invite
all
who
have
a
spirituall
appetite
to
be
partakers
of
the
good
things
of
Christ
,
Isay
.
55.
1.
And
himselfe
sayes
,
Come
to
me
all
yee
that
are
weary
and
loaden
,
and
I
will
refresh
you
,
There
is
then
plenty
of
sweet
fruit
in
him
to
all
the
world
to
be
found
,
and
(
as
of
the
five
loaves
and
two
fishes
)
aboundance
to
leave
over
,
so
that
the
deficiency
may
be
on
our
part
,
as
it
was
in
the
widdowes
vessels
for
receiving
more
oyle
,
that
we
in
like
manner
want
the
hand
of
faith
and
the
vessels
of
prepared
hearts
,
but
there
is
no
deficiency
on
the
part
of
Christ
.
3.
The
durableness
and
perpetuity
of
this
fruit
,
is
such
that
,
1.
This
tree
never
ceases
,
as
is
showne
,
Rev.
22.
to
bring
forth
the
same
,
and
to
yeeld
the
same
to
us
,
as
well
in
the
winter
season
of
sharp
adversity
and
in
greatest
plenty
,
as
in
the
summer
season
of
peace
and
prosperity
.
2.
As
also
,
the
perpetuity
of
this
fruit
is
such
,
that
it
endures
unto
life
everlasting
;
and
therefore
it
may
be
said
of
it
,
as
our
Saviour
speaks
to
the
Samaritan
woman
,
Joh.
4.
14.
Whosoever
shall
drink
of
the
water
that
I
shall
give
him
,
shall
never
thirst
;
but
the
water
that
I
shall
give
him
,
shall
be
in
him
a
well
of
water
springing
up
into
eternall
life
.
Next
,
this
fruit
of
his
is
called
sweet
,
both
because
it
is
so
of
it self
,
like
Jonathan's
and
Sampson's
honey
,
whereof
each
of
them
tasted
.
And
2.
because
it
sweetens
also
unto
us
all
bitter
things
,
which
would
be
so
otherwise
,
like
that
Tree
which
was
cast
into
the
waters
of
Marah
;
even
all
our
best
actions
,
to
make
them
of
a
sweet
relish
and
savoury
to
God
,
which
would
be
otherwise
but
counted
soure
grapes
,
and
menstruous
clouts
;
and
all
crosses
and
calamities
,
which
are
bitter
to
flesh
and
blood
,
yea
death
it self
,
and
the
grave
;
all
which
it
sweetens
unto
Gods
children
.
Last
of
all
,
to
whom
,
or
to
whose
taste
is
this
fruit
sweet
?
surely
to
none
but
to
the
godly
;
therefore
she
saies
,
that
his
fruit
was
sweet
unto
her
taste
.
It
is
therefore
sweet
unto
her
for
these
reasons
:
1.
Because
of
the
sweetnesse
that
it
has
in
it self
,
as
hony
,
sugar
,
and
the
like
.
2.
In
respect
of
the
great
desire
,
and
spirituall
appetite
,
that
she
has
towards
the
same
,
which
makes
even
that
which
is
very
coorse
,
and
has
some
bitternesse
,
or
no
taste
at
all
,
sweet
to
one
that
is
hungry
;
where
on
the
contrary
,
to
a
cloyed
stomack
,
even
Manna
it selfe
was
disgustfull
.
3.
In
respect
of
the
spirituall
sense
of
tasting
how
good
the
Lord
is
,
which
those
that
are
carnall
and
unregenerate
have
not
,
being
dead
in
their
sins
,
and
not
endued
with
the
new
life
of
grace
,
and
therefore
has
not
the
new
senses
of
the
soul
,
which
the
godly
have
.
Observations
.
1.
Christ
is
here
as
an
Apple-tree
presented
to
the
eye
of
faith
,
that
as
our
first
Parents
,
by
eating
of
the
Tree
which
was
in
the
midst
of
the
garden
,
and
was
forbidden
,
did
fall
,
and
incur
death
and
damnation
;
even
so
their
Posterity
may
,
by
the
eating
of
the
fruit
of
this
Tree
,
which
is
in
the
midst
of
the
garden
of
his
Church
,
and
whereof
we
are
bidden
to
eat
,
Ioh.
6.
50.
may
rise
again
,
and
attain
to
life
and
salvation
;
for
,
of
this
Tree
it
is
onely
true
,
which
is
spoken
of
that
other
,
Gen.
3.
6.
that
it
is
good
for
food
,
and
pleasant
to
the
eye
,
and
a
tree
to
be
desired
to
make
one
wise
.
And
therefore
mad
fools
are
they
,
who
will
not
come
to
this
Tree
of
life
,
to
which
the
way
is
now
made
so
patent
,
that
they
may
eat
thereof
,
and
live
for
evermore
.
2.
The
fruit
of
this
Tree
is
not
onely
,
1.
profitable
for
spirituall
food
;
as
also
,
2.
(
as
it
is
said
of
the
Tree
of
life
,
Gen.
3.
22.
)
to
attain
thereby
to
life
everlasting
;
but
,
3.
seeing
likewise
that
it
is
so
sweet
and
delectable
,
to
such
as
have
the
spirituall
sense
of
tasting
,
and
an
appetite
after
the
same
;
Therefore
let
us
earnestly
beg
at
God's
hands
,
who
is
onely
able
to
give
the
same
,
this
spirituall
sense
and
appetite
,
that
hungring
and
thirsting
after
righteousnesse
,
we
may
be
truly
blessed
,
and
get
that
comfortable
satisfaction
promised
,
Matth.
5.
6.
and
Psal.
61.
5.
And
as
a
distempered
palat
in
a
feavour
,
counts
every
sweet
thing
bitter
,
that
even
so
,
through
the
distemper
and
sicknesse
of
our
souls
by
sin
,
we
count
not
that
bitter
and
disgustfull
to
us
,
which
others
finde
in
Christ
so
sweet
,
and
is
communicated
to
them
in
the
means
of
grace
.
3.
Seeing
there
is
not
onely
sweet
fruit
to
be
had
in
Christ
,
but
such
delightfull
shadow
,
that
the
Church
takes
pleasure
to
sit
down
under
the
same
,
and
therein
puts
as
it
were
her
non
ultra
;
therefore
if
we
be
the
true
members
of
this
Church
,
let
us
in
like
manner
set
up
our
rest
in
Christ
Jesus
,
and
his
merits
onely
,
for
spirituall
refreshment
to
our
souls
both
in
life
and
death
;
and
,
under
the
coverture
of
his
onely
satisfaction
and
protection
,
let
us
shelter
our selves
from
the
storm
of
Gods
wrath
,
and
all
other
evill
,
in
calling
on
his
Name
,
and
confiding
in
him
allaverly
:
and
whosoever
they
be
that
do
otherwise
,
(
as
Romanists
do
)
herein
they
varie
from
the
practice
of
Christ's
Church
,
and
are
no
true
membrs
thereof
.
Vers.
4.
He
brought
me
to
the
banquetting
house
,
and
his
banner
over
me
was
love
.
Here
is
shewn
a
further
favour
by
Christ
to
his
Church
,
which
is
,
a
royall
feasting
of
her
:
whereby
we
see
,
how
the
Lord
never
wearies
,
to
heap
his
favours
,
and
increase
her
graces
to
his
own
,
and
as
Psal.
84.
11.
and
Joh.
2.
10.
to
keep
for
them
the
best
last
:
O
that
we
did
not
weary
in
like
manner
,
in
his
service
and
thankfulnesse
.
In
the
words
we
have
1.
a
banqueting-house
mentioned
;
2.
that
she
was
brought
in
,
into
this
banqueting-house
;
3.
that
it
was
he
that
brought
her
in
;
and
4.
what
was
displayed
over
her
,
after
her
bringing
in
.
First
then
,
a
banquetting-house
is
mentioned
,
which
in
the
Originall
is
a
house
of
wine
,
as
Assuerus's
banquet
was
called
a
banquet
of
wine
,
showing
thereby
,
that
the
fruit
which
Christ
bestowes
upon
his
Church
,
is
not
onely
like
that
of
the
apple-tree
,
sweet
and
delightfull
to
the
taste
;
but
also
it
is
yet
more
excellent
,
like
the
fruit
of
the
vine
,
whereunto
he
is
also
compared
,
Ioh.
15.
1.
which
far
exceeds
that
of
the
apple-tree
;
because
,
besides
that
it
is
1.
pleasant
,
and
delights
;
it
2.
quenches
also
;
and
3.
cheereth
,
or
maketh
joyfull
,
Prov.
31.
6.
as
also
,
4.
it
comforts
the
sick
,
by
cherishing
and
augmenting
the
vitall
spirits
,
and
so
is
cordiall
and
medicinall
.
Next
,
for
this
house
whereinto
she
is
brought
,
we
must
understand
,
that
as
in
Noah's
Ark
,
or
Moses's
Tabernacle
,
there
were
three
rooms
,
so
are
there
in
God's
great
house
:
For
,
1.
His
great
Hall
,
or
outer
court
,
is
the
whole
world
,
wherein
are
all
men
and
creatures
brought
in
.
2.
His
Parlour
,
or
more
inner
room
,
is
the
visible
Church
,
professing
Christ's
name
in
common
.
And
3.
His
Chamber
of
presence
,
or
most
inmost
room
,
is
the
society
of
the
Elect
,
where
he
banquets
their
souls
with
that
hid
Manna
,
and
such
dainties
as
are
mentioned
,
Psal.
61.
5.
and
in
this
Chapter
,
vers.
5
;
and
in
comparison
whereof
,
all
that
ever
was
most
exquisitely
prepared
,
either
for
,
or
by
Princes
,
in
their
greatest
state
,
or
(
as
Hester
1.
4.
)
to
show
the
riches
of
their
glorious
Kingdom
,
and
honour
of
their
excellent
Majesties
,
is
but
trash
and
drosse
;
these
dainties
being
heavenly
altogether
,
and
nourishing
the
soul
unto
a
heavenly
,
blessed
,
and
an
eternall
life
,
Ioh.
6.
51.
Which
banqueting-food
hath
these
properties
,
whereby
it
excells
all
other
:
1.
It
's
quickning
,
Ioh.
6.
57.
2.
Though
it
be
sweet
and
delicious
,
yet
it
is
no
waies
surfeiting
,
but
whereof
the
l●ke
may
be
said
,
qus
plùs
sunt
potae
plùs
sitiuntur
aquae
.
3.
It
is
durable
in
the
vertue
and
operation
thereof
,
unto
eternall
life
,
whereas
that
of
the
other
food
soon
decaies
,
which
makes
us
so
oft
renew
our
meales
.
4.
This
not
onely
quickens
and
giveth
life
,
but
it
likewise
keeps
and
preserves
from
death
,
Joh.
6.
41.
And
5.
the
sweetnesse
and
delicacy
of
this
,
in
comparison
of
other
things
,
that
are
sweetest
to
worldlings
,
makes
the
soul
to
disgust
and
vilifie
such
trash
,
as
husks
fitter
for
swine
,
than
true
Christians
to
feed
upon
.
Secondly
,
it
is
said
,
that
she
was
brought
in
into
this
banquetting
house
,
not
being
able
of
her self
otherwise
to
come
in
;
and
therefore
saies
our
Saviour
,
Joh
6.
No
man
commeth
unto
me
,
except
the
Father
draw
him
;
there
is
such
blindnesse
in
our
minds
,
such
aversnesse
in
our
wills
,
and
such
perversnesse
in
our
affections
,
that
till
we
be
restored
,
as
it
were
,
to
our
limbs
,
we
are
like
that
paralytick
,
that
lay
so
long
at
the
waters
of
Bethesda
,
or
that
creeple
,
who
sat
at
the
porch
of
the
Temple
,
Act.
3.
altogether
lame
and
impotent
:
And
therefore
saies
David
,
I
will
run
the
way
of
thy
commandements
,
when
thou
hast
enlarged
my
heart
,
Psal.
119.
32.
and
the
Spouse
likewise
,
Cant.
1.
2.
Draw
me
,
and
then
we
will
run
after
thee
.
And
untill
which
time
that
he
do
so
,
and
work
in
us
both
the
will
and
the
deed
,
Phil.
2.
13.
we
can
no
more
stir
to
enter
into
this
banquetting
house
,
or
be
joyned
to
his
true
Church
as
a
lively
member
,
more
than
Lazarus
could
come
out
of
his
grave
,
till
he
was
raised
by
Christ
.
Thirdly
,
it
is
said
,
that
it
was
He
that
brought
her
in
,
that
is
to
say
,
the
King
,
whom
she
mentions
chap.
1.
12.
and
of
whom
David
sa●es
,
Psal.
73.
23.
Thou
holds
me
by
my
right
hand
,
shewing
thereby
,
the
great
honour
that
he
bestowes
on
his
Church
,
and
every
true
member
thereof
,
letting
them
not
in
as
a
servant
,
but
bringing
them
in
by
the
hand
as
his
spouse
and
beloved
,
and
,
as
the
Psalmist
speaks
,
Conducting
them
by
his
counsell
,
till
he
bring
them
to
his
glory
,
Psal.
73.
24.
which
indeed
is
a
far
greater
honour
than
Haman
vaunted
of
,
Hest.
5.
12.
or
that
David
offered
unto
good
Barzillai
.
Likewise
we
are
to
consider
,
the
great
odds
between
him
,
and
his
bringing
in
of
her
to
his
banqueting-house
,
and
others
,
or
the
bringing
in
their
guests
to
their
banqueting-house
.
For
1.
They
whom
others
invite
and
bring
in
,
may
be
yet
unwilling
to
have
been
brought
in
;
but
he
makes
such
willing
whom
he
brings
in
,
operatur
enim
&
velle
&
perficere
.
2.
He
can
also
give
them
an
appetite
.
3.
What
he
gives
them
is
not
onely
meat
,
but
medicinall
,
and
such
dainties
as
are
spoken
of
before
.
4.
He
can
make
that
which
they
get
,
digest
and
nourish
them
,
that
they
may
be
strengthened
and
grow
thereby
.
Fourthly
,
we
have
what
was
displayed
over
her
:
1.
a
Banner
,
and
what
this
banner
was
,
to
wit
,
Love
.
In
Scripture
then
we
find
a
threefold
banner
,
at
three
severall
times
displayed
,
whereby
the
last
onely
is
suitable
to
this
banquetting-house
;
the
first
may
be
called
,
vexillum
honoris
,
displayed
in
the
Creation
,
wherein
was
manifested
God's
power
and
wisdome
;
the
second
may
be
called
,
vexillum
horroris
,
displayed
on
mount
Sinai
,
in
that
terrible
manner
of
giving
of
the
Law
,
whereby
was
manifested
God's
power
and
justice
;
and
the
third
may
be
called
,
(
as
here
)
vrxillum
amoris
,
displayed
by
the
preaching
of
the
Gospell
,
and
whereby
is
manifested
his
wisdome
and
mercy
,
or
the
work
of
that
matchlesse
love
,
which
he
shewed
to
mankind
;
which
love
of
Christ
is
compared
to
a
banner
,
1.
In
respect
of
manifestation
,
that
as
a
banner
raised
up
in
an
Army
on
high
,
is
visible
to
all
,
so
was
his
love
,
chiefly
,
when
he
was
lift-up
on
the
Crosse
,
like
that
brasen
Serpent
in
the
wildernesse
,
and
is
still
●i●t
up
and
made
manifest
to
all
,
in
the
preaching
of
the
Gospell
.
2.
In
respect
of
distinction
,
for
what
is
it
,
but
the
love
of
Christ
to
the
godly
,
that
makes
them
differ
from
others
,
or
seperates
them
from
the
world
here
in
conversation
,
or
shall
hereafter
in
their
condemnation
.
3.
In
respect
of
collection
,
or
gathering
to
Christ
,
which
is
onely
by
the
displaying
of
the
banner
of
Christ's
love
,
whereby
his
souldiers
are
as
it
were
gathered
together
,
and
come
to
his
Colours
;
and
therefore
saies
the
Lord
by
Esay
to
his
Church
,
Isa.
49.
22.
I
will
lift
up
my
hand
to
the
Gentiles
,
and
my
standard
to
the
people
,
and
they
shall
bring
thy
sons
in
their
arms
,
and
thy
daughters
upon
their
shoulders
.
4.
In
respect
of
protection
and
victory
,
for
as
a
banner
set
up
upon
the
walls
,
or
displayed
over
a
house
or
city
,
is
a
signe
of
defence
and
defiance
to
the
enemy
,
or
as
an
ensigne
of
victory
;
even
so
the
Lord's
love
to
his
Church
,
is
that
wherein
her
protection
stands
,
and
defiance
of
her
spirituall
and
other
enemies
,
over
whom
he
has
been
,
and
shall
be
still
victorious
;
and
that
his
Church
is
his
victorious
conquest
,
recovered
from
Satan's
tyranny
,
like
the
Lamb
out
of
the
Lion's
mouth
.
5.
In
respect
of
terrification
,
and
therefore
the
Church
is
said
to
be
terrible
,
as
an
Army
with
banners
,
Cant.
6.
10.
and
indeed
,
nothing
is
so
terrible
to
Satan
and
Antichrist
,
as
the
displaying
of
the
banner
of
Christ's
love
,
by
the
true
preaching
of
the
Gospell
.
6.
In
respect
of
union
,
which
a
banner
makes
,
or
the
colours
of
any
company
or
reigment
,
whereunto
they
all
come
,
who
are
of
such
a
society
,
making
up
so
a
compact
and
well
ordered
body
;
and
unto
which
union
of
Christians
among
themselves
in
love
,
nothing
is
so
forcible
,
as
the
consideration
of
the
banner
of
Christ's
love
spread
over
them
.
This
banner
was
diversly
displayed
:
1.
Before
and
under
the
Law
,
by
obscurer
promises
,
typicall●…
prefigurations
,
and
propheticall
predictions
,
more
involvedly
,
and
lesse
clearly
.
1.
Under
the
Gospell
,
more
clearly
and
fully
,
first
,
by
the
preaching
of
the
Gospell
,
by
Christ
himself
and
his
Apostles
,
and
thereafter
by
all
faithfull
pastours
and
preachers
of
the
Word
,
and
shall
be
so
to
the
worlds
end
.
Observations
.
1.
Seeing
Christ
not
onely
feeds
,
but
with
most
heavenly
dainties
banquets
his
Church
,
and
every
true
member
thereof
,
let
us
not
be
like
those
ungratefull
despisers
of
so
great
a
benefit
,
as
is
made
mention
of
,
Matth.
22.
nor
prefer
such
base
things
thereto
,
but
come
with
the
banqueting
garment
of
a
holy
disposition
,
suitable
for
so
high
a
calling
;
and
as
Rev.
3.
20.
banquet
him
mutually
with
the
fruits
of
his
own
heavenly
graces
,
as
the
Church
invites
him
to
such
,
Cant.
4.
16.
2.
Seeing
we
cannot
come
into
this
banquetting-house
of
our selves
,
except
we
be
brought
in
by
the
guidship
of
the
Spirit
of
God
,
and
the
powerfull
work
of
his
grace
upon
our
souls
,
Let
us
earnestly
implore
the
same
,
and
pray
that
he
would
,
as
David
saies
,
hold
us
by
the
right
hand
,
conducting
us
by
his
counsell
,
till
he
receive
us
to
glory
,
Psal.
73.
24.
3.
The
Church
saies
,
He
brought
me
in
,
and
again
,
His
banner
over
me
was
love
,
emphatically
,
so
expressing
what
the
Lord
had
done
to
Her
,
passing
by
the
fallen
Angells
,
upon
whom
he
had
not
showne
such
mercy
,
nor
deigned
them
with
the
like
favour
,
which
should
therefore
move
Man
,
whom
he
has
so
freely
loved
and
honoured
,
the
more
to
love
him
,
and
honour
him
again
.
4.
This
introduction
of
his
Church
into
his
banquetting-house
here
,
is
a
pledge
and
earnest
of
his
introduction
of
her
into
his
banquetting-house
in
heaven
hereafter
,
and
mansion
place
of
glory
,
as
we
see
,
Psal.
84.
11.
and
73.
24.
Therefore
let
us
strive
to
get
this
earnest
,
and
first-fruits
;
else
,
if
we
enter
not
in
at
the
gate
of
grace
on
earth
,
let
us
never
think
to
enter
in
at
the
gate
,
which
may
be
called
,
as
Act.
3.
2.
the
beautifull
gate
of
glory
.
5.
Christ's
love
displayed
over
us
here
in
this
life
,
is
called
a
Banner
,
which
is
used
onely
in
warfare
,
to
shew
,
that
the
state
of
his
Church
here
on
earth
,
is
militant
,
and
therefore
she
is
exhorted
,
and
every
true
member
thereof
,
to
put
on
the
whole
armour
of
God
,
Ephes.
6.
11.
that
they
may
be
able
to
stand
against
the
wiles
of
the
devill
,
and
verse
18.
praying
and
watching
with
all
perseverance
,
till
they
may
say
in
the
end
,
I
have
fought
the
good
fight
,
and
have
finished
my
course
,
2
Tim.
4.
or
,
as
the
Prophet
saies
,
My
warfare
is
accomplished
,
Esa.
40.
2.
6.
Seeing
a
banner
is
set
up
over
any
place
,
in
token
of
the
defence
of
that
place
,
and
defiance
to
the
enemy
,
Christs
love
therefore
being
this
banner
over
his
own
;
let
us
then
above
all
things
seek
it
earnestly
with
David
,
Psal.
4.
6.
and
then
we
may
be
sure
of
defence
,
as
he
saies
,
vers.
8.
and
as
is
shown
unto
us
,
Prov.
3.
24.
Rom.
8.
31.
37.
&c.
and
give
a
defiance
to
all
our
enemies
,
saying
with
the
Psalmist
,
Of
whom
shall
I
be
afraid
?
yea
,
to
death
it self
,
as
Psal.
23.
4.
and
1
Cor.
15.
55.
7.
Doth
Christ
display
his
love
both
to
us
,
and
for
so
many
comfortable
ends
and
uses
over
us
?
then
let
us
be
ashamed
not
to
love
him
again
,
ut
totus
nobis
figatur
in
corde
,
qui
totus
pro
nobis
fixus
fuit
in
cruce
,
and
to
display
our
love
towards
him
,
that
is
,
to
manifest
the
same
by
our
obedience
,
to
his
holy
commandments
.
8.
Last
of
all
,
we
see
the
happy
estate
of
the
poorest
,
most
afflicted
and
despised
Lazarus
,
who
is
a
true
member
of
Christ
,
to
wit
,
that
notwithstanding
of
their
outward
and
visible
estate
,
they
have
the
Lords
love
displayed
over
them
,
and
he
banquets
their
souls
with
comforts
,
unspeakable
and
glorious
.
Vers.
5.
Stay
me
with
flaggons
,
comfort
me
with
apples
;
for
I
am
sick
of
love
.
Here
is
a
wonderfull
effect
of
these
former
things
,
whereof
she
spake
:
she
compared
Christ
before
to
an
apple-tree
,
whose
fruit
was
sweet
to
her
taste
;
and
shewed
,
that
he
brought
her
in
into
his
banquetting-house
,
or
house
of
wine
,
and
his
banner
over
her
was
love
;
hereupon
then
she
showes
,
that
her
heart
is
so
ravished
with
love
towards
him
again
,
that
she
is
love-sick
,
and
ready
to
swound
therewith
,
and
therefore
cries
out
to
be
stayed
with
flaggons
,
and
comforted
with
apples
.
The
similitude
then
is
drawn
from
a
Virgin
,
who
is
betrothed
,
and
through
the
vehemency
of
her
love
towards
her
future
Spouse
,
is
love-sick
,
and
swoundeth
.
In
the
words
then
we
have
,
1
What
she
seeks
.
2
Of
whom
she
seeks
.
And
3
Wherefore
she
seeks
.
First
then
,
she
seeks
to
be
stayed
with
flaggons
,
having
relation
to
the
house
of
wine
,
whereinto
she
was
lately
brought
.
2.
To
be
comforted
with
apples
,
having
relation
to
the
apple-tree
,
whereto
she
had
before
compared
him
.
Therefore
we
must
consider
:
1.
what
is
meant
by
these
flaggons
,
and
how
she
is
stayed
therewith
;
and
2.
what
is
meant
by
these
apples
,
and
how
she
is
comforted
therewith
.
First
then
,
flaggons
are
mentioned
,
because
at
banquets
,
wine
was
distributed
and
brought
in
,
by
such
,
as
we
see
,
1
Chron.
16.
2
,
3.
Also
by
flaggons
is
understood
,
by
a
certain
figure
of
speech
,
the
wine
contained
in
them
,
as
Luk.
22.
20.
the
Cup
is
taken
for
the
wine
contained
in
the
cup
;
and
by
this
wine
again
in
these
flaggons
,
is
meant
the
cordiall
comforts
contained
in
the
Gospell
,
or
Word
of
God
,
and
promises
thereof
,
that
are
onely
able
to
cheer
up
a
sick
and
dejected
soul
,
or
wounded
conscience
,
as
David
clearly
confesseth
,
saying
,
In
the
multitude
of
my
thoughts
within
me
,
thy
comforts
have
rejoyced
my
soul
,
Psal.
94.
19.
And
again
,
Vnlesse
thy
law
had
been
my
delight
,
I
had
perished
in
mine
afflictions
.
This
is
therefore
that
soveraigne
balme
of
Gilead
,
those
still
and
cooling
waters
whereof
David
speaks
,
Psal.
23.
2.
and
like
that
wine
and
oyle
,
poured
in
by
the
loving
Samaritan
,
into
the
wounds
of
the
wounded
Israelite
;
or
that
cheering
liquor
and
flaggons
spoken
of
here
,
whereby
the
sainting
soul
is
stayed
from
falling
into
desperation
,
and
powerfully
comforted
,
strengthned
,
and
established
.
Likewise
she
speakes
of
flaggons
,
to
show
wherein
these
comforts
are
to
be
found
,
to
wit
,
not
in
that
gilded
cup
of
the
Popes
decretals
and
mens
traditions
,
Rev.
17.
wherein
onely
is
the
giddy
wine
of
spirituall
fornication
,
wherewith
that
Whoore
of
mysticall
Babylon
made
drunk
the
indwellers
of
the
earth
,
but
in
the
flaggons
of
the
old
and
new
Testament
,
or
written
word
of
God
,
which
is
that
Pedum
et
virga
spoken
of
by
David
,
Ps.
23.
4.
The
two
witnesses
,
the
two
Olives
,
and
Candlesticks
spoken
of
in
the
Revelation
,
that
stand
before
the
God
of
the
earth
,
Rev.
11.
4.
and
that
foundation
of
the
Prophets
and
Apostles
whereon
the
Church
is
built
,
Ephes.
2.
20.
beside
which
if
any
,
though
an
Angell
from
Heaven
,
should
preach
any
other
Doctrine
of
faith
and
manners
,
Let
him
be
accursed
,
Gal.
1.
8.
Next
,
she
desires
to
be
comforted
with
Apples
,
by
which
apples
is
meant
nothing
,
else
,
but
that
which
we
shewd
already
is
meant
,
v.
3.
by
the
fruit
of
the
apple-tree
which
was
sweet
unto
my
taste
,
and
here
,
with
the
fragrant
smell
whereof
she
desires
to
be
comforted
,
and
so
the
same
being
both
for
taste
and
smell
cordiall
and
comfortable
,
whereby
is
given
us
to
understand
the
excellency
of
Gods
word
,
and
that
it
delights
not
only
one
of
the
spirituall
senses
of
the
soul
,
but
likewise
all
of
them
,
being
light
to
the
eye
thereof
,
musick
to
the
eare
thereof
,
delightfull
to
the
touch
thereof
,
sweet
to
the
taste
,
and
comfortable
to
the
smelling
,
2.
By
these
flaggons
,
or
wine
therein
,
and
by
these
apples
,
the
staying
of
her
by
the
one
,
and
comforting
of
her
by
the
other
,
is
likewise
represented
unto
us
the
diverse
operations
of
the
word
of
God
upon
the
godly
soul
,
strengthning
the
weake
,
confirming
the
stronger
,
enlightning
the
blind
,
quickning
the
dead
,
reclaiming
the
strayer
,
guiding
the
ignorant
,
resolving
the
doubtfull
,
making
wise
the
simple
and
many
other
operations
,
which
we
may
see
,
Ps.
19.
and
119.
and
here
,
staying
them
that
are
ready
to
fall
,
comforting
the
languishing
,
and
as
,
Ps.
19.
8.
rejoycing
the
heart
,
sweeter
also
then
hony
and
the
Hony-comb
.
2.
Having
spoken
of
that
which
she
seeks
,
we
come
next
to
consider
from
whom
she
seeks
so
to
be
stayed
with
flaggons
,
and
comforted
by
apples
:
where
we
find
that
the
Church
in
this
her
soul-sickness
speakes
to
her
friends
in
the
plurall
number
to
whom
are
committed
the
mysteries
of
the
Gospell
to
manifest
,
and
the
banner
of
Christ
love
to
display
,
and
to
whom
in
Peters
person
,
he
sayes
to
all
and
every
one
,
Pasce
oves
meas
.
These
then
by
office
being
the
stewards
of
the
Lords
house
,
1.
Cor.
4.
1.
under
whose
hand
to
divide
aright
and
distribute
,
are
the
childrens
bread
and
these
flaggons
and
fruits
,
therefore
she
desireth
them
that
they
with
the
comfortable
doctrines
and
promises
of
the
Gospell
applyed
to
her
conscience
and
present
estate
prudently
,
would
uphold
her
now
ready
to
swoon
,
and
so
languishing
for
love
:
for
by
these
,
as
nurses
,
the
Lord
will
have
his
children
nourished
with
the
sincere
milk
of
his
word
,
that
they
may
grow
thereby
,
by
them
as
stewards
he
wil
have
them
fed
in
his
family
,
by
these
as
teachers
he
will
have
them
to
be
instructed
and
Disciplinated
in
his
school
,
and
by
these
as
spirituall
Physitians
he
will
have
them
lanced
,
bound
up
that
are
broken-hearted
,
cared
for
,
cured
,
and
comforted
with
the
cordialls
of
his
word
.
3.
Thirdly
,
and
last
of
all
,
we
have
the
reason
why
she
desires
to
be
thus
stayed
with
flaggons
and
comforted
with
apples
,
and
this
is
,
because
she
was
sick
of
love
,
that
is
,
languishing
with
desire
to
injoy
the
comfortable
presence
and
comforts
of
her
beloved
,
and
as
love
is
one
of
the
strongest
affections
,
so
is
the
sickness
that
comes
of
it
,
the
strongest
and
●orest
afflicter
of
any
,
as
we
may
see
,
2.
Sam.
13.
1.
and
therefore
the
Greek
Septuagint
,
has
,
wounded
of
love
.
Indeed
there
are
two
sorts
of
the
soules
sickness
,
the
one
common
to
all
,
but
the
other
proper
to
a
few
:
the
first
is
a
sickness
of
sinne
,
whereof
all
are
sick
naturally
,
but
(
alas
)
all
are
not
sensible
,
and
this
came
from
Satan
to
us
,
and
the
first
Adam
;
and
this
sicknesse
is
unto
death●
,
Spirituall
and
Eternall
:
the
second
is
this
love-sickness
,
whereof
too
few
are
sick
,
and
the
church
is
here
sensible
of
;
and
this
comes
from
God
and
the
second
Adam
,
and
this
sickness
is
unto
life
,
arguing
the
spirituall
life
of
grace
to
be
in
the
soul
here
,
and
that
the
same
shall
live
the
life
of
glory
hereafter
.
This
spirituall
love-sickness
,
(
as
other
naturall
love
sickness
)
has
,
1.
A
preceeding
sight
and
knowledge
of
the
person
loved
,
beholding
in
his
word
,
and
by
the
eye
of
faith
having
gotten
a
sight
how
amiable
and
lovely
Christ
is
to
the
Soul
,
which
so
works
on
her
affection
(
as
we
see
,
c.
5.
)
that
she
cannot
sufficiently
expresse
his
praise
and
commendation
.
2.
This
love-sickness
has
a
continuall
longing
and
languishing
till
she
injoy
him
whom
she
loves
,
as
Amnon
languished
till
he
injoyed
Tamar
,
and
Jacob
longed
till
he
injoyed
Rachel
:
therefore
David
said
,
that
as
the
Hart
panted
after
the
water-brookes
:
so
did
his
soul
,
till
he
should
come
and
appeare
before
the
Lord
,
Ps.
42.
And
the
Apostle
professed
that
he
desired
to
be
dissolved
,
that
he
might
be
with
Christ
.
3.
To
the
love-sick
party
,
till
this
injoying
be
,
no
other
thing
can
give
content
or
satisfaction
;
and
even
so
,
neither
to
the
love-sick
soul
,
till
she
injoy
Christs
presence
,
againe
after
a
spirituall
desertion
,
can
any
earthly
thing
afford
her
rest
or
comfort
;
she
being
therein
like
Rachel
that
could
not
be
comforted
,
till
she
find
him
againe
whom
her
soul
loves
,
as
we
see
,
Cant.
3.
2.
4.
and
5
,
6
,
7
,
8.
and
as
David
speakes
,
till
she
be
restored
againe
to
the
joy
of
her
salvation
here
,
and
at
last
be
brought
to
that
fulness
of
joy
which
is
in
his
presence
,
and
pleasures
evermore
.
4.
One
that
is
love
sick
,
thinks
on
the
party
continually
,
yea
the
same
so
takes
up
his
thoughts
,
as
talk
with
him
of
any
other
purpose
or
party
,
and
it
is
,
as
with
one
absent
;
even
so
is
it
,
with
the
soul
that
is
love-sick
of
Christ
;
and
5.
Such
a
one
is
restles
,
as
Ahab
was
,
till
he
got
Naboths
vinyard
,
till
they
get
and
enjoy
whom
they
do
love
;
and
even
so
is
the
soul
till
it
injoy
Christ
.
Observations
.
1.
Whereas
the
church
having
received
of
Christ's
fruit
which
was
sweet
to
her
taste
,
and
of
his
wine
in
his
banquetting
house
thereof
,
which
did
cheer
or
rejoyce
her
Heart
,
cannot
content
therewith
,
but
does
here
desire
to
be
yet
more
stayed
with
flaggons
,
and
comforted
with
apples
;
we
see
,
that
the
godly
can
never
enough
be
satiate
with
grace
and
the
sweetness
that
is
in
Christ
,
having
once
truly
tasted
thereof
,
and
therefore
we
ought
to
try
if
this
be
our
disposition
,
and
thereby
if
we
have
gotten
true
grace
to
be
true
members
of
Christ's
church
;
which
if
we
have
,
then
assuredly
this
is
a
sure
token
thereof
,
that
we
will
have
a
further
desire
to
grow
therein
.
2.
We
see
Gods
wise
dispensation
of
his
grace
,
not
giving
the
same
but
by
degrees
,
and
as
it
were
drop
by
drop
,
whereby
we
may
by
a
holy
wholesome
appetite
be
exercised
in
prayer
and
asking
,
and
by
a
comfortable
sen●e
of
his
renewing
bounty
be
exercised
in
praise
and
thanksgiving
.
3.
Whereas
she
desires
to
be
stayed
with
flaggons
,
we
see
wherein
solid
comfort
in
all
our
soul-faintings
or
spirituall
swoonings
is
only
to
be
found
,
to
wit
,
in
Gods
word
,
the
old
and
new
Testaments
:
which
whosoever
leave
,
to
seek
comfort
in
any
other
doctrine
or
dotages
of
mans
invention
or
foolish
superstition
,
they
leave
the
fountaine
of
living
waters
to
dig
unto
themselves
broken
cisternes
that
can
hold
no
water
.
4.
Seeing
her
speech
is
directed
to
her
friends
,
in
the
plurall
number
,
and
not
to
her
beloved
husband
,
in
the
singular
,
which
friends
are
the
pastors
of
the
Word
,
to
whom
is
committed
the
ordinary
dispensation
of
the
word
of
comfort
,
as
apples
of
Gold
with
pictures
of
silver
,
spoken
in
season
to
a
perplexed
soul
,
therefore
both
their
persons
ought
to
be
reverenced
,
and
loved
for
their
works
sake
,
and
much
more
the
word
which
they
preach
,
remembring
that
who
heare
them
heares
him
that
sent
them
,
and
who
despises
them
despises
him
that
sent
them
,
as
the
Lord
said
unto
Samuel
,
They
have
not
rejected
thee
,
but
they
have
rejected
me
,
that
I
should
not
raigne
over
them
,
1
Sam.
8.
7.
5.
Let
Pastors
also
for
the
performance
of
this
Ministry
of
comfort
,
furnish
themselves
with
these
flaggons
and
variety
of
the
word
of
comfort
,
that
in
all
purdence
and
plenty
they
may
come
to
love
sick-soules
,
with
the
blessing
of
the
Gospell
of
Christ
,
that
,
as
Job
speaks
of
himself
,
the
care
that
hears
,
may
blesse
them
,
Job
.
29.
11.
13.
The
blessing
also
of
them
that
were
ready
to
perish
may
come
upon
them
,
and
they
may
cause
the
wearied
heart
to
rejoyce
and
sing
for
joy
.
6.
Let
also
those
who
are
comforted
and
raised
up
by
their
word
remember
,
that
the
comfort
it self
,
comes
mainly
from
Christ
who
is
the
true
vine
able
only
to
afford
the
cheering
liquor
thereof
,
and
the
apple-tree
which
produces
the
sweet
fruit
thereof
,
and
that
theirs
is
only
the
externall
ministry
or
exhibition
,
but
his
only
is
the
inward
efficacy
and
application
,
that
so
from
him
chiesly
the
same
may
be
sought
,
and
to
him
for
the
same
the
praise
may
be
given
.
7.
We
see
what
prudence
Pastors
should
have
,
and
not
ever
to
be
sonnes
of
thunder
,
or
as
upon
●ball
to
denounce
threatings
,
but
sometimes
and
to
some
persons
to
speake
as
from
Gerizim
;
and
not
come
with
the
terrors
of
Sinai
,
but
the
comforts
of
Sion
,
lest
they
break
the
bruised
reed
,
and
quench
the
smoking
flax
,
contrary
to
their
Masters
practice
,
and
eeke
affliction
to
the
afflicted
,
whereas
rather
they
should
bind
up
the
broken
heart
,
minister
the
oile
of
gladness
to
the
spirit
of
heaviness
,
or
(
as
here
)
stay
the
flaggering
soul
with
flaggons
and
comfort
her
with
apples
who
is
sick
of
love
.
8.
From
the
reason
which
she
gives
of
her
desire
to
be
stayed
with
flaggons
,
and
comforted
with
apples
,
because
she
was
sick
of
love
,
we
observe
that
it
is
not
uncouth
to
see
the
dearest
children
of
God
to
be
subject
to
spirituall
swoonings
,
faintings
and
desertions
,
as
we
see
,
c.
3.
5.
and
here
;
and
to
be
sensible
,
sorrowfull
and
solicitous
therefore
.
Yea
I
may
say
,
happy
are
they
who
are
so
soul-sick
,
and
most
erronious
is
the
blind
worlds
judgment
of
such
,
who
think
them
the
contrary
.
9.
Her
sickness
is
here
called
,
love-sickness
,
in
respect
of
the
vehemency
thereof
,
where
with
she
was
inflamed
:
where
we
see
not
only
whereon
,
or
on
whom
the
love
of
every
godly
soul
is
set
,
but
that
their
love
of
Christ
is
not
a
lukewarme
love
,
but
a
fervent
love
kindled
by
the
fire
of
Gods
spirit
,
and
joyned
with
a
fervent
zeale
of
his
glory
,
whereby
they
preferre
him
to
all
things
,
and
the
love
of
his
truth
,
yea
to
their
very
lives
which
is
not
deare
to
them
,
in
comparison
of
him
,
or
it
,
when
they
are
called
to
hazard
the
same
for
his
name
.
10.
It
is
she
only
who
is
thus
love-sick
,
that
calls
for
these
flaggons
,
and
apples
that
are
mentioned
,
to
show
unto
us
,
that
such
only
hunger
and
thirst
after
the
word
of
God
,
and
to
these
only
the
same
is
sweeter
then
hony
and
the
Hony
comb
,
as
David
sayes
,
Psal.
19.
and
Mary
Magdalen
shews
;
and
therefore
it
is
no
marvell
to
see
a
Soul
wherein
the
love
of
Christ
was
never
yet
setled
,
to
have
small
or
no
appetite
to
the
word
of
God
,
or
delight
therein
.
Verse
.
6.
His
left
hand
is
under
my
head
,
and
his
right
hand
doth
embrace
me
.
The
church
having
called
before
for
staying
,
and
comfort
,
at
the
hands
of
the
ministers
of
the
Word
,
here
,
finding
and
feeling
straightwais
Christs
help
,
like
a
loving
husband
taking
about
her
,
as
the
Apostle
showes
,
Eph.
5.
29.
she
acknowledges
and
confesses
that
all
the
efficacy
and
chief
application
is
from
the
Lord
himself
,
Saying
,
his
left
hand
is
under
my
head
and
with
his
right
he
doth
embrace
me
.
Now
,
hand
is
sometimes
put
in
Scripture
properly
,
for
the
member
of
the
body
,
so
called
,
Gen.
19.
16.
And
sometimes
figuratively
,
and
when
it
is
applyed
to
God
,
as
here
,
it
signifieth
sometimes
,
God
effectuall
purpose
of
things
to
be
done
,
as
Act.
4.
28.
2.
Sometimes
,
Gods
actuall
power
in
performance
,
as
2.
Chron.
6.
15.
3
His
help
and
furtherance
of
others
in
performance
of
his
good-will
as
,
Ezra
.
8.
18.
22.
and
Neh.
2.
8.
4
His
power
resisting
and
disappointing
,
yea
destroying
his
enemies
who
do
oppose
,
and
delivering
his
owne
,
Ezra
.
8.
31.
Exod.
15.
6.
5
His
bountifull
providence
towards
all
,
and
chiefly
towards
his
owne
,
Psal.
145.
16.
1
Chron.
29.
16.
6
His
gracious
protection
,
Isay
,
49.
2.
7
His
upholding
with
strength
and
comfort
,
as
here
,
and
Ps.
37.
24.
and
18.
35.
Also
we
have
in
Scripture
a
creating
hand
of
Gods
,
Job
.
10.
8.
2
A
redeeming
hand
,
Luk.
1.
74.
3
A
conducting
hand
,
Ps.
73.
23.
and
4.
A
receiving
up
hand
,
or
manus
suscipiens
,
Ps.
31.
5.
In
like
manner
,
hands
of
mercy
offering
,
Isay
.
65.
2.
and
a
hand
of
justice
punishing
,
Heb.
10.
31.
Likewise
a
right
hand
(
as
here
)
embracing
,
and
a
left
hand
supporting
,
both
comfortable
to
the
godly
,
but
the
left
hand
dreadfull
to
the
wicked
,
Matth.
25.
41.
Of
these
two
hands
sayes
Bernard
,
Laevâ
levat
,
dextrâ
suscipit
;
in
laeva
miserationes
et
merita
,
in
dextra
remunerationes
et
praemia
:
Or
,
as
Solomon
sayes
,
length
of
dayes
are
in
her
right
hand
,
(
speaking
of
wisedom
)
and
in
her
left
hand
riches
and
honours
,
Pro.
3.
16.
But
simply
to
looke
here
to
the
mind
of
the
Holy
Ghost
,
howsoever
some
expound
these
two
hands
to
be
the
old
and
new
Testament
compassing
the
soul
about
with
the
divers
comforts
that
are
in
them
,
as
a
left
hand
under
,
and
the
right
hand
embracing
one
above
,
do
compasse
and
clasp
the
body
,
yet
both
these
hands
of
his
signifies
,
that
all
that
Christ
is
,
his
god-head
and
man-hood
,
natures
and
offices
,
life
and
death
,
buriall
and
resurrection
,
ascension
and
coming
againe
to
Judgment
:
all
these
by
the
powerfull
application
by
the
spirit
of
grace
and
faith
applyed
to
the
love-sick
soul
afford
great
comfort
and
refreshment
.
Observations
.
1.
We
see
Christs
great
love
,
who
leaves
not
his
own
in
their
infirmities
,
or
straits
corporall
or
spirituall
,
but
is
neer
unto
them
and
present
with
them
,
even
in
the
greatest
seeming
desertions
,
to
support
and
stay
them
,
when
with
Peter
they
are
(
as
it
were
)
sincking
,
or
,
as
it
is
said
,
Matth.
8.
25.
ready
to
perish
;
and
who
applyes
himself
unto
them
,
and
embraces
them
as
Elisha
2
King
.
4.
34.
applyed
himself
to
the
Shunanites
child
,
to
revive
him
;
or
as
,
for
the
comfort
of
the
dejected
prodigall
,
his
father
ranne
unto
him
,
embraced
him
,
and
did
kisse
him
.
Therefore
let
us
still
relye
on
his
,
more
then
fatherly
tender
care
,
and
say
with
David
,
Ps.
119.
116.
Uphold
me
according
to
thy
word
,
that
I
may
live
,
O
Lord
,
and
let
me
not
be
ashamed
of
my
hope
in
thee
.
2.
We
see
that
the
flaggons
she
sought
to
be
stayed
by
them
,
and
the
appl●s
for
her
comfort
,
availes
not
to
preserve
her
from
swoonings
,
nor
raising
up
againe
,
till
he
put
his
left
hand
under
her
head
,
and
with
his
right
embraced
her
,
to
show
thereby
unto
us
,
that
except
with
the
outward
ministry
for
comforting
,
raising
,
or
strenghning
a
soul
,
himself
concurre
by
his
inward
efficacy
,
and
powerfull
work
of
grace
,
all
what
Paul
or
Apollos
,
or
any
such
could
do
,
can
no
wais
availe
,
It
is
therefore
that
which
we
specially
should
beg
and
desire
.
3.
Here
we
have
a
notable
comfort
,
that
he
embraces
her
,
when
she
is
so
weake
and
in
a
swoond
that
she
cannot
imbrace
him
:
and
therefore
although
our
spirituall
fainting
be
great
,
and
our
faith
so
weake
,
that
we
are
so
farre
from
being
able
to
hold
fast
,
and
(
with
Jacob
)
wrestle
for
a
blessing
,
that
our
grip
seems
altogether
to
be
loosed
,
and
we
beginne
to
sinck
as
it
were
;
yet
be
of
good
comfort
,
that
we
do
not
so
much
apprehend
,
as
our
safety
stands
herein
that
we
are
apprehended
,
and
gripped
unto
,
or
held
up
,
by
the
hand
of
the
Almighty
,
and
out
of
whose
hand
,
none
is
able
to
pull
any
one
of
his
sheep
.
4.
She
sought
only
from
the
servants
to
be
stayed
by
flaggons
and
comforted
by
apples
,
because
of
her
love-sickness
,
and
yet
she
gets
more
,
even
her
loves
neer
presence
,
and
his
loving
embracement
,
and
holding
up
of
her
head
.
So
ready
is
the
Lord
to
give
to
his
owne
more
then
their
hearts
can
of●imes
desire
or
they
expect
or
look
for
,
as
he
did
to
Solomon
;
and
Jacob
,
who
looked
not
to
have
seene
Joseph
before
his
death
,
and
behold
the
Lord
has
showne
to
me
(
sayes
he
)
even
thy
seed
also
.
5.
We
see
how
thankfully
she
acknowledges
her
beloved's
kindness
and
care
of
her
,
declaring
the
same
and
how
sensible
she
was
thereof
,
which
should
teach
us
to
do
the
like
,
to
his
glory
,
who
is
so
bountifull
towards
us
;
and
thereby
also
to
comfort
and
confirm
others
,
telling
them
,
what
the
Lord
has
done
to
our
soul
;
and
to
manifest
our
thankfulnesse
,
as
David
vowes
to
do
,
saying
,
Hold
me
up
,
O
Lord
,
and
I
shall
be
safe
,
and
I
will
have
respect
unto
thy
statutes
continually
.
Vers.
7.
I
charge
you
(
ô
ye
daughters
of
Jerusalem
)
by
the
Roes
,
and
by
the
Hindes
of
the
field
,
that
ye
stir
not
up
,
nor
awake
my
Love
,
till
he
please
.
Here
is
a
charge
given
,
but
whether
by
the
Church
concerning
Christ
,
or
by
Christ
concerning
his
Church
,
Interpreters
varie
,
and
it
is
not
so
easily
discussed
by
the
Hebrew
Text
;
where
the
word
,
My
Love
,
is
of
either
gender
:
Some
therefore
expound
it
,
That
the
Lord
Jesus
charges
the
fals
members
of
his
Church
,
not
to
trouble
her
peace
(
compared
to
a
sleep
or
rest
,
whereinto
she
is
fallen
,
in
his
arms
,
as
it
were
,
after
her
swooning
)
by
their
schism
,
heresies
,
or
persecution
.
Some
others
again
expound
it
,
That
the
Church
,
having
found
such
tender
care
and
love
shown
unto
her
by
Christ
,
charges
her
true
members
,
(
called
,
The
davghters
of
Jerusalem
)
that
by
any
unchristian
behaviour
of
theirs
,
or
sinning
,
they
provoke
not
Christ
,
or
grieve
his
Spirit
,
and
thereby
interrupt
this
sweet
fellowship
,
and
cause
him
to
depart
,
and
withdraw
his
comfortable
presence
(
which
lately
she
found
)
from
her
.
And
to
this
sense
agrees
our
English
Translation
,
saying
,
I
charge
you
,
that
ye
stir
not
up
,
nor
awake
my
Love
,
till
he
please
;
that
is
,
not
at
all
,
as
we
see
by
the
like
speech
used
,
2
Sam.
6.
23.
and
Matth.
1.
25.
In
the
words
then
we
have
,
1
A
charge
.
2
To
whom
it
is
given
.
3
Whereby
they
are
charged
.
And
4
What
to
do
.
First
then
,
in
the
words
we
have
a
charge
given
by
the
Church
,
to
all
her
true
members
,
which
is
of
greater
enforcing
,
than
to
exhort
or
require
,
which
imports
both
authority
in
those
who
do
charge
,
as
we
see
,
1.
Tim.
6.
17.
and
the
duty
of
obedience
in
them
who
are
charged
.
The
Church
therefore
having
authority
as
a
Mother
,
from
Christ
her
Husband
,
she
charges
her
children
,
who
owe
obedience
to
her
,
to
behave
themselves
so
,
as
He
be
not
,
nor
his
Spirit
,
grieved
,
by
their
bad
behaviour
.
Secondly
,
this
charge
is
given
to
the
daughters
of
Jerusalem
,
where
we
must
note
,
that
it
was
the
manner
of
old
,
that
the
Bridegroom
had
young
men
to
be
his
companions
and
friends
,
which
are
in
this
song
Christ's
faithfull
Pastors
,
as
John
the
Baptist
tearmeth
himself
one
of
his
friends
:
As
also
the
Bride
had
Virgins
to
be
her
companions
and
followers
,
with
whom
in
this
Song
Christ's
Spouse
is
said
to
be
accompanied
,
and
are
here
called
,
Daughters
of
Jerusalem
:
Daughters
of
one
father
,
and
one
mother
,
to
whom
they
owe
,
as
children
to
parents
,
love
,
honour
,
and
obedience
;
and
being
such
daughters
,
they
are
sisters
amongst
themselves
,
as
they
are
called
,
Cant.
8.
8.
whi●h
imports
love
;
and
being
daughters
of
Jerusalem
,
that
implies
peace
,
the
ground
whereof
is
love
;
as
Abraham
argued
,
Gen.
13.
8.
to
show
what
should
be
seen
amongst
true
Christians
,
even
love
and
peace
,
as
the
Psalmist
tells
us
,
Psal.
133.
1.
Therefore
we
should
try
our selves
hereby
,
if
we
be
the
true
disciples
of
Christ
,
and
labour
to
have
love
in
our
hearts
,
and
then
easily
we
will
incline
to
peace
;
otherwise
there
will
be
seen
nothing
but
discord
upon
light
occasions
;
and
if
we
bite
and
devour
one
another
,
we
shall
be
consumed
one
of
another
;
and
if
notwithstanding
we
say
that
we
love
God
,
we
shall
be
found
lyars
,
as
Saint
John
witnesseth
,
1
Joh.
4.
20.
Thirdly
,
They
are
charged
by
the
Roes
and
Hindes
of
the
field
,
which
beasts
are
mentioned
,
when
love
is
recommended
between
man
and
wife
,
Prov.
5
19.
that
as
the
males
and
females
of
these
beasts
,
do
delight
and
dearly
love
one
another
,
and
where
such
love
is
,
there
is
a
care
not
to
stir
up
to
wrath
,
and
to
move
departure
one
from
another
;
even
so
the
Church
adjures
her
true
members
by
these
,
that
they
may
so
delight
and
dearly
love
Christ
,
who
hath
so
loved
them
,
that
they
stir
not
him
up
,
in
anger
,
to
withdraw
his
comfortable
presence
from
her
,
the
proof
whereof
she
had
so
lately
found
.
Or
they
are
charged
by
the
Roes
and
Hinds
of
the
field
,
not
to
stir
up
her
Beloved
,
because
these
beasts
are
most
tender
,
scarre
,
and
soonest
afraid
or
stirred
up
,
by
any
noise
or
tumult
.
Fourthly
,
that
which
they
are
charged
to
do
,
is
,
that
they
stir
not
up
,
nor
awake
her
Love
,
till
he
please
,
that
is
,
by
their
sinning
against
him
,
or
by
their
unchristian
carriage
,
they
grieve
not
his
Spirit
,
(
as
we
are
exhorted
,
Ephes.
4.
30.
)
nor
stir
him
up
to
wrath
.
Now
there
are
two
sorts
of
persons
,
whom
we
should
be
loth
to
stir
up
to
wrath
:
1.
Great
persons
,
in
regard
of
the
power
of
doing
us
evill
;
and
herein
the
motive
is
Fear
.
2.
Good
persons
and
liberall
,
in
regard
of
their
bounty
,
and
doing
us
good
;
and
here
the
motive
is
Hope
:
But
in
this
her
Beloved
,
both
are
conjoyned
,
for
he
is
of
greatest
power
both
over
soul
and
body
,
as
also
of
greatest
bounty
in
gifts
,
both
spirituall
and
corporall
,
temporall
and
eternall
;
who
also
in
all
our
wayes
,
must
be
our
guide
and
counsellour
,
Psal.
73.
24.
in
all
our
dangers
and
straits
,
our
guard
and
deliverer
;
in
all
our
crosses
,
our
chiefe
and
onely
comforter
;
and
in
death
it self
,
and
after
,
our
onely
constant
,
and
best
friend
and
rewarder
.
To
stir
him
up
then
to
wrath
,
whose
wrath
is
so
dreadfull
.
Heb.
10.
31.
and
of
whose
favour
we
stand
more
in
need
,
than
the
Tyrians
did
of
Herod's
,
Act.
12.
20.
is
great
madnesse
;
and
to
grieve
him
,
who
in
all
our
griefs
must
be
our
comforter
and
easer
,
and
saver
from
eternall
grief
and
torment
,
is
great
ingratitude
and
folly
.
Next
,
to
know
how
he
is
stirred
up
or
grieved
,
and
whereby
;
It
is
,
in
a
word
,
by
sin
,
and
1.
as
Great
,
which
sort
of
persons
are
stirred
up
and
offended
,
when
any
indignity
is
done
to
them
;
and
thus
is
God
offended
,
when
by
hearkning
to
sinners
,
or
Satan's
temptations
,
(
like
our
first
Parents
)
the
treacherous
counsell
of
his
or
our
enemy
,
is
preferred
to
his
wholsome
and
good
counsell
.
2.
As
Good
,
our
offending
of
him
arises
from
that
,
which
has
an
antipathy
unto
his
Nature
of
holinesse
;
and
this
is
when
we
sin
,
specially
in
such
clear
light
,
and
against
light
,
customably
and
presumptuously
,
stubbornly
and
impenitently
.
Observations
.
1.
In
respect
that
the
Church
here
,
chargeth
so
her
true
members
,
we
see
her
authority
,
that
she
she
has
from
God
,
and
for
God
,
for
which
therefore
we
should
reverence
her
,
and
obey
her
;
which
if
any
stubborn
child
of
hers
will
not
do
,
by
our
Saviours
commandment
,
he
is
to
be
held
as
a
heathen
and
a
publican
.
2.
Seeing
her
true
members
have
their
denomination
from
love
and
peace
,
therefore
they
should
bend
all
their
endeavours
,
to
maintain
these
holy
vertues
among
themselves
,
eschewing
the
contrary
;
seeing
God
their
Father
is
the
God
of
peace
,
Christ
their
Redeemer
is
the
Prince
of
peace
,
the
work
of
the
holy
Ghost
is
grace
and
peace
,
the
Church
is
Ierusalem
,
a
vision
of
peace
;
and
they
,
daughters
of
that
mother
,
and
therefore
should
be
children
of
peace
.
3.
Seeing
this
is
her
charge
and
chief
care
,
in
retribution
,
as
it
were
,
of
all
the
love
and
kindnesse
that
she
has
found
of
him
,
not
onely
,
not
to
stir
up
her
beloved
her self
,
but
also
to
exhort
and
charge
others
,
not
to
do
the
same
;
this
teaches
us
in
like
manner
,
in
retribution
of
all
his
love
and
favours
that
he
has
bestowed
on
us
,
either
in
re
,
or
spe
,
what
like
care
we
should
have
,
not
onely
not
to
offend
and
stir
him
up
to
wrath
,
by
our
own
sinfull
life
and
conversation
,
but
likewise
,
as
we
are
exhorted
,
Ephes.
5.
11.
to
reprove
sin
in
others
,
and
to
exhort
them
seriously
to
forbear
the
practise
thereof
.
4.
In
that
she
charges
them
not
to
stir
up
her
Beloved
,
we
see
the
pronesse
of
the
best
by
nature
,
to
stir
up
the
Lord
to
anger
by
sin
,
and
therefore
we
should
the
more
warily
look
to
our
waies
,
and
watch
and
pray
,
that
we
enter
not
into
temptation
.
Vers.
8.
The
voice
of
my
Beloved
:
Behold
,
he
comes
leaping
upon
the
mountains
,
skipping
upon
the
hills
.
As
between
two
betrothed
Lovers
,
when
the
spring
comes
,
the
man
calls
and
invites
his
future
Spouse
,
to
come
forth
out
of
the
house
,
wherein
she
has
remained
in
the
winter
season
,
that
they
may
walk
together
abroad
,
and
take
delight
,
and
solace
themselves
now
with
the
flowers
,
and
those
pleasant
things
which
the
spring
doth
afford
:
Even
so
the
Church
,
in
the
rest
of
this
Chapter
,
is
by
her
Beloved
invited
and
called
upon
,
to
arise
from
all
carnall
security
,
and
forsake
the
love
of
this
world
,
to
follow
him
in
the
faith
and
love
of
the
Gospell
,
and
to
view
and
delight
her self
with
the
variety
of
these
heavenly
comforts
,
and
spirituall
graces
,
which
,
like
a
pleasant
spring
,
the
same
doth
afford
.
First
then
,
in
these
words
we
have
,
1
Whereby
he
calls
or
invites
her
,
to
this
participation
of
his
graces
,
and
spirituall
delight
thereof
;
to
wit
,
by
his
voice
,
which
she
discerneth
to
be
his
.
2
After
what
manner
he
comes
unto
her
,
to
wit
,
readily
and
speedily
,
overcomming
all
impediments
,
leaping
over
the
mountains
,
and
skipping
over
the
hills
.
First
then
,
the
Lord
Jesus
doth
call
his
chosen
by
his
Word
externally
,
which
is
his
Voice
,
as
he
sales
,
Joh.
10.
3
and
by
the
work
of
his
Spirit
internally
,
and
effectually
,
whereby
they
not
onely
hear
his
voice
,
but
discern
the
same
to
be
his
,
and
thereafter
follow
him
,
as
he
shewes
,
Joh.
10.
4.
having
gotten
a
spirituall
ear
,
whereof
the
Spirit
speaks
,
Rev.
2.
3.
which
hears
that
which
the
world
cannot
hear
,
as
it
is
said
of
Paul's
conversion
,
Act.
22.
7.
9.
that
he
heard
a
voice
,
vers.
7.
,
which
they
who
were
with
him
heard
not
,
as
is
said
,
vers.
9.
and
who
not
onely
have
a
spirituall
ear
,
or
hearing
,
●ut
also
a
spirituall
gift
of
discerning
Christ's
voice
,
from
the
voice
of
a
stranger
,
truth
from
errour
,
and
the
voice
of
the
Lamb
,
from
that
of
the
Beast's
;
horned
like
the
Lamb
,
but
speaking
like
the
Dragon
.
