To make some use of this consideration of CHRIST's various and frequent knocking at our hearts. First, think well of CHRIST. Time will come, that the devil will set upon us with sharp temptations, fiery darts, temptations to despair, and present CHRIST amiss, as if he were not willing to receive as: but seeing he knocks at our hearts, uses mercies and judgments, the ministry of his Spirit, and conscience, and all; will he not entertain us, when we come to him, that seeks this entertainment at our hands? Certainly he will. And we need not wonder at this his willingness to receive us, when we first know that God became-man, and Life itself came to die, and to be a curse for us. He has done the greater, and will he not do the less? Such considerations as these being mixed with the Spirit, are effectual for the conversion of poor souls. Is there such love in God to become man, and to be a suitor to woo me for my love? Surely thinks the soul then, he desires my salvation and conversion. And to what kind of persons does he come? None can object unworthiness: I am poor; he conies to the poor: I am laden and wretched; he says, " Come unto me, all ye that are weary and laden." I have nothing: he says, " Come and buy honey, milk, and wine, though you have nothing." You can object nothing, but it is taken away by the Holy Ghost, wisely preventing all the ob­jections of a sinful soul. This is the beginning of con-version; and when we are converted, these thoughts with admiration of CHRIST's condescending, are effectual to give CHRIST further entrance into the soul.

            Oh! but take heed that these make not any secure. For if we give not entrance to CHRIST, all this will be a further aggravation of our damnation. How will this justify the sentence upon those hereafter, that now bid CHRIST depart from them? What do profane persons in the church, but bid CHRIST depart from them? Especially in the motions of his Spirit? They entertain CHRIST in the outward room, they know a little of him in the brain; but in the heart, the secret room, he must not come, Is it not equal, that he should say to such, " Depart ye cursed, I know you not?" You would not give entrance to me, I will not now entertain you. Where God mag­nifies his mercy in this way, inviting by judgments, mercies, ministry, and Spirit, if they be despised, he will magnify his judgment hereafter: Let us then consider, the greater means the greater judgments, if we be not won by them. Therefore, let us labor to hold CHRIST. Let him have the best room in our souls. Let us give up the keys to him, and desire him to rule our understand­ings, to know nothing but him, and what may stand with his truth. Let us desire that he would rule in our wills and affections, sway all that is in us; for that is his meaning, when he says, "Open to me;" so that I may rule, as in mine own house, as the husband rules in his family, and a king in his kingdom. He will have all yielded up to him. The reason why men are so loath to open to CHRIST is, because he requires all. But what shall we lose by giving all to him? Do we entertain CHRIST to our loss? Does he come empty? No; he comes with all grace. His goodness is a communicative, diffusive goodness. He comes to spread his treasures, to enrich the heart with all grace and strength to bear all afflic­tions, to encounter all dangers, to bring peace of conscience, and joy in the Holy Ghost. He comes indeed to make our hearts, as it were, a heaven. Do but consider this, he comes not for his own ends, but to empty his goodness into our hearts. And if we wait we lose no-thing thereby, but are gainers by it. The longer we wait, he comes with more abundant grace and comfort in the end, and shows himself more rich and bountiful.

            Consider we next the sweet and friendly compellations that CHRIST uses to his church, in order to gain admit­tance: "Open to me, my sister, my love, my dove, my undefiled." Here CHRIST first addresses the church as his sister. We observed before, that the church of God is CHRIST's sister and spouse; we are knit to him both by consanguinity and by affinity. The nearest affinity is marriage, and the nearest consanguinity is sister. So that there are all bonds to knit us to CHRIST. Whatsoever is strong in any bond, he knits us to him by it. Is there any love in a husband, a brother, a mother, a friend? Is there any love scattered in any relation? Gather it all into one; and all that love, and a thousand times more, is in CHRIST; therefore he styles himself in all those sweet relations, to show that he has the love of all: Will a sister shut out a brother, when the brother comes to visit her, and do her all good? That comes and says, Open to me, my sister? If the sister should shut out the bro­ther, were it not most unnatural? And is it not monstrous in grace? Remember that CHRIST has the same affec­tions, to account us brothers and sisters now in heaven, as he had when he was upon the earth: for after his resurrection (says he to his disciples,) " I go to my God and your GOD, to my Father, and to your Father;" he calls himself our brother, having one common Father in heaven, and one Spirit, and one inheritance.

He next calls her, "My love;" that is, my beloved, whom I love with the strongest bowels of affection. CHRIST's love is so great to his church and children, and so continual to it, that his church and people, and every Christian soul, is the seat of his love. He loves all his creatures; they have all some -beams of his goodness, (which he must needs love,) therefore he loves them as creatures; and as they are more or less capable of a higher degree of goodness; but for his church and children, they are his love indeed. But what is the ground of such love? He loves us because he sees his own graces in us. IIe loves what is his in us. Before we are actually his, he loves us with a love of good will, to desire all good to us; but when we have any thing of his Spirit, that our natures are altered, he loves us with a love of friendship; with the love of an head, husband, friend. He loves his own image. If we consider also what he has done and suffered for her, we may well say, the church is his love. He called us when we resisted; and then also he justified us, and clothed us with his own righteousness, and after feeds us with his own body. As the soul is the most ex­cellent thing in the world, so he has provided for it the most excellent dainties and ornaments. But we shall never see fully what his love is, till we be all in one place, till we meet him in the mansions of bliss and glory, whither he is gone before to prepare a place for us. It were an infinite argument to follow to chew the love of CHRIST, which is beyond all knowledge; It is too large for us to know all the dimensions of it, which we should ever think, speak, and meditate of; because the soul is then in the most fit temper to serve, love, and glorify GOD, when it is most apprehensive of his great love. The love of CHRIST to us-ward is a five love, a pre-venting love. He loved us before we could love him; he loved us when we resisted him, and were his enemies. Likewise it is a most tender love, as you have it, Isai. xlix. 15, " Can a mother forget her sucking child? If she could, yet will I not forget thee: you art written on the palms of my hands." He has us in his heart, in his eye, in his hand, in a mother's heart, and beyond it; he has a tender eye and a powerful hand to maintain his church.

            There is no love comparable to this love of CHRIST, which is above the love of women, of father, or mother; therefore he gave himself (the best thing in heaven or in earth,) to show his love. When he was God equal with his Father, he loved his church, and gave himself for it. How could he discover his love better than to take our nature? How could he come nearer to us than by being incarnate, so to be hone of our bone, and flesh of our flesh? Love draws things nearer wheresoever it is. It drew the Son of God out of heaven to the womb of the Virgin, there to be incarnate, and after that, not only to be a man, but a miserable man, because we could not be his spouse unless he purchased us by his death. How sweet was the love of CHRIST to heal us, not by scaring, or lancing, but by making a plaster of his own blood, which he poured out for those that shed it in malice and hatred? What a wondrous love is it, that he should pour forth tears for those that shed his blood? That he prayed for those that persecuted him? And what wondrous love is it now that he sympathizeth with us in heaven, accounting the least harm that is done to the least member he has, as done to himself? " Saul, Saul, why persecutest you one?" And that he should take us into one body with himself. And he does not content himself with any thing that he can do for us here; but his desire is, that we may be one with him more and more, and be for ever with him in the heavens. We may especially know his love by this, that it draws us upwards, and makes us heavenly-minded; it makes us desire further and further communion with him. There is an attractive force in CHRIST's love; wheresoever it is, it draws the heart and affections after it.

Let us then often warm our hearts with the considera­tion hereof, because all our love is from this love of his. Oh! the wonderful love of GOD, that both such transcen­dent majesty and such infinite love should dwell together! We say, majesty and love never dwell together, because love is an abasing of the soul to all services. But herein it is false; for here majesty and love dwell together in the heart of one CHRIST; which majesty has stooped as low as his almighty power could give leave.

            Nay, it was an almighty power that he could stoop so low, and yet be GOD, keeping his majesty still. For God to become man, to hide his majesty for a while, not to be known to be GOD, and to hide it so far as to die for us. What an almighty power was this, that could go so low, and yet preserve himself God still? Yet this we see in our blessed Savior. The greatest majesty met with the greatest abasement that ever was, and all out of love to our poor souls. There was no abasement that ever was so low as that of CHRIST for us, to want for a time even the comfort of the presence of his Father. For him to live so long out of heaven, and oft-times without comfort, that he might be a sacrifice for opr sins, what a conde­scending was this! It is said, Psal. 6, that God "stoops to behold the things that are in heaven and in the earth." It is indeed a wondrous condescending that God will look upon things below; but that he should become man, and suffer as he did here, this is humility to astonishment. We think humility is not a grace be-coming the majesty of God: it is not indeed; but there is some resemblance of that grace in CHRIST, that he should wail himself with flesh, and all out of love to us. The consideration of these things is wondrously effectual, as to strengthen faith, so to kindle love.

            Next follows, " My dove." When CHRIST was baptized, the Holy Ghost appeared in the shape of a dove, to dis­cover that CHRIST should have the disposition of a dove, and be meek and gentle; as likewise to show what his office should be. For even as the dove in Noah's ark was sent out, and carne again to the ark with an olive-branch, to show that the waters were abated; so CHRIST was to come with an olive-leaf of peace and reconciliation in his mouth, to show that God's wrath was appeased. Now the Spirit that framed him to be like a dove, frames the church to be like a dove; " as the ointment that was poured on Aaron's head ran down upon the skirts of his garments."

