THE SONG OF SOLOMON

An Anthology

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Quick Table of Contents

THE SONG OF SOLOMON

From The Editor

1.  The Expositor’s Bible (1895, Literal)

2.  Charles Spurgeon (1800’s, Allegorical)

3.  Hudson Taylor (1893, Allegorical.  “Union and Communion”)

4.  James Durham (1723, Allegorical)

5.  Matthew Henry (1706, Allegorical)

6.  Madame Jeanne Guyon (1688, Allegorical)

7. Saint Bernard of Clairvaux (ca. 1150, Allegorical)

1.  The Expositor’s Bible (1895, Literal)

THE SONG OF SOLOMON

EDITED BY THE REV.

W. ROBERTSON NICOLL, M.A., LL.D.

Editor of "The Expositor"

BY

WALTER F. ADENEY, M.A.

PROFESSOR OF NEW TESTAMENT EXEGESIS, AND CHURCH HISTORY,

NEW COLLEGE LONDON

London

HODDER AND STOUGHTON

27, PATERNOSTER ROW

MDCCCXCV

Printed by Hazell, Watson, & Viney, Ld., London and Aylesbury.

CHAPTER 1: THE STRUCTURE OF THE BOOK

THE SONG OF SOLOMON is a puzzle to the commentator. Quite apart from the wilderness of mystical interpretations with which it has been overgrown in the course of the ages,[1] its literary form and motive are subjects of endless controversy. There are indications that it is a continuous poem; and yet it is characterised by startling kaleidoscopic changes that seem to break it up into incongruous fragments. If it is a single work the various sections of it succeed one another in the most abrupt manner, without any connecting links or explanatory clauses.

The simplest way out of the difficulty presented by the many curious turns and changes of the poem is to deny it any structural unity, and treat it as a string of independent lyrics. That is to cut the knot in a rather disappointing fashion. Nevertheless the suggestion to do so met with some favour when it was put forth at the close of the last century by Herder, a writer who seemed better able to enter into the spirit of Hebrew poetry than any of his contemporaries. While accepting the traditional view of the authorship of the book, this critic described its contents as "Solomon's songs of love, the oldest and sweetest of the East;" and Goethe in the world of letters, as well as biblical students, endorsed his judgment. Subsequently it fell into disfavour, and scholars who differed among themselves with respect to their own theories, agreed in rejecting this particular hypothesis. But quite recently it has reappeared in an altered form. The book, it is now suggested, is just a chance collection of folk songs from northern Palestine, an anthology of rustic love-poems. These songs are denied any connection with Solomon or the court. The references to royalty are accounted for by a custom said to be kept up among the Syrian peasants in the present day, according to which the week of wedding festivities is called "The king's week," because the newly-married pair then play the part of king and queen, and are playfully treated by their friends with the honours of a court. The bridegroom is supposed to be named Solomon in acknowledgment of his regal splendour—as an English villager might be so named for his conspicuous wisdom; while perhaps the bride is called the Shulammite, with an allusion to the famous beauty Abishag, the Shunammite of David's time.[2]

Such a theory as this is only admissible on condition that the unity of the poem has been disproved. But whether we can unravel it or not, there is much that goes to show that one thread runs through the whole book. The style is the same throughout, and it has no parallel in the whole of Hebrew literature. Everywhere we meet with the same rich, luxurious language, the same abundance of imagery, the same picturesque habit of alluding to a number of plants and animals by name, the same vivacity of movement, the same pleading tone, the same suffused glow as of the light of morning. Then there are more peculiar features that continually recur, such as the form of the dialogue, certain recognisable characters, the part of chorus taken by the daughters of Jerusalem, in particular the gentle, graceful portrait of the Shulammite, the consistency of which is well preserved. But the principal reason for believing in the unity of the work is to be found in an examination of its plot. The difficulty of making this out has encouraged the temptation to discredit its existence. But while there are various ideas about the details, there is enough in common to all the proposed schemes of the story to indicate the fact that the book is one composition.

The question whether the work is a drama or an idyl has been discussed with much critical acumen. But is it not rather pedantic? The sharply divided orders of European poetry were not observed or even known in Israel. It was natural, therefore, that Hebrew imaginative work should partake of the characteristics of several orders, while too naïve to trouble itself with the rules of any one. The drama designed for acting was not cultivated by the ancient Jews. It was introduced as an exotic only as late as the Roman period, when Herod built the first theatre known to have existed in the Holy Land. Previous to his time we have no mention of the art of play-acting among the Jews. Nevertheless the dialogues in the Song of Solomon are certainly dramatic in character; and we cannot call the poem an idyl when it is rendered entirely in the form of speeches by different persons without any connecting narrative. The Book of Job is also dramatic in form, though, like Browning's dramatic poetry, not designed for acting; but in that work each of the several speakers is introduced by a sentence that indicates who he is, while in our poem no such indication is given. Here we only get evidence of a change of speakers in the form and contents of the utterances, and the transition from the masculine to the feminine gender and from the singular number to the plural. Even the chorus takes an active part in the movement of the dialogue, instead of simply commenting on the proceedings of the principal characters as in a Greek play. We seem to want a key to the story, and the absence of anything of the kind is the occasion of the bewildering variety of conjectures that confronts the reader. But the difficulty thus occasioned is no reason for denying that there is any continuity in the book, especially in view of numerous signs of unity that cannot be evaded.

Among those who accept the dramatic integrity of the poem there are two distinct lines of interpretation, each of them admitting some differences in the treatment of detail. According to one scheme Solomon is the only lover; according to the other, while the king is seeking to win the affections of the country maiden, he has been forestalled by a shepherd, fidelity to whom is shewn by the Shulammite in spite of the fascinations of the court.

There is no denying the rural simplicity of much of the scenery; evidently this is designed to be in contrast to the sensuous luxury and splendour of the court. Those who take Solomon to be the one lover throughout, not only admit this fact; they bring it into their version of the story so as to heighten the effect. The king is out holiday-making, perhaps on a hunting expedition, when he first meets the country maiden. In her childlike simplicity she takes him for a rustic swain; or perhaps, though she knows who he is, she sportively addresses him as she would address one of her village companions. Subsequently she shews no liking for the pomp of royalty. She cannot make herself at home with the women of the harem. She longs to be back in her mother's cottage among the woods and fields where she spent her child days. But she loves the king and he dotes on her. So she would take him with her away from the follies and temptations of the court down to her quiet country retreat. Under the influence of the Shulammite Solomon is induced to give up his unworthy habits and live a healthier, purer life. Her love is strong enough to retain the king wholly to herself. Thus the poem is said to describe a reformation in the character of Solomon. In particular it is thought to celebrate the triumph of true love over the degradation of polygamy.

It is impossible to find any time in the life of David's successor when this great conversion might have taken place; and the occurrence itself is highly improbable. Those however are not fatal objections to the proposed scheme, because the poem may be entirely ideal; it may even be written at the king. Historical considerations need not trouble us in dealing with an imaginative work such as this. It must be judged entirely on internal grounds. But when it is so judged it refuses to come into line with the interpretation suggested. Regarding the matter only from a literary point of view, we must confess that it is most improbable that Solomon would be introduced as a simple peasant without any hint of the reason of his appearing in this novel guise. Then we may detect a difference between the manner in which the king addresses the Shulammite and that in which, on the second hypothesis, the shepherd speaks to her. Solomon's compliments are frigid and stilted; they describe the object of his admiration in the most extravagant terms, but they exhibit no trace of feeling. The heart of the voluptuary is withered, the fires of passion have burnt themselves out and only the cold ashes remain, the sacred word "love" has been so long desecrated that it has ceased to convey any meaning. On the other hand, frequent practice has outstripped the clumsy wooing of inexperienced lovers and developed the art of courtship to a high degree. The royal bird-catcher knows how to lay his lines, though fortunately for once even his consummate skill fails. How different is the bearing of the true lover, a village lad who has won the maiden's heart! He has no need to resort to the vocabulary of flattery, because his own heart speaks. The English translations give an unwarrantable appearance of warmth to the king's language where he is represented as calling the Shulammite "My love."[3] The word in the Hebrew means no more than my friend. When Solomon first appears he addresses the Shulammite with this title, and then immediately tries to tempt her by promising her presents of jewelry. Take another instance. In the beginning of the fourth chapter Solomon enters on an elaborate series of compliments describing the beauty of the Shulammite, without a single word of affection. As she persists in withstanding his advances her persecutor becomes abashed. He shrinks from her pure, cold gaze, calls her terrible as an army with banners, prays her to turn away her eyes from him. On the theory that Solomon is the accepted lover, the beloved bridegroom, this position is quite unintelligible. Now turn to the language of the true lover: "Thou hast ravished my heart, my sister, my bride; thou hast ravished my heart with one look of thine eyes."[4]

A corresponding difference is to be detected in the bearing of the maiden towards the rivals. Towards the king she is cool and repellent; but no dream of poetry can equal the tenderness and sweetness of her musing on her absent lover or the warmth of love with which she speaks to him. These distinctions will be more apparent in detail as we proceed with the story of the poem. It may be noticed here, that this story is not at all consistent with the theory that Solomon is the only lover. According to that hypothesis we have the highly improbable situation of a separation of the newly married couple on their wedding day. Besides, as the climax is supposed to be reached at the middle of the book, there is no apparent motive for the second half. The modern novel, which has its wedding at the middle of its plot, or even at the very beginning, and then sets itself to develop the comedy or perhaps the tragedy of married life, is not at all parallel to this old love story. Time must be allowed for the development of matrimonial complications; but here the scenes are all in close connection.

If we are thus led to accept what has been called "the shepherd hypothesis" the value of the book will be considerably enhanced. This is more than a mere love poem; it is not to be classed with erotics, although a careless reading of some of its passages might incline us to place it in the same category with a purely sensuous style of poetry. We have here something more than Sappho's fire. If we are tempted to compare it with Herrick's Hesperides or Shakespeare's Sonnets, we must recognise an element that lifts it above the sighs of love-sick youths and maidens. Even on the "Solomon theory" pure love and simple living are exalted in opposition to the luxury and vices of the royal seraglio. A poem that sets forth the beauty of a simple country life as the scene of the true love of husband and wife in contrast to the degradation of a corrupt court is distinctly elevating in tone and influence, and the more so for the fact that it is not didactic in form. It is not only in kings' palaces and amid scenes of oriental voluptuousness that the influence of such ideas as are here presented is needed. Christian civilisation has not progressed beyond the condition in which the consideration of them may be resorted to as a wholesome corrective. But if we are to agree to the "shepherd hypothesis" as on the whole the more probable, another idea of highest importance emerges. It is not love, now, but fidelity, that claims our attention. The simple girl, protected only by her virtue, who is proof against all the fascinations of the most splendid court, and who prefers to be the wife of the poor man whom she loves, and to whom she has plighted troth, to accepting a queen's crown at the cost of deserting her humble lover, is the type and example of a loyalty which is the more admirable because it appears where we should little expect to find it. It has been said that such a story as is here depicted would be impossible in real life; that a girl once enticed into the harem of an oriental despot would never have a chance of escape. The eunuchs who guarded the doors would lose their heads if they allowed her to run away; the king would never give up the prey that had fallen into his trap; the shepherd lover who was mad enough to pursue his lost sweetheart into her captor's palace would never come out alive. Are we so sure of all these points? Most improbable things do happen. It is at least conceivable that even a cruel tyrant might be seized with a fit of generosity, and why should we regard Solomon as a cruel tyrant? His fame implies that there were noble traits in his character. But these questions are beside the mark. The situation is wholly ideal. Then the more improbable the events described would be in real life, the more impressive do the lessons they suggest become.

Who wrote the book? The only answer that can be given to this question is negative. Assuredly, Solomon could not have been the author of this lovely poem in praise of the love and fidelity of a country lass and her swain, and the simplicity of their rustic life. It would be difficult to find a man in all history who more conspicuously illustrated the exact opposites of these ideas. The exquisite eulogy of love—perhaps the finest in any literature—which occurs towards the end of the book, the passage beginning, "Set me as a seal upon thine heart," etc.,[5] is not the work of this master of a huge seraglio, with his "seven hundred wives" and his "three hundred concubines."[6] It is impossible to find the source of this poetry in the palace of the Israelite "Grand Monarch"; we might as soon light on a bank of wild flowers in a Paris dancing saloon. There is quite a library of Solomon literature, a very small part of which can be traced to the king whose name it bears, the greatness of this name having attracted attention and led to the ascription of various works to the royal author, whose wisdom was as proverbial as his splendour. It is difficult to resist the impression that in the present case there is some irony in the singular inappropriateness of the title.

The date of the poem can be conjectured with some degree of assurance, although the language does not help us much in the determination of this point. There are archaisms, and there are also terms that seem to indicate a late date—Aramaic words and possibly even words of Greek extraction. The few foreign terms may have crept in under the influence of revisers. On the other hand the style and contents of the book speak for the days of the Augustan age of Hebrew history. The notoriety of Solomon's court and memories of its magnificence and luxury seem to be fresh in the minds of people. These things are treated in detail and with an amount of freedom that supposes knowledge on the part of the readers as well as the writer. There is one expression that helps to fix the date with more definiteness. Tirzah is associated with Jerusalem as though the two cities were of equal importance. The king says:—

Now this city was the northern capital for about fifty years after the death of Solomon—from the time of Jeroboam, who made it his royal residence,[8] till the reign of Omri, who abandoned the ill-omened place six years after his vanquished predecessor Zimri had burnt the palace over his own head.[9] The way in which the old capital is mentioned here implies that it is still to the north what Jerusalem is to the south. Thus we are brought to the half century after the death of the king whose name the book bears.

The mention of Tirzah as the equal of Jerusalem is also an evidence of the northern origin of the poem; for it is not at all probable that a subject of the mutilated nation of the south would describe the beauty of the rebel headquarters by the side of that of his own idolised city, as something typical and perfect. But the poem throughout gives indications of its origin in the country parts of the north. Shunem, famous as the scene of Elisha's great miracle, seems to be the home of the heroine.[10] The poet turns to all points of the compass for images with which to enrich his pictures—Sharon on the western coast,[11] Gilead across the Jordan to the east,[12] Engedi by the wilderness of the Dead Sea,[13] as well as the northern districts. But the north is most frequently mentioned. Lebanon is named over and over again,[14] and Hermon is referred to as in the neighbourhood of the shepherd's home.[15] In fact the poem is saturated with the fragrant atmosphere of the northern mountains.

Now this has suggested a striking inference. Here we have a picture of Solomon and his court from the not too friendly hand of a citizen of the revolted provinces. The history in the Books of Kings is written from the standpoint of Judah; it is curious to learn how the people of the north thought of Solomon in all his glory. Thus considered the book acquires a secondary and political meaning. It appears as a scornful condemnation of the court at Jerusalem on the part of the poorer and more simple inhabitants of the kingdom of Jeroboam and his successors.[16] But it also stands for all time as a protest against luxury and vice, and as a testimony to the beauty and dignity of pure love, stanch fidelity, and quiet, wholesome, primitive country manners. It breathes the spirit that reappears in Goldsmith's Deserted Village, and inspires the muse of Wordsworth, as in the poem which contrasts the dove's simple notes with the nightingale's tumultuous song, saying of the homely bird,

CHAPTER 2: TRUE LOVE TESTED

CHAPTER 1:1-5:1

THE POEM OPENS WITH a scene in Solomon's palace. A country maiden has just been introduced to the royal harem. The situation is painful enough in itself, for the poor, shy girl is experiencing the miserable loneliness of finding herself in an unsympathetic crowd. But that is not all. She is at once the object of general observation; every eye is turned towards her; and curiosity is only succeeded by ill-concealed disgust. Still the slavish women, presumably acting on command, set themselves to excite the new comer's admiration for their lord and master. First one speaks some bold amorous words,[17] and then the whole chorus follows.[18] All this is distressing and alarming to the captive, who calls on her absent lover to fetch her away from such an uncongenial scene; she longs to run after him; for it is the king who has brought her into his chambers, not her own will.[19] The women of the harem take no notice of this interruption, but finish their ode on the charms of Solomon. All the while they are staring at the rustic maiden, and she now becomes conscious of a growing contempt in their looks. What is she that the attractions of the king before which the dainty ladies of the court prostrate themselves should have no fascination for her? She notices the contrast between the swarthy hue of her sun-burnt countenance and the pale complexion of these pampered products of palace seclusion. She is so dark in comparison with them that she likens herself to the black goats-hair tents of the Arabs.[20] The explanation is that her brothers have made her work in their vineyards. Meanwhile she has not kept her own vineyard.[21] She has not guarded her beauty as these idle women, who have nothing else to do, have guarded theirs; but perhaps she has a sadder thought—she could not protect herself when out alone at her task in the country or she would never have been captured and carried on to the prison where she now sits disconsolate. Possibly the vineyard she has not kept is the lover whom she has lost.[22] Still she is a woman, and with a touch of piqued pride she reminds her critics that if she is dark—black compared with them—she is comely. They cannot deny that. It is the cause of all her misery; she owes her imprisonment to her beauty. She knows that their secret feeling is one of envy of her, the latest favourite. Then their affected contempt is groundless. But, indeed, she has no desire to stand as their rival. She would gladly make her escape. She speaks in a half soliloquy. Will not somebody tell her where he is whom her soul loveth? Where is her lost shepherd lad? Where is he feeding his flock? Where is he resting it at noon? Such questions only provoke mockery. Addressing the simple girl as the "fairest among women," the court ladies bid her find her lover for herself. Let her go back to her country life and feed her kids by the shepherds' tents. Doubtless if she is bold enough to court her swain in that way she will not miss seeing him.

Hitherto Solomon has not appeared. Now he comes on the scene, and proceeds to accost his new acquisition in highly complimentary language, with the ease of an expert in the art of courtship. At this point we encounter the most serious difficulty for the theory of a shepherd lover. To all appearances a dialogue between the king and the Shulammite here ensues.[23] But if this were the case, the country girl would be addressing Solomon in terms of the utmost endearment—conduct utterly incompatible with the "shepherd hypothesis." The only alternative is to suppose that the hard-pressed girl takes refuge from the importunity of her royal flatterer by turning aside to an imaginary, half dream-like conversation with her absent lover. This is not by any means a probable position, it must be allowed; it seems to put a strained interpretation on the text. Undoubtedly if the passage before us stood by itself, there would not be any difference of opinion about it; everybody would take it in its obvious meaning as a conversation between two lovers. But it does not stand by itself—unless, indeed, we are to give up the unity of the book. Therefore it must be interpreted so as not to contradict the whole course of the poem, which shews that another than Solomon is the true lover of the disconsolate maiden.

The king begins with the familiar device by which rich men all the world over try to win the confidence of poor girls when there is no love on either side,—a device which has been only too successful in the case of many a weak Marguerite though her tempter has not always been a handsome Faust; but in the present case innocence is fortified by true love, and the trick is a failure. The king notices that this peasant girl has but simple plaited hair and homely ornaments. She shall have plaits of gold and studs of silver! Splendid as one of Pharaoh's chariot horses, she shall be decorated as magnificently as they are decorated! What is this to our stanch heroine? She treats it with absolute indifference, and begins to soliloquise, with a touch of scorn in her language. She has been loaded with scent after the manner of the luxurious court, and the king while seated feasting at his table has caught the odour of the rich perfumes. That is why he is now by her side. Does he think that she will serve as a new dainty for the great banquet, as a fresh fillip for the jaded appetite of the royal voluptuary? If so he is much mistaken. The king's promises have no attraction for her, and she turns for relief to dear memories of her true love. The thought of him is fragrant as the bundle of myrrh she carries in her bosom, as the henna-flowers that bloom in the vineyards of far-off Engedi.

Clearly Solomon has made a clumsy move. This shy bird is not of the common species with which he is familiar. He must aim higher if he would bring down his quarry. She is not to be classed with the wares of the matrimonial market that are only waiting to be assigned to the richest bidder. She cannot be bought even by the wealth of a king's treasury. But if there is a woman who can resist the charms of finery, is there one who can stand against the admiration of her personal beauty? A man of Solomon's experience would scarcely believe that such was to be found. Nevertheless now the sex he estimates too lightly is to be vindicated, while the king himself is to be taught a wholesome lesson. He may call her fair; he may praise her dove-like eyes.[24] His flattery is lost upon her. She only thinks of the beauty of her shepherd lad, and pictures to herself the green bank on which they used to sit, with the cedars and firs for the beams and roof of their trysting-place.[25] Her language carries us away from the gilded splendour and close, perfumed atmosphere of the royal palace to scenes such as Shakespeare presents in the forest of Arden and the haunts of Titania, and Milton in the Mask of Comus. Here is a Hebrew lady longing to escape from the clutches of one who for all his glory is not without some of the offensive traits of the monster Comus. She thinks of herself as a wild flower, like the crocus that grows on the plains of Sharon or the lily (literally the anemone) that is sprinkled so freely over the upland valleys.[26] The open country is the natural habitat of such a plant, not the stifling court. Solomon catches at her beautiful imagery. Compared with other maidens she is like a lily among thorns.[27]

And now these scenes of nature carry the persecuted girl away in a sort of reverie. If she is like the tender flower, her lover resembles the apple tree at the foot of which it nestles, a tree the shadow of which is delightful and its fruit sweet.[28] She remembers how he brought her to his banqueting house; that rustic bower was a very different place from the grand divan on which she had seen Solomon sitting at his table. No purple hangings like those of the king's palace there screened her from the sun. The only banner her shepherd could spread over her was love, his own love.[29] But what could be a more perfect shelter?

She is fainting. How she longs for her lover to comfort her! She has just compared him to an apple tree; now the refreshment she hungers for is the fruit of this tree; that is to say, his love.[30] Oh that he would put his arms round her and support her, as in the old happy days before she had been snatched away from him![31]

Next follows a verse which is repeated later, and so serves as a sort of refrain.[32] The Shulammite adjures the daughters of Jerusalem not to awaken love. This verse is misrendered in the Authorised Version, which inserts the pronoun "my" before "love" without any warrant in the Hebrew text. The poor girl has spoken of apples. But the court ladies must not misunderstand her. She wants none of their love apples,[33] no philtre, no charm to turn her affections away from her shepherd lover and pervert them to the importunate royal suitor. The opening words of the poem which celebrated the charms of Solomon had been aimed in that direction. The motive of the work seems to be the Shulammite's resistance to various attempts to move her from loyalty to her true love. It is natural, therefore, that an appeal to desist from all such attempts should come out emphatically.

The poem takes a new turn. In imagination the Shulammite hears the voice of her beloved. She pictures him standing at the foot of the lofty rock on which the harem is built, and crying,—

He is like a troubadour singing to his imprisoned lady-love; and she, in her soliloquys, though not by any means a "high-born maiden," may call to mind the simile in Shelley's Skylark:—

She remembers how her lover had come to her bounding over the hills "like a roe or a young hart,"[35] and peeping in at her lattice; and she repeats the song with which he had called her out—one of the sweetest songs of spring that ever was sung.[36] In our own green island we acknowledge that this is the most beautiful season of all the round year; but in Palestine it stands out in more strongly pronounced contrast to the three other seasons, and it is in itself exceedingly lovely. While summer and autumn are there parched with drought, barren and desolate, and while winter is often dreary with snow-storms and floods of rain, in spring the whole land is one lovely garden, ablaze with richest hues, hill and dale, wilderness and farmland vying in the luxuriance of their wild flowers, from the red anemone that fires the steep sides of the mountains to the purple and white cyclamen that nestles among the rocks at their feet. Much of the beauty of this poem is found in the fact that it is pervaded by the spirit of an eastern spring. This makes it possible to introduce a wealth of beautiful imagery which would not have been appropriate if any other season had been chosen. Even more lovely in March than England is in May, Palestine comes nearest to the appearance of our country in the former month; so that this poem, that is so completely bathed in the atmosphere of early spring, calls up echoes of the exquisite English garden pictures in Shelley's Sensitive Plant and Tennyson's Maud. But it is not only beauty of imagery that our poet gains by setting his work in this lovely season. His ideas are all in harmony with the period of the year he describes so charmingly. It is the time of youth and hope, of joy and love—especially of love, for,

There is even a deeper association between the ideas of the poem and the season in which it is set. None of the freshness of spring is to be found about Solomon and his harem, but it is all present in the Shulammite and her shepherd; and spring scenes and thoughts powerfully aid the motive of the poem in accentuating the contrast between the tawdry magnificence of the court and the pure, simple beauty of the country life to which the heroine of the poem clings so faithfully.

The Shulammite answers her lover in an old ditty about "the little foxes that spoil the vineyards."[37] He would recognise that, and so discover her presence. We are reminded of the legend of Richard's page finding his master by singing a familiar ballad outside the walls of the castle in the Tyrol where the captive crusader was imprisoned. This is all imaginary. And yet the faithful girl knows in her heart that her beloved is hers and that she is his, although in sober reality he is now feeding his flocks in the far-off flowery fields of her old home.[38] There he must remain till the cool of the evening, till the shadows melt into the darkness of night, when she would fain he returned to her, coming over the rugged mountains "like a roe or a young hart."[39]

Now the Shulammite tells a painful dream.[40] She dreamed that she had lost her lover, and that she rose up at night and went out into the streets seeking him. At first she failed to find him. She asked the watchmen whom she met on their round, if they had seen him whom her soul loved. They could not help her quest. But a little while after leaving them she discovered the missing lover, and brought him safely into her mother's house.

After a repetition of the warning to the daughters of Jerusalem not to awaken love,[41] we are introduced to a new scene.[42] It is by one of the gates of Jerusalem, where the country maiden has been brought in order that she may be impressed by the gorgeous spectacle of Solomon returning from a royal progress. The king comes up from the wilderness in clouds of perfume, guarded by sixty men-at-arms, and borne in a magnificent palanquin of cedar-wood, with silver posts, a floor of gold, and purple cushions, wearing on his head the crown with which his mother had crowned him. Is the mention of the mother of Solomon intended to be specially significant? Remember—she was Bathsheba!  The allusion to such a woman would not be likely to conciliate the pure young girl who was not in the least degree moved by this attempt to charm her with a scene of exceptional magnificence.

Solomon now appears again, praising his captive in extravagant language of courtly flattery. He praises her dove-like eyes, her voluminous black hair, her rosy lips, her noble brow (not even disguised by her veil), her towering neck, her tender bosom—lovely as twin gazelles that feed among the lilies. Like her lover, who is necessarily away with his flock, Solomon will leave her till the cool of the evening, till the shadows melt into night; but he has no pastoral duties to attend to, and though the delicate balancing and assimilation of phrase and idea is gracefully manipulated, there is a change. The king will go to "mountains of myrrh" and "hills of frankincense,"[43] to make his person more fragrant, and so, as he hopes, more welcome.

If we adopt the "shepherd hypothesis" the next section of the poem must be assigned to the rustic lover.[44] It is difficult to believe that this peasant would be allowed to speak to a lady in the royal harem. We might suppose that here and perhaps also in the earlier scene the shepherd is represented as actually present at the foot of the rock on which the palace stands. Otherwise this also must be taken as an imaginary scene, or as a reminiscence of the dreamy girl. Although a thread of unity runs through the whole poem, Goethe was clearly correct in calling it "a medley." Scenes real and imaginary melting one into another cannot take their places in a regular drama. But when we grant full liberty to the imaginary element there is less necessity to ask what is subjective and what objective, what only fancied by the Shulammite and what intended to be taken as an actual occurrence. Strictly speaking, nothing is actual; the whole poem is a highly imaginative series of fancy pictures illustrating the development of its leading ideas.

Next—whether we take it as in imagination or in fact—the shepherd lover calls his bride to follow him from the most remote regions. His language is entirely different from that of the magnificent monarch. He does not waste his breath in formal compliments, high-flown imagery, wearisome lists of the charms of the girl he loves. That was the clumsy method of the king; clumsy, though reflecting the finished manners of the court, in comparison with the genuine outpourings of the heart of a country lad. The shepherd is eloquent with the inspiration of true love; his words throb and glow with genuine emotion; there is a fine, wholesome passion in them. The love of his bride has ravished his heart. How beautiful is her love! He is intoxicated with it more than with wine. How sweet are her words of tender affection, like milk and honey! She is so pure, there is something sisterly in her love with all its warmth. And she is so near to him that she is almost like part of himself, as his own sister. This holy and close relationship is in startling contrast to the only thing known as love in the royal harem. It is as much more lofty and noble as it is more strong and deep than the jaded emotions of the court. The sweet pure maiden is to the shepherd like a garden the gate of which is barred against trespassers, like a spring shut off from casual access, like a sealed fountain—sealed to all but one, and, happy man, he is that one. To him she belongs, to him alone. She is a garden, yes, a most fragrant garden, an orchard of pomegranates full of rich fruit, crowded with sweet-scented plants—henna and spikenard and saffron, calamus and cinnamon and all kinds of frankincense, myrrh and aloes and the best of spices. She is a fountain in the garden, sealed to all others, but not stinted towards the one she loves. To him she is as a well of living waters, like the full-fed streams that flow from Lebanon.

The maiden is supposed to hear the song of love. She replies in fearless words of welcome, bidding the north wind awake, and the south wind too, that the fragrance of which her lover has spoken so enthusiastically may flow out more richly than ever. For his sake she would be more sweet and loving. All she possesses is for him. Let him come and take possession of his own.[45]

What lover could turn aside from such a rapturous invitation? The shepherd takes his bride; he enters his garden, gathers his myrrh and spice, eats his honey and drinks his wine and milk, and calls on his friends to feast and drink with him.[46] This seems to point to the marriage of the couple and their wedding feast; a view of the passage which interpreters who regard Solomon as the lover throughout for the most part take, but one which has this fatal objection, that it leaves the second half of the poem without a motive. On the hypothesis of the shepherd lover it is still more difficult to suppose the wedding to have occurred at the point we have now reached, for the distraction of the royal courtship still proceeds in subsequent passages of the poem. It would seem, then, that we must regard this as quite an ideal scene. It may, however, be taken as a reminiscence of an earlier passage in the lives of the two lovers. It is not impossible that it refers to their wedding, and that they had been married before the action of the whole story began. In that case we should have to suppose that Solomon's officers had carried off a young bride to the royal harem. The intensity of the love and the bitterness of the separation apparent throughout the poem would be the more intelligible if this were the situation. It is to be remembered that Shakespeare ascribes the climax of the love and grief of Romeo and Juliet to a time after their marriage. But the difficulty of accepting this view lies in the improbability that so outrageous a crime would be attributed to Solomon, although it must be admitted that the guilty conduct of his father and mother had gone a long way in setting an example for the violation of the marriage tie. In dealing with vague and dreamy poetry such as that of the Song of Solomon, it is not possible to determine a point like this with precision; nor is it necessary to do so. The beauty and force of the passage now before us centre in the perfect mutual love of the two young hearts that here show themselves to be knit together as one, whether already actually married or not yet thus externally united.

CHAPTER 3: LOVE UNQUENCHABLE

CHAPTER 5:1-8:14

WE HAVE SEEN HOW this strange poem mingles fact and fancy, memory and reverie, in what would be hopeless confusion if we could not detect a common prevailing sentiment and one aim towards which the whole is tending, with all its rapidly shifting scenes and all its perplexingly varying movements. The middle of the poem attains a perfect climax of love and rapture. Then we are suddenly transported to an entirely different scene. The Shulammite recites a second dream, which somewhat resembles her former dream, but is more vivid and intense, and ends very painfully.[47] The circumstances of it will agree most readily with the idea that she is already married to the shepherd. Again it is a dream of the loss of her lover, and of her search for him by night in the streets of Jerusalem. But in the present case he was first close to her, and then he deserted her most unaccountably; and when she went to look for him this time she failed to find him, and met with cruel ill-treatment. In her dream she fancies she hears the bridegroom knocking at her chamber door and calling upon her as his sister, his love, his dove, his undefiled, to open to him. He has just returned from tending his flock in the night, and his hair is wet with the dew. The bride coyly excuses herself, on the plea that she has laid aside her mantle and washed her feet; as though it would vex her to put her feet to the ground again. This is but the playful reluctance of love; for no sooner is her beloved really lost than she undertakes the greatest trouble in the search for him. When he puts in his hand to lift the latch, her heart is moved towards him, and she rises to open the door. On touching the lock she finds it covered with liquid myrrh. It has been ingeniously suggested that we have here a reference to the construction of an eastern lock, with a wooden pin dropped into the bolt, which is intended to be lifted by a key, but which may be raised by a man's finger if he is provided with some viscid substance, such as the ointment here mentioned, to adhere to the pin. The little detail shews that the lover or bridegroom had come with the deliberate intention of entering. How strange, then, that when the bride opens the door he is not to be seen! Why has he fled? The shock of this surprise quite overwhelms the poor girl, and she is on the point of fainting. She looks about for her vanished lover, and calls him by name; but there is no answer. She goes out to seek for him in the streets, and there the watchmen cuff and bruise her, and the sentry on the city walls rudely tear off her veil.

Returning from the distressing recollection of her dream to the present condition of affairs, the sorrowful Shulammite adjures the daughters of Jerusalem to tell her if they have found her love.[48] They respond by asking, what is her beloved more than any other beloved?[49] This mocking question of the harem women rouses the Shulammite, and affords an opportunity for descanting on the beauty of her love.[50] He is both fair and ruddy, the chiefest among ten thousand. For this is what he is like: a head splendid as finest gold; massive, curling, raven locks; eyes like doves by water brooks, and looking as though they had been washed in milk—an elaborate image in which the soft iris and the sparkling light on the pupils suggest the picture of the gentle birds brooding on the bank of a flashing stream, and the pure, healthy eyeballs a thought of the whiteness of milk; cheeks fragrant as spices; lips red as lilies (the blood-red anemones); a body like ivory, with blue veins as of sapphire; legs like marble columns on golden bases. The aspect of him is like great Lebanon, splendid as the far-famed cedars; and when he opens his lips his voice is ravishingly sweet. Yes, he is altogether lovely. Such is her beloved, her dearest one.

The mocking ladies ask their victim where then has this paragon gone?[51] She would have them understand that he has not been so cruel as really to desert her. It was only in her dream that he treated her with such unaccountable fickleness. The plain fact is that he is away at his work on his far-off farm, feeding his flock, and perhaps gathering a posy of flowers for his bride.[52] He is far away,—that sad truth cannot be denied; and yet he is not really lost, for love laughs at time and distance; the poor lonely girl can say still that she is her beloved's and that he is hers.[53] The reappearance of this phrase suggests that it is intended to serve as a sort of refrain. Thus it comes in with admirable fitness to balance the other refrain to which reference has been made earlier.[54] In the first refrain the daughters of Jerusalem are besought not to attempt to awaken the Shulammite's love for Solomon; this is well balanced by the refrain in which she declares the constancy of the mutual love that exists between herself and the shepherd.

Now Solomon reappears on the scene, and resumes his laudation of the Shulammite's beauty.[55] But there is a marked change in his manner. This most recent capture is quite unlike the sort of girls with whom his harem was stocked from time to time. He had no reverence for any of them; they all considered themselves to be highly honoured by his favour, all adored him with slavish admiration, like that expressed by one of them in the first line of the poem. But he is positively afraid of the Shulammite. She is "terrible as an army with banners." He cannot bear to look at her eyes; he begs her to turn them away from him, for they have overcome him. What is the meaning of this new attitude on the part of the mighty monarch? There is something awful in the simple peasant girl. The purity, the constancy, the cold scorn with which she regards the king, are as humiliating as they are novel in his experience. Yet it is well for him that he is susceptible to their influence. He is greatly injured and corrupted by the manners of a luxurious oriental court. But he is not a seared profligate. The vision of goodness startles him; then there is a better nature in him, and its slumbering powers are partly roused by this unexpected apparition.

We have now reached a very important point in the poem. It is almost impossible to reconcile this with the theory that Solomon is the one and only lover referred to throughout. But on the "shepherd hypothesis" the position is most significant. The value of constancy in love is not only seen in the steadfast character of one who is sorely tempted to yield to other influences; it is also apparent in the effects on a spectator of so uncongenial a nature as king Solomon. Thus the poet brings out the great idea of his work most vividly. He could not have done so more forcibly than by choosing the court of Solomon for the scene of the trial, and shewing the startling effect of the noble virtue of constancy on the king himself.

Here we are face to face with one of the rescuing influences of life, which may be met in various forms. A true woman, an innocent child, a pure man, coming across the path of one who has permitted himself to slide down towards murky depths, arrests his attention with a painful shock of surprise. The result is a revelation to him, in the light of which he discovers, to his horror, how far he has fallen. It is a sort of incarnate conscience warning him of the still lower degradation towards which he is sinking. Perhaps it strikes him as a beacon light, shewing the path up to purity and peace; an angel from heaven sent to help him retrace his steps and return to his better self. Few men are so abandoned as never to be visited by some such gleam from higher regions. To many, alas, it comes but as the temporary rift in the clouds through which for one brief moment the blue sky becomes visible even on a wild and stormy day, soon to be lost in deeper darkness. Happy are they who obey its unexpected message.

The concluding words of the passage which opens with Solomon's praises of the Shulammite present another of the many difficulties with which the poem abounds. Mention is made of Solomon's sixty queens, his eighty concubines, his maidens without number; and then the Shulammite is contrasted with this vast seraglio as "My dove, my undefiled," who is "but one"—"the only one of her mother."[56] Who is speaking here? If this is a continuation of Solomon's speech, as the flow of the verses would suggest, it must mean that the king would set his newest acquisition quite apart from all the ladies of the harem, as his choice and treasured bride. Those who regard Solomon as the lover, think they see here what they call his conversion, that is to say, his turning away from polygamy to monogamy. History knows of no such conversion; and it is hardly likely that a poet of the northern kingdom would go out of his way to whitewash the matrimonial reputation of a sovereign from whom the house of Judah was descended. Besides, the occurrence here represented bears a very dubious character when we consider that all the existing denizens of the harem were to be put aside in favour of a new beauty. It would have been more like a genuine conversion if Solomon had gone back to the love of his youth, and confined his affections to his neglected first wife.

On the shepherd hypothesis it is most natural to attribute the passage to the shepherd himself. But since it is difficult to imagine him present at this scene between Solomon and the Shulammite, it seems that we must fall back on the idealising character of the poem. In this figurative way the true lover expresses his contempt for the monstrous harem at the palace. He is content with his one ewe lamb; nay, she is more to him than all Solomon's bevy of beauties; even these ladies of the court are now constrained to praise the noble qualities of his bride.

Solomon's expression of awe for the terrible purity and constancy of the Shulammite is repeated,[57] and then she tells the story of her capture.[58] She had gone down to the nut garden to look at the fresh green on the plants, and to see whether the vines were budding and the pomegranates putting forth their lovely scarlet blossoms, when suddenly, and all unawares, she was pounced upon by the king's people and whisked away in one of his chariots. It is a vivid scene, and, like other scenes in this poem, the background of it is the lovely aspect of nature in early spring.

The Shulammite now seems to be attempting a retreat, and the ladies of the court bid her return; they would see the performance of a favourite dance, known as "The Dance of Mahanaim."[59] Thereupon we have a description of the performer, as she was seen during the convolutions of the dance, dressed in a transparent garment of red gauze,—perhaps such as is represented in Pompeian frescoes,—so that her person could be compared to pale wheat surrounded by crimson anemones.[60] It is quite against the tenor of her conduct to suppose that the modest country girl would degrade herself by ministering to the amusement of a corrupt court in this shameless manner. It is more reasonable to conclude that the entertainment was given by a professional dancer from among the women of the harem. We have a hint that this is the case in the title applied to the performer, in addressing whom Solomon exclaims, "O prince's daughter,"[61]] an expression never used for the poor Shulammite, and one from which we should gather that she was a captive princess who had been trained as a court dancer. The glimpse of the manners of the palace helps to strengthen the contrast of the innocent, simple country life in which the Shulammite delights.

It has been suggested, with some degree of probability, that the Shulammite is supposed to make her escape while the attention of the king and his court is diverted by this entrancing spectacle. It is to be observed, at all events, that from this point onwards to the end of the poem, neither Solomon nor the daughters of Jerusalem take any part in the dialogue, while the scene appears to be shifted to the Shulammite's home in the country, where she and the shepherd are now seen together in happy companionship. The bridegroom has come to fetch his bride. Again she owns that she is his, and delights in the glad thought that his heart goes out to her.[62] She bids him come with her into the field, and lodge in the villages. They will get them early into the vineyards and see whether the vines are blooming, and whether the pomegranates are in blossom.[63] It is still early spring. It was early spring when she was snatched away. Unless she had been a whole year at the palace,—an impossible situation with the king continuing his ineffectual courtship for so long a time,—we have no movement of time. But the series of events from the day when the Shulammite was seized in her nut garden, till she found herself back again in her home in the north country, after the trying episode of her temporary residence in the royal palace, must have occupied some weeks. And yet the conclusion of the story is set in precisely the same stage of spring, the time when people look for the first buds and blossoms, as the opening scenes. It has been proposed to confine the whole action to the northern district, where Solomon might have had a country house adjoining his vineyard.[64] The presence of the "daughters of Jerusalem," and allusions to the streets of the city, its watchmen, and the guard upon the walls, are against this notion. It is better to conclude that we have here another instance of the idealism of the poem. Since early spring is the season that harmonises most perfectly with the spirit of the whole work, the author does not trouble himself with adapting its scenes in a realistic manner to the rapidly changing aspects of nature.

The shepherd has addressed the Shulammite as his sister;[65] she now reciprocates the title by expressing her longing that he had been as her brother.[66] This singular mode of courtship between two lovers who are so passionately devoted to one another that we might call them the Hebrew Romeo and Juliet, is not without significance. Its recurrence, now on the lips of the bride, helps to sharpen still more the contrast between what passes for love in the royal harem, and the true emotion experienced by a pair of innocent young people, unsullied by the corruptions of the court—illustrating, as it does at once, its sweet intimacy and its perfect purity.

The proud bride would now lead her swain to her mother's house.[67] There is no mention of her father; apparently he is not living. But the fond way in which this simple girl speaks of her mother reveals another lovely trait in her character. She has witnessed the wearisome magnificence of Solomon's palace. It was impossible to associate the idea of home with such a place. We never hear the daughters of Jerusalem, those poor degraded women of the harem, speaking of their mothers. But to the Shulammite no spot on earth is so dear as her mother's cottage. There her lover shall have spiced wine and pomegranate juice—simple home-made country beverages.[68] Repeating one of the early refrains of the poem, the happy bride is not afraid to say that there too her husband shall support her in his strong embrace.[69] She then repeats another refrain, and for the last time—surely one would say now, quite superfluously—she adjures the daughters of Jerusalem not to awaken any love for Solomon in her, but to leave love to its spontaneous course.[70]

Now the bridegroom is seen coming up from the wilderness with his bride leaning upon him, and telling how he first made love to her when he found her asleep under an apple tree in the garden of the cottage where she was born.[71] As they converse together we reach the richest gem of the poem, the Shulammite's impassioned eulogy of love.[72] She bids her husband set her as a seal upon his heart in the inner sanctuary of his being, and as a seal upon his arm—always owning her, always true to her in the outer world. She is to be his closely, his openly, his for ever. She has proved her constancy to him; now she claims his constancy to her. The foundation of this claim rests on the very nature of love. The one essential characteristic here dwelt upon is strength—"Love is strong as death." Who can resist grim death? who escape its iron clutches? Who can resist mighty love, or evade its power? The illustration is startling in the apparent incompatibility of the two things drawn together for comparison. But it is a stern and terrible aspect of love to which our attention is now directed. This is apparent as the Shulammite proceeds to speak of jealousy which is "hard as the grave." If love is treated falsely, it can flash out in a flame of wrath ten times more furious than the raging of hatred—"a most vehement flame of the Lord." This is the only place in which the name of God appears throughout the whole poem. It may be said that even here it only comes in according to a familiar Hebrew idiom, as metaphor for what is very great. But the Shulammite has good reason for claiming God to be on her side in the protection of her love from cruel wrong and outrage. Love as she knows it is both unquenchable and unpurchasable. She has tested and proved these two attributes in her own experience. At the court of Solomon every effort was made to destroy her love for the shepherd, and all possible means were employed for buying her love for the king. Both utterly failed. All the floods of scorn which the harem ladies poured over her love for the country lad could not quench it; all the wealth of a kingdom could not buy it for Solomon. Where true love exists, no opposition can destroy it; where it is not, no money can purchase it. As for the second idea—the purchasing of love—the Shulammite flings it away with the utmost contempt. Yet this was the too common means employed by a king such as Solomon for replenishing the stock of his harem. Then the monarch was only pursuing a shadow; he was but playing at love-making; he was absolutely ignorant of the reality.

The vigour, one might say the rigour, of this passage distinguishes it from nearly all other poetry devoted to the praises of love. That poetry is usually soft and tender; sometimes it is feeble and sugary. And yet it must be remembered that even the classical Aphrodite could be terribly angry. There is nothing morbid or sentimental in the Shulammite's ideas. She has discovered and proved by experience that love is a mighty force, capable of heroic endurance, and able, when wronged, to avenge itself with serious effect.

Towards the conclusion of the poem fresh speakers appear in the persons of the Shulammite's brothers, who defend themselves from the charge of negligence in having permitted their little sister to be snatched away from their keeping, explaining how they have done their best to guard her. Or perhaps they mean that they will be more careful in protecting a younger sister. They will build battlements about her. The Shulammite takes up the metaphor. She is safe now, as a wall well embattled; at last she has found peace in the love of her husband. Solomon may have a vineyard in her neighbourhood, and draw great wealth from it with which to buy the wares in which he delights.[73] It is nothing to her. She has her own vineyard. This reference to the Shulammite's vineyard recalls the mention of it at the beginning of the poem, and suggests the idea that in both cases the image represents the shepherd lover. In the first instance she had not kept her vineyard,[74] for she had lost her lover. Now she has him, and she is satisfied.[75] He calls to her in the garden, longing to hear her voice there,[76] and she replies, bidding him hasten and come to her as she has described him coming before,—

And so the poem sinks to rest in the happy picture of the union of the two young lovers.

CHAPTER 4: MYSTICAL INTERPRETATIONS

THUS FAR WE HAVE been considering the bare, literal sense of the text. It cannot be denied that, if only to lead up to the metaphorical significance of the words employed, those words must be approached through their primary physical meanings. This is essential even to the understanding of pure allegory such as that of The Faerie Queen and The Pilgrim's Progress; we must understand the adventures of the Red Cross Knight and the course of Christian's journey before we can learn the moral of Spenser's and Bunyan's elaborate allegories. Similarly it is absolutely necessary for us to have some idea of the movement of the Song of Solomon as a piece of literature, in its external form, even if we are persuaded that beneath this sensuous exterior it contains the most profound ideas, before we can discover any such ideas. In other words, if it is to be considered as a mass of symbolism the symbols must be understood in themselves before their significance can be drawn out of them.

But now we are confronted with the question whether the book has any other meaning than that which meets the eye. The answers to this question are given on three distinct lines:—First, we have the allegorical schemes of interpretation, according to which the poem is not to be taken literally at all, but is to be regarded as a purely metaphorical representation of national or Church history, philosophical ideas, or spiritual experiences. In the second place, we meet with various forms of double interpretation, described as typical or mystical, in which a primary meaning is allowed to the book as a sort of drama or idyl, or as a collection of Jewish love-songs, while a secondary signification of an ideal or spiritual character is added. Distinct as these lines of interpretation are in themselves, they tend to blend in practice, because even when two meanings are admitted the symbolical signification is considered to be of so much greater importance than the literal that it virtually occupies the whole field. In the third place there is the purely literal interpretation, that which denies the existence of any symbolical or mystical intention in the poem.

Allegorical interpretations of the Song of Solomon are found among the Jews early in the Christian era. The Aramaic Targum, probably originating about the sixth century A.D., takes the first half of the poem as a symbolical picture of the history of Israel previous to the captivity, and the second as a prophetic picture of the subsequent fortunes of the nation. The recurrence of the expression "the congregation of Israel" in this paraphrase wherever the Shulammite appears, and other similar adaptations, entirely destroy the fine poetic flavour of the work, and convert it into a dreary, dry-as-dust composition.

Symbolical interpretations were very popular among Christian Fathers—though not with universal approval, as the protest of Theodore of Mopsuestia testifies. The great Alexandrian Origen is the founder and patron of this method of interpreting the Song of Solomon in the Church. Jerome was of opinion that Origen "surpassed himself" in his commentary on the poem—a commentary to which he devoted ten volumes. According to his view, it was originally an epithalamium celebrating the marriage of Solomon with Pharaoh's daughter; but it has secondary mystical meanings descriptive of the relation of the Redeemer to the Church or the individual soul. Thus "the little foxes that spoil the grapes" are evil thoughts in the individual, or heretics in the Church. Gregory the Great contributes a commentary of no lasting interest. Very different is the work of the great mediæval monk St. Bernard of Clairvaux, who threw himself into it with all the passion and rapture of his enthusiastic soul, and in the course of eighty-six homilies only reached the beginning of the third chapter in this to him inexhaustible mine of spiritual wealth, when he died, handing on the task to his faithful disciple Gilbert Porretanus, who continued it on the same portentous scale, and also died before he had finished the fifth chapter. Even while reading the old monkish Latin in this late age we cannot fail to feel the glowing devotion that inspires it. Bernard is addressing his monks, to whom he says he need not give the milk for babes, and whom he exhorts to prepare their throats not for this milk but for bread. As a schoolman he cannot escape from metaphysical subtleties—he takes the kiss of the bridegroom as a symbol of the incarnation. But throughout there burns the perfect rapture of love to Jesus Christ which inspires his well-known hymns. Here we are at the secret of the extraordinary popularity of mystical interpretations of the Song of Solomon. It has seemed to many in all ages of the Christian Church to afford the best expression for the deepest spiritual relations of Christ and His people. Nevertheless, the mystical method has been widely disputed since the time of the Reformation. Luther complains of the "many wild and monstrous interpretations" that are attached to the Song of Solomon, though even he understands it as symbolical of Solomon and his state. Still, not a few of the most popular hymns of our own day are saturated with ideas and phrases gathered from this book, and fresh expositions of what are considered to be its spiritual lessons may still be met with.

It is not easy to discover any justification for the rabbinical explanation of the Song of Solomon as a representation of successive events in the history of Israel, an explanation which Jewish scholars have abandoned in favour of simple literalism. But the mystical view, according to which the poem sets forth spiritual ideas, has pleas urged in its favour that demand some consideration. We are reminded of the analogy of Oriental literature, which delights in parable to an extent unknown in the West. Works of a kindred nature are produced in which an allegorical signification is plainly intended. Thus the Hindoo Gilagovinda celebrates the loves of Chrishna and Radha in verses that bear a remarkable resemblance to the Song of Solomon. Arabian poets sing of the love of Joseph for Zuleikha, which mystics take as the love of God towards the soul that longs for union with Him. There is a Turkish mystical commentary on the Song of Hafiz.

The bible itself furnishes us with suggestive analogies. Throughout the Old Testament the idea of a marriage union between God and His people occurs repeatedly, and the most frequent metaphor for religious apostasy is drawn from the crime of adultery.[78] This symbolism is especially prominent in the writings of Jeremiah[79] and Hosea.[80] The forty-fifth psalm is an epithalamium commonly read with a Messianic signification. John the Baptist describes the coming Messiah as the Bridegroom,[81] and Jesus Christ accepts the title for Himself.[82] Our Lord illustrates the blessedness of the Kingdom of Heaven in a parable of a wedding feast.[83] With St. Paul the union of husband and wife is an earthly copy of the union of Christ and his Church.[84] The marriage of the Lamb is a prominent feature in the Book of the Revelation.[85]

Further, it may be maintained that the experience of Christians has demonstrated the aptness of the expression of the deepest spiritual truths in the imagery of the Song of Solomon. Sad hearts disappointed in their earthly hopes have found in the religious reading of this poem as a picture of their relation to their Saviour the satisfaction for which they have hungered, and which the world could never give them. Devout Christians have read in it the very echo of their own emotions. Samuel Rutherford's Letters, for example, are in perfect harmony with the religious interpretation of the Song of Solomon; and these letters stand in the first rank of devotional works. There is certainly some force in the argument that a key which seems to fit the lock so well must have been designed to do so.

On the other hand, the objections to a mystical, religious interpretation are very strong. In the first place, we can quite account for its appearance apart from any justification of it in the original intention of the author. Allegory was in the air at the time when, as far as we know, secondary meanings were first attached to the ideas of the Song of Solomon. They sprang from Alexandria, the home of allegory. Origen, who was the first Christian writer to work out a mystical explanation of this book, treated other books of the Old Testament in exactly the same way; but we never dream of following him in his fantastical interpretations of those works. There is no indication that the poem was understood allegorically or mystically as early as the first century of the Christian era. Philo is the prince of allegorists; but while he explains the narratives of the Pentateuch according to his favourite method, he never applies that method to this very tempting book, and never even mentions the work or makes any reference to its contents. The Song of Solomon is not once mentioned or even alluded to in the slightest way by any writer of the New Testament. Since it is never noticed by Christ or the Apostles, of course we cannot appeal to their authority for reading it mystically; and yet it was undoubtedly known to them as one of the books in the canon of the sacred Scriptures to which they were in the habit of appealing repeatedly. Consider the grave significance of this fact. All secondary interpretations of which we know anything, and, as far as we can tell, all that ever existed, had their origin in post-apostolic times. If we would justify this method by authority it is to the Fathers that we must go, not to Christ and or his apostles, not to the sacred Scriptures. It is a noteworthy fact, too, that the word Eros, the Greek name for the love of man and woman, as distinguished from Agape, which stands for love in the widest sense of the word, is first applied to our Lord by Ignatius. Here we have the faint beginning of the stream of erotic religious fancies which sometimes manifests itself most objectionably in subsequent Church history. There is not a trace of it in the New Testament.

If the choice spiritual ideas which some people think they see in the Song of Solomon are not imported by the reader, but form part of the genuine contents of the book, how comes it that this fact was not recognised by one of the inspired writers of the New Testament? or, if privately recognised, that it was never utilised? In the hands of the mystical interpreter this work is about the most valuable part of the Old Testament. He finds it to be an inexhaustible mine of the most precious treasures. Why, then, was such a remunerative lode never worked by the first authorities in Christian teaching? It may be replied that we cannon prove much from a bare negative. The apostles may have had their own perfectly sufficient reasons for leaving to the Church of later ages the discovery of this valuable spiritual store. Possibly the converts of their day were not ripe for the comprehension of the mysteries here expounded. Be that as it may, clearly the onus probandi rests with those people of a later age who introduce a method of interpretation for which no sanction can be found in Scripture.

Now the analogies that have been referred to are not sufficient to establish any proof. In the case of the other poems mentioned above there are distinct indications of symbolical intentions. Thus in the Gitagovinda the hero is a divinity whose incarnations are acknowledged in Hindoo mythology; and the concluding verse of that poem points the moral by a direct assertion of the religious meaning of the whole composition. This is not the case with the Song of Solomon. We must not be misled by the chapter-headings in our English Bibles, which of course are not to be found in the original Hebrew text. From the first line to the last there is not the slightest hint in the poem itself that it was intended to be read in any mystical sense. This is contrary to the analogy of all allegories. The parable may be difficult to interpret, but at all events it must suggest that it is a parable; otherwise it defeats its own object. If the writer never drops any hint that he has wrapped up spiritual ideas in the sensuous imagery of his poetry, what right has he to expect that anybody will find them there, so long as his poem admits of a perfectly adequate explanation in a literal sense? We need not be so dense as to require the allegorist to say to us in so many words: "This is a parable." But we may justly expect him to furnish us with some hint that his utterance is of such a character. Æsop's fables carry their lessons on the surface of them, so that we can often anticipate the concluding morals that are attached to them. When Tennyson announced that the Idyls of the King constituted an allegory most people were taken by surprise; and yet the analogy of The Faerie Queen, and the lofty ethical ideas with which the poems are inspired, might have prepared us for the revelation. But we have no similar indications in the case of the Song of Solomon. If somebody were to propound a new theory of The Vicar of Wakefield, which should turn that exquisite tale into a parable of the Fall, it would not be enough for him to exercise his ingenuity in pointing out resemblances between the eighteenth-century romance and the ancient narrative of the serpent's doings in the Garden of Eden. Since he could not shew that Goldsmith had the slightest intention of teaching anything of the kind, his exploit could be regarded as nothing but a piece of literary trifling.

The Biblical analogies already cited, in which the marriage relation between God or Christ and the Church or the soul are referred to, will not bear the strain that is put upon them when they are brought forward in order to justify a mystical interpretation of the Song of Solomon. At best they simply account for the emergence of this view of the book at a later time, or indicate that such a notion might be maintained if there were good reasons for adopting it. They cannot prove that in the present case it should be adopted. Moreover, they differ from it on two important points. First, in harmony with all genuine allegories and metaphors, they carry their own evidence of a symbolical meaning, which as we have seen the Song of Solomon fails to do. Second, they are not elaborate compositions of a dramatic or idyllic character in which the passion of love is vividly illustrated. Regarded in its entirety, the Song of Solomon is quite without parallel in Scripture. It may be replied that we cannot disprove the allegorical intention of the book. But this is not the question. That intention requires to be proved; and until it is proved, or at least until some very good reasons are urged for adopting it, no statement of bare possibilities counts for anything.

But we may push the case further. There is a positive improbability of the highest order that the spiritual ideas read into the Song of Solomon by some of its Christian admirers should have been originally there. This would involve the most tremendous anachronism in all literature. The Song of Solomon is dated among the earlier works of the Old Testament. But the religious ideas now associated with it represent what is regarded as the fruit of the most advanced saintliness ever attained in the Christian Church. Here we have a flat contradiction to the growth of revelation manifested throughout the whole course of Scripture history. We might as well ascribe the Sistine Madonna to the fresco-painters of the catacombs; or, what is more to the point, our Lord's discourse with his disciples at the paschal meal to Solomon or some other Jew of his age.

No doubt the devoted follower of the mystical method will not be troubled by considerations such as these. To him the supposed fitness of the poem to convey his religious ideas is the one sufficient proof of an original design that it should serve that end. So long as the question is approached in this way, the absence of clear evidence only delights the prejudiced commentator with the opportunity it affords for the exercise of his ingenuity. To a certain school of readers the very obscurity of a book is its fascination. The less obvious a meaning is, the more eagerly do they set themselves to expound and defend it. We could leave them to what might be considered a very harmless diversion if it were not for other considerations. But we cannot forget that it is just this ingenious way of interpreting the Bible in accordance with preconceived opinions that has encouraged the quotation of the Sacred Volume in favour of absolutely contradictory propositions, an abuse which in its turn has provoked an inevitable reaction leading to contempt for the Bible as an obscure book which speaks with no certain voice.

Still, it may be contended, the analogy between the words of this poem and the spiritual experience of Christians is in itself an indication of intentional connection. Swedenborg has shewn that there are correspondences between the natural and the spiritual, and this truth is illustrated by the metaphorical references to marriage in the Bible which have been adduced for comparison with the Song of Solomon. But their very existence shows that analogies between religious experience and the love story of the Shulammite may be traced out by the reader without any design on the part of the author to present them. If they are natural they are universal, and any love song will serve our purpose. On this principle, if the Song of Solomon admits of mystical adaptation, so do Mrs. Browning's Sonnets from the Portuguese.

We have no alternative, then, but to conclude that the mystical interpretation of this work is based on a delusion. Moreover, it must be added that the delusion is a mischievous one. No doubt to many it has been as meat and drink. They have found in their reading of the Song of Solomon real spiritual refreshment, or they believe they have found it. But there is another side. The poem has been used to minister to a morbid, sentimental type of religion. More than any other influence, the mystical interpretation of this book has imported an effeminate element into the notion of the love of Christ, not one trace of which can be detected in the New Testament. The Catholic legend of the marriage of St. Catherine is somewhat redeemed by the high ascetic tone that pervades it; and yet it indicates a decline from the standpoint of the apostles. Not a few unquestionable revelations of immorality in convents have shed a ghastly light on the abuse of erotic religious fervour. Among Protestants it cannot be said that the most wholesome hymns are those which are composed on the model of the Song of Solomon. In some cases the religious use of this book is perfectly nauseous, indicating nothing less than a disease of religion. When—as sometimes happens—frightful excesses of sensuality follow close on seasons of what has been regarded as the revival of religion, the common explanation of these horrors is that in some mysterious way spiritual emotion lies very near to sensual appetite, so that an excitement of the one tends to rouse the other. A more revolting hypothesis, or one more insulting to religion, cannot be imagined. The truth is, the two regions are separate as the poles. The explanation of the phenomena of their apparent conjunction is to be found in quite another direction. It is that their victims have substituted for religion a sensuous excitement which is as little religious as the elation that follows indulgence in alcoholism. There is no more deadly temptation of the devil than that which hoodwinks deluded fanatics into making this terrible mistake. But it can scarcely be denied that the mystical reading of the Song of Solomon by unspiritual persons, or even by any persons who are not completely fortified against the danger, may tend in this fatal direction.

CHAPTER 5: CANONICITY

IT IS SCARCELY TO be expected that the view of the Song of Solomon expounded in the foregoing pages will meet with acceptance from every reader. A person who has been accustomed to resort to this book in search of the deepest spiritual ideas cannot but regard the denial of their presence with aversion. While, however, it is distressing to be compelled to give pain to a devout soul, it may be necessary. If there is weight in the considerations that have been engaging our attention, we cannot shut our eyes to them simply because they may be disappointing. The mystical interpreter will be shocked at what he takes for irreverence. But, on the other hand, he should be on his guard against falling into this very fault from the opposite side. Reverence for truth is a primary Christian duty. The iconoclast is certain to be charged with irreverence by the devotee of the popular idol which he feels it his duty to destroy; and yet, if his action is inspired by loyalty to truth, reverence for what he deems highest and best may be its mainspring.

If the Song of Solomon were not one of the books of the Bible, questions such as these would never arise. It is its place in the sacred canon that induces people to resent the consequences of the application of criticism to it. It is simply owing to its being a part of the Bible that it has come to be treated mystically at all. Undoubtedly this is why it was allegorised by the Jews. But, then, the secondary signification thus acquired reacted upon it, and served as a sort of buoy to float it over the rocks of awkward questions. The result was that in the end the book attained to an exceptionally high position in the estimation of the rabbis. Thus the great Rabbi Akiba says: "The course of the ages cannot vie with the day on which the Song of Songs was given to Israel. All the Kethubim (i.e., the Hagiographa) are holy, but the Song of Songs is a holy of holies."

Such being the case, it is manifest that the rejection of the mystical signification of its contents must revive the question of the canonicity of the book. We have not, however, to deal with the problem of its original insertion in the canon. We find it there. Some doubts as to its right to the place it holds seem to have been raised among the Jews during the first century of the Christian era; but these doubts were effectually borne down. As far as we know, the Song of Solomon has always been a portion of the Hebrew Scriptures from the obscure time when the collection of those Scriptures was completed. It stands as the first of the five Megilloth, or sacred rolls—the others being Ruth, Lamentations, Esther, and Ecclesiastes. We are not now engaged in the difficult task of constructing a new canon. The only possibility is that of the expulsion of a book already in the old canon. But the attempt to disturb in any way such a volume as the Old Testament, with all its incomparable associations, is not one to be undertaken lightly or without adequate reason.

In order to justify this radical measure it would not be enough to shew that the specific religious meanings that some have attached to the Song of Solomon do not really belong to it. If it is said that the secular tone it acquires under the hands of criticism shews it to be unworthy of a place in the sacred Scriptures, this assertion goes upon an unwarrantable assumption. We have no reason to maintain that all the books of the Old Testament must be of equal value. The Book of Esther does not reach a very high level of moral or religious worth; the pessimism of Ecclesiastes is not inspiring; even the Book of Proverbs contains maxims that cannot be elevated to a first place in ethics. If we could discover no distinctively enlightening or uplifting influence in the Song of Solomon, this would not be a sufficient reason for raising a cry against it; because if it were simply neutral in character, like nitrogen in the atmosphere, it would do no harm, and we could safely let it be. The one justification for a radical treatment of the question would be the discovery that the book was false in doctrine or deleterious in character. As to doctrine, it does not trench on that region at all. It would be as incongruous to associate it with the grave charge of heresy as to bring a similar accusation against the Essays of Elia or Keats's poetry. And if the view expressed in these pages is at all correct, it certainly cannot be said that the moral tendency of the book is injurious; the very reverse must be affirmed.

Since there is no reason to believe that the Song of Solomon had received any allegorical interpretation before the commencement of the Christian era, we must conclude that it was not on the ground of some such interpretation that it was originally admitted into the Hebrew collection of Scripture. It was placed in the canon before it was allegorised. It was only allegorised because it had been placed in the canon. Then why was it set there? The natural conclusion to arrive at under these circumstances is that the scribes who ventured to put it first among the sacred Megilloth saw that there was a distinctive value in it. Perhaps; however, it is too much to say this of them. The word "Solomon" being attached to the book would seem to justify its inclusion with other literature which had received the hall-mark of that great name. Still we can learn to appreciate it on its own merits, and in so doing perceive that there is something in it to justify its right to a niche in the glorious temple of scripture.

Assuredly it was much to make clear in the days of royal polygamy among the Jews that this gross imitation of the court life of heathen monarchies was a despicable and degrading thing, and to set over against it an attractive picture of true love and simple manners. The prophets of Israel were continually protesting against a growing dissoluteness of morals: the Song of Solomon is a vivid illustration of the spirit of their protest. If the two nations had been content with the rustic delight so beautifully portrayed in this book, they might not have fallen into ruin as they did under the influence of the corruptions of an effete civilisation. If their people had cherished the graces of purity and constancy that shine so conspicuously in the character of the Shulammite they might not have needed to pass through the purging fires of the captivity.

But while this can be said of the book as it first appeared among the Jews, a similar estimate of its function in later ages may also be made. An ideal representation of fidelity in love under the greatest provocation to surrender at discretion has a message for every age. We need not shrink from reading it in the pages of the Bible. Our Lord teaches us that next to the duty of love to God comes that of love to one's neighbour. But a man's nearest neighbour is his wife. Therefore after his God his wife has the first claim upon him. But the whole conception of matrimonial duty rests on the idea of constancy in the love of man and woman.

If this book had been read in its literal signification and its wholesome lesson absorbed by Christendom in the Middle Ages, the gloomy cloud of asceticism that then hung over the Church would have been somewhat lightened, not to give place to the outburst of licentiousness that accompanied the Renaissance, but rather to allow of the better establishment of the Christian home. The absurd legends that follow the names of St. Anthony and St. Dunstan would have lost their motive. Hildebrand would have had no occasion to hurl his thunderbolt. The Church was making the huge mistake of teaching that the remedy for dissoluteness was unnatural celibacy. This book taught the lesson—truer to nature, truer to experience, truer to the God who made us—that it was to be found in the redemption of love.

Can it be denied that the same lesson is needed in our own day? The realism that has made itself a master of a large part of popular literature reveals a state of society that perpetuates the manners of the court of Solomon, though under a thin veil of decorum. The remedy for the awful dissoluteness of large portions of society can only be found in the cultivation of such lofty ideas on the relation of the sexes that this abomination shall be scouted with horror. It is neither necessary, nor right, nor possible to contradict nature. What has to be shewn is that man's true nature is not bestial, that satyrs and fauns are not men, but degraded caricatures of men. We cannot crush the strongest passion of human nature. The moral of the Song of Solomon is that there is no occasion to attempt to crush it, because the right thing is to elevate it by lofty ideals of love and constancy.

This subject also deserves attention on its positive side. The literature of all ages is a testimony to the fact that nothing in the world is so interesting as love. What is so old as love-making? and what so fresh? At least ninety-nine novels out of a hundred have a love-story for plot; and the hundredth is always regarded as an eccentric experiment. The pedant may plant his heel on the perennial flower; but it will spring up again as vigorous as ever. This is the poetry of the most commonplace existence. When it visits a dingy soul the desert blossoms as the rose. Life may be hard, and its drudgery a grinding yoke; but with love "all tasks are sweet." "And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her."[86] That experience of the patriarch is typical of the magic power of true love in every age, in every clime. To the lover it is always "the time of the singing of birds." Who shall tell the value of the boon that God has given so freely to mankind, to sweeten the lot of the toiler and shed music into his heart? But this boon requires to be jealously guarded and sheltered from abuse, or its honey will be turned into gall. It is for the toiler—the shepherd whose locks are wet with the dew that has fallen upon him while guarding his flock by night, the maiden who has been working in the vineyard; it is beyond the reach of the pleasure-seeking monarch and the indolent ladies of his court. This boon is for the pure in heart; it is utterly denied to the sensual and dissolute. Finally, it is reserved for the loyal and true as the peculiar reward of constancy.

But while a poem that contains these principles must be allowed to have an important mission in the world, it does not follow that it is suitable for public or indiscriminate reading. The fact that the key to it is not easily discovered is a warning that it is liable to be misunderstood. When it is read superficially, without any comprehension of its drift and motive, it may be perverted to mischievous ends. The antique Oriental pictures with which it abounds, though natural to the circumstances of its origin, are not in harmony with the more reserved manners of our own conditions of society. As all the books of the Bible are not of the same character, so also they are not all to be used in the same way.

END

* * * * * * * * * * *

If you have been blessed by this volume, you may also be interested in some of our other Christian Classics Treasury collections at our website:  www.ClassicChristianEbooks.com

CLASSIC COLLECTIONS:

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·         7 Classics on HOLINESS

·         5 Classics on the HOLY SPIRIT

·         5 Classics on POWER

PREACHERS AND REVIVALISTS:

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·         Charles Spurgeon: Lectures to My Students

·         The Life and Works of Andrew Murray (50-in-1)

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·         Amy Carmichael 8-in-1

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·         The Life and Works of William Booth (5-in-1)

·         The Works of Catherine Booth (7-in-1)

·         Biography of John Wesley Collection: 4-in-1

·         The Revival Writings of Jonathan Edwards (7-in-1)

·         The Azusa Street Papers

FOOTNOTES:

[1] To be considered later. See chap. iv.

[2] 1 Kings i. 3.

[3] i. 9.

[4] iv. 9.

[5] viii. 6, 7.

[6] 1 Kings xi. 3.

[7] vi. 4.

[8] 1 Kings xiv. 17.

[9] 1 Kings xvi. 18, 23, 24.

[10] vi. 13.

[11] ii. 1.

[12] iv. 1.

[13] i. 14.

[14] iii. 9; iv. 8, 15; vii. 4.

[15] iv. 8.

[16] See Ency. Brit., Art. "Canticles," by Robertson Smith.

[17] i. 2.

[18] i. 3.

[19] i. 4.

[20] i. 5.

[21] i. 6.

[22] See viii. 12.

[23] i. 9—ii. 6.

[24] i. 15.

[25] i. 16, 17.

[26] ii. 1.

[27] ii. 2.

[28] ii. 3.

[29] ii. 4.

[30] ii. 5.

[31] ii. 6.

[32] ii. 7.

[33] See Gen. xxx. 14.

[34] ii. 14.

[35] ii. 9.

[36] ii. 11-13.

[37] ii. 15.

[38] ii. 16.

[39] ii. 17.

[40] iii. 1-4.

[41] iii. 5.

[42] iii. 6-11.

[43] iv. 6.

[44] iv. 8-15.

[45] iv. 16.

[46] v. 1.

[47] v. 2-7.

[48] v. 8.

[49] v. 9.

[50] v. 10-16.

[51] vi. 1.

[52] vi. 2.

[53] vi. 3.

[54] Page 20.

[55] vi. 4-7.

[56] vi. 8, 9.

[57] vi. 10.

[58] Vers. 11, 12.

[59] vi. 13. This is obscured in the Authorised Version.

[60] vii. 1-9.

[61] vii 1.

[62] vii. 10.

[63] vii. 11-13.

[64] viii. 11.

[65] viii. 1.

[66] viii. 1.

[67] viii. 2.

[68] viii. 2.

[69] viii. 3.

[70] viii. 4.

[71] viii. 5.

[72] viii. 6, 7.

[73] viii. 11.

[74] i. 6.

[75] viii. 12.

[76] viii. 13.

[77] viii. 14.

[78] E.g. Exod. xxxiv. 15, 16; Numb. xv. 39; Psalm lxxiii. 27; Ezek. xvi. 23, etc.

[79] E.g. Jer. iii. 1-11.

[80] Hosea ii. 2.; iii. 3.

[81] John iii. 29.

[82] Mark. ii. 19.

[83] Matt. xxii. 1-14.

[84] Eph. v. 22-33.

[85] Rev. xxi. 9.

[86] Gen. xxix. 20.

2.  Charles Spurgeon (1800’s, Allegorical)

1. Better than Wine (SS 1:2)

June 2, 1872

"Your love is better than wine." - Song of Solomon 1:2.

THE SCRIPTURAL EMBLEM of wine, which is intended to be the symbol of the richest earthly joy, has become desecrated in the process of time by the sin of man. I suppose, in the earlier ages when the Word of God was written, it would hardly have been conceivable that there could have existed on the face of the earth such a mass of drunken men and women as now pollute and defile it by their very presence. For man, nowadays, is not content with the wine that God makes, but he manufactures some for himself of which he cannot partake, at least in any abundance, without becoming drunken.

Redeem the figure in our text, if you can, and go back from the drinking customs of our own day to more primitive and purer times, when the ordinary meal of a man was very similar to that which is spread upon this communion table, - bread and wine, - of which men might partake without fear of evil effects; but do not use the metaphor as it would now be understood among the mass of mankind, at least in countries like our own.

"Your love is better than wine." In considering these words, in the spirit in which the inspired writer used them, I shall, first of all, try to show you that Christ's love is better than wine because of what is not; and, secondly, that it is better than wine because of what it is. Next, we will examine the marginal reading of the text, which will teach us something about Christ's love in the plural: "Your loves are better than wine." And then, lastly, we will come back to the version we have before us, in which we shall see Christ's love in the singular, for the love of Christ, even when it is described in the plural, is always one; though there are many forms of it, it is evermore the same love.

I. First, then, I want to prove to you that CHRIST'S LOVE IS BETTER THAN WINE BECAUSE OF WHAT IT IS NOT.

It is so, first, because it may be taken without question. There may be, and there always will be in the world, questions about wine. There will be some who will say, and wisely say, "Let it alone." There will be others who will exclaim, "Drink of it abundantly;" while a third company will say, "Use it moderately." But there will be no question amongst upright men about partaking to the full of the love of Christ. There will be none of the godly who will say, "Abstain from it;" and none who will say, "Use it moderately;" but all true Christians will echo the words of the Heavenly Bridegroom himself, "Drink, yes, drink abundantly, O beloved."

The wisdom of imbibing freely of the love of Christ shall never be questioned even by the pure spirits in heaven; this is the wine which they themselves quaff in everlasting bowls at the right hand of God, and the Lord of glory himself bids them quaff it to their fill. This is the highest delight of all who know Christ, and have been born again by the regenerating power of the Holy Spirit; this is our greatest joy while here below, and we can never have too much of it. Yes, we may even swim in this sea of bliss, and there shall be none who shall dare to ask any one of us, "What do you there?" Many delightsome things, many earthly joys, many of the pleasures of this world, are very questionable enjoyments. Christians had better keep away from everything about which their consciences are not perfectly clear; but all our consciences are clear concerning the Lord Jesus, and our heart's love to him; so that, in this respect, his love is better than wine.

Christ's love is also better than wine, because it is to be had without money. Many a man has beggared himself, and squandered his estate, through his love of worldly pleasure, and especially through his fondness for wine; but the love of Christ is to be had without money. What says the Scripture? "Come, buy wine and milk without money and without price." The love of Christ is 'unpurchased'; and I may add that it is 'unpurchasable'. Solomon says, in the eighth chapter of this Book, "If a man would give all the substance of his house for love, it would utterly be scorned," and we may as truly say, "If a man would give all the substance of his house for the love of Christ, it would be utterly scorned." The love of Jesus comes to his people freely; not because they deserve it, or ever will deserve it; not because, by any merits of their own, they have won it, or by any prayers of their own, they have secured it: it is spontaneous love; it flows from the heart of Christ because it must come, like the a stream that leaps from an ever-flowing fountain. If you ask why Jesus loves his people, we can give no other reason than this-"Because it seemed good in his sight."

Christ's love is the freest thing in the world, - free as the sunbeam, free as the mountain torrent, free as the air. It comes to the child of God without purchase and without merit, and in this respect it is better than wine.

Again, Christ's love is better than wine because it is to be enjoyed without cloying. The sweetest matter on earth, which is for a while pleasant to the taste, sooner or later cloys upon the palate. If you find honey, you can soon eat so much of it that you will no longer relish its sweetness; but the love of Jesus never yet cloyed upon the palate of a new-born soul. He who has had most of Christ's love has cried, "More! More! More!" If ever there was a man on earth who had Christ's love in him to the full, it was holy Samuel Rutherford; yet you can see in his letters how he labored for suitable expressions, while trying to set forth his hungering and thirsting after the love of Christ. He says he floated upon Christ's love like a ship upon a river, and then he quaintly asks that his vessel may sink, and go to the bottom, till that blessed stream shall flow right over the masthead of his ship. He wanted to be baptized into the love of Christ, to be flung into the ocean of his Savior's love; and this is what the true Christian ever longs for.

No lover of the Lord Jesus has ever said that he has had enough of Christ's love. When Madame Guyon had spent many a day and many a month in the sweet enjoyment of the love of Jesus, she penned most delicious hymns concerning it; but they are all full of craving after more, there is no indication that she wished for any change of affection to her Lord, or any change in the object of her affection. She was satisfied with Christ, and longed to have more and more of his love. Ah, poor drunkard! you may put away the cup of devils because you are satiated with its deadly draught; but never did he who drinks of the wine of Christ's love become satiated or even content with it; he ever desires more and yet more of it.

Further, Christ's love is better than wine, because it is without lees. All wine has something in it which renders it imperfect, and liable to corruption; there is something that will have to settle, something that must be skimmed off the top, something that needs refining down. So is it with all the joys of earth, there is sure to be something in them that mars their perfection. Men have sought out many inventions of mirth and pleasure, amusement and delight; but they have always found some hitch or flaw somewhere. Solomon gathered to himself all manner of pleasant things that are the delight of kings; he gives us a list of them in the Book of Ecclesiastes: "I made great works for myself; I built houses for myself; I planted vineyards for myself: I made gardens and orchards for myself, and I planted trees in them of all kind of fruits: I made pools of water, to water the woods that brings forth trees: I got servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I gathered also silver and gold for myself, and the peculiar treasure of kings and of the provinces: I got men singers and women singers, and the delights of the sons of men, and musical instruments, and that of all sorts;" but his verdict concerning all of them was, "Behold, all was vanity and vexation of spirit."

But he who delights himself in the love of Christ will tell you that he finds no vanity and vexation of spirit there; but everything to charm and rejoice and satisfy the heart. There is nothing in the Lord Jesus Christ that we could wish to have taken away from him; there is nothing in his love that is impure, nothing that is unsatisfactory. Our precious Lord is comparable to the most fine gold; there is no alloy in him; no, there is nothing that can be compared with him, for "He is altogether lovely," all perfections melted into one perfection, and all beauties combined into one inconceivable beauty. Such is the Lord Jesus, and such is his love to his people without anything of imperfection needing to be removed.

The love of Christ, too, blessed be his name! is better than wine, because it will never, as wine will, turn sour. In certain stages of development, and under certain influences, the sweet ferments, and vinegar is formed instead of wine. Oh, through what fermentations Christ's love might have passed if it had been capable of being acted upon by anything from outside of him! Oh, how often, beloved, have we grieved him! We have been cold and chill towards him when we ought to have been like coals of fire. We have loved the things of this world, we have been unfaithful to our Best-beloved, we have allowed our hearts to wander to other lovers; yet never has he been soured toward us, and never will he be. Many waters cannot quench his love, neither can the floods drown it. He is the same loving Savior now as ever he was, and such he always will be, and he will bring us to the rest which remains for the people of God. Truly, in all these respects, because there are none of these imperfections in his love, it is better than wine.

Once more, Christ's love is better than wine, because it produces no ill effects. Many are the mighty men who have fallen down slain by wine. Solomon says, "Who has woe? who has sorrow? who has contentions? who has babbling? who has wounds without cause? who has redness of eyes? They that tarry long at the wine; they that go to seek mixed wine." But who was ever slain by the love of Christ? Who was ever made wretched by this love? We have been inebriated with it, for the love of Christ sometimes produces a holy exhilaration that makes men say, "Whether in the body, or out of the body, I cannot tell." There is an elevation that lifts the soul above all earthly things, and bears the spirit up beyond where eagles soar, even into the clear atmosphere where God communes with men. There is all that sacred exhilaration about the love of Christ; but there are no evil effects arising from it. He that desires, may drink from this golden chalice, and he may drink as much as he will, for the more he drinks the stronger and the better shall he be.

Oh, may God grant to us, dear friends, to know the love of Christ, which passes knowledge! I feel sure that, while I am preaching on such a theme as this, I must seem to some here present, to be talking arrant nonsense, for they have never tasted of the love of Jesus; but those who have tasted of it will, perhaps, by my words, have many sweet experiences called to their minds, which will refresh their spirits, and set them longing to have new draughts of this all-precious love which infinitely transcends all the joys of earth.

This, then, is our first point: Christ's love is better than wine because of what it is not.

II. But, secondly, CHRIST'S LOVE IS BETTER THAN WINE BECAUSE OF WHAT IT IS.

Let me remind you of some of the uses of wine in the East. Often, it was employed as a medicine, for it had certain healing properties. The good Samaritan, when he found the wounded man, poured into his wounds "oil and wine." But the love of Christ is better than wine; it may not heal the wounds of the flesh, but it does heal the wounds of the spirit. Do not some of you remember when your poor heart was gashed through and through by the dagger of Moses, when you felt the wounds caused by the law, the deadly wounds that could not be healed by human hands? Then, how sweetly did that wine of Christ's love come streaming into the gaping wounds! There were such healing drops as this, "Come unto me, all you that labor and are heavy laden, and I will give you rest;" or such as this, "The blood of Jesus Christ his Son cleanses us from all sin;" or this, "All manner of sin and blasphemy shall be forgiven unto men;" or this, "He that believes on him is not condemned;" or this, "Look unto me, and be saved, all the ends of the earth: for I am God, and there is none else." I cannot, perhaps, quote the text that dropped like wine and oil into your wounds; but I remember well the text that dropped into mine. The precious vial of wine that healed up all my wounds as in a moment, and made my heart whole, was that text I quoted last, "Look unto me, and be saved, all the ends of the earth." Wine made by man cannot be medicine to a broken heart, nor can it heal a wounded spirit; but the love of Jesus Christ can do this, and do it to perfection.

Wine, again, was often associated by men with the giving of strength. Now, whatever strength wine may give or may not give, certainly the love of Jesus gives strength, and strength mightier than the mightiest earthly force, for when the love of Jesus Christ is shed abroad in a man's heart, he can bear a heavy burden of sorrow. If he could have the load of Atlas piled upon his shoulders, and if he could have all the care of all the world pressing upon his heart, yet if he had the love of Christ in his soul, he would be able to bear the load. The love of Christ helps a man to fight the battles of life; it makes life, with all its cares and troubles, a happy one; it enables a man to do great exploits, and makes him strong for suffering, strong for self-sacrifice, and strong for service. It is wonderful, in reading the history of the saints, to notice what the love of Christ has fitted them to do; I might almost say that it has plucked up mountains, and cast them into the sea, for things impossible to other men have become easy enough to men on fire with the love of Christ. What the Church of Christ needs just now to strengthen her, is more love to her Lord, and her Lord's love more fully enjoyed in the souls of her members; there is no strengthening influence like it.

Wine was also frequently used as the symbol of joy; and certainly, in this respect, Christ's love is better than wine. Whatever joy there may be in the world (and it would be folly to deny that there is some sort of joy which even the basest of men know), yet the love of Christ is far superior to it. Human joy derived from earthly sources is a muddy, dirty pool, at which men would not drink did they know there was a stream sweeter, cooler, and far more refreshing. The love of Jesus brings a joy that is fit for angels, a joy that we shall have continued to us even in heaven itself, a joy which makes earth like to heaven; it is therefore far better than wine.

It is better than wine, once more, for the sacred exhilaration which it gives. I have already spoken of this; the love of Christ is the grandest stimulant of the renewed nature that can be known. It enables the fainting man to revive from his swooning; it causes the feeble man to leap up from his bed of languishing; and it makes the weary man strong again. Are you weary, brother, and sick of life? You only need more of Christ's love shed abroad in your heart. Are you, dear brother, ready to faint through unbelief? You only need more of Christ's love, and all shall be well with you. I would to God that we were all filled with it to the full, like those believers were on the day of Pentecost, of whom the mockers said that they were full of new wine. Peter truly said that they were not drunken, as men supposed; but that it was the Spirit of God and the love of Christ filling them with unusual power and unusual energy, and therefore men knew not what it was. God grant to us also this great power, and Christ shall have all the glory of it!

III. But now passing rapidly on, for our time is flying, the marginal reading of our text is in the plural: "Your loves are better than wine," and this teaches us that CHRIST'S LOVE MAY BE SPOKEN OF IN THE PLURAL, because it manifests itself in so many ways.

I ask all renewed hearts that have been won to Jesus, the virgin souls that follow him wherever he goes, to walk with me in imagination over the sacred tracks of the love of Christ.

Think, beloved, of Christ's covenant love, the love he had to us before the world was. Christ is no new lover of his people's souls; but he loved them before the day-star knew its place, and before the planets began their mighty revolutions. Every soul whom Jesus loves now, he loved forever and ever. What a wondrous love was that - infinite, unbounded, everlasting, - which led him to enter into covenant with God that he would bear our sins, and suffer our penalties, that he might redeem us from going down into the pit! Oh, the covenant love of Jesus! Some dear souls are afraid to believe this truth; let me persuade them to search the Scriptures till they find it, for, of all the doctrines of Holy Writ, I know of none more full of consolation to the heart when rightly received than the great foundation truths of Divine Predestination and Personal Election. When we see that we were eternally chosen in Christ, eternally given to Christ by his Father, eternally accepted in the Beloved, and eternally loved by Christ, then shall we say, with holy gratitude, "Such love as this is better than wines on the lees, well refined."

Think next, beloved, of Christ's forbearing love- the love which looked upon us when we were born, and saw us full of sin, and yet loved us; the love which saw us when we went astray from the womb speaking lies- the love which heard us profanely speak, and wickedly think, and obstinately disobey, yet loved us all the while. Let the thought of it ravish your heart as you sing,

"He saw me ruined in the fall,

Yet loved me, notwithstanding all:

He saved me from my lost estate,

His loving-kindness, oh, how great!"

Thus were we the subjects of Christ's electing love and forbearing love. Yes! but the sweetness to us was when was realized Christ's personal love, when at last we were brought to the foot of his cross, humbly confessing our sins. May I ask you who can do so to go back to that happy moment? There you lay at the cross-foot, broken in pieces, and you thought there was no hope for you; but you looked up to the crucified Christ, and those blessed wounds of his began to pour out a stream of precious blood upon you, and you saw that he was wounded for your transgressions, that he was bruised for your iniquities, that the chastisement of your peace was upon him, and that with his stripes you were healed. That very instant, your sins were all put away; you gave one look of faith to the bleeding Savior, and every spot and speck and stain of your sin were all removed, and your guilt was forever pardoned!

When you first felt Christ's forgiving love, I will not insult you by asking whether it was not better than wine. Oh, the unutterable joy, the indescribable bliss, you felt when Jesus said to you, "I have borne your sins in my own body on the tree, I have carried the great load of your transgressions, I have blotted them out like a cloud, and they are gone from you forever!" That was a love that was inconceivably precious; at the very recollection, our heart leaps within us, and our soul does magnify the Lord.

Since that glad hour, we have been the subjects of Christ's accepting, love, for we have been "accepted in the Beloved." We have also had Christ's guiding love, and providing love, and instructing love. His love in all manner of ways has come to us, and benefited and enriched us. And, beloved, we have had sanctifying love; we have been helped to fight this sin and that, and to overcome them by the blood of the Lamb. The Spirit of God has been given to us so that we have been enabled to subdue this ruling passion and overcome that evil power. The Lord has also given us sustaining love under very sharp troubles. Some of us could tell many a story about the sweet upholding love of Christ - in poverty, or in bodily pain, or in deep depression of spirits, or under cruel slander, or reproach. His left hand has been under our head while his right hand has embraced us. We have almost courted suffering itself by reason of the richness of the consolation which suffering times have always brought with them. He has been such a precious, precious, precious Christ to us, that we do not know how to speak well enough of his dear name.