For
,
1
They
have
not
onely
the
knowledge
of
the
truth
in
their
mind
,
but
the
love
of
the
truth
in
their
heart
;
which
because
some
has
not
had
,
therefore
,
as
2
Thess.
2.
11.
they
have
been
given
over
to
the
delusion
of
errour
.
2
They
have
the
spirit
of
truth
,
and
therefore
they
can
try
the
Spirits
,
whether
they
be
of
God
or
no●
.
Secondly
,
prefixing
an
(
Ecce
)
whereof
cap.
1.
15.
She
speaks
of
His
comming
to
her
,
and
manner
thereof
,
according
as
he
saies
,
Joh.
14.
23.
that
he
who
hears
his
voice
,
and
keeps
his
word
,
his
Father
will
love
him
,
and
we
(
saies
he
)
will
come
unto
him
,
and
make
our
abode
with
him
.
This
comming
then
is
a
spirituall
comming
to
the
soul
,
by
the
Word
,
as
the
ordinary
mean
;
so
that
they
who
contemn
the
Word
,
contemn
his
comming
to
them
by
the
same
;
and
they
who
reverence
and
receive
the
Word
,
they
receive
him
who
comes
thereby
;
for
our
Saviour
is
said
to
come
three
manner
of
waies
to
his
Church
:
1
He
came
visibly
and
corporally
,
in
his
Incarnation
.
2
He
comes
(
as
here
)
invisibly
and
spiritually
,
by
sanctification
.
And
3
He
is
to
come
gloriously
,
for
her
remuneration
.
To
whom
therefore
by
his
Word
he
comes
spiritually
,
to
sanctifie
them
here
,
he
shall
come
to
them
comfortably
,
to
glorifie
them
hereafter
.
Then
touching
the
manner
of
his
comming
,
she
showes
,
it
was
both
cheerfully
and
speedily
,
like
one
leaping
and
skipping
,
as
also
upon
the
mountains
and
hills
,
that
is
,
openly
and
apparently
to
the
eye
of
faith
,
as
Nahum
1.
15.
their
feet
are
said
to
be
,
that
bring
good
tidings
,
and
publish
peace
;
or
else
,
passing
over
all
lets
,
as
our
sins
,
how
great
soever
,
like
Manasses's
,
Mary
Magdalen's
,
and
others
,
which
hindered
not
his
free
grace
;
●or
the
naturall
opposition
of
a
carnall
heart
,
as
Esa.
40.
4.
Observations
.
1.
We
see
how
all
the
godly
esteeme
of
Gods
word
which
they
heare
preached
unto
them
,
to
wit
,
as
the
voice
of
Christ
himself
,
which
therefore
they
heare
reverently
,
lay
it
up
in
their
hearts
with
David
carefully
,
meditate
thereon
fruitfully
,
and
obey
it
diligently
,
Ps.
119.
11.
2.
We
see
that
(
as
is
showne
us
,
Joh.
10.
4.
)
Christs
sheep
have
a
discerning
faculty
between
the
voice
of
their
own
shepherd
and
a
strangers
,
and
by
the
rule
of
holy
Scripture
,
as
we
have
Isay
.
8.
20.
the
Bereans
example
,
and
Pauls
direction
,
Gal.
1.
8.
can
discerne
error
from
truth
,
and
the
doctrine
of
Christ
from
the
doctrines
of
Antichrist
.
3.
Whereas
it
is
said
,
not
only
that
it
is
the
voice
,
of
her
welbeloved
,
but
that
he
comes
skipping
over
the
hils
,
&c.
we
see
,
1.
how
Christ
comes
ordinarily
to
the
soul
,
to
wit
,
by
the
means
of
grace
and
preaching
of
the
word
which
whosoever
despises
,
they
despise
the
coming
of
Christ
Jesus
to
their
soules
for
their
salvation
here
,
and
shall
never
heare
that
joyfull
sentence
spoken
to
them
hereafter
,
Come
yee
blessed
of
my
Father
,
&c.
2.
That
although
the
voice
of
the
beloved
be
heard
,
yet
if
he
come
not
himself
by
the
power
of
his
spirit
,
and
inward
efficacy
of
grace
to
the
Soul
of
the
bearer
,
Pauls
planting
and
Apollo's
watering
,
all
will
be
in
vaine
,
and
the
word
otherwise
heard
will
be
b●t
a
dead
letter
,
and
as
a
tinkling
cymball
:
wherefore
we
should
pray
that
the
Lord
would
do
to
us
,
as
he
did
to
Lydia
,
Act.
16.
14.
4.
We
see
that
Christ
comes
first
to
the
soul
,
and
then
invites
it
to
rise
and
come
away
to
him
,
as
v.
10.
Wherein
we
see
the
Lords
gracious
dealing
to
us
,
who
may
justly
say
,
as
the
Baptist
said
to
Christ
.
We
have
more
need
that
we
should
come
to
him
,
being
,
as
Math.
11.
20.
heavy
loaden
that
we
may
be
eased
,
and
as
to
our
Physitian
to
be
cured
of
our
loathsome
and
deadly
diseases
,
Ezek
16.
Or
as
the
Leper
and
Hemeroiss
did
,
and
yet
as
the
loving
Samaritan
,
and
as
he
did
to
the
sickman
of
the
palsy
,
Joh.
5.
He
comes
to
us
,
by
which
coming
great
is
the
honour
that
is
done
to
us
,
and
therefore
we
may
say
with
Elisabeth
as
she
said
concerning
the
virgin
Maries
coming
unto
her
,
How
comes
it
that
the
mother
of
my
Lord
should
come
to
me
:
so
much
more
,
How
is
it
that
the
Lord
himself
should
come
to
us
?
As
also
great
is
the
profit
that
comes
to
us
;
for
as
he
said
to
Zacheus
,
salvation
comes
to
our
Soules
when
he
comes
to
us
.
5.
The
manner
of
his
coming
is
skipping
and
leaping
over
the
hills
;
that
is
,
cheerfully
and
speedily
overcoming
all
impediments
that
might
hinder
,
how
great
soever
:
which
should
teach
us
not
only
in
all
our
distresses
and
difficulties
wherein
we
call
upon
him
to
remember
this
to
our
comfort
,
but
likewise
when
he
calls
upon
us
,
to
the
performance
of
any
duty
in
his
worship
,
or
for
his
cause
,
to
do
or
suffer
,
that
we
should
in
like
manner
come
unto
him
cheerfully
and
speedily
,
as
we
see
Abraham
did
in
a
hard
task
,
Gen.
22.
3.
and
Zacheus
,
Luk.
19.
6.
and
David
professes
,
Psal.
119.
32.
Neither
should
any
impediment
hinder
us
,
as
we
see
it
did
those
,
Matth.
22.
Verse
.
9.
My
beloved
is
like
a
Roe
,
or
young
Hart
:
behold
,
he
standeth
behind
our
wall
,
he
looketh
forth
at
the
window
,
showing
himself
thorow
the
Lattesse
.
Here
is
set
down
his
more
neer
approach
,
than
when
he
was
but
coming
skipping
and
leaping
on
the
hills
;
for
now
,
Behold
(
sayes
the
Church
)
he
stands
behind
our
wall
,
&c.
But
,
before
she
showes
this
neer
approach
,
we
see
that
she
compares
him
to
a
roe
,
or
a
young
hart
,
to
show
thereby
;
1.
As
a
young
hart
or
roe
are
pleasant
,
(
being
so
called
,
Pro.
5.
19.
)
so
is
Christ
to
a
faithfull
Soul
.
2.
As
they
are
most
loving
to
their
match
,
(
being
also
so
called
in
the
same
place
,
)
so
is
Christ
to
his
church
,
Eph.
5.
25.
3.
As
they
are
cleerly-sighted
,
and
quick
in
hearing
,
so
is
Christ
,
Rev.
1.
14.
Exod.
3.
7.
4.
As
they
are
swift
of
foot
,
so
is
Christ
in
coming
for
comforting
his
owne
,
and
for
their
deliverance
.
5.
They
haunt
most
high
and
hilly
places
,
as
it
is
said
Planitie
spretâ
contendunt
semper
ad
alta
,
so
Christ
haunts
most
,
yea
ever
,
heavenly
disposed
soules
.
6.
It
is
reported
that
between
the
Hart
and
Serpent
there
is
great
enmity
,
and
that
the
Hart
finding
where
the
adder
or
serpent
is
;
with
his
snuffing
and
breath
on
her
,
either
makes
her
flee
,
or
killeth
her
:
even
so
is
there
between
Christ
that
seed
of
the
woman
,
and
that
old
serpent
,
whom
he
makes
to
flee
and
overcomes
by
his
word
,
the
breath
of
his
mouth
,
and
thereby
consumes
the
Vicar
of
his
power
,
till
he
abolish
him
by
the
brightness
of
his
coming
.
Next
,
as
he
is
compared
to
a
Roe
or
Hart
in
all
the
former
respects
,
so
to
a
young
Hart
;
to
show
,
as
in
youth
all
naturall
properties
of
strength
,
agility
,
sharp-sightedness
and
hearing
,
&c.
are
in
full
vigour
;
so
all
these
things
in
Christ
that
are
for
our
comfort
are
in
him
in
the
most
eminent
perfection
.
To
come
now
to
Christs
neerer
approach
,
standing
behind
our
wall
,
whereunto
we
find
,
an
Ecce
,
prefixed
,
which
is
a
note
of
observation
or
attention
,
to
show
us
,
that
therefore
we
should
look
to
our selves
,
and
take
heed
to
our
wayes
and
actions
,
as
having
him
who
is
to
be
our
judge
not
farre
off
,
but
neer
unto
us
,
even
at
the
dore
as
it
were
,
and
behind
our
wall
,
standing
there
,
and
as
at
a
window
,
or
thorow
a
Lettice
,
spying
and
remarking
all
our
cariage
and
conversation
.
Next
,
his
standing
behind
our
wall
,
signifies
either
the
estate
wherein
he
finds
us
at
first
when
he
comes
unto
us
,
which
is
a
closse
dore
,
as
Rev.
3.
20.
Or
a
wall
between
him
and
us
of
a
carnall
heart
till
it
be
opened
as
Lydia's
,
or
like
Jericha's
be
made
to
fall
downe
and
yield
,
by
the
sound
of
Gods
word
preached
.
accompanied
with
the
mighty
power
of
the
spirit
,
which
is
sufficiently
able
to
do
this
,
as
we
see
,
2
Cor.
10.
4
,
5.
behind
which
wall
he
is
said
to
stand
Patiently
waiting
for
our
conversion
.
Or
else
this
do●h
expresse
,
that
Christ
doth
not
in
a
full
and
cleer
manner
exhibit
and
show
himself
unto
his
church
in
this
world
,
but
as
one
standing
behind
a
wall
,
looking
in
at
a
window
,
or
showing
himself
thorow
lattices
.
Thus
Abraham
and
the
Patriarks
saw
him
before
the
Law
,
Heb.
11.
13.
but
obscurely
,
as
one
that
sees
a
thing
farre
off
,
and
not
fully
nor
cleerly
but
as
a
part
of
a
man
,
and
the
least
part
also
,
is
seen
only
of
him
who
lookes
in
at
a
window
,
and
very
obscurely
likewise
,
:
when
one
showes
himself
as
thorow
a
latesse
.
Thus
also
Moses
and
Gods
people
under
the
Law
saw
him
,
but
neither
fully
nor
cleerly
,
but
as
they
saw
Moses
himself
when
he
was
availed
,
and
through
the
obscure
lattesses
of
types
and
figures
.
Thus
also
under
the
Gospell
is
he
seen
,
although
more
fully
and
cleerly
than
before
or
under
the
law
,
yet
but
in
part
only
and
obscurely
by
the
eye
of
faith
,
as
the
Apostle
testifies
,
1
Cor.
13.
9.
12.
saying
,
for
we
know
only
in
part
,
and
we
now
see
through
a
glasse
darkly
.
Yea
when
he
was
amongst
men
and
in
the
world
,
yet
(
as
sayes
John
)
The
world
knew
him
not
,
Joh.
1.
10
,
11.
for
his
deity
stood
behind
the
wall
(
as
it
were
)
of
his
humanity
,
which
may
be
called
,
our
wall
,
because
he
took
upon
him
our
nature
,
and
became
like
unto
us
in
all
things
,
sinne
only
excepted
.
Likewise
the
wall
which
hinders
us
from
the
cleer
sight
and
knowledge
of
Christ
,
may
justly
be
called
our
wall
,
because
it
is
our
ignorance
and
naturall
blindness
,
which
makes
us
to
see
(
as
the
Apostle
speakes
)
darkly
,
and
as
in
a
glasse
,
which
shall
never
be
fully
taken
away
,
till
we
see
him
face
to
face
,
and
as
he
is
,
in
glory
,
1
Cor.
13.
13.
as
the
vaile
was
never
rent
till
our
Saviours
death
.
These
lattesses
also
through
which
he
showes
himself
,
are
nothing
else
but
the
two
casements
(
as
it
were
)
of
the
holy
Scriptures
,
the
new
and
old
Testament
,
the
searching
and
knowledge
whereof
whosoever
forbids
to
Gods
people
,
they
defraud
them
of
the
sight
of
Christ
by
faith
and
that
saving
knowledge
which
they
should
have
of
Christ
here
,
and
so
farre
,
as
in
them
lyes
of
that
blissefull
sight
of
his
face
in
glory
for
ever
hereafter
,
and
so
in
like
manner
do
those
who
any
wayes
,
contemne
or
resort
not
unto
,
these
blessed
meanes
of
grace
and
knowledge
of
Christ
crucified
.
Observations
.
1.
If
Christ
be
lovely
and
pleasant
,
like
a
roe
or
young
Hart
,
let
each
one
pray
the
Lord
that
he
may
be
so
in
their
eyes
,
and
for
this
end
that
he
would
grant
them
the
eye-salve
of
his
spirit
,
and
make
sinne
loathsome
and
odious
.
2.
Seeing
he
stands
behind
our
wall
,
which
is
a
gesture
of
patient
waiting
,
as
we
see
,
Rev.
3.
20.
Cant.
5.
2.
Then
let
us
welcome
and
open
to
him
,
and
abuse
not
his
long-suffering
patience
,
but
do
as
Ps.
24.
7.
and
Gen.
24.
31.
remove
all
impediments
and
invite
him
to
come
in
.
3.
Seeing
he
is
neerer
then
we
are
aware
,
and
is
looking
on
us
,
who
is
the
righteous
Iudge
of
the
whole
world
,
then
let
every
one
so
carry
himselfe
as
being
under
his
alseeing
eye
and
who
is
to
give
to
every
one
according
to
their
works
.
4.
If
but
a
very
little
of
him
be
seen
by
us
in
this
life
,
like
one
looking
forth
at
a
window
,
and
that
which
we
see
is
but
very
darkly
,
like
one
who
shewes
himself
through
a
lattesse
.
Then
let
none
glory
in
his
greatest
measure
of
knowledge
,
that
he
can
attain
to
in
this
life
;
but
strive
to
grow
therein
,
and
long
for
that
happy
day
,
wherein
he
shall
see
him
more
fully
,
and
as
he
is
,
face
to
face
in
glory
.
5.
Seeing
these
ca●ernents
or
lattesses
,
through
which
he
shewes
himself
,
are
the
holy
Scriptures
of
the
Old
and
New
Testament
,
then
let
all
those
who
would
have
a
comfortable
sight
of
Christ
,
either
here
or
hereafcer
,
reverence
and
resort
to
these
,
as
the
ordinary
means
of
his
manifestation
.
Vers.
10.
My
Beloved
spake
,
and
said
unto
me
,
Rise
up
,
my
Love
,
my
fa●r
one
,
and
come
away
.
Here
she
shows
the
end
of
Christ's
swift
comming
unto
her
,
like
a
Roe
or
young
Hart
,
and
of
his
patient
attendance
when
he
came
,
which
was
,
to
call
her
by
his
Word
and
Spirit
,
from
the
sloth
and
security
wherein
she
lay
,
to
follow
him
in
the
faith
and
love
of
the
Gospell
,
and
of
such
heavenly
things
,
whereof
he
would
have
her
participant
.
In
which
words
we
have
:
1
His
loving
compellation
.
2
His
earnest
exhortation
.
And
3
His
motive
,
or
reason
of
perswasion
.
First
then
,
he
calls
her
,
His
love
and
fair
one
,
whereof
we
have
already
spoken
.
Next
,
the
exhortation
is
,
to
rise
up
,
and
come
away
,
which
imports
,
that
she
was
sitting
or
lying
,
a
posture
not
fitting
a
Christian
here
,
whose
life
is
compared
to
a
race
,
Psal.
119.
32.
2
Tim.
4.
7.
Phil.
3.
12.
&c.
This
rising
is
either
from
security
,
wherein
oftimes
the
very
godliest
lye
asleep
,
as
we
see
in
the
example
of
David
,
before
Nathan's
awakening
him
;
and
in
the
Parable
of
the
ten
Virgins
;
and
here
,
Cant.
5.
2
:
whereunto
also
belongs
that
exhortation
,
Ephes.
5.
14.
Or
else
it
is
from
that
earthly
disposition
,
whereby
the
very
Elect
,
through
carnall
corruption
,
too
much
cleave
to
the
things
of
this
world
,
and
have
their
affections
tied
and
entangled
with
the
cares
and
pleasures
thereof
,
like
Martha
,
being
busied
about
many
things
,
whilst
one
thing
is
necessary
.
The
second
action
whereunto
he
exhorts
her
,
is
,
to
come
away
,
which
imports
〈◊〉
1
a
leaving
of
the
place
and
posture
wherein
she
was
;
and
2
a
comming
to
him
,
and
following
after
him
,
who
was
calling
her
;
as
it
is
said
of
Matthew
,
when
Christ
called
him
,
that
he
arose
,
and
then
followed
after
him
,
Matth.
9.
9.
First
then
,
the
Church
is
exhorted
to
leave
somewhat
,
from
which
she
must
come
;
and
this
is
sinfull
security
,
and
the
love
of
the
world
,
and
vanities
thereof
,
as
Abraham
left
Vr
,
Matthew
his
receipt
of
Custom
,
and
Mary
Magdalen
her
former
course
of
life
,
wherein
she
had
lyen
so
long
.
Next
,
she
must
come
away
,
and
follow
after
Christ
,
as
it
is
said
of
the
Elect
,
Rev.
14.
4.
in
the
course
of
a
watchfull
and
holy
conversation
,
that
being
the
end
of
her
leaving
that
which
was
evill
,
that
she
might
cleave
to
that
which
was
good
;
as
Abraham
left
Vr
,
to
go
whithersoever
the
Lord
should
direct
him
,
and
,
as
the
Apostle
shewes
,
that
his
desire
to
be
dissolved
,
or
to
be
sreed
from
this
life
,
was
,
that
he
might
be
with
Christ
,
and
be
made
partaker
of
a
better
.
Not
that
we
are
able
of
our selves
to
perform
that
,
whereunto
we
are
here
exhorted
,
being
so
naturally
addicted
to
the
earth
,
as
heavy
things
bend
downwards
,
and
so
dull
in
minding
or
meditating
of
heavenly
things
;
but
it
is
he
who
raised
Lazarus
,
who
must
by
his
powerfull
grace
,
rouse
up
and
raise
us
,
and
make
a
happy
divorce
between
our
hearts
,
and
the
love
of
sin
and
the
world
,
and
set
the
same
upon
himself
,
and
those
things
that
are
above
;
and
therefore
unto
him
we
should
pray
,
saying
,
Da
Domine
quod
jubes
,
&
jube
quod
vis
.
Next
,
after
her
rising
,
in
that
she
is
willed
to
come
away
,
it
showes
,
the
progresse
that
a
true
Christian
must
make
,
walking
from
strength
to
strength
,
till
he
see
God
in
Sion
;
and
not
thinking
it
enough
to
begin
well
,
as
the
Galatians
did
.
Gal.
3.
3.
but
to
proceed
,
as
the
Apostle
did
,
Phil.
3.
12
▪
till
he
may
say
,
I
have
finished
my
course
,
&c.
without
being
either
retrospicients
,
with
●ot's
wife
,
or
retrogradients
,
like
those
who
would
have
returned
into
Egypt
;
but
constant
goers
on
,
as
Joshua
and
Caleb
did
,
till
they
came
to
Canaan
.
Neither
must
there
be
any
delay
in
rising
or
comming
away
,
but
present
performance
;
this
being
Satan's
policy
,
that
with
Pharaoh
he
may
put
off
till
to
morrow
,
or
with
Foelix
,
to
a
more
convenient
time
,
and
say
with
Solomon's
sluggard
,
Yet
a
little
sleep
,
a
little
slumber
,
Prov.
24.
33.
before
we
should
rise
,
and
come
away
to
follow
after
Christ
.
Observations
.
1.
From
the
manner
of
Christ's
exhortation
to
his
Church
,
to
arise
from
security
,
and
that
earthly
disposition
she
was
in
,
by
so
loving
a
compellation
of
her
,
notwithstanding
thereof
,
calling
her
his
Love
,
and
fair
one
,
and
not
chiding
her
for
her
lazinesse
,
and
worldly
mindednesse
;
we
see
the
admirable
indulgence
of
so
meek
a
Saviour
,
who
doth
as
Psal.
103.
9
,
10.
and
as
vers.
13.
As
a
father
pittieth
his
children
,
who
pittieth
them
that
fear
him
.
2.
We
see
,
that
the
imperfections
that
remain
in
the
Regenerate
,
diminish
not
the
love
of
Christ
to
them
,
nor
makes
them
deformed
,
or
loathsome
in
his
eyes
,
for
he
calls
them
his
love
and
fair
one
;
which
teaches
us
:
1
To
imitate
our
Master
herein
,
that
though
we
behold
some
imperfections
in
those
,
who
professe
the
truth
with
us
,
yet
that
we
should
not
despise
,
or
uncharitably
judge
them
;
but
rather
look
on
the
good
that
is
in
them
,
and
for
that
esteem
and
dearly
love
them
.
2
This
serves
for
our
comfort
,
in
time
of
Satan's
tempting
us
,
by
reason
of
our
sins
,
and
many
infirmities
,
and
to
magnifie
his
love
towards
us
,
who
howsoever
we
be
so
of
our selves
,
yet
he
in
mercy
and
love
,
(
which
covers
many
infirmities
)
esteems
otherwise
of
us
.
3.
By
this
exhortation
,
to
arise
and
come
away
,
we
see
,
That
the
best
are
regenerate
onely
in
part
,
and
that
a
lump
of
naturall
corruption
remains
in
them
,
which
makes
them
cleave
to
the
earth
,
and
sit
down
as
it
were
in
the
world
,
and
on
the
love
thereof
,
not
considering
,
that
we
are
but
pilgrims
therein
,
whose
time
is
both
short
and
uncertain
;
and
though
worldlings
find
no
taste
in
ought
but
the
world
,
yet
we
should
not
do
so
.
4.
We
see
,
that
it
is
by
the
power
of
Christ's
word
,
that
he
rouses
and
raises
up
the
soul
from
security
,
and
love
of
earthly
things
,
to
the
affecting
of
heavenly
;
whence
it
is
called
,
The
power
of
God
to
salvation
unto
every
believer
;
and
therefore
,
that
we
should
highly
esteem
thereof
,
as
the
ordinary
means
of
grace
,
and
eternall
salvation
.
5.
It
is
not
enough
to
arise
from
sin
or
security
,
or
to
wean
our
affections
from
worldly
things
;
but
we
must
also
come
away
,
and
cleave
to
holinesse
,
and
set
our
affections
on
heavenly
things
,
and
such
as
are
above
.
Vers.
11.
For
lo
,
the
winter
is
past
,
the
rain
is
over
and
gone
.
12.
The
flowers
appear
in
the
earth
,
the
time
of
the
singing
of
birds
is
come
,
and
the
voice
of
the
Turtle
is
heard
in
our
land
.
13.
The
Fig-tree
putteth
forth
her
green
figs
,
and
the
Vines
with
the
tender
grape
,
give
a
good
smel
;
Arise
my
love
,
my
fair
one
,
and
come
away
.
Here
we
have
the
Allegory
,
under
which
the
Lord
doth
perswade
the
Church
to
arise
and
come
away
,
out
of
the
estate
of
security
,
and
from
the
love
of
earthly
things
,
to
the
delight
and
desire
of
heavenly
,
which
is
taken
from
the
time
of
the
year
,
and
change
thereof
;
from
a
cold
winter
,
wherein
all
things
lie
as
it
were
dead
and
barren
,
so
that
no
pleasure
is
to
be
had
then
in
things
that
grow
,
unto
a
pleasant
spring
,
wherein
all
such
things
spring
forth
,
and
bud
again
:
The
description
of
which
spring-time
,
he
makes
from
these
five
things
:
1
That
flowers
appear
.
2
That
birds
sing
.
3
That
the
voice
of
the
Turtle
is
heard
.
4
That
the
fig-tree
putteth
forth
her
green
figs.
And
5
That
the
Vine
with
her
tender
grape
,
gives
a
good
smell
.
By
which
two
seasons
is
represented
unto
us
,
both
what
is
the
estate
of
all
the
Elect
,
before
their
effectuall
calling
,
and
what
the
same
is
thereafter
,
when
they
are
regenerate
:
Before
their
calling
,
their
hearts
are
even
like
the
earth
in
winter
,
under
cold
forsts
,
hard
and
indured
,
dead
and
barren
,
and
liable
to
the
stormes
of
God's
wrath
and
anger
;
but
after
they
are
called
,
and
that
they
begin
to
be
regenerate
,
a
strange
change
is
wrought
in
them
,
from
worse
to
better
;
for
then
,
through
the
influence
of
grace
,
and
that
Sun
of
Righteousnesse
,
their
hearts
are
chawed
,
softned
,
and
warmed
with
his
love
;
the
dew
of
grace
descends
upon
them
,
as
dew
came
down
on
Gideon's
fleece
,
when
the
rest
of
the
earth
was
dry
;
the
sweet
flowers
of
heavenly
graces
do
also
bud
,
and
in
their
variety
appear
;
there
is
joy
then
of
the
holy
Ghost
,
and
peace
of
conscience
,
represented
here
by
singing
of
birds
,
and
voice
of
the
Turtle
;
and
fructifying
in
a
holy
life
and
conversation
,
expressed
by
the
fruit
of
the
fig-tree
,
and
grape
of
the
vine
.
Some
also
do
understand
by
this
winter
season
,
the
time
of
stormy
persecution
,
wherein
the
Church
,
like
the
7000.
in
Eliah's
time
,
does
lurk
,
and
by
this
exhortation
to
arise
and
come
away
,
that
our
Saviour
willes
his
Church
,
now
in
the
time
of
peace
and
tranquillity
ensuing
,
to
arise
from
her
larking
,
and
come
away
after
him
in
an
avowed
profession
of
his
name
,
as
those
Christians
did
in
Constantine's
time
,
who
had
lurked
before
in
the
time
of
the
heathen
and
persecuting
Emperours
.
1.
Comparing
the
time
of
persecution
and
the
crosse
,
to
winter
,
1.
In
regard
of
the
Sharpness
thereof
,
like
winter
,
2.
Yet
that
it
is
wholsome
to
the
soul
,
as
winter
is
to
the
body
,
3.
That
it
mortifies
our
corruption
,
as
the
winter
does
hurtfull
vermine
which
otherwise
would
abound
;
and
,
4.
That
it
makes
peace
the
sweeter
,
and
us
the
more
thankfull
for
it
,
as
the
winter
makes
the
spring
and
summer
the
more
acceptable
2.
Comparing
also
these
flowers
that
then
appeare
,
to
the
godly
,
as
we
see
,
Cant.
2.
2.
1
Because
they
are
delightfull
to
God
,
as
flowers
to
us
.
2.
They
grow
in
grace
by
the
influence
of
the
Sunne
of
righteousness
,
as
flowers
do
grow
by
the
influence
of
the
sunne
,
3.
They
smell
sweetly
through
Christ
,
and
by
their
practice
of
renewed
obedience
perfected
by
him
,
to
God
;
and
,
4.
(
as
here
)
though
in
the
winter
they
seeme
dead
and
perished
,
yet
in
the
spring
they
appeare
and
rise
againe
,
and
so
shall
the
godly
rise
at
the
last
day
,
though
they
seeme
now
quite
perished
,
and
lye
dead
in
their
graves
.
3.
Comparing
also
the
singing
of
the
birds
,
to
the
rejoysing
of
the
godly
,
when
God
hath
granted
them
peace
and
deliverance
,
as
we
have
,
Ps.
126.
2.
and
who
like
birds
,
or
singing
Larks
the
higher
they
rise
from
an
earthly
disposition
in
heavenly
comtemplation
and
soaring
,
the
sweeter
they
sing
,
and
are
the
more
melodious
in
the
eares
of
God
.
But
it
is
to
be
remarked
,
that
with
the
singing
of
birds
the
voice
of
the
tur●le
which
is
Gemebunda
is
joyned
,
to
show
that
our
rejoycing
must
not
be
in
Gods
mercies
to
us
,
without
our
mourning
for
our
sinnes
against
him
,
as
we
are
exhorted
,
Ps.
2.
11.
To
serve
the
Lord
with
feare
,
and
rejoyce
with
trembling
.
4.
Comparing
lastly
,
the
godly
to
fig-trees
bringing
forth
sigs
,
and
vines
bringing
forth
sweet
smelling
grapes
,
to
show
thereby
unto
us
that
the
truly
godly
are
neither
fruitlesse
trees
,
or
barren
like
that
fig-tree
which
our
Saviour
cursed
;
nor
yet
fruitfull
in
evill
,
as
those
of
whom
our
Lord
complaines
,
Isay
.
5.
who
in
place
of
sweet
fruit
brought
forth
sowre
grapes
;
but
who
being
good
trees
themselves
bring
forth
sweet
and
well
smelling
fruit
.
Observations
.
1.
The
perswasion
to
arise
and
come
away
,
being
taken
from
the
comparison
of
the
diverse
times
of
the
Winter
that
was
past
,
and
the
Spring
that
was
now
present
,
does
teach
all
such
whom
God
has
effectually
called
from
darkness
to
his
marvellous
light
,
not
to
sleep
in
security
(
as
before
)
nor
set
their
hearts
on
things
vain
and
transitory
,
as
they
did
in
the
dayes
of
their
ignorance
when
they
lay
frozen
in
their
sinnes
,
but
now
having
been
made
partakers
of
the
heavenly
calling
that
they
ought
to
take
their
solace
and
delight
in
heavenly
things
represented
by
these
pleasant
things
spoken
of
in
the
spring
.
2.
By
the
diversity
of
the
nature
of
these
two
seasons
that
are
spoken
of
,
representing
our
estate
in
nature
&
under
grace
,
we
ought
to
try
our selves
thereby
,
in
which
of
these
estates
we
are
:
If
we
find
our
hearts
cold
in
zeale
or
the
love
of
God
and
heavenly
things
,
or
hard
and
obstinate
,
and
that
our
life
is
barren
altogether
in
good
works
,
&c.
then
we
are
as
yet
in
the
estate
of
nature
,
and
it
is
yet
winter
with
us
;
but
if
we
find
that
the
sweet
smelling
and
delectable
flowres
of
grace
and
holy
vertues
bud
in
our
soul
and
appeare
in
our
life
,
that
we
have
hearts
to
praise
God
and
mourne
like
the
turtle
for
our
sinnes
,
and
that
we
are
fruitfull
in
holiness
and
a
godly
life
,
then
our
winter
is
past
,
and
it
is
the
spring
with
us
,
or
estate
of
grace
wherein
we
stand
.
3.
The
repetition
or
reireration
of
the
former
exhortation
that
is
used
in
the
end
of
this
13.
verse
to
rise
and
come
away
,
showes
unto
us
these
two
things
,
1.
Our
Saviour
his
earnestness
of
our
spirituall
good
and
salvation
,
as
he
testified
to
the
Jewes
,
How
oft
would
he
have
gathered
them
as
chickens
under
his
wings
,
but
they
would
nor
,
and
therefore
he
uses
here
as
it
were
line
upon
line
,
and
precept
upon
precept
,
saying
once
,
and
againe
.
Arise
my
love
,
my
fair
one
and
come
away
,
2.
This
showes
the
laziness
of
the
best
,
and
lothness
(
like
Lot
)
to
rise
from
security
and
come
away
from
the
affecting
of
this
world
,
and
these
earthly
things
that
are
therein
.
Verse
.
14.
O
my
dove
that
art
in
the
clifts
of
the
rock
,
in
the
secret
places
of
the
staires
,
Let
me
see
thy
countenance
,
Let
me
heare
thy
voice
:
for
sweet
is
thy
voice
,
and
thy
countenance
is
comely
.
Here
he
uses
yet
a
further
perswasion
unto
her
to
come
forth
unto
him
,
and
conferre
with
him
:
wherein
we
have
,
1.
How
he
styles
her
,
2.
Whereunto
he
exhorts
her
;
and
,
3.
His
incouragement
of
her
,
or
reason
of
exhortation
.
First
then
he
styles
her
a
Dove
,
(
whereof
we
have
spoken
somewhat
on
the
15.
verse
of
the
first
Chapter
,
concerning
the
eyes
of
the
dove
,
)
and
so
likewise
he
calles
her
,
Cant.
5.
2.
Comparing
her
so
,
1.
In
respect
of
breeding
,
2.
Of
feeding
,
3.
Of
nestling
;
and
,
4.
Of
other
properties
,
whereof
we
shall
speak
.
First
then
for
breeding
;
Among
all
foules
the
dove
is
most
fruitfull
;
even
so
is
the
Church
in
bringing
forth
children
to
God
,
and
of
good
works
.
2.
For
feeding
;
The
dove
is
not
carnivorax
,
as
ravenous
foules
are
;
but
feeds
cleanly
upon
pure
grane
;
even
so
doth
the
Church
,
not
on
the
wisdome
of
flesh
and
blood
,
nor
on
carnall
pleasures
,
but
on
the
pure
word
of
God
,
and
wholesome
grane
thereof
.
3.
The
naturall
place
of
nestling
(
as
we
see
here
)
are
rocks
;
and
so
is
Christ
the
rock
to
her
,
in
the
clifts
of
whose
wounds
she
places
all
her
safety
.
4.
These
are
her
properties
,
1.
The
dove
is
simple
;
therefore
sayes
our
Saviour
,
be
simple
as
the
dove
:
and
so
is
Christs
church
,
like
Nathaniel
,
in
whom
there
is
neither
guile
nor
Hypocrisie
.
2.
The
dove
is
chaste
and
faithfull
to
her
consort
,
and
so
is
Christs
church
to
him
,
both
in
affection
and
retaining
the
purity
of
his
true
worship
.
3.
The
dove
is
mournefull
,
as
we
have
,
Isay
.
38.
14.
And
so
is
Christs
church
here
,
sowing
in
teares
that
she
may
reape
in
joy
.
4.
The
dove
is
Harmlesse
and
Meek
,
and
so
is
Christs
church
and
every
true
member
thereof
.
5.
The
dove
loveth
cleanness
and
to
haunt
to
white
places
;
and
so
doth
the
Church
,
cleanness
and
holiness
of
life
,
and
all
such
societies
.
6.
The
dove
is
sociall
,
avis
gregaria
,
easily
tamed
,
and
profitable
,
and
so
is
the
Church
and
every
true
member
thereof
.
7.
The
dove
is
timorous
,
as
we
see
,
Hos.
11.
11.
and
therefore
has
no
fence
but
flight
,
and
for
feare
of
enemies
hides
her self
in
the
clefts
of
the
rock
:
even
so
do
the
godly
,
Ps.
119.
120.
and
who
for
feare
of
their
spirituall
enemies
hide
themselves
in
the
clefts
,
and
under
the
protection
of
the
true
rock
,
Christ
Jesus
.
8.
The
dove
is
swift
in
fleeing
,
as
we
see
,
Ps.
55.
6.
and
so
is
Christ
church
by
faith
and
devotion
,
pearcing
the
very
heavens
;
and
as
the
dove
carried
the
Olive
branch
,
and
was
taken
into
the
Ark
,
when
the
raven
abode
without
,
even
so
the
godly
have
peace
and
grace
here
,
and
are
assumed
to
glory
hereafter
,
when
the
wicked
are
left
out
.
Next
,
she
is
called
,
his
dove
1.
By
creation
,
Gen.
8.
11.
2.
By
purchase
or
redemption
,
3.
By
the
fathers
donation
,
(
whereof
,
Joh.
17.
9
)
4.
By
confaederation
,
Jer.
7.
23.
and
5.
By
matrimoniall
conjunction
,
whereby
she
sayes
,
Cant.
6.
3.
I
am
my
welbeloved's
,
and
he
is
mine
,
&c.
Now
,
the
place
where
she
is
said
to
be
,
is
,
in
the
clifts
of
the
rock
and
secret
places
of
the
staires
:
by
which
rock
is
no
other
meant
but
Christ
Jesus
himself
,
so
called
by
David
,
Ps.
62.
2
&
81.
21.
and
by
Daniel
,
Dan.
2.
45.
Upon
whom
whosoever
builds
,
he
is
only
wise
,
and
against
such
,
the
gates
of
Hell
shall
in
no
wise
prevaile
.
And
which
rock
is
neither
a
dry
rock
but
like
that
in
the
wilderness
which
gushed
forth
abundantly
with
refreshing
water
,
for
which
cause
the
Apostle
sayes
,
that
,
that
rock
was
Christ
,
1
Cor.
10.
4.
Neither
is
it
a
barren
rock
,
but
like
that
whereof
Job
speakes
,
Job
.
29.
6.
which
poureth
forth
rivers
of
gladning
oile
unto
us
,
and
plenty
of
consolation
,
Petra
caelestis
(
caducum
enim
terrenum
omne
)
quae
et
solidum
fundamentum
edificanti
,
et
securum
m●nimentum
advolanti
.
Next
by
the
clifts
of
this
rock
,
Some
do
understand
,
the
Lords
eternall
counsell
and
election
of
his
owne
;
wherein
as
in
a
most
sure
rock
the
salvation
of
the
Church
rests
,
knowing
that
(
as
our
Saviour
sayes
)
it
is
impossible
that
the
elect
should
perish
,
Matth.
24.
Others
understand
hereby
that
protection
of
the
Lord's
,
over
his
owne
;
whereof
David
speakes
,
Ps.
32.
7.
And
our
Saviour
,
saying
of
his
sheep
,
I
give
unto
them
eternall
life
,
and
they
shall
never
perish
,
neither
shall
any
pluck
them
out
of
my
hand
,
My
father
also
that
gave
them
me
is
greater
then
all
,
neither
shall
any
pluck
them
out
of
my
Father's
hand
.
Joh.
10.
29.
And
,
I
and
my
Father
are
one
.
Others
,
and
that
most
rightly
,
understand
,
with
Bernard
,
by
the
clifts
of
this
Rock
,
the
wounds
of
Christ
,
and
merits
of
his
precious
bloodshed
:
which
,
like
so
many
clefts
,
or
hollow
places
,
were
opened
upon
the
Crosse
,
and
whereunto
every
christian
soul
,
in
the
time
of
an
accusing
conscience
,
and
Satan's
pursuit
by
temptation
,
(
who
is
like
a
greedy
Kite
or
Hawk
)
by
the
flight
of
faith
,
may
have
her
recourse
.
In
his
enim
(
saies
he
)
se
columba
tutatur
,
&
circumvolitantem
intrepidè
intuetur
accipitrem
.
Thirdly
,
By
the
secret
place
of
the
staires
(
as
we
see
,
Psal.
91.
1.
)
is
meant
the
Lord
himself
,
who
is
the
hiding
and
secret
place
of
his
own
,
as
we
have
him
so
called
there
,
and
Psal.
32.
7.
and
84.
11.
Unto
whom
the
hunted
and
haunted
soul
,
by
Satan's
tempations
,
looks
up
;
and
by
faith
,
or
a
holy
confidence
,
as
by
the
degrees
of
stairs
,
ascends
,
and
abides
under
the
shadow
of
the
Almighty
,
saying
with
the
Psalmist
,
He
is
my
refuge
and
my
fortresse
,
my
God
,
in
him
will
I
trust
.
Having
thus
spoken
of
the
Church
her
style
and
description
,
from
the
place
of
her
abode
,
followes
to
speak
of
that
,
whereunto
she
is
exhorted
,
which
is
;
1.
to
shew
him
her
face
.
2.
to
let
him
hear
her
voice
.
First
then
,
His
desire
to
show
her
face
imports
,
that
she
had
hid
the
same
from
him
.
Now
persons
use
to
hide
their
face
;
1
Out
of
shamefacedness
,
as
Rebecca
hid
her
face
with
a
vail
,
when
she
first
saw
Isaac
,
who
was
to
be
her
husband
.
2
Out
of
shame
for
faults
committed
,
and
humility
,
as
the
Publican
,
and
Prodigal
.
3
Out
of
fear
,
like
Eliah
and
the
Prophets
,
who
hid
themselves
in
caves
,
for
fear
of
Ahab
and
Jezabel's
persecution
.
The
hiding
then
of
her
face
here
,
is
out
of
a
holy
and
virgin-like
shamefastnesse
;
as
also
out
of
the
conscience
of
her
own
guiltinesse
,
(
whereof
the
godliest
have
reason
to
be
sensible
)
and
a
fear
also
of
her
spirituall
and
persecuting
enemies
,
which
make
her
to
have
her
recourse
to
these
clifts
of
the
rock
,
there
to
hide
and
secure
her self
.
Next
,
he
desires
to
hear
her
voice
.
Now
there
is
a
threefold
voice
which
the
Church
uttereth
;
one
to
Man
,
which
is
,
of
preaching
or
instruction
;
another
before
Man
,
which
is
,
a
vowed
confession
;
and
the
third
(
which
is
specially
meant
here
)
is
her
voice
to
God
,
which
is
prayer
and
supplication
,
which
delights
the
Lord
,
rejoyces
the
Angels
,
vanquishes
Satan
,
eases
the
conscience
,
benefits
the
soul
,
averts
judgments
,
and
procures
blessings
.
Where
we
haye
to
remark
,
that
the
saies
,
Let
me
hear
thy
voice
,
showing
thereby
,
that
it
is
to
him
onely
that
she
should
put
up
her
prayers
;
for
,
as
the
Psalmist
witnesseth
,
Psal.
65.
2.
it
is
he
onely
who
heareth
prayer
,
and
therefore
to
him
shall
all
flesh
come
;
as
he
commandeth
,
Psal.
50.
15.
And
this
honour
,
being
a
jealous
God
,
he
will
not
give
unto
any
other
.
Last
of
all
,
the
reason
is
subjoyned
,
why
he
desires
her
to
shew
him
her
face
,
and
to
let
him
hear
her
voice
;
for
,
(
saith
he
)
sweet
is
thy
voice
,
and
thy
face
comely
;
thereby
the
more
powerfully
to
induce
her
so
to
do
,
and
to
remove
out
of
her
mind
any
impediment
,
that
might
arise
from
the
sense
of
her
own
deformity
,
or
unworthinesse
;
to
wit
,
that
her
face
was
not
worthy
to
be
seen
by
him
,
in
whose
sight
the
very
heavens
are
not
pure
,
and
before
whom
the
very
Angells
appear
not
,
but
with
their
faces
covered
;
hers
being
so
spotted
and
unclean
,
as
with
the
Leper
under
the
Law
,
she
had
reason
to
cover
her
lips
,
and
to
cry
,
Vnclean
,
unclean
:
As
also
,
that
her
voice
was
in
like
manner
unworthy
to
be
heard
,
being
but
mournfull
and
melancholious
,
and
more
fit
for
a
solitary
desert
,
with
the
Turtle
,
than
to
be
heard
in
his
ear
,
who
has
planted
the
ear
,
and
to
whom
in
the
highest
,
the
Angelicall
quires
sing
Allelujah
.
To
all
these
he
sweetly
and
comfortably
answers
,
That
howsoever
she
is
in
her selfe
,
or
seems
so
to
her selfe
,
yet
in
his
sight
,
who
so
has
loved
her
,
her
voice
is
sweet
,
and
her
face
is
comely
.
We
have
then
to
consider
,
what
makes
her
voice
and
her
face
so
.
First
then
her
voice
is
sweet
,
in
its
rise
or
fountain
,
to
wit
,
(
as
Rom.
8
26.
)
when
it
arises
from
the
Spirit
of
God
,
and
motion
thereof
on
the
soul
.
2
From
a
sight
,
sense
,
and
sorrow
for
sin
,
in
a
broken
heart
,
and
contrite
spirit
,
whereof
David
speaks
,
Psal.
51.
3
When
it
is
uttered
in
saith
,
fervency
,
and
humility
.
And
4
when
the
main
end
thereof
is
,
God's
glory
,
and
the
soul's
salvation
;
and
all
is
offered
up
to
God
in
Christ
,
through
his
merit
and
onely
mediation
:
Then
are
our
prayers
like
incense
,
and
the
lifting
up
of
our
hands
as
an
evening
sacrifice
;
and
then
is
the
Church's
voice
sweet
,
or
,
as
the
Prophet
Malachi
speaks
,
like
the
offerings
of
Judah
and
Jerusalem
,
which
were
pleasant
to
the
Lord
,
Mat.
3.
4.
Secondly
,
Her
face
is
comely
;
whether
the
face
of
the
body
be
meant
,
when
it
is
like
Mary
Magdalen's
,
when
she
did
wash
Christ's
feet
,
all
blurred
with
the
tears
of
true
repentance
,
which
like
pretious
seed
she
is
sowing
,
that
she
may
reap
in
joy
;
or
when
it
is
like
David's
,
Psal.
119.
136.
when
he
did
not
onely
wash
his
bed
with
his
tears
,
but
shed
rivers
of
tears
for
the
sins
of
others
.
Or
whether
the
face
of
the
soul
be
meant
,
when
it
is
stamped
with
his
image
,
and
made
comely
by
his
beauty
of
holinesse
,
(
as
he
speaks
by
the
Prophet
)
which
he
put
upon
it
,
Ezek
16.
14.
Any
,
or
all
these
wayes
,
the
face
of
the
Church
,
and
every
true
member
thereof
,
is
said
to
be
comely
in
the
sight
of
Christ
.
Observations
.
1.
Whereas
the
Church
is
called
a
dove
,
it
teacheth
all
her
true
members
,
what
should
be
their
disposition
;
as
hath
been
already
shown
,
in
the
nature
and
properties
of
the
Dove
.
2.
We
see
,
by
her
being
in
the
clifts
of
the
rock
,
her
weaknesse
of
her self
to
withstand
her
ravenous
enemies
,
and
that
her
onely
strength
and
safety
consists
,
in
her
recourse
to
her
Rock
,
Christ
Jesus
,
and
in
making
him
her
hiding
place
and
refuge
.
3.
Her
being
in
the
clefts
or
narrow
places
of
this
Rock
,
showes
plainly
,
that
those
who
would
have
safety
by
Christ
,
and
the
merit
of
his
bloodshed
,
or
tuition
from
him
,
they
must
not
be
big-swoln
with
the
opinion
of
their
own
righteousnesse
,
or
merit
;
for
such
can
never
enter
in
at
rifts
,
or
narrow
clifts
of
a
rock
,
or
at
a
narrow
way
,
which
onely
leads
to
salvation
,
Luk.
1.
53.
but
the
humble
and
poor
in
spirit
,
for
to
such
onely
,
as
saies
our
Saviour
,
pertaines
the
kingdom
of
Heaven
,
Matth.
5.
3.
4.
Seeing
the
Lord
saies
to
every
true
member
of
his
Church
,
Let
me
hear
thy
voice
,
&c.
what
incouragement
is
this
to
come
to
him
by
prayer
,
to
obey
and
seek
after
so
gracious
a
Caller
upon
us
,
and
not
go
with
Romanists
to
Saints
and
Angells
,
as
mediators
for
us
.
5.
We
see
,
when
the
Churches
voice
is
sweet
and
acceptable
,
and
her
face
comely
,
even
when
she
is
in
the
clefts
of
the
rocks
,
as
Jacob
smelled
sweetly
in
Isaac's
sight
,
when
he
came
cloathed
with
his
elder
brother's
garment
:
they
onely
then
are
acceptable
to
God
,
both
their
persons
,
and
their
prayers
,
&c.
who
are
in
Christ
Jesus
.
6.
We
see
,
what
incouragement
this
is
unto
us
,
to
pray
and
praise
the
Lord
,
seeing
he
tells
us
,
that
sweet
and
delectable
is
the
voice
of
his
Elect
,
when
in
these
holy
exercises
,
they
utter
the
same
before
him
.
7.
If
our
voice
be
sweet
unto
him
,
O
how
sweet
should
his
voice
,
in
the
ministry
and
exercises
of
his
Word
,
be
unto
us
,
as
David
professes
,
Psal.
19.
and
119.
8.
If
the
face
of
his
Chosen
be
so
comely
and
beautifull
in
God's
sight
here
,
O
how
comely
and
beautifull
will
it
be
,
when
it
is
free
from
any
spot
or
least
wrinkle
hereafter
.
Vers.
15.
Take
us
the
Foxes
,
the
little
foxes
,
that
spoile
the
Vines
;
for
our
Vines
have
tender
Grapes
.
Here
is
a
charge
given
,
and
the
reason
thereof
rendred
;
in
which
charge
we
have
,
1
who
gives
it
;
2
to
whom
;
and
3
what
is
the
charge
it self
.
First
then
,
it
is
Christ
,
the
Master
of
the
Vineyard
,
who
gives
the
charge
,
as
he
calls
Himself
,
the
Master
and
owner
thereof
,
Esa.
5.
and
is
declared
to
be
,
Psal.
80.
and
Matth.
20.
1.
Secondly
,
those
to
whom
the
charge
is
given
,
are
Pastors
and
Princes
,
or
Ministers
and
Magistrates
;
the
one
armed
with
the
spirituall
,
the
other
with
the
civill
Authority
,
both
being
from
the
Lord
,
and
both
here
to
be
imployed
for
the
Lord
,
against
the
enemies
of
his
Church
;
the
one
to
act
his
part
,
praedicando
;
the
other
his
part
,
as
Deut.
13.
5.
puniendo
;
the
Minister
drawing
his
sword
,
Ephes.
6.
by
convincing
the
heresie
;
the
Magistrate
his
sword
,
Rom.
13.
by
coercing
the
heretick
,
and
as
the
Minister
of
God
,
taking
vengeance
on
evill
doers
.
Thirdly
,
the
charge
it self
,
is
,
to
take
the
foxes
,
even
the
little
foxes
;
where
we
have
to
consider
;
1
who
are
these
foxes
,
and
why
so
called
;
2
who
are
these
little
foxes
;
and
3
how
they
should
be
taken
.
First
then
,
by
these
foxes
,
false
Teachers
are
understood
,
the
worst
sort
of
enemies
that
the
Church
has
,
and
therefore
onely
here
mentioned
;
this
we
may
see
to
be
clear
,
Ezek.
13.
4.
where
the
Lord
speaking
of
false
Prophets
,
that
followed
their
own
spirit
of
errour
,
saies
,
O
Israel
,
thy
prophets
are
like
the
foxes
in
the
deserts
:
and
who
therefore
are
thus
compared
;
1.
In
comparison
of
their
subtlety
and
craft
,
by
making
a
shew
of
truth
and
piety
,
as
Herod
did
of
worshipping
Christ
,
Matth.
7.
15.
when
they
go
about
to
advance
the
mystery
of
errour
and
iniquity
,
and
,
as
our
Saviour
saies
,
comming
in
sheeps
cloathing
,
but
inwardly
being
nothing
but
devouring
woolvs
;
which
subtlety
they
have
from
that
great
Fox
,
the
Devill
,
who
winded
himself
craftily
in
credit
with
our
first
parents
,
as
their
friend
,
when
he
proved
their
greatest
foe
;
and
who
can
transform
himself
into
an
Angell
of
light
:
And
therefore
no
marvell
,
that
his
ministers
imitate
him
,
as
the
Apostle
shewes
,
2
Cor.
11.
15.
Amongst
which
foxes
,
the
great
Romish
Fox
is
the
principal
,
and
therefore
figured
out
to
us
by
that
Beast
in
the
Revelation
,
that
was
horned
like
the
Lamb
,
but
spake
like
the
Dragon
;
and
whose
emissaries
likewise
,
the
Locusts
of
that
bottomlesse
pit
,
have
mens
faces
,
and
womens
hair
,
declaring
thereby
,
their
fair
and
alluring
pretences
;
but
they
have
Lions
teeth
,
and
Scorpions
rails
under
these
,
destroying
simple
soules
.
2.
The
fox
is
not
onely
crafty
,
but
cruell
,
and
blood-thirsty
of
the
blood
of
the
flock
;
therefore
Herod
is
called
a
fox
,
Luk.
13.
32.
also
Pharaoh
,
Exod.
1.
10.
And
so
is
that
Roman
fox
cruell
,
and
ever
has
been
,
against
the
Saints
of
God
;
and
therefore
is
called
that
scarlet
whore
,
that
is
drunk
with
the
blood
of
the
Saints
,
and
of
the
Martyrs
of
Jesus
,
Rev.
17.
6.
And
so
likewise
are
all
the
foxes
,
his
emissaries
;
witnesse
the
many
,
partly
performed
,
and
partly
intended
massacres
,
of
the
professors
of
the
truth
,
their
bloody
Inquisition
,
and
league
at
the
Councill
of
Trent
.
3.
The
fox
goes
never
straight
forward
,
but
tortuosis
incedit
amfractibus
;
or
by
crooked
windings
,
&
in
cavernosis
latitat
amfractibus
;
and
he
lurketh
in
such
places
:
Even
so
these
forenamed
foxes
,
walk
not
with
a
streight
foot
in
the
Gospell
,
nor
followes
the
streight
rule
thereof
;
but
in
crooked
windings
,
and
by-waies
of
errour
,
and
human
traditions
,
not
leading
to
God
by
Christ
,
but
by
Saints
and
Angells
their
mediation
;
nor
to
his
merits
onely
and
satisfaction
,
but
to
others
,
or
their
own
in
purgatory
,
&c.
and
using
all
deceitfulness
of
error
to
compasse
their
ends
,
and
advance
their
power
and
pride
.
4.
The
time
when
they
specially
invade
,
is
the
night
,
when
all
are
asleep
,
both
shepherd
and
sheep
;
even
as
in
like
manner
we
see
that
while
the
servants
were
asleep
the
envyous
man
sowed
his
tares
amongst
the
good
seed
:
even
so
there
do
these
foxes
specially
invade
Christs
flock
to
catch
them
as
their
prey
,
and
by
their
divelish
doctrine
to
destroy
their
soules
,
when
either
they
find
a
flock
without
a
pastor
at
all
,
or
when
they
find
a
sleepy
idol
,
and
slouthfull
shepheard
,
and
an
ignorant
flock
:
but
on
the
contrary
,
where
a
well
instructed
people
are
,
who
know
Christs
voice
and
can
discerne
it
from
a
stranger
,
as
we
have
it
,
Joh.
10.
and
Cant.
5.
And
where
such
a
pastor
is
,
as
Jacob
,
or
David
,
or
those
to
whom
the
Angel
appeared
and
annunced
Christ's
birth
,
who
were
watching
carefully
their
flocks
in
the
night
,
there
these
foxes
dare
not
come
,
nor
cannot
prevaile
.
5.
The
Fox
,
especially
in
his
hole
,
is
a
vile
stinking
beast
,
and
so
what
has
been
the
vile
stink
of
these
Romish
foxes
,
from
their
great
one
to
the
least
,
in
their
lives
and
conversations
,
and
in
their
cloisters
,
Nunneries
,
and
other
places
,
let
their
Popes
lives
and
others
of
their
owne
Registers
testifie
.
Secondly
,
by
these
little
Foxes
,
are
understood
false
teachers
who
subtilly
and
by
degrees
bring
in
errors
in
the
Church
,
and
therefore
even
in
their
beginnings
and
first
bud
when
they
seeme
to
be
but
little
hurtfull
or
dangerous
,
are
to
be
adverted
,
and
taken
heed
unto
,
as
hurtfull
enemies
to
the
Lords
vines
.
These
are
they
who
privily
(
sayes
Peter
)
were
to
bring
in
damnable
Heresies
,
2
Pet.
2.
1.
and
who
were
doing
so
even
in
the
very
Apostles
times
,
who
were
most
watchfull
:
for
even
then
the
mystery
of
iniquity
was
working
as
the
Apostle
tells
us
,
2
Thess.
2.
7.
setting
downe
the
particulars
,
Coloss.
2.
18.
and
1
Tim.
4.
3.
The
reason
why
such
little
foxes
should
be
in
their
very
beginnings
curbed
and
taken
,
the
Apostle
Paul
gives
;
saying
,
For
they
will
increase
unto
more
ungodlyness
,
2
Tim.
2.
16
,
17.
and
their
word
will
eare
as
doth
a
canker
,
of
whom
is
Hymeneus
and
Philetus
,
little
foxes
even
in
Pauls
dayes
.
The
proofe
whereof
likewise
Christ's
church
too
truly
found
,
in
the
Method
of
introduction
of
Idololatreia
,
by
bringing
in
,
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
adoration
of
Images
,
by
making
of
such
and
placing
them
in
Churches
,
worshipping
and
invocation
of
Saints
,
by
set
dayes
at
first
only
for
commemoration
of
their
piety
and
constancy
in
suffering
,
&c.
And
the
like
,
in
rising
to
the
heighth
of
Papal
dignity
in
the
Ecclesiastick
government
Whence
the
Apostle
very
well
calles
the
wiles
of
the
dive●
that
arch
and
old
fox
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thirdly
,
these
foxes
are
to
be
taken
,
as
the
Apostle
Peter
in
like
manner
tells
us
,
saying
,
But
these
as
naturall
brute
beasts
are
made
to
be
taken
and
destroyed
,
2
Pet.
2.
12.
But
how
and
by
whom
?
doubtlesse
,
as
has
been
already
said
,
both
by
faithfull
Ministers
,
and
zealous
Magistrates
,
the
one
by
the
sword
of
the
Word
strongly
confuting
their
Heresies
,
and
by
Excommunication
casting
them
forth
of
the
Church
:
and
the
other
if
they
yet
continue
obstinate
and
infest
the
vines
,
by
civill
and
corporall
punishment
catching
and
destroying
them
,
lest
they
destroy
the
vines
that
have
but
tender
grapes
,
that
is
,
seduce
simple
soules
while
they
are
as
yet
but
only
young
and
weake
.
But
why
saith
Christ
,
Take
us
the
foxes
,
and
not
simply
,
●ake
the
foxes
,
or
particularly
take
me
the
foxes
,
but
in
common
,
take
us
the
foxes
?
I
answer
,
1.
This
is
to
show
,
that
the
taking
of
these
foxes
redounds
both
to
Gods
glory
and
his
Churches
good
,
and
therefore
whosoever
is
negligent
in
doing
of
his
duty
,
Minister
or
Magistrate
,
he
neither
tenders
Gods
glory
,
nor
his
Churches
good
,
2.
This
is
likewise
to
show
for
the
Churches
great
comfort
,
that
Christ
and
she
have
common
friends
and
foes
.
Last
of
all
,
the
reason
of
the
taking
these
foxes
,
is
,
their
spoiling
of
the
vines
,
by
which
are
understand
the
members
of
Christ's
church
,
against
whom
these
foxes
do
set
themselves
for
hurt
;
compared
here
unto
vines
,
Isay
.
5.
Psal.
80.
as
else
where
frequently
in
Scripture
,
Matth.
20.
&c.
For
the
reasons
following
.
1.
The
vine
is
called
noble
,
Jer.
2.
21.
So
are
the
godly
,
and
Gods
Church
beyond
all
other
societies
,
Psal.
16.
2.
2.
It
has
not
outward
beauty
,
but
is
full
of
inward
sap
;
so
neither
has
the
Church
,
like
that
whore
,
Rev.
17.
But
is
beautifull
within
,
through
the
aboundant
sap
of
grace
.
3.
It
is
weake
,
and
therefore
needs
under-propping
:
and
so
is
the
Church
of
her self
,
but
is
under-propped
by
Christ
,
Cant.
8.
5.
4.
It
must
be
also
hedged
about
for
defence
,
Isai.
5.
5.
Psal.
●0
.
12.
and
so
must
the
Church
also
,
chiefly
by
divine
protection
.
5.
It
spreads
farre
in
the
boughs
thereof
,
Ps.
80.
11.
And
so
does
the
Church
in
her
members
to
the
utmost
ends
of
the
earth
,
Psal.
2.
6.
It
is
the
most
fruitfull
of
any
tree
,
and
so
is
the
Church
and
her
true
members
,
●oh.
15.
7.
If
it
be
otherwise
,
it
is
most
unprofitable
of
any
tree
,
and
fit
only
for
the
fire
:
and
so
are
the
members
of
the
visible
church
,
Ezek.
15.
3.
Joh.
15.
6.
and
like
unsavory
salt
,
Matth.