            The church is compared to a dove, 1. Because it has the like disposition as is found in a dove. There is some good in all creatures; there is none but has a beam of God's majesty, of some attribute; but some more than others. There is an image of virtue even in the inferior creatures. Wherefore the Scriptures send us to them for many virtues, as the sluggard to the ant. And indeed we may see the true perfection of the first creation more in the creatures than in ourselves; for there is no such degeneration in any creature as there is man. The first property of a dove I shall mention is meekness. And the church is meek, both to God and man, not given to mur­murings and revenge. Hereby we show ourselves to have the Spirit of CHRIST. And this grace disposeth us to a nearer communion with God than other graces. It is a grace that God most delights in, and would have his spouse to be adorned with. Moses, we read, was a mighty man in prayer; and a special means to fit him thereunto was, he was the meekest man on earth. There-fore in that grace we must especially be like this meek creature, which has no way to revenge itself. Again, the dove is a simple creature, without guile. There is a simplicity that is sinful, when there is no mixture of wisdom in it; and there is a simplicity wherewith God is simple. There is nothing contrary in him; there is no mixture of any thing opposite. So there is a good simplicity in us when there is no mixture of fraud, no duplicity in the soul. In this we are to be like doves. Again, this creature is a faithful creature; that is mainly here aimed at; it is faithful to the mate. So the Christian, by the Spirit of GOD, is made faithful to CHRIST; keeps the judgment chaste; is not tainted with errors and sins; keeps his affections chaste likewise, sets no-thing in his heart above CHRIST; "Whom has he in heaven but him, and what is there on earth he desires besides him? Again, this creature is of a neat disposi­tion; it will not lodge where it shall be troubled with stench; and it likewise feeds on pure grain. So the Christian soul in this respect is like a dove, that will not feed upon sinful pleasures, but upon CHRIST and spiritual things. A natural man feedeth upon dust, earth, and earthly things; but a Christian will not feed on that which is base and earthly, but upon heavenly and spiritual things.

            Again, 2. The church is compared to a dove on account of its mournful, suffering condition. The dove is molested by all the birds of prey, it being the common prey of all ravenous birds. So the poor church of God is persecuted and molested. But, what defense has God's church? Why, none but flight: even as the clove has nothing but flight; it has no talons to wound. So we are to fly to God as to our mountain, fly to the ark that God may take us in. The church of God has no other refuge but to be housed in God and CHRIST, her ark. A mourning state is likewise generally the lot of the church; as Hezekiah says of himself, Tsai. xxxviii. " He mourned as a dove, and chattered like a crane." She, like the turtle, mourns in all afflictions, desertions, and molestations of wicked men; she mourns to GOD, who hears the bemoanings of his own Spirit in her, and woe to all other birds, the birds of prey, when the turtles mourn because of their cruelty; it is a presage of ruin to them, when they force the turtle to sorrow and mourning. So much for the title of dove.

            The last compellation is, " My undefiled." The church is undefiled,. especially in that it is the spouse of CHRIST, and clothed with the robes of his righteousness. For there is an exchange as soon as ever we are united to CHRIST; our sins are laid upon him, and his righteousness is made ours. CHRIST and his church are not to be consi­dered as two, when we speak of this undefiledness, but as one. And the church having CHRIST with all that is CHRIST's, they have the field and the pearl in the field together; and CHRIST giving himself to the church, he gives his righteousness, which is the church's. The conscience knows its own imperfection: so it is defiled, and accuses of sin. Yet as it looks to CHRIST, it sees itself pure, and purged from all sin. Here is the victory of faith in the deepest sense of sin, pollution, and defile­ment in ourselves, at the same time, to see an absolute and perfect righteousness in JESUS CHRIST. Herein is the triumph of faith, whereby it answers God. And CHRIST, who sees our imperfections, (but it is to purge and cleanse them away, not to condemn us for them,) at the same time sees us in his own love, clothed with his righ­teousness, as one with himself, endowed with whatsoever he has; his satisfaction and obedience being ours as verily as any thing in the world is. Thus he looks on us, and thus faith looks upon him too, and together with the sight and sense of sin, it apprehends righteousness, perfect righteousness, and so is undefiled. This is the main point in religion, and the comfort of Christians to be lost in themselves, as it were, and to be only "found in CHRIST, not having their own righteousness, but the righteousness of God in him." This is a mystery which none knows but a believing soul. None see corruption more, none see themselves freed more; they have an inward sight to see corruption, and an inward faith to see God recon­ciled. And surely there can be no greater honor to CHRIST than this, in the sense of sin, of wants, imperfec­tions, stains, and blemishes, to wrap ourselves in the righteousness of CHRIST, with boldness to go clothed in the garments of this our elder Brother to the throne of grace. This is an honor to CHRIST, to attribute so much to his righteousness, that being clothed therewith, we can boldly break through the fire of God's justice, and all those terrible attributes, when we see them all, as it were, satisfied fully in CHRIST. For CHRIST with his righteous­ness, could go through the justice of GOD, having satisfied it to the full for us. And we, being clothed with this his righteousness and satisfaction, may go through too.

            But besides this, there is another quality in the church, in respect to which she is called "undefiled;" that is, in purity of disposition, tending to perfection. For we are chosen unto perfection, and to be holy in his sight, and perfectly holy, undefiled, and pure. What did God aim at in choosing us? Did he aim at these imperfect begin­nings to rest there? No; we were chosen to perfection.. For as in this natural life, with regard to the body, God purposed that we should not only have all the limbs of men, but grow from infancy to perfection; so, no question, he intends for the soul that we should not only have the lineaments of Christianity, a sanctified judgment, with affections in part renewed; but he has chosen us to entire perfection.. And indeed it is the character of a judicious, believing Christian soul, that he can value the righteousness of CHRIST out of himself, laboring, living and dying, to appear in that, and yet comfort himself during this conflict between the flesh and the Spirit, that in time this inherent grace shall be brought to perfection. And CHRIST's desire is, that the work of grace should be perfected in us. The end of redemption is, that he might purge his church here, and make it a glorious spouse in heaven. He looks upon us as we shall be ere long; and therefore we are said " to be dead to sin," while we are dying to it. As a man when he is condemned, and going to his execution, is a dead man; so there is a sentence passed upon sin and corruption; it shall be abolished and die. Therefore it is dead in sentence, and dying in execution. So we are said " to sit in heavenly places with CHRIST;" because he means to bring us thither. Thus faith looks upon CHRIST, and CHRIST looks thus upon us. This should comfort us in weakness, that God regards us not in our present imperfections, but as he means to make us ere long..

What should we do then, if CHRIST does make his church thus, " his love, his dove, his undefiled," but lay open our souls to his love, and reflect love to him again? This perpetual intercourse between CHRIST and his spouse, is her main happiness here, and her eternal happiness its heaven. In looking on him, who has done so much for us, he shines on us, and we look back again upon him. A Christian should say, My Love was crucified, my Love died, my Love is in heaven; and for the things on earth, I love them as they have a beans of him in them, as they lead me to him; but he is my Love; there my love is pitched, even upon him. This is the ground of these scripture phrases, Our conversation is in heaven, from whence we look for the Savior, the Lord JESUS CHRIST." And "set your affections on things above." Why? CHRIST our love is there. The soul is more where it loves, than where its residence is. It dies, as it were, to other things, and lives in the thing it loves; therefore our thoughts and affections, our joy and delight, should be drawn up to CHRIST; for indeed his love has such a magnetic force, that where it is, it will draw up the heavy iron, the gross soul, and make it heavenly; for there is a binding. a drawing force in this excellent affec­tion of love.

            Again: since he accounts us undefiled, because he means to make us so, and now looks on us as we shall be, in all our infirmities, let us comfort ourselves thus; " It shall not be always thus with me; this flesh of mine shall decay as Saul's house, and the spirit at last shall conquer in all this. I am not chosen to this beginning,.to this conflicting course of life; I am chosen to triumph, -to perfection of grace. This is my comfort, I shall get the better at last." Let us still rejoice, in that we are chosen to sanctification, which is a little begun, being an earnest of other blessings. Let us not rest in the pledge, or in the earnest, but labor for a further pledge of more strength and grace. For those that have the Spirit of CHRIST, will strive to be as unspotted and as heavenly as they can, to fit themselves for that heavenly condition as much as may be; and because they cannot be in heaven now, yet they will converse there as much as they can; and because they cannot he with such company altogether, they will be as much as may be, laboring as they arc able, to be that which they shall be hereafter. Imperfection contents them not; and there-fore they pray still in the Lord's prayer, " Thy kingdom come." Nothing contents them but perfection.