Then let us reflect with shame upon Christ's enduring love to us. Why, even since we have been converted, we have grieved him times without number! As I have already reminded you, we have often been false to him, we have not loved him with the love which he might well claim from us; yet Christ has never cast us away, but still to this moment does he smile upon us, his own brethren whom he has bought with blood, and to each one of us he says, "I have graven you upon the palms of my hands. I have espoused you unto myself forever. I will never leave you, nor forsake you." He uses the most kind and endearing terms towards us to show that his love will never die away. Glory be to his holy name for this! Is not his love better than wine?

There is one word I must not leave out, and that is, Christ's chastening love. I know that many of you who belong to him have often smarted under his chastening hand, but Christ never smote you in anger yet. Whenever he has laid the cross on your back, it has been because he loved you so much that he could not keep it off. He never took away a joy without meaning thereby to increase your joy, and it was always done for your good. Perhaps we cannot at present say that the Lord's chastising love has always been sweet to us, but we shall say it one day, and I think I must say it now. I bless my dear Master for everything he has done to me, and I can never tell all that I owe to the anvil, and the hammer, and the fire, and the file. Blessed be his name, many of us can say, "Before I was afflicted I went astray, but now have I kept your Word." Therefore will we put in Christ's chastising love among the rest of his loves, and say of it, "This love also is better than wine." We would sooner have the chastisements of God than the pleasures of the world; we would rather have God's cup full of gall than the devil's cup full of the sweetest wine he ever made. We prefer to take God's left hand instead of the world's right hand, and would sooner walk with God in the dark than walk with the world in the light. Will not every Christian say that?

Beloved, there are other forms of Christ's love yet to be manifested to you. Do you not sometimes tremble at the thought of dying? Oh, you shall have; and you ought to think of it now, - you shall have special revelations of Christ's love in your dying moments. Then shall you say, like the governor of the marriage feast at Cana, "You have kept the good wine until now." I believe we have hardly any conception of what comfort the Lord pours into his people's souls in their dying moments. We do not need those comforts yet, and we could not bear them now; but they are laid up in store, and when we need them, they will be brought out, and then shall our spirits find that the Lord's promise is fulfilled, "As your days, so shall your strength be."

And then - but perhaps I had better be silent upon such a theme, -when the veil is drawn, and the spirit has left the body, what will be the bliss of Christ's love to the spirits gathered with him in glory?

"Oh, for the bliss of flying,

My risen Lord to meet!

Oh, for the rest of lying

Forever at his feet!

"Oh, for the hour of seeing

My Savior face to face!

The hope of ever being

In that sweet meeting-place!"

Or, as Dr. Watts puts it,

"Millions of years my wondering eyes

Shall over your beauties rove;

And endless ages I'll adore

The glories of your love."

Then think of the love of the day of our resurrection, for Christ loves our bodies as well as our souls; and, arrayed in glory, these mortal bodies shall rise from the tomb. Oh, the bliss of being like our Lord, and being with him, when he comes in all the splendor of the Second Advent, sitting as assessors with him to judge the world, and to judge even the angels! And then to be in his triumphal procession, when he shall ascend to God, and deliver up the kingdom to the Father, and the Mediatorial system shall be ended, and God shall be all in all! And then to be forever, forever, for ever, "forever with the Lord," with no fear of the soul dying out, with no dread of the false doctrine of annihilation, like a grim specter ever crossing our blissful pathway! With a life co-eternal with the life of God, and an immortality divinely given, we shall outlast the sun; and when the moon grows pale, and wanes forever, and this old earth and all that is therein shall be burned up, yet still shall we be forever with him. Truly, his love is better than wine, it is the very essence of heaven, it is better than anything that we can conceive. God grant us foretastes of the loves of heaven in the present realization of the love of Jesus, which is the self-same love, and through which heaven itself shall come to us!

IV. Now I must have just a few minutes for my last point, and that is, CHRIST'S LOVE IN THE SINGULAR, is a theme which might well suffice for half a dozen sermons at the very least. Look at the text as it stands: "Your love is better than wine."

Think, first, of the love of Christ in the cluster. That is where the wine is first. We talk of the grapes of Eshcol; but these are not worthy to be mentioned in comparison with the love of Jesus Christ as it is seen, in old eternity, in the purpose of God, in the covenant of grace, and afterwards, in the promises of the Word, and in the various revelations of Christ in the types and symbols of the ceremonial law. There I see the love of Christ 'in the cluster'. When I hear God threatening the serpent that the seed of the woman should bruise his head, and when, later on, I find many prophecies concerning him who is mighty to save, I see the wine in the cluster, the love of Christ that is really there, but not yet enjoyed. What delight it gives us even to look at the love of Christ in the cluster!

Next, look at the love of Christ in the basket, for the grapes must be gathered, and cast into the basket, before the wine can be made. I see Jesus Christ living here on earth among the sons of men, - gathered, as it were, from the sacred vine, and like a cluster thrown into the basket. Oh, the love of Jesus Christ in the manger of Bethlehem, the love of Jesus in the workshop of Nazareth, the love of Jesus in his holy ministry, the love of Jesus in the temptation in the wilderness, the love of Jesus in his miracles, the love of Jesus in his communion with his disciples, the love of Jesus in bearing shame and reproach for our sakes, the love of Jesus in being so poor that he had not where to lay his head, the love of Jesus in enduring such contradiction of sinners against himself! I cannot hope to enter into this great subject; I can only point it out to you, and pass on.

There is, first, Christ's love in the cluster; and next, there is Christ's love in the basket. Think of it, and as you think of it, say, "It is better than wine." But oh! if your hearts have any tenderness towards him, think of the love of Christ in the wine-press. See him there, when the cluster in the basket begins to be crushed. Oh, what a crushing was that under the foot of the treader of grapes when Christ sweat as it were great drops of blood, and how terribly did the great press come down again and again when he gave his back to the smiters, and his cheeks to them that plucked off the hair, and hid not his face from shame and spitting! But oh! how the red wine flowed from the wine-press, what fountains there were of this precious sweetness, when Jesus was nailed to the cross, suffering in body, depressed in spirit, and forsaken of his God! "Eloi, Eloi, lama sabachthani?" These are the sounds that issue from the wine-press, and how terrible and yet how sweet they are! Stand there, and believe that all your sins were borne by him, and that he suffered what you ought to have suffered, and, as your Substitute, was crushed for you.

"He bore, that you might never bear,

His Father's righteous ire."

Yes, beloved, Christ's love in the wine-press is better than wine.

Now I want you to think of the love of Christ in the flagon, where his precious love is stored up for his people - the love of his promises, given to you; the love of his providence, for he rules for you; the love of his intercession, for he pleads for you; the love of his representation, for he stands at the right hand of the Father as the Representative of his people; the love of his union with his people, for you are one with him, he is the Head, and you are the members of his body; the love of all that he is, and all that he was, and all that he ever shall be, for in every capacity and under all circumstances he loves you, and will love you without end. Think of his rich love, his abundant love towards his people; I call it 'love in the flagon', this love of his to all the saints which he has stored up for them.

And then, beloved, not only think of but enjoy the love of Christ in the cup, by which I mean his love to you. I always feel, when I get to this topic, as if I would rather sit down, and ask you to think it over, than try to talk to you about it; this theme seems to silence me. I think, like the poet,

"Come, then, expressive silence, muse his praise."

Love to me! Dear child of God, do think of it in this way; let me speak for you. "He loves me! He, a King, loves me! A King? The King of kings, HE loves me! God, very God of very God, loves me!" Strange conjunction this between the Infinite and a worm! We have heard and read romantic stories of the loves of emperors to poor village maidens, but what are these compared with Christ's love to us? Worms were never raised so high above their meaner fellow-worms as the Lord Jesus is above us. If an angel loved an emmet, there would be no such difference as when Jehovah-Jesus loves us. Yet there is no fact beneath heaven, or in heaven, that is so indisputable as this fact, that he loves us if we are his believing people. For this we have the declaration of inspiration; no, brethren, we have more even than that to confirm it beyond all question, for we have his own death upon the cross. He signed this document with his own blood, in order that no believer might ever doubt its authenticity. "Herein is love." "Behold what manner of love" there is in the cross! What wondrous love is there! Oh! then, let us have Christ's love in the cup, the love that we may daily drink, the love that we may personally drink just now at this moment, the love which shall be all our own, as if there were no others in the world, and yet a love in which ten thousand times ten thousand have an equal share with ourselves. God bless you, dear friends, and give you to drink of this wine! And if any here know not the love of Jesus Christ, I pray the Lord to bring them to know it. May he renew their heart, and give them faith in him, for whosoever believes that Jesus is the Christ is born of God. "He that believes on him is not condemned." His great gospel word is, "He that believes and is baptized shall be saved." May the Lord confirm this word by his Spirit, for our Lord Jesus Christ's sake! Amen.

2. A Refreshing Canticle (SS 1:4)

Winter, 1860

"We will remember your love more than wine."-Solomon's Song 1:4.

THE HEBREW WORD for "love" here is in the plural: "We will remember your LOVES." Do not think, however, that the love of Jesus is divided, but know that it has different channels of manifestation. All the affections that Christ has, he bestows upon his Church; and these are so varied that they may well be called "loves" rather than "love." By this expression we must understand, of course, all the love of Jesus, from the beginning even to the end; or, rather, to that eternity which has no end. We will remember those acts of love of which we have heard with our ears, and our fathers have declared unto us. It has been told us by inspired prophets, and God has revealed it to us in his Word, by his Spirit, that Jesus Christ loved us from before the foundation of the world. We believe that his love is no passion of modern date, -no mere spasm of pity. It is ancient as his glory, which he had with the Father before the world was, it is one of the things of eternity. This love divine is not a spring that welled up only a few days ago, but it is an everlasting fountain, which has never ceased to flow.

We will remember, O Jesus, that love of yours which was displayed in the council chamber of eternity, when you did, on our behalf, interpose as the Arbitrator and Mediator; when you did strike hands with your Father, and become our Surety, and take us as your betrothed! We will remember that love which moved you to undertake a work so burdensome to accomplish an enterprise which none but yourself ever could have achieved.

We will remember the love which suggested the sacrifice of yourself; the love which, until the fullness of time, mused over that sacrifice, and longed for the hour of which, in the volume of the Book it was written of you, "Lo, I come." We will remember your love, O Jesus, as it was manifested to us in your holy life, from the manger of Bethlehem to the garden of Gethsemane! We will track you from the cradle to the grave, for every word and every deed of your was love. You, wherever you did walk, did scatter loving kindnesses with both your hands. As it is said of your Father, "God is love," so, surely, you are love, O Jesus! The fullness of the Godhead dwells in you; the essence of love, nothing else but love, is your incarnate person.

And specially, O Jesus, will we remember your love to us upon the cross! We will view you as you come from the garden of your agony, and from the hall of your flagellation. We will gaze upon you with your hands and your feet nailed to the accursed tree. We will watch you when you could, if you had willed it, have saved yourself; but when you did, nevertheless, give up your strength, and bow yourself downward to the grave that you might lift us up to heaven. We will remember your love which you did manifest through your poor, bleeding hands, and feet, and side.

We will remember this love of your until it invigorates and cheers us "more than wine,"-the love, of which we have heard, which you have exercised since your death, the love of your resurrection, the love which prompts you continually to intercede before your Father's throne, that burning lamp of love which will never let you hold your peace until your chosen ones are all safely housed, and Zion is glorified, and the spiritual Jerusalem is settled on her everlasting foundations of light and love in heaven. We will remember all your love, from its beginning in the eternal past to the eternity that is to come; no, we will try to project our thoughts and imagination, and so to remember that, long as eternity shall continue, even forever and for evermore, so long shall your love exist in all its glory, undiminished in its luster or its force. "We will remember your love more than wine."

Nor is this all the love we have to remember. Though we ought to recollect what we have heard, and what we have been taught, I think the spouse means more than this. "We will remember your loves,"-not only what we have been told, but what we have felt. Come, dear hearers, let each one of you speak for yourselves; or, rather, do you think of this for yourselves, and let me speak of it for you. I will remember your love, O Jesus; your love to me when I was a stranger, wandering far from God; the love which restrained me from committing 'deadly' sin, and withheld my hand from self-destruction! I will remember the love which tracked me in my course- "When Satan's blind slave, I sported with death."

I will remember the love which held back the axe when Justice said, "Cut it down; why does it cumber the ground?" I will remember the love that took me into the wilderness, and stripped me there of all my self-righteousness, and made me feel my weight of guilt, and the burden of my iniquity. Specially will I remember the love which said to me, "Come unto me, and I will give you rest." I cannot forget that matchless love which, in a moment, washed my sins away, and made my spotted soul white as the driven snow.

Can you forget, my brothers and sisters, that happiest of days when Jesus first whispered to you, "I am yours, and you are mine"? I can never forget the transporting hour when he spoke thus to me; it is as fresh in my memory now as if it had only happened this afternoon. I could sing of it, if it were right to stop a sermon for a sonnet; I could sing of that love, passing all measure, which took my soul, and washed it in the precious blood of Jesus, and then clothed it in the spotless robe of his righteousness. O love divine, you do excel all other loves, that you could deal with such a rebellious, traitorous worm, and make that worm an heir of heaven!

But we have more love than this to recollect- all the love that we have felt since then. I will remember the valley of Baca and the hill Mizar; nor shall my soul forget those chambers of fellowship where you have unveiled yourself to me. If Moses had his cleft in the rock, where he could see the back parts of his God, we also have had our clefts in the rock, where we have seen the full splendors of the Godhead in the person of Christ.

Did David remember the tracks of the wild goat, where he was hunted on the mountains- the cave of Adullam, and the land of Jordan, and of the Hermonites? We, too, can remember spots equally dear to these in blessedness. "The Lord has appeared of old unto me, saying, Yes, I have loved you with an everlasting love: therefore with loving-kindness have I drawn you."

Christian, can you not recollect the sweet exchanges there have been between yourself and your Lord, when you have left your griefs at his feet, and borne away a song? Can you not remember some happy seasons when you went to him empty, and came away full? Is your heart heavy just now? It has not always been so. There have been times when, like David, you could dance before the Lord; times of holy merriment when, like Miriam, you could strike your timbrel, and say to those around you, "Sing to the Lord, for he has triumphed gloriously." There have been times when Jesus and you have not been strangers to one another, for he has linked his arms in yours, and walked along with you; and there have been other times when your head has been upon his bosom, and you could feel his heart beating with warm love to you.

Thus, then, in the summary of Christ's loves, which I will now humbly endeavor to pass in review, it will be necessary for me to mention, not only the love we have heard about, but the love we have felt and enjoyed. Do not suppose, dear brothers and sisters, that I am able to refresh your memories upon this sacred subject. It is the Holy Spirit's work to assist you in that matter; but I do trust that the resolution contained in our text will be formed in the heart of every one of you, "We will remember your loves more than wine," and that you will have the grace to carry out that resolution.

I. Here then, beloved, we have A RESOLUTION POSITIVELY EXPRESSED: "We will remember your love."

Why does the spouse speak so positively? Because she is inspired; she is not like Simon Peter when he said, "Although all shall be fall away, yet I will not." She is speaking the truth, for she will not forget the love of her Lord. Why is that? For one very good reason, because she cannot. If the Church could forget Christ's love to her, she would do so. She is such a forgetful wife that all her Husband's affections would be lost upon her, were it possible. But that cannot be; there is something about the love of Christ that makes it adhere to those upon whom it is bestowed; we cannot forget it. It enters into the heart, like, wine that seasons the cask, and the scent thereof abides. It pervades the soul; it imbues every faculty; it brings the secret thoughts into obedience to Christ; it flows through every vein of hope and fear, passion and desire. So the spouse could truthfully say to her Lord, "We will remember your love." The virtue was not in her own constancy, but in the tenacity of his affection, wherefore she could not help remembering it.

What is there, in the love of Christ; that will compel us to remember it? The things that we recollect best are of certain kinds. Some things that we remember best have been 'sublime' things. When we have stood, for the first time, where we could see a lofty mountain, whose snowy summit pierced the thick ebony clouds, we have said, "We shall never forget this sight." When Humboldt, the great traveler, had his first view of the vast prairies of North America, he declared that he could never forget the sensations of that moment. I can imagine how Dr. Livingstone, when he first came in sight of the magnificent falls which he discovered, might well say, "To my dying day, I shall hear the rushing of that tremendous stream of water." I can myself remember an unusually violent thunderstorm, when the lightnings flew across the heavens, flash after flash, without a moment's pause, as though a thousand suns were dashing through the sky. I also recollect the consternation of men and women when a neighboring house was smitten by the lightning, and burned with a terrific blaze, which could scarcely be seen by reason of the brightness of the lightning. My recollection of that terrible scene will never depart from me. The sublimity of what we have seen often causes us to remember it. So is it with the love of Christ. How it towers to heaven! And mark how brightness succeeds brightness, how flash follows after flash of love unspeakable and full of glory! There is no pause, no interval of darkness or blackness, no chasm of forgetfulness. Its sublimity compels us to remember its manifestation.

Again, we are pretty sure to recollect 'unusual' things. If we were asked whether we recollected that the sun had risen, we might say, "It is not a matter of memory at all. I feel certain that it did, though I did not see it rise." But if we are asked if we ever saw an eclipse, "Oh, yes!" we reply, "we recollect that; we remember watching it, and, how disappointed we were because it was not so dark as we expected it to be." Many people do not notice the stars much, but who forgets the comet? Everybody recollects that phenomenon of nature because it is unusual. When we see something strange, uncommon, out of the ordinary way, the memory at once fixes upon it, and holds it fast. So is it with the love of Christ. It is such an extraordinary thing, such a marvelous thing, that the like was never known. Ransack history, and you cannot find its parallel. There is but one love that is like it, that is the love of the Father to his only-begotten Son. Besides this, there is nothing to which we can compare the love of Christ to his people. That "constellation of the cross" is the most marvelous that is to be seen in the spiritual sky; the eye, once spellbound by its charms, must retain its undying admiration, because it is the greatest wonder of wonders, and miracle of miracles which the universe ever saw.

Sometimes, too, things which are not important in themselves are fixed on the memory because of 'certain circumstances which happen in association with them'. The country people often say, if you ask them whether they recollect such-and-such a year, "Ah, yes! it was the year of the hard frost, wasn't it?" Another time they will say, "Why, yes! that was the year when the blight fell upon our gardens, and all our potatoes were of no use, and we were nearly starved that winter. Circumstances help to make us recollect facts. If something particular in politics should happen on our birthday, or our wedding day, or on some other notable occasion, we should say, "Oh, yes! I recollect that; it happened the day I was married, or the day so-and-so was buried." Now, we can never forget the love of Christ, because the circumstances were so peculiar when, for the first time, we knew anything at all about it. We were plunged in sin and ruin; we were adrift on the great sea of sin, we had no hope, we were ready to sink, and no shore was near; but Jesus came and saved us. We can never forget those circumstances; with some of us, they were truly awesome, beyond all description. Therefore, we cannot forget the time when Jesus love first dawned upon our minds.

I think, my dear friends, I might give you twenty reasons why it would be impossible for the children of God to forget the love of Christ to them; but above and beyond every other reason is this one- 'Christ will not let his people forget his love'. If, at any time, he finds them forgetful, he will come to them, and refresh their memories. If all the love they have ever enjoyed should be forgotten by them, he will give them some fresh manifestations of love. "Have you forgotten my cross?" he asks; "then I will cause you to remember it afresh, for at my table I will manifest myself to you as I have not done of late. Do you forget what I did for you in the council chamber of eternity? Then I will remind you of it, for you still need a Counselor, and I will come to your relief just when you are at your wits' end, and I will give you wisdom. Have you forgotten that I called you to myself when you were a stranger! I will bring you back from your wanderings, and then you will recollect me again."

Mothers do not let their children forget them if they can help it. If the boy has gone to Australia, and he does not write home, his mother writes to him, "Has my John forgotten his mother?" Then there comes back a sweet epistle, which lets the mother know that the gentle hint she gave him was not lost. So is it with Christ; he often says to one of his forgetful children, "What! is your heart cold to him who loved you so much that he could not live in heaven without you, but must need come to earth, go out into the wilderness, up to the cross, and down to the grave, in order to find you?" Be sure that he will have our hearts; prone to wander, he knows that they are, and we feel it ourselves, but he will have them. Oh, that he would drive the nail of the cross right through your hearts, that it might be forever fastened there! Painful might the process be; some sharp affliction might rend your flesh; yet, if that would bring you near your Lord, and keep you near him, you might thank him even for the affliction, and love him all the more because of it.

II. Now let us advance another step, and look at THE COMPARATIVE RESOLUTION: "We will remember your love more than wine."

Why is "wine" mentioned here? I take it to be used here as a figure. The fruit of the vine represents the chief of earthly luxuries. "I will remember your love more than the choicest or most exhilarating comforts which this world can give me." We have many things which we might compare to wine, in the good and in the bad sense, too. Good, because they cheer, and comfort, and invigorate; bad, because, when we rely upon them, they intoxicate, they overthrow, and cast down to the ground. We very readily remember the good things of earth for a season. When creature comforts abound with us, and we have happy and merry days, we recollect them; and when nights of darkness come upon us, we remember the days of our brightness, and we talk of them. It is so with the widow bereaved of her husband; she remembers the days of her happiness, when the partner of her joys was with her; she recollects his affectionate words, and his sweet deeds of love. In the case of the mother bereaved of her child, she recalls the love that child had to her, and the solace it was to her when her little one slept on her bosom. Have you become poor? Then the "wine" that you recollect is the wealth you once possessed; you remember how you had no need to tramp over weary miles, and to shiver in the wintry cold. Now that your pain has come, you recollect your former joy, and it makes your present pain all the more painful.

This "wine" may be, to a minister, the joy of being successful; and there may come to him days when his chapel will be half-empty, and then he will look back, with regret, upon the joys he once possessed. The spouse says, "We will remember your love more than all earthly comforts." She cannot help doing so; if she could, she would recollect the world rather than heaven; she would have a remembrance of creature comforts, and she would be forgetful of her Lord. The fact is, the impression which the love of Christ makes on the true believer is far greater and deeper than the impression which is made by anything earthly. Mere mortal joys write their record on the sand, and their memory is soon effaced; but Christ's love is like an inscription cut deeply into marble, the remembrance of it is deeply engraven in our hearts. The joy of the creature is something like a lithograph cut lightly on the stone; when the stone is cleaned, the picture is gone; but the love of Christ is like the steel engraving, it is deeply cut, and cannot be easily erased. Earthly joys tread with light feet, and leave but a faint impression; but the love of Christ treads into the very core of our soul at every footstep, and therefore it is that we remember it better than we remember any earthly pleasure.

Earthly comforts, too, like wine, leave but a mingled impression. In this 'cup of joy' there is always a 'dash of sorrow'. There is nothing we have here below which is not somewhat tainted with grief. Solomon has warned us against the sparkling wine: "Look not upon the wine when it is red, when it gives it's color in the cup, when it moves itself aright. At the last it bites like a serpent, and stings like an adder." Even "friendship", the very cream of joy, trembles on the confines of disappointment, as it is written, "Cursed be the man that trusts in man, and makes flesh his arm."

But in Christ's love there is nothing for you ever to regret; when you have enjoyed it to the full, you cannot say that there has been any bitterness in it. When you have come forth from the secret chamber of communion with your Lord, you have realized the purity of his love, there has been nothing to qualify your enjoyment of it. When you have been to a party of your friends, you have said, "I have been very happy, but I could not enjoy myself there six days in a week;" but when you have been with Christ, you have felt that you could enjoy yourself in that way to all eternity; you could not have too much of such fellowship, for there was nothing in it to mar your happiness. True, there is the remembrance of your sin, but that is so sweetly covered by your Lord's forgiveness and graciousness, that his love is indeed better than wine. It has had all the good effects of wine, and none of its ill results.

Equally true is it that the remembrance of earth's comforts, of which wine is the type, must be but 'transient'. If the sinner could live many days, and have much wealth, would he remember it when he entered the unseen world? Ah! he might remember it, but it would be with awful sighs and sobs. You know how Abraham spoke, across the great gulf, to the rich man in hell, "Son, remember that you in your lifetime received your good things, and likewise Lazarus evil things: but now he is comforted, and you are tormented." But we can say, of the love of Christ, that it is better than wine, for we shall rejoice to remember it for all eternity. We shall recount the labors of him who lived and died for us. That is what we shall talk of in heaven; sure I am that this is the theme of all the music and songs of Paradise.

"Jesus, the Lord, their harps employs,

Jesus, my Love, they sing!

Jesus, the life of all our joys

Sounds sweet from every string."

Do you not see, then, why this comparison is made in our text? We remember Christ's love more than the best earthly comforts, because they make but a feeble impression, a mingled impression, a marred impression, and their impression, at best, is but transient; but the love of Christ is remembered as something that is better than wine.

I have to hurry over these different points; but if you enjoy hearing about this subject as much as I delight in preaching upon it, you would not mind listening to me all night long, and I should not mind preaching right through the night. Surely, this is a theme that sets one's tongue at a happy liberty. "My tongue is the pen of a ready writer" if I can but feel the love of Christ shed abroad in my heart.

III. Now, thirdly, I am to speak of THE PRACTICAL EFFECTS OF REMEMBERING CHRIST'S LOVE.

If we remember the love of Christ to us, the first practical effect will be that "we shall love him". Can I remember your love to me, O my sweet Lord, and not love you in return? Surely, Dr. Watts was right when he wrote,-

"Come, Holy Spirit, heavenly Dove,

With all your quickening powers,

Come, shed abroad a Savior's love,

And that shall kindle ours."

True is it, O Jesus, that there is no light of love in our hearts except the light of your love! It is the holy fire from your altar that must kindle the incense in the 'censer of our hearts'. There is no living water to be drawn out of these dry wells- you, O Jesus, must supply them from the bubbling spring in your own heart! When my heart is conscious of your love, it loves you in return.

Another practical effect of remembering Christ's love will be, "love to the brethren". When we remember Christ's love as we ought, we shall not meet one of Christ's brethren without falling in love with him directly. Christ has some very poor brethren, and some very unhandsome ones. David sent to enquire whether there were any left of the house of Saul to whom he might show kindness for Jonathan's sake. Ziba told him that Jonathan had a son named Mephibosheth, who was lame on his feet. What did David do when

he heard this? Did he say, "I will have nothing to do with him; I do not want a lame fellow like that stumbling about my palace "? Oh, no! he might be lame on his feet, but he was Jonathan's son; so David sent for him, and said to him, "You shall eat bread at my table continually." Did you ever know one of Christ's beloved who was lame on his feet? There is a little lameness, somewhere or other, about all of them; and if we only love those saints who are very holy, it will seem as if we only loved them for their own sakes; but if we love Christ's deformed and crippled children, that looks like loving them for his sake.

And, methinks, if you could remember what a clumsy child YOU were yourself, you would not look with such disdain upon any of God's other children. Ministers have much to bear in connection with some of their people. One man's judgment is so keen that you are always afraid of saying something amiss in his presence; another man's temper is so hot that you cannot meddle with him for do not fear should provoke a quarrel; another man is so worldly that, although he has the grace of God in his heart, it seems to be only like a spark in damp tinder. Christ has many very unseemly children; yet if we can but see that they are Christ's, if they have only a little likeness to him, we love them directly for his sake, and are, willing to do what we can for them out of love to him. The remembrance of the love of Christ to us will, I repeat, always kindle in us a love towards all the brethren.

The next effect will be, "holy practice". When we remember the love of Christ to us, we shall hate sin. Feeling that he has bought us with his precious blood, we shall abhor the very name of iniquity. When Satan tempts us, we shall each one say, "Get gone; for I will have nothing to do with you; I remember Christ's love to me." Have you never heard the story of the Indian woman, who, when she was enticed by some great chief, who wished to lead her astray made to him this noble answer, "I know no one in the world to be beautiful or attractive but my husband"? So will the believer say, when he is tempted, "I know of nothing that is good but Christ; I know of no one who is so fair as he is; so begone, black Satan, my heart is given wholly to Christ, and I will have nothing to do with you."

Another effect of remembering the love of Christ will be, "repose of heart in time of trouble". When we have, for a while, lost the light of God's countenance; when we are like the apostle in that great storm at sea, and are in a place where two seas meet, and our vessel is already broken by the violence of the waves. When darkness increases our fears, or daylight reveals fresh dangers, then is it specially sweet to remember the love of our Lord. In such a time as that, the tried believer can say, "He did love me once, and his love never changes. Though I cannot now see the light of his countenance, I know that he is still the same as he ever was. I remember the garden of delights where he revealed his love to me, and the banqueting house where he gave me such choice fare; and I feel persuaded that he has not forgotten his poor spouse, but that he will come to her again, and once more lift her out of the mire, set her feet upon a rock, put a new song into her mouth, and establish her goings." A constant remembrance of Christ's love to us will make us always cheerful, dutiful, holy. Dear Lord, grant us this boon; for if you will enable us to remember your love more than wine, you will give us all good things in one. Let your good Spirit but keep us up to this good resolution, and we shall be both holy and happy, honoring you and rejoicing in you.

IV. Lastly, I would put before you A FEW PRACTICAL SUGGESTIONS AS TO PRESERVING A DEEPER AND MORE SINCERE REMEMBRANCE OF CHRISTS LOVE than you have hitherto done.

The old Puritanical divines frequently compared their hearers to the Egyptian dog that ran to the Nile, and drank, and then ran away; they came up to the meeting-house, and heard the minister, took a little sip of the gospel, which sufficed them, and then they were off. One preacher said that he wished they were like the fishes; not come and lap at the stream, as the dog did; but swim in it, and live in it. There are too many, in this age, who are content with hearing a little of Christ's love; a sip by the way is all that they seem to need. But it would be far better if you could come up to Rutherford's ideal, "I would have my soul sunk over its masthead in a sea of love to Christ. I would be sunken fifty fathoms deep in the mighty shoreless ocean of his love, so that there might be nothing left of me, and that I might be swallowed up in love to Christ, and in Christ's love to me." I expect, dear brethren and sisters that your complaint is that you cannot recollect good things as you sincerely would. I know very well how you feel. You hear a sermon, and become, for a while, absorbed in holy meditation; but you have to return to your shop early tomorrow morning, and you only quitted it as late as twelve o'clock on Saturday night. There are six days for the world, and only one for heaven; it is no wonder that you find the sermon so difficult to remember. You remind me of a person going out into a garden, on a dark night, carrying a lighted candle. If the wind should blow, there is such a careful shielding of the light with the hand, lest it should be blown out. In like manner, it is but a feeble light that you bear away from the public ministry, and there are ten thousand winds blowing around you, and trying to put it out. You must indeed be careful to keep it alight all the week in your recollection. Let me give you a little practical advice as to how you may keep constantly in your mind a remembrance of Jesus Christ's love.

One of the first things I would recommend to you is, "frequent meditation". See if you cannot more often get a quarter of an hour all alone, that you may sit down, and turn over and over again the love of Christ to you. Remember that souls grow more by meditation than by anything else. The cattle go round the fields, and crop the grass; that is like hearing the Word. But, afterwards, they lie down in a quiet corner, and chew the cud; that is like meditating upon what we have heard. Get a quarter of an hour, if you can, to masticate and digest the Word. "A quarter of an hour!" says someone; "why, I could not get five minutes!" I would not be hard with you, dear brother, but I do you think could; days can sometimes be lengthened out, either at one end or at the other. If you cannot extend the day at the night end, cannot you pull it out at the morning end? Is there not a possibility of a little saving of time at some hour during the day? You will do none the less work for allowing time for meditation and prayer. Our old proverb says, "Prayer and provender hinder no man's journey;" and I believe that prayer and meditation hinder no man's work. Do try to get a little time to think about your soul. What, so much time to be occupied with this dusty, sinful world, and so little time to be devoted to that which relates to heaven! So much time to be employed concerning food, and drink, and clothes, and so little time to be given to thoughts of our precious Savior and all his loveliness! Do get a little time alone, beloved, for that will help to keep you right. You would not forget your Master's love nearly as much as you presently do, if you would secure more time for meditation upon it.

Another means of remembering Christ's love is this. "Take care that you are not content with what you knew of Christ's love yesterday". You want to know a little more about it today, and you ought to know still more about it tomorrow. Some Christians do not commune with their Lord nearly as often as they ought; I wonder how they manage to live on in such a fashion. They get a little manna once a month, and they try to live on that until another month comes round. They meet with their Savior, perhaps, at the communion table, -and not always then, -and they are content to live from day to day without having fellowship with him. Do not be one of that order of Christians. Seek for daily-no, more than that, -continual communion with the Lord Jesus Christ. You are to pray for daily bread; then, surely, he who bade you do that must mean that you should seek to be fed daily with himself, who is the Bread of heaven. I do not like to hear people talk about what they knew of Jesus five or six years ago, unless they can also tell something of what they know of him now. What would you think of a wife who said, "My husband spoke kindly to me some years ago; and I saw him five years ago, but I have not seen him since"? You would say, "How can the woman live, if she is a loving wife, without seeing her husband? Is he in the same house with her, and yet has he not spoken to her all that while?" The Lord Jesus is always near to you, and do you mean to say that you can live without fellowship with him? You, you can, for some of you do; but I beg you not to live so any longer, for it is a poor, starving way of dragging on a miserable existence. You who have just enough religion to make you wretched; you have not enough to make you happy- get a great deal more of it. Drink deeply at the heavenly spring of fellowship. If you learn a little more about Christ every day, you will not be likely to forget what you already know of him.

Then, again, as another way of keeping in your heart what you do know- take care, when you have a sense of Christ's love, that you let it go down deeply. If there were a nail so placed that it would slacken its hold a little every day for six days- if I had the opportunity of driving it in the first day, I would try to drive it in right up to the head, and to clinch it. So, if you have not much time for fellowship and communion with Christ, if you have only a short season for meditation, try to drive the nail well home. Do not be content with merely thinking about Christ, seek to see him before your eyes as 'manifestly crucified'. See him as he groans in the garden, and do not be content unless you can groan with him. See him as he hangs upon the cross, and do not rest satisfied until you can feel that you are crucified with him. Realize your fellowship with him as he rises from the tomb, for this will help very much to keep you right. I have heard the story of a man, who was passing by a house where a poor idiot lad, with a piece of sandpaper, was scouring away at a brass plate. The man asked what he was doing, and he replied, "I am trying to scour the name out." "Ah!" said the other, "you may scour away as long as you like, but you will never be able to do that." And so, methinks, I see the devil scouring away at some of you, trying to get the name of Jesus out of your heart. Scour away, Satan, if you like; but you will never get it out, for it is too deeply cut. If Christ's name is engraved upon your heart, Satan may try to get it out, but he will never succeed in doing so; it shall never be obliterated, but shall shine all the more brightly for his attempts to remove it.

Let me add one more direction. When any of you meet together, it is always a good thing to make Christ the theme of your conversation. Oh, what a deal of idle gossip there is even on Sundays. Many people do not go out on Sunday afternoon, so they must talk about something. They do not like to talk about their trade; that would be too secular, they fancy. They do not like to talk about strictly sacred things; that might appear hypocritical, they think. So they begin, "Have you ever heard so-and-so preach?" "Yes, I did once." "Did you like him?" So, from one, they go on to others, and ministers and their sermons become the bones that they pick on Sunday afternoons. They feel that they must have some theme for their conversation not quite sacred, nor wholly secular. I would advise you to talk more about the Lord Jesus Christ than you have been wont to do; you will be less likely to forget his love if you are often talking of him. Let the music of his name ring in your ears all the day long; and if you would have it ring in your ears, it must ring from your tongue. Whenever you have the opportunity, tell out the marvelous story of his great love to you; so will your own memory be refreshed, and others, listening to your testimony, will also get a large, and, it may be, an everlasting blessing.

May God now grant to you, my dear hearers, that you may retain a sense of Christ's love to you, if you have ever enjoyed it! If you never have, may God now give it to you! If you have never come to Christ, come to him now. Remember that Jesus loves sinners. Those who are now farthest from him, when they once return to him, shall know that he loves them. If you "take with you words," and come unto him, groaning and sighing, he will not cast you out. He stands now with open arms, and freely invites you. Come to him, I beseech you. As his ambassador, I entreat you to come; if you do so, he will fold you to his bosom. All that the heirs of heaven can have, you shall have. All that the glorified saints are now enjoying shall yet be your privilege also. You shall one day walk with Christ in white, and see his face, and be with him in Paradise, and be blessed throughout eternity. May God grant us his grace now, that our text may become the cheerful sonnet of our experience, "We will remember your love more than wine."

3. The Memory Of Christ’s Love (SS 1:4)

NO. 2294

INTENDED FOR READING ON LORD’S-DAY, FEBRUARY 5TH, 1893,

AT THE METROPOLITAN TABERNACLE, NEWINGTON,

ON LORD’S-DAY EVENING, NOV. 2ND, 1890.

“We will remember thy love more than wine: the upright love thee.” — Song of Solomon 1:4.

I DO NOT think I can preach to-night; I feel so weary, and worn, and ill.

Still, I can talk to you a little concerning the great love of Christ. If I were dying, I think I could speak upon that theme; and oh, when we rise again, how we shall talk for ever and ever about Christ’s love! This will be our endless theme throughout the eternal a ages, “His great love wherewith he loved us, even when we were dead in sins.”

I have taken for a text the last two sentences in the Song of Solomon, the first chapter, and the fourth verse: We will remember thy love more than wine: the upright love thee.”

This is a night for remembering Christ’s love. The communion-table spread before us, the sacred feast to which we are about to come, is meant to recall to our minds our Savior’s words, “This do in remembrance of me...

This do ye, as oft as ye drink it, in remembrance of me.” But, while we remember Christ, the central thought in our minds shall be that of which Paul wrote, “who loved me, and gave himself for me.” We will, above all things else to-night, remember his love. Have any of you been forgetting it? Is it long since you had an hour’s real enjoyment in meditating upon the love of Christ? Then, beloved, come to-night, and renew your vows; begin again your fellowship; and make this firm resolve, We will remember our Lord; we will remember his love to-night! May the Holy Spirit, who brings everything to remembrance whatsoever Christ has said to us, help us now to remember him! For him to remember us when he comes to his kingdom, will be our heaven. For us to remember him, though he has gone away to his kingdom, shall be a little heaven to us tonight.

As I am able, I will talk with you briefly, first, upon the, preparations for the holy memory mentioned in our text. We shall find them in the verse in which the text is embedded: “Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee.”

When we have considered the preparations for the holy memory here referred to, I will speak upon the divine subject of this holy memory: “We will remember thy love more than wine.” Then, thirdly, we will meditate upon the divine product of this holy memory: “The upright love thee, love thee because they remember thy love.

I. First, then, dear friends, as I may be helped by the Holy Spirit, I would remind you of THE PREPARATIONS FOR THIS HOLY MEMORY. Here they are.

The first word is, “Draw me.” Lord, I would fain come at thee; but like Mephibosheth, I am lame in both my feet. I would fain fly to thee; but my wings are broken; if, indeed, I ever had any. I cannot come to thee. I lie inert, and dead, and powerless. So the first preparation is, “Draw me.” It if; a sweet, gracious, efficacious exercise of divine power that I need and entreat. I say not, “Drive me;” but, “Lord, draw me.” I say not, “Throw me there, or force me yonder; but, “Lord, draw me. Whilst thou dost draw, I shall have liberty left to run: draw me, we will run after thee.”

We do not need to be born again; we who are believers in Christ have had that miracle wrought upon us already. We are not asking now for pardon and justification; as believers in Christ, we have these priceless boons already. What we want is the gentle influence of the Holy Spirit to attract us nearer to Christ; so each one cries to the Lord, “Draw me.” We are not dead; we are quickened and made alive. Our very pain and anguish, because we are not able to come to Christ as we would, prove that we are alive. I commend this prayer to you, “Lord, draw me; draw me.” It is the work of Christ to draw. “I, if I be lifted up from the earth, will draw all men unto me.” It is the work of the Father. “No man can come to me,” said Christ, “except the Father which hath sent me draw him.” It is the work of the Spirit of God to draw a soul towards Christ. I pray this for myself, and I trust that you will pray with me, “Come, Sacred Spirit, and draw us nearer to Christ; enliven our hopes; incline our hearts; arouse our desires; and then help us to yield our whole being to thy gracious influences! “ “If thou hast drawn a thousand times, Oh, draw me, Lord, again!” That, then, is the first preparation for the holy memory mentioned in our text, divine drawing: “Draw me.”

Notice, next, that this verse says, “Draw me, we will run after thee.” I like the change in the pronouns, as though I should pray to-night, “Lord, draw me; I am the most weighted, the heaviest of all thy children in this congregation; but draw me, we will run after thee. All my brothers and sisters will run at once if thou dost draw me. If thou dost draw the most burdened one towards thyself, all the rest will come to thee at a rapid rate,” Do you not feel, my dear brother or sister, as if you could use this expression? Lord, if thou wilt draw me, all my fellow-members will be running with me; yet they will not outstrip me in their eagerness to reach thee, for we will together run after thee. Do, therefore, draw me, my gracious Lord! If we would be fully prepared to remember Christ, we must get into this running pace: “Draw me: we will run after thee.” Be quick, my soul, be quick, about heavenly things! Creep, if thou wilt, about thy worldly business; but ran after thy Lord. Oh, that we might everyone attain the running pace to-night! Oh, that we might speed along towards our Lord with that strong, impetuous desire which will not let us rest till we are close to him: “Draw me, we win run after thee.”

Divine drawing is the first preparation for the holy memory, and next comes speedy running.

Now, in the further preparation, if you read the verse through, you will find that an answer comes to the prayer directly it is uttered: “The king hath brought me into his chambers.” “What I asked for, I have obtained at once; and I have received more than I asked for. I prayed, ‘Draw me,’ and he hath carried me bodily. ‘The king hath brought me into his chambers.’ I did but pray that I might come a little nearer to my Lord; but he has brought me into his secret places, into his withdrawing rooms. He has brought me where he brings his bride. He has brought me where he receives his courtiers. The King has brought me into his chambers; and now I see how truly royal he is. The King has done it. The King, not a king; but that King who is King of all kings, the most royal of all monarchs, ‘the Prince of the kings of the earth,’ even my Lord Jesus, hath brought me into his chambers.”

How quickly this was done! I want you to believe, beloved, that it could be done just as quickly in your case. Pray, “Lord, draw me. I feel as if I were coming to the communion-table quite unfit to come.” Is that what you say? Then pray, “Draw me,” and in a moment, before the prayer is uttered, you shall find yourself not only drawn, but actually brought into the secret place of fellowship. “The king hath brought me into his chambers.” “Or ever I was aware, my soul made me like the chariots of Ammi-nadib.” I know, and some of you know, unhappily, what it is to feel very cold and lifeless; but I also know, and some of you know, what it is to become full of life, full of love, full of joy, full of heavenly rapture, in. a single moment.

You who could only creep begin to run. You who could only sigh begin to sing. I want it to be so with every one of you, dearly beloved, to-night.

And you, who think you are forgotten, shall be remembered tonight, at any rate. You who have almost forgotten what a real, hallowed time of communion means, may learn it over again to-night, as you cry, “Draw me, we will run after thee: the king hath brought me into his chambers.”

Thus we have had three preparations for the holy memory mentioned in our text: drawing, running, and bringing.

There is only one more preparation for remembering Christ, and that is to feel gladness and joy in him: “We will be glad and rejoice in thee.” Come, take those ashes from thy head, thou that art sighing by reason of affliction! Come, unbind that sackcloth, and throw it aside, thou that hast lost fellowship with God, and art consequently in the dark! Christ is yours if you believe in him. He has given himself to you, and he loves you.

Rejoice in that blessed fact. Remember who he is, and what he is; very God of very God, yet perfect man, God in human nature, Immanuel, God with us, glorified now in the highest heavens, though once, for our sakes, he sank down into the very depths of death and the grave. Bless his dear name. Be glad and rejoice in him.

Now, I pray you, let your mouth be filled with laughter, your tongue with singing, and your heart with holy ecstasy, as you think of who your Well-beloved is, how great he is, and what greatness he puts upon you by virtue of his union with you. We cannot very well remember Christ as we should while we carry about with us a heavy heart. Come, sad spirit, be glad in the Lord! “Rejoice in the Lord always: and again I say, Rejoice.” If ever a human soul had reason to rejoice, it must be the soul that believes in Christ. If ever there were any of the sons of Adam who had cause to be glad, and to clap their hands with holy mirth, it is the men who have found Christ to be their salvation, and their all in all.

These, then, are the preparations for the holy memory of which our text speaks. If they be well made, you will have no difficulty in remembering Christ’s love to-night.

II. So now, in the second place, as I may be strengthened, I would like to speak about THE DIVINE SUBJECT OF THIS HOLY MEMORY: “We will remember thy love.”

First, we will remember the fact of Christ’s love. What a wonderful thing it is that the Son of God should love us! I do not wonder so much that he should have any love for you; but I am lost in wonder at the fact that he has any love for me, even for me. Does not each believer feel that the wonder of wonders must ever be that the Lord Jesus Christ loves him? He was in glory, wanting nothing. He was in his Father’s bosom, enjoying ineffable delight. If he wanted to cast his eyes of love on any of his creatures, there were myriads of bright spirits before the throne. But, no, he must look down, down, down, to earth’s dunghills, and find out us who were utterly unworthy of his regard. Then he might have pitied us, and left us in our lost estate; but it could not be so with one who has such a heart as our dear Savior has; he must needs love us. What it is for God to love, God only knows. We faintly guess, by the love that burns in our bosom towards the objects of our affection, what the love of God must be. The love of God must be a mighty passion. I use the word because I know no better; I am conscious that it is not the right one, for human language is too feeble to describe divine love.

“Stronger his love than death or hell;

Its riches are unsearchable:

The first-born sons of light

Desire in vain its depths to see;

They cannot reach the mystery

The length, and breadth, and height.”

Oh, the love of Christ! It must ever be the wonder of wonders that Jesus Christ, the darling of the heavens, should have set the eyes of his affection upon men of mortal mould, on sinful men, on me! That, to me, is the climax.

We will remember the fact of Christ’s love.

But we will remember, also, the character of Christ’s love. What a love it was! He loved us before the foundation of the world. With the telescope of his prescience, he foresaw our existence, and he loved us when we had no being. Then he struck hands with the great Father, and entered into covenant on our behalf, and engaged that he would stand sponsor for us, and redeem us from the ruin of our sin. Oh, the love, the love, the everlasting love of Christ! He has never left off loving us from the very first. All through the ages before the world was, and through the centuries in which the world has existed, he has loved his chosen every moment, and loved them to the full. Can you drink in the sweetness of that thought? Oh, I pray you, remember the antiquity and the constancy of the love of Christ to his people! “We will remember thy love.”

It was unmerited love, which had no reason in us for it to light upon.

“What was there in you that could merit esteem,

Or give the Creator delight?

“Twas even so, Father,’ you ever must sing,

‘Because it seem’d good in thy sight.”

He loved us because he would love us. It was the sovereignty of his love that made him love those whom he chose to love. He loved them freely, without anything in them, or that would ever be done by them, to deserve his love. But he loved fully as well as freely; he loved intensely, divinely, immeasurably. Thou knowest thy love to thy child; it is but a feeble spark compared to the great sun of Christ’s love to thee. Thou knowest thy love to thy husband; it is a tiny rill compared with the ocean of Christ’s love to his people. Beloved, turn over the wondrous qualities of the love of Christ to you, and say, as you sit at the communion-table to-night, “We will remember thy love, for we cannot forget it. We will remember thy love, for the joyous theme forces itself upon us. We will remember thy love more than wine.”

We will also remember the deeds of Christ’s love. It is a grand story; I cannot stay to tell it to you to-night. You know how, in the fullness of time, the Son of God came out of the glory, and alighted on a stall where the horned oxen fed. He who had made all worlds was hanging at a woman’s breast, for he was made flesh that he might save us from our sins.

“Herein is love!” See him living a laborious life, going about doing good, despised, maligned, yet ever ready to give still greater grace and mercy to the unworthy. You know his life, the wondrous life of Christ. “Herein is love.” At last, he gave himself up in agony even to a bloody sweat. He gave his back to the smiters, and his cheeks to them that plucked off the hair; he hid not his face from shame and spitting. And then he gave himself, his hands to the nails, his feet to the cross and the cruel iron, his side to the lance, his body to the tomb, his soul to depart to his Father. “Herein is love.” I wish I could preach upon this theme as it deserves to be proclaimed. Oh, that I knew how to speak of the dying love of Christ! The angels desire to look into the mystery of the love of Jesus; but even they cannot compass its immeasurable height, and depth, and length, and breadth. Will not each of us, who are the objects of it, remember his dying love?

“When to the cross I turn mine eyes, And rest on Calvary O Lamb of God! my sacrifice! I must remember thee.

“Remember thee, and all thy pains, And all thy love to me; Yea, while a breath, a pulse remains, Will I remember thee!”

But Jesus rose from the grave. He rose with the same love; he ascended with the same love; he lives with the same love, pleading for us. He loves us now; and he will come for us in love. Love shall give him wings to fly down to earth again. He will reign here; but not without his people. “The Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.” He will reign for ever in love. Evermore, throughout the life to come, and the ages that shall never end, Christ will rest in his love, he will rejoice over his people with joy, he will joy over them with singing. He will also give them to share his glory, and to sit upon his throne, and to reign with him for ever and ever.

Oh, what a theme is this, the deeds of Christ’s love! In trying to talk of it, I feel like a poor schoolboy standing here, speaking on a subject he loves.

Oh, that there were a Milton, or some one of Miltonic calibre, to tell out the story of this great love of Christ! Yet, mayhap, the theme is better with my poor description than it would be with the loftiest words of men, because you are more likely to forget the description, and to remember the love that cannot be described; whereas, had my discourse been filled with lofty and worthy diction, you might have forgotten the theme, and remembered the speaker.

I would like you, brothers and sisters, to-night, to remember the proofs of Christ’s love. You were far off, but he sought you, and brought you back.

You were deaf, but he called you, and opened your ear to hear his loving call. You came trembling, and afraid, I but he cheered you; and in a moment he took your burden from you, and set you free. Do you remember it? “Dost mind the place, the spot of ground, Where Jesus did thee meet?” I remember, to-night, the place where first I saw the Lord; I know it to a yard. Some of you cannot speak as definitely as that, and you need not blush because you cannot. Did Jesus come to you? Did he forgive your sins? Did he comfort you with his love? Then remember it to-night. Never mind about dates and places; but remember his love.

Since Jesus first came to you, and saved you, many a time you have been in trouble, and he has comforted you. You have been in labor; and he has sustained you. You have been in disrepute; but he has honored you. Alas, you have proved yourself unworthy of his love; but he has forgiven your backslidings. You have wandered from him; but he has restored you.

Remember his great love.

No word of mine will, I fear, help you much; but let your memory begin to run over the pages of your diary. Turn over the leaves that record your Lord’s favor to you. Are there not some pages with great crosses upon them, which you made in the day of trouble, and other crosses, which you made in the hour of your deliverance when Jesus came to your relief? Oh, remember his love, remember his love more than wine! I will not detain you on this point any longer; although there was much more I wanted to say. Only, brothers and sisters, if I cannot talk to you, do the thing that we are thinking about. Do remember Christ and his great love. Do now, before you partake of the emblems of his broken body and his shed blood, get to him. You may forget everything else if you like; but I charge you remember Christ’s love. There, fling overboard every other recollection, however precious! Let the golden ingots go; but hold you fast to the true lading of the ship, her real cargo, the love wherewith Christ hath loved us. Do remember that, and sit still, and enjoy the blessed memory.

Before I come to the last division of my subject, I should like to ask whether there are any here who cannot remember Christ’s love because they never knew it. Is that your case, my dear friend, over yonder? Let me remind you of the lepers of whom we have been reading, and then lot me recall to your minds God’s ancient law concerning the man suffering from leprosy. When he was brought for the high priest to examine him, the high priest looked him up and down, from the crown of his head to the sole of his foot, and he said to the leper, “Here is a place still on thy breast where thy flesh is perfectly clean;” and the leper said, “Yes, I am pleased to see that it is so.” But the high priest replied, “You are unclean, you must not go into the house of the Lord, or associate with the people.” Then there came another, and he searched him all over, and said, “Here, upon this part of your leg, there is a sound place still.” “Yes,” said the other, “I have often thought what a good sign it was.” “You also are unclean,” said the high priest, “Go to your separate house, and abide there.” Then there came one poor man who was white all over, and the high priest said to him, “Have you any clean places?” “No, my lord, not one; examine me, and see;” and the high priest looked, and there was not a clean spot on him where you could have put a pin’s point; but the leprosy was all over him, he was saturated all through with the deadly virus, and foul with the loathsome disease; and there he stood, and cowered and trembled before the high priest. Then the high priest said to him, “Behold, thou art clean; when thou hast performed the ceremony required by the law, thou mayest go home to thy house, and to the house of thy God, for thou art clean.”

There was a medical reason, I suppose, for this law; the mischief had thrown itself out, it had come out to the shin, the disease was fully developed, and would soon be removed.

But, whatever may have boon the medical reason, such was the law; and if I am addressing anybody here who feels, “There is nothing good about me; I am unclean, unclean, unclean, from the crown of my head to the sole of my foot, and the lowest place in hell is my desert,” my friend, the grace of God has begun to work in you. Now that you are emptied, God will begin to fill you. Trust you in the atoning sacrifice of his dear Son, and you shall have the assurance that you also are the subject of his saving grace; his love shall be shed abroad in your heart by the Holy Ghost; and you shall join with us in remembering that great love wherewith he hath loved us.

III. The last thing upon which I have to speak to you is this, THE DIVINE PRODUCT OF THIS HOLY MEMORY: “The upright love thee.”

So it seems, then, that if we remember Christ, we shall have a respect for his people. His people are the upright; and she, who speaks in the sacred Canticle, here looks round upon them, and says, “The upright love thee.”

“That commends thee to me; for if they who are of a chaste spirit love thee, much more should I.” I think, if you feel as I do sometimes, you would be glad to be sure that you were even the least in God’s house. We know the upright love Christ, and we love the upright because they do so; and we esteem Christ because, the better men are, the more they think of him. Is it not so? But sometimes we are afraid we are not among the number of the chosen ones. “The upright love thee.” Lord, am I one of the upright? Our hymn puts it, even concerning heaven,

“There ye that love my Savior sit, There I would fain have place,

Among your thrones, or at your feet, So I might see his face.”

Would we not gladly sit at the feet of the very least of his people if we might but love Christ? They love him. I know how you look about you tonight, and you say, “There sits Brother So-and-so, he loves Christ; there is Mistress So-and-so, who is so busy in the service of her Lord, She loves Christ. And that dear man (Mr. William Olney), whose death we still commemorate by these sad memorials around the pulpit, he loved Christ.”

“Ah, well!” you say, “I wish I loved him, too, and that I were among the upright in character, who truly admire him.” Seek that blessing, dear friends, for it is to be had if you seek it aright. Seek it, for the love of Christ will make you love the upright, and foster in you an esteem for them. I do not like to hear Christian people speak ill of one another; and I do not like to hear Christian people speak ill of the Church. If Christ loves her, and is married to her, woe to you if you find fault with my Master’s bride! He loves not those who love not his chosen. Have a great love for the people of God, even the poorest of them. Count them to be the aristocrats of the world, the blood-royal of the universe, the men and women who have angels to be their servants, and who are made kings and priests unto God. If you remember Christ, you will remember his people. If you remember his love, you will feel a love towards them, God grant that you may do so! One thing more, and I have done. In remembering Christ’s love as the upright do, we shall grow upright. I believe that God blesses trouble to our sanctification, and that he can bless joy to the same end; but I am sure of this, that the greatest instrument of sanctification is the love of Jesus. One asked what he should think of to make him holy, and his friend answered, “Think of death.” It is wise to talk with the grave, the mattock, and the shroud; but the living love of Christ has a sanctifying power that even thoughts of death have not. One has said, “If thou wouldst grow holy, think of the punishment of sin, the pit that God has digged for the wicked.

It will make thee tremble at the thought of sin, and cause thee to flee from it as from an arch-destroyer.” This is true; but still, if thou wouldst grow in grace fast, and become holy rapidly, this is the best theme for thy meditation, “We will remember thy love.” If you will remember Christ’s love, you will be lifted up from your crookedness, and made straight, and put among the upright, who love the Lord.

Come, then, let us join to-night in sweet thoughts of love to Christ. The sermon is short, but the subject is long; and you have now an opportunity for coming to the communion-table, and thinking out that theme which I have started for you, “The love of Christ to me, the love of Christ to me.”

Then follow it up with this, “Oh, my poor love to Christ!” Think, dear friends, if you remember your own love to Christ, what a small thing it is to remember. His great love is like the sun in the heavens. Your love-well, you have to put on your spectacles before you can see it; it is so small a thing. God grant it may grow to-night; and, at the communion-table, may you have such a visitation from Christ, such delightful fellowship with him, that you may be able to sing again the hymn that you were singing when I was obliged to retire for a while from the platform,

“My Jesus, I love thee, I know thou art mine, For thee all the follies of sin I resign;

My gracious Redeemer, my Savior, art thou, If ever I loved thee, my Jesus, ‘tis now.

“I will love thee in life, I will love thee in death, And praise thee as long as thou lendest me breath;

And say when the death-dew lies cold on my brow, ‘If ever I loved thee, my Jesus, ‘tis now.’“

May you sing it now, and be able to sing it when the death-dew lies cold on your brow! The Lord be with you, for Jesus’ sake. Amen.

4. Rejoicing And Remembering (SS 1:4)

NO. 2641

A SERMON INTENDED FOR READING ON LORD’S-DAY, APRIL 19TH, 1896,

AT THE METROPOLITAN TABERNACLE, NEWINGTON,

ON LORD’S-DAY EVENING, APRIL 4TH, 1886.

“We will be glad and rejoice in thee, we will remember thy love more than wine.”-Song of Solomon 1:4.

IT IS A very blessed habit of saints who have grown in grace to enter into actual conversation with the Well-beloved. Our tort is not so much speaking of him as speaking to him: “We will be glad and rejoice in thee, we will remember thy love more than wine.” Of course, in prayer and in praise, we speak to God; but I suggest that we should seek to have much more of intense and familiar fellowship with the Lord Jesus Christ than the most of us at present enjoy. I find it good sometimes in prayer to say nothing, but to sit or kneel quite still, and to look up to my Lord in adoring silence; and then sometimes to talk to him, not asking anything of him, but just speaking familiarly with Jesus, realizing him to be present, and waiting to hear him speak until some precious word of his from Scripture comes into my soul as with living accents newly-spoken by those dear lips which are as lilies dropping sweet-smelling myrrh. The French have a word which they use concerning that conversation which is common among those who love one another, or are on terms of intimate friendship; they call it “tutoyage“ for they say “thee” and “thou” to one another, instead of the more formal language used towards strangers. I like that form of expression that is used in our text, and delight to meet with souls that are brought into so rapt a state of fellowship with Christ that they can speak to him in this familiar fashion, “We will be glad and rejoice in thee, we will remember thy love more than wine.”

If you, dear friends, have not lately conversed with Jesus, do so now in the quietude of your own spirit. Think that his shadow is over you; do not let it be mere imagination, but let it be what is better far than that, a true realizing faith, for if he be present where two or three are met together in his name, rest assured that he is not absent where this great assembly of his people has come together to commemorate his passion and his death. Thou art here, blessed blaster; we are sure that thou art, and we worship thee, and speak with thee, as really as if we could see thee with that vesture on, woven from the top throughout, — as truly as if we saw thee now lifting that beloved pierced hand, and laying it upon us; and we would say to thee from the bottom of our hearts, “We will rejoice and be glad in thee, we will remember thy love more than wine.” This text is not so much for me to explain, dear friends, as for you to enjoy. Forget all about the preacher, but take the text, and part it among yourselves; extract as much as you can of its spiritual nourishment, and feed upon it.

I. As you do so, you will notice, first, that we have here A DOUBLE RESOLVE: “We will be glad and rejoice in thee, we will remember thy love more than wine.”

I may say of that resolve that it is, first, a necessary resolve, for it is not according to human nature to rejoice in Christ, it is not according to the tendency of our poor fallen state to remember his love. There must be an act of the will with regard to this resolve; let us will it now: “We will be glad and rejoice in thee, we will remember thy love more than wine.” There are so many things that try to come in between our souls and our Savior, so many sorrows that would prevent our rejoicing in him, that we must be resolved to be glad in him, whatever our sorrows may be. Down with you, sorrows! Down with you! We have said unto the Lord that we will be glad and rejoice in him, and we mean to prove our words to be true. Then there are so many troublous thoughts that come flying in to mar our full fellowship with our Lord. However tightly windows may be closed, and doors may be shut, these thoughts will find an entrance, and we get remembering the sick child at home, or some care that has afflicted us during the week. Oh, but, Lord, we will not remember these things now! We say to thee from our hearts, “We will-we will — we will remember thy love.” Away with thee, care, sorrow, grief, away with thee! Come to me, O Holy Spirit, and help me now to have a happy time, to be glad and rejoice in my Lord, — and to have a holy time, to remember His love, and to remember nought beside! You must will it most intensely, dear friends, or it will not come to pass. It is not sufficient merely to walk into a place of worship, and put ourselves into the posture of devotion, and then to imagine that, doing whatever is proper to the place and the hour, we shall have fellowship with Jesus. Oh, no, beloved; oh, no! We must worship him in spirit and in truth, not in fiction and in sham; not mechanically, as though we could have true fellowship with him without earnest and intense desire.

No, there must be these two utterances of our holy resolve, “We will be glad and rejoice in thee, we will remember thy loves more than wine.”

And truly, dear friends, as this resolve is necessary, it is also a right and proper resolve. Should we not be glad and rejoice in Christ?

“Why should the children of a King

Go mourning all their days?”

Why should the children of the bride-chamber fast while the Bridegroom is with them? With such a Husband as we have in Christ, should not the spouse rejoice in him? Would it be becoming for a heart that is married to Christ to be in any other condition than that of rejoicing in him? I know you have many things in which you cannot rejoice; well, let them go. But you can rejoice in him, — in his person, in his work, in his offices, in his relationships, in his power, in his glory, in his first advent, in his second advent. Surely, these are not things that can be thought of without delightful emotion; it is most proper that we should be glad and rejoice in our Lord. There ought to be a reduplication of our joy; we should joy in him and then rejoice in him, we should “be glad and rejoice” in him.

It is most proper that we should be glad in the Lord, and what can be more proper than that we should remember him? What a shame it is that we ever forget him! His name should be so deeply engraver on our hearts that we cannot forget him. Let us remember his love, for surely, if there is anything that we ought ever to remember, it is that undying love which is our choicest portion on earth, and which will be the main constituent of our highest bliss in heaven. Then, by the help of God’s Spirit, let us make this resolve at this moment. Whatever we may do when we get out of this building, at any rate for the next half-hour, let us resolve to stand to this double declaration, “We will rejoice, and we will remember.” Do you not think also that this resolution, if we carry it out, will be very helpful to ourselves? What a help it is to a Christian man to be glad in the Lord! I know what it is to be depressed; I do not suppose there is any person in this place who knows what it is to be cast down so low as I sometimes am. Then I feel that there is no help for me, and no hope of my living and working, except I can get out of that sad condition, and get to be glad in the Lord; and I cry, “My heart, my heart, what art thou at? Why art thou cast down, O my soul? And why art thou disquieted within me? Hope in God: for I shall yet praise him, who is the health of my countenance, and my God.” There is no way of getting right out of the Stygian bog of the Slough of Despond like rejoicing in the Lord. If you try to rejoice in yourself, you will have a poor reason for joy; but if you rejoice and be glad in the Lord, you have the real, abiding, unchanging source of joy; for he who rejoices in Christ rejoices in him who is “the same yesterday, and to-day, and for ever”; and he may always rejoice in him.

Come, then, and for your own good hang up the sackbut, and take down the psaltery; put away the ashes. What if men do call this season “Lent”? We will keep no Lent to-night; this is our Eastertide, our Lord has risen from the dead, and he is among us, and we will rejoice in him. Come, beloved, surely it is time that we did, for a while at least, forget our pain, and griefs, and all the worries of this weary world; and for one, I must, I will, be glad and rejoice in my Lord, and I hope many of you will join with me in the happy occupation, which will be helpful to yourselves.

Certainly, it will also be for the good of others. I think that believers do much harm if they allow their depressions of spirit to be too conspicuous.

There is another meaning besides the first one to that text, “Thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast.” But if you can get right out of your sorrow, and can actually rejoice in the Lord, and if you can so remember him as to be glad and rejoice in him, you will allure many to the fair ways of Christ, which else will be evil spoken of if you go mourning all your days. Come, ye weak ones, come and feast on bread that can make you strong. Come, ye whose eyes are red with weeping, take a handkerchief that shall dry your tears, and make your eyes as bright as diamonds. Remember Christ, and be glad and rejoice in him. Angels round the throne can have no higher joy than this; and they cannot enter so fully into it as you can, for he has not loved even them as he has loved you.

“Never did angels taste above, Redeeming grace and dying love.”

This, then, is what I earnestly commend to you, this double resolve, that we should all truly say to our Lord, “We will be glad and rejoice in thee, we will remember thy love more than wine.” But, dear friends, we cannot carry out the resolve without the help of the Holy Spirit. Therefore, let us breathe it unto the Lord in prayer; and, as we tell him what we mean to do, let us each one add, “Draw me, O Lord; then I will run after thee. Help me to come to thee; manifest thyself to me, and then I will be glad and rejoice in thee.”

II. Now I want to go a step further, and say that I think the resolve of the text is A SUITABLE RESOLVE FOR THIS OCCASION: “We will be glad and rejoice in thee, we will remember thy love more than wine.”

We are most of us coming to the communion table, to eat of the bread and to drink of the cup in remembrance of our Master’s dying love. Surely now is the hour, if ever in our lives, to be glad and rejoice in him, and to remember him, for the object of this supper is to commemorate his dying love. It is idle, and worse than idle, to come to Christ’s table if you do not remember him; what good can it do you? The use that it is to the spectator is that you show Christ’s death “till he come”; but if there be not in the spectator any thought of that death, of what use is the sight of the table with its sacred vessels? And if you yourself do not think of Christ, of what avail to you are the emblems of a forgotten or an unknown Lord? No, we are to commemorate his death; so let us in our hearts rejoice in him, and remember him. Well did we sing just now —

“Jesus, when faith with fixed eyes, Beholds thy wondrous sacrifice, Love rises to an ardent flame, And we all other hope disclaim.

“Hence, O my soul, a balsam flows To heal thy wounds, and sure thy woes; Immortal joys come streaming down, Joys like his griefs, immense, unknown.”

Recollect, next, that in coming to this communion table we also commemorate the results of Christ’s death. One result of our Lord’s death is that he gives food to His people; his body broken has become bread for our souls, yea, it is meat indeed. His blood, which was shed for many for the remission of sins, has become drink indeed. By his death, Christ has given us life; and by the completion of his great redeeming work, and by his ever-living intercession, he has given us bread and wine by which that life may be sustained. He has finished it all, and he has gone into the glory to secure the results of his finished work. Sitting around his table, we are reminded of all this; the bread is ready, the cup is filled. We have nothing to do to prepare the feast; all we have to do now is to come and partake of it, and feed even to the full upon heavenly food. So, dear friends, if we come to this table in a right spirit, we must rejoice in our Lord, and we must remember his love.

I think also that there is this further reason why we should rejoice in our Lord, and remember his love, because at this table the commemoration is made by our Lord to be a feast. They miss the meaning of the Lord’s supper who kneel around what they call an “altar.” The very point of the supper is that it should be taken while sitting around a table. It is not meant to be an adoration, it is a communion; we come here that we may have fellowship with him who sat at the table with his disciples, and made them to be his companions at his last supper. Joy is becoming at a royal feast.

What! will ye come to the King’s table with sorrowful countenances? Will ye come sadly to see what he has brought you? Now that he has prepared the bread and wine as a feast for your souls, will you come here hanging your heads like bulrushes? No, but let this be your resolution, “We will be glad and rejoice in thee, we will remember thy love more than wine.” Do kings make feasts, do they lift high the flowing bowl, are there shouts of joy and exultation at their banquets; and shall it be that this world’s poor vine, whose juice is often to men like the wine of Gomorrah, shall bring even the semblance of joy superior to ours when we drink of the wine that comes from the Vine of God, and the clusters that Christ hath trodden in the wine-press? Nay; higher far be your joy than ever came to them that have made merry at earthly feasts, more delightful, more intense, more real, more true be your hallowed ecstasies than anything that wine or wealth can ever bring. “We will be glad and rejoice in thee, we will remember thy love more than wine.” O God, help us to carry out this resolution! It seems to me to be specially right, and proper, and fit, when we come to this high festival of the Church of God, that we should rejoice in the Lord, and remember his love. Let us also recollect that, when we come to the table of our Lord, we commemorate a very happy union. Our text speaks in the plural: “We will be glad and rejoice in thee, we will remember thy love more than wine.” I do not know how you feel, brethren and sisters; but I should not like to go to heaven alone. If nobody else will go on pilgrimage, Christian must set out by himself, and march along towards the Celestial City until he finds a suitable fellow-pilgrim; but I like best to go with Christiana, and Mercy, and the children, and as the company together. Though I should enjoy fellowship with my Lord if I were his only loved one, yet it greatly increases my joy as I look at the faces of many of you whom I have known a score of years, and with whom I have lived in such happy union year after year. Many of you who were once “in the gall of bitterness, and in the bond of iniquity,” have been plucked, like brands out of the burning, through the preaching of the gospel in this pulpit; and it seems such a happy thing for us to be communing together around the table of our Lord.

Some of you, my dear venerable brothers and sisters, will soon be home; come, we will be glad and rejoice in our Lord, will we not? Before you quite go away from us, join us in another holy song; give us another of your patient, quiet, happy, restful looks. One dear sister went home this morning, at twelve o’clock, while we were worshipping here. I am sure that her spirit is now rejoicing before the throne, and some of you will be going soon; but till you do go, we will rejoice and be glad together, will we not? We will take the cup of blessing still at the Lord’s table, whatever our infirmities and sorrows may be; and we will remember him until we drink the new wine in our Father’s kingdom above. And you men and women in the very midst of the battle of life, with all your trials and struggles, we will stand shoulder to shoulder, will we not? We are one in Christ, and there is between us a bond of union that never can be snapped; it binds us for time and for eternity. We came to this communion table to eat and to drink, not each one for himself only, but each one in fellowship with all the rest; and this ought to make us glad. If I am not glad about myself, I will be glad to think that you are glad. If I have a heavy burden to carry, I will be glad that you have not; and if you have a burden, and I have not, try to be glad that I have not one; or, if you have one, and I have another, let us rejoice that we both have the same God to help us to carry them, and let us believe that, as our days, so shall our strength be.

What a joy it adds to this festival when we see the young folk coming among us, the sons and daughters of God’s people being brought into the church! Do you not notice how dear Mr. William Olney, whenever he prays for a blessing upon our ministry, always breaks out into thanksgiving to God that all his family have been brought to Christ? There are many others of us who can praise the Lord for the same favor, and it is a great joy to us. Yes, Lord, we will remember thy love, — husband and wife, sons and daughters, and some of us can say grandchildren, too, — we will all come clustering around thy table, and together we will remember thy sweet love to our fathers, and to ourselves, and to our children. We cannot help remembering it, and rejoicing and being glad in it.

I must give you just one more thought upon this point. It does not become us to gather at this communion table with a heavy heart when we recollect that it is not only a commemoration, but an anticipation. We are to do this “till he come.” Did I not try this morning to sound the trumpet of his coming? It would not have startled me if he had come while we were assembled, and I was speaking of “the glorious appearing of the great God and our Savior Jesus Christ.” Nor should it startle any of you, if, in the dead of this very night, while you are in your beds, you should hear the cry, “Behold, the Bridegroom cometh,” for he may come at any moment, and he will come “in such an hour as ye think not.” Let us leap up at the remembrance of this gladsome hope. We are coming to the table, keeping up the memorial of our Lord’s first appearing in the fond hope and sure belief of that second appearing when the righteous shall shine forth as the sun in the kingdom of their Father.

Wherefore, let us keep the feast with high hope. With joy-notes sound aloud the silver trumpet of the great jubilee; and as ye come to the table, let your hearts be glad in the Lord, whose love you specially remember at this hallowed festival.

III. I will close in a very few minutes, but I must dwell for a brief space upon what I meant to make my third point concerning this double resolve, — LET US CARRY IT OUT. That ought always to be the practical conclusion to every sermon, — let us carry it out. We have said to our Lord in the language of the text, “We will be glad and rejoice in thee, we will remember thy love more than wine;” very well, now let us carry out this resolve. “We will remember thy love.” Dear Savior, what we have to remember is thy love, — thy love in old eternity, or ever the earth was, thy prescient love, which, — “Saw us ruin’d in the fall, Yet loved us notwithstanding all.”

We remember the love of thine espousals when thou didst espouse thy people unto thyself, and didst resolve that, whatever might be the lot of thine elect, thou wouldst share it with them. The Lord Jesus made up his mind that he would be one with his Church; for this purpose he left his Father that he might be one with his bride. I shall get into great deeps if I go much further in speaking about Christ’s love.

“We will remember thy love,”-that love which, having once begun, has never wavered, never diminished, never stopped.

“Love, so vast that nought can bound; Love, too deep for thought to sound; Love, which made the Lord of all Drink the wormwood and the gall.

“Love, which led him to the cross, Bearing there unutter’d loss; Love, which brought him to the gloom Of the cold and darksome tomb.

“Love, which will not let him rest Till his chosen all are blest; Till they all for whom he died Live rejoicing by his side.”

We remember the love which Jesus bore in his heart right up into the glory at the right hand of the Father; that love which is still as great as when he hung on Calvary to redeem us unto himself. The wonderful part of all this to me is that it should be the love of such an one as Christ is. That ever so divine a person should set his love on us, is very wonderful. I can understand my mother’s love, I can understand my child’s love, I can understand my wife’s love; but I cannot understand Christ’s love. Oh, brothers, we are nothings, we are nobodies; yet this glorious Everybody, this All in All, did actually set his love upon us! Suppose that all the holy angels had loved us, and that all God’s redeemed had loved us; all put together, it would be only so many grains of dust that would not turn the scale, but Christ’s love is a mountain, nay, more than all the mountains in the universe. I know of nothing to be compared with it.

That is the first way in which we are to carry out this double resolve, we are to remember and to rejoice in Christ’s love.

Next, let each one of us say to Christ, “I will remember thy love to me.”

Brothers and sisters, I can believe in Christ’s loving you; but there are times when it seems a great mystery that he should ever have loved me. I can truly say that, often, I have felt that if I might sit at the feet of the poorest, meanest, least of God’s servants, and serve them, I would count it a heaven to do it if I did but feel sure of Christ’s love to my own soul. I see so many beauties in my brethren and my sisters that I can admire the grace of God in them; but, often, I do see and feel so many imperfections in myself that I can only wonder that ever Christ should have loved me. I suppose that each of you feels the same; I am sure that you do if you are in a right state of heart, for, truth to tell, there is no beauty in any of us that he should desire us, and there is no excellence in any of us that could have made it worth his while to die for us. “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” “When we were yet without strength, in due time Christ died for the ungodly,” and died for us as ungodly. Come, then, will you not be glad and rejoice that ever Christ should have loved you? Will you not be glad and rejoice, and yet wonder all the while, that ever it should have been possible for him to draw you “with cords of a man, with bands of love,” and bring you into living, loving, everlasting union with himself? Still, even that is not all. The text does not merely speak about Christ’s love, and Christ’s love to me, but it talks about Christ himself. “We will be glad and rejoice in thee,”-not only in his love, but in himself. Do try, dear friends, to let your thoughts dwell upon Christ, his complex person, God and man, and all the wonders which lie wrapped up in Immanuel, God with us. Thy work, Lord, is fair; but the hand that wrought the work is fairer still. All thy designs of love are full of splendor, but what shall we say of the mind that first gave creation to those designs? The glance, the look of love which thou hast given me, is blessed; but oh, those eyes of thine, those eyes which are brighter than the stars of the morning! The Lord Jesus is better than everything that comes from him; his gifts are infinitely precious, then what must he himself be? Come, then, beloved, and let us be glad and rejoice in him, and let us remember his love more than wine. The text says, “we will remember,” but some of you cannot remember because you do not know. A man cannot remember what he has never heard of, or seen, or known. But, brothers and sisters, let us remember what we do know of Christ’s love. I remember the first day I ever tasted of his love consciously to myself. Ah! but I look back, and think of the rivers of love that came steaming down to me when I did not even know that I was receiving them; and I remember that many days have pegged since first I could give back the glance of love in return for his love to me; but oh, what his love to me since then has been! His love in sickness, in sorrow, in labor, in backsliding, in prayer in tears, in unbelief, in faith, in varyings and chargings as many as the changes of the moon! Yet, his love has always been the same. What a book some of you could write concerning Christ’s love to you if you had but a facile pen! What a story some of you could tell of Christ’s love if some guest could be detained while you told out the wondrous story! I sometimes think within myself that, if all the interesting things that are written in all the works of fiction could be put together, I could surpass them all in the literal simple facts of a common life like mine; and I believe that many of God’s people here could say the same. A Christian’s life is full of interest; last Thursday night, I called the life of a Christian a cluster of Koh-i-noors threaded on a string of divine faithfulness, and I am sure that it is so,

“Wonders of grace to God belong, Repeat his mercies in your song.”

Repeat his mercies as you remember them, and be glad and rejoice in him even more than in the mercies that come from him.

In conclusion, I would say that I think the people of God, in gathering to the communion table, should try to be glad and rejoice their Lord, and in nobody else, and to remember him, and nothing else. Let all be a blank except what Christ has written on your memory, let all be a blank except where that dear face appears, —

“The head that once was crown’d with thorns,”

but —

“Is crown’d with glory now.”

Think only of him. Put the glass to your eye, and shut out all the rest of the landscape, and let that glass take nothing within its circle but just the face of the Well-beloved which we soon hope to see without a cloud between.

God bless you, dear friends! I wish that all of you understood this truth of which I have been speaking. Some of you do not; may the Lord lead you to do so, for there is no life like that which is spent at Jesu’s feet, and no joy like that which comes from our dear Lord. I wish you knew it. Believe on him, and you shall know it, and shall know it at once. Amen.

5. Self-Humbling and Self-Searching (SS 1:6)

"Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me, they made me the keeper of the vineyards; but mine own vineyard have I not kept."—Song of Solomon 1:6.

WHENCE DO I draw my text but from the very fountain of love? And to whom shall I address my discourse but to the friends of the bridegroom? Ye must have warm hearts, quick sensibilities, lively emotions to interpret the sayings and sympathize the tender notes of this most sacred song.

I suppose that the history of the statues in St. Paul's Cathedral, from year to year, would not be remarkably interesting. They are placed upon their pedestals; they stand there quietly; and unless some terrible convulsion should occur, probably that will be the whole of their history for many years to come, as it has been for many years past. During the time in which any one of those statues has stood there, however, the history of any one human person has been checkered with all sorts of incidents, happy and sorrowful. Aches and pains, joys and rejoicings' depressions and exultations, have alternated in the living; but in the cold marble there has been no such change. Many of you in this house know little of what are the experiences of God's people. If you hear of their anxieties and encouragements, their temptations and deliverances, their inward conflicts and spiritual triumphs, their gloomy depressions and cheerful exultations—all those things seem to you as an idle tale. The living, the living, shall know the secret; but unto the mere professor this thing is not revealed.

My subject, which will be mainly addressed to God's working people—to such as are really serving him—will appear to have very little bearing upon any here present who do not understand the spiritual life, and they will probably think that the evening to them is wasted. Just this word on the outset, however, I would drop in your ears. If you do not know anything of spiritual life, what will you do in the end of your natural life? If there be no work of God's Spirit upon your soul, and you are a stranger to the living experience of God's children, what will be your portion for ever? It must be divided to you with the unbelievers. Are you prepared to receive it? Are you willing that this should be your eternal destiny? Are you not, rather, alarmed? Are you not made anxious and desirous if by any means you may pass into that better, truer, state of life? Considering its boundless interests, notwithstanding all the present struggles and sorrows it may entail on you, do you not wish to know and prove what spiritual life means? I pray God you may. Let me remind you that the gospel preached to you is still available for your quickening; and whosoever believeth in Christ Jesus is born of God, and is possessor of that spiritual life.

Now, in conducting the people of God to a special survey of our text, "Look not upon me, because I am black," our first remark shall be this: the fairest Christians are the most shamefaced with regard to themselves. The person who says, "Look not upon me, because I am black," is described by some one else in the eighth verse as the "fairest among women." Others, who thought her the fairest of the fair, spoke no less than the truth when they affirmed it; but in her own esteem she felt herself to be so little fair, and so much uncomely, that she besought them not even to look upon her. Why is it that the best Christians depreciate themselves the most?

Is it not because they are most accustomed to look within? They keep their books in a better condition than those unsafe tradesmen, the counterpart of mere professors, who think themselves "rich and increased in goods," when they are on the very verge of bankruptcy. The Christian in his right state tests himself to see whether he be in the faith. He values too much his own soul to go on blindly. He knows that Heedless and Toobold are always bad pilots, so he sets Caution and Self-examination at the helm. He cries to God, "Search me, and know my heart." He is accustomed to examine his actions and his motives—to pass his words and his thoughts in review. He does not live the life of one who goes recklessly on; but he stops and considers his ways; and looks well to the state of everything within him "to have always a conscience void of offense toward God and toward men." Solomon says, "The wise man looks to the state of his flocks and his herds;" and it is no marvel if any one suffer loss who neglects the counsel. But he also says, "Keep thy heart with all diligence, for out of it are the issues of life;" and it is quite certain that he who fails in this exercise is liable to every kind of moral disorder. In his anxiety to be pure from evil, the godly man will be eager to notice and quick to detect the least particle of defilement; and for this reason he discovers more of his blackness than any other man is likely to see. He is no blacker, but he looks more narrowly, and therefore he sees more distinctly the spots on his own character.

The genuine Christian, also, tries himself by a higher standard. The professor, if he be as good as another professor, is well content. He estimates himself by a comparison with his neighbors. He has no standard but that of ordinary commonplace Christianity. Par otherwise is it with the believer who walks near to God; he asks himself "What manner of persons ought we to be, in all holy conversation and godliness?" He knows the law to be spiritual, and therefore he judges many things to be sinful which others wink at; and he counts some things to be important duties which others regard as trifles. The genuine Christian sets up no lower standard than perfection. He does not judge himself by others, but by the exact measure of the divine requirements, by the law of God, and especially by the example of his Lord and Master; and when he thus sets the brightness of the Savior's character side by side with his own, then it is that he cries out, "Look not upon me, for I am black." The mere professor never does this: he neither scrutinises himself nor observes his Master with close heed and strained attention, desiring to ascertain the truth; but he flatters himself in his own eyes, and goes on presumptuously. Not so the genuine Christian; he hides his face, sighs in secret, and cries before God, because he is not what he wants to be; not what his Lord was; not fully conformed to Christ in all things; and just because these short-comings grieve and vex his righteous soul, he cries, "Look not upon me, for I am black." All the while he may be of the highest type of Christian, yet he is not so in his own esteem. He may be a star to others, but he is a blot, as he thinks, to himself. In God's esteem he is "accepted in the Beloved," but in his own esteem he seems to himself to be full of all manner of evil, and he cries out against it before his Lord.

Another reason why the fairest Christ are generally those that think themselves the blackest, is that they have more light. A person may seem to be very fair in the dark, very fair in the twilight; but when the light gets strong, and the eye is strengthened to perceive, then it is that spots that were not noticed before are soon discovered. You have, perhaps, a handkerchief that has looked to you extremely white; so it has been in comparison with other linen: but one day, when there has been a fall of snow, you have laid your handkerchief side by side with the snow, and you have seen that it was very far from the whiteness which you imagined. When the light of God comes into the soul, and we see what purity really is, what holiness really is, then it is the contrast strikes us. Though we might have thought we were somewhat clean before, when we see God in his light we see light, and we abhor ourselves in dust and ashes. Our defects so appall our own heart, that we marvel they do not exhaust his patience.

The better Christ a man is, the more abashed he always feels; because to him sin is so exceedingly hateful, that what sin he sees in himself he loathes himself for far more than others do. The ungodly man would condone very great sin in himself; though he might know it to be there; it would not disturb him; but the Christian being another sort, having a love for holiness and a hatred for sin, cannot bear to see the smallest speck of sin upon himself: He knows what it is. There are persons living before the public eye, and jealous of popularity, who appear quite indifferent to the good opinion of the sovereign in whose kingdom they dwell there are other persons favourites at court, who would lie awake at night tossed to and fro in fear if they thought that something had been reported to the sovereign's ear that was disloyal. A man who fears not God, will break all his laws with an easy conscience, but one who is the favorite of heaven, who has been indulged to sit at royal banquets, who knows the eternal love of God to him, cannot bear that there should be any evil way in him that might grieve the Spirit and bring dishonor to the name of Christ. A very little sin, as the world calls it, is a very great sin to a truly awakened Christian. I will ask you now, dear hearers (most of on are members of this or of other churches), do you know what it is to fret because you have spoken an unadvised word? Do you know what it is to smite upon your breast, because you were angry?—justly provoked, perhaps, but still, being angry, you spoke unadvisedly. Have you ever gone to a sleepless couch, because in business you have let fall a word, or have done an action which, upon mature deliberation, you could not justify? Does the tear never come from your eye because you are not like your Lord, and have failed where you hoped to succeed? I would give little for your godliness, if you know nothing of this. Repentance is as much a mark of a Christian as faith itself. Do not think we have done with repenting when we come to Christ and receive the remission of our sins by the blood that did once atone. No; we shall repent as long as we sin, and as long as we need the precious blood for cleansing. While there is sin, or a proneness to any kind of sin, lurking in us, the grace of God will make us loathe the sin and humble ourselves before the Most High on account of it.

Now, I think our text seems to say just this: there were some that admired the church. They said she was fair. She seemed to say, "Don't say it; you don't know what I am, or you would not praise me." Oh, there is nothing that brings a blush to a genuine Christian's face like praising him; for he feels—"Praise such a heap of dirt as I am? Give any credit to such a worthless worm as I am? No; do not cast admiring glances at me! Do not say, 'That man has many virtues and many excellences!' 'Look not upon me, for I am black.'" Are there not some who will imitate any Christian—and be very right in so doing—any Christian who is eminently godly and holy? There will be many who will follow in his footsteps. I think I see such a man turn round to his followers, and say: "Do not look at me; do not copy me. I am black. Copy a better model even Jesus. If I follow in his footsteps, follow me; but inasmuch as I have gone astray like a lost sheep, follow the shepherd; do not follow my example." Every Christian, in proportion as he lives near to God, will feel this self-abasement, this lowliness of heart; and if others talk of admiring or of imitating him, he will say, "Look not upon me, for I am black." And as he thus, in deep humility, begs that he be not exalted, he will often desire others that they would not despise him. It will come into his mind, "Such-and-such a man of God is a Christian indeed; as he sees my weakness, he will contemn me. Such-and-such a disciple of Christ is strong; he will never be able to bear with my weakness. Such-and-such a Christian woman does, indeed, adorn the doctrine of God her Savior; but as for me, alas! I am not what I ought to be, nor what I would be. Christ of God, do not look upon me with scorn. I will not say that you have motes in your own eyes. I have a beam in mine. Look not upon me too severely. Judge me not harshly. If you do look at me, look to Christ for me, and pray that I may be helped; 'for I am black, because the sun hath looked upon me.'" Still I would have you beware of affecting aught that you do not feel. Humility itself may be counterfeited with much ostentation. Wherever there is anything like cant, as it is practiced by some people who depreciate themselves but do not mean it, it is loathsome to the last degree. I recollect a very proud man, certainly twice as proud as he was high, who used to pray for himself as "God's poor dust." There was nothing, I am sure, about his conduct and conversation that entitled him to use any such expression. I have heard of a monk who said he was full of sin—he was as bad as Judas; and when somebody said, "That is true," he turned round, and said, "What did I ever do that you should say so?" The effrontery of the arrogant is not more odious than the servility of the sycophant. There is a great deal of self-abnegation which is not genuine; it is the offspring of self-conceit, and not of self-knowledge. Much that we say of ourselves would mightily offend our vainglory if anybody else said the same of us. Oh, let us beware of mock humility! At the same time, the more of the genuine article we have the better, and the more truthfully we can cry out to God's people, "Look not upon me, because I am black," the more clear will it be that we are, after all, amongst the fairest.