5.
13.
8.
That
it
may
be
so
,
great
pains
is
taken
about
it
,
Isay
,
5.
And
so
is
about
the
Church
by
the
Lords
vine-dressers
,
Luk.
13.
7.
9.
It
must
be
pruned
specially
,
and
is
much
better
thereby
:
so
must
the
Church
by
the
crosse
and
affliction
,
and
with
David
She
finds
that
it
is
good
that
she
is
so
.
10.
The
Vine
with
the
grapes
thereof
send
forth
a
good
smell
,
Cant.
2.
13.
Hosea
.
14.
7.
and
so
do
Christians
by
their
fruitfulness
in
holiness
,
both
upward
towards
God
in
Christ
,
and
to
all
such
who
see
their
godly
example
.
11.
The
vines
(
as
we
see
here
,
and
Psal
80.
13.
)
have
many
enemies
:
and
so
has
Christ's
church
,
both
open
and
secret
,
subtile
and
mighty
.
12.
The
Husbandman
plants
them
,
Psal.
80.
8.
and
has
a
care
of
their
prospering
,
purging
,
and
preservation
:
and
so
doth
the
Lord
,
of
his
Church
,
who
therefore
is
so
called
,
Joh.
15.
1.
and
to
whom
his
Vine-yard
is
more
deare
then
Naboths
was
to
him
,
and
none
can
take
the
same
from
him
,
or
pluck
any
of
his
sheep
out
of
his
hand
.
13.
There
are
many
sorts
of
vines
,
whereof
we
have
already
spoken
on
the
6.
verse
of
the
1.
Chapter
,
as
there
are
many
sorts
of
grounds
spoken
of
in
the
parable
of
the
sower
,
Matth.
17.
And
so
are
there
many
sorts
of
Christians
,
but
one
sort
only
which
are
the
noble
and
goodly
vine
spoken
of
here
,
and
whereof
the
Lords
has
such
a
care
.
called
else
where
by
Jeremy
,
the
right
seed
,
Jer.
2.
21.
and
these
are
such
who
,
as
Ps.
1.
3.
and
Isai.
5.
disappoints
not
the
expectation
of
the
Husbandman
,
but
brings
forth
sweet
grapes
and
good
fruit
in
due
season
.
Now
the
spoiling
of
these
vines
is
nothing
else
,
but
the
perverting
and
drawing
them
from
the
truth
by
poisonable
Doctrine
,
and
deceiving
(
as
our
Saviour
sayes
)
if
it
were
possible
the
very
elect
,
or
(
as
the
Lord
speaks
by
his
Prophet
)
when
under
pretence
of
leading
Gods
people
,
such
mis-lead
them
and
cause
them
to
erre
,
wherein
these
crafty
foxes
in
the
time
of
ignorance
did
so
prevaile
before
the
over-clouded
eternall
Gospell
(
as
we
see
,
Rev.
9.
2.
)
beganne
againe
cleerly
to
shine
,
that
(
as
we
see
,
Rev.
13.
)
the
whole
world
in
a
manner
followed
the
beast
.
Observations
.
1.
In
this
charge
,
which
we
see
Christ
gives
both
to
Ministers
and
Magistrates
concerning
his
Church
,
we
see
the
care
that
he
has
thereof
,
and
of
every
true
member
that
is
therein
,
whereof
for
our
comfort
let
us
never
doubt
in
whatsoever
estate
she
or
we
be
in
,
both
for
protection
and
providence
,
although
it
were
our
case
,
as
Israels
in
Egypt
or
at
the
red-sea
,
or
like
that
boat
wherein
he
and
his
Disciples
were
,
Matth.
8.
24.
2.
Here
also
we
may
behold
the
estate
of
Gods
Church
,
that
it
shall
never
want
enemies
,
both
subtile
foxes
that
will
creep
in
among
the
vines
to
spoile
them
,
and
cruell
boares
out
of
the
wilderness
to
waste
and
destroy
them
,
Psal.
80.
12.
And
therefore
she
should
arme
her self
against
both
,
and
not
think
it
uncouth
although
she
be
infested
by
both
;
being
herein
conforme
to
her
head
,
who
had
both
cruel
enemies
who
cryed
crucifie
crucifie
,
and
a
crafty
bosome
Judas
who
did
betray
his
Master
.
3.
Their
end
and
aime
is
to
spoile
the
vines
;
where
we
may
see
the
Malice
of
Satan
in
his
instruments
is
,
next
to
the
head
,
now
against
the
members
of
Christs
body
,
that
he
may
have
no
Church
;
which
therefore
they
seek
to
spoile
by
poisonable
Doctrine
craftily
,
or
else
to
cut
off
by
persecution
cruelly
,
and
yet
herein
thorow
Christs
care
and
preservation
shal
be
disappointed
,
who
by
his
spirit
of
truth
shall
lead
his
elect
into
all
truth
;
so
that
it
shal
be
impossible
that
they
can
be
deceived
,
and
shall
so
preserve
his
Lilly
amongst
the
midst
of
thorns
,
that
the
gates
of
Hell
,
shall
not
prevaile
against
her
.
4.
Seeing
it
is
the
duty
both
of
Magistrates
and
Ministers
each
one
in
their
own
places
to
take
order
with
the
enemies
of
Christs
church
,
they
ought
carefully
to
take
heed
thereto
,
as
once
they
must
give
an
account
:
and
we
ought
all
of
us
pray
to
God
earnestly
that
he
would
thrust
out
many
faithfull
pastors
,
more
and
more
,
and
many
zealous
Magistrates
into
his
Church
,
who
may
diligently
do
Gods
work
here
injoyned
,
and
hunt
these
hurtfull
and
subtle
foxes
,
that
spoil
the
Lords
vines
,
which
if
they
who
should
hunt
and
take
them
,
neglect
,
or
that
they
be
too
strong
,
the
Lord
will
not
fail
to
do
it
himself
,
as
he
did
to
Pharaoh
,
and
that
fox
Herod
,
and
others
.
5.
If
Ministers
and
Magistrates
should
be
the
takers
of
these
foxes
,
who
spoil
the
vines
;
then
it
is
a
shame
to
see
either
of
them
prove
foxes
themselves
,
and
wasters
of
the
Lord's
Vine-yard
.
Vers.
16.
My
Beloved
is
mine
,
and
I
am
his
:
he
feeds
among
the
Lillies
.
Upon
all
the
former
speeches
of
Christ
,
expressing
his
love
and
care
of
his
Church
,
she
breaks
forth
here
into
a
gloriation
;
not
a
vain
one
,
as
Haman's
;
nor
a
worldly
one
,
as
the
rich
Fool
's
;
nor
a
wicked
one
,
as
Lamech's
;
nor
a
self-one
,
as
the
Pharisee's
;
but
a
godly
one
,
as
the
Apostle
saies
,
He
that
glories
,
let
him
glory
in
the
Lord
.
It
is
therefore
in
that
sweet
and
holy
communion
,
which
is
betwixt
the
Lord
Jesus
Christ
and
her
,
and
comfortable
fruit
which
she
reaps
thereby
,
wherein
her
felicity
stands
,
that
here
she
glorieth
,
saying
,
My
wel-beloved
is
mine
,
and
I
am
his
.
Where
we
must
note
,
first
,
That
there
is
an
union
betwixt
Christ
and
his
Church
,
from
whence
cometh
this
communion
;
by
which
union
he
is
her
head
,
and
she
is
by
the
Spirit
united
to
him
,
as
his
mysticall
body
;
whence
followes
,
that
whatsoever
is
in
him
,
it
is
hers
;
and
therefore
it
is
said
,
That
he
is
made
unto
us
of
God
,
Wisdom
,
Righteousnesse
,
Sanctification
,
and
Redemption
.
And
more
particularly
,
from
this
communion
flowes
these
benefits
:
1
He
has
taken
upon
him
all
our
sins
and
guiltinesse
,
and
satisfied
the
justice
of
God
for
the
same
.
2
He
makes
us
partakers
of
his
righteousnesse
,
which
is
made
ours
in
justification
.
3
He
gives
us
also
his
Spirit
of
sanctification
,
and
all
saving-graces
necessary
to
salvation
.
4
He
gives
unto
us
the
sense
of
God's
love
,
true
peace
,
inward
joy
,
comfort
in
crosses
,
courage
against
death
,
and
victory
over
all
our
enemies
.
And
5
He
sympathizes
with
us
in
good
or
evill
,
and
gives
unto
us
right
unto
life
everlasting
.
Her
beloved
then
is
hers
,
1
By
the
Father's
donation
,
Rom.
8.
32.
2
By
this
mysticall
forenamed
union
,
diversly
exprest
in
Scripture
.
3
By
faith's
application
of
his
death
,
resurrection
,
ascension
,
mediation
,
&c.
and
benefits
or
comforts
thereof
.
And
4
He
shall
be
ours
most
comfortably
,
in
that
full
fruition
which
we
shall
have
of
him
,
as
our
blessed
Bridegroom
at
the
last
day
,
after
the
solemnization
of
our
espousalls
,
and
entry
with
him
into
those
mansion-places
of
eternall
glory
.
She
likewise
is
her
beloved's
;
1
By
the
Father's
donation
,
Joh.
10.
29.
2
By
creation
.
3
By
redemption
.
4
By
desponsation
.
5
By
the
bond
of
affection
.
And
6
By
mutuall
application
,
that
as
we
by
faith
apply
him
to
us
,
so
likewise
by
holy
obedience
,
as
the
imp
to
the
stock
,
we
comply
to
him
,
and
apply
our selves
and
whole
endeavours
,
to
please
and
honour
him
.
Thereafter
she
expresses
the
delight
,
which
the
Lord
Jesus
takes
in
this
sweet
communion
,
and
fellowship
with
his
Saints
,
whom
he
here
calls
Lillies
,
as
they
are
called
,
vers.
2.
to
wit
,
That
he
feeds
amongst
them
,
that
is
,
he
delights
in
them
,
and
in
their
obedience
to
his
will
▪
as
we
are
said
to
feed
our
sight
,
with
such
objects
wherein
we
delight
;
and
as
he
counted
it
food
unto
him
,
or
meat
and
drink
to
do
his
Father's
will
.
Observations
.
1.
We
see
here
the
Christian's
happinesse
,
and
,
how
poor
soever
in
this
world
he
be
,
yet
what
a
great
treasure
he
has
,
when
Christ
is
his
,
in
whom
all
fulnesse
is
,
and
who
is
Lord
of
all
;
whom
if
we
have
,
as
the
Apostle
reasons
,
Rom.
8.
32.
we
are
sure
of
all
other
things
,
that
God
knowes
to
be
for
his
glory
,
and
our
good
.
2.
We
see
,
if
Christ
be
ours
,
we
must
likewise
be
his
;
for
there
are
many
that
would
be
content
,
that
Christ
should
be
theirs
,
but
they
labour
not
to
be
Christ's
again
,
by
renewed
obedience
:
But
here
we
see
,
that
we
must
be
his
,
if
we
would
have
him
to
be
ours
;
and
,
a
true
faith
,
as
it
applies
Christ
,
so
it
makes
one
comply
to
Christ
.
3.
But
mark
the
order
,
that
Christ
must
first
be
ours
,
before
we
can
be
his
,
for
without
him
,
we
can
do
nothing
;
and
it
is
he
who
seeks
the
lost
sheep
first
,
and
works
in
us
both
the
will
and
the
deed
;
so
that
till
Christ
give
himself
first
to
us
,
and
come
first
to
us
,
as
he
did
to
●azarus
▪
lying
in
the
grave
,
we
will
never
be
able
to
give
our selves
to
him
,
or
to
be
his
by
faith
and
renewed
obedience
.
4.
If
we
be
his
,
then
it
followes
;
1
That
we
must
not
be
Satan's
,
nor
sin's
,
nor
the
world's
,
nor
suffer
our
affections
to
be
set
on
any
other
,
or
any
other
to
lord
over
us
.
2
If
we
be
his
,
great
is
our
comfort
herein
,
that
he
will
count
the
wrongs
done
to
us
,
as
done
to
himself
,
or
to
her
,
who
is
one
with
himself
;
yea
,
he
who
touches
such
,
he
has
said
,
that
they
touch
the
apple
of
his
own
eye
.
And
3
If
the
godly
be
his
,
then
whatsoever
good
we
do
to
such
,
(
this
is
our
encouragement
)
we
do
the
same
to
Christ
himself
,
and
his
members
,
as
he
will
professe
at
the
last
day
.
5.
If
Christ
so
delight
in
us
,
and
in
our
obedience
,
that
he
feeds
,
as
it
were
,
amongst
us
;
how
should
we
in
like
manner
delight
in
him
,
and
his
presence
,
and
be
obedient
to
him
;
not
grieving
,
and
far
lesse
quenching
,
his
good
Spirit
,
by
whom
we
are
sealed
to
the
day
of
perfect
redemption
?
Vers.
17.
Untill
the
day
break
,
and
the
shadowes
flee
away
,
turn
,
my
Beloved
,
and
be
thou
like
a
Roe
or
a
young
Hart
,
upon
the
mountains
of
Bether
.
Here
the
Spouse
of
Christ
closeth
this
Chapter
,
with
an
earnest
and
holy
prayer
to
her
Beloved
,
that
during
the
night-time
of
this
life
,
which
is
obnoxious
to
much
sin
and
ignorance
,
troubles
and
temptations
,
signified
by
the
shaddowes
here
,
that
shall
flee
away
at
last
;
and
till
that
happy
change
come
,
signified
by
the
break
of
day
,
or
dawning
;
that
all
these
forenamed
shall
be
removed
,
and
have
an
end
,
and
sighing
and
sorrowing
shall
passe
away
,
by
Christ's
glorious
comming
in
the
clouds
on
high
,
like
a
Roe
or
young
Hart
upon
the
mountaines
of
Bether
,
that
till
then
,
he
would
never
remove
his
comfortable
presence
from
her
,
but
be
ready
ever
at
hand
for
her
help
,
by
the
comfort
of
his
Word
and
Spirit
.
The
mountains
then
that
are
spoken
of
here
,
are
called
the
mountains
of
Bether
,
called
also
Bithron
,
2
Sam.
2.
29.
which
is
by
interpretation
,
separation
,
or
division
;
and
were
on
the
yonder
side
of
Jordan
,
in
the
land
of
Gilead
;
so
called
,
because
by
Iordan
they
were
separate
,
or
divided
from
the
rest
of
Iudea
;
and
on
these
mountains
,
Harts
and
Roes
used
to
skip
and
feed
;
and
therefore
the
Church
,
speaking
of
Christs
second
comming
to
judgment
,
when
he
is
to
seperate
the
sheep
from
the
goats
,
she
alludes
to
these
mountains
,
that
are
by
interpretation
,
Separation
;
and
by
the
Harts
and
Roes
that
did
feed
and
skip
thereon
,
she
alludes
to
the
manner
of
his
comming
,
which
she
wishes
to
be
speedily
;
as
the
Church
in
the
Revelation
answereth
,
with
a
like
holy
Eccho
,
saying
,
Even
so
,
come
Lord
Iesus
,
come
quickly
,
Rev.
22.
20.
Observations
.
1.
Her
being
his
,
and
Christ
hers
,
makes
the
Church
to
think
of
the
Last-day
with
joy
,
and
so
,
earnestly
to
wish
the
same
;
And
therefore
,
if
either
we
would
have
the
remembrance
of
death
and
judgment
,
particular
or
generall
,
comfortable
,
and
not
to
torment
us
before
the
time
,
and
make
us
tremble
with
Foelix
,
or
the
Devills
,
who
believe
and
tremble
;
let
us
labour
to
have
Christ
to
be
ours
,
and
give
our selves
over
wholly
to
be
his
,
in
like
manner
.
2.
We
see
what
our
life
is
here
on
earth
,
till
that
joyfull
break
of
day
come
,
when
Christ
shall
appear
as
the
Sun
of
righteousnesse
,
and
come
in
the
clouds
;
even
a
longsome
and
dark
night
,
wherein
there
is
troubles
and
temptations
;
and
in
the
very
best
,
much
ignorance
and
sinning
,
and
therefore
is
rather
to
be
loathed
than
loved
,
the
daies
thereof
(
as
Jacob
professeth
)
being
but
few
and
evill
;
and
time
thereof
,
(
as
Job
saies
)
being
but
of
short
continuance
,
and
full
of
trouble
;
during
which
time
,
this
is
the
comfort
of
the
godly
,
that
at
last
these
shaddowes
wherewith
the
soul
is
over-clouded
here
,
shall
flee
away
,
and
Christ
Jesus
shall
come
to
the
same
at
last
,
like
a
Roe
or
young
Hart
on
the
mountains
of
Bether
.
3.
During
the
time
of
this
shaddowish
and
dark
night
,
till
the
day
break
,
and
the
shaddowes
flee
away
,
the
Church
for
comfort
,
help
,
and
reliefe
,
has
her
onely
recourse
to
Christ
,
and
desireth
his
presence
to
be
with
her
;
for
then
in
the
darkest
,
and
most
cloudy
or
gloomy
night-time
,
she
cannot
want
light
,
and
lightsome
comfort
enough
;
which
made
David
to
say
,
that
although
he
should
walk
through
the
valley
of
the
shaddow
of
death
,
he
would
fear
no
ill
,
the
Lord
being
with
him
,
his
rod
and
staff
comforting
him
.
And
therefore
,
in
whatsoever
disconsolate
,
gloomy
,
or
cloudy
time
we
be
in
,
till
the
set
time
of
the
Lord's
delivery
come
,
let
us
in
like
manner
desire
the
Lord's
gracious
presence
to
be
with
us
,
and
that
he
leave
us
not
,
but
that
his
grace
may
be
sufficicient
for
us
;
and
then
,
as
our
Saviour
said
,
Let
his
will
be
done
,
and
not
ours
.
4.
When
Christ
shall
at
last
come
from
on
high
,
like
a
Roe
or
young
Hart
on
the
mountains
of
Bether
,
then
onely
the
seperation
shall
be
,
of
the
goats
from
the
sheep
;
and
therefore
till
then
,
the
godly
must
be
content
with
their
lot
,
the
lilly
to
be
amongst
the
thorns
,
the
clean
to
be
with
the
unclean
in
the
Ark
,
the
Israelite
to
be
with
the
Canaanite
in
the
land
,
and
the
good
grane
to
be
in
one
field
with
the
●ates
.
Finis
secundi
Capitis
.
Soli
Deo
gloria
.
CHAP.
III.
Vers.
1.
By
night
in
my
bed
I
sought
him
whom
my
soul
loveth
,
I
sought
him
,
but
I
found
him
not
.
IN
this
Chapter
is
set
down
;
1
The
Church's
conflict
with
a
spirituall
desertion
,
and
her
happy
overcomming
at
last
.
And
2
her
new
estate
,
as
it
were
,
and
comfortable
condition
,
having
gotten
Christ
;
with
her
gloriation
in
him
;
from
the
sixth
verse
to
the
end
.
First
then
is
set
down
the
Church's
diverse
and
far
differing
estate
,
from
her
former
condition
;
for
before
,
she
was
glorying
in
his
sweet
fellowship
and
communion
,
that
he
was
hers
,
and
she
his
;
and
that
he
did
feed
among
the
Lillies
.
But
now
she
showes
,
how
he
had
deserted
her
alone
,
and
with
what
care
and
pains
she
did
seek
him
,
and
could
not
for
a
long
time
find
him
.
In
this
verse
then
we
have
,
1
The
action
of
seeking
,
and
what
it
imports
,
2
Who
seeks
.
3
Whom
she
seeks
,
and
how
he
is
to
be
sought
.
4
When
she
seeks
him
.
5
Where
she
seeks
him
.
And
6
her
successe
of
seeking
him
.
First
then
,
Seeking
imports
three
things
:
1
A
sense
of
want
or
absence
.
2
A
need
,
estimation
,
and
desire
,
of
tha●
which
we
need
.
And
3
A
hope
to
find
and
obtain
the
same
;
therefore
saies
our
Saviour
,
Seek
,
and
ye
shall
finde
.
The
Church
then
here
had
all
these
;
for
first
,
she
was
sensible
of
his
desertion
of
her
.
And
happy
is
that
soul
that
is
so
,
for
many
are
deserted
;
and
albeit
the
Lord
saies
,
Woe
be
to
them
,
when
I
depart
from
them
.
Hos.
9.
12.
yet
they
are
not
sensible
thereof
,
but
are
like
those
of
whom
the
Psalmist
speaks
,
Psal.
10.
4.
that
seek
not
God
,
nor
is
he
in
all
their
thoughts
:
2
She
knew
what
need
she
stood
in
of
him
,
both
for
her
esse
,
&
bene
esse
,
grace
here
,
and
glory
hereafter
,
as
we
have
,
Psal.
84.
11.
and
therefore
she
had
such
an
estimation
of
him
,
and
desire
after
him
.
And
3
she
had
hope
,
if
she
sought
him
,
that
at
last
she
should
finde
him
;
especially
seeing
,
that
he
has
been
found
of
them
that
sought
him
not
,
and
that
he
has
promised
,
that
he
shall
not
be
sought
in
vain
,
Esa.
45.
●9
.
but
that
they
who
seek
him
shall
finde
him
,
when
they
search
for
him
with
all
their
heart
,
Jer.
29.
13.
2.
Secondly
,
She
who
seeks
her
Beloved
,
is
the
virgin
Spouse
of
Christ
,
called
by
David
,
The
generation
of
them
that
seek
him
,
Psal.
24.
6
which
,
in
earthly
or
carnall
love
,
would
seem
to
be
against
all
modesty
,
in
the
night-time
for
a
virgin
to
rise
out
of
her
bed
,
and
go
along
the
streets
,
and
seek
,
yea
,
ask
for
him
whom
she
loves
:
But
in
this
spirituall
case
of
the
soul
,
and
love
thereof
to
Christ
,
whom
she
seeks
after
,
it
is
far
otherwise
,
and
highly
commended
;
even
as
importunity
,
which
is
hatefull
to
man
,
as
we
see
in
the
Canaanitish
woman
,
is
acceptable
and
well
pleasing
to
God
.
But
here
a
question
may
be
demanded
,
to
wit
,
whether
the
Church
,
or
any
godly
soul
therein
,
be
ever
without
Christ
?
Whereunto
I
answer
,
That
out
of
all
doubt
,
the
Lord
Jesus
is
alwaies
present
with
his
Church
,
and
every
faithfull
soul
therein
;
but
the
faithfull
have
not
alwaies
the
same
lively
feeling
of
his
presence
,
but
he
seemeth
to
have
forsaken
them
.
Witness
the
Church
her self
,
where
Sion
complaineth
thus
,
saying
,
The
Lord
hath
forsaken
me
,
Esa.
49.
14.
and
David's
complaint
,
Psal.
22.
1.
The
Lord
also
justifying
that
complaint
of
his
Church
,
saying
,
For
a
little
while
I
have
forsaken
thee
,
but
with
great
mercies
will
I
gather
thee
:
in
a
little
wrath
I
hid
my
face
from
thee
for
a
moment
,
but
with
everlasting
kindnesse
will
I
have
mercy
on
thee
,
saith
the
Lord
thy
Redeemer
,
Esa.
54.
7.
And
when
the
Church
,
or
any
godly
soul
is
in
this
estate
,
there
is
no
rest
in
their
souls
,
which
are
sick
of
love
,
till
,
as
David
saies
,
they
be
restored
to
that
joy
of
his
presence
,
which
they
had
wont
to
find
in
him
,
and
get
that
comfortable
embracement
spoken
of
,
Cant.
2.
6.
3.
Thirdly
,
He
whom
she
seeks
,
is
he
whom
her
soul
loves
;
which
words
show
unto
us
two
things
:
I
What
was
the
main
motive
,
that
made
her
so
to
grieve
at
his
absence
,
and
makes
her
so
to
long
and
seek
for
his
presence
:
It
is
love
,
and
a
fervant
affection
from
her
very
soul
towards
him
,
the
want
whereof
,
where
it
is
in
the
soul
of
any
,
there
will
be
no
serious
or
true
seeking
after
the
Lord
,
as
may
be
seen
in
the
practice
of
the
most
.
2
This
showes
,
that
although
to
her
present
feeling
,
she
seemed
to
be
forsaken
of
the
Lord
;
yet
indeed
and
truly
she
was
not
so
,
because
her
love
towards
him
abode
in
her
heart
,
which
love
of
God
in
the
heart
of
his
Elect
,
is
a
fruit
and
effect
of
his
love
towards
them
;
and
so
long
as
the
one
continues
towards
him
,
as
surely
doth
his
love
and
gracious
presence
continue
and
abide
with
them
,
though
not
alike
felt
;
but
in
the
secret
work
of
his
saving
grace
,
which
makes
them
to
seek
him
,
and
a
more
plentifull
and
perfect
sense
of
his
comfortable
presence
,
than
for
the
present
they
can
find
.
The
way
or
manner
how
he
is
to
be
sought
,
whom
the
Soul
loveth
,
is
:
1.
Timely
,
which
Esay
calls
,
While
he
may
be
found
,
and
is
neer
.
Esa.
55.
6.
Therefore
also
saies
he
,
With
my
spirit
within
me
will
I
seek
thee
early
,
Esa.
26.
9.
And
so
also
saies
the
Lord
by
his
Prophet
Hosea
,
Hos.
5.
15.
In
their
afflictions
they
will
seek
me
early
,
Psal.
63.
1.
2.
Truly
,
or
sincerely
,
which
the
Scripture
calls
,
With
all
the
heart
,
Deut.
4.
29.
and
not
feignedly
drawing
neer
with
their
lips
,
when
their
heart
is
far
from
him
,
Psal.
119.
2.
Of
which
sort
of
seeking
,
the
Lord
complains
by
his
Prophet
,
that
his
people
continued
in
their
sins
,
and
yet
(
saies
he
)
they
do
seek
me
daily
,
Esa.
58.
2.
3.
Uprightly
,
that
is
,
for
himself
,
and
not
like
the
Capernaits
,
of
whom
our
Saviour
said
,
Ye
seek
me
not
,
because
ye
saw
the
miracles
,
but
because
ye
did
eat
of
the
loaves
,
and
were
filled
,
Joh
6.
26.
or
,
as
one
saies
very
well
,
Like
those
who
seek
not
Gods
face
,
but
his
fingers-ends
;
and
like
covetous
Pastours
,
who
seek
not
the
good
,
but
the
goods
of
the
flock
,
far
from
the
Apostle's
practise
,
2
Cor.
12.
14.
4.
Fervently
,
and
not
with
a
faint
desire
,
but
with
the
whole
bensell
of
the
soul
,
as
David
thirsted
for
the
waters
of
the
well
of
Bethlehem
;
or
,
as
he
saies
,
As
the
Hart
pants
after
the
water
brooks
,
so
panteth
my
soul
after
thee
,
O
God
.
And
again
,
O
God
who
art
my
God
,
early
will
I
seek
thee
,
Psal.
42.
1.
My
soul
thirsteth
for
thee
,
my
flesh
longeth
for
thee
,
in
a
dry
and
thirsty
land
where
no
water
is
.
5.
Humbly
,
as
Daniel
professes
,
saying
,
and
I
set
my
face
unto
the
Lord
God
to
seek
him
by
prayer
and
supplications
,
with
fasting
and
sackcloth
and
ashes
,
Dan.
9.
3.
And
as
Jacob
sought
the
blessing
from
the
angell
,
Hosea
.
12.
4.
by
teares
and
supplication
;
and
as
●●ay
exhorts
,
Isay
.
51.
1.
6.
Diligently
,
as
the
whorish
woman
professeth
that
she
came
forth
,
diligently
to
seek
his
face
whom
she
loved
,
and
had
found
him
,
Prov.
7.
15.
or
as
Herod
desired
the
wise
men
to
search
diligently
for
the
child
,
Matth.
2.
8.
as
Onesiphorus
also
sought
out
Paul
at
Rome
very
diligently
till
he
found
him
,
2
Tim.
1.
17.
and
the
woman
sought
her
lost
peece
of
silver
diligently
till
she
found
it
,
Luk.
15.
8.
For
it
is
only
such
seekers
to
whom
the
promise
of
reward
is
made
,
as
the
Apostle
showes
,
saying
,
that
the
Lord
is
a
rewarder
of
them
who
diligently
seek
him
,
Heb.
11.
6.
7.
Carefully
and
sorowing
,
as
Joseph
and
Mary
sought
him
with
great
care
sorrow
and
solicitude
,
till
they
found
him
after
three
dayes
seeking
,
Luk.
2.
46.
48.
in
the
Temple
amongst
the
Doctors
,
and
as
we
see
here
with
what
care
,
and
questioning
the
spouse
seeks
her
beloved
,
yea
not
onely
with
care
,
but
as
is
said
,
v.
48.
sorrowing
.
8.
Prudently
as
well
as
painefully
,
where
he
is
to
be
found
,
to
wit
,
as
she
is
directed
,
Cant.
1.
8
▪
in
the
means
of
grace
,
or
,
as
the
Psalmist
speaks
,
in
the
Sanctuary
and
law
,
Psal.
63.
2.
and
119.
115.
or
Temple
,
where
Christ
was
found
by
Joseph
,
and
,
as
he
tells
himself
,
where
he
walkes
in
the
midst
of
the
Golden
candlesticks
Rev.
2.
1.
9.
Constantly
,
not
by
a
fit
,
but
with
the
spouse
here
till
he
be
found
,
without
looking
back
with
Lots
wife
;
and
farre
lesse
fainting
and
turning
back
,
as
many
do
,
like
the
dog
to
the
vomit
or
the
sow
to
the
puddle
;
and
as
those
Disciples
,
Joh.
6.
66.
who
went
back
from
Christ
,
and
walked
no
more
with
him
.
For
the
performance
of
all
which
former
points
in
the
right
seeking
of
the
Lord
there
must
be
a
preparation
of
the
heart
,
which
was
the
praise
of
good
king
Jehosaphat
,
that
he
had
prepared
his
heart
to
seek
God
,
2.
Chron.
19.
3.
This
being
a
task
of
no
small
difficulty
to
do
it
aright
,
and
of
greatest
concernment
,
which
is
life
everlasting
,
Amos.
5.
6.
As
also
hereby
we
may
know
if
we
have
sought
God
aright
,
1.
If
(
as
Zeph.
2.
2.
and
Rom.
12.
9.
)
we
seek
after
good
and
abhorre
evill
,
2.
If
we
seek
things
above
as
,
Col.
3.
1.
And
3.
If
we
seek
the
good
of
Sion
,
as
Psal.
112.
9.
4.
Fourthly
,
the
time
when
she
seeks
him
,
is
the
night
,
which
is
a
dark
,
silent
and
Melancholious
time
,
thereby
to
show
,
1.
What
a
time
it
is
to
the
Soul
when
she
is
spiritually
deserted
;
surely
,
as
Ioel
speakes
,
a
time
of
darkness
and
of
gloominess
,
a
time
of
Clouds
and
of
thick
darkness
,
a
disconsolate
night
,
Ioel.
2.
2.
wherein
the
soul
is
like
Rachel
for
her
children
that
would
not
be
comforted
;
all
other
things
,
in
like
manner
till
she
find
her
beloved
,
being
to
her
like
Iob
friends
miserable
comforters
,
or
like
the
white
of
an
egg
wherein
there
is
no
taste
at
all
.
2.
This
showes
the
great
love
and
desire
she
has
of
enjoying
Christs
presence
,
that
although
the
night
be
ordained
for
rest
,
yet
she
cannot
rest
,
but
with
Isay
she
may
say
,
O
Lord
I
have
waited
for
thee
,
Isay
26.
8
,
9.
The
desire
of
my
soul
is
to
thy
name
and
to
the
remembrance
of
thee
,
with
my
soul
I
have
desired
thee
in
the
night
,
yea
with
my
spirit
within
me
will
I
seek
thee
early
.
She
cannot
then
tary
till
it
be
day
,
neither
can
she
have
patience
(
as
one
might
think
)
till
he
come
to
her
,
but
her
affection
and
desire
is
so
fervent
and
flaming
towards
him
that
worldlings
do
wonder
at
the
same
,
and
they
think
Gods
children
in
the
fit
of
this
love-sickness
,
as
Festus
thought
Paul
,
that
too
much
zeale
and
devotion
hath
made
them
mad
,
Act.
26.
24.
and
therefore
as
,
I
Pet
4.
4.
They
speak
evill
of
them
,
and
of
the
way
of
righteousness
,
thinking
it
rather
strange
that
they
should
not
runne
with
them
into
the
same
excesse
of
riot
,
as
themselves
do
.
5.
Fifthly
,
the
place
where
she
seeks
him
is
her
bed
,
a
wrong
place
indeed
,
fitter
for
carnall
ease
and
sleep
,
and
therefore
he
was
not
found
there
,
till
she
arose
from
that
place
,
and
roused
up
her self
from
that
carnall
security
wherein
she
lay
before
,
and
whereby
she
had
lost
her
welbeloved
,
and
sought
him
(
as
we
see
hereafter
)
more
painfully
and
carefully
else
where
.
It
was
the
error
of
Mary
Magdalen
and
the
other
Mary
,
that
they
sought
the
Lord
Jesus
where
he
was
not
,
as
the
Angell
told
them
,
He
is
not
here
,
for
they
sought
him
amongst
the
dead
,
Matth.
28.
6.
and
so
as
it
is
the
Churches
error
here
to
seek
her
welbeloved
in
her
bed
,
so
it
is
the
error
of
many
to
seek
the
Lord
Jesus
in
the
midst
of
carnall
pleasures
,
worldly
ease
;
or
to
think
that
he
can
be
found
in
a
dead
soul
,
and
lulled
asleep
in
carnall
security
:
to
whom
I
may
say
,
he
is
not
there
,
but
,
as
the
Angell
said
,
He
is
risen
;
so
they
who
seek
him
rightly
,
must
likewise
rise
with
him
.
As
He
did
from
the
grave
,
so
they
from
the
bed
of
a
slumbering
security
with
the
wise
virgins
,
and
from
a
sluggish
and
tepid
seeking
of
him
,
to
a
zealous
,
carefull
,
and
painfull
search
for
him
;
for
as
his
worth
is
who
is
sought
,
so
must
the
care
and
paines
be
accordingly
to
find
and
injoy
him
.
As
Solomon
sayes
of
wisedom
,
If
thou
seekest
her
as
silver
,
and
searchest
for
her
as
for
hid
treasures
,
then
thou
shalt
understand
the
feare
of
the
Lord
,
Prov.
2.
4.
and
find
the
knowledge
of
God
,
Matth.
13.
44.
6.
Last
of
all
,
the
successe
is
this
,
she
found
him
not
,
the
reason
whereof
is
,
1.
As
the
Apostle
sayes
,
Yee
pray
and
obtaine
not
,
because
yee
pray
amisse
;
even
so
she
sought
and
found
not
,
because
she
sought
him
as
yet
but
lasily
and
amisse
:
and
therefore
if
we
would
find
Christ
,
we
must
not
only
seek
him
,
but
seek
him
aright
;
as
in
all
the
exercises
of
religious
duties
,
the
work
wrought
,
or
Opus
Operatum
,
must
not
be
so
much
taken
heed
unto
,
as
the
manner
of
performance
,
or
Modus
Operandi
,
else
as
Peter
●ished
all
night
and
catcht
nothing
,
so
may
we
seek
Christ
long
enough
,
and
yet
in
no
wise
find
him
.
2.
The
Lord
will
not
at
first
be
found
of
his
owne
,
whose
very
soules
love
him
,
not
for
any
want
of
love
or
kindness
on
his
part
towards
them
againe
;
but
,
1.
For
the
tryall
of
their
Faith
,
Love
,
and
Patience
,
2.
To
make
them
more
earnestly
seek
after
him
,
asking
,
seeking
,
and
at
last
knocking
,
or
like
the
Canaanite
being
importunate
,
and
with
Jacob
,
saying
,
I
will
not
let
thee
go
except
thou
blesse
me
:
and
,
3.
This
is
to
make
them
have
the
greater
account
and
more
precious
estimation
of
him
,
as
also
the
greater
care
of
retaining
of
him
when
he
is
found
,
having
had
experience
that
it
is
not
so
easie
a
matter
if
we
lose
his
gracious
and
comfortable
presence
,
to
find
the
same
againe
.
And
therefore
if
the
Lord
speake
peace
to
his
Saints
,
let
them
beware
not
to
returne
againe
unto
folly
.
Observations
.
1.
We
see
the
vicissitude
or
diverse
condition
of
Christs
church
here
on
earth
,
sometimes
rejoysing
in
Christs
presence
,
and
sometimes
saying
with
Sion
,
the
Lord
hath
forsaken
me
,
and
my
Lord
hath
forgotten
me
,
Isay
.
49.
14.
and
therefore
being
like
the
Moon
having
a
wain
and
a
grow
,
or
like
the
Sea
,
an
ebb
and
a
flow
of
comfortable
feeling
,
as
the
Mary-gold
sometimes
Lowres
and
claspes
,
in
the
absence
of
the
Sunne
,
but
anon
when
he
shines
,
Opens
and
revives
as
it
were
againe
,
and
therefore
,
1.
This
should
teach
us
not
to
think
uncouth
of
spirituall
desertions
,
as
the
Apostle
exhorts
,
concerning
fiery
tryalls
,
to
do
the
like
,
1.
Pet.
4.
12.
And
2.
To
despise
this
life
wherein
we
are
absent
●rom
the
Lord
,
and
subject
to
so
many
changes
corporall
and
spirituall
,
and
to
long
for
that
life
to
come
wherein
we
shall
enjoy
his
presence
for
ever
,
in
whose
presence
there
is
fulness
of
joy
and
pleasures
for
evermore
.
2.
In
the
greatest
and
most
greevous
desertions
,
try
if
thou
canst
say
with
the
spouse
here
,
that
Christ
is
he
whom
thy
soul
loves
,
and
may
appeale
to
him
who
knoweth
the
heart
,
saying
with
Peter
,
Lord
thou
knowest
that
I
love
thee
,
and
then
assuredly
thou
may
be
comforted
,
and
be
assured
that
a
soul
that
loves
Christ
,
and
longs
for
him
,
shall
in
end
find
his
comfortable
presence
,
like
the
Sunnes
dispersing
all
foggy
mists
and
vapours
,
to
that
soules
rejoysing
;
yea
that
loving
and
longing
soul
may
be
perswaded
that
it
has
already
(
like
old
Simeon
)
Christ
in
the
armes
thereof
,
and
that
it
rests
(
though
in
a
spirituall
dwame
not
feeling
)
in
his
armes
,
as
Cant.
2.
6.
Because
in
true
divinity
Desiderare
est
Habere
,
the
desire
of
grace
,
is
the
evidence
of
the
having
of
grace
and
such
are
pronounced
,
B●essed
,
Matth.
5.
6.
therefore
said
Augustin
,
Da
domine
desiderare
,
ut
desiderando
quaeram
,
et
quaerendo
inveniam
.
Medit
,
1.
3.
We
see
here
the
difference
between
the
godly
and
worldlings
,
that
which
they
busie
themselves
like
Martha
to
seek
,
are
many
things
,
yet
all
earthly
,
base
and
transitory
,
as
honours
,
riches
,
pleasures
and
the
like
,
wherein
they
are
restles
and
indefatigable
,
and
which
when
they
have
attained
like
the
rich
fool
and
others
,
they
have
inherited
and
reaped
the
wind
;
but
that
which
the
godly
seek
after
is
Christ
Jesus
,
and
as
David
sought
,
Psal.
4.
The
light
of
the
Lords
countenance
,
with
Mary
making
that
good
choice
of
that
which
never
shall
be
taken
from
them
.
4.
Although
the
godly
soul
under
the
sense
of
spirituall
desertion
having
sought
Christ
,
yet
at
the
first
find
him
not
,
(
as
here
the
Church
does
not
,
)
yet
let
not
the
same
faint
nor
give
over
,
but
try
how
the
same
has
sought
Christ
,
and
suspect
it self
,
that
it
has
not
sought
him
so
fervently
and
painfully
as
it
ought
,
and
therefore
stirre
up
its
zeale
,
and
be
more
fervent
and
frequent
in
prayer
and
other
exercises
of
devotion
,
and
waite
upon
the
Lords
time
of
his
graeious
manifestation
.
And
,
to
know
if
the
soul
have
sought
Christ
aright
try
,
1.
If
thou
hast
sought
his
face
,
that
is
,
his
favour
,
or
himself
,
for
himself
and
not
for
by-ends
,
as
some
who
seek
not
so
much
Gods
face
as
his
finger-ends
,
2.
If
thou
seek
Gods
Law
,
that
it
may
be
in
thy
heart
,
and
he
rule
thee
thereby
;
and
,
3.
If
thou
seek
the
good
of
his
Zion
,
which
is
his
mysticall
body
,
and
a
part
of
himself
,
(
as
has
been
said
before
.
)
Verse
.
2.
I
will
rise
now
,
and
go
about
the
City
in
the
streets
,
and
in
the
broad
wayes
,
I
will
seek
him
whom
my
soul
loveth
,
I
sought
him
,
but
I
found
him
not
.
Here
is
the
Churches
holy
resolution
without
fainting
to
make
a
furder
progresse
in
seeking
her
welbeloved
still
,
till
she
find
him
,
1.
Arising
now
(
saith
she
)
without
any
delay
,
2.
Going
about
the
streets
and
broad
wayes
;
and
,
3.
All
this
,
is
to
seek
him
whom
her
soul
loveth
,
and
yet
no
better
success
then
before
:
She
sought
him
but
she
found
him
not
.
First
then
she
sayes
I
will
rise
,
signifying
thereby
the
stirring
up
in
her self
a
greater
care
and
fervency
in
seeking
after
Christ
,
then
she
had
formerly
had
:
for
before
she
sought
him
only
in
her
bed
,
which
is
,
that
drowsie
estate
of
carnall
security
,
which
the
flesh
bringeth
upon
the
soul
,
and
whereby
it
is
said
that
the
wise
virgins
slept
as
well
as
the
foolish
,
and
wherein
all
the
true
children
of
God
,
according
to
the
flesh
,
could
be
content
to
nestle
themselves
and
lye
warm
,
were
it
not
that
they
are
moved
by
the
operation
of
the
spirit
of
God
to
do
otherwise
:
and
not
only
even
in
this
bed
to
seek
,
but
also
furder
to
proceed
,
and
arise
from
this
bed
,
even
in
the
night
time
,
which
of
any
time
is
fittest
for
the
bed
,
and
most
inconvenient
and
grievous
to
come
out
of
the
same
,
and
yet
rather
then
she
will
not
find
him
whom
her
soul
loves
,
she
will
forsake
the
love
of
all
the
ease
▪
and
pleasures
of
the
world
.
Yea
furder
,
she
will
not
only
arise
and
quit
her
bed
of
ease
and
delight
,
but
likewise
in
the
unseasonable
time
of
the
night
,
she
will
go
about
the
streets
and
broad
waies
of
the
City
,
and
seek
her
well-beloved
,
forecasting
no
dangers
nor
inconveniences
that
may
ensue
,
but
putting
all
to
the
hazard
.
By
this
City
,
Ierusalem
is
meant
,
the
place
where
the
Temple
was
built
,
and
publick
worship
of
God
there
exercicised
;
and
by
her
going
about
this
City
,
in
the
streets
and
broad
waies
,
the
diligent
and
exquisite
search
is
signified
,
which
she
made
for
him
whom
her
soul
loved
,
in
resorting
to
the
means
of
grace
,
as
we
see
in
that
place
of
Ieremy
,
where
the
Lord
saith
,
Run
ye
to
and
fro
thorow
the
streets
of
Jerusalem
,
and
see
now
,
and
know
,
and
seek
in
the
broad
waies
thereof
,
if
ye
can
find
a
man
that
executeth
judgment
,
and
seeketh
the
truth
,
and
I
will
pardon
it
,
Ier.
5.
1.
Which
exquisite
and
diligent
search
she
makes
,
by
omitting
no
place
or
occasion
,
where
wisdome
cries
for
her
instruction
and
edifying
;
as
it
is
said
,
Wisdome
cries
without
,
she
utters
her
voice
in
the
streets
,
she
crieth
in
the
chief
place
of
concourse
,
in
the
openings
of
the
gares
,
and
in
the
City
she
uttereth
her
words
,
Prov.
1.
20.
but
followeth
that
direction
she
got
from
himself
,
Cant.
1.
8.
Notwithstanding
whereof
,
her
successe
of
seeking
is
but
as
before
,
she
sought
him
,
but
she
found
him
not
;
the
Lord
wisely
yet
delaying
,
that
her
zeal
and
fervency
might
be
yet
more
stirred
up
.
Observations
.
1.
We
see
the
profit
of
spirituall
trialls
and
afflictions
inward
,
which
is
,
to
rouse
up
the
soul
from
repidity
or
security
,
wherein
it
has
lyen
,
to
a
more
serious
seeking
of
Christ
,
and
increase
of
the
saving
graces
of
his
holy
Spirit
;
so
that
all
things
work
together
for
the
best
to
the
child
of
God
,
howsoever
they
think
of
their
present
condition
.
2.
The
Church
here
quits
her
bed
even
in
the
night-time
,
to
seek
after
Christ
,
and
with
the
hazard
of
whatsoever
danger
or
inconveniency
,
goes
about
the
streets
of
the
City
,
that
she
may
find
him
;
which
not
onely
showes
the
fervent
zeal
of
a
godly
soul
,
but
condemns
many
now
,
who
would
fain
have
Christ
,
but
will
forsake
or
quit
nothing
for
him
;
let
be
to
hazard
themselves
,
or
undergo
any
danger
for
his
Names-sake
;
yea
scarce
will
quit
their
carnall
ease
,
or
a
morning
sleep
in
their
beds
,
to
come
where
Wisdom
cries
,
and
to
seek
Christ
in
the
use
of
his
Ordinances
.
3.
The
manner
how
she
seeks
Christ
here
,
is
,
very
painfully
and
carefully
,
not
superficially
and
sl●ightly
,
as
many
do
,
who
are
content
with
a
meer
formality
,
and
can
be
content
to
take
pains
about
any
other
businesse
,
that
concerns
the
body
,
or
this
worldly
estate
;
but
take
small
or
no
pains
at
all
,
in
religious
exercises
of
seeking
Christ
,
and
to
work
upon
their
heart
for
meet
harbouring
of
him
,
and
storing
the
same
with
the
furniture
of
saving
grace
.
4.
Although
she
sought
him
so
,
yet
hitherto
she
finds
him
not
,
whereby
we
see
,
that
it
is
not
uncouth
nor
unaccustomable
,
nor
should
it
seem
so
to
God's
children
,
albeit
they
seek
,
and
do
so
the
right
way
,
zealously
and
painfully
;
yet
notwithstanding
,
that
at
the
first
or
second
time
,
they
get
not
comfort
in
their
spirituall
desertions
:
for
this
was
the
lot
of
David
,
who
was
hoarse
in
crying
;
of
our
Saviour
Christ
in
his
agony
,
who
prayed
thrice
with
strong
cries
and
tears
;
and
of
many
other
of
God's
dearest
Saints
;
and
therefore
faint
not
,
nor
give
over
,
but
insist
and
continue
,
and
assuredly
Christ's
promise
shall
in
the
end
be
found
true
,
Seek
,
and
ye
shall
find
.
Verse
.
3.
The
watchmen
that
go
about
the
city
found
me
,
to
whom
I
said
,
Saw
ye
him
whom
my
soul
loveth
?
In
this
verse
is
set
down
the
Church's
further
progresse
yet
,
and
constancy
in
seeking
her
well-beloved
,
and
using
all
means
to
finde
him
;
and
therefore
going
forth
(
as
has
been
said
)
into
the
streets
of
the
City
,
she
meets
with
the
watchmen
,
who
usually
in
a
City
,
and
in
the
night
time
,
passe
to
and
fro
,
to
see
if
there
be
any
stirring
,
whereby
hurt
may
arise
to
the
City
in
common
,
or
to
any
inhabitants
therein
.
And
of
these
watchmen
she
asks
,
If
they
saw
him
whom
her
soul
loved
.
First
then
we
are
to
consider
,
Who
are
these
watchmen
.
2
How
they
are
said
to
find
her
.
And
3
how
she
asks
them
concerning
her
well-beloved
.
First
then
,
by
these
watchmen
,
the
Pastors
and
Teachers
of
Christ's
Church
are
meant
,
as
we
see
them
called
,
Esa.
62.
6.
Ezek.
3.
17.
and
33.
6.
and
Heb.
13.
17.
for
these
reasons
.
1.
To
shew
thereby
the
necessity
of
their
vocation
;
that
as
a
City
,
which
has
many
enemies
,
intestine
and
open
,
has
need
of
faithfull
watchmen
,
so
has
the
Church
.
2.
Their
vigilancy
in
attention
,
that
as
watchmen
should
be
vigilant
,
and
so
not
onely
have
clear
eyes
but
watchfull
and
not
sleeping
;
so
should
Pastors
have
the
clear
eye
of
knowledge
,
and
the
watchfull
eye
of
superinspection
and
attendance
,
to
know
the
estate
of
the
flock
.
3.
Their
prudence
and
discretion
,
that
as
a
watchman
should
be
able
to
discern
between
friends
and
foes
,
and
as
,
Iudg.
9.
36.
between
shaddowes
and
substances
,
so
should
wise
Pastours
between
friends
,
to
the
truth
,
and
disguised
woolves
in
sheeps
cloathing
,
and
between
fundamentall
errours
,
and
things
of
small
consequence
.
4.
Fidelity
in
premonition
,
that
as
watchmen
should
be
faithfull
in
forewarning
,
so
should
pastors
be
,
as
we
see
,
Ezek.
33.
3.
Esa.
58.
1.
Act.
20.
26.
and
elsewhere
.
5.
As
the
watchman
ought
to
take
greatest
heed
to
himself
,
because
the
enemy
strives
first
to
surprise
such
,
corrupt
,
or
take
them
out
of
the
way
;
even
so
ought
pastors
,
(
as
they
are
exhorted
,
Act.
20.
28.
)
to
take
heed
specially
to
themselves
,
that
they
be
not
surprised
and
corrupted
by
Satan
,
either
with
errour
,
or
a
scandalous
life
,
which
has
ever
been
the
bane
of
the
Church
,
as
we
see
in
Iudas
,
Demas
,
and
Diotrephes
,
with
many
arch-Hereticks
,
Arrius
,
Eutiches
,
and
others
in
the
Primitive
Church
;
and
that
Roman
Antichrist
now
adaies
,
and
as
we
have
it
foretold
,
Act.
20.
29
,
30.
2
Thess.
2.
Revel.
9.
1.
and
12.
4.
&c.
Secondly
,
It
is
said
here
,
that
the
watchmen
found
her
,
but
not
that
she
sought
them
,
which
signifies
their
diligence
and
fidelity
,
and
accords
with
their
duty
,
Ezek.
34.
6.
16.
to
search
and
find
out
such
as
wander
,
or
in
a
spirituall
perplexity
,
need
resolution
,
binding
up
so
what
is
broken
,
and
strengthning
that
which
is
sick
,
and
like
a
bruised
reed
,
or
smoaking
flax
.
Thirdly
,
her
question
to
them
,
If
they
saw
her
well-beloved
,
because
it
was
fittest
that
they
should
know
Christ
,
or
see
him
,
who
were
as
the
light
of
the
world
to
give
knowledge
of
him
,
and
show
,
or
(
like
the
Baptist
)
point
him
forth
to
others
;
this
being
it
which
is
said
by
Malachi
,
That
the
Priest's
lips
should
preserve
knowledge
,
and
they
should
seek
the
Law
at
his
mouth
,
Mal.
2.
7.
for
he
is
the
messenger
of
the
Lord
of
Hosts
.
And
therefore
they
are
compared
to
that
star
,
that
led
the
Wise-men
to
the
place
where
Christ
was
.
Wherefore
suitably
she
enquires
at
them
,
for
Him
whom
her
foul
loves
.
But
unto
this
question
,
we
see
not
here
any
answer
made
mention
of
,
which
behoved
to
be
;
either
because
they
made
none
at
all
,
which
is
not
like
to
be
the
true
cause
;
or
else
because
upon
their
answer
,
at
that
present
she
found
not
the
good
thereof
,
which
is
,
that
comfortable
resolution
and
finding
of
him
,
whom
her
soul
loved
,
as
she
found
within
short
space
thereafter
:
The
seed
of
God's
Word
(
like
other
seed
)
having
its
own
time
to
brier
and
bring
forth
its
fruit
,
which
the
husbandman
is
bidden
to
wait
for
in
patience
.
And
God's
Spirit
having
his
own
time
of
efficacious
working
with
the
Word
,
and
of
the
comfortable
application
to
the
soul
of
that
which
it
hath
been
ruminating
upon
,
that
so
all
comfort
may
be
known
to
come
from
him
onely
,
who
is
the
promised
Comforter
,
in
and
by
the
means
of
the
Word
,
and
all
glory
may
be
given
to
him
therefore
.
Observations
.
1.
By
the
Church's
constant
inquiry
,
and
indefatigable
pains
,
notwithstanding
all
discouragements
of
seeking
,
and
not
finding
,
as
before
,
we
see
a
most
worthy
and
imitable
example
to
follow
,
of
constant
cleaving
to
Christ
,
as
Job
firmly
resolved
,
and
as
Ruth
did
to
Naomi
;
and
that
we
should
never
desist
to
seek
,
till
we
find
;
to
ask
,
till
we
get
;
and
to
knock
,
till
it
be
opened
unto
us
.
2.
In
respect
that
Pastors
are
called
watchmen
,
and
especially
,
as
Ezek.
34.
10.
at
whose
hands
the
Lord
will
require
the
blood
of
such
as
perish
through
their
default
:
1
They
ought
to
consider
the
weightinesse
of
their
charge
,
and
beg
earnestly
strength
and
abilities
from
God
,
to
discharge
the
same
.
And
2
People
,
for
their
encouragement
,
should
obey
that
exhortation
of
the
Apostle
,
Heb.
13.
17.
Vers.
4.
It
was
but
a
little
that
I
passed
from
them
,
but
I
found
him
whom
my
soul
loved
;
I
held
him
,
and
would
not
let
him
go
,
untill
I
brought
him
into
my
mothers
house
,
and
into
the
chamber
of
her
that
conceived
me
.
The
Church
getting
no
resolution
that
can
satisfie
her
soul
,
she
yet
continues
seeking
,
and
by
constant
seeking
(
as
Joshua
and
Caleb
followed
the
Lord
)
when
means
fail
,
she
finds
him
to
her
comfort
;
for
neither
can
the
most
comfortable
speeches
of
brethren
,
who
can
tell
,
with
David
,
what
the
Lord
hath
done
for
their
souls
;
nor
the
resolution
of
Pastours
,
raise
up
a
cast-down
soul
,
cure
a
wounded
spirit
,
and
comfort
an
afflicted
conscience
,
till
Christ
himself
come
,
and
show
himself
to
the
soul
;
as
there
was
no
cure
by
the
waters
of
Bethesda
,
till
the
Angell
came
down
,
and
moved
the
same
;
nor
no
calm
of
the
storm
,
till
Christ
awaked
,
and
spake
to
the
sea
,
Matth.
8.
Next
,
when
she
has
found
him
,
as
Jacob
did
the
Angell
that
wrestled
with
him
,
she
held
him
,
and
would
not
let
him
go
;
and
so
she
practises
that
Precept
of
Solomon
,
Take
fast
hold
of
instruction
,
let
her
not
go
,
but
keep
her
sure
;
for
she
is
thy
life
,
Prov.
4.
13.
Which
holding
of
him
whom
her
soul
loveth
,
is
by
the
hand
of
Faith
,
gripping
fast
to
the
promises
of
his
Word
,
and
to
him
in
them
.
Neither
is
this
rudenesse
(
as
it
would
seem
)
in
her
,
that
she
should
lay
hold
on
so
glorious
a
King
,
and
not
let
him
go
:
1
In
respect
of
that
mysticall
&
matrimonial
union
between
them
:
And
2
in
respect
,
that
such
sort
of
dealing
is
most
acceptable
to
Christ
,
who
delights
in
such
a
holy
violence
,
whereby
the
godly
take
the
heavens
by
force
.
And
as
we
see
in
Jacob's
example
,
which
has
such
power
with
God
,
and
in
the
end
never
wants
the
blessing
:
Wherein
the
marvellous
kindnesse
of
the
Lord
is
seen
,
that
he
yields
himself
(
as
it
were
)
to
be
so
held
and
detained
by
us
;
yea
,
who
furnishes
'
to
us
both
the
hand
and
strength
,
whereby
he
is
held
,
see
Col.
2.
18.
Neither
thinks
he
it
any
rudenesse
or
unmannerlinesse
in
us
,
so
to
do
;
although
Papists
and
enemies
to
the
truth
would
suggest
,
that
it
is
too
much
sawcinesse
for
sinfull
men
,
to
come
directly
to
Christ
,
and
lay
hold
on
him
;
and
not
rather
in
a
more
humble
manner
,
to
seek
unto
some
Saint
or
Angell
,
to
intercede
for
them
.
But
his
true
Church
here
doth
not
so
,
but
seeks
onely
to
him
,
and
by
a
holy
confidence
layeth
hold
on
him
alone
,
who
crieth
out
to
all
,
Come
to
me
all
ye
that
are
weary
and
loaden
,
and
I
will
refresh
you
.
Neither
is
she
content
onely
to
lay
hold
on
him
,
and
not
to
let
him
go
,
but
she
brought
him
to
her
Mother's
house
,
and
into
the
chamber
of
her
that
conceived
her
,
that
there
He
might
abide
and
dwell
with
her
;
by
which
house
or
chamber
,
is
meant
the
heart
,
as
it
is
said
,
Ephes.
3.
17.
That
Christ
dwelleth
in
the
heart
by
faith
;
and
,
as
the
Apostle
declares
,
Rom.
8.
9.
by
his
Spirit
,
which
if
a
man
have
not
dwelling
in
him
,
he
is
none
of
his
.
Which
is
called
the
house
of
her
Mother
,
or
chamber
of
her
that
conceived
her
;
because
in
the
heart
,
the
seed
of
the
Word
is
received
,
as
in
the
womb
of
the
Mother
;
and
faith
thereby
is
begotten
,
as
it
were
,
and
the
new
birth
,
or
inner
man
,
is
conceived
.
The
marks
of
which
finding
,
and
bringing
home
of
Christ
to
the
soul
or
heart
,
are
these
:
1
There
is
light
or
illumination
,
which
must
be
,
1
a
humbling
light
;
2
a
warming
light
;
3
a
changing
or
renewing
light
,
making
the
heart
a
new
heart
,
new
words
,
new
actions
.
2
There
is
a
life
,
known
by
the
motions
thereof
,
and
care
of
its
self
preservation
,
&c.
and
with
it
,
a
death
of
and
to
sin
.
3
There
is
peace
joyned
with
righteousnesse
,
and
care
not
to
return
again
unto
folly
.
4
There
is
joy
,
such
as
Psal.
51.
12.
and
4.
6
,
or
like
that
of
Simeon's
.
And
5
There
is
liberty
from
sin's
slavery
,
and
spirituall
bondage
,
as
Esay
showes
,
That
they
may
be
trees
of
righteousnesse
,
the
planting
of
the
Lord
,
and
that
they
may
be
glorified
,
Esa.
61.
1
,
3.
Observations
.
1.
This
example
,
that
the
Church
found
her
well-beloved
at
last
,
serveth
both
for
comfort
and
encouragement
to
all
those
,
who
with
a
hearty
affection
,
diligently
and
constantly
seek
after
Christ
;
for
howsoever
he
come
not
so
soon
as
they
would
,
yet
let
them
not
faint
nor
give
over
,
but
be
assured
,
at
last
he
shall
come
to
their
comfort
,
and
to
the
joy
of
their
hearts
they
shall
assuredly
find
him
.
2.
She
found
him
,
when
she
was
past
the
Watchmen
,
and
all
means
had
failed
her
;
which
teaches
us
,
When
we
have
assayed
all
lawfull
means
,
and
yet
find
no
comfort
nor
delivery
by
them
,
yet
not
to
despair
,
but
still
rely
upon
the
Lord
,
who
in
the
mount
or
height
of
the
soul's
tryall
or
trouble
,
will
be
seen
,
as
he
was
to
Abraham
,
to
Israel
at
the
Red
Sea
,
in
Babylon
,
as
that
vision
,
Ezek.
37.
showes
,
and
to
the
King
of
Israel
,
2
King
.
7.
to
Daniel
,
the
three
Children
,
Jonas
,
his
Disciples
in
the
storm
,
and
others
:
Man's
extremity
,
when
all
hopes
are
failed
,
as
in
Lazarus's
raising
,
being
his
opportunity
.
3.