            We come now to speak of the inconveniencies that CHRIST suffered, which he lays before the church in order to move her to open to him: " My head is filled with dew, and my locks with the drops of the night." Wherein he shows what he suffered; which sufferings are of two sorts; 1. In himself: 2. In his ministers. In himself, and in his own blessed person what did he endure, while he went up and down doing good? But more especially towards his latter end, his head was not only filled with the dew, but his body with drops of blood. Drops of blood came from him, because of the anguish of his spirit, and the sense of God's wrath for our sins. Yea, upon the cross, what did he endure when under a sense of God's anger for our sins? He cried out, " My GOD, my GOD, why have you forsaken me? " And then, 2. What does he suffer in his ministers? How was he used in the apostles that were after him, and in the ministers of the church ever since? What indignities endured they in the primitive church, that were the publishers of the gospel? Those sweet preachers, for inviting men to open to CHRIST, were killed: so cruel is the heart of carnal men, that it offereth violence to them that love them most. What greater love, than the love. of the soul? Yet this is the SATANical temper of men's hearts, they hate those men most that deal this way most truly and lovingly with them. It is not that the gospel is such an hard message. It is the word of reconciliation, and the word of life; but the heart hates it, because it would draw men from their present condition; and there-fore, " Condemnation is come into the world, in that men hate the light, because their works arc evil," John 3: 19. Is there any thing truly and cordially hated but grace? And are any persons heartily and cordially hated irl the world so much as the publishers of grace, and the professors of it? No. But why? Because they, most of all, upbraid, and meddle with the corruptions of men that are clearer to them than their own souls. . Now what patience is there in CHRIST to suffer himself, in his messengers and in his children, to be thus used? And in that he bears so many injuries, so many affronts from us before we turn to him, we should learn to imitate CHRIST; never to give over as long as God continues life with any advantage and opportunity to do good to any soul, but wait, if God at any time will give them grace. And in that our Savior CHRIST here would thus set forth his love, and his patience in his love, in bearing with us, it should win our hearts with all readiness and thankfulness to receive him, when he comes to work in our souls. Let us not therefore be careless of our own souls, but let it move our hearts to melt towards him.

            Let us now consider the excuses the church made for not opening immediately to her Beloved, as they are set down, ver. 3., " I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?" Notwithstanding all CHRIST's persuasion, yet we find the church draws back, and seems to have reason so to do. " I have put off my coat, how shall I put it on again" to let thee in? " I have washed my feet, (a phrase taken from the custom of those hot countries,) how shall I defile them" to rise and open the door to thee? There is a spiritual meaning herein; as if she had said, I have some ease by this sleepy profession, some freedom from evil tongues, and some exemption from some troubles I was in before, I was then too indiscreet; wilt you call me again to those troubles that I have wisely avoided? No; " I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?" I am content to be as I am without further troubling myself. Thus the church puts off CHRIST. That which is observ­able is this; that it is not an easy matter to bring the soul and CHRIST together into near fellowship. We see here how the church draws back; for nature moves either not to yield at all to duty, or to be cold and un­settled therein. Nature knows that a near communion with CHRIST cannot stand with favoring any corruption, and therefore will do something, but not enough; it will yield to something, but not to that which it should do, to that communion and fellowship that we ought to have with CHRIST. To instance in some particulars.

            A Christian's life should be nothing but a communion with CHRIST, a walking in the Spirit. He should adorn his profession by a lively performance of all duty, and be exemplary to others; and should be in such a frame, that he should walk continually " in the comforts of the Holy Ghost," undismayed and undaunted, " and abound in the fruits of the Spirit," and do all the good he can wheresoever he cones. He should " keep himself un­spotted from the world," go against the stream, and be continually in such a temper, that it should be the joy of his heart to be dissolved And to be with CHRIST. But will nature endure this, think you? No, it will not. You shall see this more particularly in the next observation.

            One way, whereby our nature hinders this communion with CHRIST, and the shining of a believer in a Christian course, is by false pretences, reasons, and excuses. The flesh never wants excuses and pretences to shift and shuffle off duties; there was never yet any careless, sinful course, but it had the flesh to justify it with one reason or other; there was never, yet any man came to hell, but had some pretence for coming thither. And therefore it is good to understand the shifts of nature, and the pretences which it has. As it is good to know the truth of GOD, and of CHRIST revealed in his Word, so it is to know the falseness and deceitfulness of our own hearts. Every one has his several pretexts, as his state and condition is. We think we should be losers, if we should give ourselves to that degree of goodness which others do; whereas God does curse those blessings which men get with neglect of duty to him. Whenever any one enters upon a Christian course, how many objectionwill be immediately brought? " You shall lose the favor of such an one." Never care for that favor you can not keep with God's. The favor of man is a snare, take heed of that favor that snares thee. You losest their favor and company; but you gainest the favor of CHRIST, and the company of angels. " Yea, but the world will rail on me, and reproach me with my old sins." Care not: God will do thee good for that; as David said, when Shimei cursed him. " Yea, but I shall lose my pleasure." Oh! but carnal pleasures end in death. They are at best but pleasures of sin for a season; and you shall not lose by the change; for " the ways of wisdom are pleasantness:" however outwardly it seems, yet there is a paradise within. "But if I be thus pre­cise, the times are so bad, I shall be alone." Complain not of the times when thou makest them worse. You should make the times better. The worse the times are, the better he thou; for this is thy glory, to be good in an evil generation. What brings-destruction on God's people, but their joining with the wicked? When they joined with the children of men, then came the flood. Those likewise that are worldly have excuses also: "But I must attend to my calling: He that provides not.for his family, is worse than an infidel." As if God had set up any calling to hinder the calling of Christianity. As if that were not the greatest calling, and the best part that will abide with us for ever. As if it were not the part of a Christian to redeem time from his calling for the duties of Christianity. " I have no time, say you, what will you. have me to do?" Why, what time had David? He meditated in the' law of God day and night; and yet he had the affairs of a kingdom on his hands.

Thus every one, as their state and condition is, have several pretences and excuses. Those that are young say, " We have time enough for these things;" whereas, (besides the uncertainty of life,) the custom of sin, the engaging our hearts deeper and deeper into the world, makes it a more difficult thing to be a Christian. It more and more darkens our understanding, and estrangeth our affections from good things. Time is a special mercy; but when you have not time only, burthe means, good company, and good motions, consider you may never have such a gale again; thy heart may be hardened through the deceitfulness of sin. Again, who would want the comforts of religion even for the present? As Austin says, " I have wanted -thy sweetness too long." What folly is it to want the sweetness and comfort of religion, so long as we may have it? Others pretend the uncom­fortableness of religion; whereas indeed there is no sound comfort without having our hearts in a perfect communion with CHRIST. There is no pleasure like the pleasure of serving God. As the fire has light and heat always in it; so there is no holy action that we perform thoroughly, but, as it has an increase of strength, so of comfort and joy annexed to it. There is a present reward annexed to all things that are spiritually good; they carry with them present peace and joy.

            These and a thousand like discouragements men frame to themselves. "My health will not serve; I shall en-danger my life." There is a lion in the way, says the sluggard, who, with his excuses, " thinks himself wiser than the wisest in the city." There is none so wise as the sluggard. For belly policy teacheth him a great many excuses, which he thinks will go for wisdom; because by them he thinks to sleep in a whole skin. Yet he is but a sluggard for all that; and though he plead, Yet a little while, poverty (not only outward, but spiritual poverty,) and barrenness of soul, will come upon him as an armed man.

            But what course should we take that we may attain a relish of heavenly things, so as not to loath religious exercises, or put them off with excuses? First, Resolve not to consult with flesh and blood; for it always counsels u.s for ease, as Peter counselled CHRIST. We have a nature in us like unto Peter's; it still says, " Sparc, pity thyself." If men were in a city environed round with enemies, would they consult with them what they should do for the defense of the city? Were it not a mad part? And is it not a greater madness when Christians consult with flesh and blood what they should do in duties of obedience?’We should take heed therefore of consult­ing with our enemy; of listening to the counsel of flesh and blood; especially when the matter comes to suffer­ing; for on that, of all other things, flesh and blood draw back. Every one has a Peter in himself, that stall, " Spare thyself:" you art indiscreet to venture thyself upon this and that hazard. But where the judg­ment is convinced of the goodness of the cause, go on, whatsoever the suffering be. It is not necessary that we should live in riches, honors, pleasures; but it is necessary that we should live good Christians. Therefore when flesh and blood object, consult not with them: First, because they are enemies, and therefore to be suspected: Secondly, because it is said, " Flesh and blood shall not inherit the kingdom of heaven." There is no following of CHRIST,;considering our flesh is so full of cavils and excuses, unless we practice that heavenly lesson, to deny ourselves, our whole selves, our wit and reason, our will and affec­tions in the matters of God. Say nay to all the sluggish­ness of the flesh. Silence all presently, as soon as ever they discourage thee from holy ways. Consider whence they come; (which is enough,) from God's and our enemy, and the worst enemy we have, that lieth in our own bosom.

            Withal, in spiritual courses, let us arm ourselves with resolution. First, conclude it is so, or not so. Let our judgments be convinced; and get resolution from soundness of conviction, that such things are good, and that they are best for us; and best for us at this time; the sooner the better; that there is an absolute necessity to have them, and that they are everlastingly good. And further,.et us be able by sound reasons to justify the ways of GOD, and to answer cavils, to give an account of what we do to ourselves and to others. To have reasons ready from Scripture is an excellent thing; when we are able to justify whatsoever we do by the Word, against all the quarrels of our own hearts and others. When we are led to do things only by the example of others, then we are often put to it on the sudden by temptations. Let us therefore labor to do things upon good grounds, and be able to justify all the ways of religion, by reasons un­answerable, that may silence corrupt nature, and stop the mouth of the devil himself. And let us be, not only inured to the yoke of religion, but likewise to endure difficulties, opposition, and hardship; as the apostle urges on Timothy, "To endure hardship and afflictions." If the thing be good and warrantable, disregard the speeches of the world. What are the speeches of a company of men in the state of nature, that we should regard them so, as not to endure hardship in such things, of the goodness whereof we are convinced? But in these days men take up a. delicate profession of religion. Alen will be religious, but they will suffer nothing. They will part with nothing, be at no loss, suffer no cross, be at no pains with religion. This delicate profession (if any thing among us,) threateneth the removing of the gospel we enjoy. How will they suffer afflictions for the gospel, (if such times come,) that will not part with a corrupt fashion, a superfluity now? Here is a profes­sion of religion indeed, that will not endure so much as a check. This extreme tenderness in the matters of God and salvation, is the cause why many eternally perish.