But I pass on. The most diligent Christian—let this stand for the second observation—the most diligent Christian will be the man most afraid of the evils connected with his work. "Evils connected with his work!" says one. "Does work for God have evils contingent upon it?" Yes; but for every evil connected with the work of God, there are ten evils connected with idleness. Nay, all you professors who are doing, nothing, are wearing yourselves out faster by rust than you could have done by honest wear. But, you see, in the case of our text, there was evil connected with work. She had been made a keeper of the vineyards, and having to trim the vines, the sun had shone upon her; and she says, "Look not upon me, because I am black, because the sun hath looked upon me." The blackness that she confessed was a blackness occasioned by her having to bear the burden and heat of the day.

And now I speak to such as live in active service, doing the work of God. Dear brethren, there are certain evils connected with our lifework coming of the sun that looks upon us, which we should confess before our heavenly Father. I speak now only to the workers. I have known some whom the sun has looked upon in this respect; their zeal has grown cold through non-success. You went out, first of all, as a Christian, full of fire and life. You intended to push the church before you, and drag the world after you. Peradventure you thought that you were going to work a Reformation almost as great as that of Luther. Well, much of that was of the flesh, though beneath the surface there was an earnest zeal for God which was eating you up. But you have been mixed up with Christians for some years of a very cool sort. Use the thermometer to-night. Has not the spiritual temperature gone down in your own soul? Perhaps you have not seen many conversions under your ministry? or in the class which you conduct you have not seen many children brought to Jesus? Do you feel you are getting cool? Then wrap your face in your mantle to-night! and say: "Look not upon me, for in losing my zeal I am black, for the sun hath looked upon me." Perhaps it has affected you in another way, for the sun does not bring freckles out on all faces in the same place. Perhaps it is your temper that is grown sour? When you joined the church you felt all love, and you expected, as you had a right to do, that everybody would reciprocate the same feeling; it may be that since then you have had to do battle against contentions. You have been in a part of the church where there has been a strife, not altogether for the faith once delivered to the saints, but something of a party feeling was mixed with it, and you have had to take some share in it. And perhaps you have gradually acquired a carping, critical habit, so that where you used to enjoy the word, you are now all for judging the preacher. You are not so much a feeder upon the word, as a mere taster of the dishes, to see if you cannot find some fault with their flavour. Wrap your face again, I beseech you, in your mantle. Again bow before God, and say: "Look not upon me, because I am black; the sun hath looked upon me. In my service for God I have been impaired." Perhaps, dear friend, you have suffered in another way! I sometimes suffer in this respect very materially. The Christian's walk ought to be calm, peaceful, quiet, unruffled. Leaving everything with the Lord, and waiting his will, our peace should be like a river. But you know that, when there is much to be done in God's service, there is a very strong temptation to want to push this and that thing forward with undue haste. Or if it does not move quickly at the rate you would wish, there is a temptation to be sad, careful, and anxious; to be, in fact, like Martha, cumbered with much service. When you get into that condition it is an injury to yourself and really prejudicial to your own work; for they serve Christ best who commune with him most, and broken fellowship means broken strength. Yet this is often our trouble; our energies are exhausted by worry more than by work. Part of our duty is neglected through unexpected cares that have distracted our thoughts. Pardon me, if I transfer the thing to myself in a figure. Say that this Tabernacle wants all my vigilance concentrated upon its welfare. Then there is another matter that wants instant attention at the same time. Here is a soul seeking Christ; here is another backsliding; here is a brother falling to ears with a brother. Innumerable things crowd upon one's view and clamor for immediate investigation till one gets disturbed and troubled. "Look not upon me, because I am black; because the sun hath looked upon me. The work I have engaged in for thee hath brought me into the sun, and burnt my face." It ought to be bright and fair with fellowship; it is soiled and begrimed with service.

Sometimes this evil of sun-burning will come in the shape of joy taken away from the heart by weariness. I do not think, dear brethren, any of us are weary of God's work. If so, we never were called to it. But we may get weary in it. You recollect, some of you here—I speak to such as often preach the gospel—how happy you were when first you were permitted to open your mouth for Christ! Oh, what a joy it was! What a pleasure! How you threw your whole soul into it! There was no sleepiness and dulness in your sermon then. But now, year after year, year after year, your brain gets weary, and though the spirit is willing, the flesh is weak; the joy you once had in the service was your strength, and it has some what gone from you. The toil is more irksome when the spirits are less buoyant. Well, I would advise you to confess this before God, and ask for a medicine to heal you. You had need get your joy back, but first you must acknowledge that you have lost it. Say, "I am black, because the sun hath looked upon me."

On the other hand, it is a bad result of a good work when our humility is injured thereby. Place a Christian man in a position where he has to do much for Christ, and is much thought of and set by: let him have great success: and the tendency will be for him to compliment himself as though he were some great one. You cannot reap great sheaves for the Master without this temptation coming over your soul. What a glorious workman you are, and what a great reward will your soul have for having done so well! It is the sun looking upon you; taking away the fairness of your humility, freckling and blackening your face with a pride that is obnoxious to God. This ought to be confessed at once and heartily repented of.

I do not think I shall attempt to go through the list of all the matters that might come out of Christian service. It will suffice me to say, I am afraid that in many cases our motives get mixed. Pure and simple at first in our service, we may get at last to serve Christ only because it is our office to do so. Woe to the man that preaches only because he is a minister, and does not preach because he loves Christ! We may get also to be self-reliant. It is a great mercy for God's ministers when they tremble on going into the pulpit, even though they have been accustomed to preach for twenty years. Martin Luther declares that he never feared the face of man; and all who knew him could bear witness that it was even so; yet he said he never went up the stairs of the pulpit at Wittenburg but he felt his knees knock together with fear lest he should not be faithful to God and his truth. When we begin to rely upon ourselves' and think we can do it, and our experience and our practice will suffice to bear us safely through the next discourse without help from on high, then the sun has looked upon us, and blackened our face indeed, and the time of our usefulness draws to a close. Come, Christian people, brethren and sisters, thankful though I am that I can address so large a number who are engaged in the Master's work, I beseech you, let us go together to the footstool of the heavenly grace, confess there our blackness, and own that much of it has come upon us even while we were engaged in the service of God.

In the third place, the most watchful Christian is conscious of the danger of self-neglect. That is the next part of our text. "they made me the keeper of the vineyards; but mine own vineyard have I not kept."

Solemnly, let me speak again to my brethren who are seeking to glorify Christ by their lives. I met some time ago with a sermon by that famous divine, Mr. Henry Melvill, which consists all through of one solitary thought, and one only image well worked out. I will give you the pith of what took some eight pages to get through. He supposes a man to be a guide in Switzerland. It is his duty to conduct travelers in that country through the sublime passes, and to point out to them the glories of the scenery, and the beauties of the lakes, and streams, and glaciers, and hills. This man, as he continues in his office, almost inevitably gets to repeat his descriptions as a matter of course; and everybody knows how a guide at last comes to "talk book," and just iterate words which do not awaken any corresponding feeling in his own mind. Yet when he began, perhaps it was a sincere love of the sublime and the beautiful that led him to take up the avocation of a guide; and at first it really was to him a luxury to impart to others what he had felt amidst the glories of nature; but as, year after year, to hundreds of different parties, he had to repeat much the same descriptions, call attention to the same sublimities, and indicate the same beauties, it is almost impossible but that he should get to be at last a mere machine. Through the hardening tendency of custom, and the debasing influence of gain, his aptest descriptions and most exquisite eulogies come to be of no greater account than the mere language of a hireling. This thought I will not work out in extenso as that famous preacher has done, but I give it to you as a cutting, which may germinate if planted in the garden of your heart. Every worker for Christ is deeply concerned in the application of this parable; because the peril of self complacency increases in precisely the same ratio as the zeal of proselytising. When counselling others, you think yourself wise. When warning others, you feel yourself safe. When judging others, you suppose yourself above suspicion. You began the work with a flush of ardor; it may be with a fever of enthusiasm; a sacred instinct prompted, a glowing passion moved you. How will you continue it? Here is the danger—the fearful danger—lest you do it mechanically, fall into a monotony, continue in the same train, and use holy words to others with no corresponding feeling in your own soul. May we not stir others up to devout emotions, and yet our own hearts fail to burn with the sacred fire? Oh, may it not be easy for one to stand as a signpost on the road to heaven, and never stir himself? Every preacher who judges himself aright knows that this is the risk he incurs; and I believe the same danger in a measure threatens Christ in every form of work in which they occupy themselves for Christ. Dear friends, beware of reading the Bible for other people. Get your own text—your own morsel of marrow and fatness—out of Scripture; and do not be satisfied to be sermon-making or lesson-making for your class in the Sunday-school. Feed on the word yourselves, or else your own vineyard will not be kept. When you are on your knees in prayer, pray for others by all means; but, oh, let private prayer be kept up with a view to your own edification and your own growth in grace as well. Preach not the Savior's blood, and yet be without the blood mark on yourselves. Tell not of the fountain, and yet go unwashed. Do not point to heaven, and then turn your back to it and go down to hell. Fellow-workers, look to yourselves, lest after having preached to others ye yourselves should be cast away. Your neighbors certainly, but yourselves also; the children in your class certainly, your own children at home certainly, but look to yourselves also, oh, ye that are workers in God's house, lest ye keep the vineyards of others and your own vineyards be not kept. It is very possible for a man to get to dislike the very religion which he feels bound still by force of custom to go on teaching to others. "Is that possible?" says one. Alas! that it is. Have you never heard of the flower-girl in the streets? What is her occupation! I dare say some girls like her have passed by and seen her with a great basket full of violets, and said: "What a delightful occupation, to have that fragrant smell for ever near to one!" Yes, but there was one girl who sold them, and said she hated the smell of violets. She had got to loathe them, and to think that there was no smell in the world so offensive, because they were always under her nostrils all day, and taken home to her little scanty room at night, and having nothing but violets around her, she hated them altogether. And I do believe that there are persons without the grace of Christ in their hearts who keep on talking about grace, and mercy, and practicing prayer, and yet in their heart of hearts they hate the very fragrance of the name of Jesus, and need that there should come upon them an awakening out of their sleep of presumption and hypocrisy, to make them know that though they thought they were the friends of God, they were, after all, his enemies. They were mere keepers of other men's vineyards, but their own vineyards had gone to ruin.

Our last reflection is of the deepest importance. The most conscientious Christian will be the first to enquire for the antidote, and to use the cure.

What is the cure? The cure is found in the verse next to my text. "Look not upon me, because I am black, because the sun hath looked upon me. They made me the keeper of the vineyards; but mine own vineyard have I not kept." What next? "Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?" See, then, you workers, if you want to keep up your freshness, and not to get blackened by the sun under which you labor, go to your Lord again—go and talk to him. Address him again by that dear name, "Thou whom my soul loveth." Ask to have your first love rekindled; strive after the love of your espousals. There are men in married life who seem to have forgotten that they ever loved their wives; but there are others concerning whom the hymn is true—

"And as year rolls after year,

Each to other still more dear."

So there are some Christians who seem to forget that they ever loved the Savior; but I trow there are others in whom that love deepens and becomes more fervent as each year passes over their heads. If any of you are at fault in this, do not give sleep to your eyelids to-night till you have renewed your espousal love. Thy Lord recollects it, if thou dost not, for he says: "I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown." You did some wild things in those early days. You were a great deal more zealous than wise; but, though you look back upon that with censure, Christ regards it with delight. He wishes you were now as you were then. Perhaps to-day you are not quite cold to him. Do not flatter yourself on that account; for he has said, "I would thou wert cold or hot." It is just lukewarmness that he loathes most of all, and he has threatened to spue the lukewarm out of his mouth. Oh, to be always full of love to him! You will never get any hurt by working for him then; your work will do you good. The sweat of labor will even make your face the fairer. The more you do for souls, the purer, and the holier, and the more Christ will you be, if you do it with him. Keep up the habit of sitting at his feet, like Mary, as well as serving him with Martha. You can keep the two together; they will balance each other, and you shall not be barren or unfruitful, neither shall you fall into the blackness which the sun is apt to breed. O for more nearness to Christ, more love to Christ, and closer communion with him! Did you notice what the spouse said: "Tell me, O thou whom my soul loveth, where thou feedest?" I suppose her object was to go and feed with him. Look to the feeding of your own soul, Christian. When a man says, "I have a hard day's work to do, I shall have no time to eat," you know full well that he is losing time where he thinks he gains it; for if he does not keep himself in good repair he will sicken by-and-by, and in the long run he will do less than if he gave himself due pause. So is it with your soul. You cannot give out a vital energy which you have not got in you healthy and vigorous; and if you have not got power from God in your own soul, power cannot come out of you, for it is not there. Do, therefore, feed upon Christ. Or do you feel yourself like that guide of whom we spoke just now? Has the routine of service blunted your sensibilities, till you gaze unmoved on those objects of beauty and marvel that should awaken every passion and thrill every nerve of your being? Ask then in what way he might keep up his interest in the lakes and the mountains? Would it not be well for him, occasionally, at any rate, to take a lonely journey to find out new features in the gorgeous scenery or to stand in solitude, and see the hills in a fresh light, or mark the forest trees in different states of the weather; so that he might again renew his own sensations of admiration, and of gratitude to God for having created such sublimities? Then I can readily believe his enthusiasm would increase rather than abate by an increasing familiarity with the landscape. And you, worker for God, you must go to God alone; feed on precious truth for yourself; dig into the deep things of God and enrich your own spirit. Thus you may serve God as much as ever you will: you will get no hurt therefrom. Did you notice that she also asked: "Tell me where thou makest thy flock to rest at noon?" Rest is what the worker wants. Where is the rest of Christ's flock but in his own dear bosom? Where is there repose, but in his own fidelity, in the two immutable things wherein it is impossible for God to lie—the oath and the promise? Oh, never turn away from that rest! Turn into it again, to-night, beloved. As for me, I feel I want my Savior more than ever I did. Though I have preached his gospel now these five-and-twenty years and more, I need still to come and cling to his cross as a guilty sinner, and find "life for a look at the crucified One," just as I did at first. O that God's grace may ever keep the most ardent among us always faithful with our own soul, abiding in the Lord, and rejoicing in him!

I have done. This is my word to workers. Let me only say to you for whom there has seemed nothing in the sermon, if you are not workers for Christ, you are workers against him. "He that is not with me is against me; and he that gathereth not with me scattereth abroad." O souls, why should you stand out against the Savior? Why should you resist him? Bleeding out his life for his enemies, the mirror of disinterested love, what is there in him that can make you fight against him? Drop your weapons, man! Drop them to-night, I charge you by the living God! And come now, ask pardon through the precious blood, and it shall be given you. Seek a new heart, and a right spirit. The Holy Ghost will work it. From this night be a worker for Christ. The church wants you. The armies of Christ need recruiting. Take the proffered blessing, and become a soldier of the cross; and may the Lord build up his Zion by many of you who were not his people aforetime, but of whom it is said: "They were not my people, but they shall be the people of the living God."

6. The Unkept Vineyard; Or, Personal Work Neglected  (SS 1:6)

September 19, 1886

"They made me the keeper of the vineyards; but my own vineyard have I not kept."

Song of Solomon 1:6.

THE TEXT IS spoken in the first person singular; "They made me." Therefore let the preaching tonight be personal to you, dear friends- personal to the preacher first, and then to each one of this mixed multitude. May we at this hour think less of others than of ourselves! May the sermon be of practical value to our own hearts! I do not suppose that it will be a pleasing sermon- on the other hand it may be a saddening one. I may bring unhappy memories before you; but let us not be afraid of that holy sorrow which is health to the soul. Since the spouse in this text speaks of herself, "They made ME the keeper of the vineyards; but MY own vineyard have I not kept" -let each one of us copy her example, and think only of our own selves.

The text is the language of "complaint". We are all pretty ready at complaining, especially of other people. Not much good comes of picking holes in other men's characters; and yet many spend hours in that unprofitable occupation. It will be well for us, at this time, to let our complaint, like that of the text, deal with ourselves. If there is something wrong at home, let the father blame himself; if there is something ill with the children, let the mother look to her own personal conduct as their instructor. Do not let us lend out our ears, but let us keep them at home for our own use. Let us clear out an open passage to the heart, so that everything that is said shall go down into the spirit, and purify our inner man. Let us from the heart make the confession "they made me the keeper of the vineyards; but my own vineyard have I not kept."

Let us make the text "practical". Do not let us be satisfied to have uttered the language of complaint; but let us get rid of the evils which we deplore. If we have been wrong, let us labor to be right. If we have neglected our own vineyard, let us confess it with due humiliation; but let us not continue to neglect it. Let us ask of God that holy results may flow out of our self-lamentations, so that before many days we may begin to keep our own vineyards carefully by the grace of God; and then we shall better carry out the office of keeper of the vineyards of others, if we are called to such an employment.

There are two things upon which I am going to dwell at this time. The first is, that there are many Christian people I hope they are Christian people who will be compelled to confess that the greater part of their life is spent in labor which is not of the highest kind, and is not properly their own. I shall find out the worker who has forgotten his heavenly calling. And when I have done with this case and I am afraid that there will be much about it that may touch many of us I shall then take a more general view, and deal with any who are undertaking other works, and neglecting their own proper vocation.

I. First, then, let me begin with THE CHRISTIAN MAN WHO HAS FORGOTTEN HIS HIGH AND HEAVENLY CALLING.

In the day when you and I were born again, my brethren, we were born for God. In the day when we saw that Christ died for us, we were bound henceforth to be dead to the world. In the day when we were quickened by the Holy Spirit into newness of life, that life was bound to be a consecrated one. For a thousand reasons it is true that, "You are not your own: you are bought with a price."

The ideal Christian is one who has been made alive with a life which he lives for God. He has risen out of the dominion of the world, the flesh, and the devil. He reckons that "if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live for themselves, but for him who died for them, and rose again." This you will not deny. Christian friends, you admit that you have a high, holy, and heavenly calling!

Now let us look back. We have not spent our life idly: we have been forced to be keepers of the vineyards. I hope I am not addressing anybody here who has tried to live without employment and labor of some kind. No, we have worked, and we have worked hard. Most men speak of their wages as "hard-earned," and I believe that in many cases they speak the bare truth. Many hours in the day have to be spent upon our occupations. We wake up in the morning, and think of what we have to do. We go to bed wearied at night by what we have done. This is as it should be, for God did not make us that we might sport and play, like leviathan in the deep. Even in Paradise man was bidden to dress the garden. There is something to be done by each man, and specially by each Christian man.

Come back to what I began with. In the day when we were born again, as many of us as are new creatures in Christ Jesus, we began to live to God, and not to ourselves. Have we carried out that life? We have worked, we have even worked hard; but the question comes to us What have we worked for? Who has been our master? With what object have we toiled? Of course, if I have been true to my profession as a Christian, I have lived and worked for God, for Christ, for the kingdom of heaven. But has it been so? And is it so now?

Many are working very hard for wealth, which means, of course, for "self", that they may be enriched. Some are working simply for a competence, which means, if it goes no farther, still for "self". Others work for their families, a motive good enough in its way, but still only an enlargement, after all, of "self". To the Christian there must always be a far higher, deeper, purer, truer motive than self in its widest sense; or else the day must come when he will look back upon his life, and say, "They made me the keeper of the vineyards; but my own vineyard" -that is, the service of Christ, the glory of him that bought me with his blood "have I not kept."

It seems to me to be a terrible calamity to have to look back on twenty years, and say, "What have I done in all those twenty years for Christ? How much of my energy has been spent in striving to glorify him? I have had talents: how many of those talents have been used for him who gave them to me? I have had wealth, or I have had influence. How much of that money have I spent distinctly for my Lord? How much of that influence have I used for the promotion of his kingdom?"

You have been busy with this notion, and that motive, and the other endeavor; but have you lived as you will wish to have lived when you stand at his right hand amid his glories? Have you so acted that you will then judge yourself to have well lived when your Lord and Master shall come to call you to account? Ask yourself, "Am I an earnest laborer together with God, or am I, after all, only a laborious trifler, an industrious doer of nothing, working hard to accomplish no purpose of the sort for which I ought to work, since I ought to live unto my Lord alone?" I invite all my fellow-servants to take a retrospect, and just to see whether they have kept their own vineyards. I suppose that they have worked hard. I only put the question Have they kept their own vineyards? Have they served the Lord in all things?

I am half afraid to go a step farther. To a very large degree we have not been true to our own professions: our highest work has been neglected, we have not kept our own vineyards. In looking back, how little time has been spent by us in communion with God! How little a part of our thoughts has been occupied with meditation, contemplation, adoration, and other acts of devotion! How little have we surveyed the beauties of Christ, his person, his work, his sufferings, his glory!

We say that it is "heaven below" to commune with Christ; but do we do it? We profess that there is no place like the mercy-seat. How much are we at that mercy-seat? We often say that the Word of God is precious that every page of it glows with a heavenly light. Do we study it? Friends, how much time do you spend upon it? I venture to say that the bulk of Christians spend more time in reading the newspaper than they do in reading the Word of God. I trust that I am too severe in this statement, but I am afraid, greatly afraid, that I am not.

The last new book, perhaps the last sentimental story, will win attentive reading; when the divine, mysterious, unutterable depths of heavenly knowledge are disregarded by us. Our Puritan forefathers were strong men, because they lived on the Scriptures. None stood against them in their day, for they fed on good food, whereas their degenerate children are far too fond of unwholesome food. The 'chaff of fiction', and the 'bran of the Quarterlies', are poor substitutes for the 'old corn of Scripture', the 'fine flour of spiritual truth'. Alas, my brethren, too many eat the 'unripe fruit of the vineyards of Satan', and the fruits of the Lord's vines they utterly despise!

Think of our neglect of our God, and see whether it is not true that we have treated him very ill. We have been in the shop, we have been on the exchange, we have been at the markets, we have been in the fields, we have been in the public libraries, we have been in the lecture-room, we have been in the forum of debate; but our own closets and studies, our walk with God, and our fellowship with Jesus, we have far too much neglected.

Moreover, the vineyard of "holy service" for God we have too much left to go to ruin. I would ask you How about the work your God has called you to do? Men are dying; are you saving them? This great city is like a seething caldron, boiling and bubbling up with infamous iniquity- are we doing anything by way of antidote to the hell-broth concocted in that caldron? Are we indeed a power working towards righteousness? How much good have we done? What have I done to pluck brands from the burning? What have I done to find the lost sheep for whom my Savior laid down his life? Come, put the questions, and answer them honestly! No, do not back out, and say, "I have no ability." I do not fear have more ability than you will give an account of with joy at the last great day.

I remember a young man who complained that the little church over which he presided was so small. He said, "I cannot do much good. I have not above two hundred hearers." An older man replied, "Two hundred hearers are a great many to have to give an account of at the last great day." As I came in at yonder door this evening, and looked into these thousands of faces, I could not help trembling. How shall I answer for this solemn charge, for this enormous flock, in that last great day?

You have all a flock of some kind, larger or smaller. You have all, as Christian people, somebody for whom you will have to answer. Have you done your Master's work in reference to those entrusted to you? O men and women, have you sought to save others from going down into the pit? You have the divine remedy: have you handed it out to these sick and dying ones? You have the heavenly word which can deliver them from destruction: have you spoken it in their ears, praying all the while that God might bless it to their souls. Might not many a man among you say to himself, "I have been a tailor," or "I have been a shop-keeper," or "I have been a mechanic," or "I have been a merchant," or "I have been a physician, and I have attended to these callings; but my own vineyard, which was my Master's, which I was bound to look to first of all, I have not kept?"

Well, now, what is the remedy for this? We need not talk of our fault any more; let us make each one his own personal confession, and then seek amendment. I believe the remedy is a very sweet one. It is not often that medicine is pleasant, but at this time I prescribe for you a charming potion. It is that you follow up the next verse to my text. Read it "My own vineyard have I not kept. Tell me, O you whom my soul loves, where you feed, where you make your flock to rest at noon; for why should I be as one that turns aside by the flocks of your companions?"

Get to your Lord, and in him you will find recovery from your neglects. Ask him where he feeds his flock, and go with him. They have warm hearts who commune with Christ. They are prompt in duty who enjoy his fellowship. I cannot help reminding you of what I have often spoken of, namely, our Lord's language to the church at Laodicea. That church had come to be so bad that he said, "I will spue you out of my mouth." And yet what was the remedy for that church? "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." After supping with Christ you will not be lukewarm. Nobody can say, "I am neither cold nor hot" when they have been in his company. Rather they will enquire, "Did not our heart burn within us, while he talked with us by the way?"

If there be an angel, as Milton sings, whose name is Uriel, who lives in the sun, I will warrant you he is never cold; so likewise, he that lives in Christ, and walks with him, is never chill, nor slow in the divine service. Away to your Lord, then! Hasten to your Lord, and you will soon begin to keep your vineyard; for in the Song you will see a happy change effected. The spouse began to keep her vineyard directly, and to do it in the best fashion. Within a very short time you find her saying, "Catch the foxes, the little foxes, that spoil the vines." See, she is hunting out her sins and her follies. Farther on you find her with her Lord in the vineyard, crying, "Awake, O north wind; and come, you south; blow upon my garden, that the spices thereof may flow out!" She is evidently keeping her garden, and asking for heavenly influences to make the spices and flowers yield their perfume. She went down to see whether the vines flourished, and the pomegranates budded. Anon, with her beloved, she rises early to go to the vineyard, and watch the growth of the plants. Farther on you find her talking about all manner of fruits that she has laid up for her beloved.

Thus you see that to walk with Christ is the way to keep your vineyard, and serve your Lord. Come and sit at his feet; lean on his bosom; rest on his arm; and make him to be the joy of your spirit. The Lord grant, dear brethren, that this gentle word, which I have spoken as much to myself as to you, may be blessed to us all!

II. Now, I turn to the congregation in general, and speak with THE MAN WHO IN ANY PLACE HAS TAKEN OTHER WORK, AND NEGLECTED HIS OWN.

He can use the words of the text "they made me the keeper of the vineyards; but my own vineyard have I not kept." We know many people who are always doing a great deal, and yet do nothing; fussy people, people to the front in every movement, people who could set the whole world right, but are not right themselves. Just before a general election there is a manifestation of most remarkable men generally people who know everything, and a few things besides, who, if they could but be sent to Parliament, would turn the whole world upside down, and put even Pandemonium to rights. They would pay the National Debt within six months, and do any other trifle that might occur to them. Very eminent men are these! I have come across impossibly great men. None could be so great as these feel themselves to be. They are an order of very superior people: reformers, or philosophers, who know what nobody else knows, only, happily, they have not patented the secret, but are prepared to tell it out to others, and thereby illuminate us all.

I suggest to our highly-gifted friends that it is possible to be looking after a great many things, and yet to be neglecting your own vineyard. There is a vineyard that a great many neglect, and that is "their own heart". It is well to have talent; it is well to have influence; but it is better to be right within yourself. It is well for a man to see to his cattle, and look well to his flocks and to his herds; but let him not forget to cultivate that little patch of ground that lies in the center of his being.

Let him educate his head, and intermeddle with all knowledge; but let him not forget that there is another plot of ground called the heart, the character, which is more important still. Right principles are spiritual gold, and he that has them, and is ruled by them, is the man who truly lives. He has not life, whatever else he has, who has not his heart cultivated, and made right and pure.

Have you ever thought about your heart yet? Oh, I do not mean whether you have palpitations! I am no doctor. I am speaking now about the heart in its moral and spiritual aspect. What is your character, and do you seek to cultivate it? Do you ever use the hoe upon those weeds which are so plentiful in us all? Do you water those tiny plants of goodness which have begun to grow? Do you watch them to keep away the little foxes which would destroy them? Are you hopeful that yet there may be a harvest in your character which God may look upon with approval? I pray that we may all look to our hearts. "Keep your heart with all diligence; for out of it are the issues of life."

Pray daily, "Create in me a clean heart, O God; and renew a right spirit within me;" for if not, you will go up and down in the world, and do a great deal, and when it comes to the end you will have neglected your noblest nature, and your poor starved soul will die that second death, which is the more dreadful because it is everlasting death. How terrible for a soul to die of 'neglect'! How can we escape who 'neglect' this great salvation? If we pay every attention to our bodies, but none to our immortal souls, how shall we justify our folly? God save us from suicide by neglect! May we not have to moan out eternally, "They made me the keeper of the vineyards; but my own vineyard have I not kept!"

Now, pass over that point, and think of another vineyard. Are not some people neglecting their "families"? Next to our hearts, our households are the vineyards which we are most bound to cultivate. I shall never forget a man whom I knew in my youth, who used to accompany me at times in my walks to the villages to preach. He was always willing to go with me any evening; and I did not need to ask him, for he asked himself, until I purposely put him off from it. He liked also to preach himself much better than others liked to hear him; but he was a man who was sure to be somewhere to the front if he could. Even if you snuffed him out, he had a way of lighting himself up again. He was good-natured and irrepressible. He was, I believe, sincerely earnest in doing good. But two boys of his were well known to me, and they would swear horribly. They were ready for every vice, and were under no restraint. One of them drank himself into a dying state with brandy, though he was a mere boy. I do not believe his father had ever spoken to him about the habit of intoxication, though he certainly was sober and virtuous himself. I had no fault to find with him except this grave fault that he was seldom at home, was not master of the house, and could not control his children. Neither husband nor wife occupied any place of influence in the household; they were simply the slaves of their children: their children made themselves vile, and they restrained them not! This brother would pray for his children at the prayer-meeting, but I do not think he ever practiced family prayer.

It is shocking to find men and women speaking fluently about religion, and yet their houses are a disgrace to Christianity. I suppose that none of you are as bad as that; but, if it be so, please spell this text over: "they made me the keeper of the vineyards; but my own vineyard have I not kept." The most careful and prayerful father cannot be held accountable for having wicked sons, if he has done his best to instruct them. The most anxious and tearful mother cannot be blamed if her daughter dishonors the family, provided her mother has done her best to train her up in the right way. But if the parents cannot say that they have done their best, and their children go astray, then they are blameworthy. If any of them have come to the Tabernacle tonight, and their boys and girls are they do not know where, let them go home quickly, and look them up. If any of my hearers exercise no parental discipline, nor seek to bring their children to Christ, I do implore them to give up every kind of public work until they have first done their work at home.

Has anybody made you a minister, and you are not trying to save your own children? I tell you, sir, I do not believe that God made you a minister; for if he had, he would have begun with making you a minister to your own family. "They made me the keeper of the vineyards." "They" ought to have known better, and you ought to have known better than to accept the call. How can you be a steward in the great household of the Lord when you cannot even rule your own house? A Sunday-school teacher, teaching other people's children, and never praying with her own! Is not this a sad business? A teacher of a large class of youths who never has taken a class of his own sons and daughters! Why, what will he do when he lives to see his children plunged into vice and sin, and remembers that he has utterly neglected them?

This is plain dealing; but I never wear gloves when I preach. I know not where this knife may cut; but if it wounds, I beg you do not blunt its edge. Do you say that this is "very personal"? It is meant to be personal; and if anybody is offended by it, let him be offended with himself, and mend his ways. No longer let it be true of any of us, "They made me the keeper of the vineyards; but my own vineyard have I not kept."

Besides that, every man who knows the Lord should feel that his vineyard lies also "around about his own house". If God has saved your children, then, dear friend, try to do something for your neighbors, for your work-people, for those with whom you associate in daily labor. God has appointed you to take care of those nearest home. They say the cobbler's wife goes barefooted. Do not let it be true. Begin at home, and go on with those nearest home. Manifest Christian love to your neighbors. It is a great pity that yonder Christian man, living in a very dark part of London, comes to the Tabernacle, and does good in our societies, but never speaks a word for Jesus in the court where he lives.

Poor stuff, poor stuff, is that salt which is only salt when it is in the salt-box! Throw that kind of salt away. We want a kind of salt that begins to bite into any bit of food it touches. Put it where you like, if it is good salt, it begins to operate upon that which is nearest to it. Some people are capital salt in the box: they are also good in the cake, they are beautifully white to look at, and you can cut them into ornamental shapes; but they are never used; they are merely kept for show. If salt does not preserve anything, throw it away. Ask the farmer whether he would like it for his fields. "No," he says, "there is no goodness in it." Salt that has no saltiness in it is of no use. You can make the garden path of it. It is good to be trodden under foot of men, but that is all the use to which you can put it. O my beloved fellow Christians, do not let it be said that you reside in a place to which you do no good whatever.

I am sure if there were individual, personal work on the part of Christians in the localities where they reside, God the Holy Spirit would bless the unanimous action of his earnest, quickened church, and London would soon know that God has a people in the midst of it. If we keep away from the masses if we cannot think of laboring in a district because it is too low or too poor we shall have missed our vocation, and at the last we shall have to lament, "They made me the keeper of the vineyards; but my own vineyard have I not kept." You and I must cry mightily to the Holy Spirit to help us to live really and truly, the lives which our professions demand of us. A day will come when all church-goings, and chapel-goings, and preachings, and singings, and sacraments, will seem fluff and useless stuff, if there has not been the substance of real living for Christ in all our religiousness. Oh that we would rouse ourselves to something like a divine earnestness! Oh that we felt the grandeur of our heavenly surroundings! We are no common men!

We are loved with no common love! Jesus died for us! He died for us! He died for us! And is this poor life of ours- so often dull and worldly, our sole return? Behold that piece of land! He that bought it paid his life for it, watered it with bloody sweat, and sowed in it a divine seed. And what is the harvest? We naturally expect great things. Is the poor starveling life of many a professor a fit harvest for Christ's sowing his heart's blood? God the Father, God the Son, and God the Holy Spirit, all in action what is the result? Omnipotence linking hands with love, and working out a miracle of grace! What comes of it, so far as 'you' are concerned? A halfhearted professor of religion. Is this all the result? O Lord, was there ever so small an effect from so great a cause? You might almost need a microscope to discover the result of the work of grace in some people's lives. Ought it to be so? Shall it be so? In the name of him that lives and was dead, dare you let it be so? Help us, O God, to begin to live, and keep the vineyard which you yourself have given to us to keep, that we may render in our account at last with joy, and not with grief! Amen.

7. The Church’s Love To Her Loving Lord (SS 1:7)

NO. 636

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?” — Song of Solomon 1:7.

WE SHALL NEED to lift up our hearts to God and ask to be quickened in grace, or the precious truths in our text will not prove to us “as honey out of the rock,” nor the “least of fat things, of wine and marrow, of wine on the lees well refined.” We cannot appreciate the spirituality of this book, unless God’s Spirit shall help us. Many read these words and only see a proof of the imaginative power of an eastern mind. Some read to scoff and blaspheme, and others, even good people, neglect to read this book altogether, being unable to drink in its spirit because of their want of that higher life of communion with the Beloved, which is here so beautifully laid open to our view. Now I am persuaded better things of you beloved. I am sure that you believe that every word of God is precious, and most certainly we say of this book, “it is more to be desired than gold, yea than much fine gold, sweeter also than honey, or the droppings of the honeycomb.” This book of the Canticles is most precious to us, it is the inner court of the temple of truth. It seems to us to belong to the secret place of the tabernacle of the Most High. We see our Savior’s face in almost every page of the Bible, but here we see his heart and feel his love to us. We shall hope this morning to speak of our own experience, as well as of the Church who is here speaking. You will perceive that she begins with a title, she expresses a desire, she enforces it with an argument: “Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?”

I. We commence with the title: “O thou whom my soul loveth.” It is well to be able to call the Lord Jesus Christ by this name without an “if,” or a “but.” A very large proportion of Christian people can only say of Christ that they hope they love him; they trust they love him; but this is a very poor and shallow experience which is content to stay here. It seems to me that no one ought to give any rest to his spirit till he feels quite sure about a matter of such vital importance. We are not content to have a hope of the love of our parents, or of oar spouse, or of our children; we feel we must be certain there; and we ought not to be satisfied with a hope that Christ loves us, and with a bare trust that we love him. The old saints did not generally speak with buts, and ifs, and hopes, and trusts, but they spoke positively and plainly. “I know whom I have believed,” saith Paul. “I know that my Redeemer liveth,” saith Job. “He whom my soul loveth,” saith Solomon, in the song as we have it here. Learn, dear friends, to get that positive knowledge of your love to Jesus, and be not satisfied till you can talk about your interest in him as a reality, which you have made infallibly sure by having received the witness of the Holy Spirit, and his seal upon your soul by faith, that you are born of God, and belong to Christ.

Speaking then of this title which rings the great bell of love to Jesus, let us notice first the cause, and secondly the effect of that love. If we can look into the face of him who once sweat great drops of blood, and call him, “O thou whom my soul loveth,” it is interesting to consider what is the cause of our love. And here our reply is very quick. The efficient cause of our love is the Holy Spirit of God. We should never have had a spark of love to Jesus if it had not been bestowed upon us by the divine worker. Well said John, “Love is of God.” Certainly it is so. Our love to Christ is one beam from himself, the Sun. Certainly a man can no more naturally love Christ than a horse can fly. I grant you there is no physical disability, bat there is a moral and spiritual disability which effectually disqualifies him from the high and lofty emotion of love to Jesus. Into that dead corpse the living spirit must be breathed; for those who are dead in trespasses and sins cannot love Christ. That heart of stone must be transformed into a heart of flesh, for stones may be hurled at the Savior, but they can never love him.

That lion must become a lamb, or it can never claim Christ as its Shepherd.

That raven must he turned into a dove, or it will never fly to Christ as its ark. “Except a man he born again,” we may say, he cannot see this precious sparkling jewel of the kingdom of God, love to Christ. Search yourselves then, brethren, do you love him or not, for if you love him, you have been born again; and if you do not love him, then you are still in darkness, and are not his.

“Can you pronounce his charming name, His acts of kindness tell; And while you dwell upon the theme, No sweet emotion feel?”

I think some of us would have to answer-

“A very wretch, Lord, I should prove, Had I no love to thee; Sooner than not my Savior love, Oh, may I cease to be!”

This, then, is the efficient cause-the Holy Spirit. The rational cause, the logical reason why we love Jesus lies in himself-in his looks, in his present working, and in his person, besides many other little founts, which all tend to swell the river-the growing, deepening river of our love to him.

Why do we love Jesus? We have the best of answers-because he first loved us. Hearken, ye strangers who inquire why we should love the Savior so.

We will give you such reasons that we will satisfy you and set your mouths watering to be partakers of the same reasons, that you may come to love him too. Why do we love him? Because or ever this round earth was fashioned between the palms of the great Creator-before he had painted the rainbow, or hung out the lights of the sun and moon, Christ’s delights were with us. He foresaw us through the glass of his prescience; he knew what we should be-looked into the book in which all his “members were written, which in continuance were fashioned, when as yet there were none of them;” and as he looked upon us, the glance was love. He delighted to sit upon the throne of glory, and to remember his dear ones who were yet to he born. It was the great prospect which his mighty and infinite Spirit had-a joy that was set before him, that he should see a multitude that no man could number who should be his beloved for ever.

“Lov’d of my Christ, for him again, With love intense I’ll burn; Chosen of Thee ere time began, I choose Thee in return.”

Oh, could you know that Jesus had loved you from before all worlds, you must love him. At least you will grant there cannot be a better reason for love than love. Love demands; nay, it does not demand- it takes by almighty force, by irresistible energy, that heart captive upon whom it thus sets itself.

This Jesus loved us for no reason whatever in ourselves. We were black as the tents of Kedar; we had much deformity but no beauty, and yet he loved us; and our deformity was of such a kind that it might meritoriously have made him hate us. We kicked against him and despised him. Our language naturally was, “We will not have this man to reign over us,” and when we heard of his loving us, we sneered at it. He was despised and rejected of men; we hid as it were, our faces from him. He was despised and we esteemed him not. We thought his love an empty tale, a paltry trifle, and yet he loved us. Nay, we were his enemies. We slew him; we confess with sorrow that we were the murderers of the Prince of Life and Glory. Our hands were stained with his gore and our garments dyed with his blood, and yet he saw all this and loved us still. Shall we not love him? Sure our heart is harder than adamant, because we do not love him more. But it were hell-hardened steel if it did not love at all. Our Savior so loved us that he stripped himself of his robes of radiance. Listen, ye children of God, it is the old story over again, but it is always new to you. He stripped himself of his bright array, laid aside his scepter and his crown, and became an infant in Bethlehem’s manger amongst the horned oxen. Thirty years of poverty and shame the King of heaven spent among the sons of men, and all out of love to us. Jesus the heavenly lover, panting to redeem his people, was content to abide here without a place whereon to rest his head, that he might rescue you. See him yonder in the garden in his agony, his soul exceeding sorrowful even unto death; his forehead, nay his head, his hair, his garments red with the bloody sweat. See him giving his back to the smiters, and his cheeks to them that pluck off the hair. See him as he hides not his face from shame and spitting, dumb like a sheep before her shearers, and like a lamb that is brought to the slaughter, so he opened not his mouth, but patiently bore it all on our behalf. See him with the cross upon his mangled shoulders, staggering through Jerusalem’s streets, unwept, unpitied, except by poor feeble women! See him, ye that love him, and love him more as he stretches out his hands to the nail, and gives his feet to the iron. See him, as with power to deliver himself he is made captive. Behold him as they lift up the cross with him upon it and dash it down into its place and dislocate his bones. Hear that cry, “I am poured out like water: all my bones are out of joint, Thou hast brought me into the dust of death.” Stand, if ye can, and view that face so full of dolor. Look till a sword shall go through your own heart as it went through his virgin mother’s very soul. Oh, see him as he thirsts and has that thirst mocked with vinegar. Hear him as he prays and has that prayer parodied, “He cries for Elias, let Elias come and take him down.” See him, as they who love him come and kiss his feet and bathe them with their tears. Will you not love him who did all that friend could do for friend; who gave his life for us? Beloved, here are a thousand crimson cords that tie us to the Savior, and I hope we feel their constraining power. It is his vast love, the old eternal bond, the love which redeemed, which suffered in our stead, the love which pleaded our cause before the eternal throne: it is this which we give as a sufficient reason why we should love the Savior, if needs be, even unto death.

Moreover, we have another reason. I trust many here can say that they love the Savior because of his present dealings towards them. What has he not done for us this very day? Some of you came here this morning heavy and you went away rejoicing; perhaps you have had answers to prayer this very week. You have passed through the furnace and not a smell of fire has passed upon you. You have had many sins this week, but you have felt the efficacy of his blood again and again. Some of us have known what it is during the past six days to have the ravishing delights of private communion with him. He has made us glad; our spirits have leaped for very joy, for he hath turned again the captivity of our soul. You have drunk of him as of “the brook by the way,” and you have therefore lifted up your head. Beloved, if there were nothing else which Christ had done for my soul, that which I have tasted and handled of him within the last few months would make me love him for ever, and I know that you can say the same.

Nor is this all. We love the Savior because of the excellency of his person.

We are not blind to excellence anywhere, but still we can see no excellence like his.

“Jesus thou fairest, dearest one, What beauties thee adorn Far brighter than the noonday sun, Or star that gilds the morn. Here let me fix my wandering eyes, And all thy glories trace; Till, in the world of endless joys, I rise to thine embrace.”

When Tigranes and his wife were both taken prisoners by Cyrus, Cyrus turning to Tigranes said, “What will you give for the liberation of your wife?” and the King answered, “I love my wife so that I would cheerfully give up my life if she might be delivered from servitude;” whereupon Cyrus said, “That if there was such love as that between them they might both go free.” So when they were away and many were talking about the beauty and generosity of Cyrus, and especially about the beauty of his person, Tigranes, turning to his wife, asked her what she thought of Cyrus, and she answered that she saw nothing anywhere but in the face of the man who had said that he would die if she might only he released from servitude.

“The beauty of that man,” she said, “makes me forget all others.” And verily we would say the same of Jesus. We would not decry the angels, nor think ill of the saints, but the beauties of that man who gave his life for us, are so great that they have eclipsed all others, and our soul only wishes to see him and not another; for, as the stars hide their heads in the presence of the sun, so may ye all begone, ye delights, ye excellencies, when Christ Jesus, the chief delight, the chief excellency, maketh his appearance. Dr.

Watts saith- “His worth, if all the nations knew, Sure the whole earth would love him too.”

And so it seems to us. Could you see him, you must love him. It was said of Henry VIII., that if all the portraits of tyrants, and murderers, and thieves were out of existence, they might all be painted from the one face of Harry VII.; and turning that round another way, we will say, that if all the excellencies, beauties, and perfections of the human race were blotted out, they might all he painted again from the face of the Lord Jesus

“All over glorious is my Lord; Must be beloved, and yet adored.”

These are some of the reasons why our heart loves Jesus. Before I leave those reasons, I should like to put a few questions round amongst this great crowd. O friends, would you not love Jesus if you knew something of this love as shed abroad in your hearts-something of this love as being yours? Now, remember, there is a very great promise that Christ has made, and it is this, “Him that cometh to me I will ill no wise cast out.” Now what does that refer to? Why to any “him” in all the world, that cometh to Christ. Whoever you may be, if you come to Jesus-and you know that means just trusting him, leaning upon him-if you come to him, he will not cast you out; and when he has received you to his bosom, you will then know (but you cannot know till then) how much he loves you, and then, methinks you will say with us, “Yes, his name is ‘Thou whom my soul loveth.’” I shall now for a short time speak on the effects of this love, as we have dwelt on the cause of it. When a man has true love to Christ, it is sure to lead him to dedication. There is a natural desire to give something to the person whom we love, and true love to Jesus compels us to give ourselves to him. One of the earliest acts of the Christian’s life is to take ourselves, and lay body, soul, and spirit upon the altar of consecration, saying, “Here I am; I give myself to thee.” When the pupils of Socrates had nearly all of them given him a present, there was one of the best scholars who was extremely poor, and he said to Socrates, “I have none of these things which the others have presented to thee; but, O Socrates, I give thee myself;” whereupon Socrates said it was the best present he had had that day. “My son, give me thy heart”-this is what Jesus asks for. If you love him, you must give him this.

True love next shows itself in obedience. If I love Jesus, I shall do as he bids me. He is my husband, my Lord-I call him “Master.” “If ye love me,” saith he, “keep my commandments.” This is his chosen proof of my love, and I am sure, if I love him, I shall keep his commandments. And yet there are some who profess to love Christ who very seldom think of keeping some of his commandments. “This do ye in remembrance of me,” he says, and yet some of you never come to his table. May I gently ask you, how you make this disobedience consort with genuine affection for him? “If ye love me, keep my commandments.”

“‘Tis love that makes our willing feet In swift obedience move.”

We can do anything for those we love, and, if we love Jesus, no burden will be heavy, no difficulty will be great: we should rather wish to do more than he asks of us, and only desire that he were a little more exacting that we might have a better opportunity of shewing forth our affection. True love, again, is always considerate and afraid lest it should give offense. It walks very daintily. If I love Jesus, I shall watch my eye, my heart, my tongue, my hand, being so fearful lest I should wake my beloved, or make him stir until he please; and I shall he sure not to take in those bad guests, those ill-favored guests of pride and sloth, and love of the world. I shall tell them to be packing, for I have a dear one within who will not tarry long if he sees me giving sideling glances to these wicked ones. My heart shall be wholly his. He shall sit at the head of the table, he shall have the best dish thereon, nay, I will send all others away that I may have him all to myself, and that he may have my whole heart, all that I am, and all that I have.

Again, true love to Christ will make us very jealous of his honor. As Queen Eleanor went down upon her knees to suck the poison from her husband’s wound, so we shall put our lips to the wound of Christ when he has been stabbed with the dagger of calumny, or inconsistency, being willing sooner to take the poison ourselves, and to be ourselves diseased and despised than that his name, his cross! should suffer ill. Oh, what matters it what becomes of us, if the King reigneth? I will go home to my bed, and die in peace, if the King sits on the throne. Let me see King David once again installed in Zion’s sacred halls; and my soul, in poverty and shame, shall still rejoice if the banished King Jesus shall once again come back, and have his own, and take his scepter, and wear his crown. Beloved, I trust we can say we would not mind if Christ would make a mat of us, if he would wipe his Church’s filthy sandals on us, if we might but help to make her pure; we would hold the stirrup for him to mount any day, ay, and he his horsing-block that he might mount his glorious charger, and ride forth conquering and to conquer. Say, what mattereth it what we are, or where we are, if the King have his own? If we love Christ, again, we shall he desiring to promote his cause, and we shall he desiring to promote it ourselves. We shall wish to see the strength of the mighty turned at the gate, that King Jesus may return triumphant; we shall not wish to sit still while our brethren go to war, but we shall want to take our portion in the fray, that like soldiers that love their monarch, we may prove by our wounds and by our sufferings that our love is real. The apostle says, “Let us not love in word only but in deed and in truth.”

Actions speak louder than words, and we shall always he anxious to tell our love in deeds as well as by our lips. The true disciple asks continually, “Lord what wilt thou have me to do?” He esteems it his highest honor to serve the Lord. “I would rather he a doorkeeper in the house of my God than dwell in the tents of wickedness.”

“There’s not a lamb in all the flock, I would disdain to feed; There’s not a foe before whose face I fear thy cause to plead.

Would not my ardent spirit vie With angels round thy throne, To execute thy sacred will And make thy glory known?”

Yes, indeed, we thus can sing, and mean, I trust, every word; yea., will go forth into the whole world and preach the gospel to every creature. We will tell of this love to all, and labor to win for the Master’s honor a multitude which no man can number out of every nation, and kindred, and tribe, and tongue and people. I believe in an active love, a love which has hands to labor and feet to run, as well as a heart to feel, eyes to glance, and ears to listen. A mother’s love is of the purest and intensest sort in the world, and it is the most practical. It shows itself in deeds of untiring devotion both night and day. So also should it be with us; we should let our affections prompt us to life-long labor. The love of Christ should constrain us to live, and if needs he die to serve him. Heaven is the place of purest, holiest attachment to Christ; then we shall understand most about his love to us, and of all he has done to prove it, and the consequence will he that his servants shall serve him day and night in his holy temple. We are expecting a home in glory not of idleness, but of continual activity. It is written, “ His servants shall serve him,” and we are taught to pray now that we may do his will on earth as it is done in heaven. Let us, therefore, each one, he busily engaged in the great harvest-field. The harvest is great and the laborers are few. There is room for all, and each man’s place is waiting to receive him. If we truly love our Lord, we shall at once press to the front and begin the “work of faith and labor of love.” Has not the Master been wont to show his love to us in deeds? Look to Bethlehem, to Gabbatha, to Gethsemane, to Golgotha; yea, look to his whole life as he “went about doing good,” and see if all this will not stir you imp to service. Listen to the life-story of the Lord, and you will hear a voice from each one of his deeds of love saying to you, “Go thou and do likewise.” And, once again, if we love Jesus we shall he willing to suffer for him. Pain will become light; we shall sing with Madame Guyon

“To me ‘tis equal whether love ordain my life or death, Appoint me ease, or pain.”

It is a high attainment to come to, but love can make us think ourselves of so small import that if Christ can serve himself of us, we shall make no choice as to what, or where we may be. We can sing once more-

“Would not my heart pour forth its blood In honor of thy name, And challenge the cold hand of death To damp this immortal flame?”

Our hearts are, I trust, so full of real devotion to Christ, that we can give him everything, and endure all things for his sake. Cannot we say-

“For him I count as gain each loss, Disgrace for him renown, Well may I glory in his cross, While he prepares my crown.”

Darkness is light about us if we can serve him there. The hitter is sweet if the cup is put to our lips in order that we may share in his sufferings, and prove ourselves to be his followers. When Ignatius was led to his martyrdom, as he contemplated the nearness of his death and suffering, he said, “Now I begin to be a Christian;” he felt that all that he had done and suffered before was not enough to entitle him to be called a follower of Christ, but now as the Master’s bloody baptism was before him, he realised the truth so dear to every right-minded Christian, that he was to be “like unto his Lord.” Here we can all prove our love, we can suffer his will calmly if we are not able to do it publicly.

“Weak as I am, yet through thy love, I all things can perform; And, smiling, triumph in thy name Amid the raging storm.”

I pray God we may have such a love moreover as thirsts after Jesus, which cannot he satisfied without present communion with him.

II. This brings me to the thought, which I shall only touch upon as the swallow skims the brook with his wing, and then up and away, lest I weary you; the second point of consideration is the DESIRE OF THE CHURCH AFTER CHRIST JESUS OUR LORD: having called him by his title, she now expresses her longing to be with him. “Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon.”

The desire of a renewed soul is to find out Christ and to he with him. Stale meats left over from yesterday are very well when there is nothing else, but who does not like hot food fresh from the fire? And past communion with Christ is very well. “ I remember thee from the land of the Hermonites and the bill Mizar;” but these are only stale meats, and a loving soul wants fresh food every day from tile table of Christ, and you that have once had the kisses of his mouth, though you remember the past kisses with delight, yet want daily flesh tokens of his love. He that drinks of this water will never thirst again, it is true, except for this water, and he will so thirst for it, that he will be like Samuel Rutherford, who began to he out of heart with the buckets and to want to get right to the well-head that he might lie down and drink, and then, if he could have his fill, he would drink the well quite dry. But there is no hope of that, or rather no fear of it: the well can never be empty, for it rises as we drink.

A true loving soul, then, wants present communion with Christ; so the question is, “Tell me where thou feedest? Where dost thou get thy comfort from, O Jesu? I will go there. Where do thy thoughts go? To thy cross? Dost thou look back to that? Then I will go there. Where thou feedest, there will I feed.”

Or does this mean actively, instead of being in the passive or the neuter? Where dost thou feed thy flock? in thy house? I will go there, if I may find thee there. In private prayer? Then I will not be slack in that. In the Word? Then I will read it night and day. Tell me where thou feedest, for wherever thou standest as the shepherd, there will I be, for I want thee. I cannot he satisfied to be apart from thee. My soul hungers and thirsts to he with thee.

She puts it again, “Where dost thou make thy flock to rest at noon,” for there is only rest in one place, where thou causest thy flock to rest at noon.

That must be a grace-given rest, and only to be found in some one chosen place. Where is the shadow of that rock? It is very hot just now here in the middle of summer, when the sun is pouring down his glorious rays like bright but sharp arrows upon us, and we, that are condemned to live in this great wilderness of brown bricks and mortar, often recollect those glades where the woods grow thick, and where the waters leap from crag to crag down the hill side, and where the birds are singing among the birks. We delight to think of those leafy bowers where the sun cannot dart his rays, where, on some mossy bank, we may stretch ourselves to rest, or have our weary limbs in some limpid stream; and this is just what the spouse is after.

She feels the heat of the world’s sun, and she longs to be away from its cares and troubles that have furrowed and made brown her face till she looked as if she had been a busy keeper of the vineyards. She wants to get away to hold quiet communion with her Lord, for he is the brook where the weary may soothe their wearied limbs; he is that sheltered nook, that shadow of the great rock in the weary land where his people may lie down and he at peace.

“Jesus, the very thought of thee, With sweetness fills my breast; But sweeter far thy face to see And in thy presence rest.

For those who find thee, find a bliss, Nor tongue, nor pen can show The love of Jesus, what it is, None but his loved ones know.”

Now do you not want this to-night? Do not your souls want Christ tonight? My brothers, my sisters, there is something wrong with us if we can do without Christ. If we love him, we must want him. Our hearts ever say, “Abide with me from morn till eve, For without thee I cannot live; Abide with me when night is nigh, For without thee I dare not die.”

Yes, we cannot do without Christ; we must have him. “Give me Christ, or else I die,” is the cry of our souls. No wonder Mary Magdalene wept when she thought they had taken away her Lord, and she knew not where they had laid him. As the body suffers without food, so should we without Christ. As the fish perish out of water, so should we apart from Christ. I must quote another verse of a hymn, for really the sweet songsters of Israel have lavished all their best poesy, and very rightly so, to tell for us our love-tale concerning our Beloved. I am sure that our heart’s inner voice can set to sweetest music the words:-

“Oh that I could for ever sit With Mary at the Master’s feet: Be this my happy choice My only care, delight, and bliss, My joy, my heaven on earth he this, To hear the Bridegroom’s voice.”

Yes! to be with Jesus is heaven; anywhere on earth, or in the skies, all else is wilderness and desert. It is paradise to be with him; and heaven without Christ would be no heaven to me. My heart cannot rest away from him. To have no Christ would he a punishment greater than I could bear; I should wander, like another Cain, over the earth a fugitive and a vagabond. Verily there would be no peace for my soul. I am sure that the true wife, if her husband is called to go upon a journey, longeth ardently for his return. If he is gone to the wars, she dreads lest he should fall. How each letter comes perfumed to her when it tells of his love and constancy, and how she watches for the day when she shall clasp him in her arms once more. Oh, ye know that when ye were children, if ye were sent to school, how ye counted till the holidays came on. I had a little almanack, and marked out every day the night before, and so counted one day less till the time I should get home again, and so may you.

“May not a captive long his own dear land to see? May not the pris’ner seek release from bondage to be free?”

Of course he may, and so may you, beloved, pant and sigh, as the hart panteth for the waterbrooks-for the comfortable enjoyment of the Lord Jesus Christ’s presence.

III. THE ARGUMENT USED BY THE CHURCH.

Here is the desire. Now, to close, she backs that up with an arguument.

She says, “Why should I be as one that turneth aside by the flocks of thy companions?” Thou hast plenty of companions-why should I he turned aside? Why should I not he one? Let us talk it over. Why should I lose my Lord’s presence? But the devil tells me I am a great sinner. Ah! but it is all washed away, and gone for ever. That cannot separate me, for it does not exist. My sin is buried.

“Plung’d as in a shoreless sea- Lost as in immensity.”

The devil tells me I am unworthy, and that is a reason. But I always was unworthy, and yet it was no reason why he should not love me at first, amid therefore cannot be a reason why I should not have fellowship with him now. Why should I he left out? Now I am going to speak for the poorest here-I do not know where he is. I want to speak for you that have got the least faith; you that think yourselves the smallest in all Israel; you Mephibosheths that are lame in your feet, and yet sit at the king’s table; you poor despised Mordecais that sit at the king’s gate, yet cannot get inside the palace, I have this to say to you-Why should you he left there? Just try and reason. Why should I, Jesus, he left out in the cold, when the night comes on. No, there is a cot for the little one, as well as a bed for his bigger brother. Why should I be turned aside? I am equally bought with a price. I cost him, in order to save me, as much as the noblest of the saints: he bought them with blood; he could not buy me with less. I must have been loved as much, or else, seeing that I am of so little worth, I should not have been redeemed at all. If there he any difference, perhaps I am loved somewhat better. Is there not greater, better love shown in the choice of me than of some who are more worthy than I am? Why, then, should I be left out? 1 know if I have a child that is deformed and decrepit, I love it all the more: it seems as if I had a tenderer care for it. Then why should my heavenly Father be less kind to me than I should be to my offspring? Why should I he turned aside? He chose me: he cannot change in his choice.

Why, then, should he cast me off. He knew what I was when he chose me; he cannot therefore find out any fresh reason for turning me aside. He foresaw I should misbehave myself, and yet he selected me. Well, then, there cannot be a reason why I should he left to fall away. Again, I ask, Why should I turn aside? I am a member of his body, of his flesh, and of his bones, and though I am less than the least of all his saints, yet he has said, “I will never leave thee nor forsake thee.” Why should I turn aside? I have a promise all to myself. Has he not said, “I will not quench the smoking flax, nor break the bruised reed”? Has he not said, “The Lord taketh pleasure in them that fear him in them that hope in his mercy”? If I cannot do more, I can do that.’ I do hope in his mercy; then why should I he turned aside? If any should think of doing so, it should not be I, for I want to be near him; I am such a poor plant that I ought to be kept in the sun: I shall never do in the shade. My big brother, perhaps, may manage for a little time without comfort, but I cannot, for I am one of the Ready-to- Halts. I recollect how the shepherds of Mount Clear said, “Come in, Mr. Little Faith; Come in, Mr. Feeble Mind; Come in, Mr. Ready-to-Halt; Come in, Mary;” but they did not say, “Come in, Father Faithful; Come in, Matthew; Come in, Valiant-for-Truth.” No, they said these might do as they liked; they were quite sure to take their own part; but they looked first to the feeblest. Then why should I he turned aside? I am the feeblest, and want his person most. I may use my very feebleness and proneness to fall as the reason why I should come to him. Why should I he turned aside? I may fall into sin. My heart may grow cold without his glorious presence; and then, what if I should perish! Why, here let me bethink myself. If I am the meanest lamb in his flock I cannot perish without doing the God of heaven a damage. Let me say it again with reverence. If I, the least of his children, perish, I shall do his Son dishonor, for what will the arch-fiend say? “Aha,” saith he, “thou Surety of the Covenant, thou couldst keep the strong, but thou couldst not keep the weak: I have this lamb here in the pit whom thou couldst not preserve. Here is one of thy crown-jewels,” saith he, “and though it he none of the brightest, though it he not the most sparkling ruby in thy coronet, yet it is one of thy jewels, and I have it here.

Thou hast no perfect regalia: I have a part of it here.” Shall that ever be, after Christ has said, “They shall never perish, neither shall any pluck them out of my hand”? Shall thins be, when the strong arm of God is engaged for my succor, and he has said to me, “The Eternal God is thy refuge; and underneath are the everlasting arms?” Jesus, turn me not aside, lest by my fall I grieve thy Spirit, and lest by my fall I bring disgrace upon thy name.

Why should I turn aside? There is no reason why I should. Come my soul, there are a thousand reasons why thou shouldest not. Jesus beckons thee to come. Ye wounded saints, ye that have slipped to your falling, you that are grieved, sorrowing, and distressed, come to his cross, come to his throne again. Blacksliders, if ye have been such, return! return! return! A husband’s heart has no door to keep out his spouse, and Jesus’ heart has no power to keep out his people. Return! return! There is no divorce sued out against you, for the Lord, the God of Jacob saith,” He hateth putting away.” Return! return! Let us get to our chambers, let us seek renewed fellowship; and, oh, you that have never had it, and have never seen Christ, may you thirst after him to-night, and if you do, remember the text I gave you, “Him that cometh to me I will in no wise cast out.” Whosoever thou mayest be, if thou wilt come to Jesus, he will not cast thee out.

“Come, and welcome sinner, come.”

God bring thee for Jesus’ sake. Amen.

8. Love to Jesus  (SS 1:7)

September 30, 1860

"You whom my soul loves." Song of Solomon 1:7.

IF THE LIFE of a Christian may be compared to a sacrifice, then humility digs the foundation for the altar, prayer brings the unhewn stones and piles them one upon the other; penitence fills the trench round about the altar with water; obedience lays the wood in order; faith pleads the Jehovah-Jireh, and places the victim upon the altar; but the sacrifice even then is incomplete, for where is the, fire?

LOVE, love alone can consummate the sacrifice by supplying the needful fire from heaven. Whatever we lack in our piety, as it is indispensable that we should have faith in Christ, so is it absolutely necessary that we should have love to him. That heart which is devoid of an earnest love to Jesus, is surely still dead in trespasses and sins. And if any man should venture to affirm that he had faith in Christ, but had no love to him, we would at once also venture to affirm as positively, that his religion was vain. Perhaps the great lack of the religion of the times is love. Sometimes as I look upon the world at large, and the Church which lies too much in its bosom, I am apt to think that the Church has 'light', but lacks 'fire'; that she has some degree of true faith, clear knowledge, and much beside which is precious, but that she lacks to a great extent, that flaming love with which she once, as a chaste virgin, walked with Christ through the fires of martyrdom, when she showed to him her undefiled, unquenchable love in the catacombs of the city, and the caves of the rock; when the snows of the Alps might testify to the virgin purity of the love of the saints, by the purple stain which marked the shedding of blood in defense of our bleeding Lord,

blood which had been shed in defense of him whom, though they had not seen his face, "unceasing they adore."

It is my pleasant task this morning to stir up your pure minds, that you, as part of Christ's Church, may feel somewhat in your hearts today of love to him, and may be able to address him not only under the title, "You in whom my soul trusts," but "You whom my soul loves." Last Sabbath day, if you remember, we devoted to simple faith, and tried to preach the gospel to the ungodly; the present hour we devote to the pure, Spirit-born, godlike, flame of love.

On looking at my text, I shall come to regard it thus: First, we shall listen to the rhetoric of the lip as we here read it in these words, "O you whom my soul loves." We shall then observe the logic of the heart, which would justify us in giving such a title as this to Christ, and then come in the third place, to something which even surpasses rhetoric or logic, the absolute demonstration of the daily life; and I pray that we may be able to prove constantly by our acts, that Jesus Christ is He whom our soul loves.

I. First, then, the loving title of our text is to be considered as expressing RHETORIC OF THE LIP.

The text calls Christ, "You whom my soul loves." Let us take this title and dissect it a little. One of the first things which will strike us when we come to look upon it, is the reality of the love which is here expressed. Reality, I say; understanding the term "real," not in contradistinction to that which is lying and fictitious, but in contrast to that which is shadowy and indistinct. Do you not notice that the spouse here speaks of Christ as of one whom she knew actually to exist; not as an abstraction, but as a person. She speaks of him as a real person, "You whom my soul loves." Why, these seem to be the words of one who is pressing him to her bosom, who sees him with her eyes, who tracks him with her feet, who knows that he is, and that he will reward the love which diligently seeks him.

Brethren and sisters, there often is a great deficiency in our love to Jesus. We do not realize the person of Christ. We think about Christ, and then we love the conception that we have formed of him. But O, how few Christians view their Lord as being as real a person as we are ourselves, very man a man that could suffer, a man that could die, substantial flesh and blood very God as real as if he were not invisible, and as truly existent as though we could compass him in our minds. We need to have a real Christ more fully preached, and more fully loved by the church. We fail in our love, because Christ is not as real to us as he was to the early Church. The early Church did not preach much doctrine; they preached Christ. They had little to say of truths about Christ; it was Christ himself, his hands, his feet, his side, his eyes, his head, his crown of thorns, the sponge, the vinegar, the nails. O for the Christ of Mary Magdalene, rather than the Christ of the critical theologian; give me the wounded body of divinity, rather than the soundest system of theology.

Let me show you what I mean. Suppose an infant taken away from its mother, and you should seek to foster in it a love to the parent by constantly picturing before it the idea of a mother, and attempting to give it the thought of a mother's relation to the child. Indeed, my friends, I think you would have a difficult task to fix in that child the true and real love which it ought to bear towards her who bore it. But give that child a mother; let it hang upon that mother's real breast, let it derive its nourishment from her very heart: let it see that mother, feel that mother, put its little arms about that mother's real neck and you have no hard task to make it love its mother.

So is it with the Christian. We need Christ not an abstract, doctrinal, pictured Christ but a real Christ. I may preach to you many a year, and try to infuse into your souls a love of Christ; but until you can feel that he is a real man and a real person, really present with you, and that you may speak to him, talk to him, and tell him of your needs, you will not readily attain to a love like that of the text, so that you can call him, "You whom my soul loves." I want you to feel, Christian, that your love to Christ is not a mere pious affection; but that as you love your wife, as you love your child, as you love your parent, so you should love Christ; that though your love to him is of a finer cast, and a higher mold, yet it is just as real as the more earthly passion.

Let me suggest another figure. A war is raging in Italy for liberty. The very thought of liberty nerves a soldier. The thought of a hero makes a man a hero. Let me go and stand in the midst of the army and preach to them what heroes should be, and what brave men they should be who fight for liberty. My dear friends, the most earnest eloquence might have but little power. But put into the midst of these men Garibaldi heroism incarnate; place before their eyes that dignified man who seems like some old Roman newly arisen from his tomb, they see before them what liberty means, and what daring is, what courage can attempt, and what heroism can perform; for there he is, and firmed by his actual presence, their arms are strong, their swords are sharp and they dash to the battle at once; his presence ensuring victory, because they realize in his presence the thought which makes men brave and strong. So the Church needs to feel and see a real Christ in her midst. It is not the idea of disinterestedness; it is not the idea of devotion; it is not the idea of self-consecration that will ever make the Church mighty: it must be that idea incarnate, consolidated, personified in the actual existence of a realized Christ in the camp of the Lord's host. I do pray for you, and pray you for me, that we may each one of us have a love which realizes Christ, and which can address him as "You whom my soul loves."

But again, look at the text and you will perceive another thing very clearly. The Church, in the expression which she uses concerning Christ, speaks not only with a realization of his presence, but with a firm assurance of her own love. Many of you, who do really love Christ, can seldom get further than to say, "O you whom my soul desires to love! O you whom I hope I love!" But this sentence says not so at all. This title has not the shadow of a doubt or a fear upon it: "O you whom my soul loves!" Is it not a happy thing for a child of God when he knows that he loves Christ? when he can speak of it as a matter of consciousness? a thing out of which he is not to be argued by all the reasonings of Satan a thing concerning which he can put his hand upon his heart, and appeal to Jesus and say, "Lord, you know all things, you know that I love you?" I say, is not this a delightful frame of mind? or, rather, I reverse the question- Is not that a sad miserable state of heart in which we have to speak of Jesus otherwise than with assured affection?

Ah, my brethren and sisters, there may be times when the most loving heart may, from the very fact that it loves intensely and loves sincerely, doubt whether it does love at all. But then such times will be times seasons of great soul-searching, nights of anguish. He who truly loves Christ will never give sleep to his eyes, nor slumber to his eyelids, when he is in doubt about his heart belonging to Jesus. "No," says he, "this is a matter too precious for me to question as to whether I am the possessor of it or not, this is a thing so vital that I cannot let it be with a 'perhaps,' as a matter of hap-hazard. No, I must know whether I love my Lord or not, whether I am his or not."

If I am addressing any this morning who fear they do not love Christ, and yet hope they do, let me beg you, my dear friend, not to rest contented in your present state of mind; never be satisfied until you know that you are standing on the rock, and until you are quite certain that you really do love Christ. Imagine for a moment, one of the apostles telling Christ that he thought he loved him. Fancy for a moment your own spouse telling you that she hoped she loved you. Fancy your child upon your knee saying, "Father, I sometimes trust I love you." What a stinging thing to say to you! You would almost as soon he said, "I hate you." Because, what is this? Shall he, over whom I watch with care, merely thinks he loves me? Shall she who lies in my bosom, doubt, and make it a matter of conjecture, as to whether her heart is mine or not? O God forbid we should ever dream of such a thing in our ordinary relations of life! Then how is it that we indulge in it in our piety? Is it not sickly and maudlin piety? is it not a diseased state of heart that ever puts us in such a place at all? is it not even a deadly state of heart that would let us rest contented there? No, let us not be satisfied until, by the full work of the Holy Spirit, we are made sure and certain, and can say with unstammering tongue, "O you whom my soul loves."

Now, notice something else equally worthy of our attention. The Church, the spouse, in thus speaking of her Lord, thus directs our thoughts not merely to her confidence of love, but to the unity of her affections with regard to Christ. She has not two lovers, she has but one. She does not say, "O the many of you on whom my heart is set!" but "O you!" She has but one after whom her heart is panting. She has gathered her affections into one bundle, she has made them but one affection, and then she has cast that bundle of myrrh and spices upon the breast of Christ. He is to her the "Altogether Lovely," the gathering up of all the loves which once strayed abroad. She has put before the sun of her heart a burning-glass, which has brought all her love to a focus, and it is all concentrated with all its heat and vehemence upon Christ Jesus himself.

Her heart, which once seemed like a fountain sending forth many streams, has now become as a fountain which has but one channel for its waters. She has stopped up all the other issues, she has cut away the other pipes, and now the whole stream in one strong current runs toward him, and him alone. The Church, in the text here, is not a worshiper of God and of Baal too; she is no time-server, who has a heart for all comers. She is not as the harlot, whose door is open for every wayfarer; but she is a chaste one, and she sees none but Christ, and she knows none whom her soul desires, except her crucified Lord.

The wife of a noble Persian having been invited to be present at the wedding feast of King Cyrus, her husband asked her merrily upon her return whether she did not think the bridegroom-monarch a most noble man. Her answer was, "I know not whether he be noble or not; my husband was so before my eye that I saw none beside him, I have seen no beauty but in him." So if you ask the Christian in our text, "Is not Such-an- one fair and lovely?" "No," she replies, "my eyes are fully fixed on Christ, my heart is so taken up with him that I cannot tell if there be beauty anywhere else, I know that all beauty and all loveliness is summed up in him."

Sir Walter Raleigh used to say, "That if all the histories of tyrants, the cruelty, the blood, the lust, the infamy, were all forgotten, yet all these histories might be re-written out of the life of Henry VIII." And I may say by way of contrast, "If all the goodness, all the love, all the gentleness, all the faithfulness that ever existed could all be blotted out, they could all be re-written out of the history of Christ." To the Christian, Christ is the only one she loves, she has no divided aims, no two adored ones, but she speaks of him as of one to whom she has given her whole heart, and none have anything beside. "Oh you whom my soul loves."

Come, brethren and sisters, do we love Christ after this fashion? Do we love him so that we can say, "Compared with our love to Jesus, all other loves are but as nothing." We have those sweet loves which make earth dear to us; we do love those who are our kindred according to the flesh, we were indeed beneath the beasts if we did not. But some of us can say, "We do love Christ better than husband or wife, or brother or sister." Sometimes we think we could say with Jerome, "If Christ should bid me go this way, and my mother did hang about my neck to draw me another, and my father were in my way, bowing at my knees with tears entreating me not to go; and my children plucking at my shirt should seek to pull me the other way, I must unclasp my mother, I must push to the very ground my father, and put aside my children, for I must follow Christ."

We cannot tell which we love the most until they have come into collision. But when we come to see that the love of mortals requires us to do this, and the love of Christ to do the reverse, then shall we see which we love best. Oh, those were hard times with the martyrs; with that good man for instance, Mr. Nicholas Ferrar, who was the father of some twelve children, all of them but little ones. On the road to the stake his enemies had contrived that his wife should meet him with all the little ones, and she had set them in a row kneeling down by the roadside. His enemies expected that surely now he would recant, and for the sake of those dear babes would certainly seek to save his life. But no! no! He had given them all up to God, and he could trust them with his heavenly Father; but he could not do a wrong thing even for the felicity of covering these little birds with his wings and cherishing them beneath his feathers. He took them one by one to his bosom, and looked, and looked again; and it pleased God to put into the mouth of his wife and of his children words which encouraged him instead of discouraging him, and before he went from them his very babes had bidden the father play the man and die boldly for Christ Jesus. Ay, soul, we must have a love like this which cannot be rivaled, which cannot be shared; which is like a flood tide other tides may come up very high upon the shore, but this comes up to the very rocks and beats there, filling our soul to the very brim. I pray God we may know what such a love to Christ as this may mean.

Furthermore, I want to pluck one more flower for you. If you will look at the title before us, you will have to learn not only its reality, its assurance, its unity; but you will have to notice its constancy, "O you whom my soul loves." Not "did love" yesterday;" or, "may begin to love tomorrow ,"but "you whom my soul loves," "you whom I have loved ever since I knew you, and to love whom has become as necessary to me as my vital breath or my native air." The true Christian is one who loves Christ for evermore. He does not play fast and loose with Jesus; pressing him today to his bosom, and then turning aside and seeking after any Delilah who may with her witcheries pollute him. No, he feels that he is a Nazarite unto the Lord; he cannot and he will not pollute himself with sin at any time or in any place.

Love to Christ in the faithful heart is as the love of the dove to its mate; she, if her mate should die, can never be tempted to be married unto another, but she sits still upon her perch and sighs out her mournful soul until she dies too. So is it with the Christian; if he had no Christ to love he must even die, for his heart has become Christ's. And so if Christ were gone, love could not be; then his heart would be gone, too, and a man without a heart would be dead. The heart, is it not the vital principle of the body? and love, is it not the vital principle of the soul? Yet, there are some who profess to love the Master, but only walk with him by fits, and then go abroad like Dinah into the tents of the Shechemites.

Oh, take heed, you professors, who seek to have two husbands; my Master will never be a part-husband. He is not such a one as to have half of your heart. My Master, though he be full of compassion and very tender, has too noble a spirit to allow himself to be half-proprietor of any kingdom. Canute, the Danish king, might divide England with Edmund the Ironside, because he could not win the whole country, but my Lord will have every inch of you, or none. He will reign in you from one end of the isle of man to the other, or else he will not put a foot upon the soil of your heart. He was never part-proprietor in a heart, and he will not stoop to such a thing now.

What says the old Puritan? "A heart is so little a thing, that it is scarce enough for a kite's breakfast, and you say it be too great a thing for Christ to have it all." No, give him the whole. It is but little when you weighs his merit, and very small when measured with his loveliness. Give him all. Let your united heart, your undivided affection be constantly, every hour, given up to him. May it be your lot, constantly, still to abide in him who has loved you.

I will make but one more remark, lest I weary you in thus trying to anatomize the rhetoric of love. In our text you will clearly perceive a vehemence of affection. The spouse says of Christ, "O you whom my soul loves." She means not that she loves him a little, or that she loves him with an ordinary passion, but that she loves him in all the deep sense of that word. Oh, Christian men and women, I do protest unto you I fear there are thousands of professors who never knew the meaning of this word "love," as it relates to Christ. They have known it when it referred to mortals; they have felt its flame, they have seen how every power of the body and of the soul are carried away with it; but they have not felt it with regard to Christ.

I know you can preach about him, but do you love him? I know you can pray to him, but do you love him? I know you trust him you do you think do but do you love him? Oh! is there a love to Jesus in your heart like that of the spouse when she could say, "Let him kiss me with the kisses of his lips, for his love is better than wine." "No," say you, "that is too intimate for me." Then I do not fear do not love him, for love is always intimate. Faith may stand at a distance, for her look is saving; but Love comes near, for she must kiss, she must embrace.

Why, beloved, sometimes the Christian so loves his Lord, that his language becomes unmeaning to the ears of others who have never been in his state. Love has a celestial tongue of her own, and I have sometimes heard her speak so that the lips of worldlings have mocked, and men have said, "That man rants and raves he knows not what he says." Hence it is that Love often becomes a Mystic, and speaks in mystic language, into which the stranger intrudes not. Oh! you should see Love when she has her heart full of her Savior's presence, when she comes out of her chamber! Indeed she is like a giant refreshed with new wine. I have seen her dash down difficulties, tread upon hot irons of affliction and her feet have not been scorched; I have seen her lift up her spear against ten thousand, and she has slain them at one time. I have known her give up all she had, even to the stripping of herself, for Christ, and yet she seemed to grow richer, and to be decked with ornaments as she unarrayed herself, that she might cast her all upon her Lord, and give up all to him.

Do you know this love, Christian brethren and sisters? Some of you do I know, for I have seen you demonstrate it in your lives. As for the rest of you, may you learn it, and get above the low standing of the mass of Christ's Church at the present day. Get up out of the bogs and swamps and damp morasses of lukewarm Laodiceanism, and come up, come up higher, up to the mountain top, where you shall stand bathing your foreheads in the sunlight, seeing earth beneath you, its very tempests under your feet, its clouds and darkness rolling down below in the valley, while you talking with Christ, who speaks to you out of the cloud, are almost caught up into the third heaven to dwell there with him. Thus have I tried to explain the rhetoric of my text, "You whom my soul loves."

II. Now let me come to THE LOGIC OF THE HEART, which lies at the bottom of the text. My heart, why should you love Christ?

With what argument will you justify yourself? Strangers stand and hear me tell of Christ, and they say "Why should you love your Savior so? My heart, you can not answer them so as to make them see his loveliness, for they are blind, but you can at least be justified in the ears of those who have understanding; for doubtless the virgins will love him, if you will tell to them why you love him. Our hearts give for their reason why they love him, first, this: We love him for his infinite loveliness.

If there were no other reason, if Christ had not bought us with his blood, yet sometimes we feel if we had renewed hearts, we must love him for having died for others. I have sometimes felt in my own soul, that setting aside the benefit I received from his dear cross, and his most precious passion, which, of course, must ever be the deepest motive of love, "for we love him because he first loved us;" yet setting aside that, there is such beauty in Christ's character such loveliness in his passion such a glory in that self-sacrifice, that one must love him.

Can I look into your eyes and not be smitten with your love? Can I gaze upon your thorn-crowned head, and shall not my heart feel the thorn within it? Can I see you in the fever of death, and shall not my soul be in a fever of passionate love to you. It is impossible to see Christ and not to love him; you cannot be in his company without at once feeling that you are wedded to him. Go and kneel by his side in Gethsemane's garden, and I am persuaded that the drops of gore as they fall upon the ground, shall each one of them be irresistible reasons why you should love him. Hear him as he cries "My God, my God, why have you forsaken me?" Remember that he endures this out of love to you, and you must love him.

If you ever read the history of Moses you believe him to be the grandest of men, and you admire him, and look up to him as to some huge colossus, some mighty giant of the olden times. But you never feel a particle of love in your hearts towards Moses; you could not- his is an unlovable character; there is something to admire, but nothing to win affection. When you see Christ you look up, but you do more, you feel drawn up, you do not admire so much as love, you do not adore so much as embrace; his character enchants, subdues, overwhelms, and with the irresistible impulse of its own sacred attraction it draws your heart to himself. Well did Dr. Watts say,

"His worth, if all the nations knew,

Sure the whole earth would love him too."

But still, love has another argument why she loves Christ, namely, Christ's love to her. Did you love me Jesus, King of heaven, Lord of angels, Master of all worlds, did you set your heart on me? What, did you love me from of old, and in eternity choose me to yourself? Did you continue to love me as the ages rolled on? Did you come from heaven to earth that you might win me to be your spouse, and do you love me so that you do not leave me alone in this poor desert world; and are you this very day preparing a house for me where I shall dwell with you forever?

A very wretch Lord I should prove had I no love to you. I must love you, it is impossible for me to resist it, that thought that you love me has compelled my soul to love you. Me! me! what was there in me, could you see beauties in me? I see none in myself; my eyes are red with weeping, because of my blackness and deformity; I have said even to the sons of men, "Look not upon me, for I am black, because I am darkened by the sun." And do you see beauties in me? What a quick eye must you have, no, rather it must be that you have made my eyes to be your mirror, and so you see yourself in me, and it is your image that you love; surely you could not love me.

Remember that ravishing text in the Canticles, where Jesus says to the spouse, "You are all fair my love, there is no spot in you." Can you imagine Christ saying that to you; and yet he has said it, "You are all fair my love, there is no spot in you, "he has put away your blackness, and you stand in his sight as perfect as though you had never sinned, and as full of loveliness as though you were what you shall be, when made like unto him at last. Oh brothers and sisters, some of you can say with emphasis, "Did he love me, then I must love him." I run my eye along your ranks, there sits a brother who loves Christ who not many months ago cursed him. There sits a drunkard there another who was in prison for crimes, and he loved you, even you, and you could abuse the wife of your bosom, because she loved the dear name, you were never happier than when you were violating his day, and showing your disrespect to his ministers, and your hatred to his cause, yet he loved you.

And me! even me! forgetful of a mother's prayers, regardless of a father's tears, having much light, and yet sinning much; yet he loved me, and has proved his love. I charge you, oh my heart, by the roes and by the hinds of the field that you give yourself wholly up to my Beloved, and that you spend and be spent for him. Is that your charge to your heart this morning? Oh! it must be if you know Jesus, and then know that Jesus loves you.

One more reason does love give us yet more powerful still. Love feels that she must give herself to Christ, because of Christ's suffering for her.

"Can I Gethsemane forget?"

Or there your conflict see,

Your agony and bloody sweat,

And not remember you?"

"When to the cross I turn mine eyes,

And rest on Calvary

O Lamb of God! my sacrifice!

I must remember you."

My life when it shall ebb out may cause me to lose many mental powers, but memory will love no other name than is recorded in it. The agonies of Christ have burned his name into our hearts- you cannot stand and see him mocked by Herod's men of war, you cannot behold him made nothing of, and spit upon by menial lips, you cannot see him with the nails pierced through his hands and through his feet, you cannot mark him in the extreme agonies of his awful passion without saying, "And did you suffer all this for me? then I must love you, Jesus.

My heart feels that no other can have such a claim upon it as you have, for no other has spent themselves for me as you have done. Others may have sought to buy my love with the silver of earthly affection, and with the gold of a zealous and affectionate character, but you have bought it with your precious blood, and you have the richest claim to it- yours shall it be, and that forever." This is love's logic. I may well stand here and defend the believer's love to his Lord. I wish I had more to defend than I have. I dare stand here and defend the utmost extravagancies of speech, and the wildest fanaticisms of action, when they have been done for love to Christ. I say again, I only wish I had more to defend in these degenerate times.

Has a man given up all for Christ? I will prove him wise if he has given up for such an one as Christ is. Has a man died for Christ? I write over his epitaph that he surely was no fool who had but the wisdom to give up his heart for one who had his heart pierced for him. Let the Church try to be extravagant in her love for Christ for once, let her break the narrow bounds of her conventional prudence, and for once arise and dare to do wonders let the age of miracles return to us let the Church make bare her arm, and roll up from her the sleeves of her formality, let her go forth with some mighty thought within her, at which the worldling shall laugh and scoff; and I will stand here, and before the bar of a scoffing world, dare to defend her. Oh Church of God, you can do no extravagance for Christ. You may bring out your Marys, and they may break their alabaster boxes, but he well deserves the breaking. You may shed your perfume, and give to him rivers of oil, and ten thousands of the fat of fed beasts, but he deserves it well.

I see the Church as she was in the first centuries, like an army storming a city a city that was surrounded with a vast moat, and there was no means of reaching the ramparts except by filling up the moat with the dead bodies of the Church's own martyrs and confessors. Do you see them? A martyr has just now fallen in, his head has been smitten off with the sword. The next day at the tribunal there are twenty wishing to die that they may follow him; and on the next day twenty more; and the stream pours on until the huge moat is filled. Then, those who follow after, scale the walls and plant the blood-red standard of the cross, the trophy of their victory upon the top thereof.

Should the world say, "Why this expense of blood?" I answer- he is worthy for whom it was shed. The world says, "Why this waste of suffering? why this pouring out of an energy in a cause that at best is but fanatical?" I reply, "He is worthy, he is worthy, though the whole world were put into the censer, and all men's blood were the frankincense, he is worthy to have it all sacrificed before him. Though the whole Church should be slaughtered, he is worthy upon whose altar it should be sacrificed. Though every one of us should lie and rot in a dungeon, though the moss should grow upon our eyelids, though our bodies should be given to the kites and the carrion crows, he is worthy to claim the sacrifice; and it were all too mean a gift for such an one as he is." Oh Master, restore unto the Church the strength of love which can hear such language, and feel it to be true.

III. Now I come to my last point, upon which I must dwell but briefly. Rhetoric is good, logic is better, but A POSITIVE DEMONSTRATION is the best.

I sought to give you rhetoric when I expounded the words of the text. I have tried to give you logic now that I have given you the reasons for the love in the text. And now I want you to give I cannot give it I want you to give, each for himself, the demonstration of your love for Christ in your daily lives. Let the world see that this is not a mere label to you a label for something that does not exist, but that Christ really is to you "him whom your soul loves."

You ask me how you shall do it, and I reply thus: I do not ask you to shave your head and become a monk, or to cloister yourself, my sister, alone, and become a nun. Such a thing might even show your love to yourself rather than your love to Christ. But I ask you to go home now, and during the days of the week engage in your ordinary business; go with the men of the world as you are called to do, and take the calling which Christ has given to you, and see if you cannot honor him in your calling. I, as a minister of course, must find it to some degree less honorable work to serve Christ than you do, because my calling does as it were supply me with gold, and for me to make a golden image of Christ out of that is but small work, though God knows I find it more than my poor strength could do apart from his grace.