We
see
here
the
power
and
praise
of
a
true
&
lively
faith
,
that
it
not
onely
laies
hold
on
Christ
,
but
also
keepeth
and
retaineth
him
fast
,
and
will
not
let
him
go
;
this
being
the
victory
,
(
as
St.
John
saith
)
not
onely
whereby
we
overcome
the
world
,
1
Joh.
5.
but
also
whereby
we
overcome
and
prevail
with
God
,
and
by
the
very
touch
thereof
can
draw
vertue
out
of
him
:
Which
excellency
of
faith
,
if
men
did
throughly
weigh
and
consider
,
they
would
not
be
so
cold
in
the
means
thereof
,
nor
so
carelesse
in
seeking
after
the
same
;
while
as
without
wearinesse
they
hunt
after
vanities
,
and
vexation
of
spirit
,
and
with
Esau
do
forego
the
blessing
.
4.
This
example
of
her̄
holding
him
fast
,
having
at
last
found
him
whom
she
misled
before
,
showes
what
soul
it
is
,
who
will
be
most
carefull
to
keep
Christ
by
all
means
,
and
advert
narrowly
to
the
grouth
or
decay
of
grace
,
working
out
its
own
salvation
with
fear
and
trembling
;
surely
such
a
soul
onely
,
that
has
been
spiritually
exercised
under
the
sense
of
sin
,
and
standing
in
need
of
Christ
,
and
comforts
of
his
Spirit
,
for
which
they
have
thirsted
(
as
the
Psalmist
speaks
,
Psal.
63.
)
like
parched
ground
;
or
as
David
did
,
for
the
waters
of
the
well
of
Bethlehem
.
5.
We
see
,
that
she
is
not
contented
onely
to
lay
hold
on
him
,
and
not
let
him
go
,
but
she
will
lead
him
home
to
the
inner
chamber
of
her
heart
,
that
there
he
may
dwell
with
her
;
knowing
very
well
,
that
where
he
comes
to
dwell
,
as
our
Saviour
said
to
Zacheus
,
salvation
comes
to
that
house
;
and
as
Obededom's
house
was
blessed
,
because
of
the
Ark's
being
there
,
so
blessed
is
that
soul
wherein
Christ
is
;
for
,
as
Mary
and
Martha
said
,
That
if
Christ
had
been
there
,
their
brother
Lazorus
had
not
died
,
Joh.
11.
21.
so
where
he
is
,
there
is
no
death
nor
danger
,
but
life
and
liberty
,
with
all
manner
of
blessings
.
And
indeed
this
is
a
great
mystery
;
for
although
many
professe
the
Name
of
Christ
in
word
,
yet
few
know
what
this
means
,
to
bring
Christ
home
to
their
heart
;
Christ
indeed
is
in
their
mouth
,
but
their
heart
is
far
from
him
,
and
he
from
it
,
and
therein
is
only
to
be
found
,
Pride
,
Malice
,
Covertousness
,
Uncleanness
,
Envy
,
and
Hypocrisie
,
&c.
yea
Satan
dwells
in
their
heart
,
and
their
speeches
and
actions
declare
the
same
cleerly
,
as
the
Apostle
witnesses
,
1
Joh.
3.
7.
&c.
6.
If
we
have
found
Christ
,
and
brought
him
home
to
the
house
of
our
heart
,
let
us
remember
these
duties
,
1.
To
keep
a
clean
house
to
this
our
Heavenly
husband
,
who
can
abide
no
impurity
,
which
is
the
least
thing
a
woman
can
do
to
her
husband
,
2.
Let
him
be
Master
of
his
owne
House
,
and
give
him
the
chiefe
place
therein
,
3.
Entertain
him
as
becomes
upon
his
owne
,
especially
with
a
dish
of
love
:
and
,
4.
Keep
the
marriage
bed
chast
,
for
he
is
a
jealous
God
;
and
admit
not
,
nor
have
any
familiarity
with
his
known
enemies
.
Vers.
5.
I
charge
you
,
O
yee
daughters
of
Jerusalem
,
by
the
Roes
,
and
hindes
of
the
field
,
that
yee
stirre
not
up
nor
awake
my
Love
,
till
he
please
.
The
church
having
regained
Christ
,
by
this
charge
(
whereof
we
have
already
spoken
,
c.
2.
v.
7.
)
she
showes
her
constant
purpose
of
heart
to
retaine
and
intertain
him
hereafter
more
carefully
.
Verse
.
6.
Who
is
this
that
cometh
out
of
the
wilderness
,
like
pillars
of
smoke
,
perfumed
with
Myrrh
and
Frankincense
,
with
all
powders
of
the
Merchants
?
In
these
words
is
shown
the
effect
of
the
Churches
finding
Christ
,
laying
hold
of
him
and
harbouring
him
in
her
heart
,
to
wit
,
he
cometh
down
to
her
on
earth
,
and
taketh
up
his
dwelling
in
her
heart
,
that
he
may
perfume
her
with
his
sweet
graces
,
and
make
her
ascend
in
her
affection
delight
and
desire
,
from
the
world
,
the
love
,
corruption
,
and
fashion
thereof
,
to
heaven
and
heavenly
things
,
as
we
are
willed
,
Coloss.
3.
1.
The
words
,
are
words
of
an
Interrogation
;
uttered
,
as
some
think
,
by
the
bridgroom
,
not
being
ignorant
who
she
was
,
but
in
way
of
admiration
to
draw
us
to
the
due
consideration
of
the
rareness
and
excellency
of
the
thing
seen
.
Others
take
it
to
be
the
speech
of
strangers
as
yet
,
desiring
to
be
instructed
,
and
admiring
the
glory
of
the
Church
,
who
is
said
here
to
come
up
,
out
of
the
wilderness
,
like
pillars
of
smoak
perfumed
with
Myrrh
and
frankincense
,
&c.
Where
we
have
to
consider
.
1.
What
is
meant
by
the
wilderness
,
2.
What
is
,
her
coming
up
out
of
the
same
,
3.
Why
she
is
said
to
come
up
like
pillars
of
smoke
,
4.
What
her
perfuming
is
with
Mirrh
and
frankincense
with
all
powders
of
the
merchants
.
First
then
,
The
wilderness
out
of
which
she
ascends
is
the
world
,
the
corruption
wherein
we
are
all
by
nature
,
the
love
,
delight
and
desires
thereof
;
compared
to
a
wilderness
,
1.
As
in
a
wilderness
there
is
nothing
but
wastness
and
barrenness
,
so
in
the
world
and
mans
estate
by
nature
there
is
nothing
but
wastness
and
barrennesse
of
all
grace
and
goodness
,
in
all
the
faculties
of
the
soul
,
members
of
the
body
,
and
whole
course
of
life
,
2.
As
in
a
wilderness
there
are
many
briars
and
thorns
,
and
many
savage
beasts
;
so
in
the
world
,
and
mans
estate
by
nature
,
there
are
many
vices
,
the
cursed
brood
of
originall
corruption
,
and
a
Savage
disposition
whereby
many
in
mens
shape
are
but
very
beasts
of
divers
kinds
,
as
Tigers
,
Foxes
,
Dogs
,
and
Swine
,
&c.
With
which
sort
the
Apostle
tells
that
he
fought
at
Ephesus
.
3.
A
wilderness
is
commonly
dry
,
which
is
one
cause
of
the
barrenness
thereof
,
for
which
cause
the
Psalmist
sayes
of
the
Lords
goodness
,
that
He
turneth
the
wilderness
into
a
standing
water
,
and
dry
ground
into
water-springs
,
Psal.
107.
35.
as
he
also
gave
water
in
the
wilderness
to
his
people
out
of
the
rock
:
even
so
in
the
world
,
and
our
estate
by
nature
,
there
is
nothing
in
the
heart
but
driness
and
want
of
all
moisture
of
grace
,
which
makes
it
to
be
so
hard
,
and
barren
in
all
goodness
,
till
the
Lord
break
the
hard
heart
,
and
moisten
with
the
water
of
grace
the
dry
and
barren
soul
,
4.
In
a
wilderness
there
is
no
Tilling
,
Sowing
,
Planting
or
dressing
at
all
,
and
therefore
no
good
fruit
,
but
either
(
as
has
been
said
)
barrenness
or
Briers
;
even
so
in
the
world
,
and
mans
heart
by
nature
,
there
is
no
fitness
of
ground
for
the
seed
of
Gods
word
,
nor
planting
of
the
saving
graces
of
the
Holy
Ghost
,
till
we
be
made
as
the
Apostle
speaketh
the
Lords
husbandry
,
1
Cor.
3.
and
such
a
change
be
wrought
,
as
we
have
,
Psal.
107.
35.
37.
from
barrenness
to
be
fruitfull
to
the
Lord
,
while
as
the
whole
world
beside
,
out
of
which
we
ascend
here
with
the
Church
,
doth
remaine
as
a
wast
,
barren
,
and
until'd
wilderness
.
Secondly
,
by
her
coming
up
out
of
the
wilderness
,
is
not
meant
any
corporall
or
locall
mutation
;
for
thus
,
neither
doth
Christ
come
down
to
her
,
nor
doth
she
ascend
to
him
:
but
a
spirituall
ascension
in
affection
and
holy
devotion
,
by
faith
and
Sanctification
,
not
conforming
her self
(
as
the
Apostle
speakes
)
to
the
world
,
but
being
transformed
by
the
renewing
of
her
mind
,
that
she
may
prove
what
is
that
good
,
acceptable
and
perfect
will
of
God
,
Rom.
12.
2.
In
respect
of
which
going
up
out
of
the
wilderness
,
(
which
is
opposit
to
going
down
,
as
we
have
Exod.
13.
18.
and
Gen.
42.
2.
)
Solomon
sayes
that
the
way
of
life
is
above
to
the
wi●e
,
that
he
may
depart
from
Hell
beneath
,
Pro.
15.
24.
and
indeed
this
is
no
small
work
,
seeing
that
the
whole
bensell
of
our
hearts
naturally
bend
down-wards
to
this
world
and
earthly
things
,
and
it
is
the
mighty
power
of
Christs
grace
when
he
comes
,
that
makes
this
ascension
.
Thirdly
,
she
is
said
to
come
up
out
of
the
wilderness
like
pillars
of
smoak
,
to
show
that
her
journey
,
and
mounting
up
to
Heaven
(
as
has
been
said
)
being
moved
by
the
fire
of
Gods
spirit
,
is
with
a
straight
foot
or
course
of
Sanctification
,
and
with
a
steddy
and
constant
resolution
,
(
like
Davids
)
signified
here
by
pillars
,
Psal.
119.
57.
and
thus
as
a
spirituall
sacrifice
the
godly
offer
up
themselves
,
(
as
they
are
exhorted
;
Rom.
12.
1.
)
and
straightly
ascend
to
God
,
like
the
sacrifice
of
Abel
,
on
Christ
Jesus
as
the
alter
,
by
the
fire
of
the
spirit
,
and
resolving
the
earthly
part
of
their
naturall
corruption
piece
by
piece
into
ashes
.
Fourthly
,
she
is
said
to
be
perfumed
with
Myrrh
and
frankincense
,
and
other
pouders
of
the
Merchant
,
to
show
that
thus
the
Church
is
made
a
sweet
odour
to
God
in
Christ
,
whose
death
is
like
Myrrh
,
bitter
in
taste
,
but
sweet
in
smell
,
and
whose
mediation
is
figured
by
frankincense
,
(
whereof
is
mention
,
Exod.
30.
34.
)
as
we
see
,
Rev.
8.
3.
so
that
thorow
his
death
and
mediation
the
Church
becomes
a
sweet
odour
to
God
,
like
Jacob
in
Esau's
vesture
.
Also
she
may
be
said
to
be
perfumed
with
Myrrh
and
Frankincense
:
Myrrh
being
a
figure
of
mortification
of
the
flesh
,
whereunto
we
are
exhorted
,
Col.
3.
5.
It
being
used
in
the
imbalming
the
dead
:
And
Frankincense
,
a
figure
of
the
grace
of
prayer
and
holy
devotion
,
as
we
see
,
Psal.
140.
2.
and
Rev.
8.
3.
With
other
pouders
of
the
Merchant
,
that
is
,
with
all
other
graces
that
Christ
has
bestowed
on
her
by
the
preaching
of
the
Gospell
,
with
all
these
she
is
said
to
be
perfumed
,
and
so
made
sweet
and
fit
to
ascend
up
before
God
in
the
heavens
:
for
otherwise
in
and
of
our selves
by
nature
we
stink
like
hemlock
,
and
are
most
loathsome
&
abominable
,
fitter
for
that
pit
which
burneth
with
fire
and
brimstone
then
to
ascend
up
into
such
heavenly
palaces
,
till
he
wash
us
,
and
anoint
,
and
cloth
us
as
we
see
,
Ezek.
16.
and
,
as
Esther
was
purified
and
perfumed
with
sweet
odours
before
she
came
to
the
king
,
Esther
2.
12
till
we
be
purified
by
the
blood
of
Christ
,
and
perfumed
with
the
merit
of
his
sufferings
,
and
with
the
graces
of
his
spirit
needfull
to
salvation
,
before
we
present
our selves
for
acceptation
to
the
King
of
kings
.
Likewise
she
being
in
a
barren
wilderness
where
no
such
sweet
and
odoriferous
spices
does
grow
,
and
being
of
her self
also
like
the
Church
of
Laodicea
,
poore
and
wretched
,
Rev.
3.
We
see
that
she
has
not
these
things
from
her self
,
but
from
her
blessed
bridegroom
;
whom
when
she
found
,
she
found
also
as
in
a
full
storehouse
all
these
things
in
him
,
and
got
all
these
things
from
him
,
so
that
justly
he
might
say
to
her
,
as
he
speaks
by
his
Prophet
,
I
decked
thee
with
ornaments
,
and
thou
wast
beautiful
with
my
comeliness
which
I
had
put
upon
thee
,
Ezek.
16.
11.
14.
Observations
.
1.
We
see
that
God
can
raise
up
a
Church
to
himself
even
in
the
wilderness
to
the
admiration
of
observers
,
as
Rev.
12.
and
although
we
be
in
the
wilderness
of
this
world
,
yet
with
the
Church
we
should
not
be
of
it
,
but
with
her
we
should
come
out
of
it
,
as
Abraham
was
bidden
leave
Vr
of
the
Chalde's
,
Lot
go
out
of
Sodom
,
and
Gods
people
come
out
of
Babylon
,
Separating
our selves
from
the
manner
of
the
conversation
thereof
,
as
we
would
be
separate
at
the
Last
day
like
sheep
from
the
goats
,
from
the
damnation
thereof
.
2.
As
we
should
leave
the
wilderness
of
the
world
,
so
we
should
spiritually
ascend
towards
heaven
like
pillars
of
smoak
,
not
only
forsaking
and
abhorring
that
which
is
evill
,
but
(
as
the
Apostle
exhorts
us
)
cleaving
to
that
which
is
good
,
Rom.
12.
9.
For
in
these
two
,
true
religion
consists
:
as
the
people
of
Israel
quitting
Egypt
,
behoved
to
mind
Canaan
;
and
those
that
disgust
earthly
vanities
,
must
be
inamoured
with
heavenly
graces
,
and
seek
those
things
that
are
above
,
where
Christ
sits
at
the
right
hand
of
the
Father
.
And
as
smoak
is
caused
by
fire
,
so
he
who
must
inable
and
makes
us
do
both
these
,
is
the
spirit
of
God
,
who
is
compared
to
fire
,
Matth.
3.
11.
3.
But
the
Church
never
mounts
upward
like
pillars
of
smoak
in
a
steddy
and
constant
course
,
till
after
seeking
she
found
her
welbeloved
,
who
first
came
down
to
her
,
before
she
could
ascend
up
to
him
;
which
showes
us
,
that
even
so
,
before
we
can
come
out
of
the
world
and
nature
,
and
●mount
up
to
heaven
by
a
Heavenly
disposition
,
desires
,
and
delight
,
we
must
be
sensible
of
our
spiriuall
wants
,
seek
after
Christ
and
find
him
:
and
therefore
this
is
the
cause
why
so
few
spiritually
thus
ascend
,
but
cleave
and
are
glewed
to
the
world
and
remain
in
nature
,
because
they
were
never
yet
sensible
of
their
spirituall
wants
,
or
what
need
they
had
of
Christ
,
neither
ever
yet
truly
did
they
seek
after
him
,
or
comfortably
find
him
,
and
who
spiritually
ascend
not
here
,
shall
never
in
their
bodies
ascend
comfortably
hereafter
.
4.
It
is
likewise
said
,
that
she
not
only
ascends
like
pillars
of
smoak
having
found
Christ
,
but
also
that
she
is
perfumed
with
Myrrh
and
Frankincense
,
&c.
Which
showes
unto
us
that
till
we
be
indued
with
the
saving
graces
of
God
,
signified
by
these
perfumes
and
powders
of
the
Merchant
,
which
makes
us
smell
sweetly
in
Gods
sight
,
we
will
never
be
fit
to
ascend
up
,
or
present
our selves
before
his
heavenly
Majesty
to
expect
acceptation
,
but
will
be
as
a
stinking
or
corrupt
carcase
,
and
our
best
exercises
of
devotion
but
abomination
before
him
,
and
therefore
most
earnestly
should
we
seek
the
graces
and
gifts
of
Gods
holy
spirit
,
that
so
we
may
be
as
pillars
of
smoak
perfumed
ascending
like
Abels
sacrifice
,
and
finding
acceptation
.
5.
The
churches
manner
of
ascending
being
thus
persumed
,
is
like
pillars
of
smoak
;
which
showes
unto
us
that
our
spirituall
ascending
,
and
heavenly
disposition
must
not
be
by
fitts
,
but
steddy
resolute
and
constant
,
without
wavering
,
notwithstanding
of
any
wind
of
temptation
,
as
was
Joshuas
resolution
to
serve
the
Lord
,
Jobs
practice
of
cleaving
to
him
,
and
of
all
others
that
have
attained
to
the
end
of
their
faith
which
is
the
salvation
of
their
soules
.
Vers.
7.
Behold
his
bed
which
is
Solomons
,
threescore
valiant
men
are
about
it
,
of
the
valiant
of
I
srae
.
8.
They
all
hold
swords
,
being
export
in
warre
;
every
man
hath
his
sword
upon
his
thigh
,
because
of
feare
in
the
night
.
From
this
verse
to
the
end
of
the
Chapter
,
the
church
sets
forth
the
glory
of
Christ
(
whom
after
seeking
at
last
she
had
found
)
by
the
glory
of
Solomon
,
whereof
our
Saviour
speaketh
,
Matth.
6.
29.
By
particularizing
it
in
these
three
,
Solomons
bed
,
his
Chariot
,
and
his
Crown
;
his
bed
strongly
guarded
,
his
Chariot
richly
furnished
,
and
his
Crown
gloriously
adorned
.
First
then
our
Saviour
is
compared
here
to
Solomon
;
and
next
his
glory
in
these
three
forenamed
,
unto
the
glory
of
Solomon
.
Himself
then
is
compared
to
Solomon
for
these
respects
.
1.
Solomon
was
the
sonne
of
David
,
and
so
was
Christ
according
to
the
flesh
,
and
therefore
so
called
in
like
manner
.
2.
Solomon
(
according
to
the
signification
of
his
name
)
was
a
peaceable
Prince
;
and
so
is
Christ
that
Prince
of
peace
,
(
as
Isay
calles
him
)
who
has
made
peace
between
God
and
us
,
Isai.
9.
6.
And
is
the
author
of
all
peace
externall
,
internall
and
eternall
.
3.
Solomon
was
greatly
beloved
of
God
,
2
Sam.
12.
24.
and
so
was
Christ
proclaimed
to
be
the
welbeloved
of
the
Father
,
in
whom
he
was
well
pleased
.
4.
Solomon
excelled
,
and
exceeded
all
others
in
wisdome
;
riches
and
glory
;
and
so
doth
Christ
,
who
is
the
wisdome
of
the
Father
,
the
full
treasure
of
grace
,
and
the
king
of
glory
,
1
King
.
10.
23.
Col.
2.
3.
5.
The
fame
of
all
these
in
Solomon
,
spread
a
farre
off
,
and
allured
many
to
come
and
hear
his
wisdom
:
And
so
has
the
fame
of
Christs
wisdome
,
grace
and
glory
,
which
he
gives
to
the
utmost
ends
of
the
earth
,
allured
many
to
come
to
him
,
and
hear
his
wisdome
revealed
in
the
Ministry
of
his
word
.
6.
Solomon
took
to
wife
an
alien
,
the
daughter
of
Pharaoh
an
Egyptian
,
and
made
Her
a
glorious
Queen
unto
himself
,
as
we
see
,
Psal.
45.
and
so
has
Christ
taken
those
,
who
were
aliens
from
the
Common-wealth
of
Israel
,
of
a
wicked
proprogeny
,
(
as
we
see
Ezek.
16.
)
even
idolatrous
Gentiles
,
and
make
them
a
glorious
Spouse
unto
himself
in
like
manner
.
7.
He
built
that
glorious
Temple
,
which
was
called
Solomon's
Temple
;
and
so
has
Christ
built
his
Church
of
lively
stones
,
gloriously
adorned
by
Grace
here
,
which
is
called
likewise
his
Church
,
and
mysticall
body
;
and
which
he
shall
make
more
glorious
to
himself
in
the
heavens
hereafter
.
Secondly
,
By
Solomon's
bed
,
where
he
lies
in
the
night-time
of
this
life
,
and
(
as
the
Apostle
saies
)
where
he
dwells
by
faith
,
and
there
rests
,
as
it
were
,
and
reposes
himself
,
is
meant
,
the
hearts
of
his
Elect
,
Ephes.
3.
17.
as
we
see
,
Cant.
1.
13.
whose
hearts
and
souls
,
(
like
Solomon's
bed
which
was
so
strongly
guarded
)
1
are
kept
by
the
power
of
God
,
through
faith
unto
salvation
,
as
saies
the
Apostle
,
1
Pet.
1.
5.
and
as
the
Psalmist
shews
,
Psal.
125.
2.
2
They
are
guarded
by
his
holy
Angells
,
called
the
Lord's
heavenly
Hostes
,
and
who
are
ministring
spirits
,
sent
out
for
the
good
of
the
Elect
,
Iuk.
2.
13.
And
3
faithfull
Pastors
,
and
able
for
the
calling
,
furnished
with
the
sword
of
the
spirit
,
Ephes.
6.
17.
which
is
the
Word
of
God
;
and
skilfull
(
as
the
Apostle
speaks
)
in
the
word
of
righteousnesse
,
Heb.
5.
13
,
14.
who
by
reason
of
use
,
have
their
senses
exercised
,
to
discern
good
and
evill
,
and
to
divide
the
Word
aright
,
and
convince
gainsayers
.
They
also
are
a
guard
to
Christ's
Church
,
Rev.
2.
16.
to
guard
their
hearts
from
errour
and
seduction
,
having
the
Word
for
that
end
in
readinesse
,
Jer.
9.
3.
and
valiant
for
the
truth
,
like
the
sword
of
a
valiant
man
girt
to
his
thigh
,
Psal.
45.
4.
As
also
to
protect
them
from
terrour
,
or
any
invasion
of
Satan's
temptations
,
which
may
affright
their
render
consciences
,
and
disturb
their
peace
.
Or
from
other
subtle
snares
and
practises
of
their
enemies
,
which
usually
are
accustomed
,
to
be
practised
and
put
in
execution
,
in
the
time
of
the
night
.
Observations
.
1.
We
see
here
the
honour
that
Christ
bestowes
upon
an
Elect
soul
,
that
seeks
him
;
to
wit
,
that
,
of
a
cage
of
unclean
spirits
by
nature
,
he
makes
the
same
a
bed
,
as
it
were
,
or
bed-chamber
for
himselfe
to
dwell
in
.
2.
The
safety
of
that
person
,
in
whose
soul
Christ
dwells
;
to
wit
,
that
Solomon's
bed
,
or
any
other
King
's
,
was
never
so
surely
guarded
,
nor
may
they
lye
down
with
such
assurance
of
safety
;
as
we
see
,
Psal.
4.
8.
and
Prov.
3.
24
,
26.
3.
In
Pastors
that
are
like
wise
a
guard
to
Christ's
Church
,
and
,
as
it
was
sa●…
of
Elisha
,
who
are
like
the
horsemen
and
chariots
of
Israel
,
we
see
by
these
words
,
what
are
required
;
to
wit
,
1
Fidelity
,
as
in
a
King's
Guard
,
to
whom
he
committeth
his
person
and
life
.
2
Vigilancy
,
being
like
a
Guard
for
fear
in
the
night
.
3
Valour
or
courage
,
as
Ieremy
speaks
,
To
be
valiant
for
the
truth
,
Ier.
9.
4.
4
Expertnesse
in
war
,
for
convincing
the
adversary
,
and
repelling
the
darts
of
the
devill
.
5
Furniture
,
with
the
fit
weapon
of
the
sword
of
the
Spirit
.
6
Readinesse
to
use
and
wield
the
same
,
like
a
sword
,
not
to
seek
,
but
at
all
occasions
ready
in
the
hand
,
or
girt
to
the
thigh
.
7
Unity
and
order
,
standing
each
one
in
their
own
station
,
and
all
about
the
bed
.
And
8
Not
aliens
themselves
,
but
of
the
same
true
Israel
of
God
,
over
whom
they
watch
,
and
therefore
called
so
here
,
of
the
valiant
men
of
Israel
.
Vers.
9.
King
Solomon
made
himself
a
Chariot
of
the
wood
of
Lebanon
.
10.
He
made
the
pillars
thereof
of
silver
,
the
bottom
thereof
of
gold
,
the
covering
of
it
of
purple
,
the
midst
thereof
being
paved
with
love
,
for
the
daughters
of
Jerusalem
.
Next
to
the
Bed
of
repose
,
whereof
we
have
spoken
,
followes
the
Spouse
her
speech
,
how
by
the
preaching
of
the
Word
,
as
in
a
Chariot
,
the
true
Solomon
,
Christ
Jesus
,
is
conveyed
to
the
soul
,
and
carried
whither
he
will
,
as
the
Ark
was
carried
by
the
Levites
;
the
excellency
of
which
benefit
is
compared
,
to
all
most
precious
mettalls
,
and
finest
wood
whatsoever
.
In
these
words
then
we
have
,
1
A
Chariot
spoken
of
,
and
to
be
considered
what
it
is
.
2
Who
made
it
,
to
wit
,
Solomon
.
3
To
whom
he
made
it
,
to
himself
.
4
Whereof
,
both
generally
,
and
in
the
particular
parts
,
as
pillars
,
bottom
,
covering
,
and
pavement
.
And
5
For
whom
with
himself
,
to
wit
,
The
daughters
of
Jerusalem
.
First
then
,
there
is
a
Chariot
spoken
of
,
by
which
is
meant
,
the
preaching
of
the
Gospell
,
compared
to
a
Chariot
,
because
as
a
man
is
carried
whither
he
will
in
his
Chariot
;
even
so
is
Christ's
Name
,
by
the
preaching
of
the
Gospell
;
for
which
cause
,
our
Saviour
said
to
Ananias
concerning
Paul
,
that
he
should
be
a
chosen
vessell
unto
●…m
,
to
carry
his
Name
before
the
Gentiles
.
And
for
this
cause
also
,
the
same
is
compared
to
that
white
Horse
in
the
Revelation
;
whereon
our
Saviour
is
said
to
ride
and
be
carried
,
Rev.
6.
2.
The
word
in
the
originall
is
apirion
,
from
parah
,
to
flourish
,
to
show
,
that
by
the
preaching
of
the
Gospell
,
is
the
Church
her
flourishing
and
enlargement
;
the
Word
being
that
spirituall
seed
,
whereby
many
are
begotten
anew
to
Christ
;
and
the
Church's
onely
diadem
or
glory
,
as
we
see
,
Rev.
12.
1.
unlike
to
that
of
the
Whore's
,
of
externall
pomp
,
Rev.
17.
This
Chariot
therefore
is
a
triumphall
Chariot
,
wherein
he
that
rides
,
and
has
a
Crown
given
him
,
as
is
said
in
the
Revelation
,
goes
forth
conquering
and
to
conquer
,
Rev.
6.
2.
and
therefore
saies
the
Apostle
,
speaking
of
his
preaching
the
Gospell
;
Now
thanks
be
unto
God
,
which
alwaies
causes
us
to
triumph
in
Christ
,
and
maketh
manifest
the
savour
of
his
knowledge
by
us
in
every
place
,
2
Cor.
2.
14.
They
who
draw
this
Chariot
,
are
the
faithfull
Ministers
of
the
Gospell
,
who
therefore
fitly
may
be
compared
to
these
goodly
and
richly
furnished
Horses
in
Pharaoh's
Chariots
,
Cant.
1.
9.
or
to
that
white
Horse
,
whereon
Christ
is
said
to
ride
,
and
to
go
forth
upon
,
conquering
.
He
likewise
who
drives
this
Chariot
,
as
Ezekiel
showes
,
is
the
Spirit
of
God
,
who
makes
the
Wheeles
thereof
,
and
them
whom
he
rules
,
to
go
in
their
course
,
Ezek
1.
20.
and
12.
1
Straight
forward
,
or
,
as
the
Apostle
speaks
,
with
a
streight
foot
in
the
Gospell
.
2
As
Esay
speaks
,
with
alacrity
,
and
doing
God's
work
diligently
,
Esa.
60.
8.
fleeing
as
clouds
and
doves
to
the
windowes
of
the
Temple
.
And
3
as
Ezekiel
,
in
the
forecited
place
,
saith
,
Without
turning
back
,
or
taking
their
hand
from
the
plough
,
constantly
,
as
we
are
taught
,
Phil.
3.
13.
&c.
Secondly
,
He
who
made
this
Chariot
,
is
said
to
be
King
Solomon
,
shewing
hereby
,
who
institutes
the
holy
Ministry
or
Teachers
of
his
Church
,
to
wit
,
King
Jesus
,
the
true
Solomon
,
and
Wisdome
of
the
Father
;
and
therefore
,
saies
the
Apostle
,
That
it
is
he
that
gave
some
Apostles
,
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pastors
and
Teachers
,
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministry
,
and
for
the
edifying
of
the
body
of
Christ
,
Ephes.
4.
11.
Even
as
it
was
he
that
called
Bezaleel
and
Aholiab
,
and
sitted
them
for
the
work
of
the
Tabernacle
,
Exod.
31.
2.
Thirdly
,
For
whom
made
he
this
Chariot
.
The
Text
saies
,
sibi
,
or
to
himself
;
that
is
,
for
his
own
glory
,
in
the
riches
of
his
grace
,
which
he
has
made
manifest
,
by
the
preaching
of
the
Gospell
to
Mankind
.
So
that
this
should
be
the
aim
of
all
faithfull
Pastors
,
as
our
Saviour
did
,
not
to
seek
their
own
glory
,
but
the
glory
of
him
who
sent
them
,
in
the
procuring
of
the
salvation
of
his
people
,
and
referring
all
the
glory
of
their
successefull
pains
to
him
onely
,
who
gives
the
increase
.
Fourthly
,
This
Chariot
is
said
to
be
made
of
the
wood
of
Lebanon
,
meaning
thereby
,
the
Cedars
that
grew
there
in
Lebanon
,
which
was
a
hill
neer
Hermon
,
and
whereon
such
sort
of
Trees
for
the
most
part
did
grow
:
which
Cedars
,
1
were
a
sort
of
tall
Trees
,
signifying
here
thereby
,
that
Ministers
of
God's
Word
should
mount
upwards
,
not
onely
in
holy
and
heavenly
meditation
,
but
likewise
in
affection
,
seeking
those
things
that
are
above
,
and
in
a
daily
grouth
of
grace
,
(
whereunto
they
exhort
others
)
and
of
a
holy
life
;
who
are
therefore
compared
to
Stars
,
that
are
in
a
heavenly
station
,
and
not
found
on
the
earth
.
2
Cedars
were
strongly
rooted
,
as
we
see
,
Hos.
14.
5.
and
so
should
Pastors
be
specially
,
both
in
firmnesse
of
sound
doctrin
,
and
holy
confidence
,
as
builded
on
a
Rock
.
3
The
Cedars
of
Lebanon
were
such
,
as
afforded
a
good
smell
,
as
we
see
,
Hos.
14.
6
,
7.
and
so
do
faithfull
Pastors
,
both
by
sound
and
comfortable
doctrin
,
and
by
a
holy
life
and
example
;
and
therefore
saies
the
Apostle
,
For
we
are
unto
God
a
sweet
savour
of
Christ
,
in
them
that
are
saved
,
2
Cor
2.
15.
4
Cedar-wood
was
durable
,
and
not
subject
(
as
other
wood
)
to
rottennesse
and
corruption
;
and
so
are
faithfull
Pastors
,
and
should
be
,
neither
corrupt
in
doctrin
,
nor
in
life
and
conversation
.
Next
,
more
particularly
,
it
is
said
,
that
the
pillars
thereof
were
of
silver
;
by
which
pillars
,
the
chief
Pastors
in
God's
Church
are
understood
,
such
as
were
the
Apostles
,
and
others
of
eminent
note
,
as
we
see
Peter
,
James
,
and
John
called
,
Gal.
2.
9.
so
called
,
both
in
respect
of
their
own
stability
,
as
also
of
their
bearing
up
by
the
word
of
Truth
,
the
Church
and
house
of
God
wherein
they
are
placed
.
These
pillars
also
are
said
to
be
of
silver
,
which
is
a
costly
and
precious
shining
mettall
;
showing
thereby
,
how
precious
faithfull
Pastors
are
in
God's
sight
;
and
as
they
are
profitable
like
pillars
,
how
precious
also
such
should
be
,
in
the
eyes
of
Gods
people
,
before
whom
they
shine
both
in
life
and
doctrin
;
and
especially
,
of
what
price
and
estimation
the
Word
,
which
they
preach
,
should
be
unto
them
,
as
we
see
David
professes
,
and
as
his
son
Solomon
declares
,
saying
,
The
tongue
of
the
righteous
is
as
choise
silver
,
Psal.
119.
72.
The
second
part
,
whereof
he
speaks
in
particular
,
is
the
foundation
or
bottom
,
which
he
saies
is
of
gold
;
and
by
which
bottom
,
the
foundation
of
the
Apostles
their
doctrine
is
meant
,
as
we
see
,
Rev.
21.
14.
and
Ephes.
2.
20.
said
to
be
of
gold
,
the
most
precious
and
durable
metall
of
any
,
to
shew
the
most
precious
worth
of
the
Word
of
God
,
registred
in
Scripture
:
and
the
perpetuall
indurance
of
the
same
,
against
which
,
neither
the
rust
of
corruption
,
time
,
which
weareth
all
things
,
nor
the
malice
of
the
devill
,
and
the
gates
of
hell
,
shall
ever
prevail
.
The
covering
of
which
Chariot
is
said
to
be
of
purple
,
which
is
nothing
else
but
Christ's
bloodshed
,
death
,
and
passion
,
and
the
vertue
and
merit
thereof
preached
,
which
covers
and
cleanses
our
souls
,
and
saves
them
from
the
wrath
of
God
,
and
eternall
destruction
,
as
the
blood
of
the
Paschall
Lamb
;
an
aspersion
thereof
upon
the
Israelites
door-cheeks
,
and
lintells
,
saved
them
from
the
destroying
Angell
.
And
therefore
this
being
the
clefts
of
the
Rock
which
is
spoken
of
,
Cant.
2.
14.
whereunto
,
as
a
cover
or
shelter
,
the
simple
dove
has
her
recourse
in
storm
,
or
when
she
is
pursued
by
her
cruell
enemy
.
The
midst
of
which
golden
foundation
,
wherewith
the
same
is
paved
and
overlaid
,
is
Love
,
even
the
Love
of
the
Elect
to
him
,
who
has
so
loved
them
,
manifested
in
the
doctrine
of
his
Word
,
whereon
they
rely
,
and
build
their
faith
and
confidence
.
Last
of
all
,
it
is
said
,
That
as
this
Chariot
is
made
to
him self
,
or
for
his
glory
,
so
likewise
it
is
for
the
daughters
of
Jerusalem
,
or
the
good
of
his
Church
,
and
salvation
of
his
Elect
;
his
glory
being
first
,
as
it
ought
to
be
the
first
and
main
end
at
which
we
should
aime
;
and
his
Church's
good
being
next
,
and
the
salvation
of
soules
,
which
we
ought
all
to
work
out
with
fear
and
with
trembling
.
Observations
.
1.
Seeing
Christ
comes
to
any
person
or
place
ordinarily
,
by
the
preaching
of
his
Word
,
as
in
his
triumphall
Chariot
;
then
happy
is
that
people
,
where
his
Gospell
is
purely
and
plentifully
preached
;
as
on
the
contrary
,
unhappy
is
their
condition
,
when
(
as
he
threatneth
Ephesus
,
Rev.
2.
)
he
removes
his
golden
candlestick
from
them
,
and
as
in
Hosea
he
saies
,
Woe
be
to
them
,
when
he
departs
from
them
,
Hos.
9.
2.
The
end
why
the
Lord
hath
instituted
,
or
doth
in
any
place
settle
the
Ministry
of
his
Word
,
is
,
His
own
glory
,
and
his
Church's
good
;
therefore
these
two
should
be
the
onely
ends
,
at
which
all
faithfull
Pastors
,
in
the
discharge
of
their
charge
,
should
mainly
aime
at
,
and
have
before
their
eyes
.
3.
This
Chariot
here
spoken
of
,
is
made
of
the
finest
wood
,
and
most
precious
mettalls
,
which
should
therefore
teach
Pastors
,
to
be
ashamed
,
to
be
as
common
or
ordinary
men
in
their
conversations
;
and
much
more
to
be
like
the
basest
and
worst
sort
,
earthly
minded
,
unstable
,
scandalous
,
and
corrupt
;
and
not
like
pillars
of
silver
,
but
rather
,
of
whom
it
may
be
said
,
as
Isai.
1.
22.
is
said
to
Jerusalem
,
Thy
silver
is
become
drosse
,
and
thy
wine
is
mixt
with
water
.
Vers.
11.
Go
forth
,
O
ye
daughters
of
Zion
,
and
behold
King
Solomon
,
with
the
Crown
wherewith
his
mother
crowned
him
,
in
the
day
of
his
espousalls
,
and
in
the
day
of
the
gladnesse
of
his
heart
.
This
is
the
speech
of
the
Church
to
all
her
daughters
,
wherein
she
invites
them
to
come
forth
,
and
behold
Christ
,
the
true
Solomon
,
in
his
glory
.
In
which
speech
we
have
;
1
Whom
she
invites
.
And
2
Whereunto
she
invites
them
;
1
to
go
forth
;
2
to
behold
King
Solomon
with
his
Crown
;
3
is
set
down
who
crowned
him
,
to
wit
,
his
Mother
;
and
4
when
,
in
the
day
of
his
espousalls
,
and
of
the
gladnesse
of
his
heart
.
And
so
in
these
words
we
have
,
the
end
wherefore
the
Gospell
was
preached
,
and
Christ
carried
in
his
Chariot
to
the
ends
of
the
earth
;
to
wit
,
that
all
the
faithfull
every
where
,
who
are
effectually
called
,
may
behold
him
as
a
crowned
and
victorious
King
,
ruling
in
his
Church
by
the
Scepter
of
his
Word
,
and
submission
of
his
people
,
wherein
he
most
rejoyces
.
First
then
,
Those
whom
the
Church
invites
to
this
contemplation
,
are
called
the
daughters
of
Sion
,
who
are
the
same
,
who
before
were
called
the
daughters
of
Jerusalem
,
and
by
whom
are
meant
all
faithfull
believers
,
and
true
Christians
,
either
persons
,
or
particular
Churches
;
for
this
Sion
was
a
mount
in
Jerusalem
,
and
as
that
was
called
the
holy
City
,
Isai.
52
,
1.
so
Sion
was
called
,
the
Lord
's
holy
Mountain
,
because
of
his
Temple
there
,
Joel
3.
17.
and
did
prefigure
the
Christian
Church
under
the
Gospell
,
as
we
see
,
Heb.
12.
22.
or
as
the
Apostle
there
speaketh
,
The
generall
assembly
,
and
Church
of
the
first-born
,
which
are
written
in
heaven
.
These
,
I
say
,
are
the
persons
who
are
called
forth
,
by
the
preaching
of
the
Gospell
,
to
behold
Christ
,
thus
seated
in
the
soul
,
as
vers.
7
,
8.
and
carried
as
in
a
Chariot
,
by
the
ministry
of
his
Word
,
to
the
outermost
parts
of
the
earth
,
as
Psal.
2.
8.
as
a
Conquerour
and
a
King
,
crowned
with
glory
and
honour
in
his
Church
.
2.
That
whereunto
she
invites
these
,
is
,
1
To
go
forth
;
implying
,
that
as
long
as
they
remained
within
dores
,
they
could
not
behold
the
glory
of
this
King
,
till
they
came
forth
;
which
going
forth
,
is
out
of
themselves
,
and
their
former
estate
,
not
seeking
Christ
in
their
own
reason
,
and
carnall
imaginations
,
or
having
their
affections
and
desires
set
on
the
world
and
earthly
things
;
but
renouncing
and
denying
themselves
,
and
quitting
whatsoever
thing
may
be
an
impediment
;
they
must
strive
,
with
the
Apostle
,
for
a
greater
progresse
and
degree
of
perfection
,
in
the
true
and
saving
knowledge
of
Christ
,
unto
their
own
salvation
;
by
doing
whereof
,
and
with
the
eye
of
faith
,
in
daily
meditation
,
beholding
the
glory
of
Christ
,
especially
wherein
he
is
now
seated
,
and
wherein
his
Church
shall
raigne
with
him
;
they
shall
easily
despise
all
the
glory
and
pleasures
of
this
world
,
as
very
drosse
and
dung
.
As
Abraham
therefore
left
his
father's
house
,
Israel
Egypt
,
Moses
the
treasures
of
Egypt
,
and
the
Disciples
their
Boats
and
Nets
to
follow
Christ
;
so
must
all
those
who
would
be
saved
,
or
see
Christ
savingly
,
leave
their
former
conversation
,
and
whatsoever
is
dear
unto
them
,
(
if
it
be
an
impediment
to
come
to
Christ
)
though
it
were
father
or
mother
,
wife
or
children
,
and
as
Lot
came
out
of
S●dom
,
Moses
put
off
his
shoes
going
to
see
the
burning
bush
,
Exod.
3.
5.
And
as
the
Lord
sayes
to
his
people
concerning
Babel
,
Rev.
18.
4.
Go
out
of
her
my
people
,
so
they
must
go
out
of
nature
and
deny
themselves
,
the
wantons
abandoning
and
forsaking
their
carnall
pleasures
with
Mary
Magdalen
,
the
covetous
his
worldly
profit
,
as
Matthew
did
his
receipt
of
custome
,
the
extortioner
his
unjust
gaine
with
godly
Zaccheus
,
the
drunkard
his
excesse
,
and
the
proud
his
ambition
,
&c.
And
each
one
must
go
forth
out
of
that
which
may
hinder
him
from
a
saving
and
sanctified
sight
and
sense
of
Christ
and
his
gracious
government
in
his
Church
,
and
in
their
owne
hearts
here
,
or
of
the
comfortable
sight
of
him
crowned
in
glory
hereafter
.
2.
That
whereunto
they
are
invited
,
and
is
the
end
of
their
going
forth
,
is
to
behold
Christ
,
the
true
Solomon
(
and
greater
then
he
)
as
a
king
crowned
,
in
glory
,
power
and
Majesty
,
ruling
in
his
Church
,
and
in
the
hearts
of
all
his
elect
.
A
sight
indeed
needing
a
sharp-sighted
eye
to
behold
,
and
which
is
onely
the
eye
of
faith
,
whereby
the
wise
men
that
came
from
the
east
saw
him
a
king
,
though
a
new
born
infant
,
swadled
in
clouts
,
and
lying
in
a
crib
;
and
the
theef
on
the
crosse
in
like
manner
,
though
crowned
with
thorns
,
and
hanging
on
a
tree
:
by
this
eye
likewise
,
the
patriarks
saw
him
in
the
Promises
before
the
law●
;
the
faithfull
in
the
sacrifices
,
figures
,
and
Prophecies
under
the
law
;
and
all
true
beleeving
Christians
in
his
word
,
Sacraments
;
and
gracious
presence
in
his
Church
and
their
own
hearts
,
under
the
Gosspell
.
And
therefore
because
the
blind
naturalist
or
worldling
sees
not
these
things
,
the
daughters
of
Sion
who
have
received
the
eye-salve
of
the
spirit
to
discern
spirituall
things
and
are
like
Ezekiels
wheels
,
full
of
eyes
,
Ezek.
1.
18.
They
are
called
upon
only
to
behold
this
spirituall
sight
,
and
to
these
only
the
promise
is
made
,
for
,
Blessed
are
the
pure
in
heart
(
sayes
our
saviour
)
for
they
shall
see
God
.
3.
The
daughters
of
Sion
are
called
forth
to
behold
Christ
;
the
true
Solomon
,
as
a
king
crowned
with
the
Crown
wherewith
his
mother
crowned
him
:
where
we
have
first
to
consider
who
is
meant
here
by
his
Mother
;
and
,
2.
What
is
this
crown
,
and
how
he
is
crowned
so
by
her
.
First
then
we
must
understand
that
Christ
has
a
naturall
Mother
,
to
wit
,
the
Virgin
Mary
,
who
was
his
mother
according
to
the
flesh
,
as
also
he
has
a
mysticall
mother
,
which
is
his
Church
,
who
in
a
divers
respect
is
his
sister
,
as
he
calles
her
,
Cant.
5.
2.
His
spouse
,
and
his
Mother
here
,
1.
In
estimation
and
affection
,
because
he
so
esteems
and
loves
his
Church
and
those
who
do
the
will
of
his
Father
,
as
his
very
Mother
;
as
he
showes
and
calles
such
,
Matth.
12.
50.
And
,
2.
Because
by
the
Doctrine
of
faith
the
pastors
of
his
Church
,
as
by
an
Immortall
seed
,
they
conceive
and
bring
forth
Christ
in
a
manner
in
the
hearts
of
his
elect
,
Gal.
4.
19.
As
the
Apostle
testifies
saying
,
My
little
Children
of
whom
I
travell
in
birth
againe
,
untill
Christ
be
formed
in
you
:
for
which
cause
also
the
Church
who
is
described
by
that
woman
in
the
Revelation
who
was
great
with
child
is
said
,
travelling
in
birth
,
to
have
brought
forth
a
man
child
,
who
was
to
rule
all
nations
with
a
Rod
of
iron
,
who
was
caught
up
to
God
and
to
his
throne
,
which
is
competent
onely
to
Christ
.
This
mother
then
is
said
to
set
a
crown
on
Christs
head
,
which
is
a
signe
of
dominion
and
victory
,
as
we
see
,
Rev.
19.
11.
When
her
true
and
faithfull
members
acknowledge
his
sole
and
only
Soveragnity
over
them
,
and
submitts
themselves
to
be
ruled
and
governed
by
him
alone
,
and
no
other
but
their
king
and
Lord
Jesus
to
lord
over
them
,
or
have
place
in
their
hearts
,
whereas
on
the
contrary
,
those
who
give
place
to
Satan
,
sinne
,
or
their
own
corruption
,
their
servants
and
subjects
they
are
whom
they
obey
,
these
take
the
crown
(
as
it
were
)
from
off
Christs
head
,
and
say
he
shall
not
raigne
over
us
,
Psal.
2.
and
puts
it
upon
Satans
head
,
and
puts
,
only
in
Christ's
hand
by
way
of
derision
(
as
it
were
)
with
the
Roman
souldiers
,
an
empty
reed
for
a
scepter
,
and
crown
him
with
a
crown
of
thorns
,
and
while
they
say
in
word
,
Let
thy
kingdome
come
,
they
show
in
deed
that
they
desire
that
it
depart
from
them
:
and
therefore
they
shall
hear
a
sentence
of
a
dreadfull
departure
from
him
,
when
they
who
crown
him
here
,
as
the
true
members
and
subjects
of
his
kingdome
of
grace
,
shal
be
crowned
hereafter
with
the
crown
of
glory
.
And
indeed
great
reason
is
it
that
his
Church
,
and
all
godly
soules
should
thus
crown
Christ
Jesus
as
their
king
and
only
Lord
here
:
for
,
1.
In
our
creation
,
as
is
shown
,
Heb.
2.
6
He
crowned
man
(
whom
he
made
little
inferior
to
Angels
)
with
glory
and
honour
and
set
him
over
the
works
of
his
hands
,
2.
In
the
work
of
our
Redemption
,
he
crowned
our
nature
by
assumption
thereof
to
his
divine
nature
,
advancing
the
same
highly
above
angells
,
Psalmist
Psal.
103.
4.
in
the
work
of
justification
and
remission
of
sinne
and
delivery
from
destruction
,
he
crownes
us
with
loving
kindness
and
tender
mercies
,
4.
In
the
work
of
Sanctification
,
as
he
speaks
by
Ezekiel
of
his
church
,
Ezek.
16.
12.
He
put
a
beautifull
crown
upon
her
head
,
even
that
beauty
of
holiness
,
whereof
he
speaks
,
Psal.
110.
3.
5
For
our
use
and
comfort
of
this
naturall
life
on
earth
,
as
David
sayes
,
he
crownes
the
yeer
with
his
goodness
,
and
his
paths
drop
fatness
,
Psal.
65.
11.
And
6
In
the
work
of
glorification
,
he
hath
laid
up
,
for
all
his
own
elect
,
a
crown
of
Righteousness
,
glory
,
and
life
everlasting
,
2
Tim.
4.
8.
1
Pet.
5.
4.
Rev
,
2.
10.
4.
The
time
when
he
is
said
to
be
crowned
,
is
the
day
of
his
espousal's
,
and
of
the
gladness
of
his
heart
,
so
that
when
a
faithfull
soul
acknowledges
Christs
sole
and
supreame
soveraignity
over
the
same
,
and
wholly
submits
it self
to
his
ruleing
and
government
,
then
and
thereby
is
it
espoused
,
as
a
chast
Virgin
unto
Christ
Jesus
,
as
the
Apostle
shewes
,
2
Cor.
11.
2.
And
so
at
one
time
as
it
were
it
crownes
Christ
,
and
is
espoused
to
him
:
and
as
this
is
the
joy
of
the
Angels
,
so
is
it
the
joy
and
gladness
of
his
heart
,
who
is
Lord
both
of
men
and
Angels
,
proceeding
from
that
love
that
he
has
to
mans
salvation
,
and
whom
nothing
at
any
time
did
so
contristate
when
he
was
on
earth
,
as
the
stubborness
of
wicked
sinners
who
would
not
be
reclaimed
,
as
he
shewd
when
he
wept
over
Jerusalem
,
and
so
grievously
complained
.
Observations
.
1.
We
see
that
the
daughters
of
Sion
are
called
upon
,
to
go
forth
to
behold
king
▪
Solomon
and
his
glory
.
The
cause
then
that
so
few
see
Christ
the
true
Solomon
in
his
spirituall
glory
,
beauty
and
Majesty
,
and
be
inamoured
with
him
,
to
seek
after
him
and
delight
in
him
,
is
this
,
they
have
never
learned
to
go
forth
out
of
themselves
,
renouncing
their
own
righteousness
,
will
,
and
corruption
.
2.
The
eye
whereby
Christ
in
his
spirituall
glory
is
only
seene
,
seeing
it
is
faith
,
and
if
we
look
upon
him
in
his
ordinances
with
a
carnall
eye
,
we
will
,
as
Herod
did
,
set
him
at
nought
.
Therefore
if
we
would
see
him
either
here
to
our
comfort
,
or
hereafter
in
glory
,
let
us
seek
after
faith
,
and
the
eye-salve
of
the
spirit
,
by
servent
prayer
and
frequent
use
of
the
meanes
whereby
it
is
obtained
.
3.
Seing
Christ
is
a
king
,
and
our
king
ruling
and
protecting
us
,
let
us
do
the
duties
of
loyall
and
obedient
subjects
to
him
,
and
seeing
we
should
crown
him
here
by
acknowledging
his
soveragnity
over
us
,
and
submitting
our selves
to
his
rule
and
government
,
let
us
not
defraud
him
of
his
crown-right
here
,
as
we
would
not
justly
be
defrauded
of
that
crown
of
glory
which
he
has
at
the
Fathers
right
hand
,
Heb.
●…9
.
and
is
to
give
to
all
those
who
love
and
obey
him
hereafter
.
4.
Seeing
faith
and
obedience
make
such
a
spirituall
sibness
to
Christ
,
that
his
church
and
her
true
members
are
counted
his
Mother
,
and
Spouse
;
therefore
hereby
being
so
highly
honoured
,
let
us
all
strive
to
have
faith
in
a
good
conscience
;
as
Manna
was
laid
up
in
a
golden
pot
,
that
so
we
may
attain
to
this
high
advancement
,
and
all
these
comforts
that
results
there-from
.
5.
As
the
submission
of
the
soul
,
and
espousals
by
faith
and
obedience
of
the
same
to
him
is
the
gladness
of
his
heart
,
so
the
finding
of
this
disposition
in
our selves
,
or
the
seeing
thereof
in
others
,
let
it
be
in
like
manner
the
gladness
and
rejoysing
of
our
heart
,
and
the
contrary
the
just
matter
of
greatest
contristating
the
same
.
Finis
terti●
Capitis
.
Soli
Deo
gloria
.
CHAP.
IV.
Vers.
1.
Behold
thou
art
faire
,
my
love
,
behold
thou
art
faire
,
thou
hast
doves
eyes
,
within
thy
locks
thy
haire
is
as
a
flock
of
goates
that
appeare
from
mount
Gilead
.
IN
this
whole
Chapter
for
the
most
part
is
the
speach
of
the
bridgroom
set
down
commending
his
bride
,
1.
Generally
,
2.
More
particularly
,
whose
praise
or
expressing
of
her
glory
is
not
from
outward
Pomp
and
busking
like
that
Whore
of
Babylon
spoken
of
,
in
the
Revelation
,
Rev.
17.
But
from
the
comly
feature
of
the
speciall
parts
of
her
body
,
and
as
Peter
sayes
,
from
the
hidden
man
of
the
heart
in
that
which
is
not
corruptible
,
and
in
the
sight
of
God
is
of
great
price
,
1
Pet.
3.
3.
First
then
he
beginnes
her
praise
from
her
beauty
in
generall
,
whereof
we
have
already
spoken
,
c.
1.
15.
Next
,
from
the
comly
feature
of
the
parts
of
her
body
in
particular
▪
to
show
thereby
that
her
beauty
and
comliness
which
he
has
put
upon
her
,
as
he
speakes
by
his
Propher
Eze.
kiel
,
Ezek.
16.
14.
is
a
compleat
and
perfect
beauty
,
defective
in
no
part
:
for
if
in
any
person
one
part
be
deformed
,
though
the
other
parts
be
comely
,
in
such
there
is
no
perfect
beauty
;
but
in
Gods
church
which
is
his
mysticall
body
there
is
no
such
thing
,
who
is
not
therefore
like
Nebuchadnezars
Image
,
whose
head
though
it
was
of
gold
,
and
the
body
of
silver
,
yet
the
feet
were
but
Iron
and
clay
,
but
she
is
glorious
in
all
her
parts
and
members
,
and
therefore
being
washed
and
sanctified
by
him
,
justly
doeth
he
●ay
,
verse
.
7.
Thou
art
all
fair
,
my
love
,
there
is
no
spot
in
thee
.
In
this
particular
commendation
,
he
beginnes
at
her
eyes
,
saying
,
that
within
her
locks
she
had
doves
eyes
,
whereby
what
was
signified
,
we
shewed
before
,
c.
1.
15.
Which
are
here
said
to
be
within
her
locks
,
used
by
virgins
for
decence
and
alluring
,
as
we
see
,
Revel.
9.
8.
Hereby
to
signifie
her
care
to
procure
his
love
and
delight
in
her
.
Next
he
commends
her
from
her
haire
,
which
he
sayes
is
like
a
slock
of
goats
,
that
appeare
from
mount
Gilead
,
whereby
are
understood
her
holy
thoughts
rightly
ordered
,
as
virgins
haire
uses
to
be
,
proceeding
from
a
Sanctified
heart
,
as
haires
do
from
the
head
,
the
chief
part
of
the
body
,
and
rising
upward
by
heavenly
desires
and
contemplation
;
and
therefore
compared
(
as
is
said
)
to
a
flock
of
goates
who
delight
to
climb
and
seek
to
high
and
steep
places
,
and
therefore
are
said
to
appeare
from
mount
Gilead
,
a
goodly
and
high
mountaine
of
pasture
,
whereof
we
read
,
Numb.
32.
1.
Others
understand
by
her
haire
the
multitude
of
common
Christians
,
by
externall
profession
holding
to
the
head
,
yet
some
whereof
oft
fall
off
,
and
others
are
cut
off
by
excommunication
.
Verse
.
2.
Thy
teeth
are
like
a
stock
of
sheep
that
are
eaven
shorne
,
which
came
up
from
the
washing
,
whereof
every
one
beares
twinne
,
and
none
is
barren
among
them
,
3.
Thy
lips
are
like
athread
of
scarlet
,
and
thy
speech
is
comely
;
thy
temples
are
like
a
peece
of
Pomegranate
,
within
thy
locks
,
4.
Thy
neck
is
like
the
towre
of
David
,
builded
for
an
armory
,
&c.
Thirdly
,
he
commends
her
from
her
teeth
,
the
comliness
and
beauty
whereof
in
the
naturall
body
consists
in
these
two
things
,
to
wit
,
that
they
be
eaven
and
white
,
and
therefore
he
compares
them
to
a
flock
of
sheep
,
that
are
eaven
shorne
,
and
are
white
;
being
newly
come
up
from
the
washing
,
by
which
are
understood
in
the
mysticall
body
of
Christs
church
,
her
faithfull
and
godly
pastors
,
who
1
as
the
teeth
cut
and
prepare
the
food
for
the
nourishment
of
the
body
,
so
do
they
devide
the
word
aright
,
and
prepare
food
for
the
nourishment
of
the
soul
,
as
also
2.
as
these
are
like
an
eaven
shorn
flock
,
so
this
signifieth
how
pastors
should
agree
in
one
harmony
of
truth
and
unity
,
3.
And
as
the
teeth
are
white
in
colour
,
so
should
pastors
be
holy
and
spotless
in
conversation
:
&
lastly
,
as
the
churches
teeth
are
like
a
flock
of
sheep
whereof
every
one
bears
twinnes
,
and
there
is
none
barren
amongst
them
;
so
should
pastors
labour
to
be
fruitfull
by
the
immortall
seed
of
the
word
to
beget
and
bring
forth
many
children
to
God
.
Fourthly
,
he
commends
her
from
her
lipps
,
which
are
for
a
twofold
use
,
1.
For
the
expression
of
love
by
kissing
,
as
we
see
,
C●nt
.
1.
2.
and
,
2.
For
help
of
articulate
and
comely
speakking
,
(
and
therefore
he
subjoynes
,
that
her
speech
is
comely
.
)
And
therefore
her
lips
(
here
compared
to
a
thread
of
scarlet
)
does
signifie
,
1
Her
servent
love
to
Christ
,
and
that
submission
and
obedience
that
flowes
therefrom
,
spoken
of
,
by
kissing
the
Son
,
Psal.
2.
12.
as
also
her
holy
and
comely
speech
,
here
mentioned
,
both
in
prayer
and
praising
God
,
and
edifying
likewise
her
neighbours
;
showing
thereby
,
(
as
it
is
said
of
the
vertuous
woman
)
that
the
law
of
Grace
is
in
her
lips
,
and
that
the
same
proceeds
from
a
heart
purged
by
faith
,
in
Christ's
blood
,
which
makes
it
to
be
,
as
if
it
were
of
a
red
or
scarlet
die
.
3
Her
lips
are
the
delivery
of
the
wholsome
doctrine
of
her
teachers
,
precious
like
scarlet
,
and
teaching
Christ
crucified
,
by
whose
blood
we
are
saved
,
and
drawn
like
a
wel-spun
thread
out
of
holy
Scripture
.
Fifthly
,
He
commends
her
from
her
temples
or
cheeks
,
the
seat
of
shamefastnesse
or
blushing
,
which
he
compares
to
a
piece
of
pomgranat
,
that
is
reddish
,
betokening
thereby
her
chast
modesty
,
and
blushing
,
if
she
do
any
thing
amisse
,
or
be
rebuked
for
the
same
;
and
therefore
is
not
impudent
(
as
many
are
)
in
sinning
,
and
of
a
whoorish
forehead
,
that
cannot
be
ashamed
;
nor
yet
impatient
or
carelesse
for
rebuke
.
And
this
her
shamefastnesse
and
modesty
are
these
rowes
of
Jewells
,
wherewith
her
cheeks
are
made
comely
,
as
is
said
before
,
cap.