            Again, remember to do all things to GOD, and not to man; and then, whatsoever discouragement there is from men, we should not be discouraged. We hear men con­tinually complain of others that are unthankful, and why should we do any thing for them? Why? Do it to God. Let us do justice and show mercy, and God will accept it, though men do not. It is best to have God'sreward. In this world it is good to meet with un­thankful persons, because else we should meet with out reward here. It is good to do somewhat for God's sake, and for religion; to say, let people he as thankful as they will, I did it not altogether to you, but to God. If a man regard the discouragement of the world, he shall never do that -which is good; people in the world are so unthankful to those that wish them best, and that do best to them. If a man do a thing to GOD, and do it out of duty and conscience, he may hold on, though he have never so many discouragements in the world. Lastly, let us help ourselves to go through all discourage ments, whatever they be, with setting the glory to come before our eyes. Let us look unto the recompence of reward, not to the present discouragement. What makes a soldier fight hard for victory? The sweetness of the triumph. Consider the issue which followeth a careful Christian life; a near and perfect walking with God. Upon this ground the apostle exhorts us, " to be abundant in the work of the Lord; knowing that our labor is not in vain in the Lord."

            We shall now see the consequence of all those excuses of the church, whereby she puts off CHRIST, as it is set down, ver. 4, 5, 6, " My beloved put in his hand by the hole of the door, and my bowels were moved for him. I rose to open to my beloved, and my hands dropped with myrrh, and my fingers with sweet-smelling myrrh upon the handles of the lock. I rose to open to my beloved, but my beloved had withdrawn himself, and was gone." There are three things here observable: 1: The consequence of the church's drowsiness; CHRIST's with-drawing himself. 2. His gracious dealing when he with-drew himself. And, 3. The success of CHRIST's depar­ture: which is set forth in these instances; L The church's bowels were moved in her, which were hard before. 2. She rose up out of her bed, wherein formerly she had composed herself to rest. And, 3. She sought and called after him.

            The first doctrinal point which is to be observed out of these verses, is, That CHRIST does sometimes leave his children, as he did the church here. But what kind of leaving is it? CHRIST's withdrawings of himself are either in regard of outward or inward comforts and helps,

            1. CHRIST leaves his church sometimes, by taking away the means of salvation, the ministry, or by taking away outward comforts; which withdrawing, especially if he accompany the taking of them away with some signs of his displeasure, or sense of his anger, does embitter all losses; when they come from CHRIST, as a testimony of his anger for our former unkindness. 2. Sometimes his forsaking is more inward; and that is double; either in regard of peace and joy, inward comfort that the soul had wont to feel in the ordinances by the Spirit of CHRIST; or in regard of strength and assistance, when he leaves men to themselves to fall into some sin. And that CHRIST thus leaves his church, is true of all, both of the body and of each particular member. But observe this second point, that the cause rests in ourselves why CHRIST withdraws comfort from our souls; and if we search our own hearts we shall find it so. And the usual causes are these, 1. When we are unkind to CHRIST, and repel the sweet motions of the Spirit, The church used CHRIST unkindly; therefore he left her.

            2. When we improve not the precious means of salvation that we enjoy: a discontinuing of religious exercises. He withdraws himself from our souls, when we neglect the means, and stir not up the graces of -God's Spirit.

            3. When we are careless of our conversation or company. This will cause a strangeness between CHRIST and the soul, when we cast ourselves imprudently into company in whom the Spirit is not. Evil company is a great damp; it causes a Christian to lose his comfort much.

            4. When we linger after carnal liberties and case.

            5. When we yield to carnal policy and shifts to go on in a lukewarm course. 6. When we linger after earthly things and comforts. When we prize not the communion that should be between the soul and CHRIST, as we ought; saying, " Whom have I in heaven but thee? And thy loving kindness is better than the life itself;" it is just with CHRIST to make himself strange. Where love is not esteemed, it is estranged. And, 7. AAllen we tremble not at God's judgments and thrcatenings, and at the signs of them. Therefore if we do not enjoy more acquaintance with CHRIST than we do, and walk more in the comforts of the Holy Ghost; let us lay our hand upon our mouth and justify CHRIST. It is just with thee to deal thus with me, that have dealt so unkindly with thee. So to justify GOD, and accuse ourselves, is the best way to recover spiritual comfort.

            A third point to be observed is, though CHRIST leave us,. upon our drowsiness and unworthy carriage towards him, yet notwithstanding he leaves some footsteps of his grace upon the soul. He stands at the door and leaves myrrh behind; something in the heart that causes a hankering after him. So here, howsoever CHRIST had withdrawn himself from the church, yet he left behind him a Spirit of grace, to affect her heart with sorrow and shame, and to stir up her endeavors to seek after him, " I rose to open to my beloved, and my hands dropped myrrh, and my fingers sweet-smelling myrrh." Observe here, that CHRIST's grace is the cause of our grace. He first leaves myrrh, and then her fingers drop myrrh. " Out of his fullness we receive grace for grace;" that is, our grace is answerable to the grace of CHRIST. We have all from him; favor for his favor; because he is beloved, we are beloved; we have the grace of sancti­fication from him. He was sanctified with the Spirit, therefore we are sanctified; he is the Son of GOD, therefore we are sons; he is the Heir of heaven, there-fore we are heirs; so that of his grace it is we receive: all; we have our myrrh from his myrrh. And this should teach us the necessity of dependence upon CHRIST, for whatsoever we have or would have; and likewise of endeavoring after grace; because we find the church's fingers dropped myrrh when she opened the door, aiid stirred up herself to endeavor. When first her bowels were moved, then she hastened to the door, and then her hands dropped myrrh; so that we find experience of the grace of CHRIST, especially when we stir up ourselves to endeavor. " Arise and be doing, and the Lord shall be with thee," says David to Solomon; so let us rouse up ourselves to endeavor, and we shall find a gracious pre­sence of CHRIST, and a blessed assistance of the Spirit. "To him that -has shall be given:" if he exercise and stir up the grace of God in him. Therefore let us stir up the graces of God in us; let us fall upon actions of obedience, second them with prayer; whatsoever we pray for and desire, set upon the practice thereof. We mock GOD, except we endeavor for that which we desire. Keep not off and say, I am dead and drowsy, therefore I shall be still so. You are deceived. Fall upon obedience and the practising of holy duties, and in the midst thereof you shall find the presence and assistance of God's Spirit that will comfort you.

            This fourth point likewise arises from the foremen­tioned verses, that the church, by reason of this gracious dealing of CHRIST, leaving somewhat behind him, is sen­sible of her former unkindness, and restless till she have recovered her former communion with him'. For that expression, " He put his finger in by the hole of the door," implies, that CHRIST, before he departed, left by his Spirit an impression on the church's heart, which deeply affected her to seek after him. The finger spoken of is nothing but the power of his Spirit, (as the usual Scripture phrase is, " This is God's finger," " God's mighty hand,") without which all ordinances are in-effectual. It follows, " her bowels were moved after him;" which implies a work of the Spirit upon her, whereby her heart was moved to seek after CHRIST. Behold in this his dealing the mercy of CHRIST. He will not suffer the church to be in a state of security, but will rather bring her to a state of grief and sorrow. So she says of herself, " My bowels were moved in me;" that is, my heart was affected, full of grief for my unkind dealing with CHRIST. Hereby those affections were stirred up that were before asleep. God has planted affections in us, and joined them with conscience, as the execu­tioners with the judge. So that when conscience ac­cuses of any sin, either of omission or commission, affections are ready to be the executioners within us. Thus, to prevent eternal damnation, God has set up a throne in our own hearts to take revenge by our own affections, godly sorrow, and mourning.

            We may observe hence, that even sins of omission bring shame and sorrow; and in the issue, through CHRIST's sanctifying them, these which they breed, con­sume the parent; that is, sin brings forth shame and grief, which are a means to cure sin. Would we, there-fore, prevent shame and grief? We must take heed then of security, the cause that leads to them; yea, of sins of omission, wherein there is more danger than in sins of commission. Let us think as slightly as we will of sins of omission and carelessness, they are enough to bring men to hell. It is not required only that we do no hail's, and keep ourselves from outward evils; but we must do good in a good manner, and have a care to be fruitful and watchful. A dead secure state is so hateful to GOD, that he will not endure it; it either goes before some great sin, cross, affliction, or judgment.

            "My bowels are moved in me," said' the church: and good reason; it was a suitable correction of the sin wherein she offended. For CHRIST's bowels were turned towards her in love; in which case she neglecting him, it was fit she should find moving bowels in another sense, in shame and mourning. CHRIST here leaves her to seek after him; that had waited and attended her leisure before. For it follows, "My soul failed when he spoke;" that is, her soul failed when she remembered what he had spoke, when he stood at the door, and said, " Open to me my sister, my love, my dove, my undefiled, for my head is wet with the dew, and my locks with the drops of the night." When God's Spirit had wrought upon her, then she remembered what CHRIST had said. All those sweet allurements were effectual now unto her; especially when she saw that after those allurements CHRIST had withdrawn himself; (for that is the meaning of these words, " My soul failed when he spoke unto me.") He did not speak now; but her soul failed after he spoke; for so it should be read; that is, after she remembered his speech to her; for now when she opened he was not there, therefore he could not speak to her. Labor we all of us then to be diligent and careful to hear and attend upon the ordinances of God; for how­soever what we hear is not effectual for the present, but seems as dead seed cast into the heart, yet God will give it a body after, as the apostle speaks, at one time or other. That which we hear now, the Holy Ghost will bring to our remembrance when we stand in most need of it.