But for you to work out the image of Christ in the iron, or clay, or common metal of your ordinary lives, Oh, this will be glorious indeed! And I think you may honor Christ in your sphere as much as I can in mine; perhaps more, for some of you may know more troubles, you may have more poverty, you may have more temptation, more enemies; and therefore you, by loving Christ under all these trials, may demonstrate more fully than ever I can, how true your love is to him, and how soul-inspiring is his love to you.

Away, I say, and look out on the morrow, and the next day, for opportunities of doing something for Christ. Speak up for his dear name if there be any that abuse him; and if you find him wounded in his members, be as Eleanor, Queen of England did for the king- suck the poison out of his wounds. Be ready to have your name abused rather than he should dishonored; stand up always for him, and be his champion. Let him not lack a friend, for he stood your friend when you had none beside. If you meet with any of his poor people, show them love for his sake, as David did to Mephibosheth out of love to Saul. If you know any of them to be hungry, set food before them; you had as good set the dish before Jesus Christ himself! If you see them naked, clothe them; you clothe Christ when you clothe his people.

No, do not only seek to do this good temporally to his children, but seek you evermore to be a Christ to those who are not his children as yet. Go among the wicked and among the lost, and the abandoned; tell them the words of Christ; tell them Jesus Christ came into the world to save sinners, go after his lost sheep, be a shepherd as he was a shepherd, so will you show your love. Give what you can to him; when you die, make him heir of some of your estate.

I should not think I loved my friend, if I did not sometimes give him a present; I should not think I love Christ if I did not give him somewhat, some sweet cane with honey, some fat of my burned sacrifices. I heard the other day a question asked concerning an old man who had long professed to be a Christian. They were saying he left so much and so much, and one said, "But did he leave Christ anything in his will?" Some one laughed and thought it ridiculous. Ah! so it would be, because men do not think of Christ as being a person; but if we had this love it would be but natural to us to give to him, to live for him, and perhaps if we had anything at the end, to let him have it, that so even dying we might give our friend in our dying testament a proof that we remembered him, even as he remembered us in his last testament and will.

Oh brothers and sisters what we want more of in the Church is, more extravagant love to Christ. I want each of you to show your love to Jesus, sometimes by doing something the like of which you have never done before. I remember saying one Sabbath morning that the Church ought to be the place of invention as much as the world. We do not know what machine is to be discovered yet by the world, but every man's wit is at work to find out something new. So ought the wits of the Church to be at work to find out some new plan of serving Christ. Robert Raikes found out Sabbath-schools, John Pounds the Ragged-school: but are we to be content with carrying on their inventions? No; we need something new. It was in the Surrey Hall, through that sermon, that our brethren first thought of the midnight meetings that were held, an invention suggested by the sermon I preached upon the woman with the alabaster box.

But we have not come to the end yet. Is there no man that can invent some new deed for Christ? Is there no brother that can do something more for him than has been done today, or yesterday, or during the last month? Is there no man that will dare to be strange and singular and wild, and in the world's eye to be fanatical for that is no love which is not fanatical in the eye of man. Depend upon it, that is no love that only confines itself to propriety. I wish the Lord would put into your heart some thought of giving an unasked thank-offering to him, or of doing an unusual service, that so Christ might be honored with the best of your lambs, and that the fat of your bullocks might be exceeding glorified by your proof of love to him.

God bless you as a congregation. I can only invoke his blessing, for O these lips refuse to speak of love which I trust my heart knows, and which I desire to feel more and more. Sinner, trust Christ before you seek to love him, and trusting Christ you will love him.

9. The Church's Love to Her Loving Lord  (SS 1:7)

"Tell me, O you whom my soul loves, where you feed, where you make your flock to rest at noon:

for why should I be as one that turns aside by the flocks of your companions?"

Song of Solomon 1:7.

WE SHALL NEED to lift up our hearts to God and ask to be quickened in grace, or the precious truths in our text will not prove to us "as honey out of the rock," nor the "feast of fat things, of wine and marrow, of wine on the lees well refined." We cannot appreciate the spirituality of this book, unless God's Spirit shall help us. Many read these words and only see a proof of the imaginative power of an eastern mind. Some read to scoff and blaspheme, and others, even good people, neglect to read this book altogether, being unable to drink in its spirit because of their lack of that higher life of communion with the Beloved, which is here so beautifully laid open to our view. Now I am persuaded better things of you beloved. I am sure that you believe that every word of God is precious, and most certainly we say of this book, "it is more to he desired than gold, yes than much fine gold, sweeter also than honey, or the droppings of the honeycomb." This book of the Canticles is most precious to us, it is the inner court of the temple of truth. It seems to us to belong to the secret place of the tabernacle of the Most High. We see our Savior's face in almost every page of the Bible, but here we see his heart and feel his love to us. We shall hope this morning to speak of our own experience, as well as of the Church who is here speaking. You will perceive that she begins with a title, she expresses a desire, she enforces it with an argument: "Tell me, O you whom my soul loves, where you feed, where you make your flock to rest at noon: for why should I be as one that turns aside by the flocks of your companions?"

I. We commence with the TITLE: "O you whom my soul loves."

It is well to be able to call the Lord Jesus Christ by this name without an "if," or a "but." A very large proportion of Christian people can only say of Christ that they hope they love him; they trust they love him; but this is a very poor and shallow experience which is content to stay here. It seems to me that no one ought to give any rest to his spirit until he feels quite sure about a matter of such vital importance. We are not content to have a hope of the love of our parents, or of our spouse, or of our children; we feel we must be certain there; and we ought not to be satisfied with a hope that Christ loves us, and with a bare trust that we love him. The old saints did not generally speak with buts, and ifs, and hopes, and trusts, but they spoke positively and plainly. "I know whom I have believed," says Paul. "I know that my Redeemer lives," says Job. "He whom my soul loves," says Solomon, in the song as we have it here. Learn, dear friends, to get that positive knowledge of your love to Jesus, and do not be satisfied until you can talk about your interest in him as a reality, which you have made infallibly sure by having received the witness of the Holy Spirit, and his seal upon your soul by faith, that you are born of God, and belong to Christ.

Speaking then of this title which rings the great bell of love to Jesus, let us notice first the cause, and secondly the effect of that love. If we can look into the face of him who once sweat great drops of blood, and call him, "O you whom my soul loves," it is interesting to consider what is the cause of our love. And here our reply is very quick.

The efficient cause of our love is the Holy Spirit of God. We should never have had a spark of love to Jesus if it had not been bestowed upon us by the divine worker. Well said John, "Love is of God." Certainly it is so. Our love to Christ is one beam from himself, the Sun. Certainly a man can no more naturally love Christ than a horse can fly. I grant you there is no physical disability, but there is a moral and spiritual disability which effectually disqualifies him from the high and lofty emotion of love to Jesus. Into that dead corpse the living spirit must be breathed; for those who are dead in trespasses and sins cannot love Christ. That heart of stone must be transformed into a heart of flesh, for stones may be hurled at the Savior, but they can never love him. That lion must become a lamb, or it can never claim Christ as its Shepherd. That raven must he turned into a dove, or it will never fly to Christ as its ark. "Except a man he born again," we may say, he cannot see this precious sparkling jewel of the kingdom of God- love to Christ. Search yourselves then, brethren, do you love him or not, for if you love him, you have been born again; and if you do not love him, then you are still in darkness, and are not his.

"Can you pronounce his charming name,

His acts of kindness tell;

And while you dwell upon the theme,

No sweet emotion feel?"

I think some of us would have to answer-

"A very wretch, Lord, I should prove,

Had I no love to you;

Sooner than not my Savior love,

Oh, may I cease to be!"

This, then, is the efficient cause- the Holy Spirit.

The rational cause, the logical reason why we love Jesus lies in himself- in his looks, in his present working, and in his person, besides many other little founts, which all tend to swell the river- the growing, deepening river of our love to him.

Why do we love Jesus? We have the best of answers- because he first loved us. Hearken, you strangers who inquire why we should love the Savior so. We will give you such reasons that we will satisfy you and set your mouths watering to be partakers of the same reasons, that you may come to love him too. Why do we love him? Because before ever this round earth was fashioned between the palms of the great Creator- before he had painted the rainbow, or hung out the lights of the sun and moon, Christ's delights were with us. He foresaw us through the glass of his prescience; he knew what we should be- looked into the book in which all his "members were written, which in continuance were fashioned, when as yet there were none of them;" and as he looked upon us, the glance was love. He delighted to sit upon the throne of glory, and to remember his dear ones who were yet to be born. It was the great prospect which his mighty and infinite Spirit had--a joy that was set before him, that he should see a multitude that no man could number who should be his beloved forever.

"Loved of my Christ, for him again,

With love intense I'll burn;

Chosen of You before time began,

I choose You in return."

Oh, could you know that Jesus had loved you from before all worlds, you must love him. At least you will grant there cannot be a better reason for love than love. Love demands; no, it does not demand- it takes by almighty force, by irresistible energy, that heart captive upon whom it thus sets itself.

This Jesus loved us for no reason whatever in ourselves. We were black as the tents of Kedar; we had much deformity but no beauty, and yet he loved us; and our deformity was of such a kind that it might meritoriously have made him hate us. We kicked against him and despised him. Our language naturally was, "We will not have this man to reign over us," and when we heard of his loving us, we sneered at it. He was despised and rejected of men; we hid as it were, our faces from him. He was despised and we esteemed him not. We thought his love an empty tale, a paltry trifle, and yet he loved us. No, we were his enemies. We slew him; we confess with sorrow that we were the murderers of the Prince of Life and Glory. Our hands were stained with his gore and our garments dyed with his blood, and yet he saw all this and loved us still.

Shall we not love him? Surely our heart is harder than adamant, because we do not love him more. But it were hell-hardened steel if it did not love at all. Our Savior so loved us that he stripped himself of his robes of radiance. Listen, you children of God, it is the old story over again, but it is always new to you. He stripped himself of his bright array, laid aside his scepter and his crown, and became an infant in Bethlehem's manger among the horned oxen. Thirty years of poverty and shame the King of heaven spent among the sons of men, and all out of love to us. Jesus the heavenly lover, panting to redeem his people, was content to abide here without a place whereon to rest his head, that he might rescue you. See him yonder in the garden in his agony, his soul exceeding sorrowful even unto death; his forehead, no his head, his hair, his garments- red with the bloody sweat. See him giving his back to the smiters, and his cheeks to those who pluck off the hair. See him as he hides not his face from shame and spitting, dumb like a sheep before her shearers; and like a lamb that is brought to the slaughter, so he opened not his mouth, but patiently bore it all on our behalf. See him with the cross upon his mangled shoulders, staggering through Jerusalem's streets, unwept, unpitied, except by poor feeble women! See him, you that love him, and love him more as he stretches out his hands to the nail, and gives his feet to the iron. See him, as with power to deliver himself he is made captive. Behold him as they lift up the cross with him upon it and dash it down into its place and dislocate his bones. Hear that cry, "I am poured out like water: all my bones are out of joint, You have brought me into the dust of death."

Stand, if you can, and view that face so full of dolor. Look until a sword shall go through your own heart as it went through his virgin mother's very soul. Oh, see him as he thirsts and has that thirst mocked

with vinegar. Hear him as he prays and has that prayer parodied, "He cries for Elijah, let Elijah come and take him down." See him, as they who love him come and kiss his feet and bathe them with their tears. Will you not love him who did all that friend could do for friend; who gave his life for us? Beloved, here are a thousand crimson cords that tie us to the Savior, and I hope we feel their constraining power. It is his vast love, the old eternal bond, the love which redeemed, which suffered in our stead, the love which pleaded our cause before the eternal throne: it is this which we give as a sufficient reason why we should love the Savior, if needs be, even unto death.

Moreover, we have another reason. I trust many here can say that they love the Savior because of his present dealings towards them. What has he not done for us this very day? Some of you came here this morning heavy and you went away rejoicing; perhaps you have had answers to prayer this very week. You have passed through the furnace and not a smell of fire has passed upon you. You have had many sins this week, but you have felt the efficacy of his blood again and again. Some of us have known what it is during the past six days to have the ravishing delights of private communion with him. He has made us glad; our spirits have leaped for very joy, for he has turned again the captivity of our soul. You have drunk of him as of "the brook by the way," and you have therefore lifted up your head. Beloved, if there were nothing else which Christ had done for my soul, that which I have tasted and handled of him within the last few months would make me love him forever, and I know that you can say the

same.

Nor is this all. We love the Savior because of the excellency of his person. We are not blind to excellence anywhere, but still we can see no excellence like his.

"Jesus you fairest, dearest one,

What beauties you adorn

Far brighter than the noonday sun,

Or star that gilds the morn.

Here let me fix my wandering eyes,

And all your glories trace;

Until, in the world of endless joys,

I rise to your embrace."

When Tigranes and his wife were both taken prisoners by Cyrus, Cyrus turning to Tigranes said, "What will you give for the liberation of your wife?" and the King answered, "I love my wife so that I would cheerfully give up my life if she might be delivered from servitude;" whereupon Cyrus said, "That if there was such love as that between them they might both go free." So when they were away and many were talking about the beauty and generosity of Cyrus, and especially about the beauty of his person, Tigranes, turning to his wife, asked her what she thought of Cyrus, and she answered that she saw nothing anywhere but in the face of the man who had said that he would die if she might only he released from servitude. "The beauty of that man," she said, "makes me forget all others." And verily we would say the same of Jesus. We would not decry the angels, nor think ill of the saints, but the beauties of that man who gave his life for us are so great that they have eclipsed all others, and our soul only wishes to see him and not another; for, as the stars hide their heads in the presence of the sun, so may you all be gone, you delights, you excellencies, when Christ Jesus, the chief delight, the chief excellency, makes his appearance. Dr. Watts says,

"His worth, if all the nations knew,

Sure the whole earth would love him too."

And so it seems to us. Could you see him, you must love him. It was said of Henry VIII., that if all the portraits of tyrants, and murderers, and thieves were out of existence, they might all be painted from the one face of Henry VII.; and turning that round another way, we will say, that if all the excellencies, beauties, and perfections of the human race were blotted out, they might all he painted again from the face of the Lord Jesus

"All over glorious is my Lord;

Must be beloved, and yet adored."

These are some of the reasons why our heart loves Jesus. Before I leave those reasons, I should like to put a few questions round among this great crowd. O friends, would you not love Jesus if you knew something of this love as shed abroad in your hearts- something of this love as being yours? Now, remember, there is a very great promise that Christ has made, and it is this, "Him that comes to me I will ill no wise cast out." Now what does that refer to? Why to any "him" in all the world, that comes to Christ. Whoever you may be, if you come to Jesus- and you know that means just trusting him, leaning upon him- if you come to him, he will not cast you out; and when he has received you to his bosom, you will then know (but you cannot know until then) how much he loves you, and then, methinks you will say with us, "Yes, his name is- You whom my soul loves."

I shall now for a short time speak on the effects of this love, as we have dwelt on the cause of it. When a man has true love to Christ, it is sure to lead him to dedication. There is a natural desire to give something to the person whom we love, and true love to Jesus compels us to give ourselves to him. One of the earliest acts of the Christian's life is to take ourselves, and lay body, soul, and spirit upon the altar of consecration, saying, "Here I am; I give myself to you." When the pupils of Socrates had nearly all of them given him a present, there was one of the best scholars who was extremely poor, and he said to Socrates, "I have none of these things which the others have presented to you; but, O Socrates, I give you myself;" whereupon Socrates said it was the best present he had had that day. "My son, give me your heart"-this is what Jesus asks for. If you love him, you must give him this.

True love next shows itself in obedience. If I love Jesus, I shall do as he bids me. He is my husband, my Lord- I call him "Master." "If you love me," says he, "keep my commandments." This is his chosen proof of my love, and I am sure, if I love him, I shall keep his commandments. And yet there are some who profess to love Christ who very seldom think of keeping some of his commandments. "This do you in remembrance of me," Christ says, and yet some of you never come to his table. May I gently ask you, how you make this disobedience consort with genuine affection for him? "If you love me, keep my commandments."

"IT IS love that makes our willing feet

In swift obedience move."

We can do anything for those we love, and, if we love Jesus, no burden will be heavy, no difficulty will be great: we should rather wish to do more than he asks of us, and only desire that he were a little more exacting that we might have a better opportunity of showing forth our affection.

True love, again, is always considerate and afraid lest it should give offense. It walks very daintily. If I love Jesus, I shall watch my eye, my heart, my tongue, my hand, being so fearful lest I should wake my beloved, or make him stir until he please; and I shall be sure not to take in those bad guests, those ill-favored guests of pride and sloth, and love of the world. I shall tell them to be packing, for I have a dear one within who will not tarry long if he sees me giving sideling glances to these wicked ones. My heart shall be wholly his. He shall sit at the head of the table, he shall have the best dish thereon, no, I will send all others away that I may have him all to myself, and that he may have my whole heart, all that I am, and all that I have.

Again, true love to Christ will make us very jealous of his honor. As Queen Eleanor went down upon her knees to suck the poison from her husband's wound, so we shall put our lips to the wound of Christ when he has been stabbed with the dagger of calumny, or inconsistency, being willing sooner to take the poison ourselves, and to he ourselves diseased and despised than that his name, or his cross should suffer ill. Oh, what does it matters what becomes of us, if the King reigns? I will go home to my bed, and die in peace, if the King sits on the throne. Let me see King David once again installed in Zion's sacred halls; and my soul, in poverty and shame, shall still rejoice if the banished King Jesus shall once again come back, and have his own, and take his scepter, and wear his crown.

Beloved, I trust we can say we would not mind if Christ would make a mat of us, if he would wipe his Church's filthy sandals on us, if we might but help to make her pure; we would hold the stirrup for him to mount any day, ay, and he his horsing-block that he might mount his glorious charger, and ride forth conquering and to conquer. Say, what does it matters what we are, or where we are, if the King have his own?

If we love Christ, again, we shall be desiring to promote his cause, and we shall be desiring to promote it ourselves. We shall wish to see the strength of the mighty turned at the gate, that King Jesus may return triumphant; we shall not wish to sit still while our brethren go to war, but we shall want to take our portion in the fray, that like soldiers that love their monarch, we may prove by our wounds and by our sufferings that our love is real. The apostle says, "Let us not love in word only but in deed and in truth." Actions speak louder than words, and we shall always he anxious to tell our love in deeds as well as by our lips. The true disciple asks continually, "Lord what will you have me to do?" He esteems it his highest honor to serve the Lord. "I would rather he a doorkeeper in the house of my God than dwell in the tents of wickedness."

"There's not a lamb in all the flock,

I would disdain to feed;

There's not a foe before whose face

I fear your cause to plead.

Would not my ardent spirit vie

With angels round your throne,

To execute your sacred will

And make your glory known?"

Yes, indeed, we thus can sing, and mean, I trust, every word; yes, will go forth into the whole world and preach the gospel to every creature. We will tell of this love to all, and labor to win for the Master's honor a multitude which no man can number out of every nation, and kindred, and tribe, and tongue and people. I believe in an active love, a love which has hands to labor and feet to run, as well as a heart to feel, eyes to glance, and ears to listen. A mother's love is of the purest and intensest sort in the world, and it is the most practical. It shows itself in deeds of untiring devotion both night and day. So also should it be with us; we should let our affections prompt us to life-long labor. The love of Christ should constrain us to live, and if needs he die to serve him. Heaven is the place of purest, holiest attachment to Christ; then we shall understand most about his love to us, and of all he has done to prove it, and the consequence will be that his servants shall serve him day and night in his holy temple. We are expecting a home in glory not of idleness, but of continual activity. It is written, " His servants shall serve him," and we are taught to pray now that we may do his will on earth as it is done in heaven. Let us, therefore, each one, be

busily engaged in the great harvest-field. The harvest is great and the laborers are few. There is room for all, and each man's place is waiting to receive him. If we truly love our Lord, we shall at once press to the front and begin the "work of faith and labor of love."

Has not the Master been wont to show his love to us in deeds? Look to Bethlehem, to Gabbatha, to Gethsemane, to Golgotha; yes, look to his whole life as he "went about doing good," and see if all this will not stir you imp to service. Listen to the life-story of the Lord, and you will hear a voice from each one of his deeds of love saying to you, "Go you and do likewise." And, once again, if we love Jesus we shall be willing to suffer for him. Pain will become light; we shall sing with Madame Guyon "To me it is equal whether love ordain my life or death, Appoint me ease, or pain." It is a high attainment to come to, but love can make us think ourselves of so small import that if Christ can serve himself with us, we shall make no choice as to what, or where we may be. We can sing once more-

"Would not my heart pour forth its blood

In honor of your name,

And challenge the cold hand of death

To damp this immortal flame?"

Our hearts are, I trust, so full of real devotion to Christ, that we can give him everything, and endure all things for his sake. Cannot we say-

"For him I count as gain each loss,

Disgrace for him renown,

Well may I glory in his cross,

While he prepares my crown."

Darkness is light about us if we can serve him there. The bitter is sweet if the cup is put to our lips in order that we may share in his sufferings, and prove ourselves to he his followers. When Ignatius was led to his martyrdom, as he contemplated the nearness of his death and suffering, he said, "Now I begin to be a Christian;" he felt that all that he had done and suffered before was not enough to entitle him to be called a follower of Christ, but now as the Master's bloody baptism was before him, he realized the truth so dear to every right-minded Christian, that he was to be "like unto his Lord." Here we can all prove our love, we can suffer his will calmly if we are not able to do it publicly.

"Weak as I am, yet through your love,

I all things can perform;

And, smiling, triumph in your name

Amid the raging storm."

I pray God we may have such a love moreover as thirsts after Jesus, which cannot he satisfied without present communion with him.

II. This brings me to the thought, which I shall only touch upon as the swallow skims the brook with his wing, and then up and away, lest I weary you; the second point of consideration is the DESIRE OF THE CHURCH AFTER CHRIST JESUS OUR LORD: having called him by his title, she now expresses her longing to be with him.

"Tell me, O you whom my soul loves, where you feed, where you make your flock to rest at noon." The desire of a renewed soul is to find Christ and to be with him. Stale foods left over from yesterday are very well when there is nothing else, but who does not like hot food fresh from the fire? And past communion with Christ is very well. " I remember you from the land of the Hermonites and the hill Mizar;" but these are only stale foods, and a loving soul needs fresh food every day from the table of Christ, and you that have once had the kisses of his mouth, though you remember the past kisses with delight, yet want daily flesh tokens of his love. He that drinks of this water will never thirst again, it is true, except for this water, and he will so thirst for it, that he will be like Samuel Rutherford, who began to be out of heart with the buckets and to want to get right to the well-head that he might lie down and drink, and then, if he could have his fill, he would drink the well quite dry. But there is no hope of that, or rather no fear of it: the well can never be empty, for it rises as we drink.

A true loving soul, then, needs present communion with Christ; so the question is, "Tell me where you feed? Where do you get your comfort from, O Jesus? I will go there. Where do your thoughts go? To your cross? Do you look back to that? Then I will go there. Where you feed, there will I feed."

Or does this mean actively, instead of being in the passive or the neuter? Where do you feed your flock? in your house? I will go there, if I may find you there. In private prayer? Then I will not be slack in that. In the Word? Then I will read it night and day. Tell me where you feed, for wherever you stand as the shepherd, there will I be, for I need you. I cannot be satisfied to be apart from you. My soul hungers and thirsts to be with you.

She puts it again, "Where do you make your flock to rest at noon," for there is only rest in one place, where you cause your flock to rest at noon. That must he a grace-given rest, and only to he found in some one chosen place. Where is the shadow of that rock? It is very hot just now here in the middle of summer, when the sun is pouring down his glorious rays like bright but sharp arrows upon us, and we, that are condemned to live in this great wilderness of brown bricks and mortar, often recollect those glades where the woods grow thick, and where the waters leap from crag to crag down the hill side, and where the birds are singing among the trees. We delight to think of those leafy bowers where the sun cannot dart his rays, where, on some mossy bank, we may stretch ourselves to rest, or have our weary limbs in some limpid stream; and this is just what the spouse is after. She feels the heat of the world's sun, and she longs to be away from its cares and troubles that have furrowed and made brown her face until she looked as if she had been a busy keeper of the vineyards. She needs to get away to hold quiet communion with her Lord, for he is the brook where the weary may lave their wearied limbs; he is that sheltered nook, that shadow of the great rock in the weary land where his people may lie down and be at peace.

"Jesus, the very thought of you,

With sweetness fills my breast;

But sweeter far your face to see

And in your presence rest.

For those who find you, find a bliss,

Nor tongue, nor pen can show

The love of Jesus, what it is,

None but his loved ones know."

Now do you not want this tonight? Do not your souls want Christ tonight? My brothers, my sisters, there is something wrong with us if we can do without Christ. If we love him, we must want him. Our hearts ever say,

"Abide with me from morn until eve,

For without you I cannot live;

Abide with me when night is near,

For without you I dare not die."

Yes, we cannot do without Christ; we must have him. "Give me Christ, or else I die," is the cry of our souls. No wonder Mary Magdalene wept when she thought they had taken away her Lord, and she knew not where they had laid him. As the body suffers without food, so should we without Christ. As the fish perish out of water, so should we apart from Christ. I must quote another verse of a hymn, for really the sweet songsters of Israel have lavished all their best poetry, and very rightly so, to tell for us our love-tale concerning our Beloved. I am sure that our heart's inner voice can set to sweetest music the words-

"Oh that I could forever sit

With Mary at the Master's feet:

Be this my happy choice

My only care, delight, and bliss,

My joy, my heaven on earth be this,

To hear the Bridegroom's voice."

Yes! to be with Jesus is heaven; anywhere on earth, or in the skies- all else is wilderness and desert. It is paradise to be with him; and heaven without Christ would he no heaven to me. My heart cannot rest away from him. To have no Christ would he a punishment greater than I could bear; I should wander, like another Cain, over the earth a fugitive and a vagabond. Verily there would be no peace for my soul.

I am sure that the true wife, if her husband is called to go upon a journey, longs ardently for his return. If he is gone to the wars, she dreads lest he should fall. How each letter comes perfumed to her when it tells of his love and constancy, and how she watches for the day when she shall clasp him in her arms once more. Oh, you know that when you were children, if you were sent to school, how you counted until the holidays came on. I had a little almanac, and marked out every day the night before, and so counted one day less until the time I should get home again, and so may you.

"May not a captive long his own dear land to see?

May not the prisoner seek release from bondage to be free?"

Of course he may, and so may you, beloved, pant and sigh, as the deer pants for the waterbrooks- for the comfortable enjoyment of the Lord Jesus Christ's presence.

III. THE ARGUMENT USED BY THE CHURCH.

Here is the desire. Now, to close, she backs that up with an argument. She says, "Why should I be as one that turns aside by the flocks of your companions?" You have plenty of companions- why should I he turned aside? Why should I not be one? Let us talk it over. Why should I lose my Lord's presence? But the devil tells me I am a great sinner. Ah! but it is all washed away, and gone forever. That cannot separate me, for it does not exist. My sin is buried.

"Plunged as in a shoreless sea-

Lost as in immensity."

The devil tells me I am unworthy, and that is a reason. But I always was unworthy, and yet it was no reason why he should not love me at first, amid therefore cannot be a reason why I should not have fellowship with him now. Why should I be left out? Now I am going to speak for the poorest here- I do not know where he is. I want to speak for you that have got the least faith; you that think yourselves the smallest in all Israel; you Mephibosheths that are lame in your feet, and yet sit at the king's table; you poor despised Mordecais that sit at the king's gate, yet cannot get inside the palace, I have this to say to you- Why should you be left there? Just try and reason. Why should I, Jesus, be left out in the cold, when the night comes on. No, there is a cot for the little one, as well as a bed for his bigger brother. Why should I be turned aside? I am equally bought with a price. I cost him, in order to save me, as much as the noblest of the saints: he bought them with blood; he could not buy me with less. I must have

been loved as much, or else, seeing that I am of so little worth, I should not have been redeemed at all. If there he any difference, perhaps I am loved somewhat better. Is there not greater, better love shown in the choice of me than of some who are more worthy than I am?

Why, then, should I be left out? I know if I have a child that is deformed and decrepit, I love it all the more: it seems as if I had a tenderer care for it. Then why should my heavenly Father be less kind to me than I should be to my offspring? Why should I he turned aside? He chose me: he cannot change in his choice. Why, then, should he cast me off. He knew what I was when he chose me; he cannot therefore find out any fresh reason for turning me aside. He foresaw I should misbehave myself, and yet he selected me. Well, then, there cannot he a reason why I should he left to fall away. Again, I ask, Why should I turn aside? I am a member of his body, of his flesh, and of his bones, and though I am less than the least of all his saints, yet he has said, "I will never leave you nor forsake you."

Why should I turn aside? I have a promise all to myself. Has he not said, "I will not quench the smoking flax, nor break the bruised reed"? Has he not said, "The Lord takes pleasure in those who fear him in those who hope in his mercy"? If I cannot do more, I can do that.' I do hope in his mercy; then why should I be turned aside? If any should think of doing so, it should not be I, for I need to be near him; I am such a poor plant that I ought to he kept in the sun: I shall never do in the shade. My big brother, perhaps, may manage for a little time without comfort, but I cannot, for I am one of the Ready-to-Halts.

I recollect how the shepherds of Mount Clear said, "Come in, Mr. Little Faith; Come in, Mr. Feeble Mind; Come in, Mr. Ready-to-Halt; Come in, Mary;" but they did not say, "Come in, Father Faithful; Come in, Matthew; Come in, Valiant-for-Truth." No, they said these might do as they liked; they were quite sure to take their own part; but they looked first to the feeblest. Then why should I he turned aside? I am the feeblest, and need him most. I may use my very feebleness and proneness to fall, as the reason why I should come to him. Why should I he turned aside? I may fall into sin. My heart may grow cold without his glorious presence; and then, what if I should perish!

Why, here let me bethink myself. If I am the smallest lamb in his flock I cannot perish without doing the God of heaven a damage. Let me say it again with reverence. If I, the least of his children, perish, I shall do his Son dishonor, for what will the arch-fiend say? "Aha," says he, "you Surety of the Covenant, you could keep the strong, but you could not keep the weak: I have this lamb here in the pit whom you could not preserve. Here is one of your crown-jewels," says he, "and though it be none of the brightest, though it he not the most sparkling ruby in your coronet, yet it is one of your jewels, and I have it here.

You have no perfect regalia: I have a part of it here." Shall that ever be, after Christ has said, "They shall never perish, neither shall any pluck them out of my hand"? Shall this be, when the strong arm of God is engaged for my help, and he has said to me, "The Eternal God is your refuge; and underneath are the everlasting arms?" Jesus, turn me not aside, lest by my fall I grieve your Spirit, and lest by my fall I bring disgrace upon your name. Why should I turn aside? There is no reason why I should. Come my soul, there are a thousand reasons why you should not. Jesus beckons you to come. You wounded saints, you that have slipped to your falling, you that are grieved, sorrowing, and distressed, come to his cross, come to his throne again. Backsliders, if you have been such, return! return! return! A husband's heart has no door to keep out his spouse, and Jesus' heart has no power to keep out his people. Return! return! There is no divorce sued out against you, for the Lord, the God of Jacob says," He hates putting away." Return! return! Let us get to our chambers, let us seek renewed fellowship; and, oh, you that have never had it, and have never seen Christ, may you thirst after him to-night, and if you do, remember the text I gave you, "Him that comes to me I will in no wise cast out." Whoever you may be, if you will come to Jesus, he will not cast you out. "Come, and welcome sinner, come." God bring you for Jesus' sake. Amen.

10. The Good Shepherdess (SS 1:7,8)

NO. 1115

A SERMON DELIVERED ON LORD’S-DAY MORNING, JUNE 1ST, 1873,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions? If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents,” — Song of Solomon 1:7, 8.

THE BRIDE WAS most unhappy and ashamed because her personal beauty had been sorely marred by the heat of the sun. The fairest among women had become swarthy as a sunburnt slave. Spiritually it is so full often with a chosen soul. The Lord’s grace has made her fair to look upon, even as the lily; but she has been so busy about earthly things that the sun of worldliness has injured her beauty. The bride with holy shamefacedness exclaims, “Look not upon me, for I am black, because the sun hath looked upon me.” She dreads alike the curiosity, the admiration, the pity, and the scorn of men, and turns herself alone to her Beloved, whose gaze she knows to be so full of love that her swarthiness will not cause her pain when most beneath his eye. This is one index of a gracious soul — that whereas the ungodly rush to and fro, and know not where to look for consolation, the believing heart naturally flies to its well-beloved Savior, knowing that in him is its only rest.

It would appear from the preceding verse that the bride was also in trouble about a certain charge which had been given to her, which burdened her, and in the discharge of which she had become negligent of herself. She says, “They made me the keeper of the vineyards,” and she would wish to have kept them well, but she felt she had not done so, and that, moreover, she had failed in a more immediate duty — “Mine own vineyard have I not kept.” Under this sense of double unworthiness and failure, feeling her omissions and her commissions to be weighing her down, she turned round to her Beloved and asked instruction at his hands. This was well. Had she not loved her Lord she would have shunned him when her comeliness was faded, but the instincts of her affectionate heart suggested to her that he would not discard her because of her imperfections. She was, moreover, wise thus to appeal to her Lord against herself. Beloved, never let sin part you from Jesus. Under a sense of sin, do not fly from him; that were foolishness. Sin may drive you from Sinai; it ought to draw you to Calvary.

To the fountain we should fly with all the greater alacrity when we feel that we are foul; and to the dear wounds of Jesus, whence all our life and healing must come, we should resort with the greater earnestness when we feel our soul to be sick, even though we fear that sickness to be unto death.

The bride, in the present case, takes to Jesus her troubles, her distress about herself, and her confession concerning her work. She brings before him her double charge, the keeping of her own vineyard, and the keeping of the vineyards of others. I know that I shall be speaking to many this morning who are busy in serving their Lord; and it may be that they feel great anxiety because they cannot keep their own hearts near to Jesus: they do not feel themselves warm and lively in the divine service; they plod on, but they are very much in the condition of those who are described as “faint, yet pursuing.” When Jesus is present labor for him is joy, but in his absence his servants feel like workers underground, bereft of the light of the sun. They cannot give up working for Jesus; they love him too well for that, but they pine to have his company while they are working for him, and like the young prophets who went to the wood to cut down every man a beam for their new house, they say to their master, “Be content, we pray thee, and go with thy servants.” Our most earnest desire is that we may enjoy sweet communion with Jesus while we are actively engaged in his cause. Indeed, beloved, this is most important to all of us. I do not know of any point which Christian workers need more often to think upon than the subject of keeping their work and themselves near to the Master’s hand.

Our text will help us to this, under three heads. We have here, first, a question asked: — “Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon?” Secondly, an argument used: — “Why should I be as one that turneth aside by the flocks of thy companions?” And, thirdly, we have an answer obtained: -

“If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents.”

I. Here is A QUESTION ASKED. Every word of the enquiry is worthy of our careful meditation. You will observe, first, concerning it, that it is asked in love. She calls him to whom she speaks by the endearing title, “O thou whom my soul loveth.” Whatever she may feel herself to be, she knows that she loves him. She is black, and ashamed to have her face gazed upon, but still she loves her Bridegroom. She has not kept her own vineyard as she ought to have done, but still she loves him; that she is sure of, and therefore boldly declares it. She loves him as she loves none other in all the world. He only can be called “Him whom my soul loveth.” She knows none at all worthy to be compared with him, none who can rival him. He is her bosom’s Lord, sole prince and monarch of all her affections. She feels also that she loves him intensely — from her inmost soul see loves him.

The life of her existence is bound up with him: if there be any force and power and vitality in her, it is but as fuel to the great flame of her love, which burns alone for him.

Mark well that it is not “O thou whom my soul believes in.” That would be true, but she has passed further. It is not “O thou whom my soul honors.”

That is true too, but she has passed beyond that stage. Nor is it merely “O thou whom my soul trusts and obeys.” She is doing that, but she has reached something warmer, more tender, more full of fire and enthusiasm, and it is “O thou whom my soul loveth.” Now, beloved, I trust many of us can speak so to Jesus. He is to us the Well-beloved, “the chief amongst a myriad”: “his mouth is every sweetness, yea, all of him is loveliness,” and our soul is wrapt up in him, our heart is altogether taken up with him. We shall never serve him aright unless it be so. Before our Lord said to Peter, “Feed my lambs,” and “Feed my sheep,” he put the question, “Simon son of Jonas lovest thou me? “and this he repeated three times; for until that question is settled we are unfit for his service. So the bride here, having both herself and her little flock to care for, avows that she loves the spouse as if she felt that she would not dare to have a part of his flock to look after if she did not love himself; as if she saw that her right to be a shepherdess at all depended upon her love lo the Great Shepherd. She could not expect his help in her work, much less his fellowship in the work, unless there was first in her that all-essential fitness of love to his person.

The question therefore becomes instructive to us, because it is addressed to Christ under a most endearing title; and I ask every worker here to take care that he always does his work in a spirit of love, and always regards the Lord Jesus not as a task-master, not as one who has given us work to do from which we would fain escape, but as our dear Lord, whom to serve is bliss, and for whom to die is gain. “O thou whom my soul loveth,” is the right name by which a worker for Jesus should address his Lord.

Now note that the question, as it is asked in love, is also asked of him.

“Tell me, O thou whom my soul loveth, where thou feedest.” She asked him to tell her, as if she feared that none but himself would give her the correct answer; others might be mistaken, but he could not be. She asked of him because she was quite sure that he would give her the kindest answer. Others might be indifferent, and might scarcely take the trouble to reply: but if Jesus would tell her himself, with his own lips, he would mingle love with every word, and so console as well as instruct her.

Perhaps she felt that nobody else could tell her as he could, for others speak to the ear, but he speaks to the heart: others speak with lower degrees of influence, we hear their speech but are not moved thereby; but Jesus speaks, and the Spirit goes with every word he utters, and therefore we hear to profit when he converses with us. I do not know how it may be with you, my brethren, but I feel this morning that if I could get half a word from Christ it would satisfy my soul for many a day. I love to hear the gospel, and to read it, and to preach it; but to hear it fresh from himself, applied by the energy of the Holy Spirit! O, this were refreshment! This were energy and power! Therefore, Savior, when thy workers desire to know where thou feedest, tell them thyself, speak to their hearts by thine own Spirit, and let them feel as though it were a new revelation to their inmost nature. “Tell me, O thou whom my soul loveth.” It is asked in love: it is asked of him.

Now, observe what the question is. She wishes to know how Jesus does his work, and where he does it. It appears, from the eighth verse, that she herself has a flock of kids to tend. She is a shepherdess, and would fain feed her flock; hence her question, “Tell me where thou feedest?” She desires those little ones of hers to obtain rest as well as food, and she is troubled about them; therefore she says, “Tell me where thou makest thy flock to rest,” for if she can see how Jesus does his work, and where he does it, and in what way, then she will be satisfied that she is doing it in the right way, if she closely imitates him and abides in fellowship with him. The question seems to be just this: “Lord, tell me what are the truths with which thou dost feed thy people’s souls; tell me what are the doctrines which make the strong ones weak and the sad ones glad tell me what is that precious meat which thou art wont to give to hungry and fainting spirits, to revive them and keep them alive; for if thou tell me, then I will give my flock the same food; tell me where the pasture is wherein thou dost feed thy sheep, and straightway I will lead mine to the self-same happy fields. Then tell me how thou makest thy people to rest. What are those promises which thou dost apply to the consolation of their spirit, so that their cares and doubts and fears and agitations all subside? Thou hast sweet meadows where thou makest thy beloved flock to lie calmly down and slumber, tell me where those meadows are that I may go and fetch the flock committed to my charge, the mourners whom I ought to comfort the distressed ones whom I am bound to relieve, the desponding whom I have endeavored to encourage; tell me, Lord, where thou makest thy flock to lie down, for then, under thy help, I will go and make my flock to lie down too. It is for myself, but yet far more for others, that I ask the question, ‘Tell me where thou feedest, where thou makest them to rest at noon.’” I have no doubt that the spouse did desire information for herself and for her own good, and I believe Dr. Watts had caught some of the spirit of the passage when he sang -

“Fain would I feed among thy sheep, Among them rest, among them sleep.”

But it does not strike me that this is all the meaning of the passage by a very long way. The bride says, “Tell me where thou feedest thy flock,” as if she would wish to feed with the flock; “where thou makest thy flock to rest,” as if she wanted to rest there too: but it strikes me the very gist of the thing is this, that she wished to bring her flock to feed where Christ’s flock feeds, and to lead her kids to lie down where Christ’s little lambs were reposing; she desired, in fact, to do her work in his company; she wanted to mix up her flock with the Lord’s flock, her work with his work, and to feel that what she was doing she was doing for him, yea, and with him and through him. She had evidently met with a great many difficulties in what she had tried to do. She wished to feed her flock of kids, but could not find them pasture. Perhaps when she began her work as a shepherdess she thought herself quite equal to the task, but now the same sun which had bronzed her face had dried up the pasture, and so she says, “O thou that knowest all the pastures, tell me where thou feedest, for I cannot find grass for my flock,” and suffering herself from the noontide heat, she finds her little flock suffering too; and she enquires “where dost thou make thy flock to rest at noon? Where are cool shadows of great rocks which screen off the sultry rays when the sun is in its zenith and pours down torrents of heat? for I cannot shade my poor flock and give them comfort in their many trials and troubles. I wish I could. O Lord, tell me the secret art of consolation; then will I try to console my own charge by the self-same means.” We would know the groves of promise and the cool streams of peace, that we may lead others into rest. If we can follow Jesus we can guide others, and so both we and they will find comfort and peace. That is the meaning of the request before us.

Note well that she said most particularly, “Tell me.” “O Master, do not merely tell thy sheep where thou feedest, though they want to know; but tell me where thou feedest, for I would fain instruct others.” She would fain know many things, but chiefly she says, “Tell me where thou feedest,”

for she wished to feed others. We want practical knowledge, for our desire is to be helped to bring others into rest, to be the means of speaking peace to the consciences of others, as the Lord hast spoken peace to ours.

Therefore the prayer is, “Tell me.” “Thou art my model, O Great Shepherd; thou art my wisdom. If I be a shepherd to thy sheep, yet am I also a sheep beneath thy Shepherdry, therefore teach thou me, that I may teach others.”

I do not know whether I make myself plain to you, but I wish to put it very simply. I am preaching to myself perhaps a great deal more than to you. I am preaching to my own heart. I feel I have to come, Sabbath after Sabbath, and week-day after weekday, and tell you a great many precious things about Christ, and sometimes I enjoy them myself; and if nobody else gets blessed by them, I do, and I go home and praise the Lord for it; but my daily fear is lest I should be a handler of texts for you, and a preacher of good things for others, and yet remain unprofited in my own heart. My prayer is that the Lord Jesus will show me where he feeds his people, and let me feed with them, that then I may conduct you to the pastures where he is, and be with him myself at the same time that I bring you to him. You Sabbath-school teachers and evangelists, and others, my dear, earnest comrades, for whom I thank God at every remembrance, I feel that the main point you have to watch about is that you do not lose your own spirituality while trying to make others spiritual. The great point is to live near to God. It would be a dreadful thing for you to be very busy about other men’s souls and neglect your own. Appeal to the Well-beloved, and entreat him to let you feed your flock where he is feeding his people, that he would let you sit at his feet, like Mary, even while you are working in the house, like Martha. Do not do less, but rather more; but ask to do it in such communion with him that your work shall be melted into his work, and what you are doing shall be really only his working in you, and you rejoicing to pour out to others what he pours into your own soul. God grant it may be so with you all, my brethren.

II. Secondly, here is AN ARGUMENT USED. The bride says, “Why should I be as one that turneth aside by the flocks of thy companions?” If she should lead her flock into distant meadows, far away from the place where Jesus is feeding his flock, it would not be well. As a sheppherdess would naturally be rather dependent, and would need to associate herself for protection with others, suppose she should turn aside with other shepherds, and leave her Bridegroom, would it be right? She speaks of it as a thing most abhorrent to her mind, and well might it be. For, first, would it not look very unseemly that the bride should be associating with others than the Bridegroom? They have each a flock: there is he with his great flock, and here is she with her little one. Shall they seek pastures far off from one another? Will there not be talk about this? Will not onlookers say, “This is not seemly: there must be some lack of love here, or else these two would not be so divided”? Stress may be put, if you like, upon that little word “I.”

Why should I, thy blood-bought spouse; I, betrothed unto thee, or ever the earth was, I, whom thou hast loved, — why should I turn after others and forget thee? Beloved, you had better put the emphasis in your own reading of it just there. Why should I, whom the Lord has pardoned, whom the Lord has loved, whom the Lord has favored so much, — I, who have enjoyed fellowship with him for many years, — I, who know that his love is better than wine, — I, who have aforetime been inebriated with his sweetness, — Why should I turn aside? Let others do so if they will, but it would be uncomely and unseemly for me. I pray you, brother and sister, try to feel that, — that for you to work apart from Christ would have a bad look about it; that for your work to take you away from fellowship with Jesus would have a very ugly appearance: it would not be among the things that are honest and of good repute. For the bride to feed her flock in other company would look like unfaithfulness to her husband. What, shall the bride of Christ forsake her Beloved? Shall she be unchaste towards her Lord, Yet it would seem so if she makes companions of others and forgets her Beloved? Our hearts may grow unchaste to Christ even while they are zealous in Christian work. I dread very much the tendency to do Christ’s work in a cold, mechanical spirit; but above even that I tremble lest I should be able to have warmth for Christ’s work and yet should be cold towards the Lord himself. I fear that such a condition of heart is possible, — that we may burn great bonfires in the streets for public display, and scarcely keep a live coal upon our hearth for Jesus to warm his hands at.

When we meet in the great assembly the good company helps to warm our hearts, and when we are working for the Lord with others they stimulate us and cause us to put forth all our energy and strength, and then we think, “Surely my heart is in a healthy condition towards God.” But, beloved, such excitement may be a poor index of our real state. I love that quiet, holy fire which will glow in the closet and flame forth in the chamber when I am alone, and that is the point I am more fearful about than anything else, both for myself and for you, lest we should be doing Christ’s work without Christ; having much to do but not thinking much of him; cambered about much serving and forgetting him. Why, that would soon grow into making a Christ out of our own service, an Antichrist out of our own labors.

Beware of that! Love your work, but love your Master better; love your flock, but love the great Shepherd better still, and ever keep close to him, for it will be a token of unfaithfulness if you do not.

And mark again, “Why should I be as one that turneth aside by the flocks of thy companions?” We may read this as meaning, “Why should I be so unhappy as to have to work for thee, and yet be out of communion with thee?” It is a very unhappy thing to lose fellowship with Jesus, and yet to have to go on with religious exercises. If the wheels are taken off your chariot it is no great matter it nobody wants to ride, but how if you are called upon to drive on? When a man’s foot is lamed he may not so much regret it if he can sit still, but if he be bound to run a race he is greatly to be pitied. It made the spouse doubly unhappy even to suppose that she, with her flock to feed and herself needing feeding too, should have to turn aside by the flocks of others and miss the presence of her Lord. In fact the question seems to be put in this shape: “What reason is there why I should leave my Lord? What apology could I make, what excuse could I offer for so doing? Is there any reason why I should not abide in constant fellowship with him? Why should I be as one that turneth aside? Perhaps it may be said that others turn aside, but why should I be as one of them? There may be excuses for such an act in others, but there can be none for me: thy rich love thy free love, thy undeserved love, thy special love to me, hath bound me hand and foot: how can I turn aside? There may be some professors who owe thee little, but I, once the chief of sinners owe thee so much, how can I turn aside? There may he some with whom thou hast dealt hardly who may turn aside, but thou hast been so tender, so kind to me, how can I forget thee? There may be some who know but little of thee, whose experience of thee is so slender that their turning aside is not to be wondered at; but how can I turn aside when thou hast showed me thy love, and revealed thy heart to me? Oh, by the banqueting house where I have feasted with thee, by the Hermonites and the hill Mizar, where thou hast manifested thy love, by the place where deep called to deep, and then mercy called to mercy; by those mighty storms and sweeping hurricanes in which thou wast the shelter of my head, by ten thousand thousand mercies past which have been my blessed portion, why should I be as one that turneth aside by the flocks of thy companions?”

Let me address the members of this church, and say to you, if all the churches in Christendom were to go aside from the gospel, why should you? If in every other place the gospel should be neglected, and an uncertain sound should be given forth; if Ritualism should swallow up half the churches, and Rationalism the rest, yet why should you turn aside? You have been peculiarly a people of prayer; you have also followed the Lord fully in doctrine and an ordinance; and consequently you have enjoyed the divine presence, and have prospered beyond measure. We have cast ourselves upon the Holy Ghost for strength, and have not relied upon human eloquence, music, or beauties of color, or architecture. Our only weapon has been the simple, plain, full gospel, and why should we turn aside? Have we not been favored for these many years with unexampled success? Has not the Lord added unto our numbers so abundantly that we have not had room enough to receive them? Has he not multiplied the people, and increased the joy? Hold fast to your first love, and let no man take your crown. I thank God there are churches still, a few in England and yet more in Scotland, which hold fast the doctrines of the gospel and will not let them go. To them I would say, why should ye turn aside? Should not your history, both in its troublous and its joyous chapters teach you to hold fast the form of sound words? Above all, should we not try to live as a church, and individually, also, in abiding fellowship with Jesus; for if we turn aside from him we shall rob the truth of its aroma, yea, of its essential fragrance. If we lose fellowship with Jesus we shall have the standard, but where will be the standard395 bearer? We may retain the candlestick, but where shall be the light? We shall be shorn of our strength, our joy, our comfort, our all, if we miss fellowship with him. God grant, therefore, that we may never be as those who turn aside.

III. Thirdly, we have here AN ANSWER GIVEN by the Bridegroom to his beloved. She asked him where he fed, where he made his flock to rest, and he answered her. Observe carefully that this answer is given in tenderness to her infirmity; not ignoring her ignorance, but dealing very gently with it.

“If thou know not,” — a hint that she ought to have known, but such a hint as kind lovers give when they would fain forbear to chide. Our Lord is very tender to our ignorance. There are many things which we do not know, but ought to have known. We are children when we should be men, and have to be spoken to as unto carnal — unto babes in Christ, when we should have become fathers. Is there one among us who can say, “I am not faulty in my knowledge?” I am afraid the most of us must confess that if we had done the Lord’s will better we should have known his doctrine better; if we had lived more closely to him we should have known more of him. Still, how very gentle the rebuke is. The Lord forgives our ignorance, and condescends to instruct it.

Note next that the answer is given in great love. He says, “O thou fairest among women.” That is a blessed cordial for her distress. She said, “I am black;” but he says, “O thou fairest among women.” I would rather trust Christ’s eyes than mine. If my eyes tell me I am black I will weep, but if he assures me I am fair I will believe him and rejoice. Some saints are more apt to remember their sinfulness, and grieve over it, than to believe in their righteousness in Christ, and triumph in it. Remember, beloved, it is quite as true to-day that you are all fair and without spot as that you are black, because the sun hath looked upon you. It must be true, because Jesus says so. Let me give you one of the sayings of the Bridegroom to his bride: “Thou art all fair, my love; there is no spot in thee.” “Ah, that is a figure,”

say you. Well, I will give you one that it not a figure. The Lord Jesus, after he had washed his disciples’ feet, said, “He that is washed needeth not except to wash his feet for he is clean every whit;” and then he added, “And ye are clean.” If you desire an apostolic word to the same effect, let me give you this: “Who shall lay anything to the charge of God’s elect?” — anything, — any little thing or any great thing either. Jesus has washed his people so clean that there is no spot, no wrinkle, nor any such thing upon them in the matter of justification before God.

“In thy surety thou art free,

His dear hands were pierced for thee;

With his spotless vesture on,

Holy as the Holy One.”

How glorious is this. Jesus does not exaggerate when he thus commends his church. He speaks plain, sober truth. “O thou fairest among women,”

saith he. My soul, dost thou not feel love to Christ when thou rememberest that he thinks thee beautiful? I cannot see anything in myself to love, but he does, and calls me “all fair.” I think it must be that he looks into our eyes and sees, himself, or else this, that he knows what we are going to be, and judges us on that scale. As the artist, looking on the block of marble, sees in the stone the statue which he means to fetch out of it with matchless skill, so the Lord Jesus sees the perfect image of himself in us, from which he means to chip away the imperfections and the sins until it stands out in all its splendor. But still it is gracious condescension which makes him say, “Thou art fairest among women,” to one who mourned her own sunburnt countenance.

The answer contains much sacred wisdom. The bride is directed where to go that she may find her beloved and lead her flock to him. “Go thy way forth by the footprints of the flock.” If thou wilt find Jesus, thou wilt find him in the way the holy prophets went, in the way of the patriarchs and the way of the apostles. And if thou dost desire be to find thy flock, and to make them lie down, very well, go thou and feed them as other shepherds have done — Christ’s own shepherds whom he has sent in other days to feed his chosen. I feel very glad, in speaking from this text, that the Lord does not give to his bride in answer to her question some singular directions of great difficulty, some novel prescriptions singular and remarkable. Just as the Gospel itself is simple and homely, so is this exhortation and direction for the renewal of communion. It is easy, it is plain. You want to get to Jesus, and you want to bring those under your charge to him. Very well, then, do not seek out a new road, but simply go the way which all other saints have gone. If you want to walk with Jesus, walk where other saints have walked; and if you want to lead others into communion with him, lead them by your example where others have gone.

What is that? If you want to be with Jesus, go where Abraham went in the path of separation. See how he lived as a pilgrim and a sojourner with his God. If you would see Jesus, “Come ye out from among them, be ye separate, touch not the unclean thing.” You shall find Jesus when you have left the world. If you would walk with Jesus, follow the path of obedience.

Saints have never had fellowship with Jesus when they have disobeyed him.

Keep his statutes and observe his testimonies, be jealous over your conduct and character; for the path of obedience is the path of communion. Be sure that you follow the ancient ways with regard to the Christian ordinances: do not alter them, but keep to the good old paths. Stand and enquire what apostles did, and do the same. Jesus will not bless you in using fanciful ceremonies of human invention. Keep to those which he commands, which his Spirits auctions, which his apostles practiced. Above all, if you would walk with Jesus, continue in the way of holiness persevere in the way of grace. Make the Lord Jesus your model and example; and by treading where the footprints of the flock are to be seen, you will both save yourself and them that hear you; you shall find Jesus, and they shall find Jesus too.

We might have supposed that the Lord would have said, “If you want to lead your flock aright, array yourself in sumptuous apparel, or go get your music and fine anthems; by these fair things you will fascinate the Savior into your sanctuaries:” but it is not so. The incense which will please the Lord Jesus is that of holy prayer and praise, and the only Ritualism which is acceptable with him is this — pure religion, and undefiled before God and the Father; is this, to visit the fatherless and the widow, and to keep oneself unspotted from the world. This is all he wants. Follow that, and you shall both go right, and lead others right.

Then the Spouse added, “Feed thy kids beside the shepherds’ tents.” Now, who are these shepherds? There be many in these days who set up for shepherds, who feed their sheep in poisonous pastures. Keep away from them; but there are others whom it is safe to follow. Let me take you to the twelve principal shepherds who came after the great Shepherd of all. You want to bless your children, to save their souls, and have fellowship with Christ in the doing of it; then teach them the truths which the apostles taught. And what were they? Take Paul as an example. “I determined not to know anything among you save Jesus Christ, and him crucified.” That is feeding the kids beside the shepherds’ tents, when you teach your children Christ, much of Christ, all of Christ, and nothing else but Christ. Mind you stick to that blessed subject. And when you are teaching them Christ, teach them all about his life, his death, his resurrection; teach them his Godhead and his manhood. You will never enjoy Christ’s company if you doubt his divinity. Take care that you feed your flock upon the doctrine of the atonement. Christ will have no fellowship with a worker unless he represents him fairly, and you cannot represent Christ truthfully unless you see the ruddy hue of his atoning blood as well as the lily purity of his life.

“Feed thy kids beside the shepherds’ tents,” then wilt thou teach them the atoning sacrifice, and justification by faith, and imputed righteousness, and union with the risen Head, and the coining of the great One, wherein we shall receive the adoption, to wit, the redemption of the body from the grave. I speak the truth and lie not when I say that if we want to teach a congregation so as to bless them, and keep in fellowship with Christ at the same time ourselves, we must be very particular to teach nothing but the truth, — not a part of it, but all of it. Preach that blessed doctrine of election. Oh, the deeps of divine love which are contained in that blessed truth! Do not shirk it, or keep it in the background. You cannot expect Christ’s presence if you do. Teach the doctrine of man’s depravity. Lay the sinner low. God will not bless a ministry which exalts men. Preach the doctrine of the Holy Spirit’s effectual calling, for if we do not magnify the Spirit of God, we cannot expect that he will make our work to stand.

Preach regeneration. Let it be seen how thorough the change is, that we may glorify God’s work. Preach the final perseverance of the saints. Teach that the Lord is not changeable, — casting away his people, loving them to-day and hating them to-morrow. Preach, in fact, the doctrines of grace as you find them in the Book. Feed them beside the shepherds’ tents. Ay, and feed the kids there — the little children. I begin to feel more and more that it is a mistake to divide the children from the congregation. I believe in special services for children, but I would also have them worship with us.

If our preaching does not teach children, it lacks some element which it ought to possess. The kind of preaching which is best of all for grown-up people is that in which children also will take delight. I like to see the congregation made up not all of the young, nor all of the old, not all of the mature, nor all of the inexperienced, but some of all sorts gathered together. If we are teaching children salvation by works, and grown-up people salvation by grace, we are pulling down in the school-room what we build up in the church, and that will never do. Feed the kids with the same gospel as the grown-up sheep, though not exactly in the same terms; let your language be appropriate to them, but let it be the same truth. God forbid that we should have our Sunday-schools the hot-beds of Arminianism, while our churches are gardens of Calvinism. We shall soon have a division in the camp if that be so. The same truth for all; and you cannot expect Christ to be with you in feeding your little flocks unless you feed them where Christ feeds us. Where does he feed us but where the truth grows? Oh, when I read some sermons, they remind me of a piece of common by the roadside, after a hungry horde of sheep have devoured every green thing; but when I read a solid gospel sermon of the Puritans, it reminds me of a field kept for hay, which a farmer is at last obliged to give up to the sheep. The grass has grown almost as high as themselves, and so they lie down in it, eating and resting too. Give me the doctrines of grace, and I am in clover. If you have to feed others, take them there. Do not conduct them to the starved pastures of modern thought and culture.

Preachers are starving God’s people nowadays. Oh, but they set out such beautiful China plates, such wonderful knives and forks, such marvellous vases and damask tablecloths! but as for food, the plates look as if they had been smeared with a feather, there is so little on them. The real gospel teaching is little enough. They give us nothing to learn, nothing to digest, nothing to feed upon; it is all slops, and nothing substantial. O for the good old corn of the kingdom; we want that, and I am persuaded that when the churches get back to the old food again, when they begin to feed their flocks beside the shepherds’ tents, and when in practical living Christians, the saints get back to the old Puritanic method, and follow once again the tracks of the sheep, and the sheep follow the tracks of Christ, then we shall get the church into fellowship with Jesus, and Jesus will do wonders in our midst. But to get that, each individual must aim at winning it for himself, and if the Lord shall grant it to each one of us, then it will be granted to the whole, and the good times which we desire will certainly have come. My beloved, do you desire to work with Christ? Do you want to feel that Jesus is at your right hand? Then go and work in his way. Teach what he would have you teach, not what you would like to teach. Go and work for him, as he would have you work, not as your prejudices might prescribe to you. Be obedient. Follow the footsteps of the flock. Be diligent also to keep hard by the shepherds’ tents, and the Lord bless you more and more, you and your children, and his shall be the glory.

I have spoken only to God’s people: I would there had been time to speak to the unconverted too, but to them I can only say this: may God grant you grace to know the beauties of Jesus, for then you will love him too. May he also show you the deformities of yourselves for then you will desire to be cleansed and made lovely in Christ.

And remember, if any one of you wants Christ, he wants you; and if you long for him, he longs for you. If you seek him, he is seeking you. If you will now cry to him, he is already crying after you. “Whosoever will, let him come and take of the water of life freely.” The Lord save you for his name’s sake. Amen.

11. Fragrant Graces (SS 1:12)

"While the king sitteth at his table, my spikenard sendeth forth the smell thereof."--Canticles 1:12.

THIS PASSAGE MAY be read in several ways. Literally, when Christ tabled among men, when he did eat and drink with them, being found in fashion as a man, the loving spirit broke the alabaster box of precious ointment on his head while the king was sitting at his table.

Three times did the Church thus anoint her Lord, once his head and twice his feet, as if she remembered his threefold office, and the threefold anointing which he had received of God the Father to confirm and strengthen him. So she rendered him the threefold anointing of her grateful love, breaking the alabaster box, and pouring the precious ointment upon his head and upon his feet. Beloved, let us imitate the example of those who have gone before. What! though we cannot, as the weeping penitent, wash his feet with our tears, and wipe them with the hairs of our head, like that gracious woman, we may reck nothing, of fair adornments, or fond endowments, if we can but serve his cause or honour his person. Let us be willing to "pour contempt on all our pride," and "nail our glory to his cross." Have you anything tonight that is dear to you? Resign it to him. Have you any costly thing like an alabaster box hidden away? Give it to the King; he is worthy, and when you have fellowship with him at his table, let your gifts be brought forth. Offer unto the King thanksgiving, and pay your vows unto the Most High.

But the King is gone from earth. He is seated at his table in heaven, eating bread in the kingdom of God. Surrounded now not by publicans and harlots, but by cherubim and seraphim, not by mocking crowds, but by adoring hosts, the King sits at his table, and entertains the glorious company of the faithful, the Church of the firstborn whose names are written in heaven. He fought before he could rest. On earth he struggled with his enemies, and it was not till he had triumphed over all, that he sat down at the table on high. There sit, thou King of kings, there sit until thy last enemy shall be made thy footstool. What can we do, brethren, while Christ sits at the table above? These hands cannot reach him; these eyes cannot see him; but our prayers, like sweet perfume, set burning here on earth, can rise in smoke to the place where the King sitteth at his table, and our spikenard can diffuse a perfume even in heaven itself. Do you want to reach Christ? Your prayers can do it. Would you now adore him; would you now set forth your love? With mingled prayer and praise, like the offering of the morning and the evening sacrifice, your incense can come up acceptably before the Lord.

And, brethren, the day is coming when the King shall sit at this table in royal state. Lo, he cometh! Lo, he cometh. Let the Church never forget that. The first advent is her faith; the second advent is her hope.

The first advent with the cross lays the foundation; the second advent with the crown brings forth the topstone. The former was ushered in with sighs; the latter shall be hailed with shoutings of "Grace, grace unto it." And when the King, manifested and recognized in his sovereignty over all lands, shall sit at his table with his Church, then, in that blessed Millennium, the graces of Christians shall give forth their odours of sweet savour.

We have thus read the text in three ways, and there is a volume in each; but we turn over another page, for we want to read it in relation to the spiritual presence of Christ as he doth now reveal himself to his people. "When the King sitteth at his table"--that is, when we enjoy the presence of Christ--"my spikenard giveth forth the smell thereof." Then our graces are in active exercise, and yield a perfume agreeable to our own soul and acceptable before God.

In the train of reflection I shall now attempt to follow, my manner must be hurried; and should it seem feeble, brethren, I cannot help it.

If you get fellowship with Christ, I care little for the merits of my sermon, or the perils of your criticism. One thing alone I crave, "Let him kiss us with the kisses of his mouth"; then shall my soul be well content, and so will yours be also. The first observation we make shall be this:--

I. EVERY BELIEVER HAS GRACE IN POSSESSION AT ALL TIMES.

The text implies that when the King is not present the spikenard yields no smell, but the spikenard is there for all that. The spouse speaks of her spikenard as though she had it, and only wanted to have the King come and sit at the table to make its presence known and felt. Ah! well, believer, there is grace in thy heart, if thou be a child of God, when thou canst not see it thyself; when thy doubts have so covered up all thy hopes, that thou sayest, "I am cast out from his presence"; yet for all that, grace may be there. When the old oak has lost its last leaf by the howling blasts of winter; when the sap is frozen up in the veins, and you cannot, though you search to the uttermost bough, find so much as the slightest sign of verdant existence, still even then the substance is in the tree when it has lost its leaves. And so with every believer, though his sap seems frozen, and his life almost dead, yet if once planted, it is there; the eternal life is there when he cannot discover it himself. Do you know--if not, I pray you may never know experimentally--that there are many things that keep a Christian's spikenard from being poured out. Alas! there is our sin. Ah! shameful, cruel sin! to rob my Master of his glory! But when we fall into sin, of course, our graces become weak and yield no fragrance to God. And too, there is our unbelief, which puts a heavy stone on all our graces, and blows out the heat which was burning the frankincense, so that no altar- smoke arises towards heaven. And often, it may be, it is our bitterness of spirit, for when our mind is cast down we hang our harps upon the willows, so that they give forth no sweet music unto God.

And, above all, if Christ be absent, if through neglect or by any other means our fellowship with him is suspended, grace is there--but oh! it cannot be seen. There is no comfort springing from it. But, beloved, though we mention this to begin with, we rather choose to pass on and observe that:--

II. GRACE IS NOT GIVEN TO A CHRISTIAN TO BE THUS HIDDEN, BUT IT IS INTENDED THAT, LIKE SPIKENARD, IT SHOULD ALWAYS BE IN EXERCISE.

If I understand a Christian aright, he should be a man readily discerned.

You do not need to write upon a box that contains spikenard, with the lid open, the word "Spikenard." You will know it is there; your nostrils would tell you. If a man should fill his pockets with dust, he might walk where he would, and though he should scatter it in the air, few would notice it; but let him go into a room with his pockets full of musk, and let him drop a particle about, he is soon discovered, because the musk speaks for itself. Now true grace, like spikenard or any other perfume, should speak for itself. You know our Saviour compares Christians to lights. There is a crowd of people standing yonder; I cannot see those who are in the shadow, but there is one man whose face I can see well, and that is the man who holds the torch. Its flames light up his face, so that we can catch every feature readily. So, whoever is not discovered, the Christian should be obvious at once. "Thou also wast with Jesus of Nazareth, for thy speech betrayeth thee." Not only should the Christian be perceptible, but grace has been given to him that it might be in exercise. What is faith, unless it is believing? What is love, unless it is embracing? What is patience, unless it is enduring? To what purpose is knowledge, unless it is revealing truth? What are any of those sweet graces which the Master gives us, unless they yield their perfume? I fear we do not enough gaze upon that face covered with the bloody sweat, for if we did, as sure as the King was thus in our thoughts sitting at his table, we should be more like him; we should love him better; we should live more passionately for him, and should spend and be spent, that we might promote his glory. I just note this point, and then pass on, that believers' graces, like spikenard, are meant to give forth their smell.

But here is the pith of our whole subject, though we have little time to linger upon it:--

III. THE ONLY WAY IN WHICH A CHRISTIAN'S GRACES CAN BE PUT INTO EXERCISE IS THAT HE MUST HAVE THE PRESENCE OF THE MASTER.

He is called "the King." I am told that the Hebrew word is very emphatic, as if it said, "The King"--the King of kings, the greatest of all Kings. He must be such to us--absolute Master of our hearts, Lord of our soul's domain, the unrivalled One in our estimation, to whom we render obedience with alacrity. We must have him as King, or we shall not have his presence to revive our graces. And when the King communes with his people, it is said to be at "his table," not at ours.

Specially may this apply to the table of communion. It is not the Baptists' table; it is not my table; it is his table, because if there is anything good on it, remember, he spread it; nay, there is nothing on the table unless he himself be there. There is no food to the child of God unless Christ's body be the flesh, and Christ's blood the wine. We must have Christ. It must be emphatically his table by his being present, by his spreading it, his presiding at it, or else we have not his presence at all. I find the Hebrew word here signifies a "round table." I do not know whether that is intended which I understand by it--perhaps it is--it suggests to me a blessed equality with all his disciples; sitting at his round table, as if there were scarce a head, but he was one of themselves, so close the communion he holds with them sitting at the table; so dear his fellowship, sitting like one of themselves, made like unto his brethren in all things at his round table.

Well, now, we say that when Christ comes into the ordinance of the Lord's Supper, or any other ordinance, straightway our graces are vigorous. How often have we resolved that we would live nearer to Christ! Yet, though awe have resolved, and re-resolved, I fear it has all ended with resolving. Peradventure we have prayed over our resolutions, and for a little season we have sought it very earnestly, but our earnestness soon expired, like every other fire that is of human kindling, and we made but little progress. Be not disheartened, my beloved in the Lord: I tell thee, whether thou art able to believe it or not, that if thy heart be this night cold as the centre of an iceberg, yet if Christ shall come to thee, thy soul shall be as coals of juniper, that have a most vehement flame. Though to thy own apprehension thou seemest to be dead as the bones in a cemetery, yet if Jesus come to thee, thou shalt forthwith be as full of life as the seraphs who are as flames of fire. Why think you he will not come to you? Do you not remember how he did melt you when first he manifested himself to your soul? You were as vile then as you are now; you were certainly as ruined then as you are now; you had no more to merit his esteem then than you have now; you were as far off from him then as you are now--I might say even further off. But lo! he came to you when you did not seek him; he came in the sovereignty of his grace and the sweetness of his mercy when you despised him. Wherefore, then, should he not come to you now? Oh! breathe the prayer, tenderly and hopefully breathe the prayer, "Draw me," and you will soon find power to run, and when all your passions and powers are fled, the King will speedily bring you into his chamber. Dark as your present state may be, there are sure signs of breaking day. I want you, brethren, to believe and to expect that you shall hold this night with Christ the richest, sweetest fellowship that ever mortal was privileged to enjoy, and that of a sudden. I know your cares--forget them. I know your sins--bring them to his feet. I know the wandering of your heart--ask him to tether you to his cross with the same cords that bound him to the pillar of his flagellation. I know your brain is perplexed, and your thoughts flying hither and thither, distracted with many cares--put on the thorn-crown, and let that be the antidote of all your manifold disquietudes. Methinks Jesus is putting in his hand by the hole of the door. Are not your bowels moved for him? Rise up and welcome him; and as the bread is broken, and the wine is passed round, come, and eat and drink of him, and be not strange to him. "Let not conscience make you linger"; let not doubts and fears hold you back from fellowship with him who loved you or ever the earth was, but do rest your unworthy head upon his blessed bosom, and talk with him, even though the only word you may be able to say may be, "Lord, is it I?" Do seek fellowship with him, as one who ignores every thought, feeling, or fact besides. So may it please him to manifest himself to you and to me as he doth not to the world.

If you that have never had fellowship with Christ think I am talking nonsense, I do not marvel. But let me tell you, if you had ever known what fellowship with Christ means, you would pawn your eyes, and barter your right arms, and give your estates away as trifles for the priceless favour.

Princes would sell their crowns, and peers would renounce their dignities, to have five minutes' fellowship with Christ. I will vouch for that. Why, I have had more joy in my Lord and Master in the space of the ticking of a clock than could be crammed into a lifetime of sensual delights, of the pleasures of taste, of the fascinations of literature. There is a depth, a matchless depth, in Jesu's love. There is a luscious sweetness in the fellowship with him. You must eat, or you will never know the flavour of it. Oh! taste and see that the Lord is good! Behold how ready he still is to welcome sinners. Trust him and live. Feed on him, and grow strong.

Commune with him, and be happy. May every one of you who shall sit at the table have the nearest approach to Jesus that you ever had! Like two streams that, after flowing side by side, at length unite, so may Christ and our soul melt into one, even as Isis melts into Thames, till only one life shall flow, so that the life we live in the flesh shall be no more ours, but Christ that liveth in us. Amen.

12. A Bundle of Myrrh (SS 1:13)

February 28th, 1864

"A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts."—Song of Solomon 1:13.

CERTAIN DIVINES HAVE doubted the inspiration of Solomon's Song; others have conceived it to be nothing more than a specimen of ancient love-songs, and some have been afraid to preach from it because of its highly poetical character. The true reason for all this avoidance of one of the most heavenly portions of God's Word lies in the fact that the spirit of this Song is not easily attained. Its music belongs to the higher spiritual life, and has no charm in it for unspiritual ears. The Song occupies a sacred enclosure into which none may enter unprepared. "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground," is the warning voice from its secret tabernacles. The historical books I may compare to the outer courts of the Temple; the Gospels, the Epistles, and the Psalms, bring us into the holy place or the Court of the priests; but the Song of Solomon is the most holy place: the holy of holies, before which the veil still hangs to many an untaught believer. It is not all the saints who can enter here, for they have not yet attained unto the holy confidence of faith, and that exceeding familiarity of love which will permit them to commune in conjugal love with the great Bridegroom. We are told that the Jews d id not permit the young student to read the Canticles—that years of full maturity were thought necessary before the man could rightly profit by this mysterious Song of loves; possibly they were wise, at any rate the prohibition foreshadowed a great truth. The Song is, in truth, a book for full-grown Christians. Babes in grace may find their carnal and sensuous affections stirred up by it towards Jesus, whom they know, rather "after the flesh" than in the spirit; but it needs a man of fuller growth, who has leaned his head upon the bosom of his Master, and been baptized with his baptism, to ascend the lofty mountains of love on which the spouse standeth with her beloved. The Sung, from the first verse to the last, will be clear to those who have received an unction from the holy One, and know all things. (1 John 2:20.) You are aware, dear friends, that there are very few commentaries upon the Epistles of John. Where we find fifty commentaries upon any book of St. Paul, you will hardly find one upon John. Why is that? Is the book too difficult? The words are very simple; there is hardly a word of four syllables anywhere in John's Epistles. Ah! but they are so saturated through and through with the spirit of love, which also perfumes this Book of Solomon, that those who are not taught in the school of communion, cry out, "We cannot read it, for it is sealed." The Song is a golden casket, of which love is the key rather than learning. Those who have not attained unto heights of affection, those who have not been educated by familiar fellowship with Jesus, cannot come near to this mine of treasure, "seeing it is hid from the eyes of all living, and kept close from the fowls of heaven." O for the soaring eagle wing of John, and the far-seeing dove's eyes of Solomon; but the most of us are blind and cannot see afar off. May God be pleased to make us grow in grace, and give us so much of the Holy Spirit, that with feet like hind's feet we may stand upon the high places of Scripture, and this morning have some near and dear fellowship with Christ Jesus.

Concerning our text, let us talk very simply, remarking first, that Christ is very precious to believers; secondly, that there is good reason why he should be; thirdly, that mingled with this sense of preciousness, there is a joyous consciousness of possession of him; and that therefore, fourthly, there is an earnest desire for perpetual fellowship with him. If you look at the text again, you will see all these matters in it.

I. First, then, CHRIST JESUS IS UNUTTERABLY PRECIOUS TO BELIEVERS. The words manifestly imply this: "A bundle of myrrh is my well-beloved unto me." She calls him her "well-beloved," and so expresses her love most emphatically; it is not merely beloved, but well-beloved. Then she looks abroad about her, to find a substance which shall be at once valuable in itself and useful in its properties; and lighting upon myrrh, she saith, "A bundle of myrrh is my well-beloved unto me." Without looking into the figure just now, we keep to the statement that Christ is precious to the believer.

Observe first, that nothing gives the believer so much joy as fellowship with Christ. Ask yourselves, you who have eaten at his table and have been made to drink of his cup, where can such sweetness be found as you have tasted in communion with Jesus? The Christian has joy as other men have in the common mercies of life. For him there are charms in music, excellence in painting, and beauty in sculpture; for him the hills have sermons of majesty, the rocks hymns of sublimity, and the valleys lessons of love. He can look upon all things with an eye as clear and joyous as another man's; he can be glad both in God's gifts and God's works. He is not dead to the happiness of the household: around his hearth he finds happy associations, without which life were drear indeed. His children fill his home with glee, his wife is his solace and delight, his friends are his comfort and refreshment. He accepts the comforts which soul and body can yield him according as God seeth it wise to afford them unto him; but he will tell you that in all these separately, yea, and in all of them added together, he doth not find such substantial delight as he doth in the person of his Lord Jesus. Brethren, there is a wine which no vineyard on earth ever yielded; there is a bread which even the corn-fields of Egypt could never bring forth. You and I have said, when we have beheld others finding their god in earthly comforts, "You may boast in gold, and silver, and raiment, but I will rejoice in the God of my salvation." In our esteem, the joys of earth are little better than husks for swine compared with Jesus the heavenly manna. I would rather have one mouthful of Christ's love, and a sip of his fellowship, than a whole world full of carnal delights. What is the chaff to the wheat? What is the sparkling paste to the true diamond? What is a dream to the glorious reality? What is time's mirth in its best trim compared to our Lord Jesus in his most despised estate? If you know anything of the inner life, you will all of you confess that our highest, purest, and most enduring joys must be the fruit of the tree of life which is in the midst of the Paradise of God. No spring yields such sweet water as that well of God which was digged with the soldier's spear. As for the house of feasting, the joy of harvest, the mirth of marriage, the sports of youth, the recreations of maturer age, they are all as the small dust of the balance compared with the joy of Immanuel our best beloved. As the Preacher said, so say we, "I said of laughter, It is mad: and of mirth, What doeth it?" "Vanity of vanities; all is vanity." All earthly bliss is of the earth earthy, but the comforts of Christ's presence are like himself heavenly. We can review our communion with Jesus, and find no regrets of emptiness therein; there are no dregs in this wine; no dead flies in this ointment. The joy of the Lord is solid and enduring. Vanity hath not looked upon it, but discretion and prudence testify that it abideth the test of years, and is in time and in eternity worthy to be called "the only true delight."

"What is the world with all its store?

"'Tis but a bitter sweet;

When I attempt to pluck the rose,

A pricking thorn I meet.

Here perfect bliss can ne'er be found,

The honey's mix'd with gall;

'Midst changing scenes and dying friends,

Be thou my All in All."

We may plainly see that Christ is very precious to the believer, because to him there is nothing good without Christ. Believer, have you not found in the midst of plenty a dire and sore famine if your Lord has been absent? The sun was shining, but Christ had hidden himself and all the world was black to you; or it was a night of tempest, and there were many stars, but since the bright and morning star was gone on that dreary main, where you were tossed with doubts and fears, no other star could shed so much as a ray of light. O, what a howling wilderness is this world without my Lord! If once he groweth angry, and doth, though it be for a moment, hide himself from me, withered are the flowers of my garden; my pleasant fruits decay; the birds suspend their songs, and black night lowers over all my hopes. Nothing can compensate for the company of the Savior: all earth's candles cannot make daylight if the Sun of Righteousness be gone.

On the other hand, when all earthly comforts have failed you, have you not found quite enough in your Lord? Your very-worst times have been your best times? You must almost cry to go back to your bed of sickness, for Jesus made it as a royal throne, whereon you reigned with him. Those dark nights—ah! they were not dark, your bright days since then have been darker far. Do you remember when you were poor? Oh! how near Christ was to you, and how rich he made you! You were despised and rejected of men, and no man gave you a good word! Ah! sweet was his fellowship then, and how delightful to hear him say, "Fear thou not; for I am with thee: be not dismayed; for I am thy God!" As afflictions abound, even so do consolations abound by Christ Jesus. The devil, like Nebuchadnezzar, heated the furnace seven times hotter, but who would have it less furiously blazing? No wise believer; for the more terrible the heat the greater the glory in the fact that we were made to tread those glowing coals, and not a hair of our head was singed, nor so much as the smell of fire passed upon us, because the Son of God walked those glowing coals in our company. Yes, we can look with resignation upon penury, disease, and even death; for if all comforts be taken from us, we should still be blest, so long as we enjoy the presence of the Lord our Savior.

Nor should I be straining the truth if I say that the Christian would sooner give up anything than forsake his Master. I have known some who have been afraid to look that text in the face which saith, "He that loveth son or daughter more than me is not worthy of me," or that—"Except a man hate (or love less) his father and mother, and wife and children, he cannot be my disciple." Yet I have found that those have frequently proved to be the most sincere lovers of Jesus who have been most afraid that he had not the best place in their hearts. Perhaps the best way is not to sit down calmly to weigh our love, for it is not a thing to be measured with cool judgment, but put your love to some practical test. Now, if it came to this, that you must deny Christ, or give up the dearest thing you have, would you deliberate? The Lord knoweth I speak what I feel in my own soul—when it comes to that, I could not hesitate a second. If there were a stake and burning faggots, I might flinch from the fire, but so mighty is divine love that it would doubtless drive me to the flames sooner than let me leave Jesus. But if it comes to this, "Wilt thou lose thine eyes or give up Christ?" I would cheerfully be blind. Or if it were asked, "Wilt thou have thy right arm withered from its socket or give up Christ?" Ay; let both arms go; let them both drop from the shoulder blades. Or if it should be, "Wilt thou be from this day dumb and never speak before the multitude?" Oh! better to be dumb than lose him. Indeed, when I talk of this it seems to be an insult to my Master, to put hands, and eyes, and tongue, in comparison with him.

"Nor to my eyes is light so dear

Nor friendship half so sweet."

If you compare life itself with Jesus, it is not to be named in the same day. If it should be said, "Will you live without Christ or die with Christ?" you could not deliberate, for to die with Christ is to live with Christ for ever; but to live without Christ is to die the second death, the terrible death of the soul's eternal perdition. No, there is no choice there. I think we could go further, dear friends, and say, not only could we give up everything, but I think, when love is fervent, and the flesh is kept under, we could suffer anything with Christ. I met, in one of Samuel Rutherford's letters, an extraordinary expression, where he speaks of the coals of divine wrath all falling upon the head of Christ, so that not one might fall upon his people. "And yet," saith he, "if one of those coals should drop from his head upon mine and did utterly consume me, yet if I felt it was a part of the coals that fell on him, and I was bearing it for his sake, and in communion with him, I would choose it for my heaven." That is a strong thing to say, that to suffer with Christ would be his heaven, if he assuredly knew that it was for and with Christ, that he was suffering. Oh! there is indeed a heavenliness about suffering for Jesus. His cross hath such a majesty and mystery of delight in it, that the more heavy it becometh, the more lightly doth it sit upon the believer's shoulders.

One thing I know proveth, beloved, that you esteem Christ to be very precious, namely, that you want others to know him too. Do you not feel a pining in your souls till others hearts be filled with the love of Christ? My eyes could weep themselves out of their sockets for some of you who are ignorant of my Master's love. Poor souls! ye are sitting outside the feast when the door is wide open, and the king himself is within. Ye choose to be out in the highways and under the hedges sooner than come to this wedding-feast, where the oxen and fatlings are killed, and all things are ready—oh! did you know him, did you know him, you would never be able to live without him. If your eyes had ever seen him once, or if your heart had ever known the charm of his presence, you would think it to be a hell to be for a moment without Christ. O poor blind eyes which cannot see him, and deaf ears which cannot hear him, and hard stony hearts which cannot melt before him, and hell-besotted souls which cannot appreciate the majesty of his love, God help you! God help you! and bring you yet to know and rejoice in him. The more your love grows, beloved, the more insatiable will be your desire that others should love him, till it will come to this that you will be, like Paul, "in labors more abundant," spending and being spent that you may bring the rest of Christ's elect body into union with their glorious head.

II. But, secondly, THE SOUL CLINGETH TO CHRIST, AND SHE HATH GOOD REASON FOR SO DOING, for her own words are "A bundle of myrrh is my well-beloved unto me." We will take the myrrh first, and then consider the bundle next.

1. Jesus Christ is like myrrh. Myrrh may be well the type of Christ for its preciousness. It was an exceedingly expensive drug. We know that Jacob sent some of it down into Egypt as being one of the choice products of the land. It is always spoken of in Scripture as being a rich, rare, and costly substance. But no myrrh could ever compare with him, for Jesus Christ is so precious, that if heaven and earth were put together they could not buy another Savior. When God gave to the world his Son, he gave the best that heaven had. Take Christ out of heaven, and there is nothing for God to give. Christ was God's all, for is it not written, "In him dwelleth all the fullness of the Godhead bodily?" Oh! precious gift of the whole of deity in the person of Christ! How inestimably precious is that body of his which he took of the substance of the virgin! Well might angels herald the coming of this immaculate Savior, well might they watch over his holy life, for he is precious in his birth, and precious in all his actions. How precious is he, dear friends, as myrrh in the offering of his great atonement! What a costly sacrifice was that! At what a price were ye redeemed! Not with silver and gold, but with the precious blood of Christ. How precious is he too, in his resurrection! He justifies all his people at one stroke—rising from the dead—that glorious sun scatters all the nights of all his people by one rising. How precious is he in his ascension, as he leads captivity captive, and scattereth gifts among men! And how precious to-day in those incessant pleadings of his through which the mercies of God come down like the angels upon Jacob's ladder to our needy souls! Yes, he is to the believer in every aspect like myrrh for rarity and excellence.

Myrrh, again, was pleasant. It was a pleasant thing to be in chamber perfumed with myrrh. Through the nostrils myrrh conveys delight to the human mind; but Christ gives delight to his people, not through one channel, but through every avenue. It is true that all his garments smell of myrrh, and aloes, and cassia, but he hath not spiritual smell alone, the taste shall be gratified too, for we eat his flesh and drink his blood. Nay, our feeling is ravished, when his left hand is under us and his right hand doth embrace us. As for his voice it is most sweet, and our soul's ear is charmed with its melody. Let God give him to our sight, and what can our eyes want more? Yea, he is altogether lovely. Thus every gate of the soul hath commerce with Christ Jesus in the richest and rarest commodities. There is no way by which a human spirit can have communion with Jesus which doth not yield unto that spirit fresh and varied delights. O beloved, we cannot compare him merely to myrrh. He is everything which is good to look upon, or to taste, or to handle, or to smell—all put together in one, the quintessence of all delights. As all the rivers run into the sea, so all delights center into Christ. The sea is not full, but Jesus is fall to the very brim.

Moreover, myrrh is perfuming. It is used to give a sweet smell to other things. It was mingled with the sacrifice, so that it was not only the smoke of the fat of kidneys of rams, and the flesh of fat beasts, but there was a sweet fragrance of myrrh, which went up with the sacrifice to heaven. And surely, beloved, Jesus Christ is very perfuming to his people. Does not he perfume their prayers, so that the Lord smelleth a sweet savor? Doth he not perfume their songs, so that they become like vials full of odour sweet? Doth he not perfume our ministry, for is it not written, "He causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place. For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish." Our persons are perfumed with Christ. Whence get we our spikenard but from him? Whither shall we go to gather camphire which shall make our persons and presence acceptable before God but to him? "For we are accepted in the beloved." "Ye are complete in him"—"perfect in Christ Jesus"—"for he hath made us kings and priests unto our God, and we shall reign for ever and ever."

Myrrh has preserving qualities. The Egyptians used it in embalming the dead: and we find Nicodemus and the holy women bringing myrrh and aloes in which to wrap the dead body of the Savior. It was used to prevent corruption. What is there which can preserve the soul but Christ Jesus? What is the myrrh which keeps our works, which in themselves are dead, and corrupt, and rotten—what, I say, keeps them from becoming a foul stench in the nostrils of God, but that Christ is in them? What we have done out of love to Christ, what we have offered through his mediation, what has been perfumed by faith in his person, becomes acceptable. God looketh upon anything we say, or anything we do, and if he seeth Christ in it, he accepteth it; but if there be no Christ, he putteth it away as a foul thing. See to it then, beloved, that you never pray a prayer which is not sweetened with Christ. I would never preach a sermon—the Lord forgive me if I do—which is not full to overflowing with my Master. I know one who said I was always on the old string, and he would come and hear me no more; but if I preached a sermon without Christ in it, he would come. Ah! he will never come while this tongue moves, for a sermon without Christ in it—a Christless sermon! A brook without water; a cloud without rain; a well which mocks the traveler; a tree twice dead, plucked up by the root; a sky without a sun; a night without a star. It were a realm of death—a place of mourning for angels and laughter for devils. O Christian, we must have Christ! Do see to it that every day when you wake you give a fresh savor of Christ upon you by contemplating his person. Live all the day, trying as much as lieth in you, to season your hearts with him, and then at night, lie down with him upon your tongue. It is said of Samuel Rutherford, that he often did fall asleep talking about Christ, and was often heard in his dreams, saying sweet things about his Savior. There is nothing which can preserve us and keep us from sin, and make our works holy and pure, like this "bundle of myrrh."