1.
10.
Sixthly
,
He
commends
her
from
her
neck
,
which
is
streight
and
comely
,
and
is
like
the
Towre
of
David
,
builded
for
an
Armoury
;
signifying
thereby
,
that
being
united
to
her
head
by
faith
,
as
the
neck
joynes
the
head
with
the
rest
of
the
body
,
her
carriage
accordingly
is
upright
and
holy
,
not
stooping
,
neither
to
sin's
slavery
,
against
which
she
is
armed
with
the
whole
armour
of
God
,
spoken
of
,
Ephes.
6.
nor
yet
basely
bowing
down
to
the
love
of
earth
and
earthly
things
,
but
as
she
is
exhorted
,
Col.
3.
1.
being
risen
with
Christ
,
she
seeks
those
things
that
are
above
,
where
Christ
sits
at
the
right
hand
of
his
Father
.
Seventhly
,
He
commends
her
from
her
two
breasts
,
being
both
full
and
white
,
and
therefore
compared
to
two
young
Roes
,
that
are
twins
,
and
feed
amongst
the
Lillies
;
which
breasts
in
women
,
are
1
for
ornament
and
delight
,
as
we
see
,
Prov.
5.
19.
as
also
,
2
for
use
and
nourishing
of
Infants
,
as
we
see
,
Psal.
22.
9.
Even
so
these
two
breasts
of
the
Church
,
(
which
are
the
sound
doctrin
of
the
Old
and
New
Testaments
)
ments
)
are
the
onely
true
and
greatest
ornament
,
that
any
Church
has
,
which
makes
her
truly
glorious
;
and
therefore
Rev.
12.
1.
the
Church
is
said
to
have
her
crown
of
twelve
Stars
,
which
is
the
doctrine
of
the
twelve
Apostles
.
As
also
,
it
is
out
of
these
two
breasts
onely
,
that
she
gives
unto
her
children
,
as
Peter
saies
,
the
sincere
milk
of
the
Word
,
whereby
they
do
grow
,
1
Pet.
2.
2.
and
out
of
them
(
as
Isaiah
speaks
)
God's
children
are
exhorted
to
suck
onely
this
milk
,
and
to
satisfie
themselves
with
the
breasts
of
her
consolation
,
Isai.
66.
11.
all
other
milk
of
human
invention
and
errour
,
being
but
poysonable
and
deadly
;
and
if
an
Angel
from
heaven
should
,
besides
these
two
breasts
,
offer
or
obt●ude
any
other
milk
,
or
preach
any
other
doctrine
,
as
the
Apostle
saies
,
let
him
be
accursed
,
Gal.
1.
8.
These
two
breasts
are
also
said
to
be
like
two
young
Roes
,
because
they
are
full
of
vigorous
sap
and
sweet
nourishment
,
as
young
Roes
are
,
that
feed
in
a
pleasant
pasture
;
and
are
like
twins
,
by
reason
of
their
mutuall
agreement
,
in
one
and
the
same
heavenly
truth
of
doctrine
.
And
thus
from
seven
particular
parts
,
(
the
number
of
seven
being
the
number
of
perfection
,
as
we
see
,
Rev.
5.
6.
)
having
commended
her
,
he
thereby
showes
her
beauty
and
comlinesse
to
be
compleat
and
perfect
.
Observations
.
1.
Seeing
grace
makes
the
Church
to
be
so
fair
and
beautifull
,
and
so
lovely
in
Christ's
sight
,
that
by
prefixing
the
particle
,
[
Behold
]
he
admires
,
as
it
were
,
the
same
,
and
calls
others
with
him
to
behold
and
admire
the
same
;
as
the
Queen
of
Sheba
admired
Solomon's
glory
and
wisdom
,
when
she
saw
and
heard
the
same
;
nothing
therefore
more
then
this
should
inflame
our
hearts
,
to
seek
after
grace
and
godlinesse
.
2.
First
he
commends
her
from
her
faith
,
which
he
calls
her
eyes
,
and
which
he
compares
to
doves
eyes
:
Therefore
we
see
the
wofull
estate
of
the
soul
,
that
wants
faith
;
to
wit
,
that
it
is
blinde
,
and
therefore
no
marvell
that
it
be
mislead
by
Satan
,
and
o●te●
stumble
and
fall
,
nor
can
discern
things
aright
;
and
therefore
as
the
blind
desired
,
that
Christ
would
open
their
eyes
,
such
likewise
should
beseech
Christ
to
open
their
eyes
,
with
that
eye-salve
of
his
Spirit
,
and
give
them
true
faith
,
that
they
be
not
like
blind
Moles
,
groveling
onely
in
the
earth
,
and
going
on
to
their
endlesse
destruction
.
3.
By
the
commendation
of
the
Church's
well
ordered
or
dressed
hair
,
her
lips
and
comely
speech
,
her
temples
of
bashfull
cheeks
,
and
her
streight
and
seemly
neck
;
we
ought
to
learn
the
things
signified
hereby
,
that
our
thoughts
arising
from
purified
hearts
,
should
be
holy
and
heavenly
,
ou●
words
savoury
and
edifying
,
our
actions
godly
,
joyned
with
humble
and
bashfull
modesty
,
and
our
whole
carriage
and
conversation
righteous
and
upright
.
4.
By
the
commendation
likewise
of
her
teeth
and
breasts
,
Pastors
should
learn
to
be
prudent
and
skilfull
,
to
divide
the
Word
aright
,
holy
in
life
,
and
fruitfull
in
begetting
and
bringing
forth
many
to
Christ
;
and
to
feed
God's
children
onely
with
the
breasts
of
the
holy
Scriptures
,
and
the
milk
of
sound
doctrin
out
of
the
Old
and
New
Testament
;
and
being
the
Church's
breasts
,
they
should
not
be
dry
breasts
.
Vers.
6.
Untill
the
day
break
,
and
the
shaddowes
fles
away
,
I
will
get
me
to
the
mountains
of
myrrh
,
and
to
the
hill
of
frankincense
.
7.
Thou
art
all
fair
,
my
love
,
there
is
no
spot
in
thee
.
Some
think
these
words
to
be
the
words
of
the
Church
of
Christ
,
showing
in
time
of
temptation
or
trouble
,
untill
comfort
arise
,
whither
she
will
go
by
prayer
,
meditation
,
and
confidence
;
to
wit
,
to
Christ
her
Bridegroom
,
who
is
to
her
as
a
fair
and
firm
mountain
,
full
of
all
sweetest
,
odoriferous
,
and
most
pleasant
spices
.
Others
expound
these
words
,
still
to
be
the
words
of
Christ
,
who
,
Vntill
the
day
break
,
and
the
shaddowes
flee
away
;
that
is
,
till
the
day
of
generall
Judgment
,
(
as
has
been
shown
,
cap.
2.
17.
)
as
he
has
praised
his
Church
hitherto
,
so
here
he
promises
to
be
with
her
by
his
spirituall
presence
,
to
the
end
of
the
world
;
and
which
he
calleth
here
a
mountain
,
(
as
she
is
oftimes
in
Scripture
called
,
the
Mountain
of
the
Lord
,
and
compared
to
Sion
)
in
respect
of
her
holy
calling
,
advanced
above
others
of
the
world
;
and
of
her
heavenly
disposition
,
rising
in
her
desires
and
delights
,
above
the
earth
and
earthly
things
;
called
also
here
Mountains
of
myrrh
and
frankincense
,
because
of
the
sweet
and
savoury
prayers
and
praises
,
that
she
continually
sends
up
to
the
Lord
in
her
members
,
with
other
such
spirituall
sacrifices
,
made
acceptable
through
Christ
his
mediation
.
Which
promise
he
concludes
,
with
a
repetition
again
of
her
praise
in
generall
,
of
perfect
beauty
,
which
requires
these
three
things
;
1
Integrity
of
all
the
parts
,
none
wanting
.
2
Due
proportion
one
with
another
.
3
A
good
complexion
and
constitution
of
all
.
Which
praise
he
utters
,
to
shew
his
delight
in
her
to
be
so
great
,
that
he
cannot
sufficiently
commend
her
.
And
further
,
the
more
to
confirm
and
comfort
her
against
all
her
fears
and
infirmities
,
he
tells
her
,
that
there
is
no
spot
in
her
;
from
whence
Paul
seems
to
draw
his
alike
speech
,
Ephes.
5.
27.
not
that
she
is
this
in
her self
,
nor
yet
as
she
is
here
in
this
life
;
but
as
she
is
by
acceptation
before
God
,
and
in
Christ
washed
and
sanctified
,
and
in
respect
of
her
future
condition
.
Observations
.
1.
In
all
troubles
and
temptations
,
we
see
the
comfort
that
Christ's
church
has
,
and
all
her
true
members
;
to
wit
,
according
to
his
promise
,
that
he
shall
be
with
them
,
even
when
,
to
their
own
sense
,
and
judgment
of
others
,
he
seems
to
have
forsaken
them
.
2.
Here
is
another
comfort
also
that
the
godly
have
,
in
the
dark
and
longsome
night
of
trouble
,
that
at
last
the
break
of
day
shall
come
,
and
all
their
troubles
,
like
shaddowes
,
shall
flee
away
and
depart
.
3.
But
if
we
would
be
truly
partakers
of
Christ's
comfortable
presence
,
at
all
times
with
us
,
we
must
be
like
those
Mountains
whereof
he
speaks
,
by
a
heavenly
disposition
,
and
a
holy
and
firm
confidence
,
smelling
sweetly
by
grace
in
our
hearts
,
and
by
mortification
,
and
the
holy
exercises
of
a
godly
conversation
.
4.
Seeing
Christ's
delight
is
so
great
in
his
Church
,
and
her
spirituall
beauty
,
that
he
cannot
(
as
it
were
)
sufficiently
commend
the
same
,
repeating
it
so
oft
;
how
great
should
our
mutuall
delight
be
in
him
,
and
his
service
and
obedience
.
Vers.
8.
Come
with
me
from
Lebanon
,
(
my
Spouse
)
with
me
from
Lebanon
:
look
from
the
top
of
Amana
,
from
the
top
of
Shenir
and
Hermon
,
from
the
Lions
dens
,
from
the
mountains
of
the
Leopards
.
In
these
words
,
our
Saviour
having
cleansed
and
beautified
his
bride
,
he
invites
her
heer
to
follow
him
,
and
to
seperate
her
from
the
society
of
the
wicked
,
and
conformity
with
them
,
who
are
but
as
barren
trees
in
a
wild
forrest
,
or
father
cruell
&
untamed
beasts
,
who
resort
in
hills
or
dens
,
as
Lions
and
Leopards
,
whereunto
the
wicked
are
compared
to
the
Lion's
for
cruelty
,
therefore
saies
David
,
My
soul
is
among
Lions
.
Psal.
57.
4.
And
again
,
speaking
of
the
wicked
man
(
whom
he
so
calleth
thrice
altogether
)
he
saith
,
He
lyeth
in
wait
secretly
,
as
a
Lion
in
his
den
to
catch
the
poor
,
Psal.
10.
9.
And
again
,
Like
a
Lion
that
is
greedy
of
his
prey
,
and
as
it
were
a
young
Lion
,
lurking
in
secret
places
,
Psal.
17.
12.
And
therefore
,
when
he
prayeth
to
be
delivered
from
his
wicked
persecutors
,
he
saith
,
Save
me
from
the
Lion's
mouth
,
Psal.
22.
21.
And
again
,
Save
me
from
all
them
that
persecute
me
,
and
deliver
me
,
Psal.
7.
2.
lest
he
●ear
my
soul
like
a
Lion
,
rending
it
in
pieces
while
there
is
none
to
deliver
.
In
like
manner
,
the
wicked
are
compared
to
Leopards
,
that
haunt
the
mountains
;
1
Because
of
their
being
full
of
spots
,
and
all
sorts
of
indelible
or
incorrigible
vices
;
therefore
saies
the
Prophet
to
the
wicked
,
Can
the
Aethiopian
change
his
skin
,
or
the
Leopard
his
spots
▪
Jer.
13.
23.
then
may
ye
also
do
good
,
that
are
accustomed
to
do
evill
.
2
They
are
compared
to
Leopards
,
both
for
craft
and
cruelty
,
who
use
craftily
to
couch
and
hide
themselves
,
that
without
being
seen
,
they
may
observe
and
catch
their
prey
;
see
examples
hereof
,
Exod.
1.
10.
Matth.
2.
7.
therefore
saies
the
Lord
by
his
Prophet
Hosea
,
Therefore
I
will
be
unto
them
as
a
Lion
,
and
as
a
Leopard
by
the
way
will
I
observe
them
,
Hos.
13.
7.
And
again
,
the
Prophet
Jeremy
speaking
of
the
enemies
that
he
should
bring
against
his
people
for
their
sins
,
and
what
they
should
do
unto
them
,
saies
,
That
as
a
Leopard
they
should
watch
over
their
Cities
,
Je●
.
5.
6.
3
The
wicked
are
compared
to
Leopards
,
because
of
their
swiftnesse
to
all
wickednesse
,
as
we
see
,
Habac.
1.
8.
where
it
is
said
,
That
the
Caldeans
horses
that
should
come
against
Jerusalem
,
should
be
swifter
than
the
Leopards
.
And
so
in
like
manner
it
is
said
of
the
wicked
,
That
as
they
have
a
heart
that
deviseth
wicked
imaginations
,
so
they
have
feet
that
be
swift
in
running
to
mischief
,
Prov.
6.
18.
Lebanon
also
,
whereof
mention
is
made
here
,
sometimes
is
praised
and
taken
in
good
part
,
as
Hos.
14.
6
,
7.
from
the
sweet
smell
of
odoriferous
spices
,
flowers
,
herbs
,
and
vines
,
that
grew
there
;
so
also
,
in
this
same
chapter
,
vers.
11.
15.
and
5.
15.
&c.
Sometimes
it
is
taken
in
a
worse
part
,
as
a
place
where
wicked
enemies
of
God's
people
had
their
habitation
,
as
Judg.
3.
3.
to
wit
,
the
Philistins
,
Canaanites
,
and
Hivites
,
&c.
in
which
sense
it
seemeth
to
be
taken
here
,
when
the
Bridegroom
calleth
his
Bride
to
come
with
him
from
Lebanon
.
Amana
,
(
otherwise
called
Abana
)
is
also
a
mountain
in
Syria
,
whereof
the
valley
and
river
at
the
foot
thereof
took
the
name
,
as
we
see
,
2
King
.
5.
12.
Shenir
likewise
,
which
the
Sidonians
call
Syrion
,
(
as
we
have
,
Deut.
3.
9.
and
Psal.
29.
6.
)
and
Hermon
,
were
those
mountains
,
which
were
of
old
possessed
by
Og
King
of
Bashan
,
and
after
by
the
Israelites
.
It
is
then
from
these
places
that
were
inhabited
by
wicked
men
,
and
in
respect
thereof
;
which
were
like
mountains
of
Leopards
,
and
dens
of
Lions
,
that
the
Bridegroom
calls
his
Bride
:
As
he
saith
to
his
people
concerning
Babel
,
Come
out
of
her
,
my
people
,
that
ye
be
not
partakers
of
her
sins
,
and
that
ye
receive
not
of
her
plagues
,
Rev.
18.
4.
Observations
.
1.
We
see
the
duty
of
all
such
,
who
are
washed
from
their
spots
,
and
made
fair
and
clean
by
Christ
,
not
to
continue
any
longer
in
sin
,
but
to
forsake
the
same
,
and
all
wicked
society
,
who
like
spotted
Leopards
,
delight
therein
,
and
to
follow
Christ
with
the
Apostle
,
(
1
Cor.
11.
1.
)
by
the
imitation
of
a
holy
life
,
that
he
may
be
our
pattern
on
earth
,
who
is
our
patron
in
the
heavens
.
And
when
any
Church
leaves
Christ
,
and
he
it
,
as
Rome
,
we
should
leave
it
also
,
and
follow
Christ
,
chiefly
when
it
turns
to
a
den
of
Lions
and
Leopards
.
2.
We
see
that
sinne
changes
men
to
beasts
,
as
Dogs
and
Swine
,
Foxes
and
Wolves
,
Lyons
and
Leopards
,
and
makes
them
of
no
better
account
with
God
,
nor
the
Godly
.
3.
We
may
perceive
the
happiness
of
the
death
of
gods
Saints
,
that
frees
them
from
being
any
more
amongst
such
,
and
places
them
in
the
blessed
society
of
God
,
his
Saints
and
Angells
for
ever
.
Vers.
9.
Thou
hast
ravish't
my
heart
,
my
sister
,
my
spouse
,
thou
hast
ravisht
my
heart
with
one
of
thine
eyes
,
with
one
chaine
of
thy
neck
.
From
this
verse
to
the
last
,
the
bridgroom
proceedeth
in
the
larger
commendation
of
his
bride
:
and
first
,
that
her
beauty
is
such
that
it
hath
ravished
his
heart
,
see
,
Pro.
6.
25.
Which
to
show
the
truth
and
vehemency
of
his
affection
towards
her
,
he
repeateth
twice
,
and
sho
weth
how
the
eye
of
her
faith
that
looks
onely
to
him
,
and
the
concatenation
of
his
graces
and
spirituall
ornaments
(
like
a
chain
)
bestowed
on
her
,
makes
her
so
amiable
,
and
hath
such
a
wonderfull
efficacy
.
But
if
faith
be
one
of
her
eyes
(
may
some
say
)
which
is
the
other
?
I
answer
,
that
in
respect
the
church
is
brought
in
under
the
person
of
a
woman
,
therefore
there
are
two
eyes
ascribed
unto
her
,
which
two
eyes
are
the
eyes
of
faith
,
but
in
respect
that
there
are
divers
degrees
of
faith
,
to
wit
,
a
weake
faith
,
and
a
stronger
faith
,
therefore
here
he
would
comfort
his
Church
showing
the
efficacy
even
of
a
weake
faith
being
true
and
sincere
,
that
it
is
powerfull
to
ravish
his
heart
,
as
the
trembling
touch
of
the
woman
diseased
of
the
bloody
issue
drew
vertue
out
of
Christ
and
got
a
blessing
,
as
well
as
the
strong
hand
of
Jacob
who
wrestled
for
the
same
,
and
the
dimmest
bleared
eye
that
looked
up
upon
the
serpent
in
the
wilderness
got
cure
of
the
fiery
stingings
as
well
as
the
clearest
.
And
of
these
two
degrees
of
one
and
the
same
faith
,
as
of
the
stature
and
strength
of
one
and
the
same
person
in
infancy
and
riper
age
,
doth
the
Apostle
speak
,
saying
that
the
Gospell
is
the
power
of
God
to
salvation
,
unto
every
one
t●…
beleeveth
,
adding
this
reason
,
that
the
righteousness
of
God
is
revealed
in
it
,
from
faith
to
faith
,
not
speaking
,
as
if
there
were
two
faiths
,
but
one
and
the
same
,
but
a
weaker
increasing
to
a
stronger
.
Next
to
the
solution
of
this
doubt
,
and
the
better
cleering
of
these
words
,
we
have
a
new
style
which
she
receives
,
he
calling
her
his
sister
,
&c.
Which
is
,
1.
In
respect
of
his
incarnation
,
whereby
God
became
like
one
of
us
,
and
he
took
upon
him
our
nature
(
as
the
Apostle
showes
)
and
was
made
like
to
us
in
all
things
(
sinne
onely
excepted
)
Heb.
2.
16.
17.
That
he
might
be
a
mercifull
and
faithfull
high
Priest
in
things
pertaining
to
God
to
make
reconciliation
for
the
sinnes
of
the
people
.
Of
whose
incarnation
as
Adam
after
his
fall
heard
with
great
comfort
,
and
the
rest
of
the
patriarks
,
Gen.
3.
15.
(
mentioned
,
Heb.
11
,
13.
)
so
likewise
Moses
,
(
and
the
Prophets
after
him
)
Prophesied
,
saying
,
A
Prophet
shall
the
Lord
your
God
raise
up
unto
you
of
your
brethren
,
like
unto
me
,
Him
shall
yee
heare
in
all
things
whatsoever
he
shall
say
unto
you
,
Act.
3.
22.
Matth.
1.
23.
Therefore
shall
his
name
be
Emmanuel
(
sayes
the
Prophet
,
)
which
being
interpreted
is
,
God
with
us
;
this
union
of
our
humane
nature
Hypostatically
with
his
divine
nature
into
one
person
,
being
the
basis
or
foundation
of
that
mysticall
union
between
him
and
his
church
here
by
grace
,
and
of
that
celestiall
union
which
we
expect
with
him
hereafter
in
glory
.
2.
She
is
called
his
sister
,
in
respect
of
her
adoption
,
Rom.
8.
14
▪
being
through
Christ
the
child
of
that
same
heavenly
Father
,
as
Christ
is
himself
,
though
after
a
divers
manner
,
he
being
the
sonne
of
God
by
nature
and
an
eternall
ineffable
generation
,
Gal.
4.
45.
And
she
the
child
of
God
by
grace
,
and
mercifull
adoption
,
and
therefore
a
heire
,
and
coheire
of
that
same
inheritance
of
glory
with
her
elder
Brother
whose
sister
she
is
,
the
Lord
Jesus
Christ
.
3.
She
is
called
his
sister
in
respect
of
Sanctification
,
or
the
new
birth
,
Rom.
8.
15.
whereby
as
by
her
naturall
birth
she
was
the
child
of
Satan
,
whose
image
she
bore
,
so
by
her
new
birth
she
is
the
child
of
God
,
1
Ioh.
3.
9.
and
so
a
sister
to
the
sonne
of
God
,
whose
image
she
now
beares
,
and
therefore
it
is
said
by
the
Apostle
,
for
both
he
who
sanctifieth
and
those
who
are
sanctisied
are
all
one
,
Heb.
2.
11.
For
which
cause
he
is
not
ashamed
to
call
them
brethren
,
as
also
so
sayeth
our
Saviour
,
Matth.
12.
50.
Whosoever
shall
do
the
will
of
my
father
which
is
in
Heaven
,
the
same
is
my
brother
,
my
Sister
and
Mother
.
But
why
is
this
redoubled
,
(
thou
hast
ravisht
my
heart
?
)
I
answer
,
this
is
used
in
Scripture
,
in
prayers
,
as
Matth.
27.
46.
to
show
thereby
their
fervency
,
in
Prophecies
us
,
Gen.
41.
32.
to
show
thereby
the
certainty
;
and
in
simple
narrrations
as
here
,
to
show
thereby
the
vehemency
of
affection
,
as
is
before
touched
.
Observations
.
1.
We
see
the
admirable
efficacy
of
faith
,
that
it
ravishes
Christs
heart
,
than
which
no
greater
comfort
can
the
soul
have
,
and
therefore
it
ought
diligently
and
earnestly
be
sought
after
,
and
the
retribution
which
he
craves
againe
of
us
is
,
as
is
said
,
Pro.
23.
26.
My
sonne
give
me
thy
heart
,
and
let
the
same
be
ravished
by
his
excellency
,
and
matchles
love
that
he
has
caried
to
us
.
2.
In
respect
that
he
sayes
,
that
with
one
of
her
eyes
she
had
ravished
his
heart
,
that
is
,
by
her
true
,
though
a
weak
faith
,
not
having
yet
made
that
progresse
from
faith
to
faith
:
this
is
a
singular
comfort
to
all
such
,
who
have
but
a
weak
faith
,
provyded
they
have
the
same
in
sincerity
,
or
any
other
saving
grace
,
and
use
the
meanes
carefully
that
the
same
may
grow
.
3.
Seeing
it
is
the
honour
of
Christ's
church
and
every
true
member
thereof
to
be
Christs
brother
or
sister
,
and
consequently
the
child
of
God
who
is
King
of
kings
,
and
heire
of
the
kingdome
of
glory
,
what
great
incouragement
is
this
to
Sanctification
and
doing
of
Gods
will
,
and
that
we
should
labour
to
be
like
him
;
who
disdained
not
to
be
like
to
us
.
Also
,
if
he
be
our
brother
,
how
should
we
love
him
,
and
as
Abraham
said
to
Lot
,
there
is
nothing
that
should
make
a
strife
,
or
the
controversie
whereof
Hosea
speaks
between
us
.
Hos.
4.
1.
Moreover
being
to
us
,
both
our
brother
and
husband
(
●s
Adam
was
to
Eve
)
we
may
be
assured
of
his
love
,
●nd
all
both
brotherly
and
husbandly
care
and
kindness
,
which
on
our
part
with
all
sisterly
and
spouse-like
duty
we
should
requite
.
4.
This
is
likewise
a
great
comfort
unto
us
,
that
Christ
is
our
brother
:
for
as
Ruth
said
to
Boaz
,
Ruth
.
3.
9.
spread
the
skirt
of
thy
garment
over
me
,
for
thou
art
a
neer
kinsman
;
so
much
more
may
the
believing
soul
say
to
Christ
,
spread
the
skirt
of
the
garment
of
thy
righteousness
and
mercy
over
me
,
for
thou
art
my
neer
brother
,
and
as
to
our
comfort
he
declares
that
has
done
the
some
unto
us
,
Ezek
▪
16.
8.
Also
,
this
is
a
great
comfort
that
we
have
a
brother
such
a
favorit
in
heaven
,
as
Joseph
was
in
Egypt
;
and
lastly
,
this
should
teach
all
men
,
not
to
wrong
good
Christians
who
are
Christ's
brethren
and
sisters
.
5.
We
see
that
he
joynes
these
two
together
,
as
the
ravishers
of
his
heart
,
her
eye
,
and
the
chain
of
her
neck
,
(
whereof
we
spake
before
,
Cant.
1.
10.
)
and
therefore
we
see
where
true
faith
is
,
it
is
never
without
the
spirituall
ornaments
of
other
saving
graces
,
as
we
see
Ezek.
16.
11.
Which
makes
the
kings
daughter
glorious
within
,
and
to
shine
also
without
by
a
holy
conversation
.
6.
If
Christs
church
be
his
spouse
,
we
see
here
,
1.
Her
royall
dignity
,
as
before
her
descent
,
2.
Her
neer
conjunction
,
3.
Her
great
benefit
,
being
accepted
with
all
her
debt
,
whereof
there
is
no
suing
thereafter
from
her
,
and
a
communion
of
all
his
goods
;
and
,
4.
Her
spouse-like
duty
,
to
love
him
,
be
chast
,
feare
,
obey
,
and
in
all
things
seek
to
please
him
.
Vers.
10.
How
fair
is
thy
love
,
my
sister
,
my
spouse
〈◊〉
how
much
better
is
thy
love
than
wine
!
and
the
smell
of
thine
ointments
than
all
spices
!
In
this
verse
,
1.
He
praises
her
love
,
and
prizes
the
same
to
be
better
then
wine
and
,
2.
He
compares
the
smell
of
her
garment
,
to
the
sweet
smell
of
Lebanon
.
The
word
in
the
originall
is
in
the
plurall
number
,
Loves
to
show
thereby
the
plentifulness
of
the
Love
of
Gods
church
and
elect
ones
to
him
who
so
plentifully
and
above
all
measure
has
so
loved
them
,
which
plentifull
affection
,
and
the
fruits
thereof
(
comprehended
also
under
this
word
loves
)
he
declares
is
most
pleasant
and
acceptable
in
his
sight
,
as
is
said
,
Psal.
133.
1.
Of
the
unity
of
brethren
,
how
good
and
how
pleasant
it
is
for
brethren
to
dwell
together
in
unity
;
good
and
pleasant
there
being
joyned
together
,
as
fair
and
better
than
wine
,
in
setting
forth
the
churches
love
to
Christ
is
joyned
likewise
here
:
and
what
is
meant
by
wine
,
and
how
such
a
holy
love
as
is
spoken
of
either
here
or
there
,
is
better
than
wine
,
I
referre
to
that
place
,
Cant.
1.
2.
Followes
,
(
and
the
smell
of
thine
ointments
then
all
spices
,
)
whereby
is
implyed
that
as
Christ
the
head
of
the
Church
is
anointed
(
as
his
name
imports
)
unto
a
threefold
office
,
and
with
the
oile
of
gladness
above
his
fellowes
;
so
likewise
is
his
Church
,
of
which
unction
John
speaketh
,
1.
Joh.
2.
20.
and
the
Psalmist
,
Psal.
133.
2.
and
which
unction
is
said
here
to
give
a
smell
,
better
then
all
the
sweetest
spices
whatsoever
,
which
were
either
used
(
as
we
read
)
for
a
holy
use
,
and
to
make
a
holy
unction
,
Exod.
30.
34.
or
for
a
civill
and
more
common
use
,
as
Esth.
2.
12.
and
were
counted
a
fit
present
,
or
royall
gift
for
Kings
,
2
Chron.
9.
9.
and
Matth.
2.
11.
Observations
.
1.
If
Christ
so
highly
prize
and
praise
our
love
to
him
,
which
is
so
due
,
and
so
little
profitable
to
him
,
as
we
see
,
Psal.
16.
2.
then
how
should
we
labour
to
abound
therein
,
and
have
our
hearts
inflamed
therewith
.
2.
Before
,
Christ
spake
of
his
Church's
faith
,
vers.
9.
and
now
he
speaks
of
her
love
,
so
that
where
the
one
is
,
there
must
the
other
be
likewise
,
and
where
love
is
,
there
must
be
obedience
;
according
as
he
saies
,
If
ye
love
me
,
keep
my
commandements
;
which
serves
to
shew
now
,
how
rare
the
love
of
Christ
is
.
3.
With
love
here
there
is
joyned
a
sweet
smell
,
as
of
precious
oyntments
:
Even
so
,
where
the
love
of
Christ
is
in
the
heart
,
there
must
be
(
as
has
been
said
)
the
sweet
smell
of
a
sanctified
life
,
whereby
we
become
a
sweet
savour
to
God
in
Christ
,
and
afford
to
others
a
sweet
smell
of
good
example
,
as
the
Apostle
speaks
,
1
Cor.
11.
1.
whereby
,
as
our
Saviour
shews
,
men
seeing
our
good
works
,
are
made
to
glorifie
God
our
heavenly
Father
;
which
(
alas
)
few
do
,
but
rather
the
contrary
.
Vers.
11.
Thy
lips
(
O
my
Spouse
)
drop
as
an
hony-comb
,
hony
and
milk
are
under
thy
tongue
,
and
the
smell
of
thy
garments
is
like
the
smell
of
Lebanon
.
Here
in
this
verse
,
there
are
two
things
highly
praised
in
the
Bride
of
Christ
;
1
her
speech
;
and
2
the
smell
of
her
garments
:
the
former
of
which
is
declared
to
be
both
sweet
like
hony
,
as
also
wholsome
and
nourishing
like
milk
,
as
is
said
,
Prov.
12.
18.
The
tongue
of
the
wise
is
health
;
and
Jo●
23.
12.
they
are
said
to
be
more
esteemed
,
than
necessary
food
.
These
two
,
being
the
two
things
wherewith
the
land
of
Canaan
did
abound
,
and
which
,
as
they
did
show
the
goodnesse
of
that
land
,
so
these
two
,
the
dropping
of
her
lips
as
hony
combs
,
and
hony
and
milk
under
her
tongue
,
showes
the
goodnesse
of
her
heart
,
from
whence
these
proceed
,
for
out
of
the
abundance
of
the
heart
,
the
mouth
speaks
;
and
a
good
tree
is
known
by
the
goodnesse
of
the
fruit
.
The
heart
then
furnishes
first
to
the
tongue
,
and
thence
from
the
store
of
grace
in
the
heart
,
Eccles.
10.
12.
there
is
a
store
of
gracious
words
,
which
are
called
,
hony
and
milk
under
her
tongue
;
which
it
again
furnishes
unto
her
lips
,
wherein
(
as
is
said
of
the
vertuous
woman
)
the
law
of
grace
is
;
and
they
again
,
(
like
the
gainers
with
their
talents
)
drop
this
honey
on
others
;
that
as
by
Jonathan's
hony-comb
,
1
Sam.
14.
27.
they
may
get
enlightning
and
edification
;
or
,
as
the
Apostle
speaks
,
her
speech
may
be
such
,
as
may
minister
grace
to
the
hearers
,
Ephes.
4.
29.
Whose
speech
in
like
manner
is
compared
,
not
to
a
lavish
gushing
out
,
but
to
a
dropping
of
a
honey-comb
;
to
show
,
as
is
said
,
Prov.
31.
26.
that
,
like
the
vertuous
woman
,
she
opens
her
mouth
wi●h
wisdome
,
speaking
her
words
in
due
season
,
and
with
discretion
and
moderation
,
and
not
as
Solomon
speaks
of
a
fool
,
Prov.
29.
11.
saying
,
A
fool
uttereth
all
his
mind
,
but
a
wise
man
keepeth
it
in
till
afterwards
,
Eccles.
10.
14.
And
again
,
A
fool
is
full
of
words
,
but
the
tongue
of
the
wise
useth
knowledge
aright
;
whereas
the
mouth
of
fools
poureth
ou●
foolishnesse
,
Prov.
15.
2.
In
the
next
words
,
he
commends
the
sweet
savour
of
her
garments
,
to
be
like
the
smell
of
Lebanon
,
Hos.
14.
6.
whereby
is
not
meant
her
bodily
cloathing
,
for
many
of
God's
dearest
Saints
,
like
Lazarus
,
and
the
two
Witnesses
spoken
of
in
the
Revelations
have
been
but
poorly
cloathed
;
yea
,
as
the
Apostle
speaks
,
Heb.
11.
37.
they
have
wandered
about
in
sheeps
skins
,
and
goats
skins
,
being
destitute
,
afflicted
,
tormented
,
of
whom
the
world
was
not
worthy
.
But
thereby
is
understood
her
spirituall
cloathing
,
whereby
the
King's
daughter
is
all
glorious
within
,
Psal.
45.
13.
And
that
woman
in
the
Revelation
is
said
to
be
cloathed
with
the
Sun
,
Rev.
12.
having
,
as
the
Apostle
speaks
,
put
on
the
Lord
Jesus
,
Rom.
13.
14.
This
is
also
that
garment
spoken
of
by
Ezekiel
,
Ezek.
16.
10.
of
broidered
work
,
fine
linnen
,
and
silk
,
that
the
Lord
put
upon
his
Spouse
,
being
throughly
washed
;
and
that
white
raiment
,
which
the
Lord
Jesus
advises
the
Church
of
Laodicea
,
to
get
from
him
,
that
the
shame
of
her
nakednesse
might
not
appear
,
Rev.
3.
18.
and
,
as
is
said
,
Rev.
19.
8.
which
was
granted
to
the
Lamb's
Bride
;
to
wit
,
That
she
should
be
arraied
in
fine
linnen
,
clean
and
white
,
which
is
the
righteousnesse
of
the
Saints
,
imputed
unto
her
in
justification
,
and
inherent
likewise
in
her
by
sanctification
;
the
one
being
like
Esau's
vesture
,
wherein
Jacob
got
the
blessing
;
and
the
other
like
Joseph's
party
coloured
coat
,
which
he
got
from
his
father
;
and
whereof
it
is
said
,
Rev.
3.
4.
Thou
hast
a
few
names
in
Sardis
,
which
have
not
defiled
their
garments
;
and
they
shall
walk
with
me
in
white
.
The
savour
of
these
garments
is
said
to
be
as
the
smell
of
Lebanon
,
which
was
a
hill
neer
to
Hermon
,
where
there
did
grow
such
sweet
and
aromatick
trees
,
herbs
,
and
spices
,
that
they
gave
such
a
smell
,
(
as
we
see
,
Hos.
14.
5.
)
that
the
passers-by
were
allured
and
delighted
therewith
.
This
smell
therefore
Christians
give
,
when
by
a
holy
life
and
conversation
,
they
make
their
light
so
shine
before
others
,
that
they
glorifie
God
their
heavenly
father
;
and
when
like
the
wise
Virgins
,
by
the
oyle
of
grace
,
their
lamps
are
both
burning
and
shining
;
and
thereby
they
delight
and
draw
others
,
to
follow
their
good
example
.
Whereas
on
the
contrary
,
wicked
professors
send
forth
a
most
noysome
,
pestiferous
,
and
infectious
smell
,
which
,
like
that
of
Sodom
,
ascends
into
God's
nostrills
,
provoking
him
to
wrath
,
vexes
the
godly
,
like
Lot
,
and
scares
many
from
the
profession
of
the
truth
,
but
allures
none
.
This
fragrancy
the
godly
have
from
Christ
,
as
we
see
,
Psal.
133.
2.
and
from
the
sweet
unction
of
his
Spirit
,
Ezek.
16.
9.
who
(
as
the
Apostle
saies
)
has
given
himself
to
God
for
an
offering
of
a
sweet
smelling
savour
,
Ephes.
5.
2.
Observations
.
1.
We
see
here
a
strange
alteration
,
that
grace
makes
in
the
godly
,
that
whereas
by
nature
(
as
the
Psalmist
speaks
)
the
poyson
of
asps
is
under
their
lips
,
and
their
mouth
is
full
of
cursing
and
bitternesse
,
cited
Rom.
3.
14.
by
grace
,
their
lips
drop
as
the
hony-comb
,
and
hony
and
milk
are
under
their
tongue
.
Before
,
they
were
of
polluted
lips
,
(
as
Isa●
.
6.
5.
)
but
when
the
cole
of
grace
hath
touched
them
,
they
become
purged
.
2.
Seeing
the
lips
of
the
godly
drop
forth
hony
to
those
that
hear
them
,
even
such
speeches
,
that
(
as
Ephes.
4.
29.
)
minister
grace
to
the
hearers
.
O
what
a
benefit
is
it
to
converse
with
the
godly
,
by
whose
company
and
conference
they
may
receive
such
good
:
As
on
the
contrary
,
what
danger
,
detriment
,
and
grief
is
it
,
to
converse
with
the
contrary
,
under
whose
tongue
the
poyson
of
asps
is
,
and
it self
a
world
of
wickednesse
,
(
as
James
calleth
it
)
setting
on
fire
the
course
of
nature
,
and
is
set
on
fire
it self
of
hell
,
Jam.
3.
6.
3.
But
,
(
as
our
Saviour
speaks
)
seeing
out
of
the
abundance
of
the
heart
the
mouth
speaks
;
if
we
would
have
our
lips
to
drop
like
the
hony-comb
,
let
us
labour
to
have
our
hearts
purged
of
that
root
of
bitternesse
,
that
is
naturally
therein
,
&
to
have
them
sweetned
by
grace
;
and
then
the
good
man
,
out
of
the
good
treasure
of
his
heart
,
will
bring
forth
good
things
.
4.
With
lips
dropping
like
the
hony-comb
,
a
sweet
smelling
garment
of
a
holy
conversation
must
be
also
joyned
,
works
with
words
,
and
practise
with
profession
;
for
it
is
not
the
honouring
with
the
lips
,
that
the
Lord
accepts
,
except
both
heart
and
hand
be
joyned
therewith
.
Vers.
12.
A
garden
enclosed
is
my
sister
,
my
spouse
,
a
spring
shut
up
,
a
fountain
sealed
.
Here
by
two
new
similitudes
,
he
sets
forth
her
praise
;
the
one
is
of
a
garden
enclosed
,
the
other
is
of
a
spring
shut
up
,
and
a
fountain
sealed
.
First
then
,
the
church
is
compared
to
a
Garden
;
1.
Because
as
a
garden
is
taken
out
of
common
and
waste
ground
,
to
be
appropriate
to
a
more
particular
use
;
so
is
the
Church
,
out
of
the
masse
of
Mankind
,
to
be
the
Lord
's
peculiar
;
and
it
is
he
onely
,
who
makes
us
so
to
differ
.
2.
In
a
garden
,
no
rare
or
good
thing
comes
up
naturally
of
it selfe
,
but
what
is
sown
or
set
;
even
so
,
nothing
that
is
good
,
no
,
not
to
will
,
have
we
of
our selves
,
but
what
is
sown
or
set
by
the
hand
of
that
heavenly
Husbandman
,
Joh.
15.
1.
3.
For
such
sowing
or
setting
,
the
ground
must
be
digged
,
purged
,
and
prepared
;
and
so
must
our
hearts
for
the
good
seed
of
the
Word
,
and
the
plants
of
grace
.
4.
In
a
garden
,
nothing
uses
to
be
sown
or
set
,
but
what
is
usefull
or
delightsome
,
even
so
is
all
grace
that
is
sowne
in
the
heart
.
5.
In
a
garden
there
is
great
variety
of
flowers
,
herbs
and
plants
,
&c.
And
so
there
is
great
variety
both
of
edifying
gifts
,
and
saving
graces
in
the
church
of
God
,
all
for
the
good
of
the
whole
body
and
every
particular
member
thereof
.
6.
No
garden
wants
its
own
weeds
unto
which
nature
is
a
kind
mother
,
and
therefore
must
be
purged
,
dressed
,
and
kept
cleane
;
even
so
none
wants
their
own
infirmities
,
which
our
naturall
corruption
brings
forth
and
nourisheth
,
and
therefore
great
need
is
there
,
of
mortification
,
vigilance
,
and
prayer
,
with
all
such
means
whereby
the
heart
may
be
purged
,
and
kept
cleane
.
7.
Of
all
places
men
take
most
delight
to
walk
in
their
gardens
,
and
so
does
Christ
Jesus
to
walk
in
his
Church
,
Rev.
2.
1.
Psal.
87.
2.
&
132.
13.
Next
,
this
garden
is
called
,
a
garden
inclosed
,
Psal.
125.
2.
1.
In
respect
of
distinction
,
as
Goshen
from
the
rest
of
Egypt
,
2.
Of
protection
,
as
the
Lord
in
Zechary
speaks
,
being
as
a
wall
of
fire
about
her
,
Zech.
2.
5.
or
as
he
sayes
in
Isay
,
Isa.
27.
3.
I
the
Lord
do
keep
it
,
I
will
water
it
every
moment
,
lest
any
hurt
it
,
I
will
keep
it
night
and
day
.
3.
In
respect
of
priviledge
or
appropriation
,
Psal.
80.
12.
Job
.
1.
10.
Because
that
none
others
are
partakers
with
her
of
those
heavenly
graces
which
she
receives
from
Christ
,
but
her
true
members
,
and
elect
,
how
soever
others
may
be
partakers
of
the
meanes
,
and
make
a
great
show
of
verball
profession
,
as
if
they
were
the
Church
,
4.
In
respect
of
her
chast
carriage
and
reservation
,
keeping
her self
only
to
Christ
,
2.
Cor.
11.
2.
So
that
there
is
no
entrance
to
any
in
her
heart
beside
him
,
she
loveth
,
obeyeth
and
worships
him
only
,
not
going
a
whoreing
after
any
other
,
so
that
of
her
it
may
be
said
,
Paret
et
patet
uni
,
nothing
enters
in
it
from
without
,
but
what
comes
from
the
heaven
above
.
The
second
thing
whereto
he
compares
her
is
,
to
a
spring
shut
up
and
a
fountaine
sealed
,
where
we
see
these
two
joyned
,
a
garden
,
full
of
pleasant
plants
,
and
lest
any
thing
should
wither
,
or
want
moisture
therein
,
here
we
have
a
fountaine
or
spring
sealed
up
,
that
thereby
as
he
speaks
in
Isay
,
he
may
water
it
every
moment
,
Isay
.
27.
3.
Therefore
is
the
godly
man
compared
in
the
first
Psalme
to
a
tree
planted
by
the
river
side
.
And
it
is
to
be
noted
that
he
speaks
not
of
waters
,
but
of
a
spring
never
deficient
,
or
a
fountaine
that
still
abounds
,
and
yet
though
they
abound
so
(
as
our
Saviour
speaks
,
Joh.
4.
14.
)
that
who
drinketh
thereof
they
shal
be
unto
him
a
well
of
water
springing
up
unto
eternall
life
;
yet
,
they
flow
not
forth
of
the
garden
,
but
are
shut
up
and
sealed
,
so
that
none
are
watered
by
them
but
those
plants
of
this
garden
,
which
our
heavenly
Father
has
planted
.
The
waters
of
this
spring
or
fountaine
whereby
the
plants
of
Gods
garden
are
watered
,
as
the
four
rivers
that
watered
the
earthly
Paradise
,
are
either
those
of
Gods
holy
word
,
by
which
faithfull
pastors
water
the
Lords
garden
,
as
Paul
speaks
saying
,
that
he
planted
and
Apollos
watered
,
which
in
the
externall
sound
or
Ministry
they
flow
out
unto
all
,
yet
in
the
inward
power
and
efficacy
they
are
sealed
,
and
extend
only
to
Gods
elect
;
or
else
these
waters
are
those
living
waters
,
or
that
water
of
life
which
Christ
only
gives
himself
,
and
none
else
is
able
to
give
,
and
those
are
the
refreshing
and
comfortable
graces
of
his
holy
Spirit
,
whereby
the
soul
is
moistned
and
the
Christian
made
fruitfull
unto
eternall
life
.
Now
this
fountaine
is
said
to
be
sealed
,
signifying
thereby
unto
us
these
two
things
,
1.
The
confirmation
of
grace
to
Gods
elect
,
and
that
they
shall
never
fully
nor
finally
fall
away
therefrom
,
in
which
sense
the
word
sealing
is
used
,
Jerem.
32.
10.
and
Eph.
1.
13.
2
▪
It
signifieth
the
participation
of
grace
and
reservation
thereof
to
them
only
;
as
,
that
which
is
sealed
is
not
communicate
with
others
,
nor
known
to
any
but
such
as
the
same
concerns
,
in
which
sense
,
the
word
sealing
is
used
,
Isay
.
8.
16.
3
It
signifieth
the
Lords
preservation
and
surety
of
his
Church
in
common
dangers
and
calamities
,
as
we
see
,
Rev.
20.
3.
Matth.
27.
66.
and
his
continuall
having
them
in
remembrance
,
as
Job
speaks
of
sealing
,
Job
.
14.
17.
Observations
.
1.
If
we
be
as
a
garden
or
plot
of
ground
severed
from
common
use
to
the
owners
particular
use
and
delight
,
then
let
us
walk
as
such
,
and
not
conforme
our selves
(
as
we
are
exhorted
,
Rom.
12.
1.
)
to
the
present
world
.
2.
This
is
a
great
comfort
unto
us
that
we
are
the
Lords
garden
,
for
as
a
man
has
a
care
of
his
garden
&
delight
theretherein
,
so
the
Lord
will
have
a
care
of
his
church
,
even
in
her
greatest
extremities
.
3.
This
also
serves
for
our
humiliation
,
that
being
the
Lords
garden
,
it
is
he
onely
who
makes
us
to
differ
from
others
,
and
we
have
nothing
that
is
good
or
savours
of
grace
in
us
,
which
is
not
his
sowing
,
planting
and
watering
and
who
gives
also
the
increase
.
4.
Seeing
his
church
is
a
garden
shut
up
,
let
us
therefore
make
our
hearts
patent
only
to
him
,
as
we
have
,
Psal.
24.
7.
and
shut
up
from
Satan's
entry
,
the
world
,
and
all
sort
of
wickedness
.
5.
The
church
also
being
a
fountaine
sealed
up
,
or
a
spring
shut
up
,
we
see
that
this
is
proper
only
to
Gods
church
and
Christs
elect
number
,
to
have
saving
and
indeficient
grace
;
into
which
property
none
others
have
any
share
,
for
it
is
shut
up
from
them
,
as
the
rain
was
in
the
clouds
so
long
in
Elias
and
Ahab's
time
,
and
flowes
only
and
falls
on
the
elect
,
as
the
dew
did
on
Gideons
fleece
when
all
the
ground
beside
was
dry
,
and
what
ever
their
share
be
in
other
things
,
yet
happy
are
they
who
have
their
share
in
this
.
Vers.
13.
Thy
plants
are
as
an
orchard
of
Pome
granates
,
with
pleasant
fruits
,
Camphire
and
spiknard
.
14.
Spiknard
and
Saf●on
,
Calamas
and
Cynamom
,
with
all
trees
of
Frankincense
,
Myrr
hand
Aloes
,
withall
the
chief
spices
.
From
the
commendation
of
this
garden
,
he
condescends
next
to
the
praise
of
the
plants
that
grow
therein
,
as
in
the
Eden
of
God
,
and
are
watered
by
the
fountaine
and
well-spring
of
grace
,
which
are
not
common
or
ordinary
plants
of
small
esteem
,
but
are
all
sweet
,
fragrant
,
and
precious
,
replenished
themselves
with
saving
graces
,
as
a
Pomegranate
is
with
granes
or
kernells
,
and
bringing
forth
sweet
fruits
of
new
obedience
,
which
is
like
most
odoriferous
,
sweet
smelling
and
precious
spices
,
to
the
glory
of
God
and
the
good
example
of
others
,
whereby
we
may
see
that
of
all
the
goodliest
gardens
that
ever
was
,
or
can
be
imagined
,
this
is
the
first
,
surpassing
all
others
,
quantum
lenta
solent
inter
viburna
cupressi
,
and
showing
how
farre
the
church
of
Christ
and
true
members
thereof
in
excellency
surpasse
all
other
societies
.
By
these
goodly
plants
then
are
meant
all
the
faithfull
,
transplanted
out
of
the
first
Adam
,
by
the
mercifull
hand
of
that
heavenly
husbandman
,
and
planted
in
Christ
Jesus
the
true
vine
;
from
whom
sucking
sap
,
(
as
the
woman
diseased
of
the
bloody
issue
drew
vertue
)
by
a
true
and
lively
faith
,
and
being
incorporate
in
him
they
bring
forth
the
good
fruit
of
holy
obedience
:
these
plants
are
called
,
the
Lords
pleasant
plants
,
Isay
.
5.
7.
which
he
has
planted
with
his
own
right
hand
,
and
branches
which
he
has
made
strong
for
himselfe
,
Ps.
80.
15.
Trees
also
of
righteousness
transplanted
out
of
nature
,
planted
into
Christ
by
grace
,
and
at
last
,
from
grace
to
be
transplanted
,
to
be
with
Christ
in
glory
,
Isay
.
61.
3.
Why
also
they
are
compared
to
Pomegranates
has
been
touched
,
not
being
like
Hoseas
empty
vine
,
Hos.
10.
1.
Or
that
empty
reed
which
in
derision
was
put
in
Christs
hand
,
Matth.
chap
27.
29.
But
because
they
are
replenished
with
the
graces
of
Gods
holy
spirit
,
sweet
and
delicious
to
the
soul
,
as
the
granes
of
the
Pomegranate
are
to
the
mouth
,
yea
some
of
them
full
with
these
graces
,
Act.
6.
3.
5.
8.
As
a
vessell
is
full
,
although
not
full
,
as
the
fountaine
is
said
to
be
,
and
which
communicates
to
others
.
As
for
the
rest
,
towit
,
the
fruits
here
spoken
of
,
to
insist
upon
them
in
particular
and
shew
the
excellency
of
every
one
of
them
,
I
mind
not
;
partly
because
we
have
spoken
of
some
of
them
already
,
Chap.
1.
Verse
.
12
,
13
,
14.
&c.
And
specially
because
by
these
excellent
,
sweet
,
and
precious
spices
,
it
is
the
scope
of
the
Holy
Ghost
only
in
generall
to
●how
the
excellency
,
sweetness
,
and
pretiousness
in
Gods
sight
of
his
own
elect
,
his
graces
in
them
,
and
their
fruits
of
obedience
.
These
plants
which
bring
forth
such
fruits
hath
the
Lord
planted
in
all
ages
,
by
the
Ministry
of
his
holy
Prophets
,
Apostles
,
and
faithfull
Ministers
,
as
Paul
sayes
of
himself
,
I
have
planted
,
and
by
the
wholsome
and
still
waters
(
whereof
David
speaks
)
of
pure
and
heavenly
doctrine
,
Psal.
23.
2.
These
has
he
watered
,
as
it
is
written
in
like
manner
,
Apollos
watereth
:
from
which
planting
and
watering
of
the
externall
Ministry
,
accompanied
with
the
planting
of
the
Lords
right
hand
and
watering
of
his
grace
,
or
internall
and
divine
efficacy
,
as
it
is
also
added
,
but
God
gives
the
increase
;
from
hence
(
I
say
,
)
do
spring
,
the
saving
knowledge
of
God
,
unfained
repentance
,
a
lively
faith
,
a
stedfast
hope
,
fervent
love
,
holy
Humility
,
Meekness
,
and
mercy
,
mortification
of
the
flesh
,
watchfulnesse
and
prayer
,
sweeter
before
God
,
than
all
the
sweetest
incense
,
and
such
fruits
of
holy
obedience
,
that
in
value
exceed
all
the
chiefest
spices
.
Observations
.
1.
Seeing
Christ's
Church
consists
of
such
excellent
plants
,
let
every
one
labour
to
adjoyn
himself
thereto
;
otherwise
being
but
as
stinking
hemlock
,
fit
onely
for
rooting
out
,
and
casting
into
the
pit
of
eternall
perdition
.
As
also
to
be
a
right
plant
,
replenished
inwardly
with
saving
grace
,
and
bringing
forth
outwardly
,
the
sweet
smelling
fruits
of
holy
obedience
;
and
not
a
bastard
or
degenerate
plant
,
whereof
the
Lord
speaks
by
his
prophet
Jeremy
,
cap.
2.
21.
or
an
empty
Vine
,
bringing
forth
no
fruit
;
or
if
any
,
as
the
Lord
complains
,
but
sowre
and
unsavoury
grapes
,
Isai.
5.
2.
Seeing
the
godly
are
the
Lords
plants
in
his
pleasant
garden
,
which
bring
forth
such
fruits
;
O
happy
are
all
those
faithfull
pastors
,
whose
ministry
the
Lord
uses
,
to
plant
and
water
such
plants
,
and
to
make
them
fruitfull
in
such
excellent
fruits
.
Worthy
is
this
work
,
and
may
be
called
opus
operum
;
glorious
is
this
employment
,
let
blind
and
profane
worldlings
think
of
it
as
they
list
;
great
also
is
the
blessing
,
and
joy
that
a
pastor
may
have
,
if
he
find
,
that
the
Lord
by
him
has
planted
a
few
,
or
one
of
these
plants
,
and
great
shall
be
the
reward
of
such
planters
in
heaven
.
3.
If
the
godly
be
the
Lord
's
precious
plants
,
and
his
noble
Vine
,
(
as
in
Jeremy
he
calls
them
,
Jer.
2.
21.
)
let
the
destroyers
of
these
plants
,
and
layers
of
the
Lord's
vineyard
waste
,
(
as
the
Psalmist
complains
,
Psal.
80.
)
consider
,
what
fearfull
revenge
abides
them
,
and
wrath
from
the
Almighty
God
hangs
over
their
heads
.
Vers.
15.
A
fountain
of
gardens
,
a
well
of
living
waters
,
and
streams
from
Lebanon
.
In
the
former
verse
,
Christ
called
his
Church
,
A
fountain
sealed
up
,
which
doth
water
all
her
plants
;
and
here
she
ascribes
all
the
praise
thereof
unto
him
,
affirming
,
that
he
is
the
fountain
of
the
gardens
,
&c.
that
is
,
Look
whatsoever
waters
of
life
is
in
her
,
or
in
any
particular
Churches
,
without
challenging
any
part
of
that
to
themselves
,
they
flow
from
him
onely
,
as
the
prime
and
head
fountain
,
and
it
is
onely
out
of
his
fulnesse
,
that
they
receive
grace
for
grace
,
Joh.
1.
16.
For
,
as
the
Apostle
saies
,
It
hath
pleased
the
Father
,
that
for
this
end
,
in
him
all
fulnesse
should
dwell
.
As
the
catholick
Church
then
is
called
a
garden
,
so
particular
Churches
are
called
here
gardens
,
and
Christ
is
that
fountain
of
the
gardens
,
whose
plenty
and
plenitude
is
such
,
that
it
reacheth
it self
to
the
watering
of
all
these
Churches
,
dispersed
thorow
the
world
,
and
all
the
true
members
thereof
,
which
are
his
pleasant
plants
.
The
waters
of
this
fountain
,
being
like
the
few
loaves
and
fishes
,
which
fed
so
many
thousands
,
and
there
were
twelve
baskets
full
gathered
up
;
or
like
those
waters
in
Ezekiel
,
that
flowed
out
of
the
Sanctuary
,
so
abounding
,
that
they
were
waters
to
swim
in
,
and
could
not
be
passed
over
,
Ezek.
47.
5.
Therefore
also
he
is
called
,
a
well
of
living
waters
,
and
which
sends
forth
many
streams
,
as
those
which
come
from
Lebanon
.
Living
waters
being
such
as
alwais
do
flow
,
assprings
do
,
and
never
dry
up
,
opposed
to
standing
waters
.
So
that
the
meaning
is
,
that
the
graces
and
waters
of
life
,
which
do
flow
from
Christ
upon
his
Church
,
are
such
,
as
can
never
be
dryed
up
,
they
flow
from
so
bottomlesse
and
inexhaustible
a
fountain
;
so
that
albeit
he
bestow
his
graces
and
gifts
from
time
to
time
,
in
never
so
great
a
measure
,
yet
are
they
not
diminished
,
but
like
the
widow's
oyle
,
superabounds
after
all
vessells
are
filled
therewith
.
Which
waters
likewise
have
these
notable
properties
:
1
They
are
cleansing
,
as
we
see
,
Ezek.
16.
9.
though
the
stain
were
never
so
deep
,
or
the
pollution
never
so
great
.
2
They
are
curing
,
as
the
waters
of
Jordan
cured
the
leprosie
of
Naaman
,
and
as
we
see
,
Ezek.
47.
9.
3
They
are
quenching
,
though
the
aguish
thirst
of
the
soul
in
temptation
were
never
so
great
.
4
They
are
quickning
,
like
those
waters
in
Ezekiel
,
which
wheresoever
they
came
,
made
things
to
live
.
And
5
They
are
fructifying
,
as
we
have
in
that
same
place
of
Ezekiel
,
vers.
11
,
12.
and
as
it
is
said
,
Psal.
1.
and
in
the
preceding
verses
of
this
chapter
,
making
the
plants
of
the
Lord's
garden
like
an
orchard
of
pomgranats
,
with
pleasant
fruits
.
Observations
.
1.
We
see
the
disposition
of
all
the
godly
,
that
in
a
humble
and
thankfull
manner
,
they
ever
acknowledge
,
what
ever
good
or
grace
is
in
them
,
that
they
have
it
from
the
Lord
,
the
full
fountain
thereof
,
to
whom
therefore
they
give
the
glory
and
praise
.
2.
Seeing
Christ
Jesus
is
the
full
fountain
,
and
well-spring
of
living
waters
,
and
that
so
graciously
he
invites
all
those
who
thirst
,
to
come
and
drink
thereof
,
Isai.
55.
1.
Let
all
those
who
would
participate
of
these
cooling
,
cleansing
,
curing
,
and
quickning
waters
,
come
to
this
blessed
fountain
,
and
seek
comfort
,
refreshment
,
and
grace
there
onely
,
where
it
is
to
be
found
;
and
not
to
any
Creature
,
Saint
,
or
Angell
,
or
other
mean
whatsoever
,
not
of
God's
appointment
;
like
those
,
who
leave
the
fountain
of
living
waters
,
and
dig
up
pits
unto
themselves
,
that
can
hold
no
water
at
all
.
3.
These
waters
are
called
living
waters
,
as
being
not
onely
ever
scaturient
,
but
likewise
because
where-ever
they
flow
towards
a
soul
,
they
quicken
the
same
,
and
,
as
is
said
,
make
the
same
to
live
;
and
where
life
is
,
it
has
a
care
of
the
conservation
of
it self
,
fleeing
and
abhorring
what
is
destructive
thereto
:
there
is
likewise
a
naturall
appetite
,
after
that
which
doth
nourish
and
maintain
the
same
,
and
it
doth
manifest
it self
also
,
in
the
proper
motions
and
actions
thereof
.
So
that
where
these
things
are
not
found
spiritually
in
the
soul
,
it
is
a
token
,
that
these
waters
,
which
are
called
living
,
never
entred
therein
.
Vers.
16.
Awake
,
O
north-w●…d
and
come
thou
south
,
blow
upon
my
garden
,
that
the
spices
thereof
may
flow
out
.
Let
my
beloved
come
into
his
garden
,
and
eat
his
pleasant
fruits
.
Upon
the
Churches
humble
and
thankfull
acknowledgment
,
that
all
the
graces
or
goodnesse
that
is
in
her
,
or
any
member
of
hers
,
flowes
onely
from
him
,
as
the
full
fountain
,
and
the
inspiration
of
his
holy
Spirit
;
Therefore
our
Saviour
,
in
the
first
part
of
this
verse
,
sendeth
as
it
were
his
Spirit
more
plentifully
and
powerfully
yet
,
to
breathe
upon
her
.
Such
is
the
fruit
of
thankfulnesse
for
benefits
received
,
and
the
right
using
of
the
same
,
as
it
is
said
,
habenti
dabitur
.