            "My soul failed when he spoke," says the church; that is, she was in a spiritual swoon upon his with-drawing. Whence we may observe, that CHRIST does leave, his church sometimes; so that their hearts fail them for want of his presence. This fainting of the soul is sometimes upon an apprehension, as if God and CHRIST were become enemies; sometimes for the absence of CHRIST's love, though it feel no anger. Even as a husband's not looking lovingly upon his wife as he used to do, is enough to cast her down. Nay, moreover, when a man finds not assistance in holy duties as formerly; when his heart is shut up, and he cannot pray as usual; when he finds he cannot bear - afflictions with wonted patience; when he hears not the Word of God with that delight and profit as he was wont; when he feels not that relish in the ordinances of God as he was wont; he concludes, cer­tainly CHRIST has withdrawn himself; God has hid his face; whereupon he is cast down, his spirits fail.

            Summer and winter arise from the presence and absence of the sun. So what makes the summer and winter in the soul, but the presence or Absence of CHRIST? What makes some so vigorous beyond others, but the presence of the Spirit? As it is in nature, so it is here; the presence of CHRIST is the cause of all spiritual life and vigor. When he withdraws his Spirit a little, the soul fails. The child of God cannot be content without the presence of God and of his Spirit enlightening, quicken­ing, strengthening, and blessing him. When he finds not his presence, when CHRIST his life is absent, he is presently discouraged. When a man's life fails, all fails. When, therefore, a man finds his spiritual taste not as it was before, then he is never quiet till he has recovered his life again.

            Upon the church's swooning at the absence of CHRIST, she next acquaints us of the method she took for the recovery of his presence: she falls to prayer. Action follows affection. After her bowels are moved she arises and opens; but her beloved being gone, she further manifests the sincerity of her affection, by making after him. " I sought him," but for the present in vain; whereupon she complains, " but I could not find him: I called, but he made no answer." One of the greatest discouragements of all others is, when prayer has no answer. This is the complaint, but indeed an error, of the church; for CHRIST did hear the church, though he seemed to turn his back. Now how shall we carry our-selves when our hearts fail of that we seek for; when we pray without success, and find not a present answer? 1. We must hope against hope. The nature of faith is to break through all opposition, to see the sun behind a cloud; nay, to see one thing contrary in another, life in death, a calm in a storm. 2. Stir up your grace; for as nature joining with physic helps it to carry away the malignant humors; so by the remainder of the Spirit that is in us, let us all set our graces on work until we have carried away that which offends the soul, and not sink under the burden. For this is a special time for the exercising of faith, hope, love, diligence, care, and watchfulness.

            The church, after setting down her own exercise in her desertion, sets out the outward ill dealing she met with, and that from those that should have been her greatest comforters. "The watchmen that went about the city found me, they wounded me; the keepers of the walls took away my veil from me." Thus we see how trouble follows trouble; one depth calls upon another. Inward desertion and outward affliction go many times together. The troubles of the church many times are like Job's messengers; they come fast one upon another; because God means to perfect the work of grace in their hearts, all this is for their good. The sharper the winter is, the better the spring. Learn hence, first, that it is no easy thing to be a Christian. We see here, after the church had betrothed herself to CHRIST, and entertained him in her garden, she falls into a state of security and sleep, whence CHRIST labors to rouze her up. Then she uses him unkindly; after which he withdraws himself, even so far that her heart fails her; then (as if it were not enough,) the watchmen that should have looked to her, smite her, wound her, and take away her veil. See here the variety of changes in a Christian, not long in one state. But you will say, " All Christians are not thus tossed up and down, deserted of GOD, and perse­cuted of others." I answer, Indeed there is difference. But whence comes that difference? It is a mystery of the sanctuary, which no man in the world can give a reason of; why of Christians, equally beloved of GOD, some should have a fairer passage to heaven, others

more rugged, It is sufficient for us if God will bring us any way to heaven, as the blessed apostle says, " If by any means I might attain to the resurrection of the dead."

            " But who are the watchmen here meant?" They are especially governors of state and church. The ex­pression is taken from the custom of cities that are beleaguered. They have watchmen to descry the danger they are liable unto. So magistrates are watchmen of the state; ministers are the watchmen for souls, watching over them for good. " But why does God use watch-men?" Not for any defect of power in him; but, 1. For demonstration of his goodness; for he is the great Watchman, who watcheth over our commonwealths, churches, and persons; he has an eye that never sleeps; " He that watcheth Israel neither slumbers nor sleeps;" he manifesteth his goodness in that he will use a variety of subordinate watchers. And likewise, 2. To show his power in using many instruments; and his care for us. And in this, that God has set over us watchers, (ministers especially,) it implies that our souls are in danger. Indeed there is nothing in the world so beset as the soul of a poor Christian. Who has so many enemies as a Christian? And among them all, the worst is nearest to him, even himself. Therefore there must needs. be watchmen to discover the deceits of SATAN and his in­struments, and of our own hearts; to discover the dangers of Jerusalem, and the errors and sins of the times wherein we live.

            Come we now to the carriage of the watchmen; they smote the church and wounded her many ways, (though it be not discovered here in particular,) as with their ill life, and sometimes with corrupt doctrine, and other whiles with bitter words, and unjust censures; as we see in the story of the church, especially in the B.omisll church. But not to speak of them, come we nearer home, and we may see amongst ourselves those that are watchmen, and should give us encouragement, who smite and wound the church, and take away her veil.

            They took away the veil; that is, that wherewith the church was covered. You know in the times of the Old Testament a veil was that which covered women; and it was in one respect a token of modesty and subjection; In another an honorable ornament. So then the watchmen took away that which made the church comely, and laid her open, and as it were naked. Now the church's veil is taken away by false watchmen: 1: As it is a token of subjection, when by their false doctrines they labor to draw people from CHRIST, and their subjection to him. They that draw the people to themselves, (as in popish churches,) that desire to sit high in their consciences, and so make their church undutiful, take away the veil of subjection, and so force CHRIST to punish the church. And, 2. As the veil is for honor and comeliness, so the watchmen take it away when they take away the credit and esteem of the church, when they lay open the infir­mities and weaknesses of the church. It is strange that the watchmen should do this; yet notwithstanding often-times it falls out so, that those who by place are watch-men, are the bitterest enemies of the church. Who were bitterer enemies to her in CHRIST's time than the scribes, pharisees, and priests? And who in the time of the prophets, than false priests and prophets?

            Now what is the reason that those men that should be encouragers are rather dampers of the church's zeal? Sometimes it falls out from a spirit of envy in them at the graces of God's people, which are wanting in them-selves. Sometimes from idleness, which makes them hate all such as provoke them to diligence. This should teach us to be in love with CHRIST's government, and to see the vanity of all things here below, though they be never so excellent in their institution. Such is the poison of man's heart, and the malice of SATAN, that they turn the edge of the best things -against the good of the church. What is more excellent than magistracy, yet many times the point of the sword is directed the wrong way. So ministers are CHRIST's ambassadors, and should, as CHRIST would do, strengthen the feeble knees and bind up the broken-hearted; but alas! we see the edge of the or­dinance is often turned another way, by the corrupt, proud, unbroken hearts of men, and the malice of

Satan.

            Again, it should teach us, not to think the worse of any for the disgraces of the times. The watchmen here take away the veil of the church, and her forwardness is disgraced by them. Let us take heed therefore that we entertain not rash, hard thoughts of others, upon the entertainment they find in the world, or among those that have a standing in the church; for so we should condemn CHRIST himself, who was judged of the priests, scribes, and pharisees in his times. And this has been the lot of the church in all ages; the true members thereof were called heretics and schismatics; the veil was taken off. It is the pride of man's heart, that when it cannot raise itself by its own worth, it will endeavor to raise itself by the ruin of others' credit through lying slanders, as was the devil's practice. So the credit of the church must be first taken away, and then she is wounded. It is a usual proverb, those that kill a dog, first make the world believe he was mad: so they always first traduced the church to the world, and then perse­cuted her. In this case, it is the innocency of the dove that is to be labored for, and withal the wisdom of the serpent. And if that will not avail, (as it may not; for CHRIST was wisdom itself, yet he suffered most,) when wisdom and innocency will not avail to ward off suffer­ings, then we must labor for patience, knowing that one hair of our heads shall not fall to the ground without the providence of the Almighty. Only let us commend our case, as CHRIST did, by faith and prayer to God that, judges, and leave all to him.

After all this ill usage that the church met with from the watchmen, she carries her complaint to other pro­fessors less eminent than they. " I charge you, O daughters of Jerusalem, if you see my beloved, that you tell him that I am sick of love." Whence we may learn, that if we find not comfort in one means, we must have recourse to another. If we find not CHRIST in this ordi­nance, seek him in that; and perhaps we shall find him where we least thought of him. Sometimes there is, more comfort in the society of poor Christians, than of the watchmen themselves. In this solemn charge here given by the church, we have observable, first, the par-ties charged, the daughters of Jerusalem; the daughters of the church, which is called Jerusalem, from these resemblances between Jerusalem and the church; as, 1. Jerusalem " was a city compact in itself," (as the Psalmist says); so is the church, the body of CHRIST. Jerusalem was chosen from all places of the world, to be the seat of God: so the church is the seat of CHRIST, He dwells there, in the hearts of his children. In Jeru­salem records were kept of the names of all the citizens there: so the names of all the true citizens of the church are written in the book of life in heaven. The daughters of Jerusalem, therefore, are the true members of the church, and nourished in the church.