Myrrh again, was used as a disinfectant. When the fever is abroad, we know people who wear little bags of camphor about their necks. They may be very good; I do not know. But the Orientals believed that in times of pest and plague, a little bag of myrrh worn between the breasts would be of essential service to whoever might carry it. And there doubtless is some power in myrrh to preserve from infectious disease. Well, brethren, certain I am it is so with Christ. You have to go into the world which is like a great lazar-house; but if you carry Christ with you, you will never catch the world's disease. A man may be worth never so much money, he will never get worldly if he keepeth Christ on his heart. A man may have to tug and toil for his livelihood, and be very poor, he will never be discontented and murmuring if he lives close to Christ. O you who have to handle the world, see to it that you handle the Master more than the world. Some of you have to work with drunken and swearing men; others are cast into the midst of frivolities—O take my Master with you! and sin's plagues can have no influence upon your moral nature.

But myrrh was believed by the ancient physicians to do more than this—it was a cure—it did not merely prevent, but it healed. I do not know how many diseases are said to be healed by the use of myrrh, nor do I altogether suppose that these Oriental physicians spoke from facts, for they were too much given to ascribe qualities to drugs, which those drugs did not possess; however even modern physicians believe myrrh to have many valuable medical properties. Certain is it that your Christ is the best medicine for the soul. His name is Jehovah Rophi—"I am the Lord that healeth them." When we see Luke called "the beloved physician," we almost grudge him the name. I will take it from him and give it to my Master, for he deserves it far more than Luke. The beloved physician! he touched the leper, and he was made whole. He did but look upon those who were lame. and they leaped as a hart. His voice startled the silence of Hades, and brought back the soul to the body. What cannot Christ do? He can heal anything. You who are sick this morning, sick with doubts and fears, you who are sick with temptation, you who struggle with an angry temper, or with the death-like sleep of sloth, get Christ, and you are healed. Here all things meet, and in all these things we may say, "A bundle of myrrh is my well-beloved unto me."

I have not done yet, for myrrh was used in the East as a beautifier. We read of Esther, that before she was introduced to Ahasuerus, she and the virgins were bidden to prepare themselves, and among other things, they used myrrh. The belief of Oriental women was, that it removed wrinkles and stains from the face, and they used it constantly for the perfecting of their charms. I do not know how that may be, but I know that nothing makes the believer so beautiful as being with Christ. He is beautiful in the eyes of God, of holy angels, and of his fellow-men. I know some Christians whom it is a great mercy to speak to: if they come into your cottage, they leave behind them tokens of remembrance, in the choice words they utter. To get them into the Church is a thousand mercies, and if they join the Sunday-school, of what value they are! Let me tell you that the best gauge of a Christian's usefulness will be found in the degree in which he has been with Jesus and learned of him. Do not tell me it is the scholar, do not say to me it is the man of eloquence, do not say it is the man of substance—well we would have all these consecrate what they have to Christ—but it is the man of God who is the strong man; it is the man who has been with Jesus who is the pillar of the Church; and a light to the world. O brethren, may the beauty of the Lord be upon us through being much with Christ.

And I must not close this point without saying that myrrh might well be used as an emblem of our Lord from its connection with sacrifice. It was one of the precious drugs used in making the holy oil with which the priests were anointed and the frankincense which burned perpetually before God. It is this, the sacrificial character of Christ, which is at the root and bottom of all that Christ is most precious to his people. O Lamb of God our sacrifice, we must remember thee.

2. Now there has been enough, surely, said about the myrrh. Have patience while we just notice that he is called a bundle of myrrh, or as some translate it, a bag of myrrh, or a box of myrrh.

There were three sorts of myrrh; there was the myrrh in sprigs, which being burnt made a sweet smell; then there was myrrh, a dried spice; and then thirdly, there was myrrh a flowing oil. We do not know to which there is reference here. But why is it said "a bundle of myrrh?" First, for the plenty of it. He is not a drop of it, he is a casket full. He is not a sprig or flower of it, but a whole bundle full. There is enough in Christ for my necessities. There is more in Christ than I shall ever know—perhaps more than I shall understand even in heaven.

A bundle again, for variety; for there is in Christ not only the one thing needful, but "ye are complete in him;" there is everything needful. Take Christ in his different characters, and you will see a marvellous variety—prophet, priest, king, husband, friend, shepherd. Take him in his life, death, resurrection, ascension, second advent, take him in his virtue, gentleness, courage, self-denial, love, faithfulness, truth, righteousness—everywhere it is a bundle. Some of God's judgments are manifold, but all God's mercies are manifold, and Christ being the sum of God's mercies, hath in fold upon fold of goodness. He is "a bundle of myrrh" for variety.

He is a bundle of myrrh again, for preservation—not loose myrrh to be dropped on the floor or trodden on, but myrrh tied up, as though God bound up all virtues and excellencies in his Son: not myrrh spilt on the ground, but myrrh in a box—myrrh kept in a casket. Such is Christ. The virtue and excellence which goeth out of Christ is quite as strong today as in the day when the woman touched the hem of his garment and was healed. "Able to save unto the uttermost them that come unto God through him," is he still unto this hour.

A bundle of myrrh again, to shew how diligently we should take care of it. We must bind him up, we must keep our thoughts of him and knowledge of him as under lock and key, lest the devil should steal anything from us. We must treasure up his words, prize his ordinances, obey his precepts, tie him up and keep him ever with us as a precious bundle of myrrh.

And yet again, a bundle of myrrh for speciality, as if he were not common myrrh for everybody. No, no, no; there is distinguishing, discriminating grace—a bundle tied up for his people and labelled with their names from before the foundation of the world. No doubt there is an allusion here to the scent bottle used in every land. Jesus Christ is a bottle of myrrh, and he doth not give forth his smell to everybody but to those who know how to draw forth the stopper, who understand how to get into communion with him, to have close dealings with him. He is not myrrh for all who are in the house but for those who know how to put the bottle to their nostrils and receive the sweet perfume. Oh! blessed people whom the Lord hath admitted into his secrets! Oh! choice and happy people who are thus made to say "A bottle of myrrh is my well-beloved unto me."

But I am afraid I tire you, especially those of you who do not know anything about my subject. There are some such here who know no more about what I am talking of than if they were Mahometans. They are listening to a new kind of religion now. The religion of Christ is as high above them as is the path of the eagle above that of the fish, and as much hidden from them as the way of the serpent on the rock from the eye of man. This is a path which the eagle's eye hath not seen, nor hath the lion's whelp trodden it; but I trust there are some here who know it.

III. Our third remark was to be—that with a sense of Christ's preciousness is combined A CONSCIOUSNESS OF POSSESSION. It is "my well-beloved." My dear hearer, is Christ your well-beloved? A Savior—that is well; but my Savior—that is the best of the best. What is the use of bread if it is not mine? I may die of hunger. Of what value is gold, if it be not mine? I may yet die in a workhouse. I want this preciousness to be mine. "My well-beloved." Have you ever laid hold on Christ by the hand of faith?

Will you take him again this morning, brethren, in Jesus? I know you will. Would that those who never did take him, would take him now and say, "My saviour." There stands his atonement, freely offered to you, may you have the grace to take it, and say, "My Savior, my Savior," this morning. Has your heart taken him? It is well for us to use both hands, not only the hand of faith, but the hand of love, for this is the true embrace when both arms meet around our beloved. Do you love him? O souls, do you LOVE Christ, with an emphasis upon the word. Do not talk to me about a religion which dwells in the head and never gets into the heart. Get rid of it as quickly as you can; it will never bring you to heaven. It is not "I believe this and that" merely, but "I love." Ah! some who have been great fools in doctrine have been very wise in love. We tell our children to learn things "by heart." I think you can, you love Jesus, and if you cannot you must confess as I do,

"A very wretch, Lord, I should prove,

Had I no love to thee;

Sooner than not my Savior love,

O may I cease to be."

But that is not the only word. "A bundle of myrrh is my well-beloved unto me." That is not a redundant expression, "unto me." He is not so to many. Ah! my Lord is a root out of a dry ground to multitudes. A three-volume novel suits them better than his Book. They would sooner go to a play or a dance than they would have any fellowship with him. They can see the beauties upon the cheeks of this Jezebel world, but they cannot see the perfections of my Lord and Master. Well! well! well! Let them say what they will, and let them think as they please, every creature hath its own joy, but "a bundle of myrrh is my well-beloved unto me"—unto me—unto me, and if there is not another who finds him so, yet "a bundle of myrrh is my well-beloved unto me." I would it were not with others as it is—I would that others did think so also of him; but let them say what they will, they shall not drive me out of my knowledge of this—"a bundle of myrrh is my well-beloved unto me." The infidel saith, "There is no God." The atheist would altogether laugh me to scorn. They shall say what they will, but "a bundle of myrrh is my well-beloved unto me." Even bishops have been found who will take away a part of his Book, and so rend his garments, and rob him; and there be some who say his religion is out of date, and grace has lost his power; and they go after philosophy and vain conceit, and I know not what, but "a bundle of myrrh is my well-beloved unto me." They may have no nostril for him, they may have no desire after him; so let it be, but "a bundle of myrrh is my well-beloved unto me." I know there are some who say they have tried him and not found him sweet, and who have turned away from him and gone back to the beggarly elements of the world because they see nothing in Christ that they should desire him; but "a bundle of myrrh is my well-beloved unto me." Ah! Christian, this is what you want, a personal experience, a positive experience; you want to know for yourself; for there is no religion which is worth a button which is not burnt into you by personal experience; and there is no religion worth a straw which does not spring from your soul, which does lay not hold upon the very vitals of your spirit. Yes, you must say—I hope you can say as you go down those steps this morning, and enter again to-morrow into that busy, giddy world—you must say, "Let the whole world go astray, 'a bundle of myrrh is my well-beloved unto me.'"

IV. Now the practical point closes it. A SENSE OF POSSESSION AND A SENSE OF ENJOYMENT WILL ALWAYS LEAD THE CHRISTIAN TO DESIRE CONSTANT FELLOWSHIP. "He" or rather "it shall lie all night betwixt my breasts." The Church does not say, "I will put this bundle of myrrh on my shoulders"—Christ is no burden to a Christian. She does not say, "I will put this bundle of myrrh on my back"—the Church does not want to have Christ concealed from her face. She desires to have him where she can see him, and near to her heart. The bundle of myrrh shall lie all night upon my heart. The words "All night" are not in the original; I do not know how they got into the translation. He is to be always there, not only all night but all day. It would be always night if he were not there, and it cannot be night when he is there, for

"Midst darkest shade, if he appear,

My dawning has begun."

He shall always be upon our heart. I think that expression just means these three things. It is an expression of desire—her desire that she may have the consciousness of Christ's love continually. Do not you feel the same desire. O Christian, if thou hast ever been made like the chariots of Amminadib, it will be ill for thee if thou canst be content to be otherwise. If thou hast but once tasted Christ, thou wilt wait to feed upon him all day and all night, and as long as thou livest. My desire is that Jesus may abide with me from morn till even, in the world and in the Church, when I awake, when I sleep, when I go abroad, and when I come home into the bosom of my family. Is not that your desire that he may be always with you?

But then, it is not only her desire, but it is also her confidence. She seems to say, "He will be with me thus." You may have a suspension of visible fellowship with Christ, but Christ never will go away from people really. He will be all night betwixt your breasts; he will at all times abide faithful to you. He may close his eyes and hide his face from you, but his heart never can depart from you. He has set you as a seal upon his heart, and increasingly will make you sensible of it. Recollect there is no suspension of Christ's union with his people, and no suspension of those saving influences which always make his people to stand complete in him.

To conclude, this is also a resolve. She desires, she believes, and she resolves it. Lord, thou shalt be with me, thou shalt be with me always. I appeal to you, brethren, will you not make this resolve in God's strength this morning to cling close to Christ. Do not go talking, as you go home, about all sorts of nonsense; do not spend this afternoon in communion with folly and vanity, but throughout this day let your soul keep to Christ, to nothing but Christ. This evening we shall come to his table, to eat bread and drink wine, in remembrance of him, let us try if we can, that nothing shall make us give up Christ all this day. Have you got him, hold him and do not let him go till you bring him to your mother's house, to the chamber of her who bare you. Then there will be the family prayer at night. O, seek to keep him till you put your head upon the pillow. And then, on Monday morning, some of you have to go to work, and as soon as you get into the workshop or the factory, you say, "Now I must lose my Master." No, do not lose him. Hold him fast when your hand plies the hammer, and when your fingers hold the needle, still cling to him, in the market or in the exchange, on board ship, or in the field, do not let him go. You may have him with you all day. The Mahometan usually wears a piece of the Koran round his neck, and one, when converted to Christianity, put his New Testament in a little silken bag, and always wore it there. We need not such outward signs, but let us always have the Savior there; let us hang him about our neck as a charm against all evil; seek his blessed company, place him as a star upon your breast to be your honor and joy.

Well, I have done, but I must have a word with the unconverted. There are some who can say, "I will have Christ always on my tongue." Away with tongue religion. You must have him on your heart. Ah! there are some who say, "I hope I shall have Christ on my heart in all eternity." You cannot have Christ in eternity if you do not have him in time. If you despise him to-day—in this life, he will reject you to-morrow in the world to come; and if he call and you refuse, one day you will call and he refuse. Do not put up with desires merely, dear friends—some of you have desires, and nothing more. Do not only desire Christ, but get him. Do not stop short with saying, "I should like to have him in my heart;" give no sleep to your eyes nor slumber to your eyelids, till by humble faith you have taken Christ to be your all in all. May the Lord bless these poor words, for Jesus' sake. Amen.

13. The Best of the Best (SS 2:1)

May 19th, 1881

"I am the rose of Sharon, and the lily of the valleys."—Song of Solomon 2:1.

THE TIME OF flowers has come, and as they are in some faint degree emblems of our Lord, it is well, when God thus calls, that we should seek to learn what he desires to teach us by them. If nature now spreads out her roses and her lilies, or prepares to do so, let us try, not only to see them, but to see Christ as he is shadowed forth in them.

"I am the rose of Sharon, and the lily of the valleys." If these are the words of the Well-beloved,—and I have no doubt that they are,—then it may be suggested by some that here we have the Savior praising himself; and it is true; but in no unworthy sense, for well may he praise himself since no one else can do it as it should be done. There is no human language that can ever set forth his beauties as they deserve to be told. As good John Berridge says,—

"Living tongues are dumb at best,

We must die to speak of Christ"

as he should be spoken of. He will never fully be described unless he shall describe himself. For certain, we should never have known God if he had not revealed himself; and every good thing that you or I know of him, he himself has told us. We make no discoveries of God except as God discovers himself to us. If, then, any cavillers were to find fault with the Christ of God because he did commend himself, I would answer, Does not God commend himself, and must not his well-beloved Son do the same? Who else is there that can possibly reveal him to us unless he unveils his own face to our admiring gaze?

Moreover, be it always remembered that human self-praise is evil because of the motive which underlies it. We praise ourselves,—and, alas! that we should be so foolish as to do so,—we do it out of pride; but when Christ praises himself, he does it out of humility. "Oh!" say you, "how can you prove that to be true?" Why, thus; he praises himself that he may win our love; but what condescension it is on his part that he should care about the love of such insignificant and undeserving persons as we are! It is a wonderful stoop that the Christ of God should speak about having a bride, and that he should come to seek his bride among the sons of men. If princes were to look for consorts among beggars, that would be after all but a small stoop, for God hath made of one blood all nations of men that dwell upon the face of the earth; but for Christ to forsake the thrones and glories of heaven, and the splendours of his Father's courts above, to come down to win a well-beloved one here, and for her sake to take upon himself her nature, and in her nature to bear the shame of death, even the death of the cross, this is stupendous condescension of which only God himself is capable; and this praising of himself is a part of that condescension, a necessary means of winning the love of the heart that he has chosen. So that this is a matchless instance, not of pride, but of humility, that those dear lips of the heavenly Bridegroom should have to speak to his own commendation, and that he should say, "I am the rose of Sharon, and the lily of the valleys." O human lips, why are ye silent, so that Christ must speak about himself? O human hearts, why are ye so hard that ye will never feel until Christ himself shall address you? O human eyes, why are ye so blind that ye shall never see till Christ shows himself in his own superlative light and loveliness? I think I need not defend my Master, though he used these sweet emblems to set forth himself; for this is an instance, not of his pride, but of his humility.

It is also an instance of the Master's wisdom, for as it is his design to win hearts to himself, he uses the best means of winning them. How are hearts won? Very often, by the exhibition of beauty. Love at first sight has been begotten by the vision of a lovely countenance. Men and women, too, are struck with affection through the eye when they perceive some beauty which charms and pleases them; so, the Savior lifts the corner of the veil that conceals his glories, and lets us see some glimpse of his beauty, in order that he may win our hearts. There are some who seem to think that they can bully men to Christ; but that is a great mistake. It is very seldom that sinners can be driven to the Savior; his way is to draw them. He himself said, "I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die." And the drawings of Christ are not, as it were, with a cart rope, but with silken bonds, ay, with invisible chains, for his beauty is of such a character that it creates love, his beauty is so attractive that it draws the heart. So, in infinite wisdom, our Lord Jesus Christ sets forth his own beauties that thereby he may win our hearts. I do believe that there is no preaching like the exaltation of Christ crucified. There is nothing so likely to win the sons of men as a sight of him; and if God the Holy Ghost will but help all his ministers, and help all his people, to set forth the beauties of Christ, I shall not doubt that the same Spirit will incline men's hearts to love him and to trust him. Note, then, the condescension and also the wisdom which are perceptible in this self-commendation on the part of Christ: "I am the rose of Sharon, and the lily of the valleys."

I think that our Lord also speaks thus as an encouragement to timid souls; his tender familiarity in praising himself to us is one of the most effectual proofs of his lowliness. Does Christ commend himself to us? Does he say to us, for instance, "I am meek and lowly in heart"? What is his object in speaking thus but that we may take his yoke upon us, and may learn of him, and that we may find rest unto our souls? And if he says, "I am the rose of Sharon," what does he mean but that we may pluck him, and take him for our own? If he says, "I am the lily of the valleys," why does he take the trouble to tell us that but because he wants us to take him, and to have him for our very own? I think that it is so sweet of Christ to praise himself in order to show that he longs for us to come to him. He declares himself to be a fountain of living water; yet why is he a fountain but that we may come unto him, and drink? He tells us, "I am the bread which came down from heaven;" but why does he speak of himself as bread, whereof if a man eat, he shall never hunger? Why, because he wants us to partake of him! You need not, therefore, be afraid that he will refuse you when you come to him. If a man praises his wares, it is that he may sell them. If a doctor advertises his cures, it is that other sick folk may be induced to try his medicine; and when our Lord Jesus Christ praises himself, it is a kind of holy advertisement by which he would tempt us to "come, buy wine and milk without money and without price." If he praises himself, it is that we may fall in love with him; and we need not be afraid to come and lay our poor hearts at his feet, and ask him to accept us, for he would not have wooed us by unveiling his beauties if he had meant, after all, to trample on our hearts, and say, "I care nothing for such poor love as yours."

I feel most grateful, then, that I have not at this time so much to praise my Master as to let him speak his own praises, for "never man spake like this Man." When he commends himself, what would have been folly in others is wisdom in him; and whereas we say to our fellow-man, "Let another man praise thee, and not thine own mouth," I would say to Christ, "My Master, praise thyself, for thou alone canst do it as it ought to be done." As for thy poor servant, he would try to be the echo of thy voice, and that will be infinitely better than anything he can say of himself.

I think, also, that there is good reason for our Lord to praise himself in the fashion that he does in our text, because, after all, it is not praise. "What!" say you, "and yet you have been talking all this while as if it was praise." Well, so it is in one sense, to us, but it is not so to Christ. Suppose the sun were to compare itself with a glow-worm, would that be praise? Suppose an angel were to compare himself with an emmet, would that be praise? And when my Lord and Master, whose eyes outshine the sun, and who is infinitely higher than the mightiest of the angels, compares himself to a rose and a lily, is that praise? Well, it is so to you and to me, but it certainly cannot be so to him. It is a marvellous stoop for Christ, who is "God over all, blessed for ever," and the Light of the universe, to say, "I am a rose; I am a lily." O my blessed Lord, this is a sort of incarnation, as when the Eternal God did take upon himself an infant's form! So here, the Everlasting God says, "I am"—and what comes next?—"a rose and a lily." It is an amazing stoop, I know not how to set it forth to you by human language; it is a sort of verbal rehearsal of what he did afterwards when, though he counted it not robbery to be equal with God, "he took upon himself the form of a servant, and was made in the likeness of sinful flesh, and became obedient unto death, even the death of the cross." "I am God, yet," saith he, "I am the rose of Sharon, and the lily of the valleys."

What does our text mean? I think it means that our Lord Jesus Christ is exceedingly delightful, so, let us speak, first, of the exceeding delightfulness of our Lord; and then, inasmuch as he uses two emblems, first the rose, and then the lily, surely this is to express the sweet variety of his delightfulness; and, inasmuch as he speaks of himself as the rose of Sharon, and the lily of the valleys, I shall have to show you, in the last place, that this hints to us the exceeding freeness of his delightfulness.

I. First, then, the text sets forth THE EXCEEDING DELIGHTFULNESS OF OUR LORD.

He compares himself here, not as in other places to needful bread and refreshing water, but to lovely flowers, to roses and lilies. What is the use of roses and lilies? I know what the use of corn is; I must eat it, it is necessary to me for food. I know why barley and rye and all sorts of roots and fruits are created; they are the necessary food of man or beast. But what do we want with roses? What do we want with lilies? They are of no use at all except for joy and delight. With their sweet form, their charming color, and their delicious fragrance, we are comforted and pleased and delighted; but they are not necessaries of life. A man can live without roses; there are millions of people, I have no doubt, who live without possessing lilies of the valley. There are all too few roses and lilies in this smoky Babylon of ours; but, when we do get them, what are their uses? Why, they are things of beauty, if not "a joy for ever." Jesus is all that and more; he is far more than "a thing of beauty," and to all who trust him he will be "a joy for ever." To you who are Christ's people, he is your bread, for you feed on him, and he makes you live; you could not do without him as the sustenance of your soul. He is the living water, and your soul would pine and perish of a burning thirst if you did not drink of him. But that is not all that Jesus is to you; God has never intended to save his people on the scale of the workhouse, to give you just as much as you absolutely need, and nothing more. No, no, no; he means you to have joy as well as to have life, to look upon beauty as well as to be in safety, and to have not only a healthy atmosphere, but an atmosphere that is laden with the odour of sweet flowers. You are to find in Christ roses and lilies, as well as bread and water; you have not yet seen all his beauties, and you do not yet know all his excellence.

The exceeding delightfulness of Christ is suggested to our mind by his declaration, "I am the rose, and I am the lily." And first, he is in himself the delight of men. He speaks not of offices, gifts, works, possessions; but of himself: "I am." Our Lord Jesus is the best of all beings; the dearest, sweetest, fairest, and most charming of all beings that we can think of is the Son of God, our Savior. Come hither, ye poets who dream of beauty, and then try to sing its praises; but your imagination could never reach up to the matchless perfection of his person, neither could your sweetest music ever attain to the full measure of his praise. Think of him as the God-man, God incarnate in human nature, and absolutely perfect; I was going to say something more than that, for there is not only in him all that there ought to be, but there is more than your thoughts or wishes have ever compassed. Eyes need to be trained to see beauty. No man seeth half or a thousandth part of the beauty even of this poor, natural world; but the painter's eye—the eye of Turner, for instance,—can see much more than you or I ever saw. "Oh!" said one, when he looked on one of Turner's landscapes, "I have seen that view every day, but I never saw as much as that in it." "No," replied Turner, "don't you wish you could?" And, when the Spirit of God trains and tutors the eye, it sees in Christ what it never saw before. But, even then, as Turner's eye was not able to see all the mystery of God's beauty in nature, so neither is she most trained and educated Christian able to perceive all the matchless beauty that there is in Christ.

I do not think, brethren, that there is anything about Christ but what should make his people glad. There are dark truths concerning him, such as his bearing our sin; but what a joy it is to us that he did bear it, and put it away for ever! It makes us weep to look at Jesus dying on the cross, but there is more real joy in the tears of repentance than there is in the smiles of worldly mirth. I would choose my heaven to be a heaven of everlasting weeping for sin, sooner than have a heaven—if such a heaven could be,—consisting of perpetual laughing at the mirth of fools. There is more true pleasure in mourning before God than in dancing before the devil. Christ is, then, all beauty; even the dark parts in him are light, and the bitter parts are sweet. He has only to be seen by you, and you must perceive that, whether it be his Godhead or his manhood, whether it be his priesthood, his royalty, or his prophetic office, whether it be on the cross or on the throne, whether it be on earth, or in heaven, or in the glory of his second coming, every way,—

"All over glorious is my Lord,

Must be beloved, and yet ador'd;

His worth if all the nations knew

Sure the whole earth would love him too."

But, next, our Lord is exceedingly delightful to the eye of faith. He not only tells us of what delight is in himself,—"I am the rose, and I am the lily,"—but he thereby tells us that there is something to see in him, for the rose is very pleasing to look upon. Is there a more beautiful sight than a rose that is in bud, or even one that is fullblown? And the lily—what a charming thing it is! It seems to be more a flower of heaven than of earth. Well now, Christ is delightful to the eye of faith. I remember the first time I ever saw him; I shall never forget that sight, and I have seen him many a time since, and my grief is that I ever take off my eyes from him, for it is to look away from the sun into blackness; it is to look away from bliss into misery. To you who look at Christ by faith, a sight of him brings such peace, such rest, such hope, as no other sight can ever afford; it so sweetens everything, so entirely takes away the bitterness of life, and brings us to anticipate the glory of the life that is to come, that I am sure you say, "Yes, yes; the figure in the text is quite correct; there is a beauty in Jesus to the eye of faith, he is indeed red as the rose and white as the lily."

And, next, the Lord Jesus Christ is delightful in the savor which comes from him to us. In him is a delicious, varied, abiding fragrance which is very delightful to the spiritual nostril. Smell is, I suppose, a kind of delicate feeling; minute particles of certain substances touch sensitive membranes, and we call the sensation that is produced smelling. It is a mysterious sense; you can understand sight and hearing better than you can understand smelling. There is a spiritual way of perceiving the savor of Christ; I cannot explain it to you, but there is an ineffable mysterious sweetness that proceeds from him which touches the spiritual senses, and affords supreme delight; and as the body has its nose, and its tender nerves that can appreciate sweet odours, so the soul has its spiritual nostril by which, though Christ be at a distance, it yet can perceive the fragrant emanations that come from him, and is delighted therewith.

What is there that comes from Christ, from day to day, but his truth, his Spirit, his influence, his promises, his doctrines, his words of cheer? All these have a heavenly sweetness, and make us, with the psalmist, say to our Lord, "All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad." Whenever these sweet odours are wafted down to us, they make us also glad; anything that has the savor of Christ in it is sweet to a Christian. If Christ has touched it, let me put it in my bosom, and keep it there as a sweet forget-me-not, until I see his face in glory. Ay, the very stones he sat on, I was about to say, the very mountains at which he looked, have become dear to us. We have no idolatrous or superstitious reverence for Palestine, or even for the garden in which he sweat great drops of blood; but for spiritual things with which he has to do, we have a never-ceasing reverence and affection. Everything that comes from him is wondrous as the songs of the angels must have been to the shepherds of Bethlehem, and sweet to the taste as the manna that dropped from the skies around Israel's desert camp. Yes, brethren and sisters, there is a sweet savor about the Lord Jesus Christ; do you all perceive it?

Once more, in all that he is, Christ is the choicest of the choice. You notice, the Bridegroom says, "I am the rose." Yes, but there were some particularly beautiful roses that grew in the valley of Sharon; "I am that rose," said he. And there were some delightful lilies in Palestine; it is a land of lilies, there are so many of them that nobody knows which lily Christ meant, and it does not at all signify, for almost all lilies are wondrously beautiful. "But," said he, "I am the lily of the valleys," the choicest kind of lily that grew where the soil was fat and damp with the overflow of mountain streams. "I am the lily of the valleys:" that is to say, Christ is not only good, but he is the best; and he is not only the best, but he is the best of the best. He is a flower; ay, but he is a rose, that is the queen of flowers; ay, but then he is the best rose there is, he is the rose of Sharon. He is a Savior, and a great one; yea, the only Savior. He is a Husband; but what a Husband! Was there ever such a Bridegroom as Christ Jesus the Lord? He is the Head; but Father Adam was a poor head compared with him. He is inexpressibly, unutterably, indescribably lovely; I might as well leave off talking about him, for I cannot hope to set him forth as he deserves. If you could but see him, I would leave off, for I am sure I should be only hanging a veil before him with the choicest words that I could possibly use. Suppose you had a dear son, or husband, or friend, far away, and that I was a painter who could carry pictures in my mind's eye, and then draw them to the very life. If I stood here, trying to paint your well-beloved friend, laying on my colors with all the skill I possessed, and doing my best to reproduce his features; suppose, while I was at work, that the door at the back was opened, and he came in, I should cry out, "Oh, stop, stop, stop! Let me put away my canvas, let me pack up my brushes and my paints. Here is the loved one himself; look at him! Look at him, not at my portrait of him!" And you would rise from your seat, and say, "It is he! It is he! You may talk as long as you like, dear sir, when he is away; but when he is himself here, your talk seems but mere chatter." Well, I shall be quite content that you should think so, I shall be even glad if you do, provided that the reason shall be that you can say, "We have seen the Lord. He has manifested himself to us as he does not unto the world." "I am the rose of Sharon, and the lily of the valleys." The best of the best, the fairest of the fair, the sweetest of the sweet, is Jesus Christ to you and to me if we are indeed his people. I cannot say more about the exceeding delightfulness of my Lord; I wish I could.

II. I must pass on, next, to notice THE SWEET VARIETY OF CHRIST'S DELIGHTFULNESS.

He is not only full of joy, and pleasure, and delight to our hearts, but he is full of all sorts of joy, and all sorts of pleasure, and all sorts of delights to us.

"Nature, to make his beauties known,

Must mingle colors not her own."

The rose is not enough, you must have the lily also, and the two together fall far short of the glories of Christ, the true "Plant of renown."

"I am the rose." That is the emblem of majesty. The rose is the very queen of flowers; in the judgment of all who know what to admire it is enthroned above all the rest of the beauties of the garden. But the lily—what is that? That is the emblem of love. The psalmist hints at this in the title of the forty-fifth Psalm. "Upon Shoshannim, a Song of love." Shoshannim signifies lilies, so the lily-psalm is the love-song, for the lilies, with their beauty, their purity, their delicacy, are a very choice emblem of love. Are you not delighted when you put these two things together, majesty and love? A King upon a throne of love, a Prince, whose very eyes beam with love to those who put their trust in him, a real Head, united by living bonds of love to all his members;—such is our dear Lord and Savior. A rose and yet a lily; I do not know in which of the two I take the greater delight, I prefer to have the two together. When I think that my Savior is King of kings and Lord of lords, I shout, "Hallelujah!" But when I remember that he loved me, and gave himself for me, and that still he loves me, and that he will keep on loving me for ever and ever, there is such a charm in this thought that nothing can excel it. Look at the lily, and sing,—

"Jesu, lover of my soul,

Let me to thy bosom fly,

While the nearer waters roll,

While the tempest still is high!

Hide me, O my Savior, hide,

Till the storm of life be past;

Safe into the haven guide;

Oh receive my soul at last."

Then look at the rose, and sing,—

"All hail the power of Jesus' name!

Let angels prostrate fall;

Bring forth the royal diadem,

And crown him Lord of all;"

then put the rose and the lily together, and let them remind you of Christ's majesty and love. The combination of these sweet flowers also suggests our Lord's suffering and purity.

"White is his soul, from blemish free,

Red with the blood he shed for me."

The rose, with its thorn, reminds us of his suffering, his bleeding love to us, his death on our behalf, his bearing of the thorns which our sin created. Christ is a royal rose beset with thorns; but the lily shows that—

"For sins not his own

He died to atone."

Jesus, when on earth, could say, "The prince of this world cometh, and hath nothing in me." The devil himself could not see a spot or speck in that lovely lily. Jesus Christ is perfection itself, he is all purity; so you must put the two together, the rose and the lily, to show Christ's suffering and perfection, the infinitely pure infinitely suffering. In which of the two do you take the greater delight? Surely, in neither, but in the combination of both; what would be the value of Christ's sufferings if he were not perfect? And of what avail would his perfections be if he had not died, the Just for the unjust, to bring us to God? But the two together, the rose and the lily, suffering and purity, fill us with delight.

Of both of these there is a great variety. I wonder how many different sorts of roses there are, I should not like to have to tell you; they vary exceedingly, perhaps there are as many kinds as there are days in the year. How many varieties of lilies are there? Possibly, there are as many sorts of lilies as there are of roses, for both of them are wonderfully diversified; but the joys that flow from our Lord Jesus Christ are as abundant and as varied as the roses and the lilies. Bring me which rose you please, and I will tell you that it smells sweet; bring which lily you choose, and I will say, "Yes, that also has a delicate perfume; that will do, with the rose, to serve as an emblem of Christ." Our Lord Jesus possesses every kind of beauty and fragrance. "He is all my salvation, and all my desire." All good things meet in Christ; in him all the lines of beauty are focussed. Blessed are they who truly know him.

Further, Christ is the very essence of the sweetness both of the rose and of the lily. When he says, "I am the rose," he means, not only that he is like the rose, but that he made all the sweetness there is in the rose, and it is still in him; and all the sweetness there is in any creature comes to us from Christ, or else it is not sweetness such as we ought to love. I like to look upon the bread I eat as his gift to me, and to bless his providential hand that bestows it. I like to look upon all the landscape on such a fair day as this has been, and to say, "Christ is in all this, giving this charming view to such a poor, unworthy creature as I am." He is in all there is that is good, he is the goodness of all the good there is. He is the very soul of the universe, whatever there is in the universe that is worthy of our soul's love. All good for our soul comes from him, whether it be pardon of sin, or justification, or the sanctification that makes us fit for glory hereafter, Christ is the source of it all; and in the infinite variety of delights that we get from him, he is himself the essence of it all. We can become tired of most things, I suppose that we can become tired of everything earthly; but we shall never tire of Christ. I remember one who, when near his death-hour, forgot even his wife, and she was greatly grieved that he did not recognize her. They whispered in his ear the name of his favourite child; but he shook his head. His oldest friend, who had known him from his boyhood, was not recognized. At last they asked him, "Do you know Jesus Christ?" Then he said, "Ah, yes! and I am going to him." The ruling passion was strong in death; Christ was nearer and dearer to him than those he loved best here. All Bowers will fade, even roses and lilies among them; but not this blessed Rose of Sharon, and Lily of the valleys. Christ does not say, "I was a rose, and I was a lily;" but "I am the rose, and I am the lily." He is now all that he ever was, and he will be in life, in death, and throughout all eternity, to the soul that knows him, an infinite variety of everything that is delightful.

III. I must now very briefly take up the last head of my discourse, which is, THE EXCEEDING FREENESS OF OUR LORD'S DELIGHTFULNESS.

It is not very pleasant or satisfying for hungry people to stand in the street, and hear someone praising a good meal, of which they cannot get even a taste. I have often noticed boys standing outside a shop window, in which there have been all sorts of dainties; they have flattened their noses against the window-pane, but they have not been able to get anything to eat.

I have been talking about my Master, and I want to show you that he is accessible, he is meant to be plucked and enjoyed as roses and lilies are. He says in the text, "I am the rose of Sharon." What was Sharon? It was an open plain where anybody might wander, and where even cattle roamed at their own sweet will. Jesus is not like a rose in Solomon's garden, shut up within high walls, with broken glass all along the top. Oh, no! he says, "I am the rose of Sharon," everybody's rose, the flower for the common people to come and gather. "I am the lily." What lily? The lily of the palace of Shushan, enclosed and guarded from all approach? No; but, "I am the lily of the valleys," found in this glen, or the other ravine, growing here, there, and everywhere: "I am the lily of the valleys."

Then Christ is as abundant as a common flower. Whatever kind of rose it was, it was a common rose; whatever kind of lily it was, it was a well-known lily that grew freely in the valleys of that land. Oh, blessed be my Master's name, he has brought us a common salvation, and he is the common people's Christ! Men in general do not love him enough, or else they would have hedged him in with all sorts of restrictions; they would have made a franchise for him, and nobody would have been able to be saved except those who paid I know not how much a year in taxes. But they do not love our Lord enough to shut him in, and I am glad they have never tried to do so. There he stands, at the four-cross roads, so that everybody who comes by, and wants him, may have him. He is a fountain, bearing this inscription, "Let him that is athirst come. And whosoever will, let him take the water of life freely." "I am the rose of Sharon, and the lily of the valleys." Why do roses grow in Sharon? Why do lilies grow in the valleys? Why, to be plucked, of course! I like to see the children go down into the meadow when it is decked in grass, and adorned with flowers, gilded with buttercups, or white with the day's-eyes; I love to see the children pluck the flowers, and fill their pinafores with them, or make garlands, and twist them round their necks, or put them on their heads. "O children, children!" somebody might cry, "do not spoil those beautiful flowers, do not go and pick them." Oh, but they may! nobody says they may not; they may not go into our gardens, and steal the geraniums and the fuchsias; but they may get away into the meadows, or into the open fields, and pluck these common flowers to their heart's content. And now, poor soul, if you would like an apronful of roses, come and have them. If you would like to carry away a big handful of the lilies of the valleys, come and take them, as many as you will. May the Lord give you the will! That is, after all, what is wanted; if there be that grace-given will, the Rose of Sharon and the Lily of the valleys will soon be yours. They are common flowers, growing in a common place, and there are plenty of them; will you not take them?

Even to those who do not pluck any, there is one strange thing that must not be forgotten. A man passes by a rose-bush, and says, "I cannot stop to think about roses," but as he goes along he exclaims, "Dear, dear, what a delicious perfume!" A man journeying in the East goes through a field that is full of lilies; he is in a great hurry, but, for all that, he cannot help seeing and smelling the lilies as he rushes through the field. And, do you know, the perfume of Christ has life in it? He is "a savor of life unto life." What does that mean but that the smell of him will save? Ah! if you do but glance at him, though you were so busy that you could not come in till the sermon had begun, yet a glance at this Lily will bring you joy and peace, for he is so free that, often, even when men are not asking for him, he comes to them. "What?" say you, "is it so?" Yes, that it is; such is the freeness of Christ's grace that it is written, "I am found of them that sought me not." He sends his sweet perfume into nostrils that never sniffed after it. He puts himself in the way of eyes that never looked for him. How I wish that some man who has never sought for Christ, might find him even now! You remember the story that Christ tells of the man that was ploughing the field; he was only thinking of the field, and how much corn it would take to sow it; and he was ploughing up and down, when suddenly, his plowshare hit upon something hard. He stopped the oxen, and took his spade, and dug, and there was an old crock, and it was full of gold. Somebody had hidden it away, and left it. This man had never looked for it, for he did not even know it was there, but he had stumbled on it, as men say, by accident. What did he do? He did not tell anybody, but he went off to the man who was the owner of the field, and he said, "What will you take for that field?" "Can you buy it?" "Yes, I want it, what will you take for it?" The price was so high that he had to sell the house he lived in, and his oxen, and his very clothes off his back; but he did not care about that, he bought the field, and he bought the treasure, and then he was able to buy back his clothes, his house, and his oxen, and everything else. If you find Christ, and if you have to sell the coat off your back in order to get him, if you have to give up everything you have that you may find him, you will have such a treasure in him that, for the joy of finding him, you would count all the riches of Egypt to be less than nothing and vanity; but you need not sell the coat off your back, Christ is to be had for nothing, only you must give him yourself. If he gives himself to you, and he becomes your Savior, you must give yourself to him, and become his servant. Trust him, I beseech you, the Lord help you so to do, for Jesus' sake! Amen.

14. The Rose and the Lily (SS 2:1)

December 8, 1867

"I am the rose of Sharon, and the lily of the valleys." -Song of Solomon 2:1.

HERE ARE SWEET flowers blooming serenely in this wintry weather. In the garden of the soul you may gather fragrant flowerets at all seasons of the year; and although the soul's garden, like every other, has its winter, yet, strange to say, no sooner do the roses and the lilies mentioned in the text begin to bloom, than the winter flies and the summer smiles. Outside in your garden, the summer brings the roses; but within the enclosure of the heart, the roses and lilies create the summer. I trust that we this morning may have grace to walk abroad in the fields of heavenly contemplation, to admire the matchless charms of him whose cheeks are as a bed of spices, as sweet flowers, whose lips are like lilies dropping sweet-smelling myrrh. May our hearts interpret the language of our text, and sing-

'Tis he a rose? Not Sharon yields

Such fragrancy in all her fields:

Or, if the lily he assume,

The valleys bless the rich perfume."

It is our Lord who speaks: "I am the rose of Sharon." How is it that he utters his own commendation, for it is an old and true adage, that "self praise is no recommendation"? None but vain creatures ever praise themselves, and yet Jesus often praises himself, he says, "I am the good Shepherd;" "I am the Bread of Life;" "I am meek and lowly of heart," and in manifold speeches he is frequently declaring his own excellencies, yet Jesus is not vain- Scorned be the thought!

Yet I said if any creature praised itself it must be vain, and that, too, is true. How then shall we solve the riddle? Is not this the answer, that he is no creature at all, and therefore does not come beneath this rule? For the creature to praise itself is vanity, but for the Creator to praise himself, for the Lord God to manifest and show forth his own glory is becoming and proper. Hear how he extols his own wisdom and power in the end of the book of Job, and see if it is not most appropriate, as the Lord himself proclaims it! Is not God constantly ruling both providence and grace for the manifestation of his own glory, and do we not all freely consent that no motive short of his own glory would be worthy of the divine mind?

So, then, because Christ talks thus of himself, since no man dare call him vainglorious, I gather an indirect proof of his deity, and bow down before him, and bless him that he gives me this incidental evidence of his being no creature, but the uncreated one himself. An old Scotch woman once said, "He is never so bonnie as when he is commending himself;" and we all feel it so: no words appear more suitable out of his own lips than these, "I am the rose of Sharon, and the lily of the valleys."

Our Lord when he thus praises himself doubtless does so for an excellent reason, namely, that no one can possibly reveal him to the sons of men but himself. No lips can tell the love of Christ to the heart until Jesus himself shall speak within. Descriptions all fall flat and tame unless the Holy Spirit fills them with life and power; until our Emmanuel reveals himself within the recesses of the heart, the soul sees him not. If you would see the sun, would you light your candles? Would you gather together the common means of illumination, and seek in that way to behold the orb of day? No, the wise man knows that the sun must reveal itself and only by its own blaze can that mighty lamp be seen.

It is so with Christ. Unless he so manifest himself to us, as he does not unto the world, we cannot behold him. He must say to us, "I am the rose of Sharon," or else all the declarations of man that he is the rose of Sharon will fall short of the mark. "Blessed are you, Simon Barjona:" said he to Peter, "for flesh and blood has not revealed this unto you." Purify flesh and blood by any educational process you may select, elevate mental faculties to the highest degree of intellectual power, yet none of these can reveal Christ. The Spirit of God must come with power, and overshadow the man with his wings, and then in that mystic Holy of Holies the Lord Jesus must display himself to the sanctified eye, as he does not unto the sightless sons of men. Christ must be his own mirror; as the diamond alone can cut the diamond, so he alone can display himself.

Is it not clear enough to us all, that Jesus being God, befittingly praises himself; and we being frail creatures, he must necessarily commend himself, or we should never be able to perceive his beauty at all? Each reason is sufficient, both are overwhelming; it is most suitable that Jesus should preach Jesus, that love should teach us love. Beloved, happy are those men to whom our Lord familiarly unveils his beauties.

He is the rose, but it is not given unto all men to perceive his fragrance. He is the fairest of lilies, but few are the eyes, which have gazed upon his matchless purity. He stands before the world without form or loveliness, a root out of a dry ground, rejected by the vain, and despised by the proud. The great mass of this bleary-eyed world can see nothing of the ineffable glories of Emmanuel. Only where the Spirit has touched the eye with eye-salve, quickened the heart with divine life, and educated the soul to a heavenly taste- only there is that love word of my text heard and understood, "I am the rose of Sharon, and the lily of the valleys." "To you that believe he is precious;" to you he is the corner stone; to you he is the rock of your salvation, your all in all; but to others he is "a stone of stumbling, and a rock of offense, even to those who stumble at the word, being disobedient."

Let it be our prayer before we advance a single foot further, that our Redeemer would now reveal himself to his own chosen people, and favor each one of us with at least a glimpse of his all-conquering charms. May the King himself draw near unto his guests this morning, and as of old, when it was winter he walked in the temple in Solomon's porch, so may he walk in the midst of this waiting assembly.

I. First, this morning, I shall speak with you a little, as I may be helped by the Holy Spirit, upon THE MOTIVES OF OUR LORD IN THUS COMMENDING HIMSELF.

I take it that he has designs of love in this speech. He would have all his people rich in high and happy thoughts concerning his blessed person. Jesus is not content that his brethren should think lowly of him; it is his pleasure that his espoused ones should be delighted with his beauty, and that he should be the King and Lord of their spirits: he would have us possess an adoring admiration for him, joined with most cheerful and happy thoughts towards him. We are not to count him as a bare necessary, like to bread and water, but we are to regard him as a luxurious delicacy, as rare and ravishing delight, comparable to the rose and the lily.

Our Lord, you observe, expresses himself here poetically. "I am the rose of Sharon." Dr. Watts, when he had written his delightful hymns, was the subject of Dr. Johnson's criticism, and that excellent lexicographer, who wrote with great authority upon all literary matters, entirely missed his mark when he said that the themes of religion were so few and so prosaic that they were not adapted for the poet, they were not such as could allow for the flight of wing which poetry required. Alas, Dr. Johnson! how little could you have entered into the spirit of these things, for if there be any place where poetry may indulge itself to the uttermost, it is in the realm of the infinite. Jordan's streams are as pure as Helicon, and Siloam's brook as inspiring as the Castalian fount. Heathen Parnassus has not half the elevation of the Christian's Tabor, let critics judge as they may.

This book of Solomon's Song is poetry of the very highest kind to the spiritual mind, and throughout Scripture the sublime and beautiful are as much at home as the eagles in their crevices of rock. Surely our Lord adopts that form of speech in this song in order to show us that the highest degree of poetical faculty be consecrated to him, and that lofty thoughts and soaring conceptions concerning himself are no intruders, but are bound to pay homage at his cross. Jesus would have us enjoy the highest thoughts of him that the most sublime poetry can possibly convey to us; and his motives I shall labor to lay before you.

Doubtless, he commends himself because high thoughts of Christ will enable us to act consistently with our relations towards him. The saved soul is espoused to Christ. Now, in the marriage estate, it is a great assistance to happiness if the wife has high ideas of her husband. In the marriage union between the soul and Christ, this is exceedingly necessary. Listen to the words of the Psalm, "He is your Lord; worship him." Jesus is our husband, and is no more to be named Baal, that is, your master, but to be called Ishi, your man, your husband; yet at the same time he is our Lord, "For the husband is the head of the wife, even as Christ is the head of the church: and he is the Savior of the body." When the wife despises her husband, and looks down upon him, then the order of nature is broken, and the household is out of joint; and if our soul should ever come to despise Christ, then it can no longer stand in its true relation to him; but the more loftily we see Christ enthroned, and the more lowly we are when bowing before the foot of the throne, the more truly shall we be prepared to act our part in the economy of grace towards our Lord Jesus. Brethren, your Lord Christ desires you to think well of him, that you may submit cheerfully to his authority, and so be a better spouse to this best of husbands.

Moreover, our Master knows that high thoughts of him increase our love. Men will not readily love that which they do not highly esteem. Love and esteem go together. There is a love of pity, but that would be far out of place in reference to our exalted Head. If we are to love him at all, it must be with the love of admiration; and the higher that admiration shall rise, the more vehemently will our love flame forth. My brethren and sisters in Christ, I beseech you think much of your Master's excellencies. Study him in his primeval glory, before he took upon himself your nature! Think of the mighty love which drew him from his starry throne to die upon the cross of shame! Consider well the omnipotent affection which made him stretch his hands to the nails and yield his heart to the spear! Admire him as you see him conquering in his weakness over all the powers of hell, and by his suffering, overthrowing all the hosts of your sins, so that they cannot rise against you any more forever! See him now risen, no more to die; crowned, no more to be dishonored; glorified, no more to suffer! Bow before him, hail him in the halls of your inner nature as the Wonderful, the Counselor, the mighty God within your spirits, for only thus will your love to him be what it should.

A high esteem of Christ, moreover, as he well knows, is very necessary to our comfort. Beloved, when you esteem Christ very highly, the things of this world become of small account with you, and their loss is not so heavily felt. If you feel your losses and crosses to be such ponderous weights that the wings of Christ's love cannot lift you up from the dust, surely you have made too much of the world and too little of him. I see a pair of balances. I see in this one the death of a child, or the loss of a beloved relative; but I perceive in the other scale the great love of Christ; now we shall see which will weigh the most with the man: if Jesus throws the light affliction up aloft, it is well, but if the trouble outweighs Jesus, then it is ill with us indeed.

If you are so depressed by your trials that you can by no means rejoice, even though you know that your name is written in heaven, then you cannot love Jesus as you should. Get but delightful thoughts of him, and. you will feel like a man who has lost a pebble but has preserved his diamond; like the man who has seen a few cast clouts and rotten rags consumed in the flames, but has saved his children from the conflagration. You will rejoice in your deepest distress because Christ is yours if you have a high sense of the preciousness of your Master.

Talk not of plasters that will draw out all pain from a wound! Speak not of medicines which will eradicate disease! The sweet love of Christ once applied to the deepest wound which the soul can ever know, would heal it at once. A drop of the precious medicine of Jesus' love tasted in the soul, would chase away all heart pains forever. Jesus, Jesus, Jesus, be within us, and we make no choice of situations: put us in Nebuchadnezzar's furnace, if you will walk the glowing coals as our companion, we will fear no evil.

Further, our Lord would have us entertain great thoughts of himself; because this will quicken all the powers of our soul. I spoke to you just now of love receiving force from an esteem of Jesus, I might say the like of faith, or patience, or humility. Wherever Christ is highly esteemed, all the faculties of the spiritual man exercise themselves with energy. I will judge of your piety by this barometer: does Christ stand high or low with you? If you have thought little of Christ, if you have been content to live without his presence, if you have cared little for his honor, if you have been neglectful of his laws, then I know that your soul is sick- God grant that it may not be sick unto death!

But if the first thought of your spirit has been, how can I honor Jesus? if the daily desire of your soul has been, O that I knew where I might find him! I tell you that you may have a thousand infirmities, and may even scarcely know whether you are a child of God at all, and yet I am persuaded, beyond a doubt, that you are safe, since Jesus is great in your esteem. I care not for 'your rags', what do you think of 'his royal apparel'? I care not for your wounds, though they bleed in torrents, what do you think of his wounds? are they like glittering rubies in your esteem?

I think nothing the less of you, though you lie like Lazarus on the ash-heap, and the dogs lick you; I judge you not by your poverty: what do you think of the King in his beauty? Has he a glorious high throne in your heart? Would you set him higher if you could? Would you be willing to die if you could but add another trumpet to the strain which proclaims his praise? Ah! then, it is well with you. Whatever you may think of yourself, if Christ be great to you, you shall be with him before long.

High thoughts of Jesus will set us upon high attempts for his honor. What will men not do when they are possessed with the passion of love! When once some master thought gets hold of the mind, others who have never felt the power of it, think the man to be insane; they laugh at him and ridicule him. When the grand thought of 'love to God' has gained full possession of the soul, men have been able to actually accomplish what other men have not even thought of doing. Love has laughed at impossibilities, and proved that she is not to be quenched by many waters, nor drowned by floods. Impassable woods have nevertheless been made a footway for the Christian missionary; through the dense jungle, steaming with malaria, men have passed, bearing the message of truth; into the midst of hostile and savage tribes, weak and trembling women even have forced their way to tell of Jesus; no sea has been so stormy, no mountains have been so elevated that they could shut out the earnest spirit; no long nights of winter in Labrador or in Iceland have been able to freeze up the love of Christ in the Moravian's heart: it has not been possible for the zeal of the heir of heaven to be overcome, though all the elements have combined with the cruelty of wicked men, and with the malice of hell itself. Christ's people have been more than conquerors through him that has loved them, when his love has been shed abroad in their hearts by the Holy Spirit, and they have had elevated thoughts of their Lord.

I wish it were in my power to put this matter more forcibly, but I am persuaded, brethren, that our Lord in commending himself to us, this morning, in the words of our text, does so with this as his motive, that by the power of his Spirit we may be led to esteem him very highly in the inmost secret of our heart. And shall he speak to us in vain? Shall he stand in this pulpit, this morning, as he does in spirit, and shall he say, "I am the rose of Sharon"? and shall we reply, "But we do not see your beauty."? Shall he add a double commendation, "I am the lily of the valley"? and shall our cold hearts reply, "But we do not admire your spotless purity."? I trust we are not so utterly abandoned to spiritual blindness and ingratitude. Far rather, although we confess before him that we do not admire him as we should, we will add humbly, and with the tear of repentance in our eye-

YET we love you and adore-

O for grace to love you more."

II. Whatever may be the commendable motive for any statement, yet it must not be made if it do not be accurate, and therefore, in the second place, I come to observe OUR LORD'S JUSTIFICATION FOR THIS COMMENDATION, which is abundantly satisfactory to all who know him.

What our Lord says of himself is strictly true. It falls short of the mark, it is no exaggeration. Observe each one of the words. He begins, "I am." Those two little words I would not insist upon, but it is no straining of language to say that even here we have a great depth. What creature can, with exact truthfulness, say, "I am"? As for man, whose breath is in his nostrils, he may rather say "I am not," than "I am." We are so short a time here, and so quickly gone, that the ephemera, which is born and dies under the light of one day's sun, is our brother. Poor short-lived creatures, we change with every moon, and are as variable as the wave, frail as the dust, feeble as a worm, and fickle as the wind.

Jesus says, "I am," and blessed be his name, he can fairly claim the attributes of self-existence and immutability. He said, "I am," in the days of his flesh, he says, "I am," at this hour: whatever he was he is, whatever he has been to any of his saints at any time, he is to us this day. Come, my soul, rejoice in your unchangeable Christ, and if you get no further than the first two words of the text, yet you have a meal to stop your hunger, like Elijah's cakes, in the strength of which he went for forty days. "I am" has revealed himself unto you in a more glorious manner than he did unto Moses at the burning bush- the great "I AM" in human flesh has become your Savior and your Lord.

"I am the ROSE." We understand from this, that Christ is lovely. He selects one of the most charming of flowers to set forth himself. All the beauties of all the creatures are to be found in Christ in greater perfection than in the creatures themselves.

"White and ruddy is my Beloved,

All his heavenly beauties shine;

Nature can't produce an object,

Nor so glorious, so divine;

He has wholly won my soul to realms above."

"Whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report," all are to be found stored up in our Well-beloved. Whatever there may be of beauty in the material world, Jesus Christ possesses all that in the spiritual world, only in a tenfold multiplication. He is infinitely more beautiful in the garden of the soul and in the paradise of God than the rose can be in the gardens of earth, though it be the universally acknowledged queen of flowers.  But the spouse adds, "I am the rose OF SHARON." This was the best and rarest of roses. Jesus is not "the rose" alone, but "the rose of Sharon," just as he calls his righteousness "gold," and then adds, "the gold of Ophir" -the best of the best. Jesus, then, is not only positively lovely, but superlatively the loveliest-

"None among the sons of men,

None among the heavenly train,

Can with Sharon's rose compare.

None so sweet and none so fair."

The Son of David takes the first place as the fairest among ten thousand. He is the sun, and all others are the stars; in his presence all the feebler lights are hidden, for they are nothing, and he is all in all. Blush for your deformities, you beauties of earth, when his perfection's eclipse you! Away, you pageants, and you pompous triumphs of men- the King in his beauty transcends you all! Black are the heavens and dark is the day in comparison with him. Oh, to see him face to face! This would be a vision for which life would be a glad exchange. For a vision of his face we could desire to be blind forever to all joys beside.

Our Lord adds, "I am the LILY," thus giving himself a double commendation. Indeed, Jesus Christ deserves not to be praised doubly, but sevenfold, ay, and unto seven times seven. Heap up all the metaphors that express loveliness, bring together all the adjectives which describe delight, and all human speech and all earth-born things shall fail to tell of his beauty.

The rose with all its redness is not complete until the lily adds its purity, and the two together are dim reflections of our glorious Lord. I learn from the text that in Christ Jesus you have a combination of contrasted excellencies. If he be red with the flush of courageous zeal, or red with triumph as he returns from Edom, he is the rose; but he is a warrior without sinful anger or cruel vengeance, he is as pure and spotless as the timid virgin who toys with the dove- he is therefore our snow-white lily. I see him red as the rose in his sacrifice, as "from his head, his hands, his feet, sorrow and love flow mingled down;" but I see him white as the lily as he ascends on high in his perfect righteousness, clothed in his white robe of victory, to receive gifts for men. Our Beloved is a mingling of all perfection's to make up one perfection, and of all manner of sweetness to compose one complete sweetness. Earth's choicest charms combined, feebly picture his abounding preciousness.

He is the "lily OF THE VALLEYS." Does he intend by that to hint to us that he is a lily in his lowliest estate, a lily of the valley? The carpenter's son, living in poverty, wearing the common garb of the poor, is he the lily of the valleys? Yes; he is a lily to you and to me, poor dwellers in the lowlands. Up yonder he is a lily on the hill-tops, where all celestial eyes admire him; down here, in these valleys of fears and cares, he is a lily still as fair as in heaven. Our eyes can see his beauty- can see his beauty now, a lily to us this very day. Though we have not seen the King in his beauty, yet I say unto you, that Solomon in all his glory was not arrayed like Jesus Christ in our eyes, as we see him by faith in a glass darkly.

The words, having been opened up one by one, teach us that Christ is lovely to all our spiritual senses. The rose is delightful to the eye; but it is also refreshing to the nostril, and the lily the same. So is Jesus. All the senses of the soul are ravished and satisfied with him, whether it be the taste or feeling, the hearing, the sight, or the spiritual smell- all charms are in Jesus. Often when we have not seen the Anointed, we have perceived his presence. Traveling on the Lake Lugano, one morning, we heard the swell of the song of the nightingale, and the oars were stilled on the blue lake as we listened to the silver sounds. We could not see a single bird, nor do I know that we wished to see- we were so content with the sweetness of the music: even so it is with our Lord; we may enter a house where he is loved, and we may hear nothing concerning Christ, and yet we may perceive clearly enough that he is there, a holy influence streaming through their actions pervades the household; so that if Jesus be unseen, it is clear that he is not unknown. Go anywhere where Jesus is, and though you do not actually hear his name, yet the sweet influence which flows from his love will be plainly enough discernible.

Our Lord is so lovely, that even the recollection of his love is sweet. Take the rose of Sharon, and pull it leaf from leaf, and lay by the leaves in the jar of memory, and you shall find each leaf most fragrant long afterwards, filling the house with perfume; and this very day we remember times of refreshing enjoyed at the Lord's table still delightful as we reflect upon them.

Jesus is lovely in the bud as well as when in full bloom. You admire the rose quite as much when it is but a bud as when it bursts forth into perfect development: and methinks, Christ to you, my beloved, in the first blush of your piety, was not one whit less sweet than he is now. Jesus in full bloom- in our riper experience, has lost none of his excellence. When we shall see him fully bloomed in the garden of paradise, shall we not count it to be our highest heaven to gaze upon him forever?

Christ is so lovely that he needs no beautifying. When I hear men trying to speak of him with polished sentences, which have been revised, and re-revised upon their manuscripts, I would ask them why they need to paint the rose of Sharon, and what they can be at in seeking to enamel the lily of the valleys? Hold up Christ crucified, and he himself is beautiful enough without our paint and tinsel. Let the roughest tongue speak sincerely of him in the most broken but honest accents, and Jesus himself is such a radiant jewel that the setting will be of small consequence. He is so glorious that he is "Most adorned when unadorned the most." May we ever feel thus concerning him, and if we are tempted to display our powers of oratory when we have to speak of him, let us say, "Down, busy pride, and let Christ rule, and let Christ be seen." He needs no help from you.

He is so lovely, again, that he satisfies the highest taste of the most educated spirit to the very full. The greatest amateur in perfumes is quite satisfied with the rose, and I should think that no man of taste will ever be able to criticize the lily, and cavil at its form. Now, when the soul has arrived at her highest pitch of true taste, she shall still be content with Christ, no, she shall be the better able to appreciate him.

In the world's history, we are supposed to have arrived at an age of taste, when color and form are much regarded. I must confess I think it a gaudy, tasteless age, and the fashion of the day is staring, vulgar, childish, and depraved. Bright and glittering colors, and antique, grotesque forms, are much run after; and men must need introduce their chosen fineries and fopperies into their worship, supposing that it is lovely to worship God with silks, and laces, and ribbons, and gilt, and tinsel, and I know not what of trumpery besides. Just as the harlot of Babylon arrayed herself in pearls, and fine linen, and purple, and silk, and scarlet, even so do her imitators adorn themselves.

As for us, my brethren, the beauty of Christ is such that if we go into a barn to worship, we are quite as satisfied as though it were a cathedral, with grained arches and glowing windows. Such is the beauty of Christ in our eyes, that we are quite content to hear of him without the pealing organ and the swell of Gregorian chants; and we are even satisfied though there should be no display of taste, nothing sensuous and scenic, nothing to please the eye or charm the ear. Jesus alone affords our mind all that delightful architecture, poetry, and music could profess to give, and when our soul gets near to him, she looks upon all 'outward adornments' as mere child's toys, fit to amuse the rattle-brains of this poor idiot world, but vain gewgaws to men in Christ Jesus, who by reason of use have had their senses exercised, and learned to delight in nobler things than those in which the swine of this earth delight themselves. God give you to know that if you want beauty, Jesus is Sharon's rose; if you want spotless charms to delight your true taste, he is the lily of the valleys.

Dwelling for another minute on this subject, let me remark that our Lord Jesus Christ deserves all that he has said of himself. First, in his divine glory. The glory of Christ as God, who shall aptly write upon it? The first born sons of light desire to gaze into this vision, but feel that their eyes are unable to endure the excess of light. He is God over all, blessed forever. Concerning Christ, I may say that the heavens are not pure in his sight, and he charged his angels with folly. Nothing is great, nothing is excellent but God, and Christ is God. O roses and lilies, where are you now?

Our Lord deserves these praises, again, in his perfection of manhood. He is like ourselves, but in him was no sin. "The prince of this world comes, but has nothing in me." Throughout the whole of his biography, there is not a faulty step. Let us write as carefully as we will after the copy, we still blot and blur the pages, but in him there is no mistake. His life is so wonderfully perfect that even those who have denied his deity have been astounded at it, and they have bowed down before the majesty of his holiness. You roses of ardent love, and you lilies of purest holiness, where are you now when we compare you with this perfect man?

He deserves this commendation, too, in his mediatorial qualifications. Since his blood has washed us from all our sins, we talk no more of the red roses, for what can they do to purify the soul? Since his righteousness has made us accepted in the Beloved, we will speak no more of spotless lilies, for what are these?

He deserves all this praise, too, in his reigning glory. He has a glory which his Father has given him as a reward, in the power of which he sits down at the right hand of God forever and ever, and shall soon come to judge the world in righteousness, and the people with equity. Beloved, when I think of the pompous appearance when he shall descend a second time in splendor upon the earth, I say again, you roses, your radiant beauties are utterly eclipsed; and you lilies, your snow-white purity is forgotten, I can scarce discern you; O fair flowers of earth, you are lost in the blaze of the great white throne, and in the flames of fire that shall go before the Judge of all to prepare his way. View the Lord Jesus in any way you please, all that he himself can say concerning himself he richly deserves, and therefore glory be unto his name forever and ever, and let the whole earth say, Amen.

III. I shall now conduct you to a third consideration, namely, THE INFLUENCE OF THIS COMMENDATION UPON US.

Christ desires our loftiest thoughts of himself, and his desires are for our good. O my beloved, I wish time would stay its wing a moment or two, that I might urge upon you, with all your hearts, to second the endeavors of Christ, to labor after holy elevated thoughts concerning himself, since he desires them for you. And if you ask me how you are to attain unto them, let me aid you a minute. Think of the ruin of this world until Christ came into it! Methinks I see in vision a howling wilderness, a great and terrible desert, like unto the Sahara. I perceive nothing in it to relieve the eye, all around I am wearied with a vision of hot and arid sand, strewn with ten thousand bleaching skeletons of wretched men who have expired in anguish, having lost their way in the pitiless waste. O God, what a sight! How horrible! a sea of sand without a bound, and without an oasis, a cheerless graveyard for a race forlorn!

But what is that I see? Suddenly, springing up from the scorching sand I see a root, a branch, a plant of renown; and as it grows it buds, the bud expands- it is a rose, and at its side a lily bows its modest head; and miracle of miracles! as the fragrance of those flowers is diffused in the desert air, I perceive that wilderness is transformed into a fruitful field, and all around it blossoms exceedingly, the glory of Lebanon is given unto it, the excellency of Carmel and Sharon. Call it not Sahara, call it Paradise. Speak not of it any longer as the valley of death, for where I saw the skeletons bleaching in the sun, I see a resurrection, and up spring the dead, a mighty army, full of life immortal!

You can understand the vision. Christ is the rose, which has changed the scene. If you would have great thoughts of Christ, think of your own ruin. Yonder I behold you cast out an infant, unclothed, unwashed, defiled with your own blood, too foul to be looked upon except by beasts of prey. And what is this that has been cast into your bosom, and which lying there has suddenly made you fair and lovely? A rose has been thrown into your bosom by a divine hand, and for its sake you have been pitied and cared for by divine providence, you are washed and cleaned from your defilement, you are adopted into heaven's family, the fair seal of love is upon your forehead, and the ring of faithfulness is on your hand- a prince unto God- though just before you were an orphan, cast away. O prize the rose, the putting of which into your bosom has made you what you are!

Consider your daily need of this rose. You live in the pestilential air of this earth- take Christ away, you die. Christ is the daily food of your spirit. You know, believer, that you are utterly powerless without your Lord. O prize him then in proportion to the necessities you have for him! As you cannot even pray or think an acceptable thought apart from his presence, I beseech you press him to your bosom as the beloved of your soul. Apart from him, you are like a branch cut off and withered, thrown outside the garden gate to be burned as are the noxious weeds; but when you are near him, you bring forth fruit unto the glory of God. Praise Christ, I say then, after the rate of the necessity that you have for him.

Think, beloved, of the estimation that Christ is had in, beyond the skies, in the land where things are measured by the right standard, where men are no longer deceived by the delusions of earth. Think how God esteems the only begotten, his unspeakable gift to us. Consider what the angels think of him, as they count it their highest honor to veil their faces at his feet. Consider what the blood-washed think of him, as day without night they sing his well-deserved praises with gladdest voices. Remember how you yourself have sometimes esteemed him. There have been happy hours when you would freely have given your eyes, and felt you cared no longer for the light of earth's brightest days, for your soul's eyes would serve you well enough if you could forever be favored with the same clear sight of Christ. Have there not been moments when the chariots of Amminadab seemed but poor dragging things, compared with the wheels of your soul when Jesus ravished your heart with his celestial embrace?

Estimate him today as you did then, for he is the same, though you are not. Think of him today as you will think of him in the hour of death, and in the day of judgment, when none but Jesus can avail to keep your soul alive. The great King has made a banquet, and he has proclaimed to all the world that none shall enter but those who bring with them the fairest flower that blooms. The spirits of men advance to the gate by thousands, and they bring each one the flower which he has thought the best; but in crowds they are driven from his presence, and enter not into the banquet. Some bear in their hand the deadly nightshade of superstition, or carry the flaunting poppies of Rome, but these are not dear to the King, and their bearers are shut out of the pearly gates.

My soul, have you gathered the rose of Sharon? Do you wear the lily of the valley in your bosom constantly? If so, when you come up to the gates of heaven you will know its value, for you have only to show this, and the porter of the gate will open, not for a moment will he deny the admission, for to that rose the porter opens always. You shall find your way with this rose in your hand up to the throne of God himself, for heaven itself possesses nothing which excels the rose of Sharon, and of all the flowers that bloom in paradise there is none that can rival the lily of the valleys. Get Calvary's blood-red rose into your hand by faith, wear it; by communion preserve it; by daily watchfulness make it your all in all, and you shall be blessed beyond all bliss, happy beyond a dream. So be it yours forever.

IV. Lastly, I shall close by asking you to make CONFESSIONS SUGGESTED BY MY TEXT.

I will not make them for you, and therefore need not detain you from your homes. I will utter my own lamentation and leave you every one apart to do the like. I stand before this text of mine to blush, this morning, and to weep while I acknowledge my ungrateful behavior. "My Lord, I am truly ashamed to think that I have not gazed more upon you. I know, and in my heart believe, that you are the sum total of all beauty, yet must I sorrowfully lament that my eyes have been gadding abroad to look after other beauties; my thoughts have been deluded with 'imaginary' excellencies in the creatures, and I have meditated but little upon yourself.

Alas! my Lord, I confess still further that I have not possessed and enjoyed you as I ought. When I might have been with you all the day and all the night, I have been roving her and there, and forgetting my resting place. I have not been careful to welcome my Beloved and to retain his company. I have stirred him up by my sins, and have driven him away by my lukewarmness. I have given him cold lodgings, and slender hospitality within the chambers of my heart. I have not held him fast, neither have I pressed him to abide with me as I ought to have done. All this I must confess, and mourn that I am not more ashamed while confessing it.

Moreover, my good Lord, although I know your great sacrifice for me should well have chained my heart forever to your altar (and O that you had done so!) I must acknowledge that I have not been a living sacrifice as I should have been. I have not been so fascinated by the luster of your beauty as I should have been. O that all my heart's rooms had been occupied by you, and by you alone! I wish my soul were as the coals in the furnace, all on flame, and not a single particle of me left unconsumed by the delightful flames of your love.

I must also confess, my Lord, that I have not spoken of you as I should have done. Albeit I have had many opportunities, yet I have not praised you at the rate which you deserve. I have given you at best but a poor, stammering, chilly tongue, when I should have spoken with the fiery zeal of a seraph.

These are my confessions. Brethren and sisters, what are yours? If you have none to make, if you can justly claim to have done all that you should have done to your Beloved, I envy you; but methinks there is not a man here who will dare to say this. I am sure you have all had falls, and slips, and shortcomings, with regard to him. Well, then, come humbly to Jesus at once. He will forgive you readily, for he does not soon take offense at his spouse. He may sometimes speak sharp words to her, because he loves her, but his heart is always true, and faithful, and tender. He will forgive the past, he will receive you at this moment; ay, this moment he will display himself to you. If you will but open the door to him, he will enter into immediate fellowship with you, for he says, "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me." O Christ, our Lord, our heart is open, come in, and go out no more forever. "Whoever believes on the Son has everlasting life." Sinner, believe and live.

15. The Lily among Thorns (SS 2:2)

February 29, 1880

"As the lily among thorns, so is my darling among the daughters."

-Song of Solomon 2:2.

WE SHALL NOT enter into any profitless discussion this morning. We take it for granted that the Song of Solomon is a sacred marriage song between Christ and his church, and that it is the Lord Jesus who is here speaking of his church, and indeed of each individual member, saying, "As the lily among thorns, so is my darling among the daughters." I will not even enter into any disquisition as to what particular flower is here intended by the word translated "lily," for it would be very difficult to select a plant from the Holy Land about which travelers and botanists would agree.

The lily, which we should most naturally fix upon, is, as I have gathered from books of travel, not at present found in that country, though we may not therefore be sure that it was never there, or may not yet be discovered. Several other fair and beautiful forms, according to the fancies of various travelers, have been preferred to occupy the place of the plant intended by the original Hebrew, but none of them quite come up to the ideal suggested to an English reader by our translation. I will for once take the liberty to clothe the Scripture in a western dress, if need be, and venture to do what Solomon would surely have done if his Song of songs had been written in England. I shall assume that he means one of our own lilies: either the lily of the valley, or one of those more stately beauties, matchless for whiteness, which so gloriously adorn our gardens. Either will do, and serve our turn this morning.

"As the lily among the thorns, so is my darling among the daughters." It is of small moment to be precise in botany so long as we get the spirit of the text. We seek practical usefulness and personal consolation, and proceed at once in the pursuit, in the hope that it may be with us as with the great Bridegroom himself, of whom the golden canticle says, "He feeds among the lilies."

Many are taking root among us now, newly transplanted from the world, and it is well that they should be rooted in a knowledge of their calling by grace, and what it includes. They ought to know at the very commencement what a Christian is when he is truly a Christian, what he is expected to be, what the Lord means him to be, and what the Lord Jesus regards him as really being; so that they may make no mistakes, but may count the cost, and know what it is that they have ventured upon.

Thinking over this subject carefully, and anxiously desiring to warn our new converts without alarming them, I could not think of any text from which I should be able, in the exposition of it, better to set forth the 'position, condition, and character of a genuine Christian'. Jesus himself knows best what his own bride is like, let us hear him as he speaks in this matchless song. He knows best what his followers should be, and well may we be content to take the words out of his own mouth when in sweetest poetry he tells us, "As the lily among thorns, so is my darling among the daughters." Join me then, my brethren, at this time in considering our Lord's lilies, how they grow. Concerning the church of God, there are two points upon which I will enlarge: first, her relation to her Lord; and secondly, her relation to the world.

I. First, I think my text very beautifully sets forth THE RELATION OF THE CHURCH, AND OF EVERY INDIVIDUAL TO CHRIST.

He styles her, "my darling." An exquisitely sweet name; as if his love had all gone forth from him, and had become embodied in her. The first point then of her relation to Christ is that she has his DARLING. Think of it, and let the blessed truth dwell long and sweetly in your meditations. The Lord of life and glory, the Prince of the kings of the earth, has such a loving heart that he must have an object upon which to spend his affection; and his people, chosen from among men, whom he calls his church, these are they who are his "love," the object of his supreme delight. "Christ loved the church, and gave himself for it."

He looked on his people and he exclaimed, "as the Father has loved me even so have I loved you." Every believer, separated from mankind, and called unto the fellowship of Christ, is also the peculiar object of his love. Not in name only, but in deed and in truth, does Jesus love each one of us who have believed on him. You may each one of you say with the apostle, "He loved me"; you may read it in any tense you please- He loved me; he loves me; he will love me, for he gave himself for me. This shall be your song in heaven, "Unto him that loved us, and washed us from our sins in his own blood, to him be glory."

Let your hearts saturate themselves with this honied thought; heaven lies hid within it, it is the quintessence of bliss- Jesus loves me. It is not in the power of words to set forth the charming nature of this fact; it is a very simple proposition, but the heights and depths, the lengths and breadths of it surpass our knowledge. That such a poor, insignificant, unworthy being as I am should be the object of the eternal affection of the Son of God is an amazing wonder; yet wonderful as it is, it is a fact! To each one of his people he says this morning by the Holy Spirit, "I have loved you with an everlasting love, therefore with loving-kindness have I drawn you." Each one of us may rejoice in the title under which our Lord addresses us- "my darling."

This love is DISTINGUISHING love, for in its light one special object shines as a lily, and the rest, "the daughters," are as thorns. Love has fixed on its chosen object, and compared with the favored one all others are as nothing. There is a love of Jesus which goes forth to all mankind, for "the Lord is good to all, and his tender mercies are over all his works"; but there is a special and peculiar love which he bears to his own.

As a man loves his neighbors but still he has a special affection for his own wife, so is the church Christ's bride, beloved above all the rest of mankind, and every individual believer is the favored one of heaven. The saint is united to Christ by a mystical union, a spiritual marriage bond, and above all others, Christ loves the souls espoused to him. He said once, "I pray for them. I pray not for the world, but for them which you have given me;" thus indicating that there is a specialty about his intercession.

We rejoice in the largeness and the width of Jesus' love, but we do not therefore doubt its specialty. The sun shines on all things, but when it is focussed upon one point, ah, then there is a heat about it of which you little dreamed! The love of Jesus is focussed on those whom the Father has given him. Upon you, my brother or sister, if indeed you are a believer in Jesus Christ, the Lord's heart is set, and he speaks of you in the words of the text as "my love," loved above all the daughters, precious in his sight and honorable, so that he will give men for you and people for your life.

Observe that this is a love which he OPENLY AVOWS. The bridegroom speaks and says before all men, "As a lily among thorns, so is my darling among the daughters." He puts it upon record in that book which is more widely scattered than any other, for he is not ashamed to have it published on the housetops. The love of Christ was at first hidden in his heart, but it soon revealed itself, for even of old his delights were with the sons of men, and he bent his steps downward to this world in divers forms before ever Bethlehem's song was sung. And now, since the incarnate God has loved, and lived, and died, he has unveiled his love in the most open form, and astonished heaven and earth thereby.

On Calvary he set up an open proclamation, written in his own heart's blood, that he loved his own people even unto the end. He bids his ministers proclaim it to the world's end, that many waters could not quench his love, neither could the floods drown it; and that neither life, nor death, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. He would have it known, for he is not ashamed to call his people "the bride, the Lamb's wife." He declares it that his adversaries may know it, that he has a people in whom his heart delights, and these he will have and hold as his own, when heaven and earth shall pass away.

This love, wherever it has been revealed to its object, is RECIPROCATED. If the Lord has really spoken home to your soul and said, "I have loved you," your soul has gladly answered, "This is my Beloved and this is my Friend; yes, he is altogether lovely." For what says the spouse in another place? "My Beloved is mine and I am his." I am his beloved, but he is my beloved too. By this, dear hearer, shall you know whether this text belongs to you or not. What do you say when Jesus asks of you, "Do you love you me?" Is your heart warmed at the very mention of his name? If you can truly say with Peter, "Lord, you know all things, you know that I love you," then rest assured you love him, because he first loved you.

Do not doubt the fact, but be well assured of it, that love in your heart towards Jesus is the certain and infallible pledge of his infinite, eternal, and immutable love to you. If his name is on your heart, then be sure of this, that your name is on his breast. and written on the palms of his hands. You are espoused unto him, and the bands of the mystical wedlock shall never be snapped. This is the first point of the relation of the church to her Lord: she is the object of his love.

Next, SHE BEARS HIS LIKENESS. Notice the first verse of the chapter, wherein the bridegroom speaks- "I am the rose of Sharon, and the lily of the valleys." He is THE lily, but his beloved is like him; for he applies his own chosen emblem to her- "As the lily among thorns, so is my darling among the daughters." Notice that he is the lily, she is as the lily, that is to say, he has the beauty and she reflects it; she is lovely in his loveliness which he puts upon her. If any soul has any such beauty as is described here, Christ has dowered that beloved soul with all its wealth of charms, for in ourselves we are deformed and defiled. What is the confession of this very spouse in the previous chapter? She says "I am black," -that is the opposite of a lily; if she adds, "but lovely," it is because her Lord has made her lovely. There is no grace but what grace has given, and if we are graceful it is because Christ has made us full of grace. There is no beauty in any one of us but what our Lord has wrought in us.

Note, too, that he who gave the beauty is the first to see it. While they are unknown to the world Jesus knows his own. Long before anybody else sees any virtue or any praise in us, Jesus observes it, and is pleased therewith. He is quick to say, "Behold, he prays," or "Behold, he repents." He is the first to say, "I have surely heard Ephraim bemoaning himself."

Love's eyes are quick, and her ears are open. Love covers a multitude of faults, but it discovers a multitude of beauties. Can it be so, O my soul, can it be so that Christ has made you lovely in his loveliness? Has he shed a beauty upon you, and does he himself look complacently upon it? He whose taste is exquisite, and whose voice is the truth, who never calls that beautiful which is not beautiful, can he see a beauty in your sighs and tears, in your desires after holiness, in your poor attempts to aid his cause, in your prayers and in your songs, and in your heart's love towards him.

Can he see a beauty in these? Yes, assuredly he can, or he would not speak as he does in this text. Let his condescending discernment have all honor for this generous appreciation of us. Let us bless and love him because he deigns to think so highly of us who owe every thing to him. "You are," says he, "my darling, as the lily."

It is evident that the Lord Jesus takes delight in this beauty which he has put upon his people. He values it at so great a rate that he counts all rival beauties to be but as thorns. He looks upon the court of an earthly monarch, and sees my lords and ladies, but makes small account of them compared with his poor saints. If in that court he spies out one that loves him, one who wears a coronet and prays, he marks that one, and counts him or her" as the lily among thorns." There is a wealthy household, honored and famous among the old county families, but in it there is no lover of the Savior except one, and she perhaps is a little maid whose service is among the pots, yet shall she be as the wings of a dove covered with silver- "As the lily among thorns" shall she be.

All the kingdoms of the earth are but thorn bushes to the Lord Jesus compared with his church. Be they Roman, German, French, or English, all empires, with all their splendors, are mere gorse and furze upon the common, bramble-bushes and thorn coverts, the haunts of wild and noxious creatures -in the view of the King of kings; but his church, and those that make up the body of the faithful, are as lilies in his discerning eyes. He delights in them, he finds a sweet contentment in gazing on them. So you see the Lord has given to his people his likeness, and that likeness he looks upon and loves.

Bringing out still further the relationship between Christ and his church, I want you to notice that HER POSITION has drawn out his love. "As the lily," says he, "AMONG THE THORNS, so is my darling." He spied her out among the thorns. She was at the first no better than a thorn herself; his grace alone made her to differ from the briars about her; but as soon as ever he had put his life and his grace into her, though she dwelt among the ungodly, she became as the lily, and he spied her out.

The thorn bush could not hide his beloved. Christ's eye towards his people is so quick because it is cleared by love. There may at this time be in a Popish convent one truly seeking Jesus in spirit and in truth. He spies out the believer among the 'trusters in themselves', and calls her his love among thorns. There may be at this moment in the most godless haunt in London a poor, trembling heart that loves Jesus in secret: the Lord knows that heart, and it is to him as a lily among thorns. You, perhaps, are the only godly working man in the shop in which you earn your daily bread, and the whole band hold you in derision. You may hardly know yourself whether you are really a Christian, for you are sometimes staggered about your own condition; and yet the enemies of Christ have made up their minds as to whose you are, and treat you as one of the disciples of the Nazarene. Be of good courage, your Lord discerns you and knows you better than you know yourself. Such is the quickness of his eye that your difficult and perilous position only quickens his discernment, and he regards you with the more attention. The thorns cannot hide you, thickly as they cluster around you: in your loneliness you are not alone, for the Crucified is with you.

"As the lily among thorns" wears also another meaning. Dr. Thompson writes of a certain lily, "It grows among thorns, and I have sadly lacerated my hands in extricating it from them. Nothing can be in higher contrast than the luxuriant, velvety softness of this lily, and the withered, tangled hedge of thorns about it." Ah, beloved, you know who it was that in gathering your soul and mine, lacerated not his hand only, but his feet, and his head, and his side, and his heart, yes, and his inmost soul. He spied us out, and said, "Yonder lily is mine, and I will have it"; but the thorns were a terrible barrier; our sins had gathered round about us, and the wrath of God most sharply stopped the way. Jesus pressed through all, that we might be his; and now when he takes us to himself he does not forget the thorns which girded his brow, and tore his flesh, for our sakes.

This then is a part of our relationship to Christ, that we cost him very dear. He saw us where we were, and he came to our deliverance; and now, even as Pharaoh's daughter called the young child's name "Moses," "because," said she, "I drew him out of the water," so does Jesus call his chosen "the lily among thorns," because such she was when he came to her rescue. Never will he forget Calvary and its thorns, nor should his saints allow the memory thereof to fade.

Yet once more I think many a child of God may regard himself as still being a lily among thorns, because of his AFFLICTIONS. Certainly the church is so, and she is thereby kept for Christ's own. If thorns made it hard for him to reach us for our salvation, there is another kind of thorn which makes it hard for any enemy to come at us for our hurt. Our trials and tribulations, which we would fain escape from, often act as a spiritual protection: they hedge us about and ward off many a devouring foe. Sharp as they are, they serve as a fence and a defense.

Many a time, dear child of God, you would have been an 'exposed' lily, to be plucked by any ruthless hand, if it had not been that God had placed you in such circumstances that you were shut up unto himself. Sick saints and poor saints and persecuted saints are fair lilies enclosed by their pains, and needs and bonds, that they may be for Christ alone. I look on John Bunyan in prison writing his "Pilgrim's Progress" and I cannot help feeling that it was a great blessing for us all that such a lily was shut up among the thorns that it might shed its fragrance in that famous book, and thereby perfume the church for ages.

You that are kept from roaming by sickness or by family trials need not regret these things, for perhaps they are the means of making you more completely your Lord's. How charmingly Madame Guyon wrote when she was immured in a dungeon. Her wing was closely bound, but her song was full of liberty, for she felt that the bolts and bars only shut her in with her Beloved, and what is that but liberty? She sang,

"A little bird I am,

Shut from the fields of air;

And in my cage I sit and sing

To him who placed me there;

Well pleased a prisoner to be,

Because, my God, it pleases thee.

"Nothing have I else to do,

I sing the whole day long;

And he whom most I love to please

Does listen to my song;

He caught and bound my wandering wing,

But still he bends to hear me sing."

"As the lily among thorns," she lived in prison shut in with her Lord, and since the world was quite shut out, she was in that respect a gainer. O to have one's heart made as "a garden enclosed, a spring shut up, a fountain sealed." So let my soul be, yes, so let it be even if the enclosure can only be accomplished by a dense growth of trials and griefs. May every pain that comes and casts us on our bed, and lays us aside from public usefulness; may every sorrow which arises out of our business, and weans us from the world; may every adversary that assails us with bitter, taunting words only thicken the thorn hedge which encases us from all the world, and constrains us to be chaste lilies set apart for the Well-beloved.

Enough upon this point, I think; only do let me entreat all of you who have lately come to know the Lord to think much of your relationship to him. It is the way by which you will be supported under the responsibilities of your relationship to the world. If you know that you are his, and that he loves you, you will be strong to bear all burdens; nothing will daunt you if you are sure that he is for you, that his whole heart is true to you, that he loves you specially, and has set you apart unto himself, that you may be one with him for ever. Dwell much, in your meditations, upon what this text and other Scriptures teach of the relationship of the renewed heart to Christ, and know him of whom you are so well known. May the Holy Spirit teach us all this lesson so that it may be learned by our hearts.

II. But now, secondly, our text is full of instruction as to THE RELATIONSHIP OF THE CHURCH, AND EACH INDIVIDUAL BELIEVER TO THE WORLD- "The lily AMONG THORNS."

First, then, she has INCOMPARABLE BEAUTY. As compared and contrasted with all else she is as the lily to the thorn-bush. Did not our Lord say of the natural lilies- "Solomon in all his glory was not arrayed like one of these"? and when I think of Christ's lilies, adorned in his own righteousness, and bearing his own image, I feel that I may repeat my Master's words and say with emphasis, "Solomon in all his glory was not arrayed like one of these!"

In Christ's esteem his church bears the bell for beauty; she is the fairest among women. She is not to be 'compared', she has to be 'contrasted' with the rest of mankind. Our Lord means that if you take worldlings at their best and in their bravest attire, in their pomp, and glory, and parade, they are but as thorns in contrast with his church. Though the church may seem to be little, and poor, and despised, yet is she better than all the princes, and kingdoms, and glories of the earth.

He means that true Christians are infinitely superior to ungodly men. These ungodly men may make a fair show of virtue, and they may have much prudence and wit, and count themselves wise and great, but Jesus calls all unconverted ones "thorns," while his own believing ones he compares to "lilies."

The thorns are worthless, they flourish, and spread, and cumber the ground, but they yield no fruit, and only grow to be cut down for the oven. Alas, such is man by nature, at his best. As for the lily, it is a thing of beauty and a joy for ever; it lives shedding sweet perfume, and when it is gathered its loveliness adorns the chamber to which it is taken. So does the saint bless his generation while here, and when he is taken away he is regarded with pleasure even in heaven above as one of the flowers of God. He will before long be transplanted from among the thorns to the garden enclosed beyond the river, where the King delights to dwell, for such a flower is far too fair to be left forever amid tangled briars.