And
in
the
second
part
of
the
verse
,
is
the
Church's
invitation
of
Christ
,
upon
this
increase
of
his
grace
in
her
,
to
receive
a●…d
enjoy
the
holy
fruits
thereof
.
In
the
first
part
then
of
this
verse
we
have
,
1
The
mission
of
the
holy
Ghost
to
his
Church
,
under
the
name
of
north
and
south-wind
.
2
The
work
of
the
Spirit
,
which
is
Inspiration
,
under
the
word
of
blowing
on
hisgarden
.
And
3
The
end
wherefore
,
that
her
sweet
fruits
of
holy
obedience
may
more
abound
,
and
her
heavenly
grace
may
more
be
manifested
,
under
these
words
,
That
the
spices
thereof
may
flow
out
.
Having
then
spoken
before
,
why
the
Church
is
compared
to
a
garden
,
and
in
this
place
is
called
,
His
garden
,
both
by
right
of
creation
,
and
acqui●tion
at
a
deer
rate
;
We
have
to
consider
,
1
Why
the
Spirit
that
blowes
on
this
garden
,
is
compared
to
winde
;
to
wit
,
because
of
alike
properties
.
1.
The
wind
has
a
purging
power
of
the
aire
,
and
therefore
is
called
Nature's
fan
;
and
so
has
the
Spirit
,
to
purge
and
cleanse
the
soul
.
2.
It
has
a
cooling
quality
,
and
so
has
the
Spirit
,
both
to
abate
burning
concupiscence
,
and
to
comfort
the
scorching
of
trouble
and
temptation
,
or
Satan's
fiery
darts
.
3.
It
has
a
clearing
property
,
dispersing
clouds
,
and
causing
serenity
;
and
so
has
the
Spirit
,
to
disperse
the
clouds
of
temptations
,
and
make
fair
weather
in
a
perplexed
conscience
.
4.
It
has
a
piercing
force
,
being
subtle
,
and
searching
through
every
narrow
cranie
;
and
so
has
the
Spirit
,
as
we
see
,
Act.
2.
37.
5.
It
has
a
thawing
quality
;
and
so
has
the
Spirit
,
to
thaw
our
frosty
and
cold
hearts
,
and
dissolve
them
,
as
it
were
,
into
a
flood
of
tears
.
6.
It
has
also
a
drying
and
ripening
property
;
and
so
has
the
Spirit
,
to
dry
up
the
filthy
issue
of
our
sinfull
humours
,
and
ripen
us
like
wheat
for
the
Lord's
harvest
.
Next
,
there
is
two
winds
here
spoken
of
,
or
a
wind
from
two
arcts
,
the
North
and
South-wind
,
which
though
they
seem
contrary
one
to
another
,
yet
herein
they
agree
,
that
both
are
necessary
for
the
garden
and
Church
of
Christ
.
The
North-wind
then
first
,
is
cold
,
sharp
,
and
nipping
;
and
the
South-winde
warm
,
comfortable
,
and
cherishing
:
Even
so
the
Spirit
,
sometimes
humbles
,
and
makes
one
like
a
low
valley
,
and
sometimes
raises
the
soul
with
comfort
,
and
makes
it
as
a
high
mountain
;
or
,
as
is
said
,
Psal.
107.
26.
sometimes
they
mount
up
to
heaven
,
and
again
they
go
down
to
the
very
depths
.
And
to
this
end
is
God's
wisdom
suitable
in
the
outward
means
,
some
being
Boanerges's
,
to
cast
down
,
and
some
the
sons
of
consolation
,
to
raise
up
;
that
by
and
in
these
ordinary
means
,
the
Spirit
may
blow
accordingly
.
The
method
also
is
to
be
considered
,
that
is
here
used
,
speaking
first
of
the
north-wind
,
and
then
of
the
south
,
to
shew
unto
us
,
that
till
first
the
Spirit
of
God
humble
us
by
the
Law
,
and
sight
of
our
misery
,
we
can
never
expect
,
that
he
will
be
as
a
south-wind
to
us
,
to
comfort
us
by
the
Gospel
,
and
give
us
a
true
sense
or
assurance
of
the
Lord's
mercy
.
Thirdly
,
the
operation
of
the
Spirit
,
is
called
and
compared
here
to
blowing
:
1.
Because
as
the
wind
blowes
freely
,
and
where
it
lists
,
so
does
the
Spirit
,
Joh.
3.
8.
2.
The
blowing
thereof
is
not
seen
,
but
felt
;
and
so
is
the
working
of
the
Spirit
,
by
making
a
strange
change
;
see
Ezek.
37.
9.
3.
It
blowes
not
ever
alike
,
but
sometimes
more
mightily
,
sometimes
more
softly
,
and
sometimes
not
sensible
at
all
;
even
so
does
the
Spirit
,
and
therefore
in
this
place
is
bidden
awake
.
4.
While
it
blowes
so
mightily
,
it
bears
down
all
before
it
,
whether
turrets
or
trees
,
so
that
nothing
can
withstand
it
;
even
so
,
sometimes
the
Spirit
works
so
powerfully
,
that
it
casts
down
all
strongholds
,
and
overcomes
greatest
enemies
,
and
most
wicked
sinners
,
as
we
see
in
the
conversion
of
Manasses
,
and
Paul
,
&c.
5.
When
it
blowes
softly
on
a
garden
,
it
not
onely
furthers
the
grouth
thereof
,
but
conveys
sweet
smells
to
the
brain
;
even
so
does
God's
Spirit
by
his
breathing
,
further
the
grouth
of
grace
,
and
conveyes
sweet
comfort
to
the
soul
.
6.
The
blowing
also
of
the
wind
,
by
filling
the
sailes
of
ships
,
carries
them
forward
to
their
haven
;
and
so
does
the
working
of
God's
Spirit
on
the
soul
,
and
filling
the
same
by
grace
,
carrie
forward
the
same
to
the
haven
of
eternall
happinesse
.
7.
Men
observe
the
winde
,
and
the
blowing
thereof
;
and
so
should
they
the
operation
of
the
Spirit
,
and
the
efficacy
of
the
same
,
with
the
accesse
and
recesse
thereof
.
Fourthly
,
the
end
of
this
blowing
of
these
winds
,
on
his
garden
,
is
,
That
the
spices
thereof
may
flow
out
,
whereby
are
understood
God's
graces
,
which
,
like
spices
,
are
precious
,
pleasant
,
and
odoriferous
to
the
godly
soul
,
and
in
it
to
God
also
,
whose
gifts
they
are
;
and
for
them
,
the
soul
also
is
odoriferous
to
him
;
and
which
graces
oftimes
,
lie
like
fire
under
ashes
in
us
,
till
the
Spirit
blow
,
and
then
they
are
said
to
flow
out
,
which
is
not
by
minoration
,
or
departing
from
us
,
but
by
emanation
in
their
sense
to
us
,
and
fruits
and
evidence
towards
others
;
as
faith
is
seen
by
works
,
like
that
of
Job's
patience
,
Noah's
constancy
,
Joseph's
continency
,
Moses's
fidelity
,
Phinebas's
zeal
,
and
the
like
graces
in
holy
men
,
by
their
holy
examples
,
which
for
imitation
,
(
as
the
Apostle
speaks
1
Cor.
11.
1.
)
they
did
leave
behind
them
.
Which
blowing
of
the
Spirit
likewise
,
for
this
end
,
is
ordinarily
by
the
blowing
of
another
wind
;
to
wit
,
the
preaching
of
the
Gospell
,
as
we
see
the
same
so
compared
,
Rev.
7.
where
when
the
Lord
denounceth
,
that
the
course
of
the
blessing
of
the
Gospell
should
be
stayed
,
John
seeth
in
a
vision
four
Angells
,
holding
the
four
winds
that
they
should
not
blow
.
In
the
second
part
of
the
verse
,
followes
,
upon
the
excitation
and
increase
of
his
graces
in
her
,
for
the
end
aforesaid
,
the
Church's
invitation
of
her
Beloved
,
to
come
to
his
garden
,
and
eat
his
pleasant
fruits
;
by
which
comming
is
not
to
be
understood
,
that
he
was
absent
from
her
,
but
that
she
desires
a
more
full
and
familiar
presence
of
him
:
For
,
where-ever
true
grace
is
begun
and
setled
in
the
heart
,
there
is
still
a
further
and
a
greater
desire
thereof
,
and
of
a
neerer
union
thereby
,
more
and
more
with
Christ
,
till
the
soul
be
most
neerly
of
all
after
this
life
united
with
him
,
as
the
Apostle
wished
,
saying
,
Cupio
dissolvi
,
&
esse
cum
Christo
.
The
reasons
of
which
her
earnest
desire
,
that
he
would
come
unto
her
,
are
,
1
The
great
honour
that
the
soul
gets
by
his
comming
thereto
,
which
may
say
more
justly
,
than
Elizabeth
said
of
Marie's
comming
,
How
comes
it
to
passe
,
the
Lord
himself
of
heaven
and
earth
should
come
to
me
?
we
being
,
as
the
centurion
confessed
of
himselfe
,
altogether
unworthy
,
that
he
should
enter
under
our
roof
.
2
▪
The
great
benefit
that
the
soul
gets
,
by
his
comming
thereto
;
for
he
brings
with
him
a
treasure
of
all
grace
and
goodnesse
,
and
comes
not
empty
,
especially
(
as
he
said
to
Zaccheus
)
that
day
,
salvation
comes
to
the
soul
.
3
He
makes
the
place
where
he
is
,
a
kind
of
heaven
,
and
whatsoever
condition
of
life
a
man
is
in
,
the
same
cannot
be
but
comfortable
.
The
end
of
his
comming
is
,
To
eat
of
his
pleasant
fruits
;
that
is
,
to
be
contented
and
delighted
with
her
works
of
holy
and
humble
obedience
;
which
are
called
1
Pleasant
;
then
,
His
fruits
.
Pleasant
,
1
In
respect
of
acceptation
,
as
such
.
2
Of
procession
,
because
they
come
from
his
own
Spirit
,
and
inspiration
thereof
.
3
In
respect
of
their
perfection
,
and
perfuming
(
as
it
were
)
to
be
a
sweet
favour
to
God
in
Christ
,
which
they
have
from
his
obedience
,
and
which
is
a
great
comfort
to
us
,
when
we
look
on
our
wants
and
blemishes
.
And
4
In
respect
of
right
intention
,
or
end
,
wherefore
they
are
brought
forth
,
or
done
;
which
is
,
to
please
God
,
Heb.
13.
21.
and
Col.
1.
10
Next
,
they
are
called
,
His
fruits
;
à
fonte
&
fine
:
1
Because
they
flow
onely
from
him
,
and
his
Spirit
,
without
whom
,
we
can
do
nothing
.
And
2
The
glory
whereof
is
onely
due
to
him
,
and
not
to
us
,
our
free-will
or
merit
,
and
to
none
beside
.
Observations
.
1.
We
see
by
the
order
of
these
words
,
following
on
the
former
verse
,
that
a
thankfull
acknowledgment
of
gifts
already
received
,
procures
the
enlargement
of
the
Lord
's
bountifull
hand
,
to
superadd
and
bestow
more
;
as
after
watering
of
his
garden
he
does
here
,
in
breathing
on
the
same
.
2.
When
we
are
most
dejected
,
and
spiritually
afflicted
,
let
us
take
that
to
be
the
work
of
the
Lord's
Spirit
,
in
mercy
,
and
for
the
good
of
his
garden
,
as
the
blowing
of
the
sharp
North-wind
thereon
,
as
well
as
when
we
are
comforted
,
and
blown
upon
by
the
soft
and
Sweet
south-wind
,
of
the
peace
of
conscience
,
and
our
restoring
,
with
David
,
to
the
joyes
which
we
were
wont
to
find
in
him
.
Neither
let
us
expect
to
enjoy
ever
or
alike
,
the
consolations
of
the
Spirit
,
or
joy
of
his
sensible
presence
,
nor
think
,
that
spirituall
desertions
,
or
trouble
of
conscience
for
our
humiliation
,
shall
ever
endure
;
but
there
is
a
vicissitude
in
our
spirituall
,
as
in
our
temporall
estate
here
,
sometimes
sowing
in
tears
,
and
sometimes
reaping
in
joy
.
3.
We
see
what
a
soil
and
soul
is
the
Lord's
garden
;
to
wit
,
that
which
is
replenished
with
sweet
spices
,
flowing
out
by
the
inspiration
and
work
of
Gods
spirit
in
their
sweet
smell
and
fruits
of
a
holy
life
,
and
on
the
contrary
what
a
soil
and
soul
is
Satan's
garden
,
to
wit
which
is
full
of
stinking
weeds
of
all
corruption
,
flowing
out
by
his
suggestion
and
instigation
in
their
noysome
stink
like
that
of
Sodom
,
and
poysonable
fruits
of
a
wicked
life
and
conversation
,
which
showes
how
rare
Gods
gardens
are
,
and
how
plentifull
Satan's
are
in
the
land
.
4.
Though
the
soul
be
already
made
the
Lords
garden
,
and
though
it
be
both
planted
and
watered
with
his
heavenly
graces
,
yet
we
see
that
the
spirit
of
God
must
also
blow
thereon
that
her
spices
may
flow
out
,
which
showes
that
we
need
not
only
quickning
grace
to
put
life
in
us
at
first
,
and
to
have
our
hearts
purged
and
planted
with
grace
,
but
likewise
exciteting
grace
,
and
so
grace
upon
grace
in
a
daily
supply
,
to
rouse
up
,
draw
forth
and
actuate
that
grace
which
we
got
at
first
.
5.
This
blowing
on
the
garden
,
is
that
her
spices
may
flow
out
,
which
teaches
us
,
that
it
is
not
enough
to
be
good
,
or
have
goodness
in
our selves
,
but
it
must
be
Emánant
and
flow
out
,
like
the
gaining
with
the
talents
,
and
shining
of
the
wise
virgins
Lamps
,
and
as
our
Saviour
commands
,
Matth.
5.
to
the
benefit
of
others
.
6.
Likewise
as
this
should
teach
all
Christians
who
would
be
good
instruments
in
church
or
polity
if
,
they
would
have
their
gifts
like
spices
to
flow
out
for
the
good
of
others
,
that
then
they
should
first
be
carefull
to
be
well
stored
within
with
such
themselves
,
so
specially
pastors
should
be
so
,
who
both
in
the
fulness
of
the
blessing
of
the
Gospell
by
word
,
and
in
adorning
that
holy
calling
by
an
exemplary
singularity
of
life
should
make
their
spices
,
or
holy
gifts
and
graces
flow
out
,
that
as
lights
on
a
candlestick
they
may
shine
in
both
,
to
all
who
are
within
the
house
.
7.
Christ
makes
his
spirit
first
breathe
or
blow
on
his
garden
,
and
then
she
invites
him
to
come
and
eate
of
the
fruits
which
this
breathing
has
produced
.
So
that
we
see
that
first
,
Christ
by
communicating
grace
to
the
soul
he
beginnes
,
and
then
that
his
grace
in
the
hearts
of
his
Elect
is
not
in
vain
,
but
efficacious
and
operative
to
the
producing
of
good
and
holy
fruits
.
8.
We
see
that
Christs
garden
is
a
fruitfull
garden
,
which
brings
not
forth
only
leaves
of
verball
profession
,
or
fair-promising
blossomes
of
good
hopes
of
fruit
,
but
fruits
themselves
,
and
as
our
Saviour
showes
,
much
fruit
,
Ioh.
15.
5.
9.
These
fruits
are
called
(
his
fruits
,
)
for
the
reason
aforementioned
,
so
that
this
is
the
humble
disposition
of
all
the
truly
godly
,
that
as
David
acknowledged
,
1
Chron.
29.
14.
that
he
and
his
people
had
given
to
the
Lord
for
the
preparation
of
his
temple
,
only
which
was
his
own
,
even
so
they
acknowledge
that
any
fruits
of
godliness
which
they
are
able
to
bring
forth
,
is
only
from
his
meer
grace
,
and
in
so
farre
,
as
they
are
good
,
they
are
his
work
only
;
so
farre
are
they
to
ascribe
any
thing
to
themselves
or
to
their
own
merit
,
free
will
,
or
the
like
.
10.
These
fruits
are
called
his
pleasant
fruits
,
or
fruits
that
are
pleasing
to
him
:
which
showes
not
only
what
is
the
care
and
should
be
of
all
good
Christians
in
all
their
waies
and
works
to
please
God
,
but
also
if
the
good
fruits
of
a
holy
conversation
be
pleasing
to
God
,
that
on
the
contrary
the
evill
fruits
of
a
wicked
life
must
be
,
and
are
,
displeasing
to
him
,
provoking
his
wrath
,
as
we
see
,
Isay
.
5.
&c.
and
his
heavy
judgments
upon
a
Land
.
Finis
quarti
Capitis
.
Soli
deo
gloria
.
CHAP.
V.
Vers.
1.
I
am
come
into
my
garden
,
my
sister
,
my
spouse
,
I
have
gathered
my
Myrrh
with
my
spices
,
I
have
eaten
my
Hony-comb
with
my
hony
,
I
have
drunk
my
wine
with
my
milk
:
Eate
my
friends
,
drink
,
yea
,
drink
aboundantly
,
O
beloved
.
IN
this
Chapter
we
have
,
1.
How
readily
Christ
answers
the
former
invitation
of
his
Church
,
to
come
into
his
garden
and
eate
his
pleasant
fruits
,
2.
Is
set
down
the
Churches
falling
asleep
into
the
slumber
of
a
dangerous
security
:
out
of
which
our
Saviour
takes
pains
to
awake
her
,
1.
By
his
voice
knocking
and
calling
upon
her
,
to
arise
and
open
to
him
,
to
whom
she
returnes
a
carnall
and
worthless
excuse
,
2.
By
putting
in
his
hand
by
the
lock
of
the
dore
,
the
successe
whereof
is
set
downe
,
that
her
bowels
were
then
moved
for
him
:
Whereupon
ensued
a
further
progresse
in
seeking
him
.
1.
By
rising
up
.
2.
By
opening
to
him
.
But
he
had
withdrawne
himselfe
.
3.
By
seeking
him
and
calling
upon
him
,
the
successe
whereof
notwithstanding
was
,
that
she
could
not
find
him
,
nor
gave
he
her
any
answer
.
4.
By
going
yet
furder
and
seeking
,
him
thorow
the
city
,
as
Cant.
3.
3.
The
successe
whereof
was
worse
then
the
former
,
she
not
only
found
him
not
,
but
she
was
wounded
by
the
watchmen
,
and
the
keepers
of
the
walls
took
away
her
vaile
from
her
.
5.
By
giving
a
charge
to
the
daughters
of
Jerusalem
,
if
they
found
her
welbeloved
,
that
they
would
tell
him
,
that
she
was
sick
of
love
.
In
the
third
part
of
the
Chapter
followes
upon
the
occasion
of
this
her
charge
to
them
,
and
their
asking
of
her
,
what
her
welbeloved
was
more
then
another's
beloved
,
that
she
so
charged
them
,
her
description
of
the
excellency
of
her
welbeloved
,
his
beauty
and
good
parts
.
In
the
words
then
of
the
first
vers
,
we
have
1.
His
declaration
how
readily
he
obeyed
his
Churches
invitation
to
come
into
his
garden
and
eate
his
pleasant
fruits
;
and
,
2.
His
invitation
of
his
friends
to
eate
likewise
and
to
drink
with
him
.
In
the
declaration
,
we
have
,
1.
The
styles
that
he
gives
her
,
of
sister
and
spouse
,
as
he
did
before
.
c.
4.
v.
9.
whereof
we
have
spoken
.
Next
by
this
variety
whereof
he
speaks
,
of
Myrrh
,
spices
,
hony
,
wine
and
milk
,
is
understood
the
variety
of
the
graces
of
Gods
spirit
bestowed
upon
his
elect
,
to
his
own
glory
and
their
salvation
,
and
the
sweet
fruits
and
effects
thereof
wherein
he
delights
and
has
a
complacency
,
as
those
have
who
eate
that
which
is
sweet
and
delicious
,
and
drink
wine
,
or
such
pleasant
and
comfortable
liquors
.
Secondly
,
he
invites
here
his
friends
to
eate
and
drink
likewise
,
that
is
,
the
other
godly
,
so
called
,
Joh.
15.
14.
whose
delight
and
rejoysing
in
the
obedience
of
their
fellow
members
is
called
here
,
eating
and
drinking
,
therefore
sayes
our
Saviour
,
let
your
light
so
shine
before
men
,
Matth.
5.
That
they
seeing
your
good
works
may
glorifie
God
your
heavenly
father
.
The
godly
then
are
called
his
friends
,
and
he
theirs
,
Cant.
5.
16.
1.
(
as
between
Jonathan
and
David
,
)
because
of
mutuall
and
intire
affection
,
2.
Because
of
comfort
of
one
anothers
company
,
Gen.
14.
14.
3
Because
of
the
hazard
that
they
will
undergo
one
for
another
,
of
their
very
lives
,
4.
Because
of
the
rejoysing
mutually
of
one
in
anothers
good
,
and
condoleing
in
like
manner
of
their
distresse
,
as
we
see
in
David
,
and
in
Jobs
friends
,
2
Sam.
1.
26.
5
Because
of
the
care
they
have
to
pleasure
one
another
,
and
to
eschew
what
may
displease
or
break
friendship
between
them
.
Observations
.
1.
Out
of
this
readiness
of
Christ
to
yield
to
the
desire
and
invitation
of
his
Church
,
we
may
gather
a
lesson
of
great
comfort
,
that
,
as
he
sayes
Psal.
145.
19.
he
will
ever
fulfill
the
desire
of
them
that
feare
him
,
and
heare
their
cry
,
and
will
save
them
;
and
if
he
seem
not
so
readily
to
answer
,
assuredly
it
is
for
their
good
.
2.
Seeing
the
Lords
delight
is
in
the
graces
of
his
holy
spirit
which
he
has
planted
in
the
hearts
of
his
Elect
,
and
in
the
fruits
of
a
holy
obedience
that
arises
there-from
,
this
should
move
us
to
be
carefull
to
have
our
hearts
stored
with
these
good
graces
,
and
our
life
adorned
(
like
fruitfull
trees
)
with
such
sweet
fruits
,
as
Isay
speaks
of
,
Isay
.
1.
2.
That
so
he
may
have
delight
and
pleasure
in
us
here
,
and
we
may
have
delight
with
him
and
pleasures
for
ever
hereafter
.
3.
We
see
that
friends
only
are
invited
,
and
not
enemies
to
banquet
with
Christ
Jesus
,
and
rejoyce
in
the
obedience
of
his
Saints
,
here
,
as
the
angels
rejoyce
at
a
sinners
conversion
.
And
therefore
1.
hereby
we
may
try
our selves
if
we
be
friends
to
Christ
,
if
we
rejoyce
ever
at
the
grouth
of
godliness
,
and
in
the
fruits
of
obedience
,
which
we
see
in
the
godly
,
loving
,
and
,
with
David
,
honouring
them
because
thereof
,
Psal.
15.
4.
And
on
the
contrary
,
if
we
be
grieved
with
David
,
Psal.
119.
136.
and
the
mourners
in
Ezekiel
,
Ezek.
9.
4.
For
the
sinnes
of
others
,
as
well
as
our
own
,
and
at
their
disobedience
who
break
Gods
law
and
commandements
.
And
,
2.
We
may
see
who
are
admitted
to
the
communion
of
spirituall
rejoysing
with
Christ
here
,
and
shall
be
to
the
communion
of
celestiall
rejoysing
with
him
hereafter
,
to
wit
,
only
those
who
are
his
friends
;
the
portion
of
his
foes
being
,
a
debarring
from
both
,
and
an
adjudication
to
weeping
and
wailing
for
ever
hereafter
.
Vers.
2.
I
sleep
,
but
my
heart
waketh
;
it
is
the
voice
of
my
beloved
that
knocketh
,
saying
,
Open
to
me
,
my
sister
,
my
love
,
my
dove
,
my
undefiled
;
for
my
head
is
filled
with
dew
,
and
my
locks
with
the
drops
of
the
night
.
Here
is
set
downe
,
1.
The
churches
ingenuous
acknowledgment
of
a
dangerous
estate
of
carnall
security
wherein
she
had
fallen
:
and
,
2.
Is
set
downe
Christs
carriage
and
care
how
to
awake
her
out
of
the
same
:
first
then
her
acknowledgment
is
in
these
words
,
I
sleep
,
but
my
heart
waketh
,
whereby
she
showes
that
this
sleep
of
hers
was
not
a
dead
sleep
,
but
rather
such
a
samber
as
was
that
of
the
wise
virgins
,
both
because
in
this
sleep
her
heart
was
awake
,
as
also
she
heard
the
voice
of
her
beloved
,
and
what
he
spake
unto
her
,
which
they
use
not
to
do
,
who
are
fallen
into
a
dead
sleep
,
whom
no
words
will
awake
.
Of
which
sleep
,
we
have
these
things
to
consider
:
1
What
sort
of
sleep
this
is
,
to
wit
,
spirituall
,
or
that
of
security
.
2
Whence
it
proceeds
.
3
What
are
the
other
resemblances
between
it
,
and
the
bodily
sleep
.
And
4
What
are
the
effects
thereof
.
First
then
,
the
bodily
or
naturall
sleep
is
not
here
meant
,
seeing
the
Church
is
onely
to
be
considered
altogether
,
according
to
her
spirituall
estate
and
condition
;
and
therefore
her
sleep
here
is
spirituall
,
whereof
the
Apostle
speaks
,
saying
,
Let
us
not
sleep
,
as
others
do
,
but
let
us
watch
and
be
sober
,
1
Thess.
5.
6.
and
again
,
Awake
thou
that
sleepest
,
and
rise
up
from
the
dead
,
and
Christ
shall
give
thee
light
,
Ephes.
5.
14.
Secondly
,
as
bodily
sleep
proceeds
of
the
binding
up
of
the
bodily
senses
,
by
the
vapours
that
arise
from
the
stomack
;
so
this
spirituall
sleep
proceeds
,
of
the
obstruction
,
or
binding
up
of
the
spirituall
senses
of
the
soul
,
from
their
proper
operations
,
by
the
sinfull
vapours
,
arising
from
our
naturall
corruptions
,
or
remnants
of
the
old
Man
in
the
godly
,
whereof
the
Apostle
speaks
,
Gal.
5.
17.
and
Rom.
7.
23.
which
when
the
same
prevails
,
and
through
want
of
watchfulnesse
or
coldnesse
in
prayer
,
waxeth
strong
,
then
there
is
a
damping
of
the
spirituall
graces
,
and
as
it
were
a
sleep
or
slumber
that
falls
upon
the
soul
.
Thirdly
,
the
other
resemblances
between
sleep
and
security
,
are
these
▪
1.
Sleep
is
naturall
,
and
so
is
security
.
2.
Sleep
comes
oft
of
idlenesse
,
and
so
does
security
,
when
the
soul
is
not
exercised
diligently
in
watching
,
prayer
,
and
other
holy
and
necessary
exercises
,
both
of
our
generall
and
particular
callings
.
3.
Sleep
is
sweet
and
pleasing
to
flesh
and
blood
,
and
so
is
security
.
4.
Such
who
are
asleep
,
desire
,
that
no
man
awake
them
,
and
they
draw
the
curtains
before
them
to
shut
out
light
;
even
so
do
those
who
lie
asleep
in
security
,
they
delight
therein
,
and
in
darknesse
,
and
therefore
desire
not
to
be
roused
up
,
by
having
their
faults
told
them
,
and
their
works
of
darknesse
to
be
brought
to
the
light
.
5.
In
sleep
there
is
no
exercise
of
the
senses
,
nor
motion
;
even
so
,
while
men
lie
asleep
in
security
,
there
is
no
exercise
of
the
spirituall
senses
of
the
soul
;
in
seeing
,
hearing
,
tasting
,
smelling
,
or
feeling
,
as
it
ought
;
nor
is
that
motion
which
should
be
,
in
the
diligent
discharge
of
our
duty
,
in
religious
exercises
,
of
prayer
and
repentance
,
and
other
holy
performances
.
6.
Sleep
is
the
image
of
death
corporall
,
and
security
,
I
may
say
,
is
the
fore-runner
(
if
God
awaken
not
the
soul
)
of
death
eternall
.
Fourthly
,
The
effects
of
sleep
are
these
:
1.
In
sleep
,
Fancy
rules
,
and
therefore
sleep
oftimes
produces
dreams
,
that
are
deceitfull
;
and
when
men
awake
,
makes
them
but
sad
by
disapointment
,
and
pensive
in
the
end
:
Even
so
does
security
,
making
men
dream
to
themselves
,
and
presume
of
freedome
from
punishment
,
and
attaining
to
salvation
,
though
they
lie
in
security
,
and
live
still
in
sin
;
while
in
the
mean
time
,
judgments
temporall
seize
upon
them
unawares
,
as
they
did
on
Sodom
,
or
they
be
haled
away
with
the
rich
fool
to
eternall
punishment
.
2.
Sleep
laies
a
man
open
(
as
it
were
)
unto
many
dangers
,
as
,
of
robbery
,
captivating
,
and
killing
,
as
we
may
see
in
the
examples
of
Sampson
,
Sisera
,
and
Olofernes
,
&c.
And
even
so
does
security
,
to
many
spirituall
and
alike
dangers
;
therefore
saies
the
Apostle
,
Be
sober
,
be
vigilant
,
because
your
adversary
the
devill
is
a
roaring
Lion
,
walking
about
,
seeking
whom
he
may
devour
,
1
Pet.
5.
8.
Matth.
26.
41.
3.
(
As
we
see
here
)
it
causes
a
withdrawing
of
Christ
from
us
,
and
makes
the
means
of
grace
,
which
is
the
word
or
voice
of
our
Beloved
,
the
lesse
effectuall
,
our
prayers
more
feeble
,
our
zeal
lesse
fervent
,
our
love
to
be
colder
,
our
delight
in
holy
exercises
to
decay
,
our
faith
lesse
vigorous
,
and
our
practise
of
obedience
more
slack
and
slender
:
and
finally
,
breeds
much
pains
to
the
soul
,
before
(
as
David
saies
)
it
be
restored
to
that
joy
,
which
sometimes
it
was
wont
to
find
in
the
comfortable
presence
of
Christ
,
and
vigour
of
those
heavenly
graces
,
whose
force
the
sleep
of
security
has
so
much
abated
.
But
though
she
sleep
,
yet
it
is
specially
to
be
remarked
,
that
she
saies
,
Her
heart
was
waking
,
which
showes
,
that
her
sleep
was
not
like
a
deadly
lethargy
,
or
that
her
heart
or
conscience
in
that
sleep
,
was
like
Nabal's
,
which
died
within
him
altogether
;
but
she
retained
the
life
of
grace
still
in
her
soul
,
and
that
seed
remained
in
her
,
whereof
John
speaks
,
because
she
is
born
of
God
,
1
Joh.
3.
9.
the
work
of
which
new-birth
can
never
be
extinguished
,
which
is
a
singular
comfort
,
and
which
we
have
confirmed
unto
us
,
both
in
the
old
,
and
in
the
New
Testament
,
Jer.
32.
40.
Rom.
11.
29.
1
Pet.
1.
5.
Joh.
10.
29.
Rom.
8.
30.
and
Phil.
2.
13.
&c.
Which
perseverance
in
grace
,
and
estate
thereof
,
they
have
onely
from
God
,
and
his
Spirit
,
moving
on
their
hearts
,
as
he
did
in
the
Creation
on
the
waters
;
and
who
keeps
the
seed
of
grace
in
them
,
and
them
by
it
,
from
full
and
finall
falling
away
.
Indeed
,
they
may
be
sometimes
sore
wounded
and
shaken
,
as
Peter
was
,
for
their
humiliation
,
but
not
quite
destitute
of
saving
grace
,
Vt
majorum
etiam
ruina
,
sit
minorum
cautela
.
As
also
by
sin
,
the
act
of
grace
for
a
time
may
be
restrained
,
as
of
repentance
,
and
such
other
holy
duties
,
as
Psal.
119.
59.
is
mentioned
,
which
we
see
to
have
been
the
time
of
David's
security
;
but
the
habit
of
grace
can
never
be
lost
,
because
it
is
not
acquired
,
but
infused
by
him
,
whose
gifts
are
without
repentance
.
As
likewise
some
degrees
of
faith
,
love
,
zeal
,
repentance
,
and
the
like
,
may
be
lost
;
but
not
all
faith
,
all
love
,
all
zeal
,
&c.
for
the
seed
still
remains
,
because
of
the
new
birth
.
Followes
,
next
to
the
Churches
acknowledgment
of
her
security
,
wherein
she
lay
,
Christ's
carriage
and
care
to
awake
her
out
of
the
same
;
which
is
,
by
his
voice
,
which
she
knowes
,
and
acknowledges
to
be
the
voice
of
her
beloved
,
the
particulars
whereof
are
these
:
1
His
compellation
of
her
;
2
His
petition
;
and
3
The
reasons
thereof
.
First
then
,
our
Saviour
useth
his
voice
,
to
awake
her
out
of
this
her
security
,
not
immediately
uttered
,
but
mediately
,
in
the
ordinary
exercise
of
the
holy
Ministry
,
whom
whosoever
hears
,
they
hear
him
,
&
contra
;
and
by
this
his
voice
in
the
mouths
of
his
holy
Prophets
,
Apostles
,
and
faithfull
Pastors
,
has
he
called
upon
his
Church
,
and
awaked
her
from
time
to
time
,
when
(
like
the
wise
Virgins
)
she
has
fallen
asleep
;
which
is
his
singular
kindnesse
towards
her
,
when
he
so
awakes
her
,
that
she
should
not
be
surprised
by
her
spirituall
enemies
,
or
perish
with
the
wicked
world
.
This
is
likewise
to
be
remarked
,
how
the
faithfull
,
even
in
this
their
sleep
,
can
discern
and
tell
,
that
when
his
Word
is
truly
preached
,
it
is
the
voice
of
Christ
which
they
hear
,
and
that
doth
call
upon
them
,
according
as
he
saies
,
Joh.
10.
4.
That
his
sheep
know
his
voice
,
and
will
not
follow
a
stranger
,
but
flee
from
him
;
for
they
know
not
the
voice
of
strangers
.
They
have
therefore
a
discerning
judgment
,
which
the
Romanist's
deny
to
God's
people
,
and
are
not
like
many
,
who
halt
between
truth
and
idolatry
,
and
will
tell
,
that
they
know
not
which
is
the
true
religion
,
or
the
voice
of
Christ
,
nor
cannot
judge
thereof
,
when
every
sect
and
profession
boldly
affirms
,
that
they
have
the
truth
on
their
side
,
and
therefore
cannot
resolve
with
themselves
to
whom
to
adhere
:
Surely
such
do
plainly
professe
,
that
they
are
void
of
God's
Spirit
,
who
by
the
gift
of
discerning
,
and
rule
of
God's
Word
,
cannot
●ry
the
spirits
,
nor
,
like
Christ's
sheep
,
know
the
voice
of
Christ
.
Next
,
she
attributes
to
the
voice
of
her
beloved
,
knocking
,
as
we
see
in
like
manner
,
Rev.
3.
20.
which
showes
,
not
onely
the
earnest
desire
that
Christ
has
▪
of
our
salvation
,
calling
and
knocking
at
the
dores
of
our
hearts
,
that
we
may
open
to
him
,
and
that
salvation
may
come
into
our
house
;
but
also
this
showes
,
the
power
of
Gods
Word
,
as
it
is
called
,
the
power
of
God
unto
salvation
,
to
all
them
who
believe
,
Rom.
1.
16.
the
preaching
whereof
,
is
(
as
it
were
)
the
very
hand
of
God
,
knocking
at
the
dores
of
his
Elect
,
and
making
them
to
hear
and
open
to
him
,
the
everlasting
gates
of
their
souls
,
that
the
King
of
glory
may
enter
in
,
Psal.
24.
Again
,
it
is
to
be
remarked
,
that
she
saies
,
It
is
the
voice
of
her
beloved
that
knocks
,
who
is
indeed
,
dilectus
deo
ut
filius
,
angelis
ut
dominus
,
hominibus
ut
salus
;
beloved
also
justly
,
1
For
excellency
of
beauty
,
vers.
10.
being
the
Sun
of
righteousness●
,
and
fairer
than
the
children
of
men
,
Psal.
45.
2.
like
the
rose
of
Sharon
,
and
lilly
of
the
vallies
,
Cant.
2.
1.
And
2
For
liberality
of
bounty
,
who
not
onely
gives
us
all
good
things
,
but
has
given
himself
to
us
,
and
for
us
to
the
death
of
the
crosse
,
and
,
as
Psal.
84.
11.
who
is
the
giver
of
grace
here
,
and
of
glory
hereafter
.
Therefore
worthy
is
he
,
on
whom
we
should
set
our
love
,
whereby
we
shall
reap
these
benefits
:
1
The
assurance
of
his
love
to
us
,
and
election
of
us
.
2
This
,
like
Moses's
Rod
,
will
devour
up
all
sinfull
love
.
3
As
Iacob's
to
Rachel
,
it
will
facilitate
our
obedience
,
and
hardest
sufferings
.
4
It
will
most
enforce
us
of
any
motive
,
to
love
our
neighbour
as
we
ought
.
And
5
assure
us
of
that
estate
,
wherein
faith
and
hope
ceasing
,
our
love
onely
shall
remain
,
and
be
perfected
in
heaven
.
In
the
particulars
of
this
voice
of
her
beloved
,
we
have
,
1
His
compellation
of
her
,
which
is
by
divers
titles
,
My
sister
,
my
love
,
my
dove
,
my
undefiled
;
of
all
which
we
have
spoken
before
:
Onely
herein
this
is
Secondly
,
in
this
speech
of
our
Saviours
,
we
have
what
he
desires
of
her
,
which
is
,
to
open
unto
him
;
as
Naaman's
servants
said
unto
him
,
2
King
.
5.
no
great
matter
to
perform
,
especially
to
so
great
and
good
a
Lord
,
who
had
come
to
her
dore
so
kindly
,
had
waited
on
her
so
patiently
,
and
was
to
benefit
her
thereby
so
abundantly
,
(
as
he
said
to
Zacheus
)
as
to
bring
salvation
to
her
house
.
In
which
suit
of
opening
,
we
have
to
consider
;
1
What
this
imports
.
2
If
we
have
power
to
perform
this
.
3
The
motives
which
should
induce
us
.
And
4
The
manner
how
to
perform
the
same
.
First
then
,
this
imports
,
that
our
hearts
by
nature
,
and
in
the
estate
of
security
,
are
closed
against
God
,
ready
patent
to
admit
and
let
in
Satan's
suggestions
,
and
10
harbour
the
thoughts
of
vanity
,
worldlinesse
,
or
wickednesse
;
but
not
so
patent
to
let
in
Christ
Jesus
,
in
the
power
of
his
Word
,
and
operation
of
his
Spirit
.
Secondly
,
we
have
no
power
or
ability
of
our selves
,
to
perform
this
duty
,
till
he
who
has
the
keyes
of
David
,
who
opens
and
no
man
closes
,
and
who
opened
the
heart
of
Lyd●a
with
his
word
,
Act.
16.
14.
put
in
his
hand
by
the
hole
of
the
dore
,
as
vers.
4.
and
by
the
efficacy
of
his
Spirit
,
concurs
and
enables
us
to
do
what
he
directs
;
for
without
him
we
are
able
to
do
nothing
:
Therefore
sales
Ephraim
,
Surely
after
I
was
turned
,
then
I
repented
;
therefore
turn
thou
me
,
O
Lord
,
and
I
shall
be
turned
,
Jer.
31.
18
,
19.
&c.
Thirdly
,
the
motives
which
may
induce
us
to
open
to
him
,
are
many
;
for
1
He
opened
the
heavens
,
and
came
down
to
suffer
the
death
for
our
sake
that
he
might
open
to
us
that
heavenly
paradise
that
was
shut
before
against
us
.
2.
he
opened
in
his
Ministry
,
as
that
incarnate
word
,
the
good
will
of
God
to
us
for
our
great
comfort
.
3.
He
opened
not
only
his
hands
and
stretched-out
armes
on
the
crosse
,
calling
on
all
weary
and
loaden
to
come
unto
him
,
but
his
very
heart
likewise
;
ut
paterent
viscera
per
vulnera
.
4.
He
opened
the
grave
and
rose
therefrom
to
give
us
comfort
that
it
had
lost
it
victory
.
5.
He
opened
the
heave●s
and
ascended
in
our
nature
to
sit
there
at
his
Fathers
right
hand
in
glory
,
and
there
to
prepare
a
place
for
us
and
be
our
mediator
.
6.
He
opens
the
heavens
to
our
prayers
,
and
at
death
to
our
soules
or
persons
,
and
daily
he
opens
his
hand
and
fills
us
with
his
blessing
,
and
every
living
creature
which
is
appointed
for
our
use
or
comfort
.
And
therefore
for
these
reasons
and
many
more
,
should
not
we
open
to
him
when
he
comes
and
knocks
at
our
dores
?
Fourthly
,
the
manner
how
we
ought
to
open
the
dore
of
our
heart
to
him
,
is
,
1.
Timely
for
we
know
not
how
long
he
will
stand
and
knock
,
as
we
see
in
this
place
,
and
if
we
open
not
unto
him
readily
and
timely
,
how
soon
he
will
depart
and
it
cost
us
great
pains
before
we
find
him
againe
,
neither
know
we
how
long
our
eyes
shal
be
open
,
unclosed
by
death
,
and
the
grave
be
opened
for
our
bodies
,
and
Hell
for
our
soules
,
if
we
prove
obstinate
.
2.
We
should
open
joyfully
;
rejoysing
that
he
who
is
salvation
should
come
to
our
house
,
as
Elizabeth
rejoyced
when
the
virgin
Mary
came
unto
her
,
and
Jacob
was
over-joyed
when
Joseph
came
to
meet
him
,
Gen.
46.
30.
3.
We
should
open
unto
him
widely
,
enlarging
our
hearts
with
the
full
bensell
of
our
desires
after
him
,
and
a
full
resolution
to
obey
him
in
all
his
commandements
;
therefore
we
are
bidden
,
lift
up
those
everlasting
dores
of
ours
,
that
the
king
of
glory
may
come
in
,
Psal.
24.
or
,
cast
them
wide
open
after
the
manner
of
receiving
such
great
personages
.
4.
We
should
open
to
him
wisely
,
having
purged
and
prepared
the
houses
of
our
hearts
before
,
as
we
see
,
Gen.
24.
31.
and
the
upper
roome
was
for
him
wherein
he
did
eate
the
passover
,
lest
otherwise
when
we
have
opened
the
dore
,
if
he
see
but
like
a
filthy
and
stinking
dunghill
,
he
disdaine
to
come
under
so
unworthy
a
roof
.
Next
to
the
action
,
the
person
to
whom
she
should
open
,
is
,
(
to
me
,
)
sayes
her
beloved
,
an
empha●ick
word
indeed
,
and
as
Ezekiels
wheels
were
full
of
eyes
,
this
also
is
full
of
motives
or
perswasions
:
to
Me
then
,
who
is
thy
only
Saviour
and
is
come
for
that
end
,
(
Isay
.
61.
2.
)
and
who
would
not
open
to
such
?
to
Me
also
,
who
is
thy
king
,
thy
Priest
,
and
thy
Prophet
,
thy
brother
,
thy
beloved
,
and
bridegroom
,
&c.
Therefore
,
as
Laban
said
to
Abrahams
servant●
,
Come
in
thou
blessed
of
the
Lord
,
why
standest
thou
without
,
Gen.
24.
31
▪
So
should
we
say
when
he
comes
to
our
dore
:
yea
as
Lot
pressed
greatly
upon
the
two
angels
that
came
unto
him
,
Gen.
19.
3.
and
as
Lydia
constrained
Paul
and
those
that
were
with
him
to
come
within
her
house
,
Act.
16.
15.
So
should
we
by
importunity
of
fervent
prayer
and
earnest
desire
,
presse
hardly
upon
our
Saviour
in
like
manner
to
enter
and
come
within
our
hearts
,
and
dwell
therein
here
,
that
we
may
dwell
with
him
for
ever
and
ever
hereafter
:
Which
if
we
have
done
,
we
may
know
by
these
two
marks
and
evidences
,
1.
As
the
graves
at
Christs
death
when
they
opened
,
they
sent
forth
their
dead
,
Matth.
27.
52.
Even
so
will
a
soul
that
opens
to
Christ
,
send
forth
all
dead
works
of
obedience
to
sinne
or
Satan
,
forsaking
the
same
,
as
Solomon
sayes
,
he
that
confesses
his
sinnes
and
forsakes
them
shall
have
mercy
,
2.
As
the
earth
in
the
spring
and
in
the
month
April
,
that
hath
it
name
from
the
earths
opening
it self
,
brings
forth
pleasant
and
sweet
flowers
:
even
so
,
when
the
heart
is
opened
to
Christ
it
will
bring
forth
the
sweet
&
odoriferous
flowers
of
prayer
,
praise
,
&
of
a
Christian
practice
,
godly
thoughts
,
godly
words
,
and
godly
deeds
.
The
reason
why
he
is
so
earnest
with
her
by
so
many
compellations
,
as
motives
,
to
open
unto
him
,
is
,
1.
The
great
paines
he
has
taken
in
coming
to
her
in
the
very
night
time
,
which
ordinarily
is
appointed
for
rest
,
2.
The
great
patience
and
long
suffering
he
has
used
,
waiting
on
her
,
till
his
head
was
filled
with
dew
,
and
his
locks
with
the
drops
of
the
night
.
The
similitude
is
drawn
from
hence
,
as
if
a
lover
should
go
farre
in
the
night
time
,
and
indure
great
pains
and
other
inconveniences
to
visit
her
whom
he
loves
so
dearly
.
And
indeed
,
unspeakable
are
the
pains
,
sorrowes
and
sufferings
that
our
Saviour
has
indured
for
us
;
and
great
also
,
yea
wonderfull
is
his
long
suffering
patience
waiting
for
our
repentance
;
frequent
likewise
has
his
calling
been
upon
us
,
and
his
knocking
at
the
dore
both
of
our
hearts
and
eares
,
and
yet
,
Who
may
say
that
all
these
have
prevailed
,
or
that
he
has
opened
his
heart
unto
him
?
And
therefore
all
the
former
serves
the
more
to
aggravate
our
guiltiness
and
great
unkindness
unto
him
.
But
some
may
say
,
does
not
Christ
alwais
dwell
in
the
hearts
of
the
regenerate
,
how
is
it
then
that
he
calles
and
knocks
to
let
him
in
?
Whereunto
I
answer
,
that
there
be
degrees
of
the
measure
of
grace
,
whereby
Christ
dwells
in
his
Elect
,
as
was
in
the
blind
mans
recovery
of
his
sight
whom
Christ
cured
and
saw
men
at
first
only
like
trees
.
So
that
Christ
dwells
in
those
who
have
but
the
least
spark
of
a
true
and
lively
faith
,
but
he
knocks
to
have
them
to
open
the
dores
of
their
hearts
wider
,
and
to
receive
him
after
a
fuller
manner
.
Observations
.
1.
We
see
here
how
changeable
the
estate
of
a
Christian
is
in
this
world
:
before
,
the
Church
was
rejoysing
,
and
inflamed
with
a
fervent
zeale
and
love
of
Christ
,
inviting
him
to
come
to
his
garden
and
eate
his
pleasant
fruits
,
all
which
now
seems
to
be
smothered
,
and
when
he
comes
to
her
,
and
calls
and
knocks
,
yet
she
opens
not
unto
him
,
but
maketh
excuses
.
This
is
from
that
bosome
corruption
whereof
the
Apostle
complaines
,
Rom.
7.
when
through
neglect
of
daily
examination
,
prayer
,
and
resolution
with
David
,
the
bensell
of
a
holy
watchfulness
and
trimming
of
our
lamps
doth
slacken
,
Psal.
119
:
53.
and
like
the
wise
virgins
we
sleep
,
as
well
as
the
foolish
,
till
Christ
he
awake
us
.
2.
The
ingenuity
of
the
godly
may
here
likewise
be
seen
,
like
Pharaoh's
butler
,
not
blushing
to
confesse
their
faults
and
infirmity
,
that
God
may
get
glory
,
though
with
confusion
of
their
own
faces
;
and
therefore
the
Church
here
confesseth
that
she
had
fallen
asleep
into
carnall
security
,
as
Paul
confesses
his
persecution
of
Christs
Church
,
and
of
all
sinners
that
he
was
the
chief
.
3.
Here
we
perceive
the
difference
between
the
godly
and
the
unregenerate
,
and
between
the
security
wherein
the
one
falls
,
and
the
security
of
the
other
.
In
the
godly
there
are
two
principles
,
flesh
and
spirit
,
whereas
in
the
unregenerate
there
is
but
one
,
for
they
are
all
flesh
,
and
therefore
the
godly
though
they
sleep
,
yet
their
heart
waketh
,
and
so
their
sleep
is
like
an
unsound
slumber
,
but
the
unregenerate
their
sleep
is
like
a
dead
lethargy
,
out
of
which
they
cannot
be
awaked
:
as
also
the
godly
,
only
sometimes
fall
into
this
sleep
,
but
the
unregenerate
continually
do
lye
therein
.
4.
We
see
here
,
by
her
confession
,
that
a
true
Christian
has
a
discerning
Judgment
of
his
own
spirituall
estate
,
and
is
sensible
of
his
soules
sickness
or
health
,
and
what
is
the
work
of
the
flesh
,
and
of
the
spirit
in
him
,
as
we
see
,
Rom.
7.
19
,
20.
&c.
And
that
he
should
thankfully
and
to
his
comfort
acknowledge
the
good
,
as
well
as
humbly
,
the
evill
that
is
in
him
.
5.
Hence
also
we
may
consider
what
is
the
best
estate
of
the
heart
,
to
wit
,
a
waking
heart
or
soul
;
which
the
more
it
be
waking
or
watchfull
,
the
lesse
it
is
in
danger
of
its
spirituall
enemies
,
and
more
ready
and
fit
for
receiving
grace
,
and
intertaining
its
blessed
bridegroom
Christ
.
6.
Whereas
he
comes
first
in
this
her
slumbering
security
to
her
,
and
calls
and
knocks
to
awake
her
out
of
the
same
,
we
see
the
Lords
gracious
goodness
,
who
deales
not
with
us
as
we
do
deserve
,
and
who
like
that
loving
shepherd
that
sought
the
lost
sheep
,
seeks
us
in
like
manner
first
,
as
the
Lord
did
Adam
,
else
we
should
never
be
able
to
awake
and
seek
after
him
.
7.
By
her
acknowledging
that
it
was
the
voice
of
her
beloved
that
knocked
,
we
see
that
the
godly
,
like
Christs
sheep
can
discerne
their
shepherds
voice
,
and
put
a
difference
between
it
and
a
stranger's
,
between
the
green
,
wholsome
pasture
and
still
waters
whereof
David
speaks
,
Psal.
23.
and
between
that
which
is
hurtfull
and
unwholsome
,
or
those
poysonable
waters
,
mentioned
Rev
8.
11.
whereby
many
died
.
8.
The
word
of
God
preached
is
here
called
Christ's
voice
,
and
acknowledged
so
by
his
Spouse
,
whereby
we
see
,
what
reverence
the
godly
carry
to
the
Word
,
how
it
ought
to
be
haunted
unto
,
heard
,
and
obeyed
;
and
the
cause
of
the
contrary
to
be
this
,
that
men
mistake
,
with
young
Samuel
,
that
to
be
man's
word
,
which
truly
is
Christ's
own
voice
.
9.
To
this
voice
of
Christ
is
attributed
here
,
not
onely
calling
,
but
knocking
;
which
should
warn
us
to
try
hereby
,
whether
we
be
Christ's
Spouse
or
no
,
by
the
power
that
we
find
in
his
Word
upon
our
souls
,
and
at
the
dore
of
our
hearts
,
if
it
be
as
a
knocking
,
and
procure
an
opening
of
them
,
as
it
did
the
heart
of
Iydia
,
Act.
16.
14.
and
of
those
three
thousand
that
were
converted
to
the
faith
,
by
one
Sermon
of
Peter's
,
Act.
2.
41.
10.
For
performance
of
these
holy
duties
,
which
the
Lord
requires
at
our
hands
,
for
our
own
good
,
let
us
frequently
meditate
,
what
great
pains
and
sufferings
he
has
undergone
for
us
,
what
great
love
and
kindnesse
he
has
shown
to
us
,
and
with
what
long-suffering
patience
he
waits
for
our
,
repentance
;
all
which
,
if
they
tend
not
to
our
conversion
,
they
shall
assuredly
tend
to
our
conviction
;
to
wit
,
that
he
has
so
long
stood
at
our
doores
,
calling
and
knocking
,
till
his
head
was
full
of
dew
,
and
his
locks
with
the
drops
of
the
night
,
and
yet
we
have
not
opened
.
Vers.
3.
I
have
put
off
my
coat
,
how
shall
I
put
it
on
?
I
have
washed
my
feet
,
how
shall
I
defile
them
?
Here
,
by
way
of
confession
against
her self
,
is
set
down
her
excuse
,
of
suffering
her
beloved
to
stand
so
long
knocking
at
the
dore
of
her
heart
,
and
that
she
opened
not
unto
him
,
which
was
,
That
she
had
put
off
her
coat
,
and
therefore
how
should
she
put
it
on
again
?
She
had
also
washed
her
feet
,
and
how
should
she
defile
them
again
?
This
putting
off
her
cloaths
,
being
(
we
know
)
for
to
compose
her self
to
a
setled
rest
,
in
the
warm
bed
of
security
and
carnall
ease
,
out
of
which
she
professes
,
that
she
is
very
loath
to
rise
;
as
we
see
on
the
contrary
,
that
the
keeping
on
of
cloaths
,
is
a
token
of
care
and
watchfulnesse
,
Nehem.
4
,
23.
(
which
is
recommended
to
all
)
and
therefore
,
Luk.
12.
35.
our
Saviour
exhorts
all
men
,
saying
,
Let
your
loins
be
girded
about
,
and
your
lamps
burning
,
and
be
ye
your selves
like
unto
men
,
that
wait
for
their
Lord
,
when
he
will
return
from
the
wedding
,
that
when
he
commeth
and
knocketh
,
they
may
open
unto
him
immediately
.
The
washing
also
of
the
feet
was
a
custom
of
these
Eastern
hot
Countries
,
both
before
they
went
to
meat
,
or
to
rest
and
sleep
,
and
therefore
by
saving
,
that
she
had
washed
her
feet
,
and
how
should
she
defile
them
again
,
she
expresses
,
as
is
already
said
,
how
loath
she
was
to
arise
from
the
warm
bed
of
carnall
security
:
Under
which
two
excuses
,
are
comprehended
all
other
of
like
sort
,
which
flesh
and
blood
doth
minister
,
for
hindring
to
rise
,
and
open
to
Christ
,
and
obey
his
calling
,
such
as
we
see
,
Matth.
22.
and
are
usually
suggested
by
our
corruption
,
as
the
quitting
of
our
pleasure
,
or
profit
,
our
ease
,
credit
,
or
companions
,
if
we
do
so
;
and
that
we
shall
fall
in
disgust
,
hatred
,
and
obloquie
,
and
other
like
inconveniences
:
Neither
is
it
a
fit
time
as
yet
,
(
but
as
Foelix
said
to
Paul
,
Act.
24.
25.
)
we
may
take
a
more
convenient
season
for
that
,
or
the
like
purposes
,
&c.
Such
excuses
do
absenters
of
themselves
from
publick
exercises
of
divine
worship
,
make
,
and
prophaners
of
the
Lords
Sabbath
;
such
also
do
covetous
extortioners
,
revengefull
oppressors
:
unclean
whoor-mongers
,
riotous
,
drunkards
,
and
the
like
,
frame
to
themselves
,
and
obtrude
,
and
all
for
this
end
,
to
keep
Christ
out
,
though
he
frequently
call
and
knock
at
their
door
,
to
enter
in
.
Observations
.
1.
We
see
hereby
,
that
it
is
not
an
easie
matter
,
but
a
very
hard
and
difficult
one
,
to
bring
the
soul
and
Christ
together
,
into
a
neer
and
constant
fellowship
,
wherein
,
as
Abraham
did
not
with
Sarah
,
concerning
Isaac's
immolation
,
so
we
must
not
consult
with
flesh
and
blood
,
which
will
furnish
so
many
shifts
and
carnall
excuses
;
but
take
heed
to
his
voice
,
who
calls
and
knocks
,
and
,
as
the
Father
spake
at
Christ's
baptism
from
heaven
,
hear
him
and
obey
.
2.
We
see
,
how
strong
is
carnall
corruption
,
and
remnants
of
sin
in
the
regenerate
,
to
hold
Christ
at
the
dore
,
and
to
sleight
his
voice
,
calling
on
the●…
to
open
;
and
therefore
,
how
much
more
stronger
is
the
same
in
the
unregenerate
,
and
it
is
no
marvell
that
they
open
not
unto
him
,
and
disobey
his
voice
.
3.
These
excuses
she
sets
down
,
by
way
of
self-accusation
,
that
he
proving
so
kind
to
her
,
in
his
comming
,
calling
,
&
compellation
,
yet
she
should
have
served
him
so
unkindly
;
which
teaches
us
in
like
manner
,
to
search
our selves
,
(
as
the
Prophet
exhorts
)
accuse
and
condemn
our selves
,
that
judging
our selves
here
,
and
confessing
our
unkindnesse
to
so
kind
a
Lord
,
we
may
not
be
judged
hereafter
.
Vers.
4.
My
beloved
put
in
his
hand
by
the
lock
of
the
dore
,
and
my
bowels
were
moved
for
him
.
Here
the
Spouse
subjoynes
to
the
confession
of
her
own
unkindnesse
to
her
beloved
,
his
constancy
of
kindnesse
notwithstanding
,
unto
her
;
that
although
she
kept
the
dore
still
yet
shut
,
and
made
needlesse
excuses
that
she
could
not
open
to
him
;
yet
though
he
withdrawes
himself
from
her
for
a
while
,
he
will
yet
leave
that
behind
him
,
that
shall
raise
her
,
and
make
her
at
last
open
,
and
seriously
seek
him
;
and
this
she
calls
,
The
putting
in
his
hand
by
the
hole
of
the
dore
,
the
effect
whereof
which
it
produced
,
was
,
That
her
bowells
was
moved
for
him
.
This
hand
is
the
operation
of
his
Spirit
,
as
we
see
it
called
,
Act.
11.
21.
which
concurring
effectually
with
his
voice
,
formerly
spoken
of
,
by
the
small
entry
of
grace
which
was
left
in
her
heart
,
like
a
lock
hole
,
maketh
such
a
strange
alteration
in
her
,
from
that
which
very
lately
she
was
,
that
her
bowells
presently
begins
to
be
moved
for
him
,
and
thereafter
she
rises
,
opens
,
and
seriously
seeks
after
him
.
By
which
moving
of
her
bowells
for
him
,
is
meant
,
her
serious
grief
and
repentance
,
for
her
former
security
and
repulse
,
and
not
making
right
use
of
the
means
of
grace
;
together
with
an
earnest
desire
now
,
a
love
,
and
a
longing
for
him
,
which
makes
her
hereafter
to
rise
,
open
,
and
laboriously
seek
after
him
.
The
like
of
which
speech
,
of
the
moving
of
the
bowells
,
we
have
Jer.
4.
19.
and
31.
20.
signifying
griefe
of
heart
,
and
an
inward
disquiet
.
Observations
.
1.
We
see
here
God's
gracious
goodnesse
,
who
never
leaves
his
own
fully
nor
finally
,
which
is
the
cause
of
their
perseverance
,
and
that
they
never
leave
him
neither
,
fully
nor
finally
.
2.
The
difference
between
the
hearts
of
the
regenerate
and
unregenerate
,
is
this
,
The
unregenerate
,
their
hearts
are
altogether
closed
against
Christ
,
for
in
them
,
all
is
flesh
,
and
no
spirit
;
but
the
regenerate
,
their
hearts
have
still
some
entrance
patent
,
as
it
were
a
lock-hole
for
Christ
,
to
put
in
his
hand
,
and
which
the
Apostle
calls
,
The
seed
that
remains
in
them
,
and
in
their
worst
estate
;
albeit
they
have
much
flesh
,
yet
they
have
some
spirit
.
3.
For
awaking
any
soul
out
of
security
,
or
working
true
conversion
,
the
hand
of
God
must
concur
with
his
voice
,
and
the
power
of
his
Spirit
with
the
ministry
of
his
Word
,
else
all
Paul's
planting
,
and
Apollos's
watering
will
be
in
vain
:
Therefore
it
is
said
,
that
while
Paul
was
speaking
,
The
Lord
opened
the
heart
of
Lydia
,
Act.