            We have likewise observable, secondly, the charge given to the daughters of Jerusalem, " If you find my beloved, tell him, that I am sick of love:" that is, I charge you, as you love me your sister, as you love CHRIST, as you tender my case, that am thus used, " tell him that I am sick of love." The point observable here is, that at such times as we find not our spirits enlarged, then is a time to desire the prayers and help of others. Those thrive the best that have most prayers made for them, that have a stock going in every country. There is a wondrous force in the prayers of Christians one for another. See how the great apostle Paul desires the Romans, that they would contend with God by their joint prayers for him. So he desires the Thessalonians to pray for him, " that he might be delivered from un­reasonable men." It is usual with him to say, pray, pray, and for us too. A true Christian's prayers are of much esteem with God. Despise none in this case; for such are gracious in the court of heaven. Our blessed Savior himself, when he was in the garden, though his poor disciples were sleepy, yet would have their society and prayers.

            " I am sick of love." The more excellent the thing is that is loved, the more contentment there is in commu­nion with it; and where it is hindered, there is disquiet. Answerable to the satisfaction in enjoying, is the grief in parting. The happiness of the church consisting in so­ciety with CHRIST, it is her misery to be deprived of him. There are few in the world sick of this disease; I would there were more sick of the love of CHRIST. Talk with a wan that is in any heat of affections, you talk with one that is not at home. The soul is more where it loves than where it dwells. Surely where the love of CHRIST is in any strength, it draws up the soul, so that a man oftentimes in his calling and ordinary employments does not heed them, but passes through the world, as a man at random; he regards not the things of the world; for CHRIST is gotten into his heart, and draws all the affections to himself. Where love is strong, it cares not what it suffers for the party loved; nay, it glories in it. As it is said of the disciples, when they were scourged for preaching the gospel, it was a matter of glory to them. Where the love.of CHRIST is, labor is no labor, suffering is no suffering, trouble is no trouble. Labor we there-fore every day, more and more, to have larger and larger affections to CHRIST. The more a man loves CHRIST, the more joyful he is, when he thinks of those mutual em­bracings, when CHRIST and his soul shall meet in heaven. In the mean time he thankfully frequents the places where CHRIST is present in the Word and sacraments.

Upon this charge of the church to the daughters of Jerusalem, they reply unto her, wondering at her earnest­ness: " What is thy beloved more than another beloved, O you fairest among women? What is thy beloved more than another beloved, that you dost so charge us?" The church is the fairest among mankind in the judgment of CHRIST, so he calls her, Cant. 1: 8, " O you fairest among women;" and here the fellow-members of the church term her so too. But how comes she to be thus fair? 1: In regard that she is clothed with CHRIST's robes. We were all ennobled with the image of God at the first; but after we had sinned, we were bereft of that image; therefore now all our beauty must be clothing, which is not natural but borrowed. The beauty of the church now comes from the head of the church, CHRIST; she shines in the beams of her husband; (as the woman clothed with the sun, mentioned Rev. 12:) net only in justification, but in sanctification also. 2. She is fair, as from CHRIST's imputative righteousness, so from his righ­teousness inherent in her, the graces she has from him; for of him we receive grace for grace. There is never a grace, but it is beautiful and fair; for what is grace, but the beams of CHRIST, the Sun of Righteousness? So that all must be fair that comes from the first Fair, all beau­tiful that comes from the first Beauty. " But she is black." She is so indeed, and she confesseth herself to be so, Cant. 1: 5, " I am black but comely;" she is indeed black in regard of the afflictions and persecutions she meets with in this world. She is black also, through the envy of the world, that looks more at her faults than virtues. Lastly, she is black, in respect of her infir­mities, being subject to weakness and passions as other men. The beauty of the church is inward and altogether undiscerned to the carnal eye.

            " What is thy beloved, more than another beloved?"‘We see, these of the church here were stirred up by the examples of other members of the church to be inquisi­tive after CHRIST. Hence observe, there is a wondrous force in the examples of Christians to stir up one another. Let us labor therefore to be exemplary to others, and to express the graces of God; for thus we shall do more than we are aware. There is a secret influence in a good example, though a man say nothing. There is a way to profit from a good man, though he hold his peace. His course of life speaks loud. We owe this to all, even to them that are without, to do them so much good, as to give them a good example; and we wrong them when we do not, and hinder their coming on by an evil, or a dead example. And let this be one motive to stir us up to it, that answerable to the good we do in this kind shall be our comfort in life and death, and our reward after death. For the more spreading our good is, either in word, life, or conversation, the more our consciences shall be settled in the consideration of a life well spent. Our reward shall be answerable to our communication and diffusion of good. Otherwise, it will he heavy on our consciences, not only in this life, but at the day of judgment, and after, when we shall think not only of the personal ill that we stand guilty of, but exemplary ill also. It should move us also to look to all good examples. Wherefore are good examples, but that we should follow them? We shall not only be answerable for abuse of knowledge, but also of good examples we have had and neglected. Does God kindle lights for us, and shall we not walk by their light? It is a sin not to attend to and consider the sun, the moon, the stars, the heavens, the works of nature and Providence; much more not to re­gard the works of grace.

            But let us observe here, the church coming to the daughters of Jerusalem, and speaking of CHRIST, her beloved, that she is " sick of love;" the daughters of Jerusalem are inquisitive to know CHRIST more and more. Here is the benefit of holy conference. One thing draws on another, and that draws on another, till at length the soul is warmed with the consideration of heavenly things. Sometimes though we know that which we ask of others as well as they do; yet notwithstanding, good speeches will draw us to know it better, by giving occasion to speak more of it, wherewith the Spirit works more effectually and imprints it deeper; so that it shall be a more rooted knowledge than before. For that does good that is gra­ciously known; and that is graciously known that the Spirit seals upon our souls. Perhaps the knowledge I have is not yet sealed sufficiently, it is not rooted by conference. Though I hear the same things again, yet I may hear them in a fresh manner, and so may have them

sealed deeper than before. Experience finds these things to be true. Christians should be inquisitive concerning the right path which leads to heaven; inquisitive of the excellency of CHRIST. It is good to raise questions of the practice of all necessary points, and to improve the gifts of others that we converse with, to give satisfaction. Perhaps God has laid up in others satisfaction to our souls, and has so determined that we shall be perplexed with scruples, till we have recourse to some, whom he has appointed to be helpful to us in this kind. Many go mourning a great part of their days, because they do not open their state to others. You see here the contrary practice of these professors; they double the question to the church, " What is thy beloved more than another be-loved, O you fairest among women, what is thy beloved more than another beloved, that you dost so charge us?"

            Now comes the church's answer to these professors' questions, setting forth her beloved's beauty: " My be-loved is white and ruddy, the chiefest among ten thou-sand." We will take that which is safe, because we will have sure footing (as near as we can) in this mystical portion of Scripture. A complexion mixed of white and ruddy, is the most beautiful, therefore the church sets out the beauty and spiritual excellency of CHRIST thereby. But this may be understood of that most ex­cellent mixture that makes such a gracefulness in CHRIST. In him there is wonderful purity and holiness, and yet a wonderful weakness. There is the great GOD, and a piece of earth, in one person; a body pierced, and a glorious shining, body; humility and glory; justice, wonderful justice, and yet exceeding love and mercy; justice to his enemies, mercy to his children. Therefore Bernard says well, " When I think of CHRIST, I think at once of GOD, full of majesty and glory, and at the same time of man, full of meekness, gentleness, and sweet­ness." So let us consider CHRIST as the great GOD, and _withal as a meek man; the one to establish out, souls, that he is able to do great matters, the other to draw us to him because he loves us. We are afraid to go to GOD, a consuming fire; but let us think we go to our brother, to one that loved us more than his own life, and this will endear him to us, and make him lovely in our eyes. Indeed he is spiritually lovely, " the chiefest of ten thousand." The church sets him out by comparison, a standard-bearer of ten thousand. For, as the goodliest men use to carry the ensign, the banner; so he, the goodliest of all others, is the standard-bearer. What is excellent in the heavens? The sun? So CHRIST is the Sun of Righteousness. The stars? He is the bright morning star. The light? " He is the light of the world." Come to all creatures, you have not any excel­lence among them, but CHRIST is styled from it: " He is the lion of the tribe of Judah, the lily and the rose, and the Lamb of God that taketh away the sins of the world, the tree of life." There is not a thing necessary to nature, but you have a style from it given to CHRIST, to show that he is as necessary as bread and water, and the food of life. When we see light, therefore, think of the true Light; when the sun, think of the Sun of Righteous­ness. So remember the bread and water of life in our common food. Therefore the sacraments were ordained, that as we go to the sea by the conduct of rivers, so we might go to the sea of all excellency and goodness, by the conduct of these rivers of goodness to be led by every excellency in the creature to that of our Mediator, CHRIST, who is " the chiefest among ten thousand."