There are among worldly people some who are very fair to look upon in many respects: philanthropic, kind, and upright, they have many virtues; but since these virtues have no bearings towards God, and no reference to Christ, he counts the bearers of them to be but thorns.

What virtue can there be in him whose principle in life is 'disregard of his Maker, and disbelief in his Savior'? He is an avowed rebel and yet would be commended by the Lord whom he rejects. How can it be? Acts done from other motives than those of obedience to God, or love to Christ, are poor things. There may be a great inward difference between actions which outwardly are the same. The 'apple of nature' has never the flavor of the 'pomegranate of grace'. It may seem even to excel the fruit of grace, but it is not so. Two babes before us may appear alike as they seem to sleep side by side, but the child of nature, however finely dressed, is not the living child, and the Lord will not own the dead thing as belonging to his family. Ah, you that are struggling after holiness for Christ's sake, you that are seeking after virtue in the power of the Holy Spirit, you have the beauty of the lily, while all else are still to Christ but as a thicket of thorns.

Ay, and let me say, what I am sorry to add- a real Christian is as superior even to a professing Christian as a lily is to thorns. I know churches in which there are many who make a profession, but, ah me, it is a pity that they should, for their life does not adorn their doctrine, their temper is not consistent with the indwelling of the Holy Spirit. They live like worldlings, to amass money, or to carry on business, or to enjoy good eating and drinking, or to dress and go to parties- they are as much for this world as if they were never renewed, and it is to be feared they never were.

It will often grieve those who really love the Lord to see how mere professors pretend to do what saints labor to perform. Saints are mimicked, I had almost said mocked and mimicked, by empty professors, and this is a standing source of sorrow. Their cold words often vex the zealous heart and pierce it as with thorns. When you are full of zeal, their lack of consecration almost kindles indignation in the minds of those who are willing to give their last penny, ay, and their last breath, for their Master's honor. Do not, however, be at all astonished, for it must be so; he who is full of the grace of God will always be as the lily among thorns, even in the professing church.

Do not marvel, young brother, if older professors dampen your ardor, and count your warm love to be a mere fanaticism. May God give you grace to keep up your first love, and even to advance upon it, though the thorny ones wound and hinder you. May you be distinguished above your fellow-professors, for I fear that unless it be so, your life will be a poor one.

This then is the relationship of the church to the world, and of Christians to the world- that they are as much superior to the unregenerate in moral and spiritual beauty as the lily is to the thorns among which it finds itself. Secondly, in the comparison of the saint to the lily we remark that he has, like the lily, a SURPASSING EXCELLENCE. I point not to its beauty just now, but to its intrinsic excellence. The thorn is a fruit of the curse: it springs up because of sin. "Thorns also and thistles shall it bring forth unto you." Not so the lily: it is a fair type of the blessing which makes rich without the sorrow of carking care.

The thorn is the mark of wrath and the lily is the symbol of divine providence. A true believer is a blessing, a tree whose leaves heal and whose fruit feeds. A genuine Christian is a living gospel, an embodiment of goodwill towards men. Did not the old covenant blessing run, "In you and in your seed shall all the nations of the earth be blessed"? I cannot refrain from quoting a metrical meditation of one who loved the Song of Solomon, and drank into its spirit. He says of the church. She is

"A radiant thing, where all is gloomy else,

Florescent where all else is barrenness;

A blossom in the desert, that proclaims

Man is no friendless outcast, hopelessly doomed

To traverse scenes of wickedness and grief;

But, pilgrim as he is, has One who plans,

Not only to protect but cheer his way.

Oh, ever testifying desert flower,

Still holding forth the story of God's love,

How amazing it is that busy throngs

Pause not to look on you! That few reflect

On the strange fact of your existence still,

A lily among thorns- a life in death,

Distinct from, yet in contact with, the world;

Burning, yet unconsumed; though cumbered,

free with glorious liberty!"

Yes, the church is a blessing, a blessing abiding and scattering its delights in the midst of the curse; and each particular believer is in his measure a blessing too, "as the lily among thorns."

A true Christian knows not how to harm his fellow men. He is like the lily which stings no one, and yet he lives among those who are full of sharpness. He aims to please, and not to provoke, and yet he lives among those whose existence is a standing menace. The thorn tears and lacerates: it is all armed from its root to its topmost branch, defying all comers. But there stands the lily, smiling, not defying; charming, and not harming.

Such is the real Christian, holy, harmless, full of love and gentleness and tenderness. Therein lies his excellence. The thorn pierces, but the lily soothes: the very sight of it gives pleasure. Who would not stop and turn aside to see a lily among thorns, and think he read a promise from his God to comfort him amid distress? Such is a true Christian: he is a consolation in his family, a comfort in his neighborhood, an ornament to his profession, and a benediction to his age.

He is all tenderness and gentleness, and yet it may be he lives among the envious, the malicious, and the profane, a lily among thorns. The thorn says, "Keep away; no one shall touch me with impunity." The lily cries, "I come to you, I shed my soul abroad to please you." The sweet odors of the lily of the valley are well known; perhaps no plant has so strong a savor about it of intense and exquisite sweetness as that lily of the valley which is found in Palestine.

Such is the sanctified believer. There is a secret something about him, a hallowed savor which goes out from his life, so that his graciousness is discovered; for grace, like its Lord; "cannot be hid." Even if the regenerate man be not known as a professor, yet does he discover himself by the holiness of his life- "his speech betrays him." When I was resting in the south I wandered by the side of a flowing stream, gathering handfuls of maiden-hair fern from the verdant bank- and as I walked along I was conscious of a most delicious fragrance all around me. I cast my eye downward, and I saw blue eyes looking up from among the grass at my feet. The violets had hidden themselves from sight, but they had betrayed themselves by their delicious scent.

So does a Christian reveal his hidden life; his tone and temper and manners bespeak his royal lineage, if indeed the Spirit of God is in him. Such are the people of God; they court no observation, but are like that modest flower of which the poet says,

"She never affects

The public walk, nor gaze of midday sun;

She to no state nor dignity aspires,

But silent and alone puts on her suit,

And sheds a lasting perfume, but for which

We had not known there was a thing so sweet

Hid in the gloomy shade."

I want you, dear Christian people, to be just like this: to have about you a surpassing wealth of blessing, and an unrivalled sweetness of influence by which you shall be known of all men. Is it so with you, or are you as rough, and stern, and repellant as a thorn bush? Are you as selfish and as quarrelsome as the unregenerate? Or do you shed yourself away in sweet odors of self-denying kindness in your families, and among your neighbors? If you do so, then does Jesus say of you, "As the lily among thorns, so is my love among the daughters."

The last point with regard to our relationship to the world, is that the church and many individual Christians are called to endure singular trials, which make them feel "as the lily among thorns." That lovely flower seems out of place in such company, does it not? Christ said, "Behold, I send you forth as sheep among sheep- no, no, that is my mistake, "as sheep among wolves." It is a very blessed thing to be as sheep among sheep: to lie down with them under the shadow of the great rock, and feed with them in green pastures under the Shepherd's eye. This is our privilege, and we ought to value it greatly, and unite with the church and frequent its ordinances; but even then we shall, some of us, have to go home to an ungodly family, or to go out into the world to win our bread, and then we shall be as sheep among wolves. Grow in the church and you will be lilies in the garden; still, you cannot always live in the Tabernacle, and so you will have to go back to the ungodly world, and there you will be lilies among thorns.

The lily startles you if you find it in such a position. Often you come upon one of God's elect ones in a most unexpected manner, and are as much amazed as if an angel crossed your path. This is the wonder of the lily among thorns. You are making your way over a wild heath and come to a tangled thorn-bush through which you must force your way. As you are driving through the dense mass, rending and tearing your garments, suddenly you stand still as one who has seen a vision of angels, for there among the most rugged brambles a lily lifts its lovely form and smiles upon you.

You feel like Moses at the back of the desert when he saw the bush which burned with fire and yet was not consumed. So have you met in a back slum, where blasphemy abounded, a beauteous child of God, whom all recognized as such, and you have felt amazed. So have you in a wealthy family full of worldliness and vanity come upon a humble man or patient woman living unto Christ, and you have asked, how came this grace to this house? So, too, in a foreign land, where all bowed down to crucifix and image, you have casually met with a confessor who has stood his ground among idolaters, protesting for his God, not by his speech so much as by his holy walk. The surprise has been great. Expect many such surprises.

The Lord has a people where you look not for them. Think not that all his lilies are in his garden, there are lilies among thorns, and he knows their whereabouts. Many saints reside in families where they will never be appreciated any more than the lily is appreciated by the thorns. This is painful, for the sympathy of our fellows is a great comfort. Lilies of the valley love to grow in clusters, and saints love holy company, and yet in some cases it must not be; they must live alone. Nor need we think that this loneliness is unrelieved, for God goes out of the track of men, and he visits those whom his own servants are passing by. The poet says,

"Full many a flower is born to blush unseen,

And waste its sweetness on the desert air."

But the poet forgot that God is in the wilderness, and the solitary place, and the sweetness of lonely flowers is his. He who planted the lily among thorns sees its beauty. It is God's flower, and does it waste its sweetness because no human nostril smells thereat? It were blasphemous to count that wasted which is reserved for the great King. The Lord understands the 'incense of nature' better than we do, and as he walks abroad he rejoices in his works. Grace struggling in loneliness is very choice in God's esteem. If man sees you not, O lonely believer, you may nevertheless sing, "You God see me." The flower which blooms for God alone has a special honor put upon it, and so has the saint whose quiet life is all for Jesus. If you are unappreciated by those around you, do not therefore be distressed, for you are honorable in the sight of God.

The lily is altogether 'unassisted' by its surroundings- "the lily among thorns" borrows nothing from the growth which gathers about it. A genuine Christian is quite unhelped by ungodly men; what is worse, he is cumbered by them. Yet through divine grace he lives and grows. You know how the good seed could not grow because of the thorns which sprang up and choked it, but here is a good seed, a choice bulb, which flourishes where you could not have looked for it to do so. God can make his people live and blossom even among the thorns, where the ungodly by their evil influences would choke and destroy it. Happy it is when the gracious one can overtop the thorn-thicket, which would check his growth, and make his influence to be known and felt above the grossness of surrounding sin.

We should not do justice to this text if we failed to see in it a reminder of the persecution to which many of the best of God's people are subjected. They live all their lives long like the lily among thorns. Some of you, dear friends, are in this condition. You can hardly speak a word but what it is picked up and made mischief of; you cannot perform an action but what it is twisted, and motives imputed to you which you know not of. Nowadays persecutors cannot drag men to the stake, but the old trial of cruel mockings is still continued; in some cases it rages even more fiercely than ever. God's people have been a persecuted people in all times, and you only fare as they fare. Bear well the burden common to all the chosen! Make no great wonder of it; this bitter trial has happened to many more before; and you may well rejoice that you are now in fellowship with apostles and prophets and honorable men of all ages. The lily among thorns should rejoice that it is a lily and not a thorn, and when it is wounded it should consider it a matter of course, and bloom on.

But why does the Lord put his lilies among thorns? It is because he works transformations, singular transformations, by their means. He can make a lily grow among thorns till the thorns grow into lilies. Remember how it is written, "The wilderness and the solitary place shall be glad for them and the desert shall rejoice and blossom as the rose." He can set a Christian in a godless family till first one and then another shall feel the divine power, and shall say, "We will go with you, for we perceive that God is with you." It cannot happen in nature, but it does happen in grace perpetually, that the sweet perfume of the lily believer, shed abroad upon the thorn-bush of the ungodly, turns it into a lily-garden. Such holy work among ungodly people is the truest and best "FLOWER MISSION." They do well who give flowers to cheer the poor in their dreary habitations, but they do better still who are themselves flowers in the places where they live.

Be lilies, my dear brethren, preach by your actions, preach by your kindness, and by your love; and I feel quite sure that your influence will be a power for good. If the Holy Spirit helps all of you to stand among your associates as lilies among the thorns, the day will come when thorns will die out, and lilies will spring up on every side: sin will be banished, and grace will abound.

An Australian gentleman told me yesterday that in his colony the arum lily abounds as much as weeds do with us. When will this happen spiritually on our side the globe? Ah, when, blessed Lord, when will you remove the curse? When will you bring the better days? These are ill times, wherein the thorns grow thicker and more sharp than ever; protect your lilies, increase their number, preserve their snowy whiteness, and delight yourself in them; for Jesus' sake, Amen.

16. The Apple Tree In The Wood (SS 2:3)

NO. 1120

A SERMON DELIVERED ON LORD’S-DAY MORNING, JULY 6TH, 1873,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“As the apple tree among the trees of the wood, so is my beloved among the sons.” — Song of Solomon 2:3.

BY THE APPLE TREE would probably be intended by the oriental writer either the citron, or the pomegranate, or the orange. I suppose he did not refer to the apple tree of our gardens, for it would scarcely be known to him. The word would not, however, be properly rendered if we confined it to any of the three fruit trees we have mentioned, or if we excluded our own apple from it, for the term apple comprehends all large round fruit not enclosed in a shell; and so we may, without making any mistake, think of the apple tree of our own English orchards, and yet the metaphor will stand good, except that the shadow of our apple tree at home is hardly so excellent a retreat from the sun as the shadow of the other trees included under the term. Our own apple tree will suffice us, however, and we shall not need to enter into any minute distinctions, or to carry you away to Palestine; we can sit at home in England, and can say with great propriety, if we love the Lord Jesus Christ, “As the apple tree among the trees of the wood, so is my beloved among the sons.” The point of the metaphor is this. There are many trees of the forest, and they all have their uses, but when one is hungry, and faint, and thirsty, the forest trees yield no succor, and we must look elsewhere; they yield shelter, but not refreshing nutriment. If, however, in the midst of the wood one discovers an apple tree, he there finds the refreshment which he needs, his thirst is alleviated, and his hunger removed. Even so the church here means to say that there are many things in the world which yield us a kind of satisfaction — many men, many truths, many institutions, many earthly comforts, but there are none which yield us the full solace which the soul requires; none which can give to the heart the spiritual food for which it hungers; Jesus Christ alone supplies the needs of the sons of men. As the apple tree is the exception to the forest trees in bearing its fruit, as it stands on that account in contrast to the trees of the wood, so does Jesus our Beloved contrast with all others, and transcendently excel them: -

“An apple tree in simple beauty stands, And waves its juicy treasure gracefully, Among the barren trees which eroded the wood, Of lofty form, but destitute of fruit: So Jesus, ‘midst the failing sons of men Bears for my use the fruits of covenant love, And fills my heart with rare delight and rest.”

Wandering, as I have been during the last few days, up and down in the New Forest, the only real forest of our country, and finding rest in its vast solitudes, often has this text occurred to me, and therefore I can do no other than speak of it to you: “As the apple tree among the trees of the wood, so is my beloved among the sons.”

We shall at the outset speak of the tree which the fainting soul most desires. We shall then remark that it is no small wonder that the needy one finds an apple tree in so singular a position. And, thirdly, we shall note her very natural conduct when she found so desirable a tree in such a position — she sat down under its shadow with great delight, and feasted upon the delicious fruit.

I. First, then, our text speaks of THE TREE WHICH THE FAINTING SOUL MOST DESIRES. Imagine yourself, upon some sultry day in autumn, as a wanderer in the leafy lanes of a great forest, where the grand cathedral aisles reach before you to lengths immeasurable, or huge domes of foliage rise above you like a second sky. Imagine yourself roaming amidst the ferns and brakes, trampling on the briars and hollies, or sitting down on mossy banks and knolls soft with layers of sore leaves. Suppose also that you are hungry and thirsty, and that no rippling streams offer their cooling floods, while you are so far away from human call that, hungry though you might be even to death, there would be no eye to see you, and consequently no hand outstretched for your help. In such a plight it needs no imagination to conceive you as glancing to the trees, your only companions, and silently appealing to them for aid. Some of them look as if their bowing branches would sympathize if they could, others grotesquely grin at you, and the most of them sternly refuse you succor by their solemn silence. You will ask in vain of oak, or ash, or elm. Suppose you appeal to yonder stately tree which is the greatest of them all, the king of the forest, unequalled in greatness or girth; admire its stupendous limbs, its gnarled roots, its bossy bark, the vast area beneath its boughs. You look up at it and think what a puny creature you are, and how brief has been your life compared with its duration. You try to contemplate the storms which have swept over it, and the suns which have shone upon it. Great, however, as it is, it cannot help you: if it were a thousand times higher, and its topmost boughs swept the stars, yet it could minister no aid to you. This is a fit picture of the attempt to find consolation in systems of religion which are recommended to you because they are Greatly followed. Here is a religion which has been patronized by kings and nobles for centuries, a religion which has the support of the great and fashionable at the present hour, will not this content you? Is it not enough to belong to the same religion as the majority, especially when that majority includes the aristocrats of the land? Is not the of the people the voice of God? What more do you walls? Why should you be singular? Alas, the great tree is not the fruitbearing tree. The true Christian, believing in Jesus Christ with all his heart, counts it no desirable thing to be found in the broad road where the many go, for he remembers that his Master spake of it as leading to destruction: majorities are nothing to him, for he remembers that “strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.” He does not reckon that the greatness of the company will make right wrong, or overawe the judge of all, or make eternal punishment one whit the less intolerable:. We desire not the way of the multitude; the way of the Crucified we delight to follow. It is not the mightiest tree of the forest that we look to with hope, but to the Lord Jesus, our Beloved, who is the apple tree among the trees of the wood; his fruit is sweet to our taste. He is the way, the truth, and the life to us, his person is most dear unto us, and his teachings are the food of our spirits. Happy are ye who dare to be singular with Christ. Blessed are ye who have found the narrow way which leadeth unto life eternal. Blessed are ye because ye are not carried away with the strong current and fashion of the age, but have heard the voice that saith, “Be not conformed to this world, but be ye transformed by the renewing of your minds.” Wisdom tells the hungry man to prefer the solitary apple tree to whole groves of the hugest oaks or beeches; and wisdom given from above has brought you, O believer in Jesus, to prefer your Redeemer to all the great ones of the earth.

Suppose that in your wanderings to and fro you come upon another tree which is said to be the oldest in the forest. We all of us have a veneration for age. Antiquity has many charms. I scarcely know, if antiquity and novelty should run a race for popular favor, which might win. Now-a-days we are pestered by a class of men who would fain fascinate our nation to error by the charms of antiquity. They will tell us that a certain ceremony, though no trace of it is to be found in Scripture, must be venerable because practiced in the fourth century; and they imagine that worship in buildings which were founded by Saxons and garnished by Normans, must be peculiarly acceptable with God. To be ancient is it not a great advantage? As cleanliness is next to godliness, surely antiquity must he next to orthodoxy. Yet if there be no Scripture to warrant it an ancient ceremony, it is only an ancient farce. There are some things which are so old as to be rotten, wormeaten, and fit only to be put away. Many things called ancient are but clever counterfeits, or wherein they are true they are but the bones and caresses of that which once was good when life filled it with energy and power. There is an “old way which wicked men have trodden,” as well as a good old way in which the righteous walk. We cannot be certain that a thing is right because it is old, for Satan is old, and sin is old, and death is old, and hell is old; yet none of these things are right and and desirable on that account. No; Jesus Christ our Lord, since the day in which we have known him by faith, has quieted our conscience, has calmed our fears, has given us joy and peace through believing, and we are not to be seduced from him by all the antiquated falsehoods which may weave their spells around us. Old even to decay may be the trees in which other travelers delight, but as for us, we choose the tree off heavenly fruit — the apple tree is our choice, Jesus is our Beloved. Ritualists may glory in their fourth century doctrines, their fathers, their councils, and their ancient customs; the Bible is primitive enough for us, the cross of our Lord Jesus Christ is venerable enough for us; we are content with him and want no more. To us the main thing is to find food for our souls, the bread that never perishes, the fruit which will quench our desperate thirst. We have found it in the Savior, and from the Savior we will not depart.

It may be that in the midst of the forest, while you are hungry and thirsty, you come upon a strangely beautiful tree: its proportions are exact, and as you gaze upon it from a distance you exclaim: — “How wonderful are the works of God!” and you begin to think of those trees of the Lord which are full of sap, the cedars of Lebanon which he hath planted. You stand under it and look up among the majestic boughs and the spreading branches, and you again admire the beauty of nature as it comes from the hand of The Most High. But beauty can never satisfy hunger, and when a man is dying of thirst it is vain to talk to him of symmetry and taste. He wants food. This reminds us that now-a-days there be some who try to satisfy the souls of men with beauty. Look at their processions: who would not be charmed with their varied costumes, their spangled banners, their gilded crosses, and their melodious hymns? Listen to their choir; is not the singing perfection? If you want a concert on the Sabbath day, and do not like to attend a theater, you can find it in the cathedral, and in many a parish church, and please the Lord almost as well; if you want to have your senses gratified and cannot conscientiously attend an opera on Sunday, you can have ear and eye gratified at church, ay and the nose as well in some places; and these amusements they mistake for religious exercises.

Compared with the plainness of worship which we follow, our casting out of everything like symbol, our abhorrence of everything that would take away the mind from God himself and fix it upon secondary objects -

compared with all this their worship is enchanting indeed to the carnal mind, and we do not wonder that those who are led by taste should follow after it. But oh, if a man once hungers after the bread of heaven, his taste for finery will be reduced to a very secondary position as a governing power of his mind. If once the soul craves after God, after peace, pardon, truth, reconciliation, holiness, it will seek the Lord Jesus, the apple tree, and forget the other trees, however shapely they may be. “These bear no fruit for me,” says the hungry soul. The awakened conscience listens to the chant as it is echoed among the massive pillars, and watches the smoke as it rises like a cloud among the arches of the roof, and he cries, “What are chanting and smoke to me? I want a Savior.” He sees the procession, and after he has gazed upon it he says, “What are these mummeries to me? I want washing in the blood of Christ.” As the incense smokes to heaven he says to himself, “O for the incense of the Savior’s merit; what; are these gums of Araby to me if they should burn all day long?” He turns away, sick and faint in heart, from all the gew-gaws and outward trappings of modern Popery, and he cries, “O God, thou art a Spirit, and they that worship thee must worship thee in spirit and in truth. I want thee, O my God; I want spiritual life within myself, that I may commune with thee, and where can I find it but in my Savior? He gives it to me; he is the only fruit-bearing tree amongst the trees of the wood.”

We will pursue our investigations in the forest, and while we are doing so we shall come upon some very wonderful trees. I have seen just lately instances in which branches are curiously interlaced with one another; the beech sends forth a long drooping bough, and lest it should not be able to support itself, another bough strikes up from below to buttress it, or descends from above and clasps it, and the boughs actually grow into one another. Strange things may be observed in the undisturbed woods, which are not to be seen in our hedgerow trees, or discerned in our gardens; trees have odd habits of their own, and grow marvellously if left to their own sweet wills. I have stood under them and said, “How can this be? This is singular indeed! How could they grow like this? What wondrous interlacings, and intertwinings, and gnarlings, and knottings!” Yes, but if a man were hungry and thirsty, he would not be satisfied with curiosities. So is it with some preaching that I know of. If you regard it from the standpoint of literary excellence you confess that it is wonderful. There are great orators and deep thinkers to be found to whom I would not presume to hold a-candle, whose performances are really wonderful; I have felt, after I have heard their essays, like the Primitive Methodist who went to dinner with the squire, and then pronounced the blessing afterwards -

“Lord, we thank thee that we do not have such a good dinner as this every day, for it is too rich to agree with us.” I have felt just like that after hearing the fine oration, though, mark you, I did not remember a bit of it after it was over, and my heart was none the better. How many sermons are published now-a-days, as well as preached, which are full of what is called thought. By the cant word “thought” is generally meant contradicting the plain meaning of scripture, and starting new notions. A man who preaches plainly what God reveals is said to be an echo of the Puritans, a dealer in platitudes, a repeater at second-hand of exploded dogmas; but to find out some new lie every week to tell your people, to shake their faith in inspiration every time you open your mouth, and make them believe that there is nothing certain, but that everything is a mere matter of opinion — that is “thought and culture” in these days; and there are in certain dissenting pulpits the most miserable specimens of this school, and in the pews a number of their silly admirers. Brethren, some of us are too old-fashioned ever to be led astray in that way, and what is more, we have such an awful appetite, we are possessed of such a dreadful hunger, and such insatiable thirst, that we dare not go away from the apple tree, because we want to be always eating; we dare not go away from Jesus Christ, because we are always wanting pardon, always wanting peace, always wanting fresh life, and provided we can retain our hold on Jesus we are not particular about the way in which some of these wonderful trees twist their boughs. We do not feel concerned about the marvels of modern thought, or the resurrections of ancient errors.

“Should all the forms that men devise, Assault my soul with treach’rous art, I’d call them vanities and lies, And bind the gospel to my heart.

For if we search the globe around, Yea, search from Britain to Japan, There shall be no religion found, So just to God, so safe to man.”

But as we are wandering in the forest and are still hungry, I hear some one saying, “Ah, here is the place for food; you need not boast of your apple tree: the ground is covered with meat beneath this noble tree.” I look up, — it is autumn time, — and I see a huge tree loaded with beech nuts, which fall from it like rain. “Here is the place for food.” Was that a human voice I heard? No, it was the gruntings of a herd of swine. See how content they are — how happy; how they are munching the mast as it falls from the trees. Yonder is a grove of oaks, all shedding their acorns, and how delighted the swine are! How they fatten upon the spoil! “Will you not come here?” they seem to say, as they munch in comfort; “will you not come here? Do not tell us about trees which bear no fruit: there is fruit enough here surely.” Even thus I hear a voice from the Exchange: -

“Here are the trees which bear us golden apples, come hither and be filled.”

I hear it from those who cater for public amusements: — “Here are the fruits which can delight the soul. Here is the place to spend a happy day.”

And so I hear it from the care-free followers of vice, — “This dalliance, this dance, this flowing bowl, this sweet-sounding viol, these are real joys.”

Yes, to you, to you who choose them. Beech nuts and acorns are good enough for swine. To you who can find comfort, solid comfort, in the gain of merchandise, or in the pleasures of sin, or in the delights of pomp, these things are good enough; but a man, a God-made man, a man into whom God has put a new heart — not a swine’s heart, but a man’s heart — wants apples, not acorns, wants spiritual food, food for an immortal nature, and there is no such food to be found short of the Lord Jesus Christ, for he, and he only, is the apple tree among the trees of the wood.

I might enlarge, but I will not. I will simply say what every child of God here knows, that the Lord Jesus Christ has given to us, ever since vice found him, everything we have wanted. When we came to him we were worn out with faintness, we were hungry to get rid of our sins, but we are now rid of them, every one of them. We went up to his cross, and as we saw him hanging on it, the strings which bound our burden to our shoulders began to crack, our load rolled off into his sepulcher, and we have never seen it since. We have half fancied we have felt it again, but we never have, for if our sins be searched for they cannot be found, yea, they shall not be, saith the Lord. You remember when you first came to that precious tree whereon the Savior died, and found that your sin was blotted out, and that you were accepted in the Beloved, and were made to be henceforth an heir of heaven. Oh, the lusciousness of the fruit which You then! Oh, the delighful quiet of that shadow under which you sat that day; blessed be his name! You had searched among the other trees, but you found no fruit there: you tried to rest in the shadow of other boughs, but you never rested till on that blood-stained tree of the cross you saw your sin put away and your salvation secured, and then you rested and were satisfied.

But the Lord Jesus Christ has not only satisfied us as to the past, see what he has done for us as to the present! My dear hearers, there are some of you who have never known yet what it is to be perfectly happy. I do not call it being perfectly happy to be full of excitement, and laughter, and apparent joy, and then to go home in the evening and sit down and feel disgusted with it all. That is the froth of fancy, and not the true wine of joy.

But to be perfectly happy is to be able to think about all things on earth, and all things in heaven, and yet to say, “I lack nothing; there is nothing I desire, nothing I pine after; I am saved; I am a child of God — the eternal God is my own Father. I am on my way to his own glorious house, if death should strike me now it would be no matter, or if I am spared for another fifty years it will make no difference to me, for all is well, and could not be better. If there are crosses in my lot, they are God-sent crosses; if I have troubles, they work my lasting good; if I lose, I am a gainer by my losses; if I have all things, I see God in all things; and if I have nothing, yet I see all things in my God: nothing more can I desire. Christ is all, and Christ is mine, and therefore I have all things.” Now, that is the position of the Christian this day. He sits down under the shadow of Christ, and Christ’s fruit is sweet to him. Let me ask you, can you imagine any other place where such peace of mind or such happiness can be enjoyed? Why, I know sick people who are far more happy in their sickness than worldlings are in their health; and I know poor men who are infinitely more at peace, and more contented, than rich men who have not the Savior. Jesus Christ alone satisfies us for the past and delights us for the present.

And then as to the future. The man who has found Christ looks forward to it not merely with complacency, not simply without a dread, but with a joyous expectancy and hope. Those things which make others tremble make us glad. There is such a thing as dying: thank God, there is. Who wants to live here always? That narrow stream which separates this country from the better land must be forded by each of us. Who would have it otherwise? Instead of being afraid to cross it, we have sometimes said -

“O Lord of hosts, the waves divide, And land us now in heaven.”

The judgment? The Christian quails not at the thought. Who shall lay anything to his charge? The coming of the Lord? The believer fears it not, nay, it is his grandest hope. Eternity, and its never-ending cycles? He dreads it not, for it is to him the climax of his joy that it is to be everlasting. O, happy people who have Christ; happy souls who rest in Jesus. They may say what none others can — “As the apple tree among the trees of the wood, so is nay Beloved among the sons.” Dear hearer, is he your Beloved? Can you claim him as your own? If you can, then I am sure you will bear witness, as the text does, to the satisfying power of the Savior, and declare with Ralph Erskine -

“What fool soever disagrees, My sweet experience proves

That Jesus is the tree of trees Among a thousand groves.”

II. The spouse spoke of the tree which she most desired; THE WONDER WAS THAT SHE FOUND IT. It was an apple tree, but it was not in a garden, a fruit tree but not in a vineyard; it was “among the trees of the wood.”

Who would know of so great a rarity as an apple tree in a wood if he were not first told of it? So Jesus Christ at this present day is not known to all mankind. It is a most unhappy thought that probably the majority of the human race have not heard of the Savior at all, and a very large proportion have never heard of him except through misrepresentations. Only a small minority of our fellow men know anything about the Savior.

“What millions never knew the Lord!

What millions hate him when he’s known.”

Even in our own country you will not find it a difficult thing to meet with persons who are totally ignorant of Christ. Try it, and you shall find in country towns and in hamlets men grown up who could not give you an answer to this question — “How is it that the death of Jesus saves the soul?” Nay, who do not even know the fact that Jesus Christ came into the world to save sinners. “Well,” say you, “we know the rural districts are ignorant.” Yes, but they are far superior in light to parts of London. You can readily find children in our streets, and what is worse, artisans in our workshops, to whom the bare name of Jesus may be known, but anything like the doctrine of his substitutionary atonement is a thing of which they have not heard. Living in the light they abide in darkness, amid a thousand lamps they see not. One of the problems which may most surprise us is the existence of such dense ignorance in persons who live in intimate connection with instructed people. If you want the grossest ignorance, probably you would not find it in Pekin or Timbuctoo, but in London or New York. Where the greatest light is, there the shadows are deepest. Men nearest to the church are often furthest from God. You cannot easily find an apple tree in a great forest. If you were put down in the middle of a forest and told there was an apple tree there, you might wander for many a day before you discovered it, and often go over your own footsteps, lost in endless mazes, but you would not find the object of your search; and so, though there be a Savior, men have not found the Savior, and there may even be souls here present who long for that which Jesus is able to give, and yet have not discovered him. You know all about him in the letter of his word, but you cannot find him spiritually, and I hear you cry, “Oh, that I knew where I might find him.” I know I am speaking to some such. You have been going up and down for months with your prayers, and your tears, and your good works; you have been trying to do all you can to save yourselves, but you find your own actions to be barren trees, and you know that there is an apple tree somewhere, but you cannot find it. Ah, poor soul, you are like the Ethiopian eunuch, when he was asked if he understood what he read, he gave the answer, “How can I unless some man should guide me?” Do you not wonder that the spouse found her apple tree among the trees of the wood? The fact is, none ever find it except they are led there, and none can lead a soul to that apple tree but the eternal Spirit of God. He can make use of his ministers, and he does; and therefore, brethren in the ministry, let us always be preaching about this apple tree; let us preach up Jesus Christ, let us make tracks to the tree of life. Whatever we do not preach, let us preach Jesus Christ. I have found, wherever I have been during the last month, that though there might not be a road to this place or that, there was sure to be a London road.

Now, if your sermon does not happen to have the doctrine of election, or the doctrine of final perseverance in it, let it always have Christ in it. Have a road to London, a road to Christ, in every sermon. Still, the plainest preaching will require the Spirit of God to go with it, or else the soul will hear about this glorious tree, and about the sweetness of the fruit, but will never find the shadow, and will never eat the dainty apples. Have you come to Christ, dear brother and sister? Then give God the glory of it. Jesus led you, his Spirit guided you; praise and bless his holy name.

Now, is it not a strange place for an apple tree to be found in — in a wood? We seldom hear of such a thing; an apple tree should grow in a garden. How should it be found in a forest? And is it not a strange thing that a Savior should be found for us among men — not among angels? Ye shall search for a Savior amongst “the helmed cherubim and worded seraphim” as long as you will, but there is none there. The Savior is found in a manger at Bethlehem, in a carpenter’s shop at Nazareth; amongst the poor and needy is he seen while he sojourns amongst the sons of men. As I was turning this text over in my mind I thought, “Ah, and what strange trees this tree grew among, for there it stands with a gallows tree on either side, and two thieves hanging upon them. “He was numbered with the transgressors.” Not among you, O ye cedars, not among you, O mighty oaks, but amongst the bushes of the desert, amongst the trees accursed was Jesus found. “He made his grave with the wicked.”

“As in some sere and unproductive wood One lovely, fruit-producing apple-tree, Bright contrast to the ruin’d thousands round; So in this populous but vicious world O thou Desire of nations, didst thou stand.”

Now, there is something very sweet about this, because a wood is the very place where we most love to find Christ growing. If I had come the other day upon an apple tree in the forest, and it had happened to be the time of ripe fruit, I should have felt no compunction of conscience in taking whatsoever I was able to reach, for a tree growing in the forest is free to all comers. Should there be a hungry one beneath its bough, he need not say, “May I?” when his month waters at the golden fruit: he need not say, “It would be stealing; I am unfit to take it; I am unworthy of it.” Man, if there be an apple tree in the forest, no man can keep it for himself or deny your right to it, for each wanderer has a right to what fruit he can gather. The animals have rights of pasturage, and the birds have rights of nesting, and have rights of feeding. Pluck away, man, and eat to thy full. The shadows and the fruits of forest trees are free to all who need them. This ought to delight any seeking soul here this marring. Jesus Christ is not hedged about in the Scriptures, as some theologians would fain guard him from coming souls; the Lord has planted no protection of thorns and hollies by saying, “You must bring with you preparations for grace, you must feel that, and feel the other, and only then may you dare to come to Christ.” It is a gross error to tell a man to do something and be something before he believes in Jesus. No; there he stands with no hedge about him, and whosoever will may partake freely. If you hear the gospel call, your reply to it should be -

“Just as I am, thy love unknown Has broken every barrier down; Now to rely on thee alone, O Lamb of God, I come.”

Christ has no barriers around him to keep you from him. If there be any they are of your own making.

“None are excluded hence but those Who do themselves exclude Welcome the learned and polite, The ignorant and rude.”

Whoever shall come shall be welcome to this priceless apple tree. There is some comfort, therefore, in thinking that he grows among the trees of the wood.

III. It was little wonder that when the spouse, all hungry and faint, did come upon this apple tree in the forest SHE ACTED AS SHE DID.

Straightway she sat down under its shadow, with great delight, and its fruit was sweet unto her taste. She looked up at it; that was the first thing she did, and she perceived that it met her double want. The sun was hot, there was the shadow: she was faint, there was the fruit. Now, see how Jesus meets all the wants of all who come to him. God’s anger, like the hot noon-day sun, falls on me, how can I escape it? There is no escape from the anger of God except by an interposer. What is a shadow? Is it not caused by the interposition of the bough, or the rock, or whatever it may be, which comes between us and the sun? If we sit under a tree in the shadow, it is because the tree receives the heat, and so we escape from it.

Jesus Christ’s great office is the Interposer, the Mediator, the Substitute, the Atonement, the Sacrifice, and when we hide beneath him we are screened. God’s wrath cannot come on us, because it has come upon him on our behalf.

“When Christ my screen is interposed Between the sun and me My joyful heart and lips unclosed, Adore the glorious tree.”

That is a beautiful picture in Solomon’s Song where the king is said to ride in his chariot of love. He takes his spouse with him, and they ride together in his palanquin, and it has over it a canopy. Did you ever notice what it is made of? It is said, “The covering thereof was of purple;” for truly the only interposition between us and the sun of God’s wrath is the purple canopy of the atoning blood. Is it not delightful to sit down beneath the scarlet canopy of the Savior’s blood, and feel, “God cannot smite me: he has smitten his Son; payment he cannot demand the second time: if Jesus suffered in my stead, how can God make me suffer again for sin? Where were the justice of the Most High to punish an immaculate Substitute, and then punish men for whom that Substitute endured his wrath?” This is the cool, calm, holy shadow under which we abide.

But then, the spouse also found that she herself was thirsty, and that the fruit of the tree exactly met her case. Our inner life wants sustenance and food; now, in the Lord Jesus is life, and the bread of life. He is that bread which came down from heaven, whereof if a man eat he shall live for ever.

O, to get a heartful of Christ, to get a whole Christ into one’s inmost soul, to have him to abide in you; this is bliss. Then your soul feels, “It is enough: I have all things, for I have Jesus.” Let us therefore seek at this time, and especially this afternoon, in our meditations, and when we come to the communion table this evening, to abide under the shadow of Jesus, and there to be found abundantly eating of his fruit. One thing more is to be noted: the spouse, when she had begun to enjoy the provision and the shade, and had sat down under it as if she intended to say, “I never mean to leave this place; in this delicious shadow I mean to repose for ever,” then she also began to tell of it to others. In the text she describes Christ as the apple tree, and gives her reason for so calling him — “I sat down under his shadow with great delight, and his fruit was sweet to my taste.” Experience must be the ground upon which we found our descriptions. If a preacher wants to preach with power, let him tell what he has felt, and tasted, and handled. It is of little use to say Christ is precious, unless you can add, “I have found him so.” Therefore the church brings in her own experience — “Sweet shade! I there sat down as one at home, and there regaled my soul with most delicious fare.” She could not hold her tongue about her Beloved. She must speak; she could not retain the secret of this apple tree, and say to herself, “Others may go to it, and so perhaps when I go another time there may be nothing left for myself; “but she spread the news. She set it down in black and white in the inspired volume for an everlasting testimony that there is an apple tree among the trees of the wood, of which she had eaten, that so others might eat of it too, and enjoy the same sweetness for themselves. This morning every renewed heart desires that every other heart should know the Savior. I can speak well of my Lord and Master. I do not know that I can say anything better of him than most of his people can, for the experience of the saints is much alike; but I can say this, if there be happiness beneath the sky, Jesus can give it you; if there be peace and rest to a jaded soul, Jesus can give it you; if there be a delight, a brimming delight, an overflowing delight, if there be that which can make the eyes to sparkle, and the pulse to beat right merrily, and the blood to leap in the veins, it is when Jesus Christ is consciously ours, and we are resting in him. I am sure, if there were an apple tree in any forest, and it were once found out, everybody would be taken to see it, it would be such an attraction; there would be many paths to it, and everybody who had been in the forest and seen it would tell his neighbors. Now, I beseech you who have found the Savior to be telling others what you know about him, and try to lead others to look at him.

You cannot make them feed upon him, but God can, and if you can lead them to the tree, who knows but God will give them spiritual hunger, and will lead them to feed as you have fed. O you silent Christians, you silent Christians, who neither by your tongue, nor your pen, nor by any other way, ever tell about Christ, I do not know what to make of you. I wonder the seats you sit on do not push you off and speak instead of you, and that the stones of the street do not cry out against you as you pass over them.

Why, what can you be made of, to be saved from going down to hell, and not want others to be saved too! Shame on you! Shame on me also whenever I am silent about such a blessed salvation, such a divine redemption. I would fain set your tongues going about this blessed apple tree among the trees of the wood. There is nothing about which you can speak so freely, without fear of exaggeration. All the world has been talking about the Shah of Persia; I wish they would talk half as much about the Christ of God. All the good you will ever get out of the Shah you may see with your eyes shut, but the benefit that will come from the King of heaven to your own souls, and ten thousands of other souls, is unlimited.

Cry the Savior up, beloved. Set him on a high throne; give him the best of your thoughts, the best of your words, the best of your actions: give him of your time and your substance. He deserves to have honor above all the sons of men, for he is the best of all. As the apple tree to the hungry man excels all other trees, so does Jesus excel all other loves. Let us give him to-day our hearts’ warmest love, and praise him for ever and for ever. God grant it, for his name’s sake.

17. Under the Apple Tree  (SS 2:3)

"I sat down under His shadow with great delight,

and His fruit was sweet to my taste."

Solomon's Song 2:3.

CHRIST KNOWN, SHOULD be Christ used. The spouse knew her Beloved to be like a fruit-bearing tree, and at once she sat under His shadow, and fed upon His fruit. It is a pity that we can know so much about Christ, and yet enjoy Him so little. May our experience keep pace with our knowledge, and may that experience be composed of a practical using of our Lord!

Jesus casts a shadow, let us sit under it: Jesus yields fruit, let us taste the sweetness of it. Depend upon it, that the way to learn more, is to use what you know; and, moreover, the way to learn a truth thoroughly is to learn it 'experimentally'. You know a doctrine beyond all fear of contradiction when you have proved it for yourself by personal test and trial. The bride in the song as good as says, "I am certain that my Beloved casts a shadow, for I have sat under it, and I am persuaded that He bears sweet fruit, for I have tasted of it." The best way of demonstrating the power of Christ to save, is to trust in Him and be saved yourself; and of all those who are sure of the divinity of their holy faith, there are none so certain as those who feel its divine power upon themselves. You may perhaps reason yourself into a belief of the gospel, and you may perhaps by further reasoning keep yourself orthodox. But a personal evaluation, and an inward knowing of the truth, are incomparably the best evidences of the reality of divine life in the soul.

If Jesus is as an apple tree among the trees of the woods, do not keep away from Him, but sit under His shadow, and taste His fruit. He is a Saviour- do not believe the fact and yet remain unsaved. As far as Christ is known to you, so far make use of Him. Is not this sound common-sense?

We would further remark that we are at liberty to make every possible use of Christ. Shadow and fruit may both be enjoyed. Christ in His infinite condescension exists for needy souls. Oh, let us say it over again: it is a bold word, but it is true, -our Lord exists for the benefit of His people. A Saviour only exists to save. A physician lives to heal. The Good Shepherd lives, yes, dies, for His sheep. Our Lord Jesus Christ has wrapped us about His heart; we are intimately interwoven with all His offices, with all His honors, with all His traits of character, with all that He has done, and with all that He has yet to do. The 'sinners' Friend lives for sinners, and sinners may have Him and use Him to the uttermost. He is as free to us as the air we breathe. What are fountains for, but that the thirsty may drink? What is the harbor for, but that storm-tossed boats may find refuge there?

What is Christ for, but that poor guilty ones like ourselves may come to Him and look and live, and afterwards may have all our spiritual needs supplied out of His fullness?

We have thus the door set open for us, and we pray that the Holy Spirit may help us to enter in while we notice in the text two things which we pray that you may enjoy to the full. First, the heart's rest in Christ: "I sat down under His shadow with great delight." And, secondly, the heart's refreshment in Christ: "His fruit was sweet to my taste."

I. To begin with, we have here THE HEART'S REST IN CHRIST.

To set this forth, let us notice the character of the person who uttered this sentence. She who said, "I sat down under His shadow with great delight," was one who had known before what weary travel meant, and therefore valued rest; for the man who has never labored knows nothing of the sweetness of repose. The loafer who has eaten bread he never earned, from whose brow there never oozed a drop of honest sweat, does not deserve rest, and does not know what it is. It is to the laboring man that rest is sweet; and when at last we come, toil-worn with many miles of weary plodding, to a shaded place where we may comfortably sit down, then are we filled with delight.

The spouse had been seeking her Beloved, and in looking for Him she had asked where she was likely to find Him. "Tell me," she says, "O You whom my soul loves, where You feed, where You make Your flock to rest at noon?" The answer was given to her, "Go your way forth by the footsteps of the flock." She did go her way; but, after a while, she came to this resolution: "I will sit down under His shadow."

Many of you have been sorely wearied with going your way to find peace with God. Some of you tried ceremonies, and trusted in them, and the priest came to your help; but you found that this only mocked your heart's distress. Others of you sought by various systems of thought to come to an anchorage; but, tossed from billow to billow, you found no rest upon the seething sea of speculation. More of you tried by your good works to gain rest for your consciences. You multiplied your prayers, you poured out floods of tears. You hoped, by almsgiving and by the like, that some merit might accrue to you, and that your heart might feel acceptance with God, and so have rest. You toiled and toiled, like the men that were in the vessel with Jonah when they rowed hard to bring their ship to land, but could not, for the sea rocked and was tempestuous. There was no escape for you that way, and so you were driven to another way, even to rest in Jesus.

My heart looks back to the time when I was under a sense of sin, and sought with all my soul to find peace, but could not discover it, high or low, in any place beneath the sky; yet when "I saw one hanging on a tree," as the Substitute for sin, then my heart sat down under His shadow with great delight. My heart reasoned thus with herself- Did Jesus suffer in my stead? Then I shall not suffer. Did He bear my sin? Then I shall not bear it. Did God accept His Son as my Substitute? Then He will never smite me. Was Jesus acceptable with God as my Sacrifice? Then what contents God, may well enough content me, and so I will go no farther, but: "sit down under His shadow," and enjoy a delightful rest.

She who said, "I sat down under His shadow with great delight," could appreciate shade, for she had been sunburned. Did we not read just now her exclamation, "Do not stare at me because I am dark, because I am darkened by the sun."? She experienced what heat meant, what the burning sun meant; and therefore shade was pleasant to her. You know nothing about the deliciousness of shade until you travel in a thoroughly hot country; then you are delighted with a respite in the shade.  Did you ever feel the heat of divine wrath? Did the great Sun-- that Sun without variableness or shadow of a turning- ever dart upon you His hottest rays, -the rays of His holiness and justice? Did you cower down beneath the scorching beams of that great Light, and say, "We are consumed by Your anger"? If you have ever felt that, you have found it a very blessed thing to come under the shadow of Christ's atoning sacrifice. A shadow, as you know, is cast by a body coming between us and the light and heat; and so, our Lord's most blessed body has come between us and the scorching sun of divine justice, so that we sit under the shadow of His mediation with great delight.

And now, if any other sun begins to scorch us, we fly to our Lord. If domestic trouble, or business cares, or Satanic temptation, or inward corruption, oppresses us-- we hasten to Jesus' shadow, to hide under Him, and there "sit down" in the cool refreshment with great delight. The interposition of our blessed Lord is the cause of our inward quiet. The sun cannot scorch me, for it scorched Him. My troubles need not trouble me, for He has taken my trouble, and I have left it in His hands. "I sat down under His shadow."

Mark well these two things concerning the spouse. She knew what it was to be weary, and she knew what it was to be sunburned; and just in proportion as you also know these two things, your appreciation of Christ will rise. You who have never pined under the wrath of God have never prized the Saviour. Water is of small value in this land of brooks and rivers, and so you commonly sprinkle the roads with it; but I warrant you that, if you were making a day's march over burning sands, a cup of cold water would be worth a king's ransom. And so to thirsty souls Christ is precious, but not to others.

Now, when the spouse was sitting down, restful and delighted, she was overshadowed. She says, "I sat down under His shadow." I do not know a more delightful state of mind than to feel quite overshadowed by our beloved Lord. Here is my black sin, but there is His precious blood overshadowing my sin, and hiding it for ever. Here is my sinful condition by nature- an enemy to God. But He who reconciled me to God by His blood has overshadowed that also- so that I forget that I was once His enemy, in the joy of being now His friend. I am very weak; but He is strong, and His strength overshadows my feebleness. I am very poor; but He has all riches, and His riches overshadow my poverty. I am most unworthy; but He is so worthy that if I use His name I shall receive as much as if I were worthy: His worthiness overshadows my unworthiness.

It is very precious to put the truth the other way, and say- If there be anything good in me, it is not good when I compare myself with Him, for His goodness quite eclipses and overshadows my goodness. Can I say I love Him? So I do, but in comparison I hardly dare call it love, for His love overshadows mine. Did I suppose that I serve Him? So I would; but my poor service is not worth mentioning in comparison with what He has done for me. Did I think I had any degree of holiness? I must not deny that His Spirit works in me. But when I think of His immaculate life, and all His divine perfections, where am I? What am I in comparison to Him? Have you not sometimes felt this? Have you not been so overshadowed and hidden under your Lord that you became as NOTHING? I know myself what it is to feel that if I die in a workhouse it does not matter as long as my Lord is glorified. Mortals may cast out my name as evil, if they like; but what does it matter since His dear name shall one day be printed in stars across the sky? Let Him overshadow me; I delight that it should be so.

The spouse tells us that, when she became quite overshadowed, then she felt great delight. Great "I" never has great delight, for "I" cannot bear to own a greater than itself. But the humble believer finds his delight in being overshadowed by his Lord. In the shade of Jesus we have more delight than in any fancied light of our own. The spouse had great delight. I trust that you Christian people do have great delight; and if not, you ought to ask yourselves whether you really are the people of God. I like to see a cheerful countenance; yes, and to hear of raptures in the hearts of those who are God's saints!

There are people who seem to think that religion and gloom are married, and must never be divorced. Pull down the blinds on Sunday, and darken the rooms. If you have a garden, or a rose in bloom, try to forget that there are such beauties: are you not to serve God as cheerlessly as you can? Put your book under your arm, and crawl to your place of worship in as mournful a manner as if you were being marched to the whipping-post. Act this way if you desire; but give me that religion which cheers my heart, fires my soul, and fills me with enthusiasm and delight, -for that is likely to be the religion of heaven, and it agrees with the experience of this inspired Song.

Although I trust that we know what delight means, I question if we have enough of it to describe ourselves as sitting down in the enjoyment of it. Do you give yourselves enough time to sit at Jesus' feet? That is the place of delight, do you abide in it? Sit down under His shadow. "I have no time," cries one. Try and make a little. Steal it from your sleep if you cannot get it any other way. Grant leisure time for your heart to sit down under Jesus' shadow.

It would be a great pity if a man never spent five minutes with his wife, but was forced to be always hard at work. Why, that is slavery, isn't it? Shall we not then have time to commune with our Best-beloved? Surely, somehow or other, we can squeeze out a little season in which we shall have nothing else to do but to sit down under His shadow with great delight! When I take my Bible, and want to feed on it for myself, I generally start thinking about preaching upon the text, and what I should say to you from it. This will not do at all. I must get away from that, and forget that there is a Tabernacle, that I may sit personally at Jesus' feet, and feed upon Him for myself.

And, oh, there is an intense delight in being overshadowed by Him! He is near you, and you know it. His dear presence is as certainly with you as if you could see Him, for His influence surrounds you. Often have I felt as if Jesus leaned over me, as a friend might look over my shoulder. Although no cool shade comes over your brow, yet you may as much feel His shadow as if it did, for your heart grows calm. And if you have been wearied with the family, or troubled with the church, or vexed with yourself, you come down from the chamber where you have seen your Lord, and you feel braced for the battle of life, ready for its troubles and its temptations, because you have seen the Lord. "I sat down" she said, "under His shadow with great delight." How great that delight was she could not tell, but she sat down as one overpowered with it, needing to sit still under the load of bliss.

I do not like to talk much about the secret delights of Christians, because there are always some around us who do not understand our meaning. But I will venture to say this much -that if worldlings could but even guess what are the secret joys of believers, they would give their eyes to be able to share it with us. We have troubles no doubt, and we admit it- we expect to have them; but we have joys which are frequently excessive. We should not like that others should be witnesses of the delight which now and then tosses our soul into a very tempest of joy. You know what it means, do you not? When you have been all alone with the heavenly Bridegroom, you wanted to tell the angels of the sweet love of Christ to you, a poor unworthy one. You even wished to teach the golden harps fresh music, for seraphs do not know the heights and depths of the grace of God as you know them.

The spouse had great delight, and we know that she had, for this one reason, that she did not forget it. This verse and the whole Song are a remembrance of what she had enjoyed. She says, "I sat down under His shadow." It may have been a month ago, it may have been years ago; but she had not forgotten it. The joys of fellowship with God are written in marble. "Engraved as in eternal brass" are memories of delightful communion with Jesus.

"Fourteen years ago," says the apostle, "I knew a man." Ah, it was worth remembering all those years! He had not told anyone his delightful experience, but he had kept it stored up. He says, "I knew a man in Christ, who fourteen years ago (whether in the body, I cannot tell; or whether out of the body, I cannot tell:)" so great had his delights been.

When we look back, we forget birthdays, holidays, and bonfire-nights which we have spent after the manner of men, but we readily recall our times of fellowship with the Well-beloved. We have known our times of 'transfiguration fellowship', and like Peter we remember when we were "with Him in the holy mount." Our head has leaned upon the Master's bosom, and we can never forget the intense delight; nor will we fail to put on record for the good of others the joys with which we have been indulged.

Now I leave this first part of the subject, only noticing how beautifully natural it is. There was a tree, and she sat down under the shadow. There was nothing strained, nothing formal. So ought true piety ever to be consistent with common-sense, with that which seems most fitting, most lovely, most wise, and most natural. There is Christ, we may enjoy Him, let us not despise the privilege.

II. The second part of our subject is, THE HEART'S REFRESHMENT IN CHRIST.

"His fruit was sweet to my taste." Here I will not enlarge, but give you thoughts in brief which you can beat out afterwards. She did not feast upon the fruit of the tree until first she was under the shadow of it. There is no knowing the excellent things of Christ until you trust Him. Not a single sweet apple shall fall to the lot of those who are outside His shadow. Come and trust Christ, and then all that there is in Christ shall be enjoyed by you. O unbelievers, what you miss! If you will but sit down under His shadow, you shall have all things. But if you will not, neither shall any good thing of Christ's be yours.

But as soon as ever she was under the shadow, then the fruit was all hers. "I sat down under His shadow," she says, and then, "His fruit was sweet to my taste." Do you believe in Jesus, friend? Then Jesus Christ Himself is yours; and if you own the tree, you may well eat the fruit. Since He Himself becomes yours altogether, then His redemption and the pardon that comes from it, His living power, His mighty intercession, the glories of His Second Coming, and all that belong to Him are given over to you for your personal and present use and enjoyment. All things are yours, since Christ is yours. Only be intent that you imitate the spouse: when she found that the fruit was hers, she ate it. Copy her closely in this. It is a great fault in many believers, that they do not appropriate the promises, and feed on them. Do not blunder as they do. Under the shadow you have a right to eat the fruit. Do not deny yourselves the sacred entertainment.

Now, it would appear, as we read the text, that she obtained this fruit without effort. The saying goes- "He who would gain the fruit must climb the tree." But she did not climb, for she says, "I SAT down under His shadow." I suppose the fruit dropped down to her. I know that it is so with us. We no longer spend our money for that which is not bread, and our labor for that which does not satisfy. But we sit under our Lord's shadow, and we eat that which is good, and our soul delights itself in sweetness. Come Christian, enter into the calm rest of faith, by sitting down beneath the cross, and you shall be fed even to the full.

The spouse rested while feasting: she sat and ate. So, O true believer, rest while you are feeding upon Christ! The spouse says, "I sat, and I ate." Had she not told us in the former chapter that the King sat at His table? See how much like that, the Church is to her Lord, and the believer to his Saviour! We sit down also, and we eat, even as the King does. Right royally are we entertained. His joy is in us, and His peace keeps our hearts and minds.

Further, notice that, as the spouse fed upon this fruit, she had a relish for it. It is not every palate that likes every fruit. Never dispute with other people about tastes of any sort, for agreement in tastes is not possible. That dainty which to one person is the most delicious, is to another person nauseating; and if there were a competition as to which fruit is preferable to all the rest, there would be no settling of the matter. But every person who has once tasted the sweetness of Jesus develops a relish for Him!

Dear hearer, is He sweet to you? Then He is yours. There never was a heart that relished Christ, but what Christ belonged to that heart. If you have been feeding on Him, and He is sweet to you, go on feasting, for He who gave you a relish for His sweet self, gives you all of Himself to satisfy your appetite.

What are the 'fruits' which come from Christ? Are they not peace with God, renewal of heart, joy in the Holy Spirit, love to the brethren? Are they not regeneration, justification, sanctification, adoption, and all the blessings of the covenant of grace? And aren't these each and all sweet to our taste? As we have fed upon them, haven't we said, "Yes, these things are pleasant indeed. There is none like them. Let us feast upon them forever!" Now, sit down- sit down and feed.

It seems a strange thing that we should have to persuade people to do that, but in the spiritual world, things are very different from what they are in the natural. In the case of most men, if you put a plate of food before them, and a knife and fork, they do not need many arguments to persuade them to eat. But I will tell you when they will not eat- and that is when they are full. And I will also tell you when they will eat- and that is when they are hungry. Even so, if your soul is weary after Christ the Saviour, you will feed on Him. But if not, it is useless for me to preach to you, or bid you come and feast on Him. However, you that are there, sitting under His shadow, you may hear Him utter these words: "Eat, O friend: drink, yes, drink abundantly!" You can not have too much of these good things: the more of Christ, the better the Christian.

We know that the spouse feasted herself heartily with this food from the tree of life, for in later days she wanted more. The verse which contains our text describes, as it were, her first love to her Lord, her country love, her rustic love. She went to the woods, and she found Him there like an apple tree, and she enjoyed Him as one relishes a ripe apple in the country. But as she grew in grace, she learned more of her Lord, and she found that her Best-beloved was a King. I should not wonder but that she learned the doctrine of the Second Coming, for in the next verse she began to sing, "He brought me to the banqueting house." As much as to say, He did not merely let me know Him out in the fields-- as the Christ in His humiliation. But He brought me into the royal palace; and, since He is a King, He brought forth a banner with His own brave insignia, and He waved it over me while I was sitting at the table- and the motto of that banner was love.

She grew very full with this. It was such a grand thing to find a great Saviour, a triumphant Saviour, an exalted Saviour! But it was too much for her, and she became sick of soul with the excessive glory of what she had learned; and do you see what her heart craves for? She longs for her first simple joys, those countrified delights. "Comfort me with apples," she says. Nothing but the old joys will revive her. Did you ever feel like that? I have been satiated with delight in the love of Christ as a glorious exalted Saviour when I have seen Him riding on His white horse, and going forth conquering and to conquer; I have been overwhelmed when I have beheld Him in the midst of the throne, with all the brilliant assembly of angels and archangels adoring Him, and my thought has gone forward to the day when He shall descend with all the pomp of God, and make all kings and princes shrink into nothingness before the infinite majesty of His glory.

Then I have felt as though, at the sight of Him, I must fall at His feet as dead; and I have wanted somebody to come and tell me over again "the old, old story" of how He died in order that I might be saved. His 'throne' overpowers me, let me gather fruit from His 'cross'. Bring me apples from "the tree" again. I am awe-struck while in the palace, let me get away into the woods again. Give me an apple plucked from the tree, such as I have given out to boys and girls in His family- such an apple as this: "Come unto Me all you that labor and are heavy laden, and I will give you rest." Or this- "This man receives sinners." Give me a promise from the basket of the covenant. Give me the simplicity of Christ, let me be a child and feast on apples again, if Jesus is the apple tree. I hunger to go back to Christ on the tree in my stead-- Christ overshadowing me, Christ feeding me. This is the happiest state to live in. Lord, evermore give us these apples!

You recollect the old story we told, years ago, of Jack the converted huckster who used to sing,

"I'm a poor sinner, and nothing at all,

But Jesus Christ is my all in all."

Those who knew him were astonished at his constant composure. They had a world of doubts and fears, and so they asked him why he never doubted. "Well," he said, "I can't doubt but that I am a poor sinner, and nothing at all, for I know that, and feel it every day. And why should I doubt that Jesus Christ is my all in all? for He says He is." "Oh!" said his questioner, "I have my ups and downs." "I don't," said Jack; "I can never go up, for in myself I am a poor sinner, and nothing at all; and I cannot go down, for Jesus Christ is my all in all."

Jack wanted to join the church, and they said he must tell his conversion experience. He said, "All my experience is that I am a poor sinner, and nothing at all, and Jesus Christ is my all in all." "Well," they said, "when you come before the church-meeting, the minister may ask you questions." "I can't help it," said Jack, "all I know I will tell you; and this is all I know-

I'm a poor sinner, and nothing at all,

But Jesus Christ is my all in all."

He was admitted into the church, and continued with the brethren, walking in holiness; but that was still all his experience, and you could not get him beyond it. "Why," said one brother, "I sometimes feel so full of grace, I feel so advanced in sanctification, that I begin to be very happy." "I never do," said Jack; "I am a poor sinner, and nothing at all." "But then," said the other, "I go down again, and think I am not saved, because I am not as sanctified as I used to be." "But I never doubt my salvation," said Jack, "because Jesus Christ is my all in all, and He never alters." That simple story is grandly instructive, for it sets forth a plain man's faith in a plain salvation; it is the likeness of a soul under the apple tree, resting in the shade, and feasting on the fruit.

Now, at this time I want you to think of Jesus, not as a Prince, but as an apple tree; and when this is done, I ask you to sit down under His shadow. It is not much to do. Any child, when it is hot, can sit down in the shade.

I want you next to feed on Jesus: any simpleton can eat apples when they are ripe upon the tree. Come and take Christ, then. You who never came before, come now. Come and welcome. You who have come often, and have entered into the palace, and are reclining at the banqueting table, you lords and princes of Christianity, come to the common woods and to the common apple tree where poor saints are shaded and fed. You had better come under the apple tree, like poor sinners such as I am, and be once more shaded with boughs and comforted with apples, for else you may faint beneath the glories of the palace. The best of saints are never better than when they eat their original fare, and are comforted with the apples which were their first gospel feast.

May the Lord Himself bring forth His own sweet fruit to you! Amen.

18. The Roes And The Hinds (SS 2:7)

NO. 1463B

WRITTEN AT MENTONE

“By the roes, and by the hinds of the field.” - Solomon’s Song 2:7.

THE SPOUSE WAS in the full enjoyment of fellowship with her Beloved. Her joy was so great as almost to overpower her, and yet, so nearly does fear tread upon the heels of joy, she was filled with dread lest her bliss should come to an end. She feared lest others should disturb her Lord, for if he were grieved she would be grieved also, and if he departed the banquet of her delight would be over. She was afraid even of her friends, the daughters of Jerusalem; she knew that the best can interrupt fellowship as well as the worst, and therefore she adjured even Zion’s daughters not to sin against Zion’s King. Had they aroused her Beloved and broken his sacred peace she would not have found a recompense in their company, but would rather have regarded them with aversion, for having robbed her of her chief delight. The adjuration which she used is a choice specimen of oriental poetry: she charges them, not as we should prosaically do, by everything that is sacred and true, but “by the roes, and by the hinds of the field.” So far as we understand her meaning we will endeavor to profit by it during our brief meditation. It touches one of the most mysterious points of the secret life of the believer, and we shall much need the guidance of the Holy Spirit while we endeavor to open up its meaning.

“The roes and the hinds of the field” are creatures of great BEAUTY. Who can gaze upon them as they wander among the bracken without an inward admiration? Now, since nothing can be more lovely than communion with Jesus, the spouse exhorts the daughters of Jerusalem by all the loveliest objects in nature to refrain from disturbing it. No one would wish to drive away the gazelle, but would feast his eyes upon it, and yet its graceful elegance can never be compared with that beauty of holiness, that comeliness of grace which are to be seen in fellowship with Jesus. It is beautiful from both sides; it is a lovely display of condescension for our beloved Lord to reveal himself to us, and on the other hand it is a charming manifestation of every admirable virtue for a believer to enter into fellowship with his Lord. He who would disturb such mutual fellowship must be devoid of spiritual taste, and blind to all which is most worthy of admiration.

As one delights to see the red deer in the open glades of the forest, and counts them the finest ornaments of the scene, so do men whose eyes are opened rejoice in the saints whose high communion with heaven renders them beings of superior mould to common mortals. A soul in converse with its God is the admiration of angels. Was ever a lovelier sight seen than Jesus at the table with the beloved disciple leaning on his bosom? Is not Mary sitting at the Master’s feet a picture worthy of the choicest art? Do nothing, then, O ye who joy in things of beauty, to mar the fellowship in which the rarest beauty dwells. Neither by worldly care, nor sin, nor trifling make even the slightest stir which might break the Beloved’s repose. His restful presence is heaven below, and the best antepast of heaven above; in it we find everything that is pure, and lovely, and of good report. It is good, and only good. Why, then, O daughters of Jerusalem, should ye stir up our Beloved, and cause his adorable excellency to be hidden from us? Rather join with us in preserving a joy so fair, a bliss so comely.

The next thought suggested “by the roes, and by the hinds of the field” is that of TENDER INNOCENCE. These gentle creatures are so harmless, so defenceless, so timid, that he must have a soulless soul who would do them harm or cause them fright. By all, then, that is tender the spouse beseeches her friends not to disturb her Beloved. He is so good, so kind, so holy, harmless, and undefiled, that the most indifferent ought to be ashamed to molest his rest. About him there is nothing to provoke offense, and everything to forbid it. He is a man of sorrows and acquainted with grief; he gave his back to the smiters, and his cheeks to them that plucked off the hair, he hid not his face from shame and spitting. Being reviled he reviled not again, but in his death agonies he prayed for his enemies. Who, then, could find cause for offense in him? Do not his wounds ward off the blows which might be challenged had he been of another character? Who will wish to vex the Lamb of God? Go elsewhere, ye hunters! “The hind of the morning” has already sweated great drops of blood falling to the ground.

When dogs compassed him and the assembly of the wicked enclosed him he felt the full of grief - will ye afflict him yet again? In fellowship with Jesus there is a tenderness which ought to disarm all opposition, and even command respectful deference. A soul corn-running with the Son of God challenges no enmity. The world may rise against proselyting zeal, or defiant controversy, or ostentatious ceremonialism, for these have prominence and power, and are fair game for martial spirits: but fellowship is quiet, retiring, unobtrusive, harmless. The saints who most abound in it are of a tender spirit, fearful to offend, non-resistant, and patient-surely it would be a superfluity of cruelty to wish to deprive them of their unselfish happiness, which deprives no hearer of a drop of pleasure, and costs no eye a tear. Rather let even those who are most indifferent to religion pay a generous respect to those who find their delight in it.

Though the worldling may care nothing for the love which overpowers the believer’s ravished spirit, let him tread with reverent care when he passes the closet of devotion, or hears a stray note from the song of meditative gratitude. Rough men have paused when they have suddenly come upon a fair gazelle grazing in a secluded spot: charmed at the sight of such tender loveliness they have scarcely dared to move a foot lest they should alarm the gentle roe; and some such feeling may well forbid the harsh criticism or the vulgar laugh when even the infidel beholds a sincere heart in converse with its Lord. As for those of us who know the blessedness of fellowship with Jesus, it behoves us to be doubly jealous of our words and deeds, lest in a single instance we offend one of the Redeemer’s little ones, and cause him to lose even for an hour his delight in the Lord. How often are Christians careless about this; till at the sight of some professors the more spiritual may well take alarm, and cry out in anguish, “I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.”

A third thought most certainly had place in the mind of the anxious spouse; she meant to adjure and persuade her friends to silence by everything which sets forth LOVE. The lilies and the roes have always been sacred to love.

The poet of the Canticles had elsewhere used the symbol of the text to set forth married love. “Let her be as the loving hind and pleasant roe (Proverbs 5:19). If ever there was true love in all this selfish world, it is the love of Jesus first, and next the love of his people. As for his love, it passeth the love of women, many waters cannot quench it, neither can the floods drown it; and as for the love of the church, he who best knows it says, “How fair is thy love, my sister, my spouse! How much better is thy love than wine! and the smell of thine ointment than all spices!” If love, therefore, may plead immunity from war, and ask to have its quietude respected, the spouse used a good argument when she pleaded “by the roes and by the hinds of the field,” that her royal Bridegroom’s rest of love might not be invaded. If you love, or are loved, or wish to be loved, have a reverent regard for those who commune with Jesus, for their souls take their fill of love, and to drive them from their bliss would be inexcusable barbarity. O ye who have any hearts to feel for others, do not cause the bitterest of sorrow by depriving a sanctified soul of the sweetest of delights. Draw not nigh hither with idle tale, or wanton speech, or empty mirth: the place whereon thou standest is holy ground, for surely God is in that place where a heart enamoured of the altogether Lovely One delights itself in the Lord.

O that all believers were so anxious to retain the enjoyment of divine love that they would warn off every intruder, whoever he might be. The daughters of Jerusalem were welcome to visit the spouse at fitting times, she even on another occasion bade them carry a message for her to her Beloved One, and gave them a full description of his surpassing charms, but when her Lord was with her at the banquet, she only asked of them that they would not come between her and the sunshine of his presence, Nor do we wonder at her jealous fear, for we have had a sip of those sweets which she had tasted, and we would sooner lose all else than lose the luxury of love divine. It is such joy as cannot be imagined by those who have never partaken of it, such joy as can never be rivalled even in the paradise above, if in that place there be any other joy than that which springs from divine love. Let none, then, deprive us of its continued enjoyment. By the sanctities of true love let every friendly mind assist us to preserve the hallowed quiet so essential to communion with our Lord.

Once more, upon the very surface of the figure lies the idea of delicate sensitiveness. The roes and the hinds of the field are soon away if anything occurs to disturb them. In this respect they set forth to the life the speediness with which the Beloved departs when he is annoyed by sin. He is as a roe or a young hart, for this quality among many others that while he comes leaping upon the mountains, skipping upon the hills, he also soon withdraws himself and The Lord our God is a jealous God. In proportion to the fire of love is the heat of jealousy, and therefore our Lord Jesus will not brook a wandering affection in those greatly beloved ones to whom he manifests himself. It needs constant watchfulness to maintain constant fellowship. Hence the spouse entreats and beseeches those who came near her not to give umbrage to her Lord. They might do this unwittingly, hence she warns them; they might do it in wanton carelessness, hence she “charges” them. She would have them speak softly and move gently, lest he should be disturbed. Should we not feel a like anxiety that nothing in our families, or in any of our relations or connections should be tolerated by us so as to envelope us in the wrong, and grieve our Lord? Should we not specially watch every thought of our mind, desire of our heart, word of our tongue, and deed of our hand, lest any of these should give him umbrage, and break our rapturous fellowship? If we would be favored above others we must be more on our guard than others are. He who becomes “a man greatly beloved” must needs keep his heart with sevenfold diligence, for to whom much is given of him much will be required. Kings will bear from common subjects behavior which could not be endured in favourites; that which might cause but slight pain from an enemy will sorely wound if it come from a friend. Therefore the favored spouse may well use in her entreaty the name of the most tenderly susceptible of love’s favourites, and plead “by the roes, and by the hinds of the field.”

Dear friend, do you know what fellowship with Jesus means? If so, imitate the spouse whenever you are in the enjoyment of it. Be jealous of yourself and all around you, that the Well-beloved may not be vexed. Aim at the maintenance of life-long communion. Remember how for centuries Enoch walked with God: our lives are but a span compared with his, why should we not always come up from the wilderness leaning on our Beloved? The Holy Ghost has almighty power. Let us ask and receive that our joy may be full.

If you do not understand this precious secret, may the Lord reveal it to you even now. You must first receive the Lord Jesus as your Savior, or you can never know him as your Bridegroom. Faith must trust him before love can embrace him. You must be brought to be washed, or you can never be brought to be banqueted. Pant after the Redeemer as the hart panteth after the water brooks, and when you have drank of the water of life then shall you be as a hind let loose: then, too, your feet shall be like hinds’ feet, and you shall be set upon your high places. When this shall have been made your own by experience you shall understand the text, and shall also breathe the prayer of another verse of the same song - “Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.”

19. A Sermon For Spring (SS 2:10-13)

NO. 436

A SERMON DELIVERED ON SUNDAY MORNING, FEBRUARY 23RD, 1862,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“My beloved spake, and said unto me, Rise up, my love, my fair one, and come way. For, lo, the winter is past, the rain is over and gone, the flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land; the fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.”- Song of Solomon 2:10-13.

THE THINGS WHICH are seen are types of the things which are not seen. The works of creation are pictures to the children of God of the secret mysteries of grace. God’s truths are the apples of gold, and the visible creatures are the baskets of silver. The very seasons of the year find their parallel in the little world of man within. We have our winter-dreary howling winter,-when the north wind of the law rusheth forth against us, when every hope is nipped, when all the seeds of joy lie buried beneath the dark clods of despair, when our soul is fast fettered like a river bound with ice, without waves of joy, or flowings of thanksgiving. Thanks be unto God, the soft south wind breathes upon our soul, and at once the waters of desire are set free, the spring of love cometh on, flowers of hope appear in our hearts, the trees of faith put forth their young shoots, the tone of the singing of birds cometh in our hearts, and we have joy and peace in believing through the Lord Jesus Christ. That happy springtide is followed in the believer by a rich summer, when his graces, like fragrant flowers, are in full bloom, loading the air with perfume; and fruits of the Spirit like citrons and pomegranates swell into their full proportion in the genial warmth of the Sun of Righteousness. Then cometh the believer’s autumn, when his fruits grow ripe, and his fields are ready for the harvest; the time has come when his Lord shall gather together his “pleasant fruits,” and store them in heaven; the feast of ingathering is at hand-the time when the year shall begin anew, an unchanging year, like the years of the right hand of the Most High in heaven. Now, beloved, each particular season has its duty. The husbandman finds that there is a time to plough, a time to sow, a time to reap; there is a season for vintage, and a period for the pruning of the vine; there is a month for the planting of herbs, and for the ingathering of seeds. To everything there is a time and a purpose, and every season has its special labor. It seems from the text, that whenever it is springtide in our hearts, then Christ’s voice may be heard saying, “Arise, my love, my fair one, and come away.” Whenever we have been delivered from a dreary winter of temptation or affliction, or tribulation,- whenever the fair spring of hope cometh upon us, and our joys begin to multiply, then we should hear the Master bidding us seek after something higher and better, and we should go forth in his strength to love him more, and serve him more diligently than aforetime. This I take to be the truth taught in the text, and it shall be the subject of this morning’s discourse; and to any with whom the time of the singing of birds is come, in whom the flowers appear-to any such I hope the Master may speak till their souls shall say, “My beloved spake, and said unto me, rise up, my love, my fair one, and come away.” I shall have to use the general principle in illustration of four or five different cases.

I. First, with regard to THE UNIVERSAL CHURCH OF CHRIST.

In looking upon her history, with half an eye you can plainly perceive that she has had her ebbs and flows. Often it seemed as if her tide retired, ungodliness, heresy, error, prevailed: but she has had her flood tide when once again the glorious waves have rolled in, covering with their triumphant righteousness the sands of ignorance and evil. The history of Christ’s Church is a varied year of many seasons. She has had her high and noble processions of victory; she has had her sorrowful congregations of mourners during times of disaster and apparent defeat. Commencing with the life of Christ, what a smiling spring it was for the world when the Holy Spirit was poured out in Pentecost. Then might the saints sing with sweet accord

The Jewish wintry state is gone, The mists are fled, the spring comes on; The sacred turtle dove we hear, Proclaim the new, the joyful year; The immortal vine of heavenly root, Blossoms and buds and gives her fruit; Lo, we are come to taste the wine, Our souls rejoice and bless the vine.”

The winter was over and past-that long season in which the Jewish state lay dead, when the frosts of Phariseeism had bound up all spiritual life. The rain was over and gone, the black clouds of wrath had emptied themselves upon the Savior’s head; thunder and tempest and storm, all dark and terrible things were gone for ever. The flowers appeared on the earth; three thousand in one day blossomed forth, baptised in the name of the Lord Jesus Christ. Fair promises created for beauty and delight sprang up and with their blest fulfillment clothed the earth in a royal garment of many colors. The time of the singing birds was come, for they praised God day and night, eating their bread with joy and singleness of heart. The voice of the turtle was heard, for the Spirit-that hallowed dove from heavendescended with tongues of fire upon the apostles, and the Gospel was preached in every land. Then had earth one of her joyous Sabbaths; the fig tree put forth her green figs; in every land there were some converts; the dwellers in Mesopotamia, Medes, Parthians, Elamites-some of all- had been converted to God, and the tender grapes of new born piety and zeal gave forth a sweet smell before God. Then it was that Christ spake in words which made the heart of his Church to burn like coals of juniper:- My Fellow-friende, my Beautiful, Arise and come thy way.”

The bride arose, charmed by the heavenly voice of her spouse, she girt on her beautiful garments and for some hundred years or more, she did come away; she came away from her narrowness of spirit, and she preached to the Gentiles the unsearchable riches of Christ: she came away from her attachment to the State, and she dared to confess that Christ’s kingdom was not of this world: she came away from her earthly hopes and comforts, for “they counted not their lives dear unto them that they might win Christ and be found in him:” she came away from all ease and rest of body, for they labored more and more abundantly, making themselves sacrifices for Christ. Her apostles landed on every shore; her confessors were found among people of every tongue; her martyrs kindled a light in the midst of lands afflicted with the midnight of heathen darkness. No place trodden by foot of man was left unvisited by the heralds of God, the heroic sons of the Church. Go ye forth into all the world and preach the gospel to every creature,” was ringing in their ears like a clarion sounding the war charge, and they obeyed it like soldiers who had been men of war from their youth.

Those were brave days of old when with a word the saints of God could overcome a thousand foes, that word the faithful promise of a gracious God. Alas, alas, that season passed away, the Church grew dull and sleepy; she left her Lord, she turned aside, she leaned upon an arm of flesh, courting the endowments of earthly kingdoms, then there came a long and dreary winter, the dark ages of the world, the darker ages of the Church.

At last the time of love returned, when God again visited his people and raised up for them new apostles, new martyrs, new confessors. Switzerland and France, and Germany, and Bohemia, and the Low Countries, and England and Scotland had all their men of God, who spoke with tongues as the Spirit gave them utterance. The time of Luther and Calvin, and Melancthon, and of Knox was come-heaven’s sunny days when once again the frost should give way to approaching summer. Then it was that men could say once again, “The winter is passed,” priestcraft has lost its power, the rain is over and gone; false doctrines shall no more be as tempests to the Church; the flowers appear on the earth-little Churches; plants of God’s right hand planting, are springing up everywhere.

The time of the singing of birds was come; Luther’s hymns were sung by ploughmen in every field; the Psalms translated were scattered among all people-carried on the wings of angels, and the Church sang aloud unto God, her strength, and entered into his courts with the voice of thanksgiving, in such sort as she had not hoped for during her long and weary winter’s night. In every cottage and under every rooftree, from the peasant’s hut to the prince’s palace, the singing of birds was come. Then peace came to the people and joy in the Lord, for the voice of the turtle was heard delighting hill and valley, grove and field, with the love-notes of gospel grace. Then fruits of righteousness were brought forth, the Church was “an orchard of pomegranates, with pleasant fruits,” camphire with spikenard, spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices; and a sweet savor of faith and love went up to heaven, and God rejoiced therein. Then the Master sweetly cried

Rise up, my love, my fair one; come away, Soar on the wings of thy victorious faith Above the realms of darkness and of sin!”

But she did not hear the voice, or she heard it but partially. Satan and his wiles prevailed; the little foxes spoiled the vines and devoured the tender grapes. Corruption, like a strong man armed, held the spouse, and she came not forth at her beloved’s call. In England she would not come away; she hugged the arm of flesh; she laid hold upon the protection of the State; she would not venture upon the bare promise of her Lord. O that she had left dignities and endowments and laws to worldly corporations, and had rested on her husband’s love alone. Alas for our divisions at this time, what are they but the bitter result of the departure of our fathers from the chastity of simple dependance such as Jesus’ loves? In other lands she confined herself too much within her own limits, sent forth few missionaries, labored not for the conversion of the outcasts of Israel; she would not come away, and so the reformation never took place. It commenced but it ceased, and the Churches, many of them, remain to this day half reformed, in a transition state, somewhere between truth and error, like the Lutheran Church and the Established Church of England at the present day-too good to be rejected, too evil to be wholly received, having such a savor of godliness therein that they are Christ’s, but having such a mixture of Popery therein that their garments are not clean. Oh! would to God that the Church could then have heard her Master’s voice, “Rise up my love, my fair one, and come away.”

And now, brethren, in these days we have had another season of refreshing. God has been pleased to pour out his Spirit upon men again.

Perhaps the late revivals have almost rivalled Pentecost-certainly in the number of souls ingathered, they may bear rigid comparison with that feast of firstfruits. I suppose that in the north of Ireland, in Wales, in America, and in many parts of our own country, there have been wrought more conversions than took place at the descent of the Holy Spirit. The Lord’s people are alive and in earnest, and all our agencies are quickened with new energy. The time of the singing of birds is come, though there are some harsh croaking ravens still left. The flowers do appear on the earth though much unmelted snow still covers the pastures. Thank God, the winter is over and passed to a great extent, though there are some pulpits and churches as frost-bound as ever. We thank God that the rain is over and gone, though there are still some who laugh at the people of God and would destroy all true doctrine. We live in happier days than those which have passed. We may speak of these times as the good old times wherein time is older than ever it was, and, I think, better than it has been for many a day. And what now? Why, Jesus says, Rise up my love, my fair one, and come away.” To each denomination of his Church he sends this message, “Come away.” He seems to speak to Episcopacy and say, “Come away; cut out of the liturgy that which is not according to my mind, leave the State, be free.” He speaks to the Calvinist, and says, “Come away: be no more dead and cold as thou hast been; let not thy sons hold the truth in unrighteousness.” He speaks to each denomination according to its need, but to the same import, “Rise up and come away; leave deadness and coldness and wrong-doing and hardness and harshness, and bitterness of spirit; leave idleness and slothfulness and lukewarmness; rise up and come away. Come away to preach the Gospel amongst the heathen; come away to reform the masses of this wicked city; come away from your little heartedness; from your coldness of spirit, come away: the land is, before you; go up and possess it.” Come away, your Master waits to aid you: strike! he will strike with you; build! he will be the great master builder: plough! he himself shall break the clods; arise and thresh the mountains, for he shall make you a sharp threshing instrument having teeth, and the mountains shall be beaten small until the wind shall scatter them like chaff, and you shall rejoice in the Lord. Rise up, people of God, in this season of revival, and come away! Why sleep ye? arise and pray, lest ye enter into temptation.”

II. Methinks the text has a very SPECIAL VOICE TO US AS A CHURCH. We must use the Scripture widely, but yet personally. While we know its reference to the universal Church, we must not forget its special application to ourselves. We, too, have had a season of refreshing from the presence of the Lord. The day was with this Church in the olden times when we were minished and brought low through oppression, affliction, and sorrow; when we could not meet more than twenty in a place, and sometimes not more than five, without fine and persecution. Then the Church had its elders, who could meet the few in private houses,-and cheer their hearts, bidding them abide in patience, waiting till better times might come. Then God sent them a pastor after his own heart, Benjamin Rider, who fed them with knowledge and understanding, and gathered together the scattered sheep during the times of peace. Then there followed him a man worthy to be pastor of this Church-one who had sat in the stocks at Aylesbury, had seen his books burned by the common hangman before his face, and who counted not even his life dear unto him that he might win Christ, that man was Benjamin Keach, the opener of the parables, and expositor of metaphors. On old Horselydown, then a great common, a large house was built where he preached the word, and his hearers were very many. The flowers then appeared on the earth, and the time of the singing of birds was come to this Church. He passed away and slept with his fathers, and was followed by Dr. Gill, the laborious commentator; and for some time during his sound and solid ministry it was a good and profitable season, and the Church was multiplied and built up. But again, even under his ministry the ranks were thinned, and the host grew small.

There was doctrine in perfection, but more power from on high was needed. Then after a space of fifty years or more of Dr. Gill’s ministry, God sent Dr. Rippon, and once more the flowers appeared upon the earth, and the Church multiplied exceedingly, bringing forth fruit unto God; and out of her there went many preachers who testified of the truth that was in Jesus and were the parents of Churches which still flourish. Then the good old man, full of years and of good works, was carried to his home: and there came others who taught the Church, and ingathered many souls, but they were not to the full extent successors of the men who went before them, for they tarried but a little season. Much good they did, but they were not such builders as those were who had gone before. Then came a time of utter deadness; the officers mourned; there was strife and division; they looked upon empty pews where once there had been full congregations; they looked about them to find one who might fill the place and bring together the scattered multitude; but they looked and looked in vain, and despondency and despair fell upon some hearts with regard to this Church; but the Lord had mercy on them, and in a very short space, through his providence and grace, the winter was passed, and the rain was over and gone. The time of singing of birds had come; there were multitudes to sing God’s praises. The voice of the turtle was heard in our land; all was peace and unity, and affection and love. Then came the first ripe fruits. Many were added to the Church. Then the vines gave forth a sweet smell. Converts came, till we have often said, “Who are these that fly as a cloud, and as doves to their windows?” Often has this Church asked the question, “Who has begotten me these?” And now these eight years we have had a season, not of spasmodic revival, but of constant progress. A glad period of abundant increase in which there has been as many converts as we could receive, till every officer of the Church has had his hands full in seeing enquirers, and we have only had time to stop now and then and take breath, and say, “What hath God wrought?” The time came when we erected this house, because no other place was large enough for us; and still God continues with us, till our Church-meetings are not sufficient for the reception of converts; and we know not how large a proportion of this assembly are believers in Christ, because time fails to hear the cases of conversion. Well, what ought we to do? I hear the Master saying, “Rise up, my love, my fair one, and come away.” I hear Jesu speaking to this Church, and saying, “Where much is given, there much shall be required.” Serve not the Lord as other Churches, but yet more abundantly. As he has given you showers of love, so give him your fertile fields. Let us rejoice with thanksgiving; let this Church feel that she ought to be more dedicated to Christ than others; that her members should be more holy, loving, living nearer to God; that they should be more devoted, filled with more zeal, more fervency, doing more for Christ, praying more for sinners, laboring more for the conversion of the world; and let us be asking ourselves what can we do, as a Church, that shall be more than we have ever thought of doing: inasmuch as he feeds us with the bread of heaven, multiplies our numbers, keeps us in perfect concord and makes us a happy people; let us be a peculiar people, zealous for good works, showing forth his glory among the sons of men. It is a solemn responsibility to rest on any man’s mind to be the pastor of such a Church as this, numbering very nearly two thousand in Church fellowship. I suppose such a Baptist Church has never existed before. If we be found craven in this day of battle, woe unto us! If we be unfaithful to our charge and trust, woe unto us! If we sleep when we might do so much, surely will the Master say, “I will take the candlestick out of its place, and quench their light in darkness. Laodicea is neither cold nor hot, but lukewarm, I will spue her out of my mouth.” And there shall come a dark day to us, with Ichabod on the fore-front of our house of prayer, and with darkness in our souls, and bitterness and remorse in our spirits, because we served not Christ while we might. I will cry aloud to you and spare not to admonish and encourage you, my brethren and comrades, in the conflict for truth. Men, brethren, and fathers; young men, maidens, and mothers in Israel, shall any of us draw back now? O Lord, after thou hast so richly blessed us, shall we be ungrateful and become indifferent towards thy good cause and work? Who knoweth but thou hast brought us to the kingdom for such a time as this? Oh! we beseech thee, send down thy holy fire on every heart, and the tongue of flame on every head, that every one of us may be missionaries for Christ, earnest teachers of the truth as it is in Jesus! I leave these thoughts with you. You can feel them better than I can express them; and I can better feel their might than I can make you feel it. O God! do thou teach us what our responsibility is, and give us grace that we may discharge our duty in thy sight.