16.
14.
(
see
also
Act.
2.
41.
)
that
she
attended
to
those
things
which
were
spoken
by
Paul
:
Which
should
make
us
at
all
times
to
incall
for
the
Spirit
,
but
specially
when
we
hear
his
Word
.
4.
We
see
here
the
piercing
power
of
God's
Word
,
when
the
Spirit
concurrs
with
it
,
entring
into
the
very
bowells
,
and
making
a
strange
motion
and
change
there
,
as
we
see
it
made
,
Act.
2.
37.
in
three
thousand
converts
at
once
;
and
therefore
is
compared
to
a
two
edged
sword
,
that
pierces
more
sharply
,
even
to
the
dividing
assunder
of
soul
and
Spirit
,
and
of
the
joynts
and
marrow
,
and
is
a
discerner
of
the
thoughts
and
intentions
of
the
heart
,
Heb.
4.
12.
5.
Whereas
she
saies
,
that
her
bowells
was
moved
,
we
may
perceive
,
that
true
repentance
begins
at
the
inwards
of
the
heart
and
soul
,
and
makes
a
change
first
and
a
commotion
there
:
therefore
sales
David
,
Behold
thou
desirest
truth
in
the
inward
parts
,
and
in
the
hidden
part
thou
shalt
make
me
to
know
wisdome
.
6.
She
saies
,
that
her
bowells
was
moved
for
him
,
or
for
his
offence
,
and
her
unkindnesse
to
him
;
which
showes
another
property
also
of
true
repentance
,
that
under
the
greatest
calamities
or
corrections
,
that
comes
from
the
hand
of
God
upon
his
own
children
,
it
is
still
,
not
for
these
calamities
that
they
sorrow
,
or
are
chiefly
grieved
;
but
in
a
holy
indignation
at
themselves
,
and
for
the
offending
of
so
good
and
gracious
a
God
,
against
whom
they
have
sinned
.
Vers.
5.
I
rose
up
to
open
to
my
beloved
,
and
my
hands
dropped
with
myrrh
;
and
my
fingers
with
sweet
smelling
myrrh
,
upon
the
handles
of
the
lock
.
Here
unto
her
inward
grief
,
formerly
spoken
of
,
she
add●
outward
acts
of
amendment
,
which
acts
are
called
fingers
and
hands
,
these
being
the
instruments
of
action
;
so
that
she
staies
not
at
the
inward
motions
that
were
stirred
up
in
her
heart
,
as
many
do
,
who
have
some
flashes
of
inward
motions
at
the
hearing
of
the
Word
,
or
upon
other
occasions
,
which
do
soon
vanish
like
the
morning
dew
:
But
she
arises
from
her
warm
bed
of
carnall
security
,
to
open
to
her
Beloved
;
and
while
she
puts
to
her
hands
to
the
handles
of
the
lock
,
for
this
end
and
purpose
,
she
finds
,
that
her
Beloved
had
left
by
his
touch
,
or
putting
in
his
hand
at
the
lock-hole
,
such
abundance
of
sweet
graces
,
like
pure
myrrh
,
that
wheresoever
she
touched
,
her
hands
did
not
onely
savour
thereof
,
but
did
drop
with
the
same
.
O
happy
touch
of
his
!
without
which
,
what
would
become
of
us
?
or
what
duties
were
we
able
to
perform
,
to
his
glory
or
our
good
,
without
him
?
Observations
.
1.
We
see
,
that
true
repentance
is
a
rising
from
sin
and
security
,
to
holinesse
and
a
godly
watchfulnesse
;
therefore
saies
the
Apostle
,
exhorting
thereto
,
Awake
thou
who
sleeps
,
and
rise
from
the
dead
and
Christ
shall
give
thee
light
,
Ephes.
5.
14.
And
as
he
who
rises
,
changes
the
posture
of
his
body
,
and
quits
the
place
and
condition
wherein
he
did
formerly
lye
asleep
;
even
so
he
who
truly
repents
,
changes
the
posture
of
his
soul
,
from
an
earthly
and
sinfull
disposition
,
to
a
heavenly
;
and
quits
his
former
manner
of
conversation
and
company
,
and
that
delight
which
he
had
to
lie
in
carnall
security
.
2.
We
see
,
that
true
grace
and
the
gift
of
conversion
,
is
ever
progressive
and
practicall
;
and
therefore
,
from
the
moving
of
her
bowells
within
her
,
she
comes
to
rising
,
and
to
open
the
dore
to
her
beloved
.
3.
An
evidence
of
Christ's
comming
to
any
soul
in
mercy
,
or
any
saving
and
comfortable
touch
of
his
,
such
as
the
Leper
found
,
Matth.
8.
3.
is
,
that
he
leaves
ever
a
sensible
sufficiency
of
sweet
and
savory
grace
behind
him
,
which
not
only
like
oile
or
ointment
supples
more
and
more
the
former
stiffe
heart
and
will
,
and
removes
all
impediments
of
his
debarring
any
more
,
but
likewise
inables
to
action
,
and
makes
all
the
actions
of
our
Christian
obedience
and
indeavours
to
be
acceptable
to
God
like
sweet
smelling
Myrrh
or
incense
,
and
where
this
sweet
smelling
grace
is
not
left
;
and
that
the
plenty
thereof
in
the
soul
kyths
not
in
the
hands
,
or
practise
of
the
life
,
it
is
a
token
that
to
such
an
empty
soul
thereof
,
Christ
as
yet
never
came
in
mercy
.
4.
These
showes
to
our
comfort
,
that
Christ
never
totally
deserts
an
elect
soul
,
but
howsoever
he
withdraw
himself
,
yet
he
leaves
that
behind
him
,
which
if
we
find
,
despaire
not
(
if
we
seek
him
)
of
his
returne
,
or
our
finding
him
:
for
the
Myrrh
of
his
grace
which
he
left
behind
him
,
and
that
holy
desire
of
seeking
after
him
,
and
of
opening
to
him
,
(
as
Joseph
and
Mary
sought
after
Christ
when
on
the
way
they
missed
him
)
is
a
pledge
of
,
after
finding
him
whom
our
soul
loveth
.
Vers.
6.
I
opened
to
my
beloved
,
but
my
beloved
had
with
drawn
himself
,
and
was
gone
,
my
soul
failed
when
he
spake
,
I
sought
him
,
but
I
could
not
find
him
,
I
called
him
,
but
he
gave
me
no
answer
.
In
this
verse
is
set
down
the
evidence
of
a
furder
degree
of
grace
yet
in
the
spouse
of
Christ
but
a
dolorous
disappointment
:
For
1.
She
opens
now
to
her
beloved
,
but
he
was
gone
,
2.
She
seeks
him
,
but
she
could
not
find
him
,
and
,
3.
She
calls
or
cryes
upon
him
,
but
he
did
not
answer
,
which
is
one
of
the
greatest
griefs
and
temptations
that
can
be
,
to
a
sensible
and
godly
soul
,
as
we
may
see
,
Psal.
22.
1.
and
Lam.
3.
8.
&c.
But
it
may
be
asked
,
seeing
Christ
alwais
dwelleth
in
the
faithfull
,
how
can
it
be
said
that
he
had
withdrawn
himself
and
was
gone
,
especially
seeing
he
is
present
by
the
graces
of
his
holy
spirit
,
the
evidence
whereof
we
see
in
these
her
actions
.
Whereunto
I
answer
.
True
it
is
,
that
she
could
not
repent
,
nor
rise
,
open
to
him
,
or
seek
and
call
after
him
as
she
does
,
unlesse
that
he
were
present
and
wrought
these
things
in
her
,
who
sayes
,
Without
me
yee
can
do
nothing
:
for
all
these
things
proceed
from
his
grace
,
and
yet
she
had
not
that
lively
and
comfortable
sense
of
his
presence
which
she
had
sometimes
(
as
before
)
found
,
c.
2.
4.
and
3.
4.
and
now
earnestly
longed
for
,
(
as
David
did
)
after
the
joy
of
the
Lords
salvation
,
Psal.
51.
and
after
the
Lords
presence
,
as
the
Hart
panteth
after
the
water-brooks
,
Psal.
42.
Neither
let
the
want
of
this
feeling
of
Gods
presence
seem
strange
to
God's
children
in
their
spirituall●
desertions
for
a
time
,
seeing
they
see
that
the
same
has
been
incident
not
only
to
Gods
dearest
Saints
which
has
made
them
so
to
complain
as
we
see
in
the
Psalms
and
else
where
,
but
likewise
to
Christ
Jesus
the
sonne
of
God
their
head
,
and
God
himself
coequall
coeternall
and
coes●entiall
with
the
Father
,
who
notwithstanding
of
that
indissoluble
union
between
his
two
natures
,
which
never
could
be
separate
,
yet
this
withdrawing
of
the
comfortable
sense
of
the
divine
nature
from
his
humane
upon
the
crosse
was
such
,
that
he
cryed
out
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
?
Subtrahendo
visionem
,
non
dissolvendo
unionem
.
Under
which
sense
of
his
withdrawing
,
she
sayeth
,
My
soul
failed
when
he
spake
,
to
wit
,
when
so
lovingly
he
invited
her
to
open
unto
him
,
so
that
the
word
then
presently
spoken
took
not
present
effect
,
(
as
it
usually
does
not
in
many
hearers
)
but
now
after
she
had
fallen
in
this
temptation
of
desertion
it
doth
,
and
thereby
her
conscience
is
checked
,
as
Reubens
warning
of
his
brethren
concerning
Joseph
,
did
in
the
time
of
their
feare
and
agony
,
Gen.
42.
21.
and
which
is
one
of
the
fruits
to
a
godly
soul
of
spirituall
desertion
,
or
rather
an
end
why
the
Lord
layes
on
them
such
distresse
of
mind
that
they
may
call
to
remembrance
under
the
same
their
former
sinnes
whereof
as
yet
they
have
not
truly
repented
or
been
humbled
for
,
and
the
warnings
and
threats
of
Gods
word
against
the
same
,
which
they
then
neglected
.
Next
,
she
declares
,
that
although
upon
her
opening
to
him
,
he
had
withdrawn
himself
and
was
gone
,
yet
she
faints
not
in
weldoing
nor
gives
over
,
but
seeks
him
;
and
although
she
found
him
not
,
yet
still
she
insists
like
the
Cananitish
woman
or
importunate
widow
,
and
calles
upon
him
,
but
he
answered
not
,
which
action
of
seeking
of
Christ
what
it
is
,
and
how
to
be
performed
,
&c.
we
have
already
shown
,
chap.
3.
1.
As
also
spoken
of
the
like
successe
in
the
same
place
,
where
it
is
said
,
that
she
found
him
not
.
And
as
for
this
other
,
of
calling
upon
him
,
it
is
to
be
understood
of
prayer
which
frequently
in
Scripture
is
termed
a
calling
upon
God
,
as
we
see
,
1
King
.
8.
52.
Psal.
50.
15.
&
4.
1.
Job
.
27.
10.
Act.
7.
59.
and
else
where
,
and
is
to
be
performed
,
1.
In
faith
,
Matth.
21.
22.
2
In
humility
,
with
the
poor
Publican
,
and
as
we
see
,
Gen.
18.
27.
3
In
fervency
with
Moses
,
Exod.
14.
15.
4
In
sincerity
not
drawing
neer
only
with
our
lips
,
but
with
such
a
heart
as
,
Psal.
51.
17.
And
5.
With
frequency
or
alwais
as
Job
speaks
,
Iob.
27.
10.
and
continually
as
the
Apostle
exhorrs
,
asking
,
seeking
,
and
knocking
,
like
the
importunate
widow
,
till
we
obtain
.
But
this
is
the
sorrow
of
the
soul
which
I
may
call
the
soul
of
sorrow
,
that
she
sayes
,
that
he
made
her
no
answer
,
which
seemes
to
be
contrary
to
his
promise
,
Psal.
50.
15.
and
,
Ask
and
yee
shall
get
,
seek
and
yee
shall
find
,
knock
and
it
shal
be
opened
unto
you
.
Whereunto
I
answer
,
that
this
not
answering
was
the
not
manifesting
to
her
sensibly
his
presence
,
as
she
desired
,
and
yet
even
while
she
was
calling
for
his
presence
,
she
did
secretly
enjoy
the
same
,
else
she
had
not
been
able
to
rise
,
open
,
seek
him
and
call
upon
him
so
constantly
as
she
did
,
which
is
a
great
comfort
to
any
soul
under
desertion
,
that
as
long
as
they
have
a
desire
and
longing
after
Christ
,
bewaile
his
absence
,
●…nd
the
spirit
of
prayer
and
invocation
,
and
the
grace
of
constant
seeking
after
him
without
giving
over
,
assuredly
although
to
their
sense
and
feeling
he
have
withdrawn
himself
,
yet
he
is
not
gone
,
and
though
awhile
he
stand
as
it
were
behind
the
wall
,
and
look
out
at
the
window
,
as
,
c.
2.
9.
Yet
he
shall
come
in
the
end
,
and
sensibly
for
their
comfort
he
shall
manifest
to
them
his
presence
,
as
Joseph
discovered
himself
at
last
to
his
brethren
,
and
as
Jacob
was
sure
as
long
as
he
held
the
Angell
that
he
should
get
the
blessing
;
so
may
they
be
;
as
long
as
they
may
keep
that
little
hold
of
him
,
which
is
by
an
earnest
desire
after
him
and
calling
on
his
Name
.
Observations
.
1.
We
see
that
Christ
uses
sometimes
to
desert
his
dea●est
saints
,
and
that
the
godliest
(
through
their
own
default
)
●re
subject
unto
these
desertions
,
1.
As
a
just
punishment
●…r
their
carelesness
to
humble
them
thereby
.
2.
To
set
an
●dge
on
his
graces
in
them
,
awaking
them
up
and
sharpning
●heir
de●ires
after
him
.
3.
To
make
them
to
appreciate
him
●nd
the
comfort
of
his
presence
the
more
and
know
what
and
●ow
wretched
they
are
without
him
.
4.
To
make
them
also
more
watchfull
over
themselves
and
advert
the
grouth
or
decay
of
grace
in
them
,
and
also
the
more
carefull
when
they
have
regained
him
to
keep
him
;
and
,
5.
What
a
dreadfull
estate
it
is
that
abides
the
wicked
,
to
be
deserted
for
ever
,
from
which
in
mercy
they
are
delivered
.
2.
Where
she
sayes
that
her
soul
failed
when
he
spake
,
we
see
how
deeply
the
Lords
word
and
sword
thereof
pearces
,
and
that
it
is
a
token
that
God
has
not
totally
withdrawn
himself
from
that
soul
whereon
his
word
has
its
operation
for
the
humbling
thereof
,
and
stirres
up
the
same
to
a
constant
and
serious
seeking
after
him
.
3.
We
see
who
they
are
that
take
the
Lords
desertion
to
heart
,
to
wit
,
only
they
who
have
had
a
sense
and
the
comfort
of
his
former
presence
,
which
made
David
to
pray
saying
,
restore
me
to
the
joy
of
thy
salvation
,
which
joy
if
he
never
had
had
before
,
Psal.
51.
12.
and
had
found
the
sweetness
and
contentment
of
the
same
he
had
never
so
earnestly
desired
to
be
restored
thereto
.
4.
We
may
perceive
that
not
only
sinnes
of
grosse
commission
,
but
even
sinnes
of
omission
(
as
here
,
of
not
having
timely
opened
to
her
beloved
,
)
wounds
the
very
souls
of
the
Lords
elect
,
so
tender
are
their
consciences
,
like
Davids
,
1
Sam.
24.
5.
and
so
sensible
are
their
souls
.
5.
She
sayes
that
,
(
as
he
called
,
and
she
gave
him
no
answer
,
so
)
she
called
,
and
he
gave
her
no
answer
;
so
that
she
gets
measure
for
measure
,
as
wisdome
threatneth
,
Pro.
1.
24.
And
therefore
this
should
warne
us
all
upon
whom
the
Lord
calles
in
the
day
of
grace
,
to
awake
and
answer
lest
otherwise
we
call
in
our
deepest
distresse
,
and
he
answer
not
;
or
if
he
do
,
it
cost
us
first
(
as
it
did
her
here
)
much
paines
and
long
seeking
.
Vers.
7.
The
watchmen
that
went
about
the
City
found
me
,
they
smo●e
me
,
they
wounded
me
,
the
keepers
of
the
wall●
they
took
away
my
vaile
from
me
.
Here
she
declares
,
notwithstanding
of
her
constant
seeking
of
her
beloved
and
th●t
yet
she
found
him
not
,
how
she
would
not
for
all
this
desist
,
but
insist
in
seeking
him
still
,
In
doing
whereof
she
showes
what
great
calamities
befell
her
,
and
what
hard
useage
she
indured
at
the
hands
of
the
watchmen
of
the
City
,
where
so
diligently
she
was
seeking
her
beloved
.
It
is
said
here
,
that
these
watchmen
smo●e
her
and
wounded
her
,
and
took
away
her
vail
from
her
:
by
which
watchmen
,
Teachers
are
understood
,
frequently
so
styled
in
Scripture
,
for
the
reasons
formerly
alledged
,
Chap.
3.
vers
.
3.
But
these
were
such
pastors
or
watchmen
,
of
whom
the
Lord
by
Ezekiel
speaks
,
saying
,
The
diseased
ye
have
not
strengthened
,
neither
have
ye
healed
that
which
was
sick
,
nor
have
ye
bound
up
that
which
was
broken
,
neither
have
ye
brought
again
that
which
was
driven
away
,
neither
have
ye
sought
that
which
was
lost
,
Ezek.
34.
4.
but
with
force
and
cruelty
●e
have
ruled
them
;
and
therefore
are
said
here
to
have
smitten
her
,
as
the
Jewes
are
said
,
to
have
smitten
Jeremy
with
the
tongue
,
Jer.
18
18.
and
to
have
wounded
her
;
to
wit
,
in
disressing
more
her
conscience
,
which
they
should
rather
have
comforted
,
and
not
broken
the
bruised
reed
,
nor
quench'd
the
smoaking
flax
.
And
so
we
see
,
that
either
they
dealt
imprudently
with
her
,
being
as
Job's
friends
,
miserable
comforters
,
by
mistake
,
or
misapplication
:
or
else
they
dealt
impiously
with
her
,
by
erronious
doctrine
,
afflicting
more
her
soul
thereby
,
than
solidly
quieting
or
comforting
the
same
:
As
we
see
in
the
Romanists
their
practice
,
who
in
place
of
Christ's
sole
satisfaction
,
and
merit
of
his
suffering
,
obtrudes
likewise
man's
own
satisfaction
,
by
Pennance
,
and
suffering
in
purgatory
;
by
doing
whereof
(
so
far
as
in
them
lies
)
they
take
away
her
vail
from
her
,
wherewith
onely
she
is
clad
and
covered
,
(
as
we
see
,
Rev.
12.
1.
)
and
wherein
onely
,
by
a
holy
confidence
,
she
doth
inwrap
her self
,
which
is
,
the
sole
righteousnesse
of
Christ
,
and
the
p●rging
and
pacifying
vertue
of
his
blood
alone
.
But
what
are
the
causes
,
why
the
soul
is
so
restlesse
,
that
till
she
find
her
beloved
,
she
cannot
,
but
with
the
enduring
of
all
pains
and
hazards
,
persist
and
go
on
?
I
answer
,
There
are
two
main
causes
thereof
;
the
first
is
,
the
condition
of
the
Subject
,
the
second
of
the
Object
.
First
then
,
the
Subject
is
the
Soul
,
which
is
1
tender
;
2
spirituall
.
First
then
,
the
soul
in
a
believer
,
who
is
in
a
living
estate
,
is
most
tender
,
being
very
sensible
of
any
evill
,
especially
of
the
greatest
;
wherefore
when
the
soul
hath
once
seen
God
in
mercy
,
and
tasted
how
good
he
is
,
and
how
comfortable
has
been
his
presence
,
the
losse
of
him
to
the
soul
cannot
be
but
grievious
;
and
this
grief
of
the
soul
,
is
the
very
soul
of
grief
,
as
we
see
,
Prov.
18.
14.
and
like
the
tearing
of
the
flesh
;
whereas
other
griefs
that
are
onely
corporall
,
is
like
the
tearing
of
the
garment
.
Secondly
,
the
soul
is
spirituall
,
therefore
must
meet
with
that
which
is
spirituall
,
as
fit
for
it
;
for
as
the
body
is
not
satisfied
with
things
spirituall
,
so
neither
the
soul
with
things
corporall
:
Wherefore
when
the
soul
is
in
distresse
,
all
the
world
to
it
is
but
like
a
great
cypher
,
which
amounts
to
nothing
,
and
can
never
be
content
,
till
it
enjoy
his
spirituall
presence
and
fruition
,
who
is
the
God
of
spirits
;
the
more
of
whom
it
had
before
,
the
more
bitter
to
it
is
the
losse
of
him
.
Next
,
the
Object
of
the
soul
is
God
,
who
is
such
,
that
the
soul
cannot
be
at
rest
,
till
she
enjoy
him
,
if
we
consider
,
1
either
the
quality
of
the
object
;
or
2
the
relation
between
the
soul
and
the
same
;
or
3
his
operation
.
First
then
,
there
are
three
qualities
in
God
,
which
makes
the
soul
so
to
long
after
him
.
1
His
goodnesse
and
mercy
,
apprehending
which
,
the
soul
thus
reasons
with
it self
:
O
unhappy
wretch
,
that
there
should
be
so
sweet
a
fountain
,
and
that
the
streams
thereof
should
flow
forth
to
thousands
,
and
none
unto
me
;
as
the
prodigall
said
,
that
there
was
so
much
bread
in
his
fathers
house
,
and
he
died
for
hunger
.
2
His
greatnesse
or
power
,
whereof
is
mention
made
,
Psal.
99.
11.
and
Prov.
19.
12.
which
power
is
two-fold
:
1
Of
Authority
over
all
,
as
judge
,
having
life
and
death
,
body
and
soul
,
in
his
hand
:
Now
what
a
shaking
of
the
soul
is
it
,
to
apprehend
by
desertion
,
such
an
one
to
be
against
it
.
2
Of
Ability
,
to
work
what
he
wills
;
and
if
once
he
pronounce
sentence
,
there
is
no
way
to
eschew
it
,
Eccles.
8.
4.
3
Eternity
,
for
God
abides
for
ever
,
which
makes
his
favour
or
anger
the
more
considerable
;
and
the
apprehension
thereof
so
grievous
,
that
it
swallowes
up
the
soul
,
and
till
his
favour
be
regained
,
to
be
altogether
restlesse
.
Besides
this
threefold
quality
of
the
object
,
the
relation
wherein
the
Lord
stands
to
a
believer
is
most
near
and
dear
,
for
he
is
a
friend
,
a
father
,
and
a
husband
;
the
most
active
friend
,
the
kindest
father
,
and
the
most
loving
husband
;
the
losse
of
one
of
which
is
great
,
but
of
all
three
most
grievous
:
And
therefore
is
the
soul
restlesse
,
till
he
be
regained
.
Lastly
,
the
Lords
operation
in
the
soul
makes
it
so
restlesse
,
he
having
made
the
heart
of
his
children
like
Noah's
dove
,
no
rest
till
it
rest
in
him
,
and
at
last
with
him
;
or
being
like
the
Mariner's
Needle
:
therefore
said
David
,
Return
to
thy
rest
,
O
my
soul
;
or
as
that
Antient
,
Fecisti
nos
Domine
ad
te
,
&
irrequietum
est
cor
nostrum
donec
requiescat
in
te
.
Observation
.
By
the
Church
her
constant
seeking
of
Christ
,
let
us
learn
in
like
manner
,
never
to
faint
nor
give
over
;
yea
,
though
we
●ind
no
comfort
in
the
means
,
by
which
he
is
to
be
sought
;
and
albeit
in
place
of
raising
us
up
,
we
be
yet
farther
cast
down
;
yet
let
us
never
despair
of
finding
him
,
as
long
as
we
have
a
heart
constantly
to
seek
after
him
.
Vers.
8.
I
charge
you
,
O
ye
daughters
of
Jerusalem
,
if
ye
find
my
beloved
,
that
ye
tell
him
,
that
I
am
sick
of
love
.
Being
frustrate
of
the
comfort
which
she
expected
,
at
the
hands
of
the
Watchmen
,
and
by
them
being
yet
more
cast
down
;
here
she
requires
help
of
her
friends
,
whom
she
calls
,
Daughters
of
Jerusalem
,
(
as
we
see
them
styled
so
before
,
Cant.
1.
5.
&
2.
7.
&
3.
5.
)
that
at
least
they
would
recommend
her
spirituall
condition
,
and
disconsolate
estate
,
in
their
prayers
to
her
welbeloved
,
which
she
calls
,
a
telling
him
,
that
she
is
sick
of
love
;
And
to
this
effect
,
she
layeth
it
as
a
strait
charge
upon
them
,
which
sheweth
both
her
vehemency
of
longing
and
desire
,
after
her
beloved
;
as
also
,
that
it
is
the
duty
of
Christians
,
as
members
of
one
body
,
to
have
a
fellow-sympathy
with
their
distressed
fellow-members
,
any
way
;
and
out
of
the
same
,
earnestly
to
recommend
their
case
and
condition
to
God
;
not
that
he
is
either
ignorant
of
their
condition
,
or
carelesse
and
unmindfull
of
the
same
;
but
that
she
would
have
the
concurrence
of
their
prayers
with
her
own
,
because
(
as
the
Apostle
tells
us
)
she
knowes
,
that
the
prayers
of
the
faithfull
,
if
they
be
fervent
,
avail
much
,
even
when
they
intercede
for
the
ungodly
,
as
we
see
in
Abraham's
for
Sodom
;
and
therefore
much
more
for
the
Lord's
Saints
.
As
for
this
love-sicknesse
whereof
she
speaks
,
and
which
is
her
spirituall
condition
,
which
she
requires
to
be
recommended
to
God
,
we
have
spoken
thereof
already
,
chap.
2.
5.
and
which
shewes
here
,
that
nature
or
flesh
bears
not
the
sway
in
her
,
which
would
have
reasoned
thus
,
I
have
risen
and
opened
unto
him
,
I
have
also
sought
him
and
called
upon
him
;
and
yet
he
has
withdrawn
himself
from
me
,
and
would
not
make
answer
;
yea
,
by
occasion
of
seeking
him
further
,
he
has
made
me
to
be
smitten
and
wounded
;
and
therefore
why
should
I
any
more
set
my
heart
upon
him
,
or
by
my selfe
or
others
,
make
any
search
for
him
.
Thus
(
I
say
)
would
flesh
and
blood
have
reasoned
;
but
the
godly
are
not
led
by
the
wisdom
of
the
flesh
,
nor
consults
therewith
,
as
Abraham
did
not
with
Sarah
,
when
he
went
to
offer
up
Isaac
;
but
they
are
led
by
the
Spirit
of
God
,
who
teaches
them
perseverance
in
well-doing
;
and
the
more
they
suffer
for
Christ
,
or
in
seeking
after
him
,
the
more
to
love
him
,
and
to
be
love-sick
for
him
;
which
makes
the
faithfull
,
the
more
they
suffer
persecution
for
his
Name
,
their
love
to
his
cause
,
and
zeal
for
the
same
,
still
to
increase
,
with
their
fervency
in
prayer
,
and
courage
for
the
truth
,
than
any
wise
the
same
is
seen
to
be
in
peace
and
prosperity
,
Act.
5.
45.
Observations
.
1.
Whereas
,
notwithstanding
of
her
hard
sufferings
by
the
Watchmen
,
that
she
the
more
vehemently
expresses
the
fervency
of
her
affection
,
to
her
Beloved
,
and
no
waies
desists
from
seeking
after
him
,
we
see
,
That
true
grace
growes
up
with
difficulties
as
Camomill
does
,
the
more
it
is
trode
on
,
or
the
fire
burneth
the
bolder
,
the
more
it
is
blown
;
and
therefore
the
godly
,
wherein
this
is
found
,
are
compared
chap.
2.
2.
to
a
lilly
that
groweth
up
among
thorns
;
as
Israel
encreased
the
more
in
Egypt
,
notwithstanding
of
their
sore
bondage
.
2.
By
her
addresse
to
the
daughters
of
Jerusalem
,
requiring
the
aid
of
their
prayers
,
and
manifesting
to
them
her
spirituall
&
disconsolate
estate
;
we
see
an
imitable
example
to
be
followed
in
the
like
case
,
by
all
;
for
thereby
,
both
the
soul
gets
a
vent
,
as
it
were
,
and
is
greatly
eased
;
occasion
also
is
given
of
finding
perhaps
unexpected
comfort
,
and
many
are
set
on
work
with
such
a
soul
,
to
knock
at
the
gate
of
grace
with
the
importunate
widow
,
to
get
what
is
desired
.
3.
We
see
,
that
it
is
not
onely
for
our selves
that
we
should
pray
,
but
for
others
,
as
our
Saviour
hath
taught
us
,
saying
,
Our
Father
,
&c.
for
this
doth
charity
require
,
which
is
ever
joyned
with
true
faith
,
and
showeth
,
that
by
that
fellow
sympathy
we
have
,
of
the
distresses
of
others
,
we
are
truely
of
the
communion
of
Saints
.
4.
Whereas
she
saies
,
Tell
him
,
that
I
am
sick
of
love
,
we
see
in
like
manner
the
familiarity
,
into
which
the
godly
are
admitted
by
prayer
,
even
to
tell
Christ
,
what
are
either
our
own
wants
,
or
the
case
and
condition
of
others
,
recommended
to
our
prayers
,
as
a
child
is
admitted
by
his
father
to
tell
him
,
and
crave
of
him
what
he
would
have
;
with
that
comfortable
assurance
also
,
If
those
who
are
evill
will
give
their
children
good
things
,
much
more
will
he
,
who
is
the
Father
of
mercies
,
and
goodnesse
it self
.
Vers.
9.
What
is
thy
Beloved
more
than
another
beloved
,
O
thou
fairest
amongst
women
?
what
is
thy
beloved
more
than
another
beloved
,
that
thou
dost
so
charge
us
?
Followeth
in
this
verse
,
the
Answer
,
which
these
daughters
of
Jerusalem
make
to
Christ's
Spouse
,
desiring
of
her
to
be
informed
further
,
of
the
excellency
and
rare
parts
,
that
is
in
her
well-beloved
,
beyond
any
other
,
which
makes
her
so
affectionate
towards
him
,
and
so
peremptorily
to
adjure
and
charge
them
.
And
while
thus
they
answer
her
,
the
title
which
they
give
unto
her
,
is
that
same
whereof
we
spake
before
,
chap.
1.
8.
and
which
her
beloved
gives
unto
her
then
,
calling
her
the
fairest
amongst
women
;
this
beauty
of
hers
not
being
in
outwards
,
for
the
Psalmist
tells
us
otherwise
,
that
she
is
all
glorious
within
,
Psal.
45.
13.
the
same
consisting
in
spiritual
ornaments
,
which
are
neither
dimmed
nor
diminished
by
afflictions
or
tryalls
,
but
then
do
shine
most
brightly
,
as
the
stedfastnesse
of
their
faith
,
the
fervency
of
their
prayers
,
their
lowlinesse
and
humility
,
their
patience
and
perseverance
,
their
contempt
of
the
world
,
and
desire
after
heavenly
things
,
and
sundry
other
vertues
,
for
which
these
daughters
of
Jerusalem
,
not
looking
on
her
as
the
blind
world
doth
,
but
with
a
spirituall
eye
,
and
right
discerning
judgment
,
do
here
pronounce
and
style
her
,
the
Fairest
amongst
women
.
Observations
.
1.
Then
we
see
,
that
it
is
a
spirituall
eye
which
discerneth
spirituall
things
,
and
therefore
sees
even
in
a
dejected
soul
the
beauty
of
holiness
,
as
David
saw
the
godly
(
though
never
so
base
and
mean
in
the
eyes
of
the
world
,
Psal.
16.
like
Lazarous
)
to
be
the
excellent
ones
of
men
;
and
,
as
the
Apostles
speaks
,
Of
whom
the
world
was
not
worthy
,
Heb.
11.
2.
An
earnest
seeking
after
Christ
our selves
,
and
godly
conference
of
him
and
of
heavenly
and
spirituall
matters
and
cases
of
conscience
,
is
a
mean
to
edifie
and
stirre
up
others
to
piety
and
the
like
practice
,
and
so
to
winne
soules
to
him
;
which
as
it
ought
to
be
in
all
Christians
,
so
specially
seen
in
pastors
,
who
if
they
be
seen
only
to
seek
after
the
world
,
and
to
talk
of
such
things
,
they
are
a
great
scandall
to
other
weak
Christians
.
3.
We
see
that
it
is
a
great
step
,
and
hope
of
funder
proficiency
in
true
Christianity
,
when
any
seriously
beginne
to
inquire
after
the
Lord
Jesus
as
he
has
revealed
himself
in
his
word
and
in
the
power
thereof
to
his
elect
,
and
are
desirous
to
learn
what
are
his
excellent
benefits
and
heavenly
graces
,
which
he
as
a
full
fountaine
and
treasure
thereof
,
has
in
himself
to
dispence
and
bestow
on
them
who
come
to
him
.
Vers.
10.
My
beloved
is
white
and
ruddy
,
the
chiefest
among
ten
thousand
.
Here
is
the
churches
answer
to
the
daughters
of
Jerusalem
,
their
question
wherein
she
describes
her
beloved
unto
them
,
and
showes
forth
his
matchless
beauty
and
excellency
,
both
from
his
colour
which
declares
his
good
complexion
,
and
from
the
fit
proportion
of
every
part
of
his
body
,
in
which
two
true
comeliness
consists
.
In
which
description
though
it
be
not
necessary
to
expound
what
may
be
by
every
part
signified
,
the
mind
and
aime
of
the
spirit
being
mainly
,
by
this
description
of
Christ
according
to
the
naturall
parts
of
a
mans
body
who
is
young
and
lovely
,
to
show
that
he
is
altogether
beautifull
,
excellent
,
and
delectable
,
to
the
eye
of
the
sanctified
soul
;
yet
we
shall
touch
a
little
and
briefly
somethings
most
convenient
,
And.
1.
she
sayes
,
that
he
is
white
and
ruddy
,
which
two
colours
do
show
an
excellent
complexion
,
and
make
up
perfect
beauty
,
Cant.
2.
1.
see
,
Lam.
4.
7.
as
we
see
David
commended
therefrom
,
1
Sam.
16.
12.
And
our
Saviour
for
that
cause
compared
to
the
Rose
of
Sharon
and
the
Lilly
of
the
vallies
,
the
white
colour
denotating
his
Innocency
in
himself
,
and
the
red
his
sinfull
case
by
imputation
,
as
we
see
,
Isay
.
1.
18.
and
2
Cor.
5.
21.
Also
the
red
,
betokening
his
bloody
sufferings
for
sinne
,
and
the
white
colour
,
victory
,
peace
,
and
joy
obtained
to
us
thereby
:
yea
he
is
so
excellent
beyond
all
creatures
in
heaven
or
earth
.
men
or
angells
,
that
she
sayes
,
he
is
the
chiefest
amongst
ten
thousand
,
Psal.
45.
2.
Vers.
11.
His
head
is
as
the
most
fine
gold
,
his
locks
are
bushie
,
and
black
as
a
raven
.
His
head
,
or
high
dignity
,
as
king
and
head
over
all
,
being
king
of
kings
,
and
king
over
him
also
,
who
is
said
to
be
king
of
feare
,
and
a
feare
to
all
kings
,
is
said
to
be
of
gold
,
that
is
,
as
,
Isay
.
9.
6.
glorious
and
durable
:
or
,
by
the
head
of
Christ
may
be
understood
his
deity
,
as
we
see
,
1
Cor.
11.
3.
where
God
is
said
to
be
the
head
of
Christ
,
as
Christ
is
said
to
be
our
head
yea
our
only
head
,
we
not
needing
another
:
whose
locks
are
said
to
be
black
,
for
setting
forth
his
beauty
,
as
a
foile
is
to
a
bright
and
beautifull
stone
,
which
colour
is
a
signe
of
heat
and
strength
in
youth
,
and
denotates
strength
and
spirituall
vigour
in
him
,
as
the
white
colour
of
haire
,
Dan.
7.
9.
did
show
him
to
be
the
Ancient
of
dayes
,
full
of
gravity
,
Majesty
and
Wisdome
.
Vers.
12.
His
eyes
are
as
the
eyes
of
doves
by
the
rivers
of
water
,
washed
with
Milk
,
and
fitly
set
.
His
eyes
are
said
to
be
as
the
eyes
of
Doves
,
(
as
hers
also
was
by
him
compared
before
,
chap.
4.
1.
)
1.
For
cleerness
,
(
and
therefore
compared
to
a
flame
of
fire
,
Rev.
1.
14.
)
searching
the
very
heart
,
but
yet
meek
and
mercifull
to
all
true
penitents
,
and
delighting
in
purity
,
as
doves
doe
in
cleer
waters
,
and
in
holy
Innocency
,
resembled
by
the
whiteness
of
milk
,
and
taking
pleasure
in
an
orderly
conversation
,
regulated
by
Gods
word
,
and
in
performing
obedience
to
both
tables
of
Gods
holy
law
by
an
equall
respect
,
as
eyes
do
their
object
,
that
are
fitly
and
equally
set
and
placed
in
the
head
.
Vers.
13.
His.
cheeks
are
as
a
bed
of
spices
,
as
sweet
flowers
;
his
lips
like
Lillies
,
droping
sweet
smelling
Myrrh
.
His
cheeks
,
which
in
Princes
,
specially
,
at
their
coronation
are
kissed
in
token
of
homage
,
as
we
see
,
Psal.
2.
12.
and
1.
Sam.
10.
1.
As
also
in
others
are
kissed
in
token
of
reverence
and
affection
,
as
we
see
,
Exod.
18.
7.
)
are
said
to
be
as
a
bed
of
spices
and
as
sweet
flowers
,
to
show
thereby
the
sweetness
that
the
subjection
of
the
soul
to
Christ
with
reverence
and
love
towards
him
doth
afford
,
which
none
knowes
but
those
who
in
the
sweet
repose
of
a
good
conscience
and
witnessing
thereof
do
find
the
same
to
their
joy
.
His
lips
also
are
said
to
be
like
Lillies
,
dropping
sweet
smelling
Myrrh
:
see
,
Psal.
45.
2.
whereby
is
to
be
understood
his
holy
word
and
heavenly
doctrine
,
Joh.
7.
46.
Which
is
compared
to
fragrant
and
white
Lillies
,
in
respect
of
the
purity
thereof
without
any
mixture
of
errour
,
and
is
therefore
called
the
sincere
milk
of
the
word
,
as
also
is
said
to
drop
sweet
smelling
Myrrh
,
in
regard
of
the
comfort
thereof
,
which
it
affords
not
to
every
one
,
as
we
see
in
those
to
whom
it
is
as
a
scorching
or
destroying
fire
,
and
savour
of
death
unto
death
,
Rev.
11.
5.
and
16.
8.
But
only
to
humbled
and
believing
soules
,
as
we
see
it
was
to
David
,
Psal.
19.
10.
and
is
to
every
one
who
hungreth
after
the
same
and
takes
delight
therein
.
Vers.
14.
His
hands
are
as
gold-rings
,
set
with
the
Berill
;
his
belly
is
as
bright
I
vory
,
over-laid
with
Saphires
.
His
hands
,
whereby
is
meant
,
his
actions
,
Luk.
24.
19.
(
whereof
the
hand
is
the
instrument
,
)
are
said
be
like
Gold-rings
set
with
the
berill
,
that
is
most
precious
as
gold
in
estimation
,
perfect
(
as
the
circular
figure
is
of
any
)
and
glorious
like
precious
stones
:
for
he
did
all
well
.
His
belly
likewise
,
or
whole
inwards
,
and
bowells
of
compassion
specially
,
is
said
to
be
as
bright
Ivory
,
over-laid
with
Saphires
,
that
is
,
pure
and
cleer
without
any
spot
,
and
most
comfortable
to
the
soul
,
as
white
and
blew
colours
are
pleasant
to
the
eye
.
Vers.
15.
His
legs
are
as
pillars
of
Marble
,
set
upon
sockets
of
fine
gold
,
his
countenance
is
as
Lebanon
,
excellent
as
the
Cedars
.
His
legs
,
whereby
is
understood
all
his
wayes
;
specially
of
mercy
and
love
towards
his
Elect
,
are
said
to
be
as
pillars
of
Marble
set
on
sockets
of
fine
gold
,
denotating
thereby
,
that
they
are
alwaies
stable
,
holy
,
pure
,
and
glorious
.
His
countenance
also
,
or
loving
favour
,
to
them
on
whom
he
makes
the
same
to
shine
,
is
said
to
be
as
Lebanon
excellent
as
the
cedars
,
that
is
to
say
,
goodly
,
most
pleasant
and
delectable
,
as
we
see
David
found
,
and
therefore
so
much
desired
the
same
,
Psal.
4.
6.
Vers.
16.
His
mouth
is
most
sweet
,
yea
he
is
altogether
lovely
;
This
is
my
beloved
,
and
this
is
my
friend
,
O
daughters
of
Jerusalem
.
His
mouth
,
to
wit
,
opened
in
holy
scripture
,
and
promises
of
salvation
therein
contained
,
is
most
sweet
and
comfortable
,
specially
to
a
weary
and
fainting
soul
,
as
Jonathans
honey
was
to
him
;
yea
,
he
is
altogether
lovely
,
even
all
Christ
,
and
all
in
Christ
,
to
a
soul
that
loves
him
.
This
is
her
beloved
(
she
sayes
)
and
this
is
her
friend
,
of
whom
the
daughters
of
Jerusalem
asked
,
what
was
he
more
then
another
beloved
?
a
beloved
of
matchles
beauty
,
as
he
has
been
described
,
and
a
friend
of
matchlesse
friendship
,
kinder
then
Jonathan
was
to
David
,
whose
love
exceeded
the
love
of
women
,
who
died
for
his
enemies
that
painefull
accursed
and
ignominious
death
of
the
crosse
,
that
he
might
make
friendship
between
God
and
us
,
and
befriend
our
wretched
soules
in
delivering
them
from
death
,
and
purchasing
unto
them
life
everlasting
.
Observations
.
1.
We
see
out
of
her
description
of
Christ
to
the
daughters
of
Jerusalem
,
that
it
is
the
Churches
part
and
office
to
publish
and
paint
out
before
the
eyes
of
the
faithfull
(
as
the
Apostle
speaks
)
by
the
preaching
of
the
word
Christ
Jesus
Crucified
,
for
which
cause
she
is
called
the
staple-place
and
pillar
of
truth
,
which
thing
is
a
mark
of
the
true
Church
,
and
whosoever
does
it
not
,
but
withholds
from
Gods
people
the
sound
doctrine
of
the
Word
,
and
would
by
dumb
images
and
idolls
,
(
the
teachers
of
lies
)
paint
out
Christ
crucified
otherwise
,
they
are
not
the
true
Church
of
Christ
.
2.
By
such
a
description
,
of
the
excellency
and
beauty
of
her
Beloved
,
we
see
what
a
rich
Jewell
they
find
,
who
find
Christ
,
and
to
how
rare
and
excellent
a
matchless
husband
they
espouse
their
souls
,
who
by
a
lively
faith
espouse
themselves
to
him
,
divorcing
from
Satan
,
sin
,
and
the
world
;
also
how
much
worth
the
seeking
so
glorious
a
Lord
is
,
and
what
happinesse
and
great
dignity
his
Church
has
,
by
the
fruition
of
him
here
,
but
far
greater
by
enjoying
of
him
hereafter
.
3.
Christ's
love
is
so
firmly
rooted
in
her
heart
,
and
it
so
plentifully
filled
therewith
,
that
even
when
he
has
withdrawn
himself
from
her
,
to
her
feeling
,
and
seemes
so
unkind
to
her
,
(
as
Joseph
seemed
rough
and
strange
to
his
brethren
)
that
when
she
called
,
he
would
not
answer
her
;
yet
she
expresses
the
vehemency
of
her
love
towards
him
so
,
that
she
ceases
not
to
charge
the
daughters
of
Jerusalem
,
to
tell
him
,
that
she
is
sick
of
love
;
and
so
highly
to
praise
and
commend
him
,
as
the
strain
of
her
best
expressions
can
any
way
reach
unto
;
showing
thereby
,
that
true
saving
grace
,
and
the
love
of
Christ
,
is
so
permanent
and
durable
in
the
souls
of
the
Elect
,
that
there
is
nothing
that
can
befall
them
,
or
whereby
it
pleases
the
Lord
to
exercise
them
,
that
can
cool
their
love
,
but
rather
kindle
the
same
to
him
;
and
therefore
even
then
,
as
Ruth
did
to
Naomi
,
they
cleave
the
faster
to
him
;
with
Jacob
they
wrestle
,
and
will
not
let
him
go
;
and
with
Job
they
dare
tell
him
,
that
albeit
he
should
kill
them
,
yet
never
will
he
depart
from
him
;
nor
shall
ever
his
love
go
out
of
their
heart
,
or
his
praise
out
of
their
mouth
:
For
(
as
the
Apostle
saies
)
who
shall
seperate
them
from
the
love
of
Christ
?
shall
tribulation
,
or
distresse
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
Nay
,
in
all
these
things
they
are
more
than
conquerours
,
through
him
that
has
loved
them
,
Rom.
8.
35.
4.
From
the
description
of
his
head
,
vers.
11.
which
is
as
most
fine
gold
,
not
subject
,
as
other
baser
mettalls
,
to
rust
and
corruption
:
Seeing
a
conformity
should
be
between
the
head
and
members
,
(
his
mysticall
body
not
being
like
Nebuchadnezar's
Image
)
therefore
we
should
all
strive
to
holinesse
,
and
not
to
be
subject
to
corruption
or
wickednesse
.
5.
Likewise
,
from
the
description
of
his
eyes
,
vers.
12.
compared
to
Doves
eyes
,
the
eyes
of
his
Church
being
in
like
manner
,
chap.
4.
1.
so
called
and
compared
,
delighting
in
purity
,
holinesse
,
and
innocency
;
we
see
(
as
has
been
said
)
what
a
conformity
not
onely
should
be
,
but
is
between
Christ
and
his
Church
in
holinesse
;
their
eyes
,
ears
,
tongue
,
heart
,
and
hand
,
all
being
sanctified
and
made
holy
,
as
he
is
holy
,
by
his
Spirit
who
renewes
them
.
6.
From
the
description
of
his
cheeks
and
lips
,
vers.
13.
affording
such
sweetnesse
;
we
see
,
how
sweet
,
leight
,
and
easie
,
is
Christ's
yoke
of
submission
,
unto
all
the
faithfull
,
through
love's
facilitation
,
which
is
not
so
to
others
;
and
how
sweet
also
his
word
is
to
such
,
which
exacts
that
homage
and
subjection
,
not
onely
in
the
promises
but
precepts
thereof
,
howsoever
it
be
like
Marah
,
even
bitter
to
the
relish
of
others
,
tormenting
them
before
their
time
,
because
of
their
distempered
palat
and
corruption
,
which
it
launces
;
therefore
Foelix
could
not
abide
it
,
no
more
than
a
sore
eye
can
endure
the
bright
light
,
which
is
delightfull
to
others
.
7.
In
the
14
vers
,
we
see
a
conformity
,
between
his
actions
and
inwards
,
both
,
holy
,
and
void
of
corruption
or
spot
;
Teaching
us
,
that
the
like
conformity
should
be
between
our
inwards
and
outwards
,
not
to
have
fair
outwards
,
and
foul
inwards
,
like
painted
tombs
;
nor
to
pretend
fair
inwards
,
but
to
have
foul
outwards
,
our
actions
,
being
contrary
to
our
profession
,
and
having
the
voice
of
Jacob
,
but
the
hands
of
Esau
.
8.
His
legs
or
waies
(
which
are
all
holy
)
are
said
to
be
stable
,
like
pillars
of
marble
,
vers.
15
?
teaching
us
in
like
manner
,
that
so
should
all
our
waies
of
holinesse
be
,
without
wavering
,
or
inconstancy
and
backsliding
,
remembring
Lot's
wife
,
and
the
punishment
of
Korah
and
others
,
who
would
have
returned
to
Egypt
:
We
must
be
then
like
Joshua
and
Caleb
,
and
not
like
those
Galatians
;
that
began
in
the
spirit
,
but
would
end
in
the
flesh
,
Gal.
3.
3.
For
unto
stable
standers
,
as
David
professes
of
himself
,
Psal.
26.
12.
and
constant
perseverers
,
is
the
promise
made
of
eternall
life
,
Revel.
2.
10.
9.
She
saies
vers.
16.
This
is
my
Beloved
,
after
all
her
description
of
his
beauty
and
lovelinesse
altogether
;
and
this
is
My
friend
,
(
saies
she
)
to
show
unto
us
,
that
it
is
no
comfort
to
know
all
the
excellencies
of
Christ
,
and
what
benefits
are
to
be
had
by
him
,
except
by
the
application
of
a
true
faith
,
we
can
say
,
He
is
ours
;
as
Thomas
said
,
My
God
and
my
Lord
.
10.
We
see
,
that
even
in
this
spirituall
desertion
,
and
distresse
wherein
she
is
,
yet
she
calls
him
her
friend
,
perswading
her selfe
of
his
love
,
because
of
his
promise
,
that
whom
he
loves
,
he
loves
to
the
end
,
Joh.
13.
1.
and
never
despairing
of
his
favour
and
return
.
One
speciall
evidence
likewise
of
this
her
assurance
,
of
his
love
and
friendship
to
her
,
is
,
her
love
and
affection
to
him
,
which
she
professes
,
in
calling
him
,
her
beloved
:
So
that
as
long
as
we
find
a
fervent
and
true
affection
in
our
hearts
to
Christ
,
that
with
Peter
we
may
say
,
Lord
,
thou
knowest
I
love
thee
;
so
long
may
we
be
assured
,
that
he
loves
us
,
and
is
a
friend
unto
us
,
what
ever
be
our
estate
,
and
although
with
David
,
we
were
walking
through
the
very
vally
of
the
shaddow
of
death
it self
,
his
rod
and
staffe
shall
comfort
us
.
Lastly
,
is
Christ
our
friend
,
so
good
and
so
great
a
one
unto
us
,
and
unparallel'd
by
any
,
let
us
then
be
ashamed
to
be
enemies
to
him
,
by
joyning
with
his
enemy
Satan
,
and
,
so
far
as
lies
in
us
,
crucifying
him
again
,
and
trampling
his
blood
under
foot
,
and
so
be
enemies
to
our
own
souls
.
Let
us
also
be
ashamed
,
to
joyne
with
the
enemies
of
his
cause
,
remembring
what
Jehu
,
the
son
of
Hanani
,
the
Seer
,
said
to
Iehoshaphat
,
Shouldst
thou
help
the
ungodly
,
and
love
them
that
hate
the
Lord
?
2
Chron.
19.
2.
But
rather
let
us
be
friends
to
his
cause
,
and
to
them
who
are
his
friends
;
and
then
he
will
prove
our
best
friend
,
in
our
greatest
need
,
and
not
onely
in
life
,
but
in
death
,
and
when
all
other
friends
will
forsake
us
,
or
like
Job's
friends
,
can
be
but
miserable
comforters
.
Finis
quinti
Capitis
.
Soli
deo
gloria
.
CHAP.
VIII
.
Vers.
1.
O
that
thou
were
as
my
brother
that
sucked
the
breasts
of
my
Mother
,
when
I
should
find
thee
without
,
I
would
kisse
thee
,
yet
I
should
not
be
despised
.
IN
this
Chapter
is
yet
further
set
down
the
Churches
love
to
Christ
and
the
vehemency
thereof
to
the
8.
verse
,
2.
The
calling
of
the
Gentiles
is
foretold
and
spoken
of
to
the
14.
And
lastly
is
set
down
the
Churches
prayer
and
desire
of
Christ's
second
coming
.
First
then
in
this
verse
she
declares
the
great
desire
she
has
of
Christs
constant
presence
,
fellowship
and
familiarity
,
for
her
greater
comfort
and
her
soules
contentment
,
and
therefore
she
wishes
that
he
were
as
a
brother
to
her
that
sucked
the
breasts
of
one
Mother
,
that
so
she
might
injoy
his
presence
,
as
Brothers
and
Sisters
that
are
of
one
family
usually
do
;
for
then
she
would
manifest
her
love
to
him
by
delighting
in
his
fellowship
and
kissing
him
with
the
kisses
of
most
entire
affection
.
Now
brother-hood
signifies
a
meer
Conjunction
or
consociation
,
which
some
expresse
in
these
three
words
,
of
race
,
place
,
and
grace
,
or
which
is
,
1.
By
bond
of
nature
,
and
in
which
sense
Christ
is
become
our
brother
by
taking
our
nature
on
him
,
2.
By
confederation
or
covenant
,
as
was
that
between
Jonathan
and
David
,
2
Sam.
1.
26.
and
of
which
sort
there
is
mention
made
,
Zach.
11.
14.
between
Israel
and
Judah
.
And
in
this
sense
also
by
the
covenant
of
grace
Christ
is
our
brother
,
3.
For
being
companions
in
alike
estate
,
as
brethren
in
affliction
,
whereof
Job
speaks
,
Job
.
30.
29.
And
so
was
Christ
likewise
herein
with
his
Church
on
earth
;
and
,
4.
For
being
of
alike
conditions
,
manner
,
and
practise
,
as
Simeon
and
Levi
were
said
to
be
,
Gen.
49.
5.
and
as
a
slouth●ull
man
by
Solomon
is
said
to
be
a
brother
to
a
waster
,
Pro.
18.
9.
And
so
in
like
manner
by
communion
of
grace
and
sanctification
,
his
Church
being
holy
as
Christ
is
holy
,
he
is
said
to
be
our
brother
,
Heb.
2.
11.
This
then
is
the
desire
of
the
Church
here
,
that
as
Christ
is
her
brother
by
unity
of
nature
or
race
by
incarnation
,
Heb.
2.
14.
so
he
would
be
by
communion
of
grace
and
sanctification
as
,
Heb.
2.
11.
And
as
a
brother
he
would
be
lovingly
affected
to
her
,
familiarily
conversant
with
her
,
and
kindly
compassionate
towards
her
in
all
her
difficulties
or
griefs
,
like
one
that
had
sucked
the
breasts
of
her
Mother
,
that
is
,
like
one
of
neerest
and
fullest
Conjunction
,
as
not
onely
having
one
father
,
but
one
Mother
also
,
and
fostered
upon
one
breast
,
as
we
see
in
Joseph's
affection
and
carriage
for
that
cause
to
Benjamin
beyond
all
his
brethren
,
Gen.
43.
29.
Then
does
he
subjoyne
these
words
,
(
when
I
should
find
thee
without
,
I
would
kisse
thee
,
)
whereby
she
expresses
that
the
fervent
desire
of
Christs
fellowship
and
communion
with
her
,
is
here
accompanied
with
a
promise
of
all
carefull
and
affectionate
duty
,
whereby
she
can
manifest
her
love
or
longing
for
him
,
and
as
formerly
she
sought
him
,
ever
till
she
found
him
;
so
now
,
she
sayes
,
when
she
shall
find
him
without
she
would
kisse
him
,
thereby
giving
us
to
understand
both
the
right
way
to
seek
Christ
,
and
to
carry
towards
him
when
we
have
found
him
.
He
must
be
sought
then
,
1.
Not
sitting
at
our
owne
ease
within
dores
,
but
by
taking
paines
and
going
out
,
therefore
it
is
said
,
Pro.
1.
20.
that
wisedome
is
without
,
and
cryes
in
the
streets
,
yea
we
must
go
out
of
ourselves
by
self-denyall
that
we
may
find
him
,
and
in
him
all
grace
and
goodnesse
,
Matth.
16.
24.
2
This
also
showes
with
what
a
ready
mind
we
should
go
forth
and
meet
Christ
and
welcome
him
when
in
his
holy
ordinances
he
comes
unto
us
,
as
Laban
went
forth
with
Alacrity
to
meet
Abrahams
servant
,
and
invited
him
to
come
in
,
as
the
blessed
of
the
Lord
,
Gen.
24.
29.
31.
Or
as
it
is
said
,
Matth.
25.
6.
That
this
was
the
cry
that
was
at
midnight
to
the
virgins
,
saying
,
behold
the
bridegroome
cometh
,
go
yee
out
to
meet
him
.
And
not
onely
does
she
professe
that
she
would
go
forth
and
attend
his
coming
but
also
when
she
had
found
him
without
,
she
would
kisse
him
(
which
was
the
ancient
manner
,
and
is
yet
,
of
salutation
and
welcoming
,
)
which
kisses
are
either
like
that
of
Mary
Magdalen's
,
when
she
kissed
his
feet
,
of
humble
affection
;
or
those
,
whereby
the
Psalmist
willes
all
men
to
kisse
the
Sonne
,
lest
he
be
angry
and
they
perish
in
his
wrath
,
Psal.
2.
which
are
of
homage
and
humble
submission
.
And
yet
by
doing
so
(
she
sayes
)
she
should
not
give
any
just
cause
to
be
either
ashamed
,
as
Isay
speaks
,
Isay
.
54.
4.
or
despised
as
David
was
by
Michal
,
for
doing
that
which
was
not
comely
or
decent
for
a
modest
and
chast
virgin
to
do
,
2
Sam.
6.
16.
Observations
.
1.
According
to
the
Churches
wish
and
desire
here
,
seeing
Christ
is
become
our
brother
,
1.
By
incarnation
,
2.
By
confederation
,
3.
As
companion
in
alike
condition
;
and
,
4.
By
communion
of
grace
,
and
sanctification
,
then
let
us
honour
him
as
our
elder
brother
,
love
him
and
sympathize
with
him
:
and
,
in
a
word
,
as
the
neerest
kinsman
under
the
law
was
bound
to
do
a
kinsmans
part
to
the
defunct
kinsman
,
so
let
us
do
a
brothers
part
,
to
our
dearest
brother
who
hath
died
for
us
.
2.
We
see
when
Christ
comes
to
us
,
how
cheerfully
we
should
not
onely
open
to
him
when
he
stands
and
knocks
at
our
dore
,
as
Chap.
5.
2.
but
should
go
out
to
meet
him
,
seeking
all
the
occasions
of
the
increase
of
grace
,
and
of
finding
Christ
in
the
meanes
thereof
:
and
thus
we
should
hunt
after
the
blessing
with
Jacob
,
while
as
prophane
Esau's
are
hunting
after
carnall
pleasures
,
and
when
we
have
found
him
,
with
all
the
kind
imbracements
of
faith
(
as
Simeon
got
him
in
his
armes
,
so
)
should
we
clasp
him
in
the
armes
of
our
soul
,
applying
him
to
us
,
and
we
complying
to
him
,
and
we
should
kisse
him
with
the
kisses
of
love
,
and
loyall
obedience
.
3.
Though
it
be
the
custome
of
prophane
Ismaels
to
mock
the
religious
,
for
religious
duties
,
or
like
Michal
to
despise
them
,
yet
the
spouse
of
Christ
and
her
true
members
are
no
whit
scarred
thereby
,
nor
moved
more
than
David
was
,
to
desist
therefrom
,
but
rather
to
insist
therein
with
courage
and
constancy
,
because
they
labour
onely
to
approve
themselves
to
the
Lord
therein
,
their
own
conscience
,
and
the
truly
godly
:
and
therefore
,
as
the
woman
in
the
Revelation
has
the
Moon
under
her
feet
,
Rev.
12.
So
they
tread
and
trample
with
a
holy
contempt
all
such
despising
,
and
goe
on
Zealously
in
their
godly
course
.
Vers.
2.
I
would
lead
thee
and
bring
thee
into
my
Mothers
house
,
who
would
instruct
me
,
I
would
cause
thee
to
drink
of
spiced
wine
,
of
the
juice
of
my
Pomegranates
.
3.
His
left
hand
should
be
under
my
head
,
and
his
right
hand
should
embrace
me
.
4.
I
charge
you
,
daughters
of
Jerusalem
,
that
yee
stirre
not
up
,
nor
awake
my
Love
untill
he
please
.
In
this
verse
she
showes
that
furder
she
would
do
than
kisse
him
,
finding
him
without
,
to
wit
,
she
would
lead
him
,
and
bring
him
into
her
Mothers
house
;
which
house
what
it
is
,
we
have
shown
before
,
Chap.
3.
4.
But
how
comes
it
to
passe
that
she
sayes
that
she
would
lead
Him
,
seeing
He
must
be
our
leader
and
guide
in
all
our
wayes
,
as
David
prayes
,
O
send
out
thy
light
,
and
thy
truth
and
let
them
lead
me
and
bring
me
unto
thy
holy
hill
,
Psal.
43.
3.