To come more particularly to speak of his excellencies. Omitting his two natures in one person, God and man, consider his offices, a King, Priest, and Prophet. He being the chief in all these, all good kings before him were types of him; as also the prophets and priests. He was all in one. Never any before him was king, priest, and prophet, as he was King, Priest, and Prophet in one. Such a king, as is King of kings, and subdueth things unconquerable to all other kings, the world, death, hell, and sin: such a king as rules over the soul and conscience (the best part of a man) where he established peace: such a king as sets up his kingdom in our hearts, guides our thoughts, desires, actions, and affections: such a king as carries the government on his shoulders, and devolves not the care to another. So that in regard of this office, he is " the cliiefest among ten thousand."

            Again, as a priest: such an high-priest as offered him-self a sacrifice by his eternal Spirit. He, as GOD, offered up his manhood: such a priest as has satisfied the wrath of GOD, and reconciled God to man: such a priest as never dies, but lives for ever to make intercession for us in heaven, by virtue of that sacrifice which he offered in the days of his flesh. He was both priest and sacrifice: such a priest as is touched with our infirmities, so mild is he and gentle: so full of pity and mercy. No priest to this priest; God only smelt a sweet smell from this sacrifice. And for his prophetical office: he is a prophet beyond all others; such a one as can instruct the soul. Other men can propound doctrines, but he can open the under-standing, and has the key of the heart, the key of David, which can open the soul. By his Holy Spirit he can make the simple full of knowledge. He is such a prophet as has his chair in the very heart of a maii. This great bishop of our souls, the Angel of the covenant, the Mes­senger of the Father, is the " chief of ten thousand," whether you consider him as a King, Priest, or Prophet.

            Let us then that profess ourselves to be in CHRIST, to be joined to him that is thus excellent, make him the rule of our choice in other things. In the choice of friends, choose such as are friends to CHRIST. Take heed of society with idolaters or with profane persons. If we are joined to CHRIST, then let us join to none but those that we can enjoy with CHRIST. In marriage let the rule of choice be the love of CHRIST. And let the measure of our respect to all things be the respect to CHRIST. Let us measure our love to wife and children, to kindred, friends, and to all creatures whatsoever, so as it may stand withlove to CHRIST. Obey in the Lord, marry in the Lord, do all things in the Lord, so as may stand with the love and allowance of the Lord. And if CHRIST be set in the highest place in our heart; if we crown him there, and make him King of kings and Lord' of lords, in a hearty submitting of all the affections of the soul to him; while the soul continues in that frame, it cannot be drawn to sin, discomfort, and despair. The honors, pleasures, and profits of men, what are these to CHRIST? When the soul is rightly possessed of CHRIST and of his excel­lency, it disdains that any thing should come in compe­tition with him. Again, this exalting of CHRIST stands firm against all discouragements; for it sets CHRIST against all, who is the " chief of ten thousand." The soul will set CHRIST against the wrath of GOD, against SATAN and all our spiritual enemies. CHRIST is the Angel of the covenant. SATAN is a lion, a roaring lion; CHRIST is the Lion of the tribe of Judah: SATAN a serpent, a dragon; but CHRIST is the true brazen serpent, the very looking upon whom will take away all the stings of SATAN. Faith overcometh the world; all things in the world; on the right hand, pleasures, and profits, and honors; and on left hand, threatcnings, pains, losses, and disgraces, by setting CHRIST against all.

            If we would thus value CHRIST, we must beg of God a Spirit that we may judge aright of our corruptions. For in what measure we discern the heighth and breadth, and depth of our corrupt nature, in' that measure shall we judge of the heighth, and breadth, and depth of the excellency of CHRIST. The sweetest souls are the most humble souls. Those that love CHRIST most, are those that have been stung most with the sense of their sins. " Where sin most abounds," in the sense and feeling of it, " grace much more abounds" in the sense and feeling of that. Did ever soul love CHRIST more than that woman that had so many devils cast out of her? It is our Savior CHRIST's own reason, therefore those two go always with the true church: 1. The true knowledge of the corruption of nature: and 2. The true feeling of it, with hearty sorrow for it. In popery they slight~ original sin; actual sins are venial sins; and many sins are no sins. And therefore they think so slightly of CHRIST, that they join saints, works, and satisfactions, with him; because they know not the depth of the ma-lady, how black sin is, what a cursed estate we are in by nature. They have slight, shallow, and weak conceits of sin, therefore they have weak and shallow conceits of CHRIST, and of his righteousness.

The church had given a general description of CHRIST before, as the chiefest among ten thousand; she now descends to particulars: " His head is as fine gold, his locks are bushy and black as a raven."

            As God and man, his head is as fine gold; that is, his government is a most sweet and golden government. Dan. 2: you have an image of the monarchies, the first whereof had a golden head, which was the Chaldean. The best monarchy is set out by the best metal, gold. So CHRIST, the head of the church, is a precious head, a head of gold. A head has an eminency above all other, an influence and motion above all other parts. So this golden head is more eminent than all, governs the whole church, and has influence on all. " In him we live, and move, and have our being." " His locks are bushy and black as a raven." I think this is but complimental, to fill up the other, therefore not particularly to be dwelt upon. " His eyes are as doves' eyes by the rivers of waters, washed with milk and fitly set." His eyes are as cloves' eyes, cleansed and washed, that they may be the clearer and sec better. The dove has many enemies, especially birds of prey; therefore God has given that creature a quick sight. Thus the Scripture helps us to conceive of the quickness of CHRIST's eye. Rev. 5: 6, CHRIST is set forth, as having seven eyes, and seven horns. He has not only horns of power, as the enemies have horns of violence; but seven eyes: that is, a quick sight to see all the dangers the church is in. Seven is a word of perfection; and in that he is said to have seven eyes it means, that he ha,th many eyes, an accurate sight, He has an eye of providence over the whole world. All things are naked and open before his eyes; he can see through us; he knows our very hearts and reins; which he must do, because he must be our judge. He that is judge of all, had need to have eyes that will pierce through all. " His cheeks are as beds of spices, and as sweet flowers." Cheeks are the grace of the face; they are used here to denote the presence of CHRIST; not only his glorious presence in heaven, but his spiritual presence in his ordinances here: this is as spices and flowers. Indeed, cheeks, face, and presence present colours to the eyes; and not smells; as spices and flowers, which are the object of another sense. But you must note, that CHRIST is the object of all the senses. He is not only beauty to the eye, but sweetness to the smell and to the taste. Therefore faith has the name of all the senses, to see, hear, taste, and smell, and does all, because it carries us to CHRIST, that is instead of all to us.

            In speaking of the particulars that follow, we are to be very wary, for we have not that foundation as we have in other generals. No doubt the Spirit of God did more intend to set out the large affection that the church had to CHRIST, than to insinuate any great particularity in every one of these: therefore let us only cull out, and take those things that are of more easy explication. " His lips are as lilies dropping down sweet myrrh." That is, his doctrine is as sweet as the lilies, and like myrrh, keeping from putrefaction. The speech of CHRIST makes the soul sound that embraceth it. This is one excellency of CHRIST and his truth, that it preserves the soul in a pure state. There is nothing keeps the soul but the Word; whereas, on the other side, error is of a putrefying nature, corrupting and defiling the soul. What was ever more sweet than the truth of CHRIST? When he spike himself, they all hung upon his lips. Grace was in his lips; all was sweet that came from him; his words were dyed in the affections of his heart. In the learned language, the same word signifies speech and reason; therefore CHRIST's speeches were sweet, because his heart was full of love, mercy, and goodness. Be-loved, let us hence take a trial of ourselves what our condition is; whether the words that come from CHRIST, when he speaks in his ministry to us, be sweet or not. The word to some men, is like the northern air, which parcheth and cattail. Ahab could not endure the breath of Elijah; nor Herodias the breath of John the Baptist; nor the pharisees the breath of Stephen and Paul. So many now cannot endure the breath of Divine Truth when it cuts and pierces. These words are arrows that stick; if they stick not savingly, they stick killingly. But if we cannot endure CHRIST's breath, we are not his spouse,- nor have any communion with him.

            " His hands are as gold rings set with beryl." Hands are the instruments of action. CHRIST's actions are pre­cious. Whatsoever he sdoes to the church, nay even when he does use evil men to afflict, he has a hand there, a golden, a precious hand. In the evil hand of wicked men God sdoes all things by CHRIST; he is as it were God's hand which all things pass through. " His belly is as bright ivory overlaid with sapphires." His belly; that is, his inward parts: in the Hebrew it is used for the inward affections. They are as bright ivory over-laid with sapphires; that is, they are pure. All CHRIST's affections are wondrous good; his love, his desires, his joys, his hatred, all are pure; like pure water in a crys­tal, it may be stirred sometimes, but still it is clear, there are no dregs at the bottom. " 1-Es legs are as pillars of marble set on sockets of fine gold:" that is, all his ways are constant and firm even as pillars of marble. CHRIST is the same yesterday, to-day, and for ever. In regard of his enemies, Rev. 1: he is set out in another manner, as having legs of brass to trample them in pieces; but in respect of his constant truth and ways of goodness to his church, his legs are as pillars of marble. " His counte­nance is as Lebanon, excellent as the cedars." Lebanon was a goodly forest, lying on the North side of Judea,wherein were excellent plants of all kinds, especially cedars. CHRIST's countenance is as Lebanon, excellent as the cedars: that is, his presence is stately and majestic; So it is, and will be, when he shows himself for the vin­dicating of his church. Then the enemies thereof shall know that his presence is as Lebanon, and excellent as the cedars. " His mouth is most sweet." She doubles this commendation: she had said before, " His lips are as lilies dropping sweet myrrh;" here she says again of his mouth, " it is most sweet," to skew, that the chief lovely thing in CHRIST comes from his heart, by his words and lips. The most excellent thing we can think of, is the expression of the heart of God in CHRIST, and of CHRIST's love to us. " He is altogether lovely:". lovely to GOD, to us, to the soul; lovely to him that can best judge of loveliness; God cannot but love his own image. He is lovely also, as man; for he was pure and holy; lovely, as Mediator by office; for he was anointed by God to convey the Father's love to us. He must needs be lovely, in whom all others are loved. " This is my beloved Son," (said GOD,) " in whom I am well pleased;" out of him I am well pleased with none. And indeed he was filled with all graces that might make him lovely. All the treasures of wisdom are in him; he is made a storehouse of all that is good for us. CHRIST is lovely to God his Father, in whatsoever he did or suffered. God loved him especially, " because he was obedient.even unto the death of the cross, therefore God gave him a name above all names, that at the name of JESUS every knee should bow both in heaven and earth." The angels look upon him with admiration, they attend him, and account it an honor to wait upon him. He is lovely to all above us, and shall he not be lovely to us?