III. WHEN THE TIME OF THE BRIDAL OF THE SOUL HAS ARRIVED TO EACH CONVINCED SINNER, THEN ALSO THERE ABE SPECIAL DUTIES.

Can you not remember, dearly beloved, that day of days, that best and brightest of hours, when first you saw the Lord, lost your burden, received the roll of promise, rejoiced in full salvation, and went on your way in peace? My soul can never forget that day. Dying, all but dead, diseased, pained, chained, scourged, bound in fetters of iron, in darkness and the shadow of death, Jesus appeared unto me. My eyes looked to him; the disease was healed, the pains removed, chains were snapped, prison doors were opened, darkness gave place to light. What delight filled my soul!- what mirth, what ecstacy, what sound of music and dancing, what soarings towards heaven, what height and depths of ineffable delight! Scarce since then have we known joys which surpassed the rapture of that first hour.

Oh! do you not remember it, dear brethren, and was not it a spring time to you? The winter was passed. It had been so long, so dreary-those months of unanswered prayer, those nights of weeping, those days of watching.

The rain was over and gone; the mutterings of Sinai’s thunders were hushed; the flashings of its lightnings were no more perceived; God was beheld as reconciled unto you. The law threatened no vengeance, justice demanded no punishment. Then the flowers appeared in our heart; hope, love, peace, patience sprung up from the sod; the snow-drop of pure holiness, the crocus of golden faith, the daffodil lily of love, all decked the garden of the soul. The time of the singing birds was come, all that is within us magnified the holy name of our forgiving God. Our soul’s exclamation was,

“I will praise thee every day, Now thine anger’s turned away; Comfortable thoughts arise, From the bleeding sacrifice.

Jesus is become at length, My salvation and my strength; And his praises shall prolong, While I live my pleasant song.”

Every meal seemed now to be a sacrament; our clothes were vestments; the common utensils of our trade were “holiness to the Lord.” We went out abroad into the world to see everywhere tokens for good. We went forth with joy and were led forth with praise; the mountains and the hills brake forth before us into singing, and all the trees of the fields did clap their hands. It was, indeed, a happy, a bright and a glorious season. Do I speak to some who are passing through that spring-tide now? Young convert, young believer, in the dawn of thy piety, Jesus says, “Rise up, my love, my fair one, and come away.” He asks thee to come out from the world and make a profession of thy faith in him now: put it not off; it is the best time to profess thy faith whilst thou art young, while as yet to thee the days come not, nor the days draw nigh, when thou shalt say, “I have no pleasure in them.” Make haste and delay not to keep his commandments. Arise, and be baptized. Come ye out from among the world, be ye separate, and touch not the unclean thing; follow Christ in this perverse generation, that you may hear him say at the last, “Of you I am not ashamed, for you were not ashamed of me in the day when I was despised and rejected of men.” In this your early time, dedicate yourselves to God. If you do not draw up a form and subscribe it with your hand, yet draw it up in your heart and subscribe it with your soul- “Lord, I am thine-wholly thine: all I am, and all I have, I would devote to thee. Thou hast bought me with thy blood. Lord, take me into thy service: thou hast put away all thy wrath and given my spirit rest. Let me spend myself and be spent-in life and in death let me be consecrated to thee.” Make no reserves. Come altogether away from selfishness-from aught which would divide your chaste and pure love to Christ, your soul’s husband. Rise up and come away. In this the beginning of your spiritual life, the young dawn of marvellous light, come away from your old habits; avoid the very appearance of evil; come away from old friendships which may tempt you back to the flesh pots of Egypt. Leave all these things. Come away to higher flights of spirituality than your fathers as yet have known. Come away to private communion. Be much alone in prayer. Come away: be diligent in the study of God’s Word. Come away, shut the doors of your chamber, and talk with your Lord Jesus, and have close and intimate dealing with him. I know I speak to some young babes in grace, beginners in our Israel. Oh! take care that you begin aright by coming right away from the world, by being strictly obedient to every divine command, by making your dedication perfect, complete, unreserved, sincere, spotless.

While from your newly-sprouted vines

Whose grapes are young and tender, choice and rich,

The flavour cometh forth.-Beloved one, rise!

Rise from this visible engrossing scene,

And with affections linked to things above,

Where Christ, thy treasure is, be soaring still!”

IV. But in the next place our text deserves to be used in another light. It may be that you and I have had winters of dark trouble, succeeded by soft springs of deliverance.

We will not enlarge much on our sorrows, but some of us have been to the gates of death, and, as we thought then, into the very jaws of hell. We have had our Gethesmanes, when our souls have been exceeding sorrowful: nothing could comfort us, we were like the fool who abhorred all manner of meat; nothing came with any consolation to our aching hearts. At last the Comforter came to us, and all our troubles were dissipated. A new season came, the time of the singing of birds was once more in our hearts.

We did not chatter any more like the swallow or the crane, but we began to sing like the nightingale, even with the thorn in our breast; we learned to mount to heaven like the lark, singing all the way. The great temporal affliction which had crushed us was suddenly removed, and the strong temptation of Satan was taken off from us. The deep depression of spirit which had threatened to drive us to insanity was on a sudden lifted oft, and we became elastic in heart, and once again like David, danced before the ark, singing songs of deliverance. I address some who this morning are looking back to such seasons. You have just reached the realm of sunlight, and you can look back upon long leagues of shadow and cloud through which you have had to march; the valley of the shadow of death you have just traversed, you can well remember the horrible pit and the miry clay, and hark! we can hear still the rushing as of the wings and feet of crowded, miseries, and still we can remember the terrible shadow of confusion; but we have come through it-through it all: the winter is past, the rain is over and gone, and we can rejoice now in covenant faithfulness, and renewed loving-kindness. Now, have we our assurance back again; and Christ is near to us, and we have fellowship with the Father, and with his Son Jesus Christ. Well, then, what are we to do? Why, the Master says to us, “Rise up, and come away.” Now is the time when we should mount up to be nearer to himself. Now that the day dawns and the shadows flee away, let us seek our beloved amid the beds of spices, and by the lilies where he feeds. I would we had more in the Church,-more in this Church-like Madame Guyon, who loved the Lord as that woman did who had much forgiven, or like Mrs. Rowe, who in England was what Madame Guyon was in France; or like Dr. Hawker, or like Samuel Rutherford, who could pant, and long, and sigh, for nearer fellowship with Christ. If there is ever a season when we ought to follow hard after the Lord, and not be content until we have embraced him, it is when we have come up from the wilderness, leaning upon our Beloved. Then should the chaste virgins sing with joyous heart concerning him to whom they are espoused,-

“What is this vain, this visionary scene

Of mortal things to me? My thoughts aspire

Beyond the narrow bounds of rolling spheres.

The world is crucified and dead to me,

And I am dead to all its empty shows.

But, oh! for thee unbounded wishes warm

My panting soul, and call forth all her powers

Whate’er can raise desire or give delight,

Or with full joy replenish every wish,

Is found in thee, thou infinite abyss of ecstasy and life!”

Each believer should be thirsting for God, for the living God, and longing to put his lip to the well-head of eternal life,-to follow the Savior and say, “Oh, that thou wert as my brother, that sucked the breasts of my mother, when I should find thee without, I would kiss thee; yea, I should not be despised. I would lead thee, and bring thee into my mothers house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate. His left hand should be under my head, and his right hand should embrace me. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please. Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth; there she brought thee forth that bare thee. Oh! that the believer would never be content with having drops and sips of love, but long for the full feast. O my soul thirsteth to drink deep of that cup which never can be drained and to eat of all the dainties of that table which boundless love has furnished. I am persuaded that you and I are content to live on pence when we might live on pounds; that we eat dry crusts when we might taste the ambrosial meat of angels, that we are content to wear rags when we might put on kings’ robes; that we go out with tears upon our faces when we might anoint them with fresh oil. Satisfied I am that many a believer lives in the cottage of doubt when he might live in the mansion of faith. We are poor starveling things when we might be fed; we are weak when we might be mighty, feeble when we might be as the giants before God, and all because we will not hear the Master say, “Rise up my love, my fair one, and come away.”

Now, brethren, is the time with you after your season of trouble, to renew your dedication vow to God. Now, beloved, you should rise up from worldliness and come away-from sloth, from the love of this world, from unbelief. What enchants you to make you sit still where you are? What delights you to make you as you now are? Come away! There is a higher life; there are better things to live for, and better ways of seeking them.

Aspire! Let thy high ambition be unsatisfied with what thou hast already learned and known; not as though thou hadst already attained, either wert already perfect; this one thing do thou-press forward to the things that are before. Rise, thou soul, greatly beloved, and enter into thy Master’s rest. I cannot get my words this morning as I would have them; but if these lips had language I would seek by every motive of gratitude for the mercies you are enjoying, by every sensation of thankfulness which your heart can experience for grace received, to make you now say, “Jesus, I give up myself to thee this day, to be filled with thy love; and I renounce all other desire but the desire to be used in thy service, that I may glorify thee.”

Then, methinks, there may go out of this place this morning many young men and old men too, many youths and maidens, determined to be doing something for Christ. I well remember preaching a sermon one Sabbath morning which stirred up some brethren to the midnight meeting movement, and much good was done thereby. What if some new thought should pass through some newly quickened spirit, and you should think of some fresh invention for glorifying Christ at this good hour! Is there no Mary here who has an alabaster box at home unbroken yet? Will she not to-day break it over the Master’s head? Is there no Zaccheus here who will to-day receive Christ into his house, constrained by love divine? Oh! by the darkness that has gone, and by the brightness that has come, live lovingly towards Christ. Oh! by the fears that have been hushed, by the pains that have been removed, by the joy you now experience, and by the delights which he has vouchsafed to you, I beseech you cling to him and seek to serve him. Go into the world to bring in his lost sheep, to look after his hidden ones, to restore to him that lost piece of money for which he has lit the candle and desires you to sweep the house. O Christian men and brethren, it is an angel’s work I have attempted now, and mortal lips fail; but I conjure you if there be any bowels of mercy, if there be any consolation in Christ Jesus, “if ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.” Lay not up your treasure upon earth where thieves break through and steal; but lay up your treasure in heaven: for where your treasure is there shall your heart be also. If you love my Master, serve him: if you do not, if you owe him nothing, oh, if you owe him nothing, and have had no favor from him, then I conjure you to seek mercy; but if you have found it; if ye do know it, oh, for his love’s sake love him! This dying world needs your help; this wicked sinful world needs your aid. Up, and be doing! The battle is raging furiously. Multitudes, multitudes in the valley of decision! Guards, up and at them! Do you sleep, sirs-sleep when now the shots are flying thick as hail, and the foemen are rallying for the last charge in the world’s mighty Armageddon? Up! for the defiant standard of hell waves proudly in the breeze. Do you say you are feeble? He is your strength. Do you say you are few? It is not by many nor by few that God worketh. Dost thou say, “I am obscure?” God wanteth not the notoriety and fame of men. Up, men, women, and children in Christ! Up! be no more at ease in Zion, but serve God while it is called to-day, for the war needs every hand, and the conflict calls For every heart, and night cometh when no man can fight or work.

V. And now, last of all, the time is coming to us all, when we shall die upon our dying beds. Oh, long-expected day, hasten and come! The best thing a Christian can do is to die and be with Christ which is far better.

Well, when we shall lie upon our beds panting out our life we shall remember that then the winter is past for ever. No more now of this world’s trials and troubles. “The rain is over and gone;” no more stormy doubts, no more dark days of affliction. “The flowers appear on the earth.”

Christ is giving to the dying saint some of the fore-tastes of heaven; the angels are throwing over the walls some of the flowers of Paradise. We have come to the land Beulah, we sit down in beds of spices, and can almost see the celestial city on the hill tops, on the other side of the narrow stream of death. “The time of the singing of the birds is come;” angelic songs are heard in the sick-chamber. The heart sings too, and midnight melodies cheer the quiet entrance of the grave. “Though I walk through the valley of the shadow of death I will fear no evil, for thou art with me.”

Those are sweet birds which sing in the groves by the side of the river Jordan. Now it is that “the voice of the turtle is heard in our land;” calm, peaceful, and quiet, the soul rests in the consciousness that there is no condemnation to him that is in Christ Jesus. Now does “the fig tree put forth her green figs;” the first fruits of heaven are plucked and eaten while we are on earth. Now do the very vines of heaven give forth a smell that can be perceived by love. Look forward to your death, ye that are believers in Christ, with great joy. Expect it as your spring tide of life, the time when your real summer shall come, and your winter shall be over for ever.

One distant glimpse my eager passion fires! Jesus! to thee my longing soul aspires!

When shall I hear thy voice divinely say, “Rise up my love, my fair one come away.

Come meet thy Savior bright and glorious O’er sin and death and hell victorious.”

May God grant that the people who fear his name may be stirred up this morning, if not by my words, yet by the words of my text, and by the influences of God’s Spirit, and may you who have never had sweet seasons from the presence of God, seek Christ and he will be found of you, and may we all meet in the land where winters of sin and sorrow shall be all unknown.

20. The Tender Grapes  (SS 2:13)

NO. 2480

A SERMON INTENDED FOR READING ON LORD’S-DAY, AUGUST 30TH, 1896,

AT THE METROPOLITAN TABERNACLE, NEWINGTON,

ON LORD’S-DAY EVENING, AUGUST 8TH, 1880.

“The vines with the tender grape give a good smell.” — Song of Solomon 2:13.

THE VINE IS of all trees the most useless unless it bears fruit. You cannot make hardly anything of it; you would scarcely be able to cut enough wood out of a vine to hang a pot upon; you cannot turn it into furniture, and barely could you use it in the least degree for building purposes. It must either bear fruit, or else it must be consumed in the fire. The branches of the vine that bear no fruit are necessarily cut off, and they are used, as I have seen them used in the South of France many a time, in little twisted bundles for kindling the fire. They burn very rapidly, so there is soon an end of them, and then they are gone.

The vine is constantly used in Scripture as a picture of the nominal Church of Christ; so, like the vine, we must either bring forth fruit or we shall be accounted as good for nothing. Dear friends, we must serve God, we must bring forth from our very soul, love to God and service to him as the fruit of our renewed nature, or else we are useless, worthless, and shall only abide our time, and then we shall be cut down to be burned. Our end must be destruction if our life be not fruitful. This gives a very solemn importance to our lives, and it should make each of us seriously ask, “Am I bringing forth fruit unto God? Have I brought forth fruits meet for repentance? For if not, I must, by-and-by, feel the keen edge of the Vinedresser’s knife, and I shall be taken away from any sort of union that I now have with the Church which is Christ’s vine, and be flung over the wall as a useless thing whose end is to be burned.”

Beloved, you all know that there is no possibility of bringing forth any fruit except we are in Christ, and except we abide in Christ. We must bear fruit, or we shall certainly perish; and we cannot have fruit unless we have Christ, we must be knit to Christ, vitally one with him, just as a branch is really, after a living fashion, one with the stem. It would be no use to tie a branch to the stem of the vine; that would not cause it to bring forth fruit.

It must be joined to it in a living union, so must you and I be livingly joined to Christ. Do you know, by experience, what that expression means? For, if you do not know it by experience, you do not know it at all. No man knoweth what life is but the one who is himself alive, and no man knoweth what union to Christ is but he who is himself united to Christ. We must become one with Christ by an act of faith; we must be inserted into him as the graft is placed in the incision made in the tree into which it is to be grafted. Then there must be a knitting of the two together, a vital junction, a union of life, and a flowing of the sap, or else there cannot be any bearing of fruit. Again, I say, what a serious thing this makes our life to be! How earnest should be our questioning of ourselves! “For the divisions of Reuben there were great searchings of heart;” and so may there be about this matter. Let each one of us ask, “Am I bearing fruit? I am not unless I am vitally united to Christ. I have openly professed that I am in Christ, but am I bringing forth fruit unto his honor and glory?” I think I hear someone say, “I hope I have begun to bring forth some fruit, but it is very little in quantity, and it is of very poor quality; and I do not suppose that the Lord Jesus will hardly stoop to notice it.” Well, now, listen to what the text says; it is the Heavenly Bridegroom, it is Christ himself, who, in this Song, speaks to his spouse, and bids her come into the vineyard, and look about her. For, saith he, “The vines with the tender grape give a good smell.” So, you see, there was some fruit, though it could only be spoken of as “the tender grape.” Some read the passage, “The vines in blossom give forth fragrance;” others think it refers to the grape just as it begins to form. It was a poor little thing, but the Lord of the vineyard was the first to spy it out; and if there is any little fruit unto God upon anyone here present, our Lord Jesus Christ can see it. Though the berry be scarcely formed, though it be only like a flower which has just begun to knit, he can see the fruit, and he delights in that fruit. I want, as the Holy Spirit shall help me, to speak about those early fruits — those tender grapes — that are being brought forth by some who have but lately come to know the Lord; and first, we will enquire, what are these tender grapes? Secondly, what is the Lord’s estimate of them? and thirdly, what is the danger to these tender grapes? You will learn what that is from the 15th verse: “Take us the foxes, the little foxes, that spoil the vines; for our vines have tender grapes.”

I. First, then, WHAT ARE THESE TENDER GRAPES? What are these firstfruits of the Spirit of God of which our text says, “The vines with the tender grape give a good smell”? While I am preaching, I shall be going over my own experience and the experience of many of God’s people; and though I shall not be specially speaking to them, it will do them good to recollect what they passed through in the early days of their Christian life.

One of the first tender grapes that we spy out on living branches of the True Vine is, a secret mourning for sin, and very often, an open mourning, too. The man is no longer the mirthful, jovial, light-headed, dare-devil sort of fellow that he was. He has found out that his life has not been right in the sight of God; he has become conscious that he has done much that is altogether wrong, and that he has left undone a thousand things which he ought to have done, and he feels heavy of heart, and sad in spirit. His old companions notice that there is a change in him; he does not tell them much because they would only laugh at him, but he has a wound somewhere within his heart, an arrow has pierced his conscience, and his soul bleeds inwardly. The pleasure which he once took in sin is all gone now; and what is more, he grieves to think that he ever should have taken any pleasure in it. He hopes that God will forgive him, but he feels that he never will forgive himself. He smites upon his breast, and wishes he could smite so hard as to kill the sin which is there; but he discovers that, when he would do good, evil is present with him, and that makes him cry, “O wretched man that I am! who shall deliver me from the body of this death?” He used to think that to believe in Christ was a very easy thing, and that to be a Christian was almost as simple a matter as kissing his hand; but he finds it quite another thing now. He has a heavy burden to carry, and it is crushing him to the ground; he is fighting with himself, and cannot get the victory. Whenever he sees his sin, it grieves him; and he is grieved because he does not grieve more than he does. He wishes his heart would become softer, and that by some means he could weep for sin more thoroughly, for he really does hate it with all his soul. Well now, this is one of the tender grapes; and if any of you are brought into that condition, I thank God for it. This is a crop that will ripen and sweeten before long.

Surely, never was there a truly gracious soul who did not put forth this as one of the first fruits of the Spirit, a secret mourning for sin.

Another tender grape is, a humble faith in Jesus Christ. The man, perhaps, has got no farther than to say, “Lord, I believe, help thou mine unbelief! I do trust myself with thee, and thou hast said I am saved if I do that, and therefore I conclude that I am saved; but, oh, that I had more faith! Oh, that I could trust thee without a doubt! But, Lord, thou knowest all things; thou knowest that, humbly, tremblingly, I do accept thee as my Savior, and I am hopeful to be numbered among thy people, though meanest of them all. Though my faith be but as a grain of mustard seed, I bless thee that I have even that grain; and I know that it will grow, for it has within it the life thou didst impart.” That little trembling faith, like a freshly-lighted candle which is easily blown out, is, nevertheless, one of the tender grapes.

It will grow, it will come to perfection in due time, for the least true faith has everlasting life in it. All the devils in hell could not quench a single spark of God-given faith, for it is a living thing, and it cannot be destroyed.

This faith possesses immortality, it shall defy death itself; yet, while it is so little, it is like the tender grape which gives a good smell.

Then there comes another tender grape, and that is, a genuine change of life. The man has evidently turned right about; he is not looking the way he used to look, and he is not living as he used to live. At first he fails, and perhaps fails a good many times, like a child who is learning to walk, and has many a tumble; but it will never walk if it does not tumble a bit. So, when men beam to live the new life, they have many slips. They thought that ugly temper of theirs would never rise again, but it does, and it grieves them very much; and some old habit, from which they thought they had clean escaped, entangles them unawares, and they say, “Surely I cannot be a child of God if I do these things again;” and there is great sorrow, and brokenness of spirit, and soul-humbling. Well, that very soulhumbling is a tender grape. That effort to do better — not in your own strength, because you have none, and you are sure to fail utterly if you attempt such a task alone; but the effort to do better in the strength of God, yet with the full consciousness of your own weakness, — all that indicates a real change. I know that there are some men who have been so long steeped in evil that, to get their old habits down, is a very hard task. “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.” Nothing but almighty power could get the blackness out of the Ethiopian’s skin, or the spots out of the leopard. God can do it, and he can reverse the whole current of our lives; yet, nevertheless, while it is being done, there is often much of painful contrition and of brokenness of heart before him. See what a change it is that the Lord works in a man when he converts him from the error of his ways. There is Niagara, see the mighty flood come roaring down; what a sight it is! But can that Niagara be made to flow up-hill? Yes, God can accomplish that marvellous feat; but while it is being done, think of the twists, and twirls, and whirlpools, and sheets of spray that there will be.

The vast mass of water has to stop, and then to rush up again. What roaring of waves and shaking of rocks there will be even while God is performing this great operation! So is it when there is a change of heart in one who has long been steeped in evil, one who has been an open sinner; there is a great deal of distress of heart while the work is being done. Yet, if there be a radical change in the man, it is like the tender grape, which is a sure sign of life in the vine which brings it forth.

Another very blessed fruit of spiritual life in the soul is, secret devotion.

The man never prayed before; he went sometimes to a place of worship, but he did not care much about it. Now, you see that he tries to get alone for private prayer as often as he can. He may not have the privilege of a room to himself, but he climbs up into a hayloft, or goes down into a sawpit, or retires behind a hedge; or, in order to be quite alone, perhaps he walks the streets of London. It is very easy to be alone in a crowded street; in busy Cheapside, there is many a man who is utterly lonely, for he does not know anybody in all the throng that rushes past him. It is a really awful loneliness that a man may have in the midst of a dense crowd, and his heart may then be talking with God as well as if he were shut up in some private room. A soul must get alone if it is really born again, it cannot live without private prayer. I like also to see the young beginners in the divine life carrying a pocket Testament, so that they may just read a short portion whenever they can get a few spare moments, — two or three verses to lie in their memory, like a lozenge under the tongue, to melt there, and dissolve into their inmost being. It is a grand thing to keep a man right, and it is one of the tender grapes on the vine when there is a love for the Word of God, and a love for private prayer; I am sure that it is one of the tokens by which we are not very often deceived. “Behold, he prayeth,” is an indication that God has renewed his heart. Another of these tender grapes is an eager desire for more grace, a longing for more of the good things of the covenant. Why, those who are just brought to know the Lord would like us to preach seven sermons a day, and they would like to hear them all! I know that, when I was first brought to Christ, I was ravenous after the gospel. I felt like the great beast mentioned in the Book of Job, that “drinketh up a river, and trusteth that he can draw up Jordan into his mouth,” so thirsty did I seem to be after the river of the water of life. I do not think that the seats felt hard to me then, or that standing in the aisle was too tiresome so long as it was but the gospel that was preached to me, for there was an eager desire after it in my soul. If anyone can tell the poor seeking one, who has just a little light, where he can get ten times the grace he has, I warrant you that he will make the journey if he may but find it, that his feeble faith may grow to full assurance, that his repentance may be deeper, that his love to God may be more intense. If his whole soul is set on attaining this object, it is manifest that these are the tender grapes that grow out of the life that is within the branches of the Vine.

There is also, in such persons, another very precious sign of grace, and that is, a simple love to Jesus. The heart knows little, but it loves much; the understanding is not yet fully enlightened, but the affections are all on fire.

“Thy first love” is mentioned with special commendation in the Book of the Revelation; and I think that some of us, who have known the Lord for thirty years or more, can look back upon our first love with something of regret. I hope that we love Christ better now than we did then, but there was a vividness about our first love which we do not always realize in our more matured experience. It was then very much as it is when your servant lights a fire; at the first, the shavings, or the paper, or whatever it may be at the bottom of the kindling, makes a great deal more of a blaze than appears afterwards, and the fire is at its best when it all gets into one great steady ruby glow. It is to this state that the ardent love of Christians should come; but still, there is something very pleasing about that first blaze, and I could almost wish that we always blazed away as we did in the fervor of our first love. That first flame was one of the sure tokens that the fire was there, just as the tender grapes prove that the life is in the Vine-branches. If, dear friends, you are now full of love to Christ, do not let anybody quench it, or even damp it down; but may it burn more and more, like coals of juniper, which have a most vehement flame! God grant that this love, and all the other tender grapes that I have mentioned, may be seen in everyone who has newly sought and found the Lord!

II. Now I must try to answer our second question,-WHAT IS THE LORD’S ESTIMATE OF THESE TENDER GRAPES? What does he think of that sorrow for sin, that little faith, that humble trust in his atoning sacrifice, that earnest attempt to live a changed life, that weariness of frivolity, that private prayer and study of the Scriptures, that eager desire for more grace, and that childlike love? What does the Lord think of all this? Well, first, he thinks so much of it that he calls his Church to come and look at it. Look at the verses that precede our text: “My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. For, lo, the winter is past, the rain is over and gone; the flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; the fig tree putteth forth her green figs, and the vines with the tender grape give a good smell.” We do not usually call our friends to look at things which we do not ourselves admire; so here the Bridegroom calls his spouse to share in his joy in these tokens of the heavenly life of the Church of God. Be always on the look out for the tender grapes. I think I know some Christians who do not appreciate these early fruits as they ought. When dear children are brought to know the Lord, we cannot expect that such little shoots as they are should at first bring forth anything but tender grapes. There are some who do not take that view of the matter. “Ah!” they say, “there is no flavour in those grapes.” Did you expect that there would be? “Oh!” they cry, “they are tart and sour.” Of course they are; while they are tender grapes, they must be so. You cannot get the ripeness or the sweetness of maturity in that which is just beginning to grow. Our Lord would not have us find fault with the fruit of young converts, but rather go and look at it, and admire it, and bless God that there is at least some, and that it is as good as it is. “Ah!” says one, “that young man does not know much.” Does he know that one thing, whereas he was blind, now he can see? Then, be thankful that he knows as much as that. “Oh!” you exclaim, “but he has not much prudence.” No, my dear friend, do you suppose that this young man is to have as much prudence as you have at your age, and you are perhaps sixty or seventy? I might possibly say with truth that you have not quite so much zeal as you might have to go with your prudence. “Oh, but!” you say, “we want the young man to be more mature.” Give him time, and he will get as mature as you are; but while the grapes are still tender, your Master and his calls you to look at them, and to thank him for them, for there is something very cheering in the sight of the first weak, faint tokens of the working of the Holy Spirit in the soul of a young believer.

What is Christ’s estimate of these tender grapes? Why, next, he calls them tender. He does not call them mature, he does not speak of them as ripe; he calls them “tender.” Do you know how he might have described them? He might have called them sour, but he does not; he calls them “tender.”

He likes to use a sweet word, you see, the softest and best word that he can use; so, when you describe a young convert, my dear brother, do not at once point out his immaturity, but call him “tender.” Do not speak about his want of discretion, but call him “tender.” Do not say, “Oh, well, I question whether he can be a child of God or not! “He is one of God’s little ones. A little child is just as much its mother’s bairn as the biggest one in the family is; and no doubt that little one whose voice we heard just now is as much beloved of the mother as any of her older sons or daughters. So it should be with those who are the little children in God’s great family of love; therefore, imitate your Lord, and call them “tender.”

Then he says something more: “The vines with the tender grape give a good smell.” Of what do they smell? Well, first, they smell of sincerity. You say, “That young man does not know much, but he is very sincere.” How many do I see, who come to make a confession of their faith in Christ, who do not know this doctrine, or have not had that experience, but they are very sincere! I can tell that they are genuine by the way they speak; they often make such dreadful blunders, theologically, that I know they have not learnt it by rote, as they might get up a lesson. They talk straight out of their loving but ignorant hearts, and I like that they should do so, for it shows how true they are in what they say; and our Lord Jesus always loves sincerity. There is no smell so hateful as the smell of hypocrisy; a religious experience that is made to order, religious talk such as some indulge in, which is all cant, is a stench in the nostrils of God. The Lord save us from it! But these vines with the tender grape give forth the sweet smell of sincerity.

Next, there is about these young believers a sweet smell of heartiness. Oh, how hearty they generally are, how earnest, how lively! By-and-by, some of the older folks talk about the things of God as if they were worn threadbare, and there was nothing of special interest in them; but it is not so with these new-born souls, everything is bright and fresh, they are lively, and full of earnestness, and Jesus loves that kind of spirit. He said to the angel of the church of the Laodiceans, “I would thou wert cold or hot.” It is lukewarmness that he cannot bear, but he approves of warm, simple heartiness; it is to him like the smell of the vines that bear the tender grapes.

There is sure to be also about these young Christians the sweet smell of zeal; and, whatever may be said against zeal, I will take up the cudgels for it as long as I live. In the work of God, we cannot do without fire. We Baptists like water because our Master has ordained the use of it; but we must also have fire, fire from heaven, the fire of the Holy Ghost. When I see our young men and young women full of zeal for God’s glory, I say, “God bless them! Let them go ahead.” Some of the old folk want to put a bit in the mouths of these fiery young steeds, and to hold them in; but I trust that I shall ever be on their side, and say, “No, let them go as fast as they like. If they have zeal without knowledge, it is a deal better than having knowledge without zeal; only wait a bit, and they will get all the knowledge they need.”

These young believers have another sweet smell: they are teachable, ready to learn, willing to be taught from the Scriptures and from those whose instructions God blesses to their souls. There is also another delicious smell about them, and that is, they are generally very joyful. While they are singing, some dear old brother, who has known the Lord for fifty years, is groaning; what is the matter with the good man? I wish that he could catch the sweet contagion of the early joy of those who have just found the Savior. There is something delightful in all joy when it is joy in the Lord, but there is a special brightness about the delight of those who are newlyconverted.

You see that Christ forms a correct, condescending, wise estimate of these vines with the tender grape. He calls his Church to look at them, he calls them tender, he says that they have a sweet smell, and then he shows that he cares very much about them, for he says, “Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.” He does not want even the tender grapes to be spoiled.

Some people seem to think that none but advanced Christians are worth looking after, but our Lord is not of that opinion. “Oh, it was only a lot of girls that joined the church,” said somebody. “A lot of girls?” That is not the way that our Lord Jesus Christ speaks about his children. He calls them King’s daughters; and let them be called so. “They were only a pack of boys and young men.” Yes, but they are the material of which old men are made; and boys and young men, after all, are of much account in the Master’s esteem. May we always have many such in this church!

III. So I come to my third and closing question, — WHAT IS THE DANGER TO THESE TENDER GRAPES? The 15th verse says that they are in danger from foxes, and gives the command, “Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.”

Dear young friends who have lately found Christ, there are foxes about.

We try all we can to stop the gaps in the hedge, that we may keep the foxes out; but they are very crafty, and they manage to get in sometimes.

The foxes in the East are much smaller than ours, and they seem to be even more cunning and more ferocious than those we have in this country, and they do much mischief to the vines.

In the spiritual vineyard there are foxes of many kinds. There is, first, the hard censurer. He will spoil the vines if he can, and especially the vines that have the tender grapes. He finds fault with everything that he can see in you who are but young believers. You know that you are simply depending upon Christ for salvation; but this censurer says, “You are no child of God, for you are far from being perfect.” If God had no children but those who are perfect, he would have none under heaven. These censorious people will find fault with this and that and the other in your life and character, and you know well enough that you have all too many imperfections, and if they look for them, they can soon spy them out. Then they say, “We do not believe that there is any grace at all in you,” though you know that by the grace of God you are what you are. It may be that there is a fault in you which they have discovered, perhaps you were taken by surprise, and suddenly overcome. Possibly, they even set a trap for you, and allured you into it, provoking you to anger, and then turning round upon you, said, “You have made a profession, have you? That is your religion, is it?” and so on. May God deliver you from these cruel foxes! He will often do so by enabling you not to mind them. After all, this is only the way in which all Christians have been tried, there is nothing strange in your experience from these censurers; and they are not your judges, you will not be condemned because they condemn you. Go and do your best in the service of your Lord; trust in Christ, and do not mind what they say; and you will be delivered from that kind of fox. A worse fox even than that one, however, is the flatterer. He comes to you smiling and smirking, and he begins to express his approval of your religion, and very likely tells you what a fine fellow you are. Indeed, you are so good that he thinks you are rather too precise, you have gone a little over the line! He believes in religion, he says, folly; though, if you watch his life, you will not think so; but he says that he does not want people to be righteous overmuch; he knows that there is a line to be drawn, and he draws it. I never could see where he drew it; but still he says he does, and he thinks that you draw the line a little too near the cross. He says, “You might be a little more worldly, you cannot get through life in your way; if you get out of society, you may as well get out of the world at once. Why do you make yourself appear so singular?” I know what he is after; he wants to get you back among the ungodly. Satan misses you, and he wants to have you again, and he is sending Mr. Flatterer to wheedle you back, if possible, into your former bondage to himself. Get away from that fox at once. The man who tells you that you are too precise ought to be precisely told that you do not want his company. There never lived a man yet who was too holy, and there never will live a man who will imitate Christ too closely, or avoid sin too rigidly. Whenever a man says that you are too Puritanical, you may always smell one of these foxes. It would be better if we were all more Puritanical and precise. Has not our Father said to us, “Be ye holy; for I am holy”? Did not our Lord Jesus say to his disciples, “Be ye therefore perfect, even as your Father which is in heaven is perfect”? Then there comes another foul fox, Mr. Wordly-wiseman. He says, “You are a Christian, but do not be a fool. Carry your religion as far as you can make it pay; but if it comes to losing anything by it, well then, don’t you do it. You see, this practice is the custom of the trade; it is not right, I know, but still, other people do it, and you ought to do it. If you do not, you will never get on in business.” Mr. Worldly-wiseman further says, “Never mind if you tell a lie or two, make your advertisements say what is not true; everybody else does it as a matter of course, and why should not you? Then try whether you cannot get a slice out of your customer here and a slice there when he does not know it, it is the custom of the trade; it is the way other people do, and, as it is the custom, of course you must do it.”

To all such talk I reply that there is another custom, a custom that God has, of turning all liars into hell; mind that you do not come under that divine rule and law. There is another custom that God has, namely, that of cutting down as hypocrites those who do not walk honestly and uprightly towards their fellow-men. The plea of custom will not stand for a moment at the judgment-seat of Christ; and it ought to have no weight with us here.

I know that there are many young people who, unless they are watchful and careful at the very beginning of their spiritual life, will get lamed, and never wall: as they ought to do, because this fox has bitten them.

There is another ugly fox about, and that is, a doubting fox. He comes and says, “You seem very happy, and very joyful; but is it true? You appear to have become quite a different person from what you used to be; but is there, after all, such a thing as conversion?” This fox begins nibbling at every doctrine, he even nibbles at your Bible, and tries to steal from you this chapter and that verse. God save you young people from all these foxes! There are some foxes of evil doctrine, and they generally try to spoil our young people. I do not think anybody ever attempts now to convert me from my belief; the other day, when a man was arguing with another, I asked him, “Why don’t you try me?” “Oh!” he said, “I have given you up as a bad case, there is no use trying to do anything with you.” It is so when we get to be thoroughly confirmed in our convictions of the truth; they give us up, and they generally say that we are such fools that we cannot learn their wisdom, which is quite correct; and so we intend to be as long as ever we live. But with some of the younger folk, they manage it thus.

They say, “Now, you are a person of considerable breadth of thought, you have an enlarged mind, you are a man of culture; it is a pity that you should cling to those old-fashioned beliefs, which really are not consistent with modern progress;” and the foolish young fellow thinks that he is a wonder, and so is puffed up with conceit. When a man has to talk about his own culture, and to glory in his own advancement, it is time that we suspected the truth about him. When a man can despise others who are doing vastly more good than he ever dreamed of doing, and call such people antiquated and old-fashioned, it is time that he should get rebuked for his impudence, for that is what it really is. These clever men, as far as I know them, are simply veneered with a little learning, not the sixteen-thousandth of an inch thick. There is nothing in the most of them but mere presence and bluster; but there are some who hold firmly to the old gospel, who have read as much as they are ever likely to do, and are fully their equals in learning, though they do not care to boast of their acquirements. Do not any of you young people be carried away with the notion that all the learned men are heretics; it is very largely the reverse, and it is your sham, shallow philosopher who goes running after heresy. Get out of the way of that fox, or else he will do much mischief to the tender grapes.

So, brethren, I close with this remark. If you have any sign of spiritual life, if you have any tender grapes upon your branches, the devil and his foxes will be sure to be at you; therefore, endeavor to get as close as ever you can to two persons who are mentioned hard by my text, namely, the King and his spouse. First, keep close to Christ for this is your life; and next, keep close to his Church, for this is your comfort. Get among elderly Christian people, seek to catch up with those who have long known the Lord, those who are farther on the heavenly road than you are. Pilgrims to Zion should go to heaven in company, and often, when they go in company, and they can get a Mr. Greatheart to go before them, it saves them from many a Giant Slaygood and many a Giant Grim, and they get a safe and happy journey to the Celestial City where else they might have been buffeted and worried. Keep close to God’s people, whoever they may be; they are the best company for you, young believers. Some Christians may, like Bunyan’s pilgrim, start on the road to heaven alone; but they miss much comfort which they might have with companions of a kindred spirit.

As for Christiana and her children, and the younger folk especially, they will do well to keep in company with some one of the Lord’s champions, and with the rest of the army with banners who are marching towards the Celestial City. God bless and comfort all of you who know his name, henceforth and for ever! Amen.

21. The Interest Of Christ And His People In Each Other (SS 2:16)

NO. 374

A SERMON DELIVERED ON GOOD FRIDAY EVENING, MARCH 29TH, 1861,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“My beloved is mine, and I am his.” — Song of Solomon 2:16.

THE CHURCH SAYS concerning her Lord, “My beloved is mine and I am his.”  No “ifs,” no “buts.” The two sentences are solemn assertions. Not “I hope.

I trust, I think;” but, “my beloved is mine, and I am his.” “Yes,” but you will say, “the Church must then have been gazing upon her husband’s face; it must have been a season of peculiar enjoyment with him, when she could speak thus.” Nay, brethren, nay; the Church when she thus spake, was in darkness, for in the very next verse she cries — “Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.” I say, brethren, this solemn certainty, this double assertion of her interest in Christ and Christ’s interest in her, is the utterance of the Church even in her darkness, in the cheerless season of his absence. So, then, you and I, if we believe in Christ, ought, even when we do not see his face, still to cultivate full assurance of faith, and never be satisfied unless we can say, “My beloved is mine, and I am his.” When thou canst not say this, my hearer, give no sleep to thine eyes nor slumber to thine eyelids. Be not happy; take no solace; find no comfort, as long as there is any doubt about thy union with the beloved — his possession of thee and thy possession of him.

We will now, having thus prefaced the text, come at once to it. There are two members, you perceive, to the sentence, “My beloved is mine, and I am his.” These two things come in a strange order, you will say, “Surely we are first Christ’s, before Christ is ours.” A right thought of yours. We shall take the text, then, this evening two ways, we shall first speak of it as it would be in the order of time. “I am my beloved’s, and my beloved is mine;” we shall afterwards speak in the order of the text, which is the order of experience. The words as Solomon penned them are the order of fact as far as God is concerned, but the order in which find out God’s great doings.

You know God’s first things are our second things and our second things are God’s first things. “Make your calling and election sure.” Calling is your first thing; election is the second. But election is God’s first thing, and calling is the next. You are not elected because you are called; and yet, at the same time, you shall never know your election until first you have made your calling and election sure. The order of the text is the order of experience. We shall take the members of the sentence as they would be if they spoke in the order of fact.

I. To begin, then I AM MY BELOVED’S, AND BELOVED IS THEREFORE MINE.

1. “I am my beloved’s.” Glorious assertion! I am his by his Father’s gift.

Long ere suns and moons were made, and stars twinkled in the midnight darkness, God the eternal Father had given the chosen to Christ, to be his heritage and marriage dowry. If God, then, hath given my soul to Christ, I am my Beloved’s. Who shall dispute the right of God to give, or who shall take from Christ that which his Father has given to be his heritage? Fiends of hell! legions of the pit! when God gives, can you take back the gift? If he puts the souls of the chosen into the hands of Christ, can ye pluck them thence? If he makes them Christ’s sheep, can ye pluck them out of his fold, and make them your own? God forbid we should indulge the blasphemous thought, that any can dispute the properly which Christ has in his people, derived from his Father’s gift.

But I am my Beloved’s, if I be a believer, because of Jesus Christ purchase of me. We were bought not with corruptible things, as with silver and gold but with the precious blood of Christ.” Christ has an absolute right to all that he bought with blood. I do not believe in that dreamy atonement, by which Christ redeems and purchases, and yet the purchase is a fiction, and the redemption a metaphor. All that Christ bought with blood he will have.

If a man buy with gold and silver of an honest man, he gets his own, nor will he be content until he do; but when Christ ransoms with blood, and buys of God himself, and redeems his own people, it is not possible that he should be frustrated of his purpose or denied the object of his death. I am my Beloved’s then, because he has paid the full price for me, counted down the purple drops, and positively and surely hath as much bought me with his money as ever Abraham of old bought flocks of sheep and oxen, or as ever of old Jacob served for Rachel and for Leah. No title deeds ever made estate more truly the property of the purchaser, than did the resurrection guarantee the rights of Christ in the “purchased possession.”

“I am my Beloved’s,” by a double tie — by the Father’s gift, and by the Son’s divine purchase. These two things are not easily reconcileable, some minds; but let it be carried in your hearts as a matter of fact, that there is as much grace in the Father’s giving the elect to Christ as if no price were paid, and secondly, that there was as full and true a price paid to the Father as though the Father had been justice only, and not love. The grace of God and his justice are both of them full-orbed, they are never eclipsed; they are never made to thine with divided lustre, he is as gracious as though he were not just; he is as awfully severe as though there were no grace in his nature.

But more than this, “I am my Beloved’s,” for I am his by conquest. He fought for me, and he won me, let him possess me. He went alone to that great battle. He defied all the hosts which had made me their prey, encountered first my sins, and slew them with his blood, encountered next Satan himself, and bruised the serpent’s head, encountered death and slew him by “destroying him that had the power of death, that is, the devil.” O Christ! thou deservedst to have those for whom thou didst wrestle and agonize even unto blood, and who by thy strong hand thou broughtest out of the land of their captivity. Never could conqueror claim a subject so justly as Christ claims his people. They were not only his, eternally his, by the purchase of his blood, but they are his because he has taken them by overwhelming might, having delivered them out of the hand of him who was stronger than they. That “word which he gird” upon his thigh, is both the right by which he claims and the might by which he keeps his ransomed.

Besides this, every true believer can add, “I am my Beloved’s,” by a gracious surrender. With full consent I give myself to thee.” This is your language, brothers and sisters. It is mine. “I am my Beloved’s.” If I was never his before, I do desire to give myself up to him now. His love shall be the fetters in which I, a happy captive, will walk at his triumphant chariot wheels. His grace shall bind me with its golden chains, so that I will be free, and yet his bondman for ever. The mercies of each hour shall be fresh links, and the benefits of each day and night shall be new rivets to the chain. No Christian man would like to be his own. To be one’s own is to be lost; but to be Christ’s is to be saved. To be one’s own is to be a wandering sheep; to be Christ’s, is to return to the great bishop and shepherd of our souls. Do you not remember, many of you, the night when you first surrendered to Christ? He stood at the door and knocked; the door was overgrown with brambles, the hinges had rusted from long disuse; the key was lost; the wards of the lock were welded together with filth and rust; nay, from within, the door was bolted fast. He knocked, at first a gentle knock, enough to let you know who it was. You laughed. He knocked again; you heeded not. You heard his voice as he cried, “Open to me, open to me; my hair is wet with dew, and my locks with the drops of the night.” But you had a thousand frivolous excuses, and you would not open to him. Oh! do you remember when at last he put in his hand by the hole of the lock and your bowels were moved for him. “Jesus, Savior! I yield, I yield I can hold out no longer, my heart melts; my cruel soul relents. Come in! come in! and pardon me that I have kept thee out so long, resisted so long the wooings of thy heavenly love.” Well, you will say to night, and set your solemn band and seal to it, that you are Christ’s because you do once again, voluntarily and freely, surrender yourself to him.

I think to night would be a very proper occasion for each of us to renew our dedication rows. We are many of us believers; let us go to our chamber and say thus: — “O God I thou best heard our prayers as a Church; we have entered into thy house; we have seen it filled to the full. By this, the answer which thou hast given to our prayers we re-dedicate ourselves to thee, desiring to say with the spouse more fully than heretofore, ‘I am my Beloved’s.’” Let us pause here an instant. We have seen how we came to be our Beloved’s, set us enquire in what sense we are so now.

We are his, first of all, by a near affinity that never can be sundered. Christ is the head; we are his members. There is nothing which my head possesses so truly as my hand and my heart. Your head could not say that its helmet and plume are so truly its own as the neck, the sinews, the veins, which are joined thereunto. The head manifestly has a distinct and peculiar property in every member. “I am my Beloved’s,” then, even as my hand and foot are mine. “I am my Beloved’s:” if he lose me, he will be mutilated. “I am my Beloved’s,” if I be cut away, or even wounded, he will feel the pain. The head must suffer, when the members are tempted and tried. There is nothing so true and real, in the sense of property, as this. I would that you who doubt the perseverance of the saints would take these few words to heart. If once Christ should lose his people, he would be a head without a body; that were a ghastly sight. Nay, if he lost one of his people he would be the head of a mutilated body, that were not a glorious sight. If you imagine the loss of one mystical member of Christ, you must suppose an imperfect Christ — one whose fullness is not full, whose glory is not glorious, whose completeness is not complete. Now, I am sure you would scout that idea; and it will be joy for you to say, “as the members belong to the head, so am I my Beloved’s.”

Further than this; we are our Beloved’s by a most affectionate relationship. He is the husband, believers are the spouse. There is nothing that a man has that is so much his property as his own wife, except it be his very life. A man’s wealth may melt by losses, a man’s estate may be sold to pay his debts; but a man’s wife, as long as she liveth, is his absolute property. She can say, “He is mine;” he can say, “She is mine.” Now Christ saith of all his people, ‘Ye are mine, I am married unto you; I have taken you unto myself; and betrothed you unto me in faithfulness.’ What say you! Will you deny the celestial marriage bond? God forbid. Will you not say to your Lord to-night, “Yes, I am my Beloved’s?” Ah, there is no divorce court in heaven, there is no division, no separation bill possible for he “hateth putting away.” If chosen, he will not reject, if once embraced, he will never cast out; his she is, and his she shall be evermore. In this sense, then, “I am my Beloved’s.”

Yet once more. — “I am my Beloved’s” by an indissoluble connection, just as a child is the property of his father. The father call his child his own.

Who denies it? What law is so inhuman as to allow another to rend away the offspring of his bowels from the parent? There is no such law among civilised men. Among the aboriginal savages of the Southern States of America, such a thing may exist; but among civilised men there never can be any dispute but that the father’s right to his child is supreme, and that no master and no owner can over-ride the rights of the parent to his son.

Come, then; even so are we his. “He shall see his seed.” “He shall see of the travail of his soul.” If he could lose his glories, if he could be driven from his kingdom, it he could be despoiled of his crown, if his throne could totter, if all his might could melt away as the snow-wreath melts before the summer’s sun, yet at least his seed would be his own. No law, human or divine, could unchild the believing child, or unfather Christ, the everlasting Father. So then, it is a great joy to know that each believer may say, in the highest sense: — “I am my Beloved’s. I am his child, and he is my parent.”

I half wish that instead of my preaching now, we could stand up, each of us who feel the force of this sweet sentiment, and say, ‘Tis true, great God, by eternal donation, by complete purchase, by a full surrender, by a mighty conquest, I am my Beloved’s. He is my Head, my Husband, my Father, and my All.”

2. The second sentence in order of time is, “My Beloved is mine.” Ah! you very poor men and women, you who could not call one foot of land your own, and probably never will till you get the space where you lie down to sleep the sleep of death! If you can say, “My Beloved is mine,” you have greater wealth than Croesus ever knew, or than a miser ever dreamed. If my soul can claim Christ, the eternal God and the perfect man, as being my own personal property, then my soul is rich to all the intents of bliss, should the body walk in rags, or should the lips know hunger, or the mouth be parched with thirst.

But how is my Beloved mine? He is mine, because he gave himself to me of old. Long ere I knew it, or had a being, he covenanted to bestow himself on me — on all his chosen. When he said, “Lo, I come; in the volume of the Book it is written of me, I delight to do thy will, O God,” he did in fact become my substitute, giving himself to do my work and bear my sorrow.

Mine he is because that covenant has been fulfilled in the actual gift. For me (I speak in the first person, because I want you each to speak in the first person too), for thee, my soul, he laid aside his robes of glory to become a man; for thee he was swaddled in the weakness of infancy, and lay in the poverty of the manger; for thee, my soul, he bore the infant body, the childish form, and the human flesh and blood; for thee the poverty which made him cry, “Foxes have holes, and the birds of the air have nests, but I, the Son of Man, have not where to lay mine head.” For thee, my soul, for thee that shame and spitting, that agony and bloody sweat, that cross, that crown of thorns, those expiring agonies, that dying groan. “My Beloved,” in all this, “is mine.” Nay, thine the burial; thine the resurrection and its mystic meaning; thine the ascension and its triumphant shouts; thine the session at the right hand of God; yes, and by holy daring we avow it, he who sits to-day, “God over all, blessed for ever,” is ours in the splendor of his majesty, in the invincibility of his might, in the omnipresence of his power, in all the glory of his future advent. Our beloved is ours, because he has given himself to us, just as he is.

But besides that, our beloved is not only ours by his own gift, which is the bottom of all, but he is ours by a graciously completed union. What a wonderful thing is the doctrine of union with Christ. “We are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall cleave unto his wife, and they twain shall be one flesh. This is a great mystery, but I speak concerning Christ and the Church.” Christ and his Church are one — one as the stones are one with the foundation; one, as the branches are one with the vine; one, as the wife is one with the husband; one, as the members are one with the head; one as the soul is one with the body; nay, if there can be conceived a union closer still, and there is but one, we are one with Christ, even as Christ is one with his Father. “I in them, and thou in me;” for thus the union stands. Now, as soon as ever we are one with Christ, you see at once that Christ must be ours. There is a common property between Christ and his people. All theirs belongs to him; his belongs to them. They have not two stocks, they have but one. He has cast in his wealth, they have cast in their poverty, from that day they have common funds; they have but one purse they have all things in common. All he is and all he has is theirs, and all they are or can be belongs to him.

I might add, but this is a high point, and needs to be experienced rather than preached upon, Christ is ours by his indwelling. Ignatius used to call himself the God-bearer, and when some wondered at the title he said: — “I carry God about within me; our bodies are the temples of the Holy Ghost.”

That is an awful text, awful in the splendor of its meaning. Does the Holy Ghost dwell in a man? Ay, that he does. Not in this temple, “not in tabernacles made with hands;” that is to say of man’s building, but within this soul, and in your soul, and in the souls of all his called ones, he dwells.

“Abide in me,” said he, “and I in you.” Christ must be in you, the hope of glory; Christ must be formed in you, as he was in Mary, or you have not come yet to know to the full the divine meaning of the spouse, when she said: “My Beloved is mine, and I am his.”

Now, to-night, I wish that we could get practical good, to our comfort, out of the thought that Christ is ours, if we be believers. Hear me, then, a moment or two, while I dilate upon that thought. Christ is surely yours. It is not a questionable property, a matter to be put into dispute with Heaven’s chancery; beyond question Christ is the property — the rightful heritage — of every elect and called one.

Again: Christ is ours personally. We sometimes speak of severally and jointly. Well then, Christ is ours jointly; but, blessed be his name, he is ours severally too. Christ is as much yours to-night, however mean you may be, as though he did not belong to another man living. The whole of Christ is yours; he is not part mine and part thine, and part another man’s. He is all mine, all yours; personally mine, personally yours. Oh that we could realize this fact! And then, again, Christ is always ours. He is never more ours at one time, and less ours at another. The moment we believe in him we may know our perfect and invariable right to Christ — a right which depends not upon the changes of the hour, or upon the temperature of our frames and feelings, but upon those two immutable things wherein it is impossible for God to lie. Christ is ours to-night; and, glory be to his name for it, if we believe he is ours for ever: —

“This sacred bond shall never break, Though earth’s old columns bow The strong, the feeble, and the weak Can claim their Savior now.”

And this they shall do, perhaps with greater joy, but not with greater right when they stand before the throne of God.

I cannot, to-night, in a place to which I am so little accustomed, bring all my thoughts together as I would; but, methinks if I could but put this truth before you, or rather, if the Spirit of God would put it so that you could feel Christ to be yours, it would make you spring from your pew with ecstasy. Why, it is enough to thrill every chord in a man; and if a man may be compared to a harp, make every string in him pour forth an ocean of music. Christ mine — myself Christ’s: there cannot be a gladder and more heavenly theme beneath the skies.

II. I have thus completed the first work of this evening, taking the sentences of the text in the order of time. I shall now take the text IN THE ORDER IN WHICH IT IS GIVEN TO US, WHICH IS THE ORDER OF OUR EXPERIENCE. Do you not see, that to a man’s experience God’s order is reversed? We begin thus: “My Beloved is mine.” I go to him, take him up in the arms of my faith, as Simeon took up the little child in the temple, and pressing him to my heart, I say: — “Jesus thou art mine. All unholy and unclean, I nevertheless obey thy command, I believe thee I take thee at thy word; I touch the hem of thy garment. I trust my soul holy with thee; thou art mine, and my soul can never part with thee.” What next? Why then the soul afterwards says — “Now I am thine, tell me what thou wouldst have me to do. Jesus, let me abide with thee. Lord, I would follow thee whithersoever thou goest, put me on any service, dictate to me any commandment, tell me what thou wouldst have me to do to glorify thee?

‘Through floods, through flames, if Jesus lead, I’ll follow where he goes.’”

For I am his. Christ is mine — this is faith. I am his — this is good works.

Christ is mine: that is the simple way in which the soul is saved. I am Christ’s: that is the equally simple method by which salvation displays itself in its practical fruits I am afraid some of you have never carried out the last sentence, “I am Christ’s.” I know some, for instance, who believe (mark, I am not speaking to those who do not) who believe it to be the duty of every Christian to profess his faith in baptism, are nevertheless not baptised. They say they are Baptists in principle. They are Baptists without any principle at all. They are men who know their Master’s will, and do it not, and they shall surely be beaten with many stripes. In other men it becomes a sin of ignorance, but with such men it is wilful. They reply, “It is a non-essential.” Things non-essential to salvation are nevertheless essential to obedience. As I said a few Sabbaths ago, you would not like a servant who only did what he liked to do, and told you that some of your commands were non-essential. I am quite certain that if a soldier did not load his gnu, or stand in rank, or shoulder arms at the word of command, the court-martial would never listen for an instant to the plea of nonessential.

God’s commands require obedience, and it is essential that every servant be found faithful. I say, it is exceedingly essential to a Christian to do what he is told to do. Whatever Jesus bids us do, if it save us not from anything else, at any rate the fulfillment of it will save us from the sin of being disobedient to him.

Now will you try, my dear friends, not in the one command only, which lies at the threshold of the house, but in all others, to feel that you are not your own? “Ah!” says one man, “I am not my own, I have so much to do for my family,” another, “I am not my own, I belong to a political party;” another, “I am not my own, I belong to a firm.” Just so: all these are ways in which men are kept from saying, “I am my Beloved’s, and my Beloved is mine.”

Oh that we could, by any means whatever, feel that we were all Christ’s! I though I had a drop of blood in my veins that was not his. I would seek to have it let out; and if there were a single power I have, mental, physical, or spiritual, which could not and would not serve God, though it might impair my comfort, I would devoutly pray that this Jonah might be thrown into the sea, this Achan stoned with stones, this Haman hanged on the gallows.

This cankered thing, it is deadly thing, this damnable thing must be cut away once for all, for “better to enter into heaven halt and maimed, than having two eyes and two arms to be cast into hell-fire.” We must have a single eye; We must feel that we are all Christ’s, and live as if we were all Christ’s; for we have no right to say, “My Beloved is mine,” unless we can add, “And I am his.” Why look, sirs, look at the great multitude of professors. How few there are that ever live as if they belonged to Christ! They act independently of him; they buy, they sell, on their own account; that they are stewards, never penetrates their thick brain; that all they have is not their own, but his, never seems to have come into their heart, though they have sung it with their lips —

“And if I might make some reserve, And duty did not call, I love my God with zeal so great, That I would give him all.”

Many a man has sung that, with his thumb-nail going round a coin in his purse, to find out whether it was a fourpenny or a threepenny bit. He says he would give Christ all; but then he means that the bill is to be drawn at a very long credit, and he will pay when he dies: he will give up what he cannot take away with him, and when he leaves his rotten carcass he will leave his rotten wealth. Oh that we could all feel that we were all Christ’s! Why, the Church of God would not be penned and shut up within the narrow bounds of England and America long, if once we felt we were Christ’s. At this very moment China is open to Christian enterprise. The leader of the so-called “rebels” turns out to be, after all, a man who is exceedingly enlightened in the things of God. He has said to Mr. Roberts, the missionary, “I open to-day eighteen chapels in Nankin; write to your friends, and tell them to come over and preach, and we will be glad to hear them. I give you a passport, that no man may touch you, and any-man who will preach Christ’s gospel shall go unharmed through my dominions;” and he actually issued, but a few days before the coming of the last mail, a proclamation by which all idolatry is abolished throughout his dominions, and witchcraft and fortune-telling are made crimes, and he invites and prays his brethren in England especially to send over the Word of life, that they may have it among the people. Now, I do honestly avow, if this place had not been built, and I had had nothing beyond the narrow bounds of the place in which I have lately preached, I should have felt in my conscience bound to go to learn the language and preach the Word there; but I now know what to do. I must here abide, for this is my place; but I would to God some were found in the Church, some in London, who have not such a gracious tie as this to keep them in their own land, to say, “Here am I, send me; I am Christ’s man; there is Christ’s field; let me go and reap it, for the harvest is ripe; help me, O God, and I will seek to ingather it for thine honor.” “My Beloved is mine and I am his.” That last “I am his” would make life cheap, and blood like water and heroism a common thing, and daring but an every-day duty, and self-sacrifice the very spirit of the Christian life. Learn well, then, the meaning of that sentence, “I am his.”

But will you please to notice once again — (I fear lest I shall weary you, and therefore will be brief) “My Beloved is mine” — that is my calling. He calls me to him. He gives himself to me; he is mine. I am his — that is my election. I was his before I knew him to be mine; but I learned my calling first, and my election afterwards. We have scores of people who will not come to Christ, because they cannot understand election. Meet a boy in the street, and invite him to go to a two-penny school. “No,” says the boy, “I don’t feel fit to go to a national school, to learn to read and write; for, to tell you the truth, I don’t understand the Hebrew language,” You would reply. “But, my good lad, you will learn Hebrew afterwards, if you can; but that is no reason, at any rate, why you should not learn English first. Come first to the little school; you shall go afterwards to the grammar school; if you get on, you shall go to the University, take your B.A. degree and perhaps come out as a Master of Arts.” But here we have poor souls that want to be M.A.’s before they have gone to the penny school. They want to read the tomes before they will read the horn-book. They are not content to spell A, B, C. — “I am a sinner, Christ is a saviour,” — but they long to turn over the book of decrees, and find out the deep things of God.

You shall find them out afterwards: you shall go step by step, while the master shall say to you each time, “Friend, come up higher.” But if you begin with election, you will have to come down again: for there will be a more honorable man than you, who will come in, and you will begin with shame to take the lowest room. I have seen plenty of high-flying Christians, who began at the top of the tree; they were the men; wisdom would die with them the judges, the dictators, the very consuls, the cardinals, the popes they knew everything; and whenever such men are gracious men, the Lord always puts the lancet into them, and makes them grow smaller, and smaller and smaller, till at last they say, “Woe is me, for I am undone;” and they cry, “My soul is even as a weaned child.” Begin at the bottom, and grow up; but do not begin at the top, and come down. That is hard work; but going up is pleasant work, joyous work. Begin by saying, “My Beloved is mine;” you shall come to know your election by-and-bye, and say, “I am his.”

And now I do not think I will preach any longer about my text, but just come down upon my hearers for a few minutes, with all my might. How many among us can dare to say this to-night? Hundreds of you can; thousands of you can. If this were the day of judgment — if to-night you stood, fresh risen from your graves — if now you heard the trumpet sound — if now you saw the King in his beauty sitting upon the great white throne, I know that many of you would say, “My beloved is mine, and I am his.” If this day the millennial reign of Christ had begun — if the vials had been opened, the plagues poured out, and if now Christ were come, that the wicked might be driven out and that his saints might reign, I am sure there are many of you who would say, “Welcome, welcome, Son of God; my Beloved is mine and I am his.” And there are many of you, too, who if the angel of death should pass the pew and flap his black wing into you face, and the cold air of death should smite you, would say, “‘Tis well, for my Beloved is mine, and I am his.” You could shut your eyes and your ears to the joys and to the music of earth, and you could open them to the splendours and melodies of heaven. To be fearless of death should always be the mark of the Christian. Sometimes a sudden alarm may rob us of our presence of mind; but no believer is in a healthy state, if he be not ready to meet death at any hour and at any moment. To walk bravely into the jaws of the dragon — to go through the iron gates, and to feel no terror — to be ready to shake hand with the skeleton king, to look on him as a friend, and no more a foe, — this should be the habitual spirit and the constant practice of the heir of heaven. Oh! if this be written on my soul, “My Beloved is mine, and I am his,” come, welcome death:

“Come, death, and some celestial band, I’ll gladly go with you.”

But — and a solemn “but” — pass the question round these galleries, and in this area, and how many among you must say, “I never thought of that. I never thought whether I was Christ’s, or Christ mine.” I will not rebuke you to-night. I will not thunder at you. God’s grace to me forbids that this should be a day of thunder. Let it be a day of feasting to every one, and of sorrow to none. What shall I say to you, then, but this? O that Christ may be yours. When he was here on earth be chose to go among shiners — sinners of the blackest hue; and now he is in heaven, up yonder he loves sinners as much as ever he did. He is as willing to receive you to-night as to receive the thief. It will give as much joy to his heart to hear your cry tonight, as when he thanked God that these things were revealed unto babes.

It is to his honor that you should be his; it is to his joy that he should be yours. Sinner! if thou wilt have Christ — if now the spirit of God makes thee willing — there is no bar on God’s part, when the bar is taken away on thine. If thou art willing, he is more willing than thou art. If the gate of thy heart be on the latch, the gate of heaven is wide open. If thy soul do but yearn after Christ his bowels have long yearned after you. If you have but a spark of love to Christ, he has a furnace of love to you. And if you have none at all — no love, no faith — oh I may you have it now! “Believe in the Lord Jesus Christ and you shall be saved.” You; yes, you! Did you come here out of curiosity? Zaccheus heard Christ out of curiosity; but he was saved. Did you come for a worse purpose? God bless you, anyhow, for whatever you came; and may he bring you to himself to-night! Trust Christ now and you are saved.

My life for yours: if you perish trusting in Christ I will perish too. Even should I have an ear listening to me which belongs to a harlot, to a thief, to a murderer, yet “he that believeth in the Lord Jesus Christ shall be saved;” and if you believe in him, and you are lost I will be lost with you; and the whole Church of Christ must be lost too; for there is the same way to heaven for the best as for the worst — for the vilest as for the most righteous. “No man cometh unto the Father but by Christ.” Nothing can damn a man but his own righteousness; nothing can save him but the righteousness of Christ. All your sin — your past sin, shall not destroy you; if you now believe in Jesus, it shall be cast into the sea for ever, and you shall begin again as though you had never sinned; his grace shall keep you for the future and you shall hold on your way, an honor to Christ’s grace, and a joy to your own soul. But if ye be disobedient, and will not eat of the good of the land, then, will I say, as Esaias said of old, “I am found of them that sought me not, but all day long have I stretched out my hands to an ungodly and gainsaying generation.” God has stretched out his hands. Oh that ye were wise, and would run into his arms to-night! I know I am speaking to some self-righteous men — some who say, “It is a shame to tell men they are depraved. I am not.” Well, we think if their lives were written it might be proved they were; “It is a shame,” say they, “to tell men that they cannot get to heaven by their good works, because then they will he wicked.” It is an odd thing, though, that the more this truth is preached, the better people are. Preaching good works as the way to heaven always makes drunkards and thieves, but preaching faith in Christ always produces the best effects. Dr. Chalmers, who was no fanatic, says, “When I preached mere morality I preached sobriety till they were all drunkards, I preached chastity till it was not known any where; I preached honesty till men grew to be thieves,” but, he says, “as soon as ever I preached Christ there was such a change in the village as never was known.” Well, we believe that self-righteousness will destroy you, my friend, and we therefore tell you, honestly and plainly, that you might as well hope to get to heaven by flying up in a balloon, as to get there by your good works. You may as soon sail to India in a sieve as get to glory by your own goodness. You might as well go to court in cobwebs as seek to go to heaven in your own righteousness. Away with your rags, your filthy, rotten rags. They are only a harbour for the parasites of unbelief and pride.

Away with your rotten righteousness, your counterfeit gold, your forged wealth. It is of nothing worth whatever in the sight of God. Come to him, empty, poor, naked! It grates on your proud ear, does it? Better, I say, to lose your pride, than to lose your soul! Why be damned for pride’s sake? Why carry your head so high that it must needs be cut off? Why feed your pride on your soul’s blood? Surely there is cheaper stuff than that for pride to drink! Why let it suck the very marrow out of your bones? Be wise! Bow, stoop, stoop to be saved. And now, in the name of Jesus of Nazareth, the man, the God, I do command you, as his messenger and his servant, and at your peril reject the command, — “Believe, repent, and be baptized, every one of you.” “Believe in the Lord Jesus Christ, and you shall be saved;” “for he that believeth and is baptized shall be saved; he that believeth not shall be damned.”

God add his blessing, for his name’s sake. Amen.

22. A Song Among the Lilies  (SS 2:16)

August 30th, 1874

"My beloved is mine, and I am his: he feedeth among the lilies."—Song of Solomon 2:16.

LAST SABBATH, IN our morning's sermon ("The Turning Point"), we began at the beginning and described the turning point in which the sinner sets his face towards his God, and for the first time gives practical evidence of spiritual life in his soul. He bestirs himself, he goes to his Father's house, and speedily is pressed to his Father's bosom, forgiven, accepted, and rejoiced over. This morning we are going far beyond that stage, to a position which I may call the very crown and summit of the spiritual life. We would conduct you from the door-step to the innermost chamber, from the outer court to the Holy of Holies, and we pray the Holy Spirit to enable each one of us who have entered in by Christ Jesus, the door, to pass boldly into the secret place of the tabernacles of the Host High, and sing with joyful heart the words of our text, "My beloved is mine, and I am his."

"For he is mine and I am his,

The God whom I adore;

My Father, Savior, Comforter,

Now and for evermore."

The passage describes a high state of grace, and it is worthy of note that the description is full of Christ. This is instructive, for this is not an exceptional case, it is only one fulfillment of a general rule. Our estimate of Christ is the best garage of our spiritual condition; as the thermometer rises in proportion to the increased warmth of the air, so does our estimate of Jesus rise as our spiritual life increases in vigor and fervency. Tell me what you think of Jesus and I will tell you what to think of yourself. Christ us, yea, more than all when we are thoroughly sanctified and filled with the Holy Ghost. When pride of self fills up the soul, there is little room for Jesus; but when Jesus is fully loved, self is subdued, and sin driven out of the throne. If we think little of the Lord Jesus we have very great cause to account ourselves spiritually blind, and naked, and poor, and miserable. The rebel despises his lawful sovereign, but the favored courtier is enthusiastic in his praise. Christ crucified is the revealer of many hearts, the touchstone by which the pure gold and the counterfeit metal are discerned; his very name is as a refiner's fire and like fuller's soap; false professors cannot endure it, but true believers triumph therein. We are growing in grace when we grow in the knowledge of our Lord and Savior Jesus Christ. Let everything else be gone, and let Christ fill up the entire space of our soul, then, and only then, are we rising out of the vanity of the flesh into the real life of God.

Beloved, the grandest facts in all the world to a truly spiritual man are not the rise and fall of empires, the marches of victory, or the desolations of defeat; he cares neither for crowns nor mitres, swords nor shields; his admiring gaze is wholly fixed upon Christ and his cross and cause. To him Jesus is the center of history, the soul and core of providence. He desires no knowledge so much as that which concerns his Redeemer and Lord; his science deals with what Jesus is and what he is to be, what he has done, what he is doing, and what he will do. The believer is mainly anxious as to how Jesus can be glorified, and how sinners can be brought to know him. That which concerns the honor of Jesus is our chief concern from day to day; as for other matters let the Lord do as he wills with them, only let Jesus Christ be magnified, and all the rest of the world's story has small significance for us. The Beloved is the head and front, the heart and soul of the Christian's delight when his heart is in its best state. Our text is the portrait of a heavenly-minded child of God, or rather, it is the music of his well stringed harp when love as minstrel touches the tenderest chords: "My beloved is mine, and I am his; he feedeth among the lilies."

We shall note then, first, that here is a delighting to have Christ; secondly, a delighting to belong to Christ; and thirdly, a delighting at the very thought of Christ.

I. First, here is A DELIGHTED TO HAVE CHRIST. "My beloved is mine." The spouse makes this the first of her joy notes, the cornerstone of her peace, the fountain of her bliss, the crown of her glory. Observe here that where such an expression is truthfully used the existence of the Beloved is matter of fact. Scepticism, and questioning have no place with those who thus sing. There are dreamers now-adays who cast doubt on everything; taking to themselves the name of philosophers, and professing to know something of science, they make statements worthy only of idiots, and demand for their self-evidently false assertions the assent of rational men. The word "philosopher" will soon come to mean a lover of ignorance, and the term "a scientific man" will be understood as meaning a fool, who has said in his heart there is no God. Such attacks upon the eternal verities of our holy faith can have no effect upon hearts enamoured of the Son of God, for, dwelling in his immediate presence, they have passed the stage of doubt, left the region of questioning far behind, and in this matter have entered into rest. The power of love has convinced us; to entertain a doubt as to the reality and glory of our Well-beloved would be torment to us, and therefore love has cast it out. We use no perhapses, buts, or ifs concerning our Beloved, but we say positively that he is, and that he is ours. We believe that we have better evidence of his being, power, Godhead, and love to us than can be given for any other fact. So far from being abashed by the cavils of sceptics, or quailing beneath the question, "Is there such a Beloved?" we are not careful to answer in this matter, for we know that there is; our love laughs at the question, and does not condescend to answer it save by bidding those who seriously inquire to "come and see" for themselves. We have ever found, beloved, that when a time of chilling doubt has come over us—and such ague fits will come—we have only to return to meditations upon Jesus and he becomes his own evidence by making our hearts burn within us with love of his character and person, and then doubt is doomed. We do not slay our unbelief by reason, but we annihilate it by affection. The influence of love to Jesus upon the soul is so magical—I wish I had a better word—so elevating, so ravishing, so transporting, it gives such a peace, and withal inspires such holy and lofty aspirations, that the effect proves the cause. That which is holy is true, and that which is true cannot rise out of that which is false. We may safely judge a tree by its fruit, and a doctrine by its result: that which produces in us self-denial, purity, righteousness, and truth, cannot itself be false, and yet the love of Jesus does this beyond everything else. There must be truth for a cause where truth is the effect; and thus love, by the savor which it spreads over the soul by contemplation of Christ, puts its foot upon the neck of doubt and triumphantly utters bold, confident declarations, which reveal the full assurance of faith. New-born love to Jesus, while yet in its cradle, like a young Hercules, takes the serpents of doubt and strangles them. He who can say from his heart "My Beloved," is the man who is in the way to confirmed faith. Love cannot, will not doubt; it casts away the crutches of argument and flies on the wings of conscious enjoyment, singing her nuptial hymn, "My Beloved is mine, and I am his."

In the case before us the love of the heavenly-minded one is perceived and acknowledged by herself. "My beloved," saith she; it is no latent affection, she knows that she loves him, and solemnly avows it. She does not whisper, "I hope I love the peerless one," but she sings, "My beloved." There is no doubt in her soul about her passion for the altogether lovely one. Ah, dear friends, when you feel the flame of love within your soul, and give it practical expression, you will no longer inquire, "Do I love the Lord or no? "Then your inner consciousness will dispense with evidences. Those are dark days when we require evidences; well may we then fast, for the Bridegroom is not with us; but when he abides with us, enjoyment of his fellowship supersedes all evidences. I want no evidence to prove that food is sweet when it is still in my month; I want no evidence of the existence of the sun when I am basking in his beams, and enjoying his light, and even so we need no evidence that Jesus is precious to us when, like a bundle of myrrh, he perfumes our bosom. We are anxious doubters as to our safety, and questioners of our own condition, because we are not living with Jesus as we ought to be; but when he brings us to his banqueting house, and we walk in the light as he is in the light, we have fellowship with him and with the Father, and then we believe and are sure, and our love to Jesus is indisputable, because it burns within too fervently to be denied. Why, when a Christian is in a right state, his love to Jesus is the mightiest force in his nature, it is an affection which, like Aaron's rod, swallows up all other rods; it is the mainspring of his action, and sways his whole body, soul, and spirit. As the wind sweeps over all the strings of the Alolian harp, and causes them all to vibrate, so does the love of Jesus move every power and passion of our soul, and we feel in our entire being that our Beloved is indeed ours, and that we love him with all our hearts. Here, then, is the Beloved realized, and our love realised too.

But the pith of the text lies here, our possession of him is proven, we know it, and we know it on good evidence—"My beloved is mine." You know it is not a very easy thing to reach this point. Have you ever thought of the fact that to claim the Lord and call him "my God," is a very wonderful thing? Who was the first man in the Old Testament who is recorded as saying "My God"? Was it not Jacob, when he slept at Bethel, and saw the ladder which reached to heaven? Even after that heavenly vision it took him touch effort to reach to "My God." He said "If God will be with me and will keep me in the way that I go, and will give me bread to eat and raiment to put On, so that I come again to my father's house in peace, then shall the Lord be my God." Only after long experience of divine goodness could he climb up to the height of saying "My God." And who is the first man in the New Testament that calls Jesus "My Lord and My God"? It was Thomas, and he must needs have abundant proofs before he can speak thus: "Except I see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." Only when he had received such proofs could he exclaim "My Lord and my God." Blessed are they who reach it by simpler faith, who have not seen and yet have believed. "My Beloved" is a strong expression. "Beloved" is sweet, but "MY Beloved" is sweetest of all. If you think of it, it is no little thing to claim God as ours, to claim Jesus the Beloved as ours, yea, to put it in the singular, and call him mine; and yet, when the believer's heart is in the right condition, he makes the claim, and is warranted in so doing; for Jesus Christ is the portion of all believers. His Father gave him to us, and he has given himself to us. Jesus was made over to every believing soul, as his personal possession, in the eternal covenant ordered in all things and sure; Jesus actually gave himself for us in his incarnation, becoming bone of our bone and flesh of our flesh; he has made himself ours by his passion and death, loving us and giving himself for us, to save us from our sins; he has also given us power to appropriate him by the gracious gift of faith, by which we are in very deed married to him, and are enabled to call him the husband of our souls, who is ours to have and to hold, for better for worse, for life and for death, by a bond of marriage union which neither death nor hell, time nor eternity, can break. Jesus is ours by the promise, the covenant, and oath of God; a thousand assurances and pledges, bonds and seals, secure him to us as our portion and everlasting heritage.

This precious possession becomes to the believer his sole treasure. "My beloved is mine," saith he, and in that sentence he has summed up all his wealth. He does not say "My wife, my children, my home, my earthly comforts are mine." He is almost afraid to say so, because while he is yet speaking, they may cease to be his: the beloved wife may sicken before his eyes, the child may need a tiny coffin, the friend may prove a traitor, and the riches may take to themselves wings, therefore the wise man does not care to say too positively that anything here below is his; indexed, he feels that in very truth they are not his, but only lent to him "to be returned anon"; but the Beloved is his own, and his possession of him is most firm. Neither doth the believer when his soul is in the best state so much rejoice even in his spiritual privileges as in the Lord from whom they come. He has righteousness, wisdom, sanctification and redemption; he has both grace and glory secured to him, but he prefers rather to claim the fountain than the streams. He clearly sees that these choice mercies are only his because they are Christ's, and only his because Christ is his. Oh, what would all the treasures of the covenant be to us if it were possible to have them without Christ? Their very sap and sweetness would be gone. Having our Beloved to be ours, we have all things in him, and therefore our main treasure, yea, our sole treasure, is our Beloved. O ye saints of God, was there ever possession like this? You have your beloveds, ye daughters of earth, but what are your beloveds compared with ours? He is the Son of God and the Son of Man! The darling of heaven and the delight of earth! The lily of the valley and the rose of Sharon! Perfect in his character, powerful in his atoning death, mighty in his living plea! He is such a lover that all earthly loves put together are not worthy to touch the hem of his garment, or loose the latchet of his shoes. He is so dear, so precious, that words cannot describe him nor pencil depict him, but this we will say of him, he is "the chief among ten thousand, and the altogether lovely," and he is ours. Do you wonder that we glory in this fact, and count this the crowning delight of our lives, "My beloved is mine"?

The very tenure upon which we hold this priceless possession is a matter to glory in. O worldlings, you cannot hold your treasures as we hold ours. If you knew all, you would never say of anything, "It is mine," for your holding is too precarious to constitute possession. It is yours till that frail thread of life shall snap, or that bubble of time shall burst. You have only a leasehold of your treasures, terminable at the end of one frail life; whereas ours is an eternal freehold, an everlasting entail. "My beloved is mine,"—I cannot lose him, nor can he be taken from me; he is mine for ever, for "who shall separate us from the love of God which is in Christ Jesus our Lord? "So that, while the possession is rare, the tenure is rare also, and it the life of our life, and the light of our delight that we can sing—

"Yea, thou art mine, my blessed Lord,

O my Beloved, thou art mine!

And, purchased with thy precious blood,

My God and Savior, I am thine.

"MY CHRIST! Oh, sing it in the heavens,

Let every angel lift his voice;

Sound with ten thousand harps his praise,

With me, ye heavenly hosts, rejoice.

"The gift unspeakable is given,

The grace of God has made him mine;

And, now, before both earth and heaven,

Lord, I will own that I am thine."

Now, beloved friends, I cannot talk about this as I feel, I can only give you hints of that which fills me to the full with joy. I beg you to contemplate for a single moment the delight which is stored up in this fact, that the blessed Son of God, the "brightness of the Father's glory," is all our own. Whatever else we may have, or may not have, he is ours. I may not exhibit in my character all the grace I could wish, but "My beloved is mine"; I may have only one talent, but "My beloved is mine"; I may be very poor and very obscure, but "My beloved is mine"; I may have neither health nor wealth, but "My beloved is mine"; I may not be what I want to be, but "My beloved is mine." Yea, he is altogether mine, his Godhead and his manhood, his life, his death, his attributes, and prerogatives, yea, all he is, all he was, all he ever will be, all he has done, and all he ever will do, is mine. I possess not a portion in Christ, but the whole of him. All his saints own him, but I own him as much as if there were never another saint to claim him. Child of God, do you see this? In other inheritances, if there are many heirs, there is so much the less for each, but in this great possession every one who has Christ has a whole Christ all to himself, from the head of much fine gold, down to his legs, which are as pillars of marble. The whole of his boundless heart of love, his whole arm of infinite might, and his whole head of matchless wisdom,—all is for thee, beloved. Whoever thou mayst be, if thou dost indeed trust in Jesus, he is all thine own.

My beloved is all mine, and absolutely mine; not mine to look at and talk about merely, but mine to trust in, to speak to, to depend upon, to fly to in every troublous hour, yea, mine to feed upon, for his flesh is meat indeed, and his blood is drink indeed. Our beloved is not ours only to use in certain ways, but ours outright, without restriction. I may draw what I will from him, and both what I take and what I leave are mine. He himself in his ever glorious person is mine, and mine always; mine when I know it, and mine when I do not know it, mine when I am sure of it, and mine when I doubt it; mine by day, and mine by night; mine when I walk in holiness, ay, and mine when I sin, for "if any man sin we have an advocate with the Father, Jesus Christ the righteous." He is mine on the hill Mizar, and mine in the swellings of Jordan; mine by the grave where I bury those I love, mine when I shall be buried there myself, mine when I rise again; mine in judgment, and mine in glory; for ever mine.

Note well that it is written, "My beloved is mine," in the singular. He is yours, I am glad of it; but still to me it is most sweet that he is mine. It is well to bless God that others have a possession in Christ, but what would that avail if we were strangers to him ourselves? The marrow and the fatness lie in the personal pronoun singular, "My beloved is mine. "I am so glad that Jesus loves me." Oh for a blessed grip with both hands on such a Christ as this! Observe well that he is ours as our Beloved, so that he is ours as whatever our love makes of him. Our love can never praise him enough, or speak well enough of him, she thinks all descriptions fall short of his deservings; well, then, Jesus is ours at his best; if we think him so glorious, he is ours in all that glory. Our love says that he is a fair, lovely, sweet, and precious Christ, and let us be sure that, however lovely, sweet, and precious he is, he is all ours. Our love says there is none like him, he is King of kings and Lord of lords, he is the ever blessed; well, as the King of kings and Lord of lords he is yours. You cannot think too much of him, but when you think your best he is yours at that best. He has not a glory so high that it is not yours, nor a lustre so brilliant that it is not yours. He is my beloved, and I would fain extol him, but never can I get beyond this golden circle, when I most extol him he is still mine.

Here, then, is the basis of Christian life, the foundation on which it rests: to know that most surely Christ is altogether ours is the beginning of wisdom, the source of strength, the star of hope, the dawn of heaven.

II. The second portion of the text deals with DELIGHTING TO BELONG TO CHRIST. "I am his." This is as sweet as the former sentence. I would venture to put a question to each loving wife here present—when you were married which was the sweetest thought to you, that you were your husband's, or that he was yours? Why, you feel that neither sentence would be sweet alone: they are necessary to each other. Ask any fond, loving heart which of these declarations could best be parted with, and they will tell you that neither can be given us. Christ is mine, but if I were not his it would be a sorry case, and if I were his and he were not mine it would be a wretched business. These two things are joined together with diamond rivets—"My beloved is mine, and I am his." Put the two together, and you have reached the summit of delight.

That we are his is a fact that may be prove—yea, it should need no proving, but be manifest to all that "I am his." Certainly we are his by creation: he who made us should have us. We are his because his Father gave us to him, and we are his because he chose us. Creation, donation, election are his triple hold upon us. We are his because he bought us with his blood, his because he called us by his grace, his because he is married to us, and we are his spouse. We are his, moreover, to our own consciousness, because we have heartily, from the inmost depths of our being, given ourselves up to him, bound by love to him for ever. We feel we must have Christ, and be Christ's, or die—"For me to live is Christ." Brethren and sisters, mind you attend to this clause, I am sure you will if the former one is true to you. If you can say, "My beloved is mine," you will be sure to add, "I am his, I must be his, I will be his: I live not unless I am his, for I count that wherein I am not his I am dead, and I only live wherein I live to him." My very soul is conscious that I am his.

Now this puts very great honor upon as. I have known the time when I could say "My beloved is mine" in a very humble trembling manner, but I did not dare to add "I am his" because I did not think I was worth his having. I dared not hope that "I am his" would ever be written in the same book side by side with "My beloved is mine." Poor sinner, first lay hold on Jesus, and then you will discover that Jesus values you. You will prize him first, and then you will find out that he prizes you, and that though you do not feel worthy to be flung on a dunghill, yet Jesus has put a value upon you, saying "Since thou wert precious in my sight thou hast been honorable, and I have loved thee." It is no small joy to know that we poor sinners are worth Christ's having, and that he has even said, "They shall be mine in the day when I make up my jewels."

This second part of the text is true as absolutely as the first. "I am his"—not my goods only, nor my time, nor my talents, nor what I can spare, but "I am his." I fear that some Christians have never understood this. They give the Lord a little of their surplus, which they never miss. The poor widow who gave all her living, had the true idea of her relation to her Lord. She would have put herself into the treasury if she could, for she felt "I am his." As for myself, I wish I could be dropped bodily through the little slit of Christ's treasure box, and be in his casket for ever, never to be heard of any more as my own, but to be wholly my Lord's. Paul desired to spend and be spent. It is not easy to do those two things distinctly with money, for when you spend a thing it is spent at one and the same time, but the apostle meant that he would spend himself by activity, and then when he could do no more, he would be glad to be spent by passive endurance for Christ's sake. The believer feels that he belongs to Jesus absolutely; let the Lord employ him as he may, or try him as he pleases; let him take away all earthly friends from him or surround him with comforts; let him either depress him or exalt him, let him use him for little things or great things, or not use him at all, but lay him on the shelf; it is enough that the Lord does it, and the true heart is content, for it truthfully confesses, "I am his. I have no mortgage or lien upon myself, so that I can call a part of my being my own, but I am absolutely and unreservedly my Lord's sole property." Do you feel this, brethren and sisters? I pray God you may.

Blessed be God, this is true evermore—"I am his," his to-day, in the house of worship, and his to-morrow in the house of business; his as a singer in the sanctuary, and his as a toiler in the workshop; his when I am preaching, and equally his when I am walking the streets; his while I live, his when I die; his when my soul ascends and my body lies mouldering in the grave; the whole personality of my manhood is altogether his for ever and for ever.

This belonging to the Well-beloved is a matter of fact and practice, not a thing to be talked about only, but really to be acted on. I am treading on tender ground now, but I would to God that every Christian could really say this without lying: "I do live unto Christ in all things, for I am his. When I rise in the morning I wake up as his, when I sit down to a meal I eat as his, and drink as his. I eat, and drink, and sleep unto the Lord, in everything giving thanks unto him. It is blessed even to sleep as the Lord's beloved, to dream as his Abrahams and Jacobs do, to awake at night and sing like David, and then drop off to "sleep in Jesus." "It is a high condition," say you. I grant it, but it is where we ought to abide. The whole of our time and energy should be consecrated by this great master principle, "I am his." Can you say it? Never rest till you can. And if you can, beloved, it involves great privilege. "I am his," then am I honored by having such an owner. If a horse or a sheep is said to belong to the Queen, everybody thinks much of it: now you are not the Queen's, but you are the Lord's, and that is far more. Through belonging to Christ you are safe, for he will surely keep his own. He will not lose his own sheep, he paid too dear a price for them to lose them. Against all the powers of earth and hell the Redeemer will hold his own and keep them to the end. If you are his he will provide for you. A good husband careth for his spouse, and even thus the Lord Jesus Christ cares for those who are betrothed unto him. You will be perfected too, for whatever Christ has he will make worthy of himself and bring it to glory. It is because we are his that we shall get to heaven, for he has said, "Father, I will that they also whom thou hast given me be with me where I am." Because they are his he would have them with him.

Now, give your thoughts licence to wonder that any one of us should be able to say, "I am his." "I who used to be so giddy and thought" less, So sceptical, and perhaps profane, I am his." Ay, and some of you can say, "I who used to be passionate and proud, I who was a drunkard, I whose lips were black with blasphemy, I am his." Glory he unto thee, O Jesus Christ, for this, that thou hast taken up such worthless things as we are and made us thine. No longer do we belong to this present evil world, we live for the world to come. We do not even belong to the church, so as to make it our master; we are part of the flock, but like all the rest we belong to the Great Shepherd. We will not give ourselves up to any party, or become the slave of any denomination, for we belong to Christ. We do not belong to sin, or self, or Satan; we belong entirely, exclusively, and irrevocably to the Lord Jesus Christ. Another master waits upon us and asks us to give our energies to his services, but our answer is, "I am already engaged." "How is that?" "I bear in my body the marks of the Lord Jesus, and therefore from henceforth trouble me no more." "But can you not serve me in part?" "No, sir, I cannot serve two masters; I am not like a man who can do as he pleases, I have no time to call my own." "How is that?" "I belong to Christ, I am wholly his. If there is anything to be done for him I am his man to the best of my ability; I decline no service to which he calls me, but I can serve no other Lord." Lord Jesus, help each one of us now to say—

"I am thine, and thine alone,

This I gladly, fully own;

And in all my works and ways,

Only now would seek thy praise."

III. To conclude: the saint feels DELIGHT IN THE VERY THOUGHT OF CHRIST. "He feedeth among the lilies." When we love any persons, and we are away from home, we delight to think of them, and to remember what they are doing. You are a husband travailing in a foreign land; this morning you said to yourself, "At this time they are just getting up at home." Perhaps the time is different, for you are in another longitude, and you say to yourself, "Ah, now the dear children are just getting ready to go to the Sabbath-school;" and by-and-by you think they are at dinner. So delight in the thought of Christ made the church say, "He feedeth among the lilies." She was pleased to think of where he was and what he was doing.

Now, where is Jesus? What are these lilies? Do not these lilies represent the pure in heart, with whom Jesus dwells? The spouse used the imagery which her Lord had put into her mouth. He said "As the lily among thorns, so is my love among the daughters," and she appropriates the symbol to all the saints. A preacher who is great at spiritualizing has well said on this verse, "The straight stalk, standing up erect from the earth, its flowers as high from the ground as possible, do they not tell us of heavenly-mindedness? Do they not seem to say, 'set your affection on things above, not on things on the earth'? And if the spotless snow of the leaves teaches us of grace, then the gold of the anthers tells us of that crown which shall be the reward of grace." The violet and the primrose in spring nestle close to the earth, as if in sympathy with her chill condition, but the lily lifts up itself towards heaven in sympathy with the summer's light and splendor. The lily is frail, and such are the saints of God; were not Jesus among them to protect them the wild beast would soon tread them down. Frail as they are, they are surpassingly lovely, and their beauty is not that which is made with hands. It is a beauty put upon them by the Lord, for "they toil not, neither do they spin, yet Solomon in all his glory was not arrayed like one of these." The saints work not for life, and spin no righteousness of their own, and yet the royal righteousness which adorns them far surpasses all that wisdom could devise or wealth procure.

Where, then, is my Lord to-day? He is up and away, among the lilies of Paradise. In imagination I see those stately rows of milkwhite lilies growing no longer among thorns: lilies which are never soiled with the dust of earth, which for ever glisten with the eternal dews of fellowship, while their roots drink in unfading life from the river of the water of life which waters the garden of the Lord. There is Jesus! Can you see him? He is fairer even than the lilies which bow their heads around him. But he is here too where we are, like lilies which have scarce opened yet, lily buds as yet, but still watered by the same river, and yielding in our measure the same perfume. O ye lilies of Christ's own planting, he is among you; Jesus is in this house to-day, the unction which has made his garments so fragrant is discerned among us.

But what is he doing among the lilies? It is said, "He feedeth among the lilies." He is feeding himself, not on the lilies, but among them. Our Lord finds solace among his people. His delights are with the sons of men; he joys to see the graces of his people, to receive their love, and to discern his own image in their faces. As he said to the woman of Samaria, "Give me to drink," so does he say to each one of his people, "Give me to drink," and he is refreshed by their loving fellowship. But the text means that he is feeding his people. He feedeth that part of his flock redeemed by blood of which we read that "the Lamb which is in the midst of the throne shall feed them and shall lead them into living fountains of waters." Nor does he forget that part of his bock which is in the low lands of earth, but he gives them also their portion of food. He has fed us this morning, for he is the good Shepherd, and leaves none of his sheep to famish.

Then what shall I do? Well, I will abide among the lilies. His saints shall be my companions. Where they flourish I will try to grow. I will be often in their assemblies. Ay, and I will be a lily too. By faith I will neither toil nor spin in a legal fashion, but I will live by faith upon the Son of God, rooted in him. I would be pure in life, and I would have the golden anther of looking to the recompense of the reward. I would lift up my soul aloft" towards heaven as the lily lifts up its flower. Jesus will come and feed by my side if I am a lily, and even I may yield him some pleasure by my humble gratitude.

Beloved, this is a choice subject, but it is more sweet as a matter of fact than mere hearing can make it. "He feedeth among the lilies." This is our joy, that Christ is in his church, and the pith of all I want to say is this; never think of yourself or of the church apart from Jesus. The spouse says, "My beloved is mine, and I am his", she weaves the two into one. The cause of the church is the cause of Christ; the work of God will never be accomplished by the church apart from Christ, her power lies in his being in her midst. He feedeth among the lilies, and therefore those lilies shall never be destroyed, but their sweetness shall make fragrant all the earth. The church of Christ, working with her Lord, must conquer, but never if she tries to stand alone or to compass any end apart from him.

As for each one of us personally, let us not think of ourselves apart from Christ, nor of Christ apart from us. Let George Herbert's prayer be ours.

"Oh, be mine still, still make me thine,

Or rather make nor mine nor thine."

Let mine melt into thine. Oh, to have joint stock with Christ, and to trade under one name; to be married to Christ and lose our old name, and wast his name, and say, "I live, yet not I, but Christ liveth in me." As the wife is lost in the husband, and the stone in the building, and the branch in the vine, and the member in the head, we would be so amalgamated with Christ, and have such fellowship with him that there shall be no more mine nor thine.

Last of all, poor sinner, you will say, "There is nothing in all this for me," and I should not like to send you away without a word. You are saying "This is a day of good tidings, but it is only for God's own people." I beg you to read through the first and second chapters of the Song, and see who it was that said, "My beloved is mine," because I should not wonder but what you are very like her. She was one who confessed, "I am black", and so are you. Perhaps grace will, one of these days, help you to say, "I am comely." She was one with whom her mother's children were angry—perhaps you, too, are a speckled bird. She had done servile work, for they made her a keeper of the vineyards. I should not wonder but what you are doing servile work, too, trying to save yourself instead of accepting the salvation which Jesus has already wrought out for sinners. So it came to pass that she became very sorrowful and passed through a winter of rain and cold. Perhaps you are there; and yet you know she came out of it her winter was past, and the birds began to sing. She had been hidden in the secret places of the stairs, as you are now; but she was called out from the dust and cobwebs to see the face of her Lord.

One thing I wish to whisper in your ears—she was in the clefts of the rock. O soul, if thou canst but get there, if thou canst shelter in the riven side of our Beloved, that deep gash of the spear from which flowed blood and water, "to be of sin the double cure"; if thou canst get there, I say, though thou be black and grimed with sin, and an accursed sinner, only fit to be a firebrand in hell, yet shalt thou, even thou, be able to sing with all the rapture of the liveliest saint on earth, and one day with all the transport of the brightest ones above, "My beloved is mine, and I am his: he feedeth among the lilies." There, go your way with those silver bells ringing in your ears; they ring a marriage peal to saints, but they ring also a cheery invitation to sinners, and this is the tune they are set to—Come and welcome! Come and welcome! Come and welcome! Sinner, come! God bless you, for Jesus' sake. Amen.

23. “My Beloved Is Mine.” (SS 2:16)

NO. 2442

INTENDED FOR READING ON LORD’S-DAY, DECEMBER 8TH, 1895,

AT THE METROPOLITAN TABERNACLE, NEWINGTON

ON LORD’S-DAY EVENING, SEPT. 11TH, 1887.

“My beloved is mine, and I am his.”-Song of Solomon 2:16.

THIS IS A VERSICLE from the Song of Songs, and I do not hesitate to say that it is the soul and heart of that divine composition. The bride dressed in her richest poesy wears no jewel more precious than this diamond of full assured possession. There is poetry here which none of the sons of music can excel. It is the heart’s minstrelsy at its very best. This little sonnet might be sung in heaven, and the golden harps would be well employed if every string went with the accompaniment. How I wish you could each one sing it now with a clear sweet voice!

“Now I my best Beloved’s am, And he is mine.”

Alas! many of the Lord’s own chosen and called ones are afraid to take up this chorus and join with us. I do not condemn them, but I am eager to comfort them. What would they give?-say, rather, what would they not give-if they could but say “Christ is mine”? Yet they hesitate: the desire is strong, but the doubt is killing, and they dare not sing with us. It seems too good, too great, too glorious a claim to come from their lips. They sometimes hope, but they as often fear. They make a dash for it now and then, and trust that Christ is theirs; and then they subside into their former questioning. They are humble, modest, retiring; I fear I must add, they are, at least in a measure, unbelieving. I want to lead these true hearts up to the table that they may feast upon the dainties provided for faith. I know that even now, as they hear the text, “My Beloved is mine, and I am his,” they are saying, “Happy people that can speak thus, but I cannot. I am afraid it would be presumption, and perhaps hypocrisy, on my part, if I were to use such language.” And yet, dear heart, it is very possible that you have a perfect right to put in your claim; yes, and that you ought to be among the most confident and the most fully assured. What a pity it is that you should be losing so much joy! Yet some of the truest children of God walk in darkness at times, and we have provision made for them under the circumstances. “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God.” Oh, that I might be the means of enabling some of you to trust more bravely, and hold to your Lord in the darkness, for soon that darkness would be over! Did I hear one mourn his faults, and lament his temptations? This need not be a hindrance. She who first sang this priceless stanza was herself warring against enemies. Read the previous verse: “Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.” Instead of letting go her Lord to hunt the foxes, she clung the more to him, and joined him with herself in the effort to take them. “Foxes or no foxes.” saith she, “my Beloved is mine.” Jesus belongs to us in our imperfect condition, while yet we are beset with many mischievous and cunning foes. The Song before us is found in our own Bible, which is a Book to be used on earth rather than in heaven. While yet the foxes prowl around us we may sing, “My Beloved is mine, and I am his.” Indeed, it is by strength derived from such a cheering confidence that we are enabled to kill these foxes, and preserve the tender clusters till they are ripe for our Lord. Come, brethren, let us not do ourselves the serious hurt of refusing the greatest of blessings for reasons which are not valid. Let us mourn our faults, but let us not therefore forego our privileges. I will not let my Lord go because I see a fox. Nay, rather, I will cling to him the more closely. If that fox should hurt my vine, yet I have a better Vine in my Lord, and one which no fox can touch. Away, ye beasts of the field, ye sins, and doubts, and fears, for my heart dares to sing, “My Beloved is mine, and I am his.”

I feel that I am a bearer of a tenfold portion to the Benjamin of the family.

Joseph-I mean, Jesus has sent it, and I am eager to deliver it fresh from his dear hand. O trembling believer, it is all for thee! Receive it, and eat abundantly thereof. I am under the impression that my Master has bidden me remember that there is a Ruth here who only desires to glean, and trembles while she gathers a few scanty ears. She has not the courage to take a sheaf herself, but my Lord has said, “Let fall handfuls on purpose for her,” and I would try to do so; but I pray that timid Ruth may have courage enough to take up what I shall gladly let fall for her, for the good Boaz, in whose field I serve, has his eye upon her, and means more kindness to her than I can tell.

What I have to do to-night is to mention a few things which may help some timid one to say, “My Beloved is mine,” and then to do the same with regard to the second sentence in the text, “I am his.”

Thou askest, perhaps, “May I say, ‘My Beloved is mine’?” You know who that Beloved is; I have no need to tell you that. He is the chief among ten thousand, and the altogether lovely. You believe that it is he who is the ever-blessed Son of God, who became man for our sake, and, as the Godman, made atonement for our sin; and, having died, has risen from the dead, and gone into his Father’s within the veil, where he ever maketh intercession for us. It is that Christ who is the light of heaven, the joy of everlasting bliss, the adored of angels. It certainly does seem a great thing to call him mine; to think that he should ever be mine, and that all he is, and all he has, and all he says, and all he does, and all he ever will be, is all mine. When a wife takes a husband to be hers, he becomes all hers, and she reckons that she has no divided possession in him; and it certainly is so with thee, dear heart, if Christ be thine. He is still thine, and altogether thine, even if it does look as though you were opening your mouth very wide to be able to say it. Some of you were brought up in a school which is full of the law, and you are afraid to say what the gospel permits you to say, you have not dared yet to avail yourselves of your privileges. Some of God’s heirs are often kept in the back kitchen when they have a right to sit in the parlour, and to eat of the dainties of their Lord. Some are kept from the joys to which they have a fair claim, so I am going to ask you a few questions to see whether you are one of them.

First, hast thou taken hold of Christ by faith? Faith is the hand with which we grasp the Lord Jesus Christ. Hast thou believed that Jesus is the Christ, and that God hath raised him from the dead? Dost thou trust thyself wholly to him? I say, “wholly “-with no other secret confidence. Dost thou lean thy whole weight on him? He that hangs on two boughs, one of which is rotten, will go down. Thou hadst best trust thy whole self with Christ, and let him be the top and bottom of thy confidence. If thou dost that, then he is thine; this faith makes him thine to thy joyful experience. Listen to his own words: “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” If thou believest in Christ, thou hast Christ to be thine everlasting life, and thou mayest say, “My Beloved is mine.”

I should hope that this is not a very difficult question for you to answer; you either are trusting in Christ, or you are not. If you are not trusting in Christ, God forbid that I should exhort you to say what would be presumptuous! But if you are resting on him who lived, and loved, and died, that he might wash us from our sins in his blood,-I say, if he be all thy salvation and all thy desire, then hesitate not to say, “My Beloved is mine.”

There is no surer claim in the world than the claim of faith. God has given Christ to every believing sinner,-be he who he may,-God has given Christ to him by a covenant of salt, and Christ is his, and shall be his for ever.

Poor trembler, if thou believest on him, even thou mayest say, “My Beloved is mine.”

Let me ask thee another helpful question. Is he truly thy Beloved, the Beloved of thy soul? I remember well a dear Christian woman, who frequently said to me, “I do love Jesus, I know I do; but does he love me?” Her question used to make me smile. “Well,” I said, “that is a question that I never did put to myself,-’If I love him, does he love me?’ No, the question that used to puzzle me was, ‘Do I love him?’ When I could once settle that point, I was never again the victim of your form of doubt.” If thou lovest Christ, Christ loves thee for certain, for thy love to Christ is nothing more nor less than a beam out of the great sun of his love; and the grace that has created that love in thy heart towards him, if thou dost indeed love him, proves that he loves thee. Is it not so: “We love him because he first loved us”? Did love ever get into the heart by any other door than that? I am sure that it never did; so that, if thou lovest him, thou canst say, “My Beloved is mine.” There are many who may love on earth, and never obtain the object of their affection; but if thou lovest Christ, raise thou no question about his love to thee; he is thine, and thou art his. That test may help someone who, perhaps, is standing trembling behind the door, full of blushes, and afraid to come in amongst God’s people. To thee, poor timid soul, we say, “Come in, thou blessed of the Lord, wherefore standest thou without? If thou lovest him, thou art welcome to all he has.” Next, I would help thee with a third question. Is Jesus dear to thee above all thy possessions? Perhaps thou hast a great deal of this world’s goods.

Dost thou set small store by all that thou hast as compared with Jesus? Wouldst thou see it all burn away, or melt away, or be stolen, infinitely rather than lose Christ? If thou canst say, “Ay,” to that question, then he is thine. Perhaps thou hast very little indeed, few earthly comforts, a narrow room, and a scant pittance to live upon; but wouldst thou sooner have Christ than all the riches of the world, or wouldst thou be willing to sell Christ in order to rise in the world? Wouldst thou sell him that thou mightest be made rich, and great, and famous? Thou who art sick, which wouldst thou sooner have, thy sickness and Christ, or go without Christ to be made healthy and strong? According to thy answer to these enquiries will be my answer to the other questions, “Art thou Christ’s, and is Christ thine?” I hope that many of you can say, “O sir, we would give all that we have, we would suffer all that might be suffered, we would part with the very light and our eyes, too, if we could but be sure that we might each one truly say, ‘My Beloved is mine.’“ Well, if thou lovest Christ beyond all earthly things, rest assured that he is thine.

Further, dost thou love him beyond all earthly companions? Couldst thou part with your dearest ones for his sake? Say, art thou sure of this? Oh, then, he is assuredly thine! Dost thou love him beyond all earthly objects? Ay, beyond the desire of learning, or honor, or position, or comfort,- wouldst thou let all go for his dear sake? Many of his saints have had to do it, and they have done it very cheerfully, and said with the apostle, “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him.” Canst thou go that length? If thou canst, then surely he is thine.

Let me further help thee by another question. 18 Jesus so fully thy hope and thy trust that thou hast no other? I have often led persons into liberty through that question. They have said, “I am afraid that I do not trust Christ.” I have then asked, “Well, where do you trust? Every man has a reliance of some sort; where are you trusting? “ When I have pressed them closely, they have said, “ Oh, we have no other trust! God forbid that we ever should have!” When I have mentioned their good works, they have said, “Good works! Why, we should be foolish indeed to talk of them!” When I have mentioned trusting in a priest, or in sacraments, they have scorned the thought, it has been loathsome to them. Then I have said, “If thou hast no other trust but Christ, and thou art sure that thou hast a trust somewhere, then thy trust is in Christ, and though thou mayest question it, and doubt it, yet if thou dost so trust in him as to trust nowhere else, he is thine, and thou art his.”

There is many a good and true believer who, nevertheless, is afraid that he is not a believer. When you are once on board ship, even if the vessel is tossed to and fro, and you yourself are ill, perhaps sadly sea-sick, yet as long as that ship does not go down, you will not go down, for your safety now does not depend upon your health and strength, but upon the ship into which you have entered. So, if thou hast fled to Christ away from everything else, then, though thou mayest sigh, and cry, and fear, and tremble,-for all of which I am sorry, for I would have every man on board ship to be well and strong, and able to handle the ropes,-still, if thou canst not touch a rope, and if thou canst not even eat thy meals in thy cabin, yet, if thou art aboard the ship, and if that ship gets safe to land, so wilt thou.

Wherefore, be of good cheer. O poor heart, if thou art clean divorced from every confidence but Christ, then I believe that thou are married unto Christ, notwithstanding that thou tremblest sometimes, and askest whether it be so or not. Let that thought also help thee.

I would further help you in this way. If Christ is yours, your thoughts go after him. You cannot say that you love a person if you never think of him.

You could not, I am sure, let another person fill your heart as Christ must fill his people’s hearts, and yet never let that person occupy your thoughts.

He to whom Christ belongs, often thinks of him. “Well,” says one, “I am so busy during the day that, often, my mind is taken up with my business, and I do not think of Christ.” Do you know where those crows live that are feeding on that ploughed field? They are going up and down the furrows, picking lip all the worms they can find; and as you look at them, you cannot tell where their home is, can you? No; but wait till the evening, when the day’s feeding is over; then you will see which way the crows fly, and you will find out where their nests are. Do you see how quickly they are winging their way to yonder rookery? So is it with us; while we are busy in the world, picking up the worms, as it were, we have to think about those things; we cannot do our business properly without our thoughts going that way, but when the business is over, when the evening comes, which way do you go then? When you have an opportunity for thought, when your mind is going to its resting-place, which way do your thoughts fly? That shall be the true test; and if, when your thoughts are set free, they fly away to Jesus, rest assured that he is yours. That thought may help some of you poor trembling ones. We read of the apostles, “Being let go, they went to their own company.” Just so. I heard a working-man, who was expounding that chapter very well; he said, “If some fellows were put in prison, and they were let out, they would go to the first public-house they see, for that is where they would find their company. Just so; “birds of a feather flock together.” Now when you are let go, when your mind gets out of the prison of your daily business, do you go to the world for your pleasure? Do you go to carnal things for your mirth, or do you fly to Christ? If you can answer, “My thoughts go naturally to Christ,” then you can truly say, “My Beloved is mine.”

Again, do you do more than this? be you long for Christ’s company? If “my Beloved” is indeed mine, I shall want to see him; I shall want to speak with him; I shall want him to abide with me. How is it with you? There is a great deal of religion in the world which only consists of shells, or husks; the kernels are not there at all. A man goes upstairs, and kneels down for a quarter of an hour, and he says that he is praying; yet possibly he has not really prayed at all. Another opens his Bible, and he reads a chapter, and he says that he has been studying the Scriptures. Perhaps it has been a mere mechanical act, and there has been no heart and soul in it. John Bradford, the famous martyr, used to say, “I have made a point of this, that I will never go from a duty till I have had communion with Christ in it.” Hence, when he prayed, he prayed till he did really pray. When he praised, he praised till he did truly praise. If he was bowing in humiliation before God, he humbled himself till he was actually humbled. If he was seeking communion with Christ, he would not go away with the pleasure of merely having sought, but he kept on seeking until he found, for he felt that he had done nothing aright till he had come into communion with God, and into touch with Christ.

And, once more, if thy Beloved is thine, thou wilt own it to be so. Coming into this Tabernacle, or going down to the communion table, or gathering round the family altar, what is all that if Christ be not there? It should be with you as it is with a wife whose husband is far away across the sea.

“Oh!” she cries, “that I could hear the music of his footstep! The rooms seem all empty now that he is away. There is his portrait on the wall, but it only makes me sigh the more for my beloved. The very dog as he comes in seems to know that his master is away, and he makes me think of him.” Is it so with you in regard to Christ? In every duty do you sigh for him, and long for him? Holy Bernard was wont to say, and I believe that he could say it truly (it was in Latin, but I will give you the English of it), “O my Jesus, I never went from thee without thee!” He meant that he never left his knees, and left Christ behind him; he never went out of the house of God, and left Christ behind him; but he went through the outward act of devotion with a consciousness of the presence of Christ. Now, if this be your habit to keep up or to labor to keep up continued communion with Christ, and if you are longing for more and more of that communion, then, dear friends, you are his, and he is yours.

Further, let me help you with a still closer question. Have you ever enjoyed that communion with Christ? Didst thou ever speak with him? Hast thou ever heard his voice? I think I see you turning over the leaves of your diary; I hope you have not to go far back to read the record of your fellowship with your Lord. I hope that this morning was one instance of it, and that this evening may be another. But are there not some special days, red-letter days, in your history? I recollect that Rutherford sent this message to one of his friends who was in great sorrow, “Tell him to remember Torwood.” Nobody knew what was meant except the two who had been to Torwood, where they had enjoyed such fellowship with Christ that they could never forget it all their days. That is what David meant when he said, “Therefore will I remember thee from the land of Jordan, and of the Hermonites, and the hill Mizar.” Those were some choice spots that he recollected where the Lord had met with him. How can Christ be thine if thou knowest nothing about communion with him? Art thou married to him if he has never shown thee his face, and thou hast never heard his voice, and never spoken with him? But if thou hast had Christ’s company, he has manifested himself to thee as he does not unto the world. He would never have shown thee such things as these if thou wert not his. Ah! hast thou not, sometimes, crept out of the very dungeon of despair, and seen thy Lord’s blessed face, and in a moment thou hast been dancing for joy? hast thou not lain on the bed of sickness, “weary, and worn, and sad,” till his presence has made the chamber of affliction bright with the light of heaven? hast thou not, sometimes, at dead of night, been weary in watching for sleep that would not come, and thy Lord has come to thee, and then thou hast been afraid to go to sleep lest thou shouldst lose the joy of his presence, and wake up without him? Oh! some of us know what that experience means,-when earth has been the vestibule of heaven, and when, even in our sickness and sadness, we have been on the very verge of Jordan, and we have smelt the fragrance of the spices that was wafted by the breath of the Spirit from the golden gardens on the other side of the stream. If thou knowest anything experimentally about this matter, then thou mayest conclude that thy Beloved is indeed thine.

But supposing that thou art not enjoying Christ’s presence, I am going to put another question to thee. Art thou cast down when he is away? If thou hast grieved his Spirit, art thou grieved? If Christ be gone, dost thou feel as if the sun itself had ceased to shine, and the candle of thy existence had been snuffed out in utter darkness? Do you cry when he is away,-

“What peaceful hours I then enjoyed! How sweet their memory still! But now I find an aching void The world can never fill”?

Oh, then, he is thine! If thou canst not bear his absence, he is thine. Last Thursday night, I preached a sermon which was intended to be very searching one, and I hope that it was. It was upon the text, “Now if any man have not the Spirit of Christ, he is none of his.” Now see the difficulty of a poor minister. If I preach very comforting sermons, there are sure to be hypocrites who suck them down, and say, “How delightful!” But when I preach a soul-searching sermon, some dear child of God, who is as precious to her Lord as gold tried in the furnace, takes everything to herself, and begins to be very sorrowful, and to say, “That sharp knife is meant for me, for I am not one of the Lord’s people.” Well, after last Thursday night’s sermon, a dear woman came to my vestry, brokenhearted, crying and sobbing. I hope that the discourse will be a blessing to her in the long run; but I protest that I never meant to preach to her at all, I was not aiming at her or at the sort of people to whom she belongs; it was a very different class whom I was addressing. If the preacher says anything about hypocrites, very often the hypocrites will not take it to heart, but the most sincere saint in the congregation very likely says, “Oh, I am afraid that I am a hypocrite!” If you are, you are an odd sort of hypocrite, for I never knew of a hypocrite who was afraid that he was one. He has not grace enough for that kind of fear, but just goes on in the self-conceit that all is right with him. I, for my part, feel more confidence in the brokenhearted tremblers than I do in the boasters who never have a question about their being all right, but set it down as an undisputed fact that they are in the covenant of grace. O beloved, I am glad if sometimes thou dost moan like a dove, and cry in the bitterness of thy spirit, “Oh, that I knew where I might find him!” It may seem to be a spot on your character, but this spot is the spot of God’s children, and I am not sorry to see it upon you. If the Prince Immanuel has left the town of Mansoul, then there can be no marriage bells or joyous music there until he comes back again. We must invite him and entreat him to return, we must clothe ourselves in sackcloth till he does come back; if we do not act thus, then he is not ours.

If you can do without Christ, you shall do without Christ; but if you cannot do without him, if you cry,-”Give me Christ, or else I die,” then he shall be yours. Stretch out the hand of faith, and take him, and then say without hesitation, “My Beloved is mine.” I am not going on to the rest of the text; but I want to say just this,-if there is any man or woman here (and I know there are many), who can sit down in the pew, and quietly say, “Yes, weighing everything the preacher has said, and judging myself as severely as I can, yet I dare take Christ to be mine, and to say, ‘My Beloved is mine.’“ If that is your case, dear friend, then you shall get confirmatory evidence of this fact by the witness of the Spirit within your soul, which will very likely come to you in the form of perfect contentment of spirit, perfect rest of heart. “When I can say, ‘My God is mine,’ When I can feel thy glories shine; I tread the world beneath my feet, And all that earth calls good or great.”

“There,” says the believer, “now that my Beloved is mine, I have no other wish or want.” Now will he be like Simeon when he took that blessed Babe into his arms. “Lord,” said he, “now lettest thou thy servant depart in peace, according to thy Word.” “Have you nothing more to live for, Simeon?” “No,” replies the good old man, “what more can there be?” “Don’t you think that, if you lived a little longer, you might have a heavy purse of gold in your hands?” “Yes,” he answers, “possibly I might; but it would be a cumbrous burden. This dear Child is better than all the gold and silver in the world. If he is mine, I have enough, yea, I have all” That blessed rest of soul, which comes of a sure possession of Christ, is not to be imitated, but it is greatly to be desired. I know that some good people, who I believe will be saved, nevertheless do not attain to this sweet rest.

They keep on thinking that it is something that they may get when they are very old, or when they are about to die, but they look upon the full assurance of faith, and the personal grasping of Christ, and saying, “My Beloved is mine,” as something very dangerous. I began my Christian life in this happy fashion as a boy fifteen years of age; I believed fully and without hesitation in the Lord Jesus Christ; and when I went to see a good Christian woman, I was simpleton enough to tell her that I believed in Christ, that he was mine, and that he had saved me. She said to me, “Ah! I don’t like such assurance as that.” And then she added, “I trust you are believing in Christ,-I hope so;-but I have never got beyond a hope, or a trust, and I am an old woman.” Bless the old woman, she was no example for us who know whom we have believed; we are to rise infinitely beyond that groveling kind of life. The man who begins right, and the boy who begins right, and the girl who begins right, will begin by saying, “God hath said it: ‘He that believeth on him is not condemned.’ I believe on him, therefore I am not condemned; Christ is mine.” O dear friends, do not always keep on with that miserable hoping, and hoping, and hopping! Walk on both your feet, and get a good firm standing on the Rock of Ages, and say without boasting, but without doubting, “My Beloved is mine.” This will bring you into the condition of the psalmist when he said, “He maketh me to lie down in green pastures: he leadeth me beside the still waters.”

David would never have said that if he had not begun the Psalm with “The Lord is my Shepherd.” If he had begun by saying, “Perhaps the Lord is my Shepherd,” he would have gone on to say, “Perhaps there may be green pastures, possibly there may be still waters; but as yet my soul is in a dry and thirsty land where no water is, and not a blade of grass either.” Ah! David was not so stupid as that; he had his times of depression, but when he was singing that Psalm, he was in a positive, certain frame of mind.

“The Lord is my Shepherd.” He used the indicative mood, not the subjunctive or conditional. The Lord help you to do the same! And you may. If Christ is a satisfaction to your spirit, so that your soul is satisfied as with marrow and fatness, then do not hesitate to say, and to emphasize the utterance, “My Beloved is mine.” He either is, or he is not; which is it? Do not go to sleep tonight till you know. If Christ is yours, heaven is yours. If Christ is not yours, you are neither fit to live, nor fit to die. Remember that awful verse, “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha,”-”let him be accursed, the Lord cometh!” Take heed unto yourselves, therefore; if Christ is not yours, you are in terrible poverty; but if Christ is yours, you are eternally rich to all the intents of bliss. Oh, that he might be yours now by your stretching out the hand of faith, and taking him to yourself! “I dare not take him,” says one. Well, you are a strange person; I dare not let him alone, and I challenge you to shape that “dare” into any other proper form. If he bids you take him, and trust him, how dare you refuse him? Take him now, and be safe and happy forever. God bless you, for Jesus sake! Amen.

24. Loved and Loving (SS 2:16)

"My beloved is mine, and I am his: he feeds among the lilies."

-Song of Solomon 2:16

"MY BELOVED" -- THIS is a sweet name which our love takes liberty to apply to the Lord Jesus. His inexpressible beauty has won our affection, and we cannot help loving him whatever may come of it: whether he be ours or not, and whether he smiles upon us or frowns, we love him and cannot do otherwise. We are carried away by the torrent of his goodness, and have no longer the control of our affections. As long as we live we must and will love the altogether lovely One. Yes, he is, and must be to me, "My Beloved."

BUT suppose -- suppose for a moment that we loved and had no right to love. Many a heart that has cried "My beloved," has been wounded even unto death, because it could not come at its choice, but was doomed never to exclaim, "My beloved is mine." The beloved was longed for, but could not be grasped. This is often so in earthly love, since such love may be unlawful, or unwise, and in every case it is the source of grievous misery. Thank God, this is not the case with the soul enamored with Christ Jesus; for he freely presents himself in the gospel as the object of our confidence and love. Though he is infinitely above us, yet he delights to be one with all his loving ones, and of his own will he gives himself to us. A polluted sinner may love the perfect Savior, for there is no word in Scripture to forbid. Ay, if a sinner would be wedded to the Lord of glory there is none to forbid the marriage.

Suppose that our possession of Jesus were a matter of doubt, as, alas! it is with far too many: that would be a door of sorrow indeed. Life would be unhappy if it were soured by a question as to whether our Well-beloved is ours or not. To an awakened and instructed mind it is anguish to be dubious of our hold of Christ; about this we must needs be sure, or be unhappy. All else may be in jeopardy, but, O most blessed Lord, never allow our possession of yourself to be in dispute! It would be a poor thing to say, "My beloved may be mine," or even "he was mine," or "perhaps he is mine": we cannot bear any verb but one in the indicative mood, present tense -- "My beloved IS mine."

Suppose yet once again that, though we loved, and rightly loved, and actually possessed the beloved object, yet our affection was not returned. Ah, misery! to love and not be loved! Blessed be God, we can not only sing, "My Beloved is mine," but also, "I am his." He values me, he delights in me, he loves me! It is very wonderful that Jesus should think us worth the having; but since he does so, we find a matchless solace in the fact. Which is the greater miracle -- that he should be mine, or that I should be his? Certainly, the second is the surer ground of safety, for I cannot keep my treasures, since I am feebleness itself; but Jesus is able to preserve his own, and none can pluck them out of his hand. The truth that Jesus calls me his is enough to make a man dance and sing all the way between here and heaven. Realize the fact that we are dear to the heart of our incarnate God, and amid the sands of this wilderness a fountain of overflowing joy is open before us.

BUT THE TEXT IS FREE FROM ALL SUPPOSITION: it is the language of indisputable possession, the exclamation of a confidence which has made its assurance doubly sure. There are two positive verbs in the present tense, and not the smell of a doubt has passed upon them. Here is a brave positiveness which fears no controversy, "my beloved is mine, and I am his," doubt it who may.

There he is, for "he feeds among the lilies." The spouse sees him of whom she speaks; he may be a mere myth to others but he is a substantial, lovable, lovely, and actually beloved person to her. He stands before her, and she perceives his character so clearly that she has a comparison ready for him, and likens him to a gazelle feeding on the tender grass among the lilies. This is a very delightful state of heart. Some of us know what it is to enjoy it from year to year. Christ is ours, and we know it. Jesus is present, and by faith we see him. Our marriage union with husband or wife cannot be more clear, more sure, more matter of fact, than our oneness with Christ and our enjoyment of that oneness. Joy! joy! joy! He whom we love is ours!

We can also see the other side of the golden shield, for he whom we prize beyond all the world, also prizes us, and we are his. Nothing in the universe besides deserves for an instant to be compared in value with this inestimable blessing. We would not exchange with the cherubim: their chief places in the choirs of heaven are poor as compared with the glory which excels -- the glory of knowing that I my best Beloved's am, and he is mine. A place in Christ's heart is more sweet, more honorable, more dear to us than a throne among the angels. Not even the delights of Paradise can produce a rival to this ecstatic joy -- "My Beloved is mine, and I am his."

YET HAS THE TEXT A NOTE OF CAUTION. The condition of fully assured love is as tender as it is delightful. The spouse in the seventh verse had charged her companions by all things of gentleness, delicacy, and timidity -- "by the roes, and by the hinds of the field " -- to refrain from offending her beloved while he deigned to abide with her; she had also compared him to a roe or a young hart, rather hiding than revealing himself; and here she likens him to the same roe, quietly pasturing in the gardens, so gently moving that he does not break or even bruise a lily, but softly insinuates himself among their delicate beauties, as one of the same dainty mould. This hints in poetic imagery at the solemn and sacred truth that the dearest fellowship with Jesus can never be known by the rough and the coarse, the hard and the restless, but remains the priceless heritage of the lowly and meek; and these can only retain it by a studious care which cherishes love, and guards it from even the least intrusion.

A gazelle among the lilies would start at the bark of a fox, and be gone at the voice of a stranger; and therefore soft whispers of inward love must say, "Take us the foxes, the little foxes," and nimble hands with noiseless fingers must draw up the lattice that kindly eyes may look forth at the windows, and may be seen of him who delights in love.

The evident intent of the language is to set forth the delicacy of the highest form of holy fellowship. The Lord our God is a jealous God, and that jealousy is most seen where most his love is displayed. The least sin, willfully indulged in, will grieve the Holy Spirit; slights, forgetfulnesses, and neglects will cause him to turn away. If we would remain positively and joyously assured that the Beloved is ours and that we are his, we must use the utmost circumspection and holy vigilance. No man gains full assurance by accident, or retains it by chance. As the gentle hind wanders in lovely spots where grow the pure white lilies, and as he shuns the places profaned by strife, and foul with rank weeds and nettles, so does the Lord Jesus come to holy minds perfumed with devotion and consecrated to the Lord, and there in sacred quiet he finds solace and abides with his saints.

May the Lord preserve us from pride, from self-seeking, from carnality, and wrath, for these things will chase away our delights even as dogs drive off the hind of the morning. Both our inward and outward walk must be eagerly watched lest any thing should vex the Bridegroom. A word, a glance, a thought may break the spell, and end the happy rest of the heart, and long may it be before the blessing be regained.

We have some of us learned by bitter experience that it is hard to establish a settled peace, and easy enough to destroy it. The costly vase, the product of a thousand laborious processes, may be broken in a moment; and so the supreme delight of communion with the Lord Jesus, the flower of ten thousand eminent delights, may be shattered by a few moments' negligence. Hence the one lesson of our little sermon is -- I charge you, O you daughters of Jerusalem, by the roes, and by the hinds of the field, that you stir not up, nor awake my love, till he please."

"For I am jealous of my heart

Lest it should once from him depart;

Then should I lose my best delight

Should my Beloved take to flight."

25. Over the Mountains (SS 2:16-17)

"My Beloved is mine, and I am His: He feeds among the lilies.

Until the day breaks, and the shadows flee away;

turn, my Beloved, and be like a roe or a young hart

upon the mountains of Bether."

Solomon's Song 2:16-17.

IT MAY BE that there are saints who are always at their best, and are happy enough never to lose the light of their Father's countenance. I am not sure that there are such persons, for those believers with whom I have been most intimate, have had a varied experience; and those whom I have known, who have boasted of their constant perfectness, have not been the most reliable of individuals. I hope there is a spiritual region attainable where there are no clouds to hide the Sun of our soul; but I cannot speak with positiveness, for I have not traversed that happy land. Every year of my life has had a winter as well as a summer, and every day has had its night. I have seen both clear shining days, and heavy rains, and felt both warm breezes and fierce winds.

Speaking for the many of my brethren, I confess that though the substance be in us, as in the teil-tree and the oak, yet at times we do lose our leaves, and the sap within us does not flow with equal vigor at all seasons. We have our downs as well as our ups, our valleys as well as our hills. We are not always rejoicing; we are sometimes in heaviness through manifold trials. Alas! we are grieved to confess that our fellowship with the Well-beloved is not always that of rapturous delight; but rather, at times we have to seek Him, and cry, "Oh, that I knew where I might find Him!" This appears to me to have been in a measure the condition of the spouse when she cried, "Until the day break, and the shadows flee away, turn, my Beloved."

I. These words teach us, first, that COMMUNION WITH CHRIST MAY BE BROKEN.

The spouse had lost the company of her Bridegroom: conscious communion with Him was gone, though she loved her Lord, and sighed for Him. In her loneliness she was sorrowful; but she had by no means ceased to love Him, for she calls Him her Beloved, and speaks as one who felt no doubt upon that point. Love to the Lord Jesus may be quite as true, and perhaps quite as strong, when we sit in darkness, as well as when we walk in the light. No, she had not lost her assurance of His love to her, and of their mutual interest in one another; for she says, "My Beloved is mine, and I am His;" and yet she adds, "Turn, my Beloved." The condition of our graces does not always coincide with the state of our joys. We may be rich in faith and love, and yet have so low a view of ourselves as to be much depressed.

It is plain, from this Sacred Canticle, that the spouse may love and be loved by Christ, may be confident in her Lord, and be fully assured of her possession of Him, and yet there may for the present time, be mountains between her and Him. Yes, we may even be far advanced in the divine life, and yet be exiled for a while from conscious fellowship with Jesus. There are dark nights for spiritual men as well as for spiritual babes; and the strong know that the sun is hidden quite as well as do the sick and the feeble. Do not, therefore, condemn yourself, my brother, because a cloud is over you; do not cast away your confidence; but the rather let faith burn up in the midst of the gloom, and let your love resolve to come to your Lord again whatever may be the barriers which divide you from Him.

When Jesus is absent from a true heir of heaven, SORROW will ensue. The healthier our condition, the sooner will that absence be perceived, and the more deeply will it be lamented. This sorrow is described in the text as DARKNESS- this is implied in the expression, "Until the day break." Until Christ appears, no day has dawned for us. We dwell in midnight darkness; the stars of the promises, and the moon of our experience yield no light of comfort until our Lord, like the sun, arises and ends the night. We must have Christ with us, or we are in the night: we grope like blind men for the wall, and wander in dismay.

The spouse also speaks of SHADOWS. "Until the day break, and the shadows flee away." Shadows are multiplied by the departure of the sun, and these are apt to distress the timid believer. We are not afraid of real enemies when Jesus is with us; but when He is absent from us, we tremble at even a shadow. How sweet is that song, "Yes, though I walk through the valley of the shadow of death, I will fear no evil: for You are with me; Your rod and Your staff comfort me!" But we change our note when midnight is now come, and Jesus is not with us: then we populate the night with terrors: demons, hobgoblins, and things that never existed except in our imagination, are apt to swarm about us; and we are in fear where no fear really exists.

THE SPOUSE'S WORST TROUBLE WAS THAT THE BACK OF HER BELOVED WAS TURNED TO HER, and so she cried, "Turn, my Beloved." When His face is towards her, she suns herself in His love; but if the light of His countenance is withdrawn, she is sorely troubled. Our Lord turns His face from His people, though He never turns His heart from His people. He may even close His eyes in sleep when the vessel is tossed by the tempest, but His heart is awake all the while. Still, it is pain enough to have grieved Him in any degree: it cuts us to the quick to think that we have wounded His tender heart.

He is jealous, but never without cause. If He turns His back upon us for a while, He has doubtless a more than sufficient reason. He would not walk contrary to us if we had not walked contrary to Him. Ah, this is sad work! The presence of the Lord with us, makes this life the preface to the celestial life; but His absence leaves us pining and fainting, neither does any comfort remain in the land of our banishment. The Scriptures and the ordinances, private devotions and public worship- all are as sun-dials, -all are most excellent when the sun shines, but of small avail in the dark. O Lord Jesus, nothing can compensate us for Your loss! Draw near to Your beloved yet again, for without You our night will never end.

"See! I repent, and vex my soul,

That I should leave You so!

Where will those vile affections roll

That let my Savior go?"

When communion with Christ is broken, in all true hearts there is a strong desire to win it back again. The man who has known the joy of communion with Christ, if he loses that nearness, will never be content until it is restored. Have you ever entertained the Prince Emmanuel? Is He gone elsewhere? Your chamber will be dreary until He comes back again. "Give me Christ or else I die," is the cry of every person that has lost the dear companionship of Jesus. We do not part with such heavenly delights without many a pang. It is not with us a matter of "maybe He will return, and we hope He will;" but it must be, or we faint and die. We cannot live without Him; and this is a cheering sign; for the soul that cannot live without Him, shall not live without Him: He comes speedily where life and death hang on His coming. If you must have Christ, you shall have Him. This is just how the matter stands: we must drink of this well or die of thirst; we must feed upon Jesus, or our spirit will famish.

II. We will now advance a step, and say that WHEN COMMUNION WITH CHRIST IS BROKEN, THERE ARE GREAT DIFFICULTIES IN THE WAY OF ITS RENEWAL.

It is much easier to go down hill than to climb to the same height again. It is far easier to lose joy in God, than to find the lost jewel. The spouse speaks of "MOUNTAINS" dividing her from her Beloved: she means that the DIFFICULTIES were great. They were not little hills, but mountains, that closed up her way. Mountains of remembered sin, Alps of backsliding, dread ranges of forgetfulness, ingratitude, worldliness, coldness in prayer, frivolity, pride and unbelief. Ah me, I cannot teach you all the dark geography of this sad experience! Giant walls rose before the spouse like the towering steeps of Lebanon. How could she come to her Beloved?

The dividing difficulties were MANY as well as great. She does not speak of "a mountain", but of "mountains": Alps rose on Alps, wall after wall. She was distressed to think that in so short a time, so much could come between her and Him of whom she sang just now, "His left hand is under my head, and His right hand does embrace me." Alas, how we multiply these mountains of Bether with a sad rapidity! Our Lord is jealous, and we give Him far too much reason for hiding His face. A fault, which seemed so small at the time we committed it, is seen in the light of its own consequences, and then it grows and swells until it towers aloft, and hides the face of the Beloved. Then has our sun gone down, and fear whispers, "Will His light ever return? Will it ever be daybreak? Will the shadows ever flee away?" It is easy to grieve away the heavenly sunlight, but ah, how hard to clear the skies, and regain the unclouded brightness!

Perhaps the worst thought of all to the spouse was the dread that the dividing barrier might be PERMANENT. It was high, but it might dissolve; the walls were many, but they might fall. But alas, these barriers were 'mountains', and mountains stand fast for ages! She felt like the Psalmist, when he cried, "My sin is ever before me." The pain of our Lord's absence becomes intolerable when we fear that we are hopelessly shut out from Him. A night one can bear, hoping for the morning; but what if the day should never break? And you and I, if we have wandered away from Christ, and feel that there are ranges of immovable mountains between Him and us- we will feel sick at heart. We try to pray, but devotion dies on our lips. We attempt to approach the Lord at the communion table, but we feel more like Judas than John. At such times we have felt that we would give our eyes once more to behold the Bridegroom's face, and to know that He delights in us as in happier days. Still there stand the awful mountains- black, threatening, impassable; and in the far-off land, the Life of our life is away, and grieved.

So the spouse seems to have come to the conclusion that THE DIFFICULTIES IN HER WAY WERE INSURMOUNTABLE IN HER OWN POWER. She does not even think of herself being able to go over the mountains to her Beloved, but she cries, "Until the day break, and the shadows flee away, turn, my Beloved, and be like a roe or a young hart upon the mountains of Bether." She will not try to climb the mountains, she knows she cannot: if they had been less high, she might have attempted it; but their summits reach to heaven. If they had been less craggy or difficult, she might have tried to scale them; but these mountains are terrible, and no foot may stand upon their treacherous crags.

Oh, the mercy of utter self-despair! I love to see a soul driven into that close corner, and forced therefore to look to God alone. The end of the creature is the beginning of the Creator. Where the sinner ends, the Savior begins. If the mountains can be climbed, we shall have to climb them; but if they are quite impassable, then the soul cries out with the prophet, "Oh, that You would rend the heavens, that You would come down, that the mountains might flow down at Your presence..." Our souls are lame, they cannot move to Christ, and we turn our strong desires to Him, and fix our hopes alone upon Him. Will He not remember us in love, and fly to us as He did to His servant of old when He rode upon a cherub, and did fly, yes, He did fly upon the wings of the wind!

III. Here arises THAT PRAYER OF THE TEXT WHICH FULLY MEETS THE CASE.

"Turn, my Beloved, and be like a roe or a young hart upon the mountains of division." Jesus can come to us, when we cannot go to Him. The roe and the young hart, or, as you may read it, the gazelle and the ibex, live among the crags of the mountains, and leap across the abyss with amazing agility. For swiftness and sure-footedness they are unrivalled.

The sacred poet said, "He makes my feet like deer's feet, and sets me upon my high places," alluding to the feet of those creatures which are so fitted to stand securely on the mountain sides. Our blessed Lord is called, in the title of the twenty-second Psalm, "the Deer of the morning"; and the spouse in this golden Canticle sings, "My Beloved is like a roe or a young hart; behold He comes, leaping upon the mountains, skipping upon the hills."

Here I would remind you that this prayer is one that we may fairly offer, because it is the way of Christ to come to us when our coming to Him is impossible. "How?" do you say. I answer that of old He did this; for we remember "His great love with which He loved us even when we were dead in trespasses and in sins." His FIRST COMING into the world in human form-- was it not because man could never come to God until God had come to him? I hear of no tears, or prayers, or entreaties after God on the part of our first parents; but the offended Lord spontaneously gave the promise that the Seed of the woman should bruise the serpent's head. Our Lord's coming into the world was unbought, unsought and unthought of- he came altogether of His own free will, delighting to redeem.

"With pitying eyes, the Prince of grace

Beheld our helpless grief;

He saw, and oh, amazing love!

He ran to our relief."

His incarnation was a type of the way in which He comes to us by His Spirit. He saw us cast out, polluted, shameful, perishing- and as He passed by, His tender lips said, "Live!"

In us is fulfilled that word, "I was found by them that did not seek Me." We were too averse to His holiness, too much in bondage to sin, to ever have returned to Him if He had not first turned to us.

What do you think? Did He come to us when we were His enemies, and will He not visit us now that we are His friends? Did He come to us when we were dead sinners, and will He not hear us now that we are weeping saints? If Christ's coming to the earth was after this manner, and if His coming to each one of us was after this style, we may well hope that now He will come to us in like fashion-- like the dew which refreshes the grass, and does not wait for man, neither tarries for the sons of men.

Besides, He is coming again in person, in the LAST DAY, and mountains of sin, and error, and idolatry, and superstition, and oppression stand in the way of His kingdom-- but He will surely come and overturn them, until He shall reign over all! He will come in the last days, I say, though He must leap over these mountains to do it- and because of that I am sure we may comfortably conclude that He will draw near to us who mourn His absence so bitterly. Then let us bow our heads a moment, and silently present to His most excellent Majesty the petition of our text: "Turn, my Beloved, and be like a roe or a young hart upon the mountains of division."

Our text gives us sweet assurance that our Lord is at home with those difficulties which are quite insurmountable by us. Just as the roe or the young hart knows the passes of the mountains, and the stepping-places among the rugged rocks, and is void of all fear among the ravines and the precipices-- so does our Lord know the heights and depths, the torrents and the caverns of our sin and sorrow. He carried the whole of our transgressions, and so became aware of the tremendous load of our guilt.

He is also quite at home with the infirmities of our nature-- He knew temptation in the wilderness, heartbreak in the garden, and desertion on the cross. He is quite at home with pain and weakness, for "Himself took our infirmities, and bore our sicknesses." He is at home with despondency, for He was "a Man of sorrows, and acquainted with grief." He is at home even with death, for He gave up His spirit, and passed through the sepulchre to resurrection.

O yawning gulfs and frowning steeps of woe and despair- our Beloved, like hind or hart, has traversed your glooms! O my Lord, You know all that divides me from You; and You know also that I am far too feeble to climb these dividing mountains, so that I may come to You; therefore, I beg You, come over the mountains to meet my longing spirit! You know each yawning gulf and slippery steep, but none of these can keep You back-- hasten to me, Your servant, Your beloved, and let me again live in Your presence.

It is easy, too, for Christ to come over the mountains for our relief. It is easy for the gazelle to cross the mountains- it is made for that end. Just so is it easy for Jesus, for to this purpose was He ordained from of old that He might come to man in his worst estate, and bring with Him the Father's love. What is it that separates us from Christ? Is it a sense of sin? You have been pardoned once, and Jesus can renew most vividly a sense of full forgiveness. But you say, "Alas! I have sinned again: fresh guilt alarms me." He can remove it in an instant, for the fountain appointed for that purpose is still opened, and is still so full. It is easy for the dear lips of redeeming love to put away the child's offences, since He has already obtained pardon for the criminal's iniquities. If with His heart's blood He won our pardon from our Judge, he can easily enough bring us the forgiveness of our Father. Oh, yes, it is easy enough for Christ to say again, "Your sins are forgiven."

You say, "But I feel so unfit, so unable to enjoy communion with Him." He that healed all manner of bodily diseases can heal with a word your spiritual infirmities. Remember the man whose ankle-bones received strength, so that he ran and leaped! And remember her who was sick with a fever, and was healed at once, and arose, and ministered unto her Lord! "My grace is sufficient for you; for My strength is made perfect in weakness."

Still you say, "But I have such afflictions, such troubles, such sorrows, that I am weighted down, and cannot rise into joyful fellowship with Christ." Yes, but Jesus can make every burden light, and cause each yoke to be easy. Your trials can be made to AID your heavenward course instead of hindering it. I know all about those heavy weights, and I perceive that you cannot lift them- but skillful engineers can adapt ropes and pulleys in such a way that heavy weights lift other weights. The Lord Jesus is great at 'gracious' machinery, and He has the are of causing a weight of tribulation to lift from us a load of spiritual deadness, so that we ascend by that which, like a millstone, threatened to sink us down.

What else hinders Him from coming to us? I am sure that, if it were a sheer impossibility, the Lord Jesus could remove it, for things impossible with men are possible with God. But someone objects, "I am so unworthy of Christ. I can understand eminent saints and beloved disciples being greatly loved by Him- but I am a worm, and no man; utterly below such condescension by Him." So you say? Don't you know that the worthiness of Christ covers your unworthiness, and He has become for us wisdom from God-- that is, our righteousness, holiness, and redemption? In Christ, the Father does not think so worthless of you, as you think of yourself-- you are not worthy to be called His child, but He does call you His child, and reckons you to be among His jewels. Listen, and you shall hear Him say, "Since you were precious in My sight, you have been honorable, and I have loved you..." Thus, then, there remains nothing which Jesus cannot overleap if He resolves to come to you, and re-establish your broken fellowship.

To CONCLUDE, our Lord can do all of this INSTANTANEOUSLY. As in the twinkling of an eye, the dead shall be raised incorruptible; so in a moment can our dead affections rise to fullness of delight. He can say to this mountain, "Be removed from here, and be cast into the midst of the sea," and it shall be done.

In the sacred emblems now upon this supper table, Jesus is already among us. FAITH cries, "He has come!" Like John the Baptist, she gazes intently on Him, and cries, "Behold the Lamb of God!" At this table Jesus feeds us with His body and His blood. His physical presence we do not have, but His real spiritual presence we can perceive. He has come here. He looks forth at these windows, I mean this bread and wine; showing Himself through the lattices of this instructive and endearing ordinance. He speaks. He says, "The winter is past, the rain is over and gone." And so it is; we feel it to be so- a heavenly springtime warms our frozen hearts. Like the spouse, we wonderingly cry, "Before ever I was aware, my soul made me like the chariots of Amminadib." Now in happy fellowship we see the Beloved, and hear His voice-- our heart burns; our affections glow; we are happy, restful, brimming over with delight. The King has brought us into his banqueting-house, and His banner over us is love. It is good to be here!

Friends, we must now go our ways. A voice says, "Arise, let us go from here." O Lord of our hearts, go with us! Home will not be home without You. Life will not be life without You. Heaven itself would not be heaven if You were absent. Abide with us. The world grows dark, the twilight of time draws on. Abide with us, for it is toward evening. Our years increase, and we near the night when dews fall cold and chill. A great future is all about us, the splendors of the last age are coming down; and while we wait in solemn, awe-struck expectation, our heart continually cries within herself, "Until the day breaks, and the shadows flee away, turn, my Beloved, and be like a roe or a young hart upon the mountains of division."

"Hasten, Lord! the promised hour;

Come in glory and in power;

While Your foes are unsubdued;

Nature sighs to be renewed.

Time has nearly reached its sum,

All things with Your bride say 'Come;'

Jesus, whom all worlds adore,

Come and reign for evermore!

26. “A Song Of My Beloved” (SS 2:16-17)

NO. 3185

A SERMON PUBLISHED ON THURSDAY, FEBRUARY 17TH, 1910,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“My beloved is mine, and I am his: he feedeth among the lilies.  Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.” — Song of Solomon 2:16, 17.

IT HAS BEEN well said that, if there is a happy verse in the Bible, it is this one: “My beloved is mine, and I am his: he feedeth among the lilies.” So peaceful, so full of assurance, so over-running with happiness and contentment is it, that it might well have been written by the same hand which penned the twenty-third Psalm: “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters.” The verse savours of him who, just before he went to Gethsemane, said to his disciples, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you ... In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”

Let us ring the silver bell of this verse again, for its notes are exquisitely sweet: “My beloved is mine, and I am his: he feedeth among the lilies.”

Yet there is a shadow in the latter part of the text. The prospect is exceedingly fair and lovely, earth cannot straw its superior; but it is not entirely a sunlit landscape. There is a cloud in the sky, which casts a shadow over the scene, it does not dim it, everything is clear, and stands out sharply and brightly: “My beloved is mine, and I am his.” That is clear enough, yet I say again that it is not altogether sunlight; there are shadows too: “Until the day break, and the shadows flee away.” There is a mention also of the mountains of Bether” — the mountains of division; and to have anything like division is bitterness. I see here a paschal lamb, but I see bitter herbs with it. I see the lily, but I think I see it still among the thorns. I see the fair and lovely landscape of assured confidence, but a shadow, just a slight shadow, takes away somewhat of its glory; and he who sees it has still to look for something yet beyond: “till the day break, and the shadows flee away.”

The text seems to me to indicate: just this state of mind; perhaps some of you may at this time exemplify it. You do not doubt your salvation; you know that Christ is yours; you are certain of that, albeit you may not be at present enjoying the light of your Saviour’s countenance. You know that he is yours, but you are not feeding upon that precious fact. You realize your vital interest in Christ, so that you have no shadow of a doubt that you are his, and he is yours; but, still, his left hand is not under your head, nor doth his right hand-embrace you. A shade of sadness is cast over your heart, possibly by affliction, certainly by the temporary absence of your Lord; so even while exclaiming, “My beloved is mine, and I am his,” you are forced to fall on your knees, and pray, “Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of division.”

We may occupy the time profitably, if God the Holy Ghost shall enable us, in speaking upon these matters. We have here, first, a soul enjoying personal interest in the Lord Jesus Christ, or, personal interest assured.

We have, next, a soul taking the deepest interest in Christ, and longing to know where he is, or, the deepest interest evinced, and then we have a soul anxiously desiring present communion with Christ, or visible fellowship, conscious communion sought after.

I. We have here, first, PERSONAL INTEREST IN THE LORD JESUS CHRIST ASSURED.

I do not mean to try to preach to-night; I should like my text to preach, and the way in which I should like it to preach would be to see how far we can get hold of it; how we can take it word by word, and drink it in; come to each word as to a well, and sit down on the brink, and drink a refreshing draught; come to each word as to a palm tree, and eat of the fruit thereof.

The text begins with the words, “my beloved.” Come, soul, canst thou venture to call Christ thy beloved? Certainly he should be beloved by thee, for what has he not done for thee? Favours rich and rare have been the gifts of his hand, gifts purchased by his own most precious blood. If thou dost not love him, my heart thou art a most ungrateful thing indeed deceitful, rotten, loathsome above all things, and desperately wicked art thou, O my head, if, Jesus being thy Savior, thou dost not love him. He ought to be beloved by the most of you here, for you profess to have been redeemed by his blood, and adopted into the family of God through him.

You professed, when you were baptized, to be dead with him; and when you come to this communion table to-night, you will profess that he is your meat and your drink, your life, your soul’s stay and comfort; so, if you do not love him, what shall I say to you I will let you say it to yourselves, —

“A very wretch, Lord! I should prove, Had I no love for thee: Rather than not my Savior love, Oh may I cease to be!”

“My beloved.” He ought to be so, and he has been so. There was a time when you and I did not love him, but that time is over now. We recollect the happy moment when first, by faith, we saw his face, and heard him say, “I have loved thee with an everlasting love.” Oh, the happiness of the day of comes! You have not forgotten it. How alive and zealous some of you were then! In those first months when you were brought into the house of mercy, and we washed and clothed, and had all your wants supplied out of the fullness that is treasured up in Christ Jesus, you did indeed love him.

You were not hypocrites, were you? And you used to sing with such force of voice as well as of heart, —

“Jesus, I love thy charming name, ‘Tis music to mine ear; Fain would I sound it out so loud That earth and heaven should hear.”

Yes, we did love him, but we cannot stop at that, we do love him. With all our faults, and imperfections, and frailties, the Lord, who knoweth all things, knows that we do love him. Sometimes, brethren, it is not easy to know whether you do love Christ, or not. I have heard many remarks about the hymn containing that line, — “Do I love the Lord, or no?” but I believe that every honest Christian sometimes asks that question, and I think one good way of getting it answered is to go and hear a faithful minister. Last Sabbath morning, I sat and listened to a very simple-minded preacher in a Wesleyan Chapel; he was a most unsound Wesleyan, but a thoroughly sound Calvinistic brother; and when he began to preach about the love of Jesus Christ, the tears streamed down my cheeks. I could not help letting them fall upon the sanded floor as I sat there; and I thought to myself, “Well, now, I do love the Savior.” I had thought that perhaps I did not; but when I heard of him, and the preacher began to play upon my heartstrings, the music came; when I did but have Christ set before me, that woke up my soul, if indeed it had been asleep before. When I heard of him, though only in broken accents, I could not but feel that I did love him, and love him better than life itself. I trust that it is true of many here that Christ is our “beloved.”

But the text says, not only “beloved”, but “my beloved is mine,” as if the spouse took him all to herself. It is the nature of love, you know, to monopolize. There is a remarkable passage in the third chapter of the prophecy of Hosea, which I need not quote except in outline, where the prophet is bidden to take one who had been unclean, and unchaste, and to say to her, “Thou shalt be for me, so will I also be for she.” This was meant to be typical of what Christ does unto his Church. Our love goes gadding abroad unto twenty objects until Christ comes, and then he says, “Thou silly thing, now thou shalt fly abroad no more. Come, thou dove, I will give thee a new heart, and my wounds shall be thy dovecot, and thou shalt never wander away again. I will be altogether thine, and thou shalt be altogether mine; there shall be a monopoly between us; I will be married unto thee, and thou shalt be married unto me. There shall be in communion between us. I will be thine, thou wandering sinner, as thy husband, and thou shalt be mine.”

Every heart that has been subdued by sovereign grace takes Jesus Christ to be the chief object of its love. We love our children, we love all our dear ones; God forbid that we should ever fail in love to them; but, over and above them all we must love our Lord. There is not one amongst us, I think, who would be it a matter of question about, which we would sooner part with; it would be a melancholy experience to have to follow the partner of one’s own to the grow; but if it were a choice between wife and Savior, we could not deliberate for a moment. And as for the children of our love, whom we hope to see springing up to manhood and womanhood, it would be a sorry blow to us to have them laid low, but it would not take us a second to decide whether we should lose our Isaacs or lose our Jesus.

Nay, we should not feel that they were lost if God took them from us, but we could not afford to think for a single instant of losing him, who is our everlasting All-in-all. The Christian, then, makes Christ his beloved beyond all beside. Let other people love what they will; but as for him, he loves his Savior. He stands at the foot of the grass, and says, “This once-accursed tree is now the blessed bulwark of my confidence.” He looks up to the Savior, and he says, “Many see no beauty in him that they should desire him, but to me he is the chief among ten thousand, and the altogether lovely.” Let the scholar take his classics, let the warrior take his weapons of war, let the lover take his tender words and his amatory lyrics; but, as for the Christian, he takes the Savior, he takes the Lord Jesus, to be to him Alpha and Omega, the beginning, the end, the midst, the All-in-All, and in him he finds his soul’s solace.

Some people have thought that there is a tautology in the text when it says, “My beloved is mine.” Why, of course, if he is my beloved, he is mine, what need is there to say that? Well, those who are acquainted with the Christian’s experience know that all believers are subject to many doubts and fears, and that they feel that they cannot make their assurance too sure, so that they like to double their expressions of assurance when they can, so each of them says, “My beloved is mine.” There is no tautology; the speaker is only giving two strokes off the hammer to drive the nail home. It is put so that there can be no mistake about it, so that the spouse means what she is saying, and intends others also to understand it: “My beloved is mine.”

But I think it may mean more, than that, because we may love a thing, and yet it may not be our own. A man may call money his beloved, yet he may never get it; he may pursue it, but not be able to reach it. The lover of learning may court the love he covets in all the academies of the world, yet he may not be able to win the attainment of his desires. Men may love, and on their dying beds may have to confess that their beloved is not theirs; but every Christian has that upon which his heart is set. He has Christ, he loves him, and possesses him too. Besides, dear friends, you know that there is a time when men are not able to say that their beloved is theirs. He who has been most wealthy or most wise can take neither his wealth nor his wisdom with him to the tomb, and when the sinner who died, and was buried, wakes up in another world, Croesus will be as poor as Lazarus, and the wisest man without Christ will find himself devoid of all wisdom when he wakes up in the day of resurrection. They may stretch out their hands, but they will only clutch emptiness, and have to cry, “Our beloved is not ours.” But when we shall wake up in the image of Christ, and shall see him, — whether we shall fall asleep or whether we shall be changed, in either case we shall be present with him, — then shalt each believer say, “Yes, he is mine, still mine. I have him, truly have him: ‘My beloved is mine.’” I am inclined to think that, if a man can truly say this, he can say the grandest thing that ever man said, “My beloved is mine.” “Look,” says the rich man, “do you see far away beyond those stately oaks yonder? Do you see as far as that church spire? Well, as far as ever you can see, that is all mine.” “Ah!” says Death, as he lays his bony hand upon the man, “six feet of earth, that is yours.”

“Look,” says the scholar, as he points to the volumes on his shelves, “I have searched through all these, and all the learning that is there is mine.”

“Ah!” says Death again, as he smites him with his cold hand, “who can tell the difference between the skull of the learned and the skull of the ignorant when the worm has emptied them both?” But the Christian man, when he can point upwards, and say, “I love my Savior,” has a possession which is surely his for ever. Death may come, and will come, even to him; but all that Death can do is to open the door to admit the Christian into still fuller enjoyment of that which was already his. “My beloved is mine;” so, although I may have but little, I will be satisfied with it, and though I may be so poor that the world will pass me by, and never notice me, yet I will live quite content in the humblest possible obscurity because “my beloved is mine,” and he is more than all the world to me. “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.”

Now I want to stop and see whether we have really got as far as this. How many of us have said, “My beloved is mine”? I am afraid there may be some poor Christian here who says, “Ah, I cannot say that.” Now, my dear hearer, I will ask you a question, — Do you cling to Christ? Is he your only hope? If so, then he is yours. When the tide goes down, have you ever seen the limpets clinging to the rocks, or holding fast, perhaps, to the pier.

Now, is that what your faith does with Christ? Do you cling to him? Is he all your trust? Do you rest on him? Well then, if you do, you do not need any other mark or sign, that one is quite enough; if you are clinging to Christ, then Christ is yours. She who did but touch the hem of his garment received the virtue which came out of him. If you can cling to him, and, putting away every other confidence, and renouncing all other trust, can say, “Yes, if I perish, I will cling to Christ alone,” then do not let a single doubt come in to take away the comfort of your soul, for your beloved is yours.

Or perhaps, to put it another way, I may ask you, — Do you love Jesus? Does his name wake up the echoes of your heart? See the little child in its mother’s arms. You want to take it for a little while; but no, it will not come away from its mother; and if you still want to take it, it puts its little arms around its mother’s neck, and clings there. You could pull it away, perhaps, but you have not the heart to do so. It clings to its mother, and that is the evidence to you that she is its mother. Do you cling to Christ in that way, and though you feel that the devil would pull you away from Christ if he could, do you still cling to him as best you can. Do you remember what John Bunyan says about the prisoner whom Mr. Greatheart rescued from Giant Slay-good’s clutches? Mr. Feeble-mind said, “When he had got me into his den, since I went not with him willingly, I believed I should come out alive again.” Is that the case with you? Are you willing to have Christ if you can have him? Are you unwilling to give, him up? Then you shall never give him up; he is yours. Do not think that Christ wants a high degree of faith to establish a union between himself and a sinner, for a grain of mustard-seed of faith is sufficient for salvation, though certainly not for the highest degree of comfort. If thou canst but trust Christ, and love Christ, then let not Satan stop thee from saying, in the words of the text, “My beloved is mine.”

Well, we have got so far, but we must remember the next words, “I am his.” Now this its true of every Christian. I am his by Christ having made me his. I am his by choice; he elected me. I am his by his Father’s gift, God gave me to him. I am his by purchase; he bought me with his blood. I am his by power, for his Spirit has won me. I am his by my own dedication, for I have vowed myself unto him. I am his by profession, for I have joined with his people. I am his now by my own deliberate choice of him, moved by his grace to choose him. Every Christian here knows that this is true, Christ is yours, and you are Christ’s. You are the sheep of his pasture. You are the partners of his love. You are members of his body. You are branches of his stem. You belong to him.

But there are some persons who get at a more practical meaning of this sentence, “I am his,” than others do. You know that, in the Church of Rome, they have certain orders of men and women who devote themselves to various benevolent, charitable, or superstitious work, and who come to be especially considered the servants of the Lord Jesus. Now, we have never admired this form of brotherhoods and sisterhoods, but the spirit of the thing is just that which ought to enter into the heart of every Christian man and woman. You members of Christian churches, if you are what you ought to be, are wholly consecrated to the Savior. “Pure religion and undefiled before God and the Father” should be practiced by the whole Church of Christ, not merely by certain “orders” thence to be called “religious.” Every Christian woman is “a sister of mercy.” We hear of men who belong to the order of Passionists, but every believing man ought to be of the order of Palmists, moved by the passion of the Savior to consecrate himself to the Saviour’s work.

“I am his.” I would like to have you take this for your motto, you professed Christians, if you own honestly do so. When you wake in the morning, breathe a short prayer while you are dressing, and before bowing the knee, feeling “I am Christ’s, and the first thing when I wake must be a word with him, and for him.” When you go abroad into the world, I want you to feel that you cannot trade as other men trade, that you cannot imitate their tricks and sharp practices because something whispers within your heart, “I am his! I am his! I am different from other men. They may do what they will, for their judgment is yet to come; but I am different from them, for I am Christ’s man.” I wish all Christians felt that the life they live is given to them that they may glorify Christ by it. Oh, if the wealth that is in the Christian Church were but devoted to God’s cause, there would never be any lack of the means of sustaining missions, or of building houses of prayer in the dark localities of London. If some rich men gave to the cause of Christ as some poor men and women that I know of do, there would never be any lack in the treasury. I have sometimes rejoiced over some of you; I have had to bless God that I have seen in this church apostolical piety. I have known men and women who, out of their little, have given almost all that they had, and whose one object in life has been to spend and be spent for Christ, and I have rejoiced over them. But there are others of you who have not given a tithe, nay, not a fiftieth part of what you have, to the cause of Christ; yet, perhaps, you stand up and sing, —

“I love my God with zeal so great That I could give him all.”

Stop that! Do not sing lies, for you know very well that you would not give him all, and do not give him all; and you also know very well that you would think it the most absurd thing in all the world if you were to give him all, or even to dream of doing so. Oh, for more consecration! We are, most of us, up to our ankles in our religion, very few of us are up to our knees; but oh, for the man that swims in it, who has got off the earth altogether, and now swims in consecration, living wholly unto him who loved him, and gave himself for him! I am afraid I shall have to stop here, and ask the question, without getting any answer to it, — How far can we get toward this second sentence, “My beloved is mine, and I am his.” Do you feel as if you could not say that? Do you feel that you must not say it? Then let this be your prayer, “Lord, if I have not yet done all that I can do, if there is anything left which I might have done for thee, and which I have not done, give me grace that I may do all I can for thee, and give all I can to thee!” There ought not to be an unconsecrated hair on a Christian’s head, nor an unconsecrated drop of blood in his veins. Christ gave himself wholly for us; he deserves that we should give ourselves wholly to him. Where reserve begins, there Satan’s dominion begins; for what is not Christ’s is the property of the flesh, and the property of the flesh is the property of Satan. Oh, may the spiritual consecration be perfect in each one of us that, if we live, we may live unto Christ; or if we die, it may still be unto him! I hope, though we may have to make many grave confessions, that we can still say, My beloved is mine, and I am his.” If he stood here at this moment, if we could just clear a space, and on a sudden he should come, and stand in our midst, with his wounds still visible, it would be so sweet to be able then to say, “My beloved is mine, and I am his.” But I am afraid that, in his presence, we should have to say, “Jesus, forgive us; we are thine, but we have not acted as if we were; we have stolen from thee what was thy purchase, and what thou hast the right to keep; from this day may we bear in our body the marks of the Lord Jesus, and may we be wholly thine!”

II. I cannot say much upon the: second part of the subject, for our time is already nearly gone. THE SOUL, BEING ASSURED OF ITS PERSONAL INTEREST IN CHRIST, LONGS TO KNOW WHERE HE IS.

“Where is he?” asks the soul, and the answer comes from the text, “He feedeth among the lilies.” The worldling cares not where Christ is, but that is the Christian’s one subject of thought.

“Where he is gone I fain would know That I might seek and find him too.”

Jesus is gone, then, among the lilies, among those snow-white saints who bloom in the garden of heaven, those golden lilies that are round about the throne. He is there in —

“Jerusalem the golden With milk and honey blest;”

— and it makes us long to be there, that we may feed with him among the lilies.

But, still, there are many of his lilies here below, those virgin souls who- “Wheresoe’er the Lamb doth lead, From his footsteps ne’er depart.”

If we would find Christ, we must get into communion with his people, we must came to the ordinances with his saints, for, though he does not feed on the lilies, he feedeth among them, and there, mayhap, we may meet with him, you are here to-night, dear friends, many of you members of this church, and some of you members of other churches, and you have come to the place where Christ feeds his flock. Now that he feeds among the lilies, look out for him. At the communion table, do not merely partake of the elements, but look out for him. Look through the bread and the wine to his flesh and blood of which they are the symbols. Care not for my poor words, but for him; and as to anything else of which you have been thinking, get beyond that unto him. “He feedeth among the lilies,” so do you look for him where his saints gather in his name.

If you would meet with him, look, too, in the blessed lily-beds of Scripture.

Each Book of the Bible seems to be full of lilies; yet you must never be satisfied merely with Scripture, but must get to the Christ of Scripture, the Word of God, the sum and substance of the revelation of the Most High. “He feedeth among the lilies.” That is where he is to be found. Lord Jesus came and seed us among the lilies to-night; come and feed our hungry souls, and we will bless thy holy name!

III. I must leave that part of the subject unfinished because I want to speak of THE SOUL, ASSURED OF CHRIST’S LOVE DESIRING HIS CONSCIOUS PRESENCE: “Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.”

You observe that the soul speaks here of the day breaking. All of us who love the Lord have to look for daybreak, but the sinner has a night to come. Sinner, this is your day; and when you die, that will be your long and awful night, unbroken by a single star of hope. But, Christian, this is your night, the darkest period that you will ever have; but your day will break.

Yes, the Lord will come in his glory, or else you shall sleep in him, and then your day shall break. When the resurrection trumpet shall sound, the day of the Lord will be darkness and not light to the sinner, but to you it will be an everlasting daybreak. Perhaps, at the present moment, your life is wrapped in shadows. You are poor, and poverty casts a shadow. You have a sick one at home, or perhaps you are yourself sickly in body; that is a shadow to you. And the reflection of your sin is another shadow, but, when the day breaks the shadows will flee away. No poverty then; no sin then, which is better still; and —

“No groans to mingle with the songs Which warble from immortal tongues.”

Brethren, it is so sweet, to know that our best things are on ahead. O sinner, you are leaving your best things behind, and you are going to your worst things; but the Christian is going to his best things. His turn is coming; he will have the best of it ere long, for the shadows will flee away.

No longer shall he be vexed, and grieved, and troubled, but he shall be eternally in the light, for the shadows shall flee away.

While the shadows last, you perceive that the soul asks Jesus Christ to turn, as though he had withdrawn his face from her. She says, “Hast thou turned away from me, my Master? Then, turn to me again. Have I grieved and vexed thee by growing worldly, carnal, careless, reckless? Then, turn to me, my Lord. Hast thou been angry with me? Oh, love me! Hast thou not said that thine anger may endure for a moment, but that thy love is everlasting? In a little wrath thou hast hidden thy face from me; but oh, now turn unto me!” You know that the proper state for a Christian to be in is not a state in which Christ turns away his smiling face, but the state in which Christ’s love is beaming full in his face. I know that some of you think it is best for you to be in the shade; but, beloved, do not think so.

You need not have shadows for even, you may have the presence of Christ even now to rejoice in; and I would have you ambitious to get two heavens, — a heaven below and a heaven above; Christ here, and then Christ there; Christ here making you as glad as your heart can be, and the Christ for ever filling you with all the fullness of God. May we seek after that double blessing, and may we get it! Then the soul says, “Turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.” Dr. Thomson, who wrote The Land and the Book, tells us that he thinks he knows the mountains of Bether. It matters little whether he does or does not, but he has seen the roes and the harts skipping over the precipices. Certainly, those wild creatures, that are accustomed to craggy rocks, will go where human footsteps would not dare to follow. And such is the love of Jesus Christ. Our love is easily turned aside; if we are badly treated, we soon forget those who seemed to be so fond of us; but Christ is like a roe or a young hart, and he skips over the mountains of our sins, and all the dividing mountains of our unbelief and ingratitude which might keep him away. Like a young hart, he skips over them as though they were nothing at all, and so hastes to have communion with us. There is the idea of fleetness here; the roe goes swiftly, almost like the lightning’s flash, and so does the Savior come to the soul in need. He can lift you up from the lowest state of spiritual sorrow from the highest position of spiritual joy; may he do so! Oh, cry to him; cry to him! There is nothing that can tell with a mother like the voice of her child, and there is nothing that can tell with Christ like the voice of his dear people; so come to him. Say, “Saviour, show thy love to me. Dear Savior, do not hide thyself from thing own flesh. I love thee; I cannot live without thee; I am grieved to think that I should have driven thee away.

Come to me; come to me; return to me, and make thee glad in thy presence.” Cry thus to him, and he will come to thee. And you, poor sinner, who have never comfortably seen his face, remember that there is life for a look at him. God give you grace now to trust him, and may you see his face here so that you may see him hereafter with everlasting joy!

27. Darkness Before the Dawn  (SS 2:17)

August 1st, 1886

"Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether."—SONG OF SOLOMON 2:17.

THE SPOUSE SINGS, "Until the day break, and the shadows flee away," so that the beloved of the Lord may be in the dark. It may be night with her who has a place in the heart of the Well-beloved. A child of God, who is a child of light, may be for a while in darkness; first, darkness comparatively, as compared with the light he has sometimes enjoyed, for days are not always equally bright. Some days are bright with a clear sunshine, other days may be overcast. So the child of God may one day walk, with full assurance of faith, in close fellowship with the Father and with his Son Jesus Christ; and at another time he may be questioning his interest in the covenant of grace, and may be rather sighing than singing, rather mourning than rejoicing. The child of God may be, then, in comparative darkness.

Yes, and he may be in positive darkness. It may be very black with him, and he may be obliged to cry, "I see no signs of returning day." Sometimes, neither sun nor moon appears for a long season to cheer the believer in the dark. This may arise partly through sickness of body. There are sicknesses of the body which in a very peculiar way touch the soul; exquisite pain may yet be attended with great brightness and joy, but there are certain other illnesses which influence us in another way. Terrible depressions come over us; we walk in darkness, and see no light. I should not like to guess how heavy a true heart may sometimes become; there is a needs-be that we be in heaviness through manifold trials. There is not only a needs-be for the trials, but also for the heaviness which comes out of them. It is not always that a man can gather himself together, and defy the fierce blasts, and walk through fire and through water with heavenly equanimity. No, brethren, "a wounded spirit who can bear?" and that wounded spirit may be the portion of some of the very fairest of the sons of God; indeed, the Lord has some weakly, sickly sons who, nevertheless, are the very pick of his family. It is not always the strong ones by whom he sets the most store; but, sometimes, those that seem to be driven into a corner, whose days are spent in mourning, are among the most precious in his sight. Yes, the darkness of the child of God may be comparative darkness, and it may to a great extent be positive darkness.

But yet it can only be temporary darkness. The same text which suggests night promises dawn: "Until the day break, and the shadows flee away," says the song of the spouse. Perhaps no text is more frequently upon my lips than is this one; I do not think that any passage of Scripture more often recurs to my heart when I am alone, for just now I feel that there is a gathering gloom over the church and over the world. It seems as if night were coming on, and such a night as makes one sigh and cry, "Until the day break, and the shadows flee away."

I am going to speak upon three things which are in our text. The first will be, our prospect. We have a prospect that the day will break, and the shadows flee away. Secondly, our posture "until the day break, and the shadows flee away." Thirdly, our petition: "Turn, my Beloved, and be thou like a roe or a young hart upon the mountains of division." We are content to wait if he will come to us; if gladdened with his presence, the night shall seem short, and we can well endure all that it brings. Let the prayer of our text be put up by any of you who are waiting in the darkness, and may it be speedily answered in your happy experience!

I. First of all, let us consider OUR PROSPECT. Our prospect is, that the day will break, and that the shadows will flee away. We may read this passage in many ways, and apply it to different cases.

Think, first, of the child of God, who is full of doubt. He is afraid that, after all, his supposed conversion was not a true one, and that he has proved it to be false by his own misbehaviour. He is afraid, I scarcely know of what, for so many fears crowd in upon him. He is crying to God to remove his doubts, and to let him once again—

"Read his title clear

To mansions in the skies."

His eyes are looking toward the cross, and somehow, he has a hope, if not quite a persuasion, that he will find light in Christ, where so many others have found it. I would encourage that hope till it becomes a firm conviction and a full expectation. The day will break for you, dear mourner, the shadows will yet flee away. While I say that, I feel able to speak with great confidence, for my eye, as it looks round on this congregation, detects many brethren and sisters with whom I have conversed in the cloudy and dark day. We have prayed together, dear friends,—have we not? I have repeated in your hearing those precious promises which are the pillows of our hope; yet, at the time, it seemed as if you would never be cheered or comforted. Friends who lived with you grieved much to see you so sad; they could not understand how such as you who have lived so scrupulously as you believed to be right, should, nevertheless, come into sadness and despondency. Well, you have come out of that state, have you not? I can almost catch the bright expression in your eye as you flash back the response, "It is so, sir; we can sing among the loudest now, we can leap as a hart, and the tongue that once was dumb can now sing praises unto the Lord who delivered us." The reason of this great change is that you did still cling to Christ even when it seemed to be no use to cling. You had a venturesome faith; when it seemed a risky thing even to believe, you did believe, and you kept on believing, and now the day has dawned for you, and the shadows have fled away. Well, so shall it be to all who are in like case if they will but trust in the Lord, and stay themselves upon our God. Though they walk in darkness, and see no light, yet by-and-by the day shall break for them also.

This expression is equally applicable when we come into some personal sorrow not exactly of a spiritual kind. I know that God's children are not long without tribulation. As long as the wheat is on the threshing-floor, it must expect to feel the flail. Perhaps you have had a bereavement, or you may have had losses in business, or crosses in your family, or you have been sorely afflicted in your own body, and now you are crying to God for deliverance out of your temporal trouble. That deliverance will surely come. "Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." "I have been young," said David, "and now am old; yet have I not seen the righteous forsaken." The Lord will yet light your candle, and surround your path with brightness. Only patiently hope and quietly wait, and you shall yet see the salvation of the Lord. "Many are the afflictions of the righteous." Hark that; you know that part of the verse is true, and so is the rest of it: "but the Lord delivereth him out of them all." Clutch at that, for it is equally true. "In the world ye shall have tribulation." You know that is true. "Be of good cheer," says Christ, "I have overcome the world." Therefore, expect that you also will overcome it through your conquering Lord. Yes, in the darkest of all human sorrows, there is the glad prospect that the day will break, and the shadows will flee away.

This is the case again, I believe, on a grander scale with reference to the depression of religion at the present time. Some of us are obliged to go sorrowing when we look upon the state of the church and the world. We are not accustomed to take gloomy views of things, but we cannot help grieving over what we see. More and more it forces itself upon us that the old-fashioned gospel is being either neglected or trampled in the dust. The old spirit, the old fire that once burned in the midst of the saints of God, is there still, but it burns very low at present. We want—I cannot say how much we want a revival of pure and undefiled religion in this our day. Will it come? Why should it not come? If we long for it, if we pray for it, if we believe for it, if we work for it, and prepare for it, it will certainly come. The day will break, and the shadows will flee away. The mockers think that they have buried our Lord Jesus Christ. So, perhaps, they have; but he will have a resurrection. The cry is, "Who will roll us away the stone?" The stone shall be rolled away, and he, even the Christ in whom our fathers trusted, the Christ of Luther and of Calvin, of Whitefield and of Wesley, that same Christ shall be among us yet in the fullness and the glory of his power by the working of the Holy Ghost upon the hearts of myriads of men. Let us never despair; but, on the contrary, let us brush the tears from our eyes, and begin to look for the light of the mowing, for "the morning cometh," and the day will break, and the shadows will flee away.

Let me encourage any friends who have been laboring for Christ in any district which has seemed strikingly barren, where the stones of the field have seemed to break the ploughshare. Still believe on, beloved; that soil which appears most unfruitful will perhaps repay us after a while with a hundred-fold harvest. The prospect may be dark; perhaps, dear friends, it is to be darker yet with us. We may have worked, and seemed to work in vain; possibly the vanity of all our working is yet to appear still more; but for all that, "the morning cometh." "They that sow in tears shall reap in joy." We must not be in the least afraid even in the densest darkness; but, on the contrary, look for the coming blessing.

I believe that this is to be the case also in this whole world. It is still the time of darkness, it is still the hour of shadows. I am no prophet, nor the son of a prophet, and I cannot foretell what is yet to happen in the earth; it may be that the darkness will deepen still more, and that the shadows will multiply and increase; but the Lord will come. When he went up from Olivet, he sent two of his angels down to say, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." He is surely coming; and though the date of his return is hidden from our sight, all the signs of the times look as if he might come very speedily. I was reading, the other day, what old Master William Bridge says on this subject:—"If our Lord is coming at midnight, he certainly will come very soon, for it cannot be darker than it now is." That was written two hundred years ago, but our Lord has not come yet, and I might say much the same as Master Bridge did. Do not doubt as to Christ's coming because it is delayed. A person lies dying, and the report concerning him is, "Well, it does not look as if he could live many hours." You call again, and they say, "Well, he still survives, but it seems as if he would scarcely get through the night." Do you go away and say, "Oh, he will not die; for I have expected, for several days, to hear that he has passed away"? Oh, no! but each time you hear the report, you feel, "Well, it is so much nearer the end." And so is our Master's coming; it is getting nearer every hour, so let us keep on expecting it. That glorious advent shall end our weary waiting days, it shall end our conflicts with infidelity and priestcraft, it shall put an end to all our futile endeavors; and when the great Shepherd shall appear in his glory, then shall every faithful under-shepherd and all his flock appear with him, and then shall the day break, and the shadows flee away.

As to the shadows fleeing; what are those shadows that are to fly at his approach? The types and shadows of the ceremonial law were all finished when Christ appeared the first time; but many shadows still remain,—the shadows of our doubts, the grim mysterious shadows of our fears, the shadows of sin, so black, so dense,—the shadows of abounding unbelief, ten thousand shadows. When he cometh, these shall all flee away; and with them shall go heaven and earth,—the heaven and earth that now are, for what are these but shadows? All things that are unsubstantial shall pass away when he appeareth; when the day breaks, then shall everything but that which is eternal and invisible pass away. We are glad that it shall be so; and we pray that soon the day may break, and the shadows flee away. This, then, is our prospect.

II. Now I want to occupy a few minutes of your time in considering OUR POSTURE "until the day break, and the shadows flee away." We are here, like soldiers on guard, waiting for the dawn. It is night, and the night is deepening; how shall we occupy ourselves until the day break, and the shadows flee away?

Well, first, we will wait in the darkness with patient endurance as long as God appoints it. Whatever of shadow is yet to come, whatever of cold damp air and dews of the night is yet to fall upon us, we will bear it. Soldiers of the cross, you must not wish to avoid these shadows; he who has called you to this service knew that it would be night time, and he called you to night duty; and being put upon the night watch, keep at your post. It is not for any of us to say, "We will desert because it is so dark." Has not the thought sometimes grossed your mind, "I am not succeeding; I will run away"? Have you not often felt, like Jonah, that you would go to Tarshish that you might escape from delivering your Master's message? Oh, do not so! The day will break, and the shadows flee away; and until then, watch through the night, and fear not the shadows. Play the man, remembering through what a sevenfold night your Master passed, when, in Gethsemane, he endured even to a bloody sweat for you. When, on the gross, even his mid-day was midnight, what must have been the darkness over his spirit? He bore it; then bear you it. Let no thought of fear pass over your mind; or, if it does, let not your heart be troubled, but rise above your fear until the day break, and the shadows flee away. Be of good courage, soldiers of Christ, and still wait on in patient endurance.

What next are we to do until the day break? Why, let there be hopeful watching. Keep