And
againe
,
Thou
will
guide
me
with
thy
counsell
,
and
after
receive
me
to
glory
,
Psal.
73.
24.
I
answer
,
this
is
onely
to
show
that
the
Church
now
having
stirred
up
her self
(
as
Isay
speaks
)
to
take
hold
of
him
,
Isay
.
64.
7.
She
resolves
and
professes
that
she
will
do
all
the
honour
she
can
to
him
,
such
as
is
usually
done
to
great
personages
,
who
use
,
not
onely
to
be
waited
on
and
met
without
at
the
dore
or
gate
,
but
a
great
way
off
,
and
convoyed
or
brought
along
to
the
place
whither
they
are
coming
,
as
we
read
,
Psal.
45.
14.
Where
it
is
said
that
the
Queen
(
spoken
of
there
)
shal
be
brought
or
convoyed
to
the
king
in
raiment
of
needle
work
,
with
the
virgins
and
companions
that
follow
her
.
Next
,
having
declared
that
she
would
lead
him
and
bring
him
to
her
Mothers
house
,
she
showes
the
office
of
her
Mother
,
or
what
she
would
do
unto
her
,
to
wit
,
she
would
instruct
her
in
the
whole
duties
that
she
should
perform
to
so
good
and
glorious
a
husband
,
Pro.
1.
8
,
9.
In
whom
the
word
of
her
instruction
should
not
be
fruitlesse
,
for
she
should
make
him
drink
of
spiced
wine
and
the
juice
of
the
Pomegranate
,
that
is
,
she
would
honour
and
intertaine
him
with
his
owne
graces
,
and
render
unto
him
such
fruits
of
her
faith
as
should
be
sweetned
and
made
savoury
(
like
Jacobs
savoury
meat
which
he
gave
his
father
)
with
the
spices
of
his
owne
spirit
and
humility
wherein
he
delights
.
By
doing
whereof
(
v.
3.
)
she
showes
in
like
manner
what
she
may
mutually
expect
of
him
,
especially
in
her
time
of
need
(
as
we
see
,
Chap.
2.
6.
Where
the
same
words
are
set
down
)
to
wit
,
the
sweet
supporting
of
his
grace
,
and
comfor-fortable
imbracement
of
his
tender
love
,
of
which
words
because
we
have
spoken
in
the
forenamed
place
,
as
also
of
the
subsequent
,
we
cease
here
to
repeat
▪
Observations
.
1.
The
godly
(
we
see
)
makes
still
a
progresse
in
grace
,
and
all
religious
duties
,
as
the
Church
is
said
here
not
to
be
content
onely
to
find
her
beloved
without
,
but
she
will
also
with
all
observance
and
honour
that
she
can
perform
,
lead
him
,
and
bring
him
into
her
Mothers
house
,
and
there
intertaine
him
with
the
choisest
things
she
can
.
2.
We
see
the
office
of
the
true
Church
as
a
mother
to
her
children
,
and
of
all
faithfull
pastors
therein
,
which
is
,
not
to
keep
them
blind
folded
in
ignorance
,
which
that
whoor
of
Rome
calles
the
Mother
of
devotion
,
but
to
instruct
them
in
all
the
duties
which
they
ought
to
perform
to
the
Lord
Jesus
acknowledging
him
to
be
their
onely
head
and
husband
,
and
no
earthly
creature
as
his
vicar
therein
;
that
he
is
also
their
onely
Saviour
,
and
they
nor
no
other
,
in
part
or
whole
are
saviours
to
themselves
;
that
he
is
likewise
the
sole
Monarch
or
king
and
Lawgiver
to
his
Church
,
and
with
whose
laws
binding
the
conscience
none
can
dispence
,
the
sole
Priest
also
both
for
Satisfaction
fully
on
earth
,
and
sole
mediation
he
makes
in
the
Heavens
,
as
likewise
that
he
is
her
onely
Prophet
that
cannot
erre
,
and
whose
voice
onely
as
chief
pastor
in
the
holy
scripture
,
by
all
is
to
be
heard
.
3.
We
see
that
the
Churches
instruction
to
her
children
should
not
be
fruitlesse
,
but
should
produce
the
sweet
fruits
of
holy
obedience
,
as
we
see
,
Isay
.
5.
and
Joh.
15.
is
required
;
and
whereby
Christ
is
feasted
,
as
it
were
,
and
intertained
as
with
spiced
wine
and
the
delicious
juice
of
the
Pomegranate
;
so
that
the
light
of
knowledge
whereby
we
see
,
should
produce
the
light
of
obedience
whereby
we
shine
,
and
our
lamps
like
those
of
the
wise
virgins
,
should
be
both
burning
and
shining
.
4.
By
doing
whereof
we
shall
find
that
our
work
of
obedience
is
not
in
vaine
,
but
shal
be
well
recompenced
both
with
the
comfortable
embracement
of
Christ
Jesus
in
the
armes
of
his
mercy
and
protection
in
our
greatest
need
here
;
and
,
beside
the
sweet
repose
of
a
good
conscience
therein
,
which
was
Jobs
greatest
comfort
,
she
shal
be
recompenced
in
mercy
with
his
perpetuall
and
glorious
sight
hereafter
,
in
whose
presence
is
fulness
of
joy
,
and
at
his
right
hand
are
pleasures
for
evermore
,
Psal.
16.
11.
Vers.
5.
Who
is
this
that
cometh
up
from
the
wilderness
leaning
upon
her
beloved
?
I
raised
thee
up
under
the
Apple-tree
,
there
thy
mother
brought
thee
forth
,
there
she
brought
thee
forth
that
bare
thee
.
Followes
here
,
a
question
concerning
the
Church
,
which
was
in
the
same
words
before
propounded
,
Chap.
3.
6.
to
which
place
we
referre
the
reader
,
but
here
her
posture
is
set
down
which
was
not
there
mentioned
,
to
wit
,
that
she
leanes
upon
her
beloved
,
and
whereby
is
signified
,
1.
Her
relying
by
a
holy
and
humble
confidence
onely
upon
him
,
in
respect
of
her
own
weaknesse
,
and
his
supporting
of
her
by
his
speciall
grace
,
whereof
he
said
to
Paul
that
it
should
be
sufficient
for
him
,
without
which
she
was
neither
able
to
stand
against
temptation
,
nor
walk
in
that
narrow
way
that
leads
unto
salvation
,
let
be
to
walk
upward
,
as
she
is
said
here
to
come
up
from
the
wilderness
.
And
,
2.
is
signified
that
in
all
her
feares
,
dangers
or
difficulties
,
yea
in
death
it self
(
with
David
,
Psal.
23.
4.
)
her
onely
stay
and
confidence
for
comfort
,
resolution
,
or
delivery
,
is
onely
fixt
on
Christ
her
beloved
;
Leaning
unto
and
upon
him
alone
,
as
all-sufficient
,
to
be
unto
her
(
as
saith
the
Apostle
)
wisdome
and
righteousness
,
sanctification
and
redemption
,
1
Cor.
1.
30.
that
,
according
as
it
is
written
,
he
that
glorieth
may
glory
in
the
Lord
.
After
which
description
of
the
Church
of
Christ
,
chosen
out
of
the
world
and
wilderness
thereof
,
and
coming
up
out
of
the
same
,
both
in
affection
and
conformity
of
like
conversation
,
and
leaning
upon
Christ
onely
his
merit
and
grace
,
followes
,
Who
first
raised
her
up
,
that
she
might
thereafter
come
up
out
of
the
wilderness
,
and
made
her
to
be
spiritually
born
of
her
Mother
the
Church
.
Surely
this
is
Jesus
Christ
alone
,
who
raised
the
dead
,
and
sayeth
here
to
his
Church
,
I
raised
thee
up
under
the
Apple-tree
;
before
this
she
being
sitting
in
darkness
and
under
the
shadow
of
death
,
and
in
such
a
wofull
estate
by
nature
,
as
the
Apostle
showes
Eph.
2.
5.
He
is
then
said
here
to
have
raised
her
under
the
Apple-tree
,
which
is
mentioned
,
Chap.
2.
3.
and
which
tree
is
himself
,
as
the
comforts
that
flow
from
him
,
vers.
5.
are
called
apples
.
Under
him
therefore
and
under
his
over-shaddowing
by
the
efficacy
of
his
owne
spirit
,
which
makes
him
say
,
I
raised
thee
,
doth
the
godly
rise
from
sinne
to
righteousness
,
and
there
doth
their
Mother
the
Church
bring
them
forth
by
the
work
of
regeneration
,
being
conceived
in
her
womb
by
the
immortall
seed
of
the
word
,
and
co-operation
of
the
Holy
Ghost
,
even
as
it
is
said
of
the
conception
of
Christ
our
head
in
the
womb
of
his
virgin-Mother
in
like
manner
,
that
the
Holy
Ghost
should
come
upon
her
,
and
the
power
of
the
most
high
should
over-shaddow
her
,
therefore
that
holy
thing
that
should
be
born
of
her
should
be
called
,
The
sonne
of
God
,
Luk.
1.
35.
Where
it
is
to
be
remarked
,
that
the
work
of
grace
in
and
upon
us
,
has
here
two
names
whereby
it
is
expressed
,
to
wit
▪
the
one
is
,
a
raising
of
her
up
,
whence
also
it
is
called
the
first
resurrection
;
and
the
other
is
,
a
birth
,
whence
it
is
called
our
regeneration
:
And
is
partly
ascribed
to
Christ
,
as
a
raising
up
,
or
first
resurrection
;
and
partly
to
the
Church
,
as
a
birth
or
regeneration
;
his
part
being
in
both
,
the
inward
efficacy
,
and
her
part
,
onely
the
outward
ministery
:
he
then
that
raised
the
dead
,
and
shall
raise
them
at
the
Last
day
can
onely
raise
the
dead
soul
,
that
all
the
glory
may
be
to
him
alone
;
and
his
Church
as
a
Mother
may
well
conceive
and
bring
forth
,
but
he
that
onely
has
the
key
of
the
womb
(
as
he
has
of
the
heart
,
the
clouds
,
and
of
death
,
)
who
also
marvellously
frames
our
tender
bodies
therein
,
and
gives
strength
to
the
Mother
to
bring
forth
the
birth
,
he
likewise
has
the
chief
hand
in
our
spirituall
conception
,
and
in
that
forming
of
his
Image
in
us
spoken
of
by
the
Apostle
,
Gal.
4.
19.
which
is
our
new
birth
or
regeneration
.
And
in
which
work
,
as
the
dead
has
no
power
in
themselves
to
rise
,
or
the
birth
to
conceive
and
form
it self
in
the
womb
,
and
thereafter
to
come
forth
out
of
the
same
;
so
neither
is
it
any
way
in
the
power
of
nature
or
mans
free
will
,
to
raise
themselves
or
be
agents
in
the
first
act
of
their
regeneration
and
conversion
to
God
.
Observations
.
1.
Seeing
in
our
coming
up
out
of
the
wilderness
of
this
world
,
and
of
our
Pilgrimage
therein
to
our
heavenly
Canaan
,
we
have
no
strength
of
our selves
,
either
to
walk
,
or
wrestle
with
any
temptations
with
which
we
will
encounter
,
let
us
here
with
the
●pouse
relye
onely
for
strength
and
supporting
upon
Christ
alone
,
and
so
leane
upon
our
beloved
.
2.
Seeing
he
is
author
of
all
grace
,
and
specially
of
that
work
of
grace
in
us
,
whereby
being
dead
in
sinne
we
are
raised
to
newness
of
life
here
,
and
regenerated
to
the
hope
of
eternall
life
hereafter
,
therefore
let
us
ascribe
all
the
glory
to
him
alone
,
and
not
to
any
merit
or
free-will
in
us
:
for
who
has
made
thee
O
man
,
but
God
onely
to
differ
from
another
?
or
what
hast
thou
but
that
which
thou
hast
received
?
1
Cor.
4.
7.
3.
Seeing
as
he
ascribes
her
raising
to
himself
,
so
does
he
her
birth
to
his
Church
and
Ministry
thereof
,
therefore
if
we
would
be
partakers
of
grace
and
the
work
thereof
,
which
tends
and
ends
into
Glory
,
let
us
not
despise
Christs
Church
her
ministry
and
instruction
,
as
was
said
in
the
former
verse
,
but
reverence
the
same
,
knowing
that
he
has
not
God
to
be
his
father
,
who
has
not
,
or
reverences
not
the
Church
as
his
Mother
.
Vers.
6.
Set
me
as
a
seal
upon
thy
heart
,
as
a
seal
upon
thine
arme
,
for
love
is
strong
,
as
death
;
jealously
is
cruell
as
the
grave
,
the
coales
thereof
are
coales
of
fire
,
which
have
a
most
vehement
flame
.
7.
Many
waters
cannot
quench
love
,
neither
can
the
floods
drown
it
;
if
a
man
would
give
all
the
substance
of
his
house
for
love
,
it
would
be
utterly
contemned
.
In
these
words
,
out
of
the
consideration
and
proof
of
his
manifold
love
to
her
(
as
has
been
showne
in
sundry
particulars
,
)
she
breaks
forth
now
into
an
earnest
prayer
or
petition
,
that
the
same
may
continue
sure
and
constant
towards
her
,
and
that
she
may
be
assured
and
confirmed
thereof
,
therefore
she
sayes
,
Set
me
as
a
seal
upon
thy
heart
,
and
as
a
seale
upon
thine
arme
,
desiring
so
of
him
who
is
the
onely
true
High
Priest
of
his
Church
,
that
as
the
names
of
the
tribes
of
Israel
were
graven
like
seals
upon
Aarons
breast-plate
of
judgment
upon
his
heart
,
Exod.
28
,
29.
when
he
went
into
the
holy
place
for
a
memoriall
before
the
Lord
continually
;
even
so
,
1.
That
he
should
be
continually
mindfull
of
her
in
his
intercession
before
God
his
father
,
as
we
see
that
to
be
his
priestly
office
,
Heb.
9.
24.
2
That
he
should
intirely
and
constantly
affect
her
,
as
there
is
no
neerer
conjunction
then
of
that
,
which
is
set
as
a
seale
,
and
makes
a
deep
impression
on
the
very
heart
.
Neither
doth
she
onely
desire
to
be
set
as
a
seale
on
his
heart
but
likewise
on
his
arme
,
to
show
that
she
desires
not
onely
his
continuall
remembrance
of
her
,
as
by
the
Prophet
the
Lord
sayes
,
For
that
cause
behold
I
have
graven
thee
upon
the
palms
of
my
hand
,
Isay
.
49.
16.
but
likewise
that
she
desires
the
manifestation
of
his
affection
by
his
actuall
aid
,
by
supporting
her
in
all
her
infirmities
,
and
his
help
of
her
against
all
her
enemies
,
and
all
this
by
his
mighty
power
,
which
is
called
the
arme
of
the
Lord
,
Isay
,
40.
10
,
11.
Exod.
15
,
16.
Zech.
11.
17.
Luk.
1.
51.
Joh.
12.
38.
And
elsewhere
in
scripture
.
Thereafter
,
she
rendreth
the
reason
of
her
desire
,
from
the
nature
and
force
of
that
sprirituall
and
fervent
love
which
makes
her
so
to
sute
this
at
his
hands
,
which
she
compares
to
three
most
strong
things
,
1.
To
death
which
overcomes
all
men
,
as
the
Churches
fervent
love
to
Christ
overcomes
all
temptations
and
most
cruell
sufferings
,
as
we
see
in
the
example
of
Martyrs
,
2.
To
the
grave
which
is
likewise
invincible
and
devours
up
all
;
and
even
so
doth
Christ's
love
,
(
likned
here
to
jealousie
for
the
vehemency
thereof
that
can
abide
no
corrivall
,
)
overcome
all
difficulties
,
3.
To
coales
of
fire
,
which
have
a
vehement
flame
that
consume
all
the
combustible
matter
of
earthly
trash
that
is
cast
into
it
,
yea
unto
such
a
flaming
fire
,
which
all
the
waters
of
afflictions
(
as
the
Prophet
expounds
the
same
)
Isay
.
43.
2.
yea
the
floods
thereof
(
as
we
have
,
Rev.
12.
15.
)
cannot
quench
or
drown
it
,
as
the
Apostle
showes
us
,
Rom.
8.
35.
And
which
being
of
a
Heavenly
nature
,
by
all
that
a
man
has
of
earthly
and
worldly
things
cannot
be
ballanced
nor
sufficiently
appretiated
,
which
makes
the
merchant
in
the
Gospell
who
overvalued
the
same
above
all
these
things
,
to
be
accounted
therefore
the
wise
and
prudent
merchant
,
Matth.
13.
Observations
.
1.
We
see
what
should
be
the
very
upshot
of
all
our
desires
,
to
wit
,
to
be
in
Gods
favour
above
all
things
,
(
as
David
did
choose
,
Psal.
4.
6.
)
and
to
be
neerly
united
to
Christ
,
precious
in
his
sight
,
and
had
by
him
in
perpetuall
remembrance
,
and
,
in
a
word
,
to
be
as
a
seal
on
his
heart
and
a
signet
on
his
arme
.
2.
If
we
would
have
our selves
to
be
so
to
Christ
,
then
we
must
labour
that
he
be
so
to
us
,
to
wit
,
as
a
seal
upon
our
heart
,
in
tender
love
to
him
,
neer
conjunction
with
him
,
mindfulness
ever
of
him
,
and
having
the
stamp
of
his
Image
imprinted
on
our
soules
,
that
thereby
we
may
be
known
,
(
like
Cesars
coine
)
that
we
belong
to
him
:
neither
let
us
set
him
onely
as
a
seal
on
our
heart
by
inward
piety
,
but
likewise
on
our
arme
by
outward
practice
thereof
.
3.
We
see
that
,
That
which
makes
her
to
desire
to
be
set
as
a
seale
on
his
heart
and
arme
,
is
,
strong
love
towards
him
,
so
that
although
our
faith
and
other
graces
be
feeble
and
faint
in
us
,
yet
if
our
hearts
tell
us
that
our
love
to
Christ
is
strong
,
and
that
with
Peter
we
may
say
,
Lord
thou
knowest
that
I
love
thee
,
the
same
may
be
a
great
comfort
unto
us
,
John
21.
17.
4.
It
is
out
of
this
strong
love
of
hers
towards
him
that
makes
her
so
earnestly
desire
this
spirituall
union
with
him
to
be
as
a
seale
on
his
heart
and
arme
,
so
that
we
may
know
our
love
to
Christ
by
this
our
desire
,
and
degree
thereof
,
for
where
our
love
is
small
or
feeble
,
strong
or
fervent
,
so
will
our
desire
be
of
this
spirituall
union
.
5.
The
love
she
carries
to
him
is
compared
to
coales
of
fire
,
which
indeed
(
like
that
which
came
down
from
Heaven
,
to
kindle
and
consume
the
sacrifices
)
is
of
a
heavenly
descent
,
and
is
compared
to
fire
(
as
the
baptist
speaks
of
our
inward
baptism
)
1.
Because
as
fire
has
light
with
it
,
so
the
love
of
Christ
has
the
knowledge
of
him
whom
we
love
,
Ignoti
enim
nulla
cupido
.
2.
Fire
has
heat
and
warmness
with
it
,
and
so
has
the
love
of
God
,
whereby
it
heats
our
cold
and
frozen
hearts
,
and
warmes
them
with
mutuall
love
to
God
and
zeal
of
his
glory
.
3.
Fire
purges
the
drosse
of
mettalls
;
and
so
does
Christ's
love
,
our
hearts
from
corruption
.
4.
Fire
melts
the
good
mettall
and
makes
it
plyable
to
the
hand
of
the
Goldsmith
;
and
so
does
the
love
of
Christ
,
and
makes
it
plyable
to
the
operation
of
the
spirit
,
5.
Fire
in
the
flame
thereof
bends
continually
upward
;
and
so
does
the
love
of
Christ
seeking
his
glory
and
those
things
that
are
above
:
therefore
let
us
trie
by
these
works
and
operations
,
if
we
have
in
us
the
true
love
of
Christ
.
6.
By
these
things
whereunto
this
spirituall
love
is
compared
which
are
in
themselves
invincible
and
overcome
all
other
,
especially
such
a
flaming
fire
which
no
waters
nor
the
floods
thereof
can
any
way
quench
,
and
whereby
(
as
is
said
)
are
understood
the
sharpest
afflictions
or
most
cruell
persecutions
,
we
may
see
what
is
the
most
soveraigne
preservative
and
fortification
of
the
soul
against
the
time
of
trouble
that
we
may
stand
as
the
well
built
house
against
all
stormy
tempests
,
whatsoever
,
to
wit
,
the
love
of
Christ
and
of
his
sacred
truth
,
which
shall
make
us
(
as
the
Apostle
speaks
and
Martyrs
practised
)
to
triumph
,
saying
,
In
all
these
we
are
more
then
conquerours
.
7.
This
clause
which
sayes
,
If
a
man
would
give
all
the
substance
of
his
house
for
love
it
would
utterly
be
contemned
,
showes
,
that
although
worldling's
hearts
may
be
wonne
by
Satans
temptation
from
the
love
of
Christ
and
his
truth
,
as
we
see
in
Demas
,
2
Tim.
4.
10.
yet
in
them
that
are
truly
godly
there
is
no
such
force
in
any
worldly
treasures
,
who
count
all
things
but
dung
and
losse
in
comparison
of
the
saving
knowledge
of
Christ
Jesus
their
Lord
.
8.
We
see
the
two
maine
temptations
whereby
Satan
seeks
to
alienate
or
draw
away
our
hearts
from
the
love
of
Christ
and
his
truth
,
and
make
us
quit
the
same
,
to
wit
,
the
waters
and
floods
of
trouble
and
persecution
on
the
one
hand
;
and
if
that
cannot
serve
the
turne
,
then
the
allurement
of
worldly
riches
which
overcame
Judas
,
and
wherewith
he
tempted
Christs
himself
,
showing
him
all
the
kingdomes
of
the
world
and
the
glory
thereof
.
Vers.
8.
We
have
a
little
sister
,
and
she
hath
no
breasts
,
what
shall
we
do
for
our
sister
in
the
day
when
she
shall
be
spoken
for
?
Here
this
holy
and
heavenly
Song
drawes
to
an
end
.
In
the
conclusion
whereof
we
have
these
points
,
1.
A
consultation
or
demand
concerning
the
Church
of
the
Gentiles
which
she
prophesies
shal
be
gathered
to
Christ
,
together
with
a
declaration
of
her
great
glory
,
2.
There
is
a
comparison
made
between
Solomons
frultfull
vineyard
,
and
Christ's
Church
on
earth
,
3.
We
have
a
postulation
or
desire
that
she
may
enjoy
still
the
benefit
of
his
word
here
,
with
a
sanctified
care
and
heart
to
hearken
thereto
,
and
believe
the
same
,
and
that
he
would
hasten
his
second
coming
to
Judgment
,
when
she
might
no
longer
walk
by
faith
but
by
sight
,
and
injoy
his
presence
for
ever
in
the
heavens
hereafter
.
Concerning
the
first
of
these
,
we
know
before
our
Saviours
suffering
and
ascending
to
the
heavens
that
the
Church
was
then
onely
within
the
pale
of
the
Jewish
nation
,
who
were
at
that
time
Gods
onely
peculiar
people
to
whom
his
oracles
were
committed
,
Eph.
2.
12.
all
others
being
counted
sinners
of
the
Gentiles
,
and
aliens
from
the
Common-wealth
of
Israel
,
till
the
partition-wall
was
removed
,
and
that
was
performed
which
was
promised
to
the
Sonne
,
Psal.
2.
8.
And
againe
,
I
have
made
thee
a
light
to
the
Gentiles
,
and
the
salvation
to
the
ends
of
the
earth
:
which
by
a
vision
was
declared
to
Peter
,
whereby
he
saw
,
that
God
had
put
no
difference
(
as
he
sayes
himself
)
between
Jewes
and
Gentiles
,
after
that
by
faith
he
had
purified
their
hearts
,
Act.
10.
13.
and
9.
Of
this
conversion
then
of
the
Gentiles
&
enlargement
of
the
Church
the
spouse
here
speaks
,
saying
,
We
have
a
little
sister
and
she
bath
no
breasts
:
where
we
have
to
consider
,
1.
How
she
calles
her
,
2.
How
she
sayes
,
We
in
the
plurall
,
3.
How
she
sayes
in
the
present
,
we
have
a
little
sister
,
4.
How
she
is
said
to
have
no
breasts
,
and.
5.
The
care
that
she
has
of
her
,
saying
,
What
shall
we
do
for
our
sister
in
the
day
that
she
shal
be
spoken
for
?
The
speech
then
it self
we
see
is
Metaphoricall
taken
from
the
manner
of
Elder
sisters
that
are
espoused
,
their
speaking
of
their
younger
that
is
not
yet
for
marriage
,
being
but
little
in
stature
and
having
no
breasts
,
or
paps
formed
and
●it
to
containe
milk
and
nourish
up
children
,
and
consulting
as
it
were
with
friends
,
against
that
time
that
she
is
ripe
for
marriage
,
what
is
the
best
way
to
get
her
espoused
.
First
then
,
this
being
according
to
the
manner
of
the
Hebrewes
(
as
has
been
noted
before
)
that
the
whole
is
called
the
Mother
,
and
the
parts
of
the
Catholick
Church
are
called
sisters
,
In
this
speech
then
,
the
Jewish
Church
calles
the
Church
of
the
Gentiles
to
be
collected
of
all
nations
,
a
sister
,
1.
In
relation
to
Christ
,
who
is
our
elder
brother
,
and
who
calleth
his
Church
whether
of
Jewes
or
Gentiles
,
his
sister
,
as
we
see
,
Chap.
5.
2.
Next
,
in
relation
to
her self
,
for
unity
of
one
nature
with
her
,
one
faith
,
one
father
,
one
Spirit
,
one
Baptism
,
and
one
in
affection
.
Next
,
this
sister
is
called
a
little
sister
,
though
this
question
might
arise
,
why
she
should
call
her
so
,
seeing
the
Church
of
the
Gentiles
in
greatness
and
number
was
farre
to
exceed
the
Church
of
the
Jewes
;
whereunto
I
answer
,
that
she
is
so
called
,
1.
Not
in
respect
of
her
number
which
was
to
be
,
but
because
of
her
number
then
,
which
were
but
a
few
proselyts
;
or
else
,
2.
In
respect
of
time
,
because
the
time
was
not
yet
come
that
the
Gentiles
should
be
called
,
and
by
faith
espoused
to
Christ
,
in
respect
whereof
being
of
nonage
she
was
as
yet
little
,
or
as
a
young
damsell
not
ripe
to
be
betrothed
;
3.
In
respect
of
her
condition
at
her
first
conversion
,
at
that
time
,
not
being
yet
so
numerous
;
and
,
4.
She
might
be
called
little
,
not
onely
in
respect
of
number
then
(
as
is
said
,
)
but
also
of
strength
,
stature
,
and
knowledge
;
in
all
which
after
her
first
conversion
being
conformed
,
she
was
daily
onely
to
grow
.
2.
It
is
said
in
the
plurall
,
we
have
a
little
sister
,
though
at
that
time
there
was
no
other
Church
but
that
one
of
the
Jewes
,
therefore
including
Christ
in
this
speech
with
her self
,
she
sayes
in
the
plurall
,
We
have
a
little
sister
,
thereby
to
show
,
that
the
Church
of
the
Gentiles
is
not
onely
a
sister
to
the
Church
of
the
Jewes
,
but
also
to
Christ
,
Rom.
8.
29.
He
being
the
first
begotten
amongst
many
brethren
,
who
are
all
(
as
the
Apostle
sayes
,
)
flesh
of
his
flesh
and
bone
of
his
bones
,
Eph.
5.
As
also
to
show
that
he
loves
her
as
dearly
,
will
care
for
her
and
protect
her
,
as
ever
he
did
the
Church
of
the
Jewes
.
3.
She
sayes
in
the
present
time
we
have
a
little
sister
,
although
the
Church
of
the
Gentiles
many
hundreth
years
thereafter
was
not
to
be
called
,
1.
In
respect
of
predestination
and
Gods
eternall
decree
,
unto
whom
all
future
things
are
as
present
in
his
sight
,
2
In
respect
of
prediction
,
and
promises
made
thereanent
,
which
in
all
times
are
yea
and
Amen
,
2
Cor.
1.
20.
3
For
the
certainty
of
accomplishment
in
respect
whereof
to
the
eye
of
faith
,
which
gives
a
sort
of
being
to
things
that
are
not
yet
,
things
to
come
are
present
,
as
also
for
the
same
respect
the
Scripture
usually
speaks
(
as
here
)
of
things
to
come
as
if
they
were
present
,
or
praeterit
,
as
we
see
,
Isay
.
53.
3
,
4
,
5.
and
else
where
.
For
all
these
respects
,
she
sayes
in
the
present
,
we
have
a
little
sister
.
4.
This
little
sister
is
said
to
have
no
breasts
,
that
is
,
a
setled
Ministry
affording
the
sincere
milk
of
sound
doctrine
out
of
the
old
and
new
Testament
;
because
as
yet
she
was
like
Abraham
before
he
was
called
out
of
Vr
of
the
Chaldees
,
Jos.
24.
2.
sitting
as
yet
in
darkness
and
in
the
shaddow
of
death
,
under
grosse
ignorance
,
and
damnable
Idolatry
,
till
that
light
arose
to
her
,
who
is
the
Sunne
of
righteousness
,
and
she
was
called
to
be
his
people
who
was
Lo-ammi
,
no
people
at
all
,
which
was
by
the
preaching
of
the
Gospell
,
Hos.
1.
9
,
10.
Yea
which
estate
of
the
Church
of
the
Gentiles
her
not
having
a
setled
Ministry
after
the
Gospell
was
preached
,
and
after
Christ's
ascension
,
we
may
see
in
many
place
,
as
,
Act.
14.
21
,
22.
and
Ti●
.
1.
5.
does
testifie
.
5.
Touching
the
care
that
she
has
for
this
her
little
sister
,
it
is
in
these
words
,
What
shall
we
do
for
our
sister
in
the
day
that
she
shal
be
spoken
for
?
that
is
,
what
furtherance
shall
we
yield
to
her
for
her
conversion
,
increase
and
establishment
in
the
truth
,
when
she
becomes
as
a
woo'd
bride
to
Christ
by
the
Ministry
of
the
Gospell
,
as
Rebecca
was
to
Isaac
by
the
steward
of
Abrahams
house
.
In
the
which
work
of
conversion
,
increase
and
establishment
,
she
acknowledges
two
agents
,
one
chief
or
principall
,
and
another
Ministeriall
or
●nstrumentall
,
and
therfore
she
speaks
in
the
plurall
number
,
saying
,
What
shall
we
do
?
the
principall
and
fountaine-agent
of
all
grace
,
enlightning
and
establishment
being
Christ
,
who
is
the
Author
of
all
blessings
upon
his
Church
,
and
the
ancient
Church
of
the
Jewes
being
the
instrumentall
agent
when
by
the
Ministry
of
the
holy
Apostles
and
Evangelists
who
were
of
the
Jewish
nation
the
Gospell
was
preached
,
and
as
the
Lord
said
to
Ananias
concerning
Paul
,
they
were
made
chosen
vessells
to
carry
his
name
before
the
Gentiles
,
Act.
9.
15.
This
therefore
they
did
for
their
little
sister
in
the
day
that
she
was
spoken
for
,
and
thereby
,
1.
Did
let
her
see
her
base
condition
by
nature
,
before
,
like
poor
captive
Esther
,
the
King
of
kings
set
his
love
upon
her
,
2.
The
glorious
and
happy
estate
whereunto
she
was
called
,
Ezek.
16.
as
we
see
the
same
typified
,
Psal.
45.
And
yet
a
farre
more
glorious
estate
whereunto
she
should
be
advanced
in
the
kingdome
of
Glory
,
described
unto
us
,
Rev.
21.
And
3.
they
did
deal
between
her
wooer
and
her
,
with
him
by
prayer
,
and
with
her
by
preaching
,
as
Laban
said
concerning
Rebecca
to
get
her
consent
,
Gen.
24.
57.
4
As
Abraham
servant
gave
unto
Rebecca
jewells
of
silver
,
and
Jewells
of
Gold
and
raiment
,
v.
53.
to
adorne
and
prepare
her
for
his
Master
,
even
so
as
instruments
of
the
grace
of
Gods
spirit
by
their
Ministry
,
they
did
prepare
and
adorne
her
likewise
as
a
bride
to
present
her
to
Christ
.
And
,
5.
As
the
Apostle
did
the
Galatians
and
others
,
they
watched
over
her
and
warned
her
that
she
should
not
be
tempted
by
other
base
and
allureing
wooers
,
and
dore
in
her
affection
,
or
like
Dinah
gad
by
inconstancy
and
go
a
whoring
after
any
such
,
but
keep
her self
as
a
chaste
virgin
to
her
heavenly
bridegroom
,
till
the
day
of
the
solemnization
of
the
marriage
with
her
in
the
highest
Heavens
,
when
Christ
shall
say
,
Even
so
I
take
her
before
my
Father
,
and
before
his
Angells
.
Observations
.
1.
We
see
by
the
style
which
the
Church
of
the
Gentiles
gets
,
that
all
particular
and
nationall
Churches
are
but
sister-Churches
,
and
none
such
may
claime
to
be
a
Mother
universall
Church
and
Mistresse
over
all
,
as
falsly
and
ridiculously
the
Roman
Church
now
does
,
and
her
proud
Papall
Bishop
to
be
the
universall
Monarch
of
the
Church
,
and
Head
over
all
.
2.
Where
in
the
plurall
number
it
is
said
,
we
have
a
little
sister
,
and
so
that
the
Church
of
the
Gentiles
is
a
sister
to
Christ
,
as
well
as
that
of
the
beleeving
Jewes
,
We
see
(
as
has
been
noted
before
)
our
dignity
who
are
true
believers
,
with
the
sweet
comforts
that
result
therefrom
,
Chap.
5.
2.
3.
In
respect
of
Gods
decree
,
prediction
,
and
promises
concerning
the
calling
of
the
Gentiles
,
that
she
sayes
in
the
present
time
,
we
have
a
little
sister
,
we
do
observe
that
the
decree
and
promises
of
God
for
things
to
come
,
are
so
certaine
and
infallible
,
that
faith
doth
justly
apprehend
them
,
and
speak
of
them
before
they
be
,
as
if
they
were
already
,
which
showes
the
nature
of
faith
to
be
as
the
Apostle
describes
it
,
Heb.
11.
1.
as
also
serves
much
to
establish
to
us
the
comfort
of
Gods
promises
in
greatest
extremities
to
our
great
joy
.
4.
Concerning
the
care
that
she
has
of
her
little
sister
,
saying
,
what
shall
we
do
for
her
?
&c.
We
see
that
the
loving
duties
arising
from
zeal
and
charity
and
as
members
of
one
body
,
that
one
sister
Church
can
do
to
another
for
their
mutuall
help
,
strength
or
establishment
,
most
willingly
and
readily
they
ought
to
performe
.
5.
Whereas
she
sayes
,
What
shall
we
do
?
we
see
that
it
is
not
enough
onely
to
wish
good
to
the
faithfull
,
or
,
as
James
sayes
,
to
show
our
charity
onely
by
words
,
Jam.
2.
16.
but
as
the
Psalmist
sayes
to
the
Lord
,
Do
good
unto
Sion
,
Psal.
51.
18.
even
so
we
should
do
good
to
the
faithfull
,
and
both
our
faith
and
charity
should
be
seene
by
works
:
for
as
the
body
,
(
sayes
the
Apostle
)
without
the
spirit
is
dead
,
even
so
is
faith
which
is
without
works
.
6.
She
sayes
,
What
shall
we
do
for
her
in
the
day
that
she
shal
be
wooed
or
spoken
for
,
whereby
we
see
what
the
preaching
of
the
Gospell
is
,
to
wit
,
even
like
Abrahams
message
by
the
steward
of
his
house
,
concerning
a
wife
to
his
sonne
Isaac
,
even
a
wooing
of
a
spouse
and
preparing
her
for
Christ
.
And
therefore
,
1.
When
ever
we
heare
Gods
word
we
should
consider
what
is
intended
therein
,
and
accordingly
attend
thereto
,
and
count
it
our
greatest
happiness
if
it
produce
this
effect
upon
us
,
as
to
woe
and
winne
us
to
Christ
.
And.
2.
This
should
be
the
scope
of
all
faithfull
pastors
,
not
to
woe
people
or
wed
them
to
themselves
by
gaining
their
applause
,
or
seeking
their
own
estimation
;
but
to
woe
and
wed
them
to
Christ
,
as
was
the
Apostles
practice
,
and
of
all
true
pastors
,
2
Cor.
11.
2.
Qui
non
quae
sua
sed
quae
Christi
quaerebant
,
aliis
que
planctum
non
sibi
plausum
movebant
.
7.
It
is
said
in
like
manner
▪
In
the
day
that
she
shal
be
spoken
for
:
to
show
us
thereby
,
that
there
is
a
day
that
the
Lord
has
appointed
for
the
conversion
of
such
as
belong
to
him
,
as
we
see
in
the
parable
of
those
who
were
called
to
the
vineyard
at
severall
houres
,
Matth.
20.
And
in
the
conversion
of
the
thief
upon
the
crosse
;
and
of
Paul
when
he
was
a
persecutor
:
wherefore
we
should
neither
despair
of
the
conversion
of
any
,
though
a
most
wicked
Manasseth
,
or
an
Idolatrous
heathen
,
see
,
Ezek.
16.
(
as
all
the
Gentiles
were
,
yea
Abraham
himself
before
his
calling
out
of
Vr
of
the
Chaldeans
)
for
we
know
not
the
day
when
they
may
be
woed
and
wonne
unto
Christ
.
Neither
should
we
our selves
let
such
a
precious
and
happy
day
passe
when
it
comes
,
unmade
use
of
the
same
,
lest
if
we
do
so
,
as
we
see
,
Pro.
1.
28.
and
in
the
example
of
the
foolish
virgins
,
a
day
of
distresse
and
destruction
come
upon
us
,
wherein
though
we
call
and
knock
,
he
heare
us
not
,
nor
make
us
no
answer
.
8.
Last
of
all
,
seeing
the
Church
of
the
Jewes
had
this
care
and
love
to
her
little
sister
,
the
Church
of
the
Gentiles
,
and
that
by
,
the
Ministry
of
the
holy
Apostles
who
were
Jewes
by
nation
,
the
Gospell
of
grace
was
convoyed
to
her
;
It
is
our
part
now
to
be
as
loving
and
carefull
for
our
elder
sister
,
and
as
earnest
with
the
Lord
in
her
behalf
for
her
conversion
and
inbringing
who
was
the
naturall
olive
,
and
cut
off
by
her
unbelief
,
onely
for
our
behoof
,
as
she
was
for
us
,
when
we
were
without
and
aliens
to
the
Common-wealth
of
Israel
.
Vers.
9.
If
she
be
a
wall
,
we
will
build
upon
her
a
palace
of
silver
,
and
if
she
be
a
dore
we
will
inclose
her
with
boords
of
Cedar
.
Followes
here
,
Christs
answer
and
resolution
to
the
former
question
,
saying
,
If
she
be
a
wall
,
that
is
,
well
grounded
on
that
foundation
,
mentioned
Ephes.
2.
20.
of
the
prophets
and
Apostles
;
and
described
also
,
Rev.
21.
14.
And
be
built
up
or
edified
in
the
truth
of
salvation
,
as
we
see
,
Eph.
4.
12.
(
we
)
that
is
,
Christ
inwardly
and
effectually
by
his
grace
,
and
her
sister
Church
of
the
Jewes
,
outwardly
and
Ministerially
by
the
word
(
will
build
upon
her
a
palace
of
silver
)
,
that
is
,
we
will
further
and
promove
in
knowledge
and
grace
,
and
in
the
grouth
thereof
,
that
so
she
may
be
a
fit
and
glorious
habitation
to
God
through
the
spirit
,
as
we
find
mentioned
,
Ephes.
2.
22.
Silver
,
noting
here
the
excellency
,
purlty
,
and
durableness
of
this
palace
,
not
being
of
combustible
matter
,
and
richly
decked
and
adorned
with
the
graces
of
Gods
spirit
.
And
if
she
be
a
dore
or
gate
,
that
(
as
is
said
,
Psal.
24.
7.
)
the
king
of
Glory
may
come
in
thereat
,
or
cast
open
for
calling
and
admitting
others
,
as
is
said
,
Isay
.
60.
11.
Therefore
thy
gates
shal
be
open
continually
,
they
shall
not
be
shut
,
day
nor
night
,
that
men
may
bring
to
thee
the
forces
of
the
nations
,
and
that
their
kings
may
be
brought
.
And
againe
,
Isay
26.
2.
Open
yee
the
gates
,
that
the
righteous
nation
that
keeps
the
truth
may
enter
in
,
then
(
sayes
he
)
we
will
inclose
her
about
with
boords
of
Cedar
,
which
was
a
sort
of
wood
that
was
used
in
the
fabrick
both
of
the
ark
,
as
the
most
precious
and
durable
wood
,
as
also
in
the
building
of
the
Temple
of
Solomon
;
and
therefore
fitly
here
applyed
to
the
Christian
Church
,
she
being
the
habitation
of
the
Lord
by
his
spirit
,
and
the
Temple
of
the
true
Solomon
,
and
of
the
Holy
Ghost
;
to
denotate
thereby
the
precious
and
durable
endowments
of
the
gifts
of
Gods
spirit
whereby
he
was
to
adorne
and
fortifie
her
,
and
which
by
the
Ministry
of
his
servants
he
was
to
bestow
upon
her
.
Observations
.
1.
We
see
that
the
Church
of
Christ
,
and
every
true
member
thereof
should
be
like
a
wall
,
not
wavering
but
stable
in
the
truth
,
and
therefore
should
not
be
carried
about
with
every
wind
of
doctrine
,
but
be
rooted
in
the
faith
,
as
they
are
exhorted
,
Coloss.
2.
7.
that
so
like
the
house
by
the
wiseman
built
upon
the
rock
,
Matth.
7.
25.
they
may
stand
against
all
assaults
;
and
as
is
said
,
Colos.
1.
11.
they
may
be
strengthned
with
all
might
,
and
for
that
cause
they
should
labour
for
the
love
of
the
truth
,
which
because
some
received
not
(
sayes
the
Apostle
)
that
they
might
be
saved
,
for
this
cause
God
sent
them
strong
delusion
to
believe
a
lie
,
2
Thess.
2.
10.
2.
We
see
the
straightness
of
the
communion
of
the
Saints
amongst
themselves
,
that
as
the
Psalmist
calleth
Jerusalem
a
City
that
is
compact
together
,
Psal.
122.
3.
so
here
they
are
compared
to
lively
stones
compacted
,
(
or
as
the
Apostle
sayes
)
fitly
framed
,
Eph.
2.
21.
And
firmly
builded
into
one
wall
,
by
the
unity
of
one
faith
,
and
the
cementing
of
the
bond
of
love
and
of
one
spirit
,
which
they
should
keep
fast
,
without
schism
or
rupture
,
that
peace
may
be
within
the
Church
her
walls
,
and
prosperity
within
her
palaces
,
Psal.
122.
7.
Which
how
good
and
pleasant
a
thing
it
is
the
Psalmist
declares
,
Psal.
133.
1.
3.
We
see
(
as
in
the
parable
of
the
gainers
by
their
talents
,
)
that
to
them
who
have
solid
and
true
grace
more
shall
be
given
,
and
therefore
sayes
our
Saviour
here
,
If
she
be
a
wall
already
,
we
will
build
a
silver
palace
upon
her
.
Wherefore
this
should
teach
us
to
be
carefull
to
get
true
grace
setled
in
our
hearts
,
and
then
assuredly
where
it
is
,
by
this
as
by
one
property
thereof
it
will
be
known
,
to
wit
,
by
grouth
and
a
further
increase
.
4.
We
see
the
excellency
of
the
Church
and
her
preciousnesse
in
Gods
sight
,
how
meane
and
contemptible
soever
in
the
eyes
of
worldings
,
to
wit
,
that
she
is
like
a
glorious
and
rich
silver
palace
of
Gods
owne
building
;
for
which
cause
he
sayeth
,
We
will
build
upon
her
a
palace
of
silver
,
which
should
be
a
motive
to
all
men
to
seek
to
be
true
members
of
this
Church
.
As
likewise
showes
unto
us
,
if
she
be
so
glorious
and
beautifull
in
her
Pilgrimage
and
militant
estate
,
absent
from
her
Lord
,
how
glorious
and
beautifull
will
she
be
in
her
heavenly
country
being
present
with
him
and
triumphant
in
glory
!
Vers.
10.
I
am
a
wall
,
and
my
breasts
like
towers
,
then
was
I
in
his
eyes
,
as
one
that
found
favour
.
Here
this
little
sister
is
brought
in
,
showing
that
she
is
a
wall
built
on
that
foundation
,
spoken
of
Eph.
2.
20.
and
Revel.
21.
12.
and
has
not
onely
breasts
,
but
breasts
like
to
towers
,
all
which
she
acknowledges
not
to
be
from
nature
;
or
any
merit
of
hers
,
but
from
the
free
grace
of
God
,
as
the
Apostle
showes
,
and
that
favour
that
she
sayes
here
,
she
found
in
his
eyes
.
Thus
then
for
the
certainty
of
faith
(
as
has
been
noted
before
)
she
is
brought
in
here
,
speaking
of
that
which
was
to
come
,
as
of
a
thing
present
.
She
was
therefore
this
wall
that
is
spoken
of
,
when
by
the
planting
,
and
after
watering
of
the
Apostles
,
she
was
conformed
in
the
Gospell
of
Christ
,
and
the
Lord
gave
her
that
increase
that
is
spoken
of
by
Ezekiel
when
she
multiplied
as
the
bud
of
the
field
,
Ezek.
16.
7.
and
which
was
foretold
by
Isay
,
who
brings
in
the
Jewish
Church
with
admiration
saying
,
Isay
.
49.
21.
Who
hath
begotten
me
these
,
seeing
I
have
lo●t
my
Children
,
and
am
desolate
?
therefore
thus
sayeth
the
Lord
God
,
behold
I
will
lift
up
mine
hand
to
the
Gentiles
,
and
set
up
my
standard
to
the
people
,
and
they
shall
bring
thy
sonnes
in
their
armes
,
and
thy
daughters
shal
be
carried
upon
their
shoulders
.
And
Kings
shal
be
thy
nursing
fathers
and
Queens
thy
noursing
mothers
,
Verse
.
22
,
23.
&c.
and
which
thing
we
see
beganne
to
be
performed
in
that
notable
work
of
conversion
,
Act.
2.
41.
Likewise
her
breasts
are
said
to
be
like
Towers
,
and
so
not
onely
comly
fashioned
,
as
the
Lord
speaks
,
Ezek.
16.
7.
but
so
abounding
in
the
plenty
and
power
of
the
Gospell
of
grace
,
that
she
afforded
as
a
Mother
such
plenty
of
the
sincere
Milk
of
the
word
unto
the
multitudes
of
her
children
and
converts
,
whereby
they
abounded
,
and
(
as
the
Apostle
speakes
)
were
so
filled
with
knowledge
that
they
had
the
word
of
Christ
in
all
wisdome
dwelling
in
them
richly
,
Col.
3.
16.
All
which
(
as
has
been
said
)
she
acknowledges
to
have
received
,
from
the
meer
and
free
favour
of
God
which
she
found
in
his
eyes
who
is
her
heavenly
husband
,
as
is
shown
at
length
,
Ezek.
16.
that
so
all
the
glory
of
this
work
of
grace
may
be
to
him
onely
,
to
whom
glory
belongeth
.
Observations
.
1.
We
see
here
our
happiness
(
if
we
make
good
use
thereof
)
,
and
the
Lords
gracious
dealing
towards
us
,
that
we
are
borne
and
live
in
the
time
of
the
plenty
and
clear
light
of
the
Gospell
,
when
the
breasts
of
the
Church
are
like
towers
,
boudned
or
swolne
up
(
as
it
were
)
with
the
sweet
and
sincere
Milk
of
the
word
,
streaming
forth
plentifully
every where
to
nourish
her
children
,
so
that
much
being
given
us
we
may
look
that
much
wil
be
required
,
to
wit
,
for
great
and
clear
light
,
great
thankfulnesse
and
obedience
:
and
if
we
set
leight
by
this
heavenly
and
great
benefit
,
and
either
live
in
willfull
ignorance
or
wicked
disobedience
,
bringing
forth
the
works
of
darkness
,
our
estate
shal
be
more
wretched
beyond
that
of
Corazin
and
Bethsaida
,
as
theirs
was
beyond
Tyre
and
Sidon
,
Matth.
11.
21.
2.
Whereas
she
attributes
all
this
to
Gods
free
favour
,
hereby
then
a
Church
may
know
that
she
stands
in
favour
with
God
,
and
has
found
grace
in
his
eyes
,
when
she
injoyes
the
word
in
plenty
and
in
power
,
so
that
her
breasts
are
like
unto
strong
and
well
furnished
towres
,
Cant.
4.
4.
as
was
that
of
Davids
built
for
an
armory
,
and
when
the
same
is
not
onely
painfully
preached
by
her
faithfull
pastors
,
but
also
Christianly
obeyed
by
her
Children
and
people
.
3.
Whereas
she
ascribes
all
to
this
,
that
she
was
as
one
that
had
found
favour
in
his
eyes
.
After
her
example
let
us
likewise
learne
in
all
thankfulness
and
humility
to
acknowledge
the
fountaine
from
whence
all
good
things
whatsoever
,
spirituall
or
corporall
,
temporall
or
eternall
proceed
,
which
is
Gods
free
grace
alone
,
and
,
that
we
have
found
favour
in
his
eyes
.
Vers.
11.
Solomon
had
a
vineyard
at
Raal-hamon
,
he
let
out
the
vineyard
unto
keepers
,
every
one
for
the
fruit
thereof
was
to
bring
a
thousand
peeces
of
silver
.
12.
My
vineyard
which
is
mine
,
is
before
me
:
thou
(
O
Solomon
)
must
have
a
thousand
,
and
those
that
keep
the
fruit
thereof
,
two
hundred
.
Here
is
the
second
thing
in
the
conclusion
of
this
heavenly
song
whereof
we
were
to
speake
,
which
is
the
comparison
between
Solomons
vineyard
and
the
Church
:
And.
1.
Why
the
Church
is
so
compared
,
we
have
spoken
before
,
2.
This
vineyard
whereunto
she
is
now
compared
,
and
which
was
Solomons
,
Chap.
1.
6.
and
7.
12.
first
is
said
to
have
been
in
Baal-hamon
,
which
is
by
exposition
,
a
Lord
or
Master
of
a
multitude
,
to
wit
,
of
vines
,
(
as
the
Church
is
a
mistresse
and
Mother
of
a
multitude
of
beleevers
)
Baal
signifying
a
Lord
,
and
hamon
a
multitude
,
which
some
take
to
be
no
proper
name
of
any
one
place
,
but
to
denotate
the
fertility
of
the
soile
,
as
it
is
said
,
Isay
.
5.
1.
That
the
Lord
had
a
vineyard
in
a
very
fruitfull
hill
.
Others
againe
take
it
to
be
the
propper
name
of
a
fruitfull
plot
of
ground
which
did
belong
to
Solomon
,
and
lay
neer
to
Jerusalem
.
Alwaies
the
difference
between
this
vineyard
of
Solomons
and
Christs
(
which
is
his
Church
,
)
consists
(
as
is
set
downe
here
)
in
these
particulars
.
First
,
Solomon
let
out
his
vineyard
unto
keepers
,
who
shared
with
him
in
the
profit
and
fruits
which
it
afforded
,
because
of
their
labours
,
and
payed
unto
him
eve●y
one
of
them
for
his
part
of
the
fruits
thereof
a
thousand
peeces
of
silver
.
But
Christ
lets
not
out
his
vineyard
so
,
but
as
his
eye
is
upon
it
to
keep
it
himself
,
so
he
will
have
the
whole
fruits
thereof
onely
to
himself
,
that
is
,
to
redound
onely
to
his
glory
,
and
no
man
to
share
with
him
in
any
part
thereof
.
Not
but
that
our
Saviour
lets
also
forth
his
vineyard
to
keepers
and
dressers
thereof
;
as
we
see
,
Matth.
21.
33.
and
these
receive
likewise
their
hire
or
reward
,
as
we
see
in
the
parable
of
those
who
were
called
to
labour
in
his
vineyard
,
Matth.
20.
But
the
keepers
of
Solomons
vineyard
,
did
keep
and
dresse
it
in
his
absence
,
whereas
the
keepers
of
Christs
vineyard
can
do
nothing
unlesse
he
be
present
and
a
coworker
with
them
.
Next
the
keepers
of
Christs
vineyard
they
shall
indeed
receive
a
reward
for
their
labours
,
yea
,
a
very
great
one
,
as
Daniel
showes
and
the
Apostle
declares
,
but
this
cometh
from
the
Master
of
the
vineyard
himselfe
,
who
promised
it
,
but
not
from
shareing
in
the
fruits
of
the
vineyard
,
1
Cor.
3.
9.
Dan.
12.
3.
1
Cor.
3.
8.
2
Tim.
4.
8.
Observations
.
1.
We
see
here
by
Christs
reaping
alone
the
fruit
of
his
vineyard
,
which
onely
she
brings
forth
to
him
,
how
faithfull
his
Church
is
as
a
chaste
spouse
who
will
not
give
the
glory
which
is
due
to
him
to
no
creature
in
heaven
nor
in
earth
,
Isay
.
42.
8.
Psal.
115.
1
Fa●
lesse
will
she
ascribe
that
which
is
his
,
to
her self
or
her
own
merit
.
2.
Whereas
Christ
sayes
of
his
vineyard
that
it
is
alwaies
before
him
,
and
he
consequently
present
with
the
same
,
we
may
see
how
blasphemous
that
doctrine
is
of
the
Roman
Church
and
of
that
beast
or
head
thereof
,
horned
like
the
Lamb
but
speaking
like
the
Dragon
,
who
affirmeth
himselfe
to
be
Christs
vicar
on
earth
,
as
if
he
himselfe
had
deserted
his
Church
,
and
let
out
his
vineyard
onely
to
him
,
as
Master
thereof
:
who
indeed
under
pretence
hereof
shareth
a
large
part
of
worldly
possessions
,
which
he
calles
Peters
patrimony
,
and
has
coming
in
unto
him
daily
thousands
of
silver
.
3.
Seeing
he
sayes
that
his
vineyard
is
alwaies
before
him
,
whose
eyes
are
like
a
flame
of
fire
,
ever
looking
on
it
,
this
should
warne
us
all
,
to
look
narrowly
to
our selves
,
and
watch
over
our
wayes
,
seeing
we
have
him
who
is
the
al-seeing
God
,
and
the
righteous
judge
of
the
whole
world
looking
upon
us
,
whereof
if
we
were
ever
mindfull
,
it
would
be
a
soveraigne
perservative
to
us
against
all
sinne
,
2
Chron.
16
▪
9.
Vers.
13.
Thou
that
dwellest
in
the
gardens
,
the
companions
hearken
to
thy
voice
,
cause
me
to
heare
it
.
In
these
words
is
set
down
the
Churches
prayer
to
Christ
that
still
she
may
injoy
his
presence
in
this
life
,
and
the
comfort
of
his
word
with
grace
that
profitably
she
may
heare
and
obey
the
same
,
wherein
.
1.
She
calles
him
,
(
O
thou
that
dwellest
in
the
gardens
,
)
that
is
,
who
constantly
abides
and
walks
in
the
midst
of
thy
Church
,
as
we
see
him
described
,
Rev.
1.
13.
(
The
companions
,
)
that
is
,
those
who
are
thy
chaste
worshippers
;
therefore
called
,
Psal.
45.
14.
the
virgin
companions
that
follow
the
kings
daughter
who
is
all
glorious
within
,
(
they
hearken
to
thy
voice
)
that
is
,
like
the
true
sheep
of
Christ
,
Joh.
10.
3.
they
hearken
and
embrace
the
sound
and
pure
doctrine
that
is
contained
in
thy
word
,
and
preached
by
faithfull
pastors
,
(
cause
me
also
to
heare
it
,
)
whereby
she
professes
,
that
it
is
the
speciall
grace
of
God
,
and
gift
of
his
holy
spirit
,
that
opens
the
inward
eare
of
the
soul
,
whereof
he
speakes
,
Rev.
2.
7.
And
who
opens
likewise
the
heart
,
as
he
did
Lidia's
,
whereby
they
heare
his
word
aright
,
beleeve
,
and
obey
the
same
.
Observations
.
1.
Out
of
this
style
which
she
gives
him
,
saying
,
O
thou
that
dwells
in
the
garden
,
we
learne
this
lesson
of
comfort
,
that
Christ
is
not
onely
present
with
his
Church
,
but
as
husbands
are
bidden
to
dwell
with
their
wives
,
so
he
,
is
a
dweller
with
her
,
1
Pet.
3.
7.
as
he
has
promised
,
Ioh.
14.
23.
Yea
an
indweller
in
the
midst
of
her
,
and
in
the
hearts
of
all
her
true
members
,
whom
hereafter
he
shall
make
to
dwell
with
him
for
ever
in
the
heavens
.
2.
We
see
here
a
true
note
of
the
true
Church
of
Christ
,
which
is
,
where
Christs
voice
sounds
and
is
heard
by
his
sheep
,
and
virgin
companions
,
there
is
his
true
Church
,
and
they
are
it
onely
.
3.
As
these
companions
hearken
to
his
voice
,
so
she
desires
that
in
like
manner
he
would
cause
her
to
heare
it
;
Where
we
may
observe
that
it
is
a
necessary
and
commendable
thing
to
advert
what
we
see
to
be
good
in
others
,
and
to
endeavour
to
imitate
that
our selves
,
for
which
cause
the
Apostle
recommends
his
practise
in
so
farre
,
as
he
followed
Christ
,
to
be
a
patterne
to
others
,
1
Cor.
11.
1.
4.
She
seeks
by
prayer
this
speciall
grace
from
Christ
,
that
he
would
cause
her
to
heare
his
voice
,
so
that
as
all
graces
are
to
be
sought
by
prayer
,
and
from
God
onely
who
is
the
giver
thereof
,
so
this
in
particular
should
be
sought
by
all
such
who
come
to
heare
Gods
word
,
or
resort
thereto
conscionably
.
Vers.
14.
Make
haste
,
my
beloved
,
and
be
thou
like
to
a
roe
,
or
to
a
young
hart
upon
the
mountaines
of
spices
.
Last
of
all
,
as
she
beganne
this
song
with
a
prayer
desiring
him
to
hasten
his
first
coming
,
so
she
ends
it
with
a
prayer
desiring
him
in
like
manner
with
the
Church
,
Revel.
22.
20.
To
hasten
his
second
coming
:
which
very
like
sute
,
and
in
the
very
like
words
we
had
before
,
Chap.
2.
17.
Onely
she
sayes
here
,
Be
like
a
roe
or
young
Hart
upon
the
mountaines
of
spices
,
where
she
spake
before
of
the
mountaines
of
Bether
,
meaning
by
these
mountaines
the
heavens
,
called
mountaines
for
their
height
and
the
eminency
of
that
happy
estate
of
Gods
saints
there
;
and
mountaines
of
spices
,
for
the
sweet
delights
and
pleasures
for
evermore
,
that
are
at
Gods
right
hand
in
that
place
of
joy
.
Observations
.
1.
We
may
perceive
the
difference
between
the
godly
and
wicked
:
the
remembrance
of
Christ
,
coming
to
judgement
to
the
godly
is
that
which
so
overjoyes
their
heart
,
that
earnostly
they
wish
the
same
,
as
the
solemnity
of
their
mariage-day
and
meeting
with
Christ
,
when
their
full
redemption
shall
then
be
accomplished
;
but
to
the
other
it
torments
them
before
the
time
,
and
affects
them
with
trouble
of
spirit
,
as
Christs
first
coming
did
unto
Herod
,
Matth.
2
,
3.
because
then
beginnes
the
accomplishment
in
soul
and
body
of
all
their
endless
misery
,
and
easeless
torments
in
hells
fire
for
ever
.
2.
Are
the
heavens
in
comparison
of
this
valley
of
teares
and
barren
wilderness
of
this
world
for
sublimity
of
happiness
,
and
all
sweet
delights
like
the
mountaines
of
spices
?
O
then
let
us
loath
this
world
using
it
onely
as
if
we
used
it
not
,
and
climb
these
mountaines
by
affection
and
holy
desires
here
,
till
we
come
to
the
full
and
reall
fruition
thereof
in
glory
hereaster
.
Which
the
Lord
grant
to
us
for
Christ
sake
.
Amen
.
Finis
octavi
Capitis
,
Cantici
Canticorum
.
Soli
Deo
Gloria
.