            But you will say, " Was he lovely when he was nailed on the cross, hung between two thieves; when he wore a crown of thorns, was whipped, lay grovelling on the ground; when he sweat water and blood; when he was laid in his grave?" Oh! yes, then he was most lovely of all to us. By how much the more he was abased for us, this makes him more lovely. When greatness and goodness meet together, how goodly is it f Majesty alone is not lovely, but awful; but joined with such conde­scending grace is wondrous amiable. How lovely a sight is it to see so great a person to be so meek and gentle? It was so Iovely in the eyes of the disciples, that they stood and wondered to see him, who was the eternal Word of the Father, condescend to talk with a poor Samaritan woman. And what loveliness of carriage was in him to Peter, after he had denied and forsworn him, yet to love him as much as ever he did before. In a word, what sweetness, gentleness, bowels of meekness and compassion, did he always discover to all those that were in misery I

Is CHRIST altogether lovely, so lovely to us, and so beloved of God the Father? Let us then rest upon his righteousness; for God cannot refuse that righteousness, whose subject is altogether lovely. Let us come clothed in the garments of our elder brother, and then we need not doubt of acceptance; for if we put on CHRIST's righteousness, we put on God's righteousness, and then how can God hate us? No more than he hates his own Son; nay, he loves us, and that with the same love wherewith he loves him; for he loves whole CHRIST mys­tical, head and members. Let this strengthen our faith then, that if CHRIST be so altogether lovely in himself and to the Father, then we may rest ourselves on the accepta­tion of his mediation that is so beloved a mediator. Again, if CHRIST be so lovely, here only we have where-upon to spend the marrow of our best affections. Is it not pity we should lose so much of our affections as we do upon other things? CHRIST is altogether lovely, why should we dote upon other things, and set up idols in our hearts? Is he altogether lovely, and shall not he have altogether our affections? Let us labor to place all our love, joy, and delight upon CHRIST, " who is altogether lovely." When we suffer a pure stream to run through a dirty channel, our affections to run after the things of the world, which are worse than ourselves, we lose our affections and ourselves. Let therefore the whole stream of our affections be carried unto CHRIST. Love him, and whatsoever is his; for he being altogether lovely, all that comes from him is lovely; his promises, his direc­tions, his counsels, his children, his sacrament.: are all lovely. Whatsoever has the stamp of CHRIST upon it, let us love it; we cannot bestow our hearts better. To lose ourselves in the love of CHRIST, and to forget our-selves and the love of all, yea, to hate all in comparison of him, and to account all dung and dross compared with CHRIST, is the only way to find ourselves. And indeed we have a better condition in him, than in the world, or in ourselves. Severed from him, our condition is vain, and will become nothing; but what we may have in him is admirable and everlasting. We cannot conceive the happiness which we poor wretches are advanced to in CHRIST, and what excellent things abide for us from the love of God to us in CHRIST. There, fore let us labor to kindle in our hearts an affection towards CHRIST, all that we can, considering that he is thus lovely.

            Let us now make a trial, whether CHRIST be thus lovely to us or not. How do we value him? What place should he have in our hearts? If he be the chief of ten thousand, let us rather offend ten thousand than offend him. Let us say with Asaph, " Whom have I in heaven but thee!" and when the soul can say to CHRIST or any that is CHRIST's, (for I speak of him in the latitude of his truths, promises, sacraments, and communion with his children,) " what have I in heaven but thee!" then it is in a happy condition. In the next place, are we ready to suffer for CHRIST? We see the church here endures any thing for CHRIST. She was misused of the watchmen, and her veil taken away, yet notwithstanding she loves CHRIST still. Do we stand ready to suffer for CHRIST, to be disgraced and censured, and yet are we resolved not to give over? Nay, do we love CHRIST the more, and stick to his truth the faster? Certainly where the love of CHRIST is, there is a spirit of fortitude. You have some that for frowns of greatness, fear of loss, or hope of rising, will warp their conscience and do any thing. Where now is love to CHRIST? He that loves CHRIST, loves him the more for his cross. The more we suffer for him, the more dear he will be to us. For he does present himself in love and comfort most to those that suffer for him; therefore their love is increased.

            Again, where love is, there it enlargeth the heart, which being enlarged enlargeth the tongue also. The church has never enough of commending CHRIST, and of setting out his praise. Love will alter a man's dis­position, as we see in experience. Love will make a roan of' base nature liberal; him that is slow of speech, eloquent. Let a man love CHRIST, and though before he could not speak a word in commendation of him, you shall have him speaking and laboring earnestly in the praises of God. Those that cannot speak of CHRIST, or for CHRIST, where is their love? Put any worldly man to speak of what he loves, he has wit and words at will; but put him to a theme of piety, and he is out of his element. But it is not so with those' that have felt the love of God in CHRIST. How full is St. Paul? He cannot speak of CHRIST, but he is in the heightli, breadth, length, and depth of the love of God in CHRIST, and the know-ledge of God above all knowledge l Again, the church here is never content till she find CHRIST. Whatsoever she had, nothing contents her while she wants her be-loved: she goes up and down inquisitive after him till she find him. So it is with a Christian, if he have lost (by his own fault,) his former communion with CHRIST, he will not rest nor be satisfied, but searcheth in the use of this and that means; he runs through all God's ordi­nances till he find CHRIST; nothing in the world will content him, neither honor, riches, place, nor friends, till he find that which he once enjoyed, bat has now lost, the comfort and assurance of God's love in CHRIST. If a man can sit down contented with other things, and want CHRIST and the assurance of salvation, it is a sign that man is in an ill condition. The desire of a Christian soul is ever after CHRIST; it longs oftentimes even to be dis­solved, and to be with CHRIST. The saints in the New Testa­ment are set out by this description, they were such as loved the appearing of our Lord JESUS CHRIST, How can it be otherwise If they love CHRIST, they love the appearing of CHRIST, wherein we shall be made lovely as he is lovely.

            You see how large the church is in setting out the excellency of her beloved; and then she shuts up all, (being able to say no more,) justifying our cause, `Phis is my beloved, and this is my friend." llo you wonder that I seek so much after him? Or, wonder, you ht Christians, when they take such pains to keep their com­munion with CHRIST, in a holy walking with God? These are no wonders, if you consider how excellent CHRIST is, what he has done for us, and what he keeps for us in another world; that he will preserve us to his heavenly kingdom, till he put us in possession of that glorious condition that he has purchased. Let the hearts of men dwell upon these things, and you shall see that God's children are rather to be blamed that they are not more careful, watchful, and industrious, than to he taxed that they are so too much.

Now the daughters of Jerusalem hearing the church express her affection for her beloved so ardently, and give so glorious a description of him, they inquire of her farther, " Whither is thy beloved gone, O you fairest among women? Whither is thy beloved turned aside, that we may seek him with thee?" And indeed if their former question, "What is CHRIST above all others," be answered satisfactorily, this will follow, Where is he? How shall I seek him? For if we did once know what CHRIST is, we should be sure, with the daughters of Jere. ssl ui, to ash, Whither is he gone., that eve may seek him with thee? Now because it is the special office of the ministry to unfold the hidden mysteries of CHRIST, labor we therefore to be always speaking somewhat about CHRIST, or tending that way. When we speak of the law, let it drive us to CHRIST; when of moral duties, to teach us to walk worthy of CHRIST. CHRIST, or some-what tending to CHRIST, should be our theme and mark to aim at.

Thus far of the question. Now we have the church's answer to the daughters of Jerusalem, "My beloved is gone into his garden, to the beds of spices, to feed in the gardens, and to gather lilies." The questions were pot for a bare satisfaction, but from a desire they, that proposed them, had to seek CHRIST; therefore the church answered, " My beloved is gone into his garden to the beds of spices, to feed in the gardens." The church directly answers the question; for there is no envy in spiritual things. In grace and glory all' may share alike. God has two gardens, one on earth and one in heaven. The church catholic is his garden on earth; and every particular church is a bed of spices; in regard that many Christians are sown there, that CHRIST's soul delights in it as in sweet spices. " To feed in the gardens, and to gather lilies:" that is, having first planted them, he comes to gather them, and transport them out of the garden here to the garden in heaven. Those that are good plants in the paradise of the church, shall be glorious plants in the paradise of heaven. Christians are com­pared to lilies for their purity and whiteness, being un­spotted, first, in justification; and afterwards in holiness, wherein at length (though they may have gotten some fresh spots,) they shall be wholly unspotted. It is the end (Eph. 1: 4,) they are chosen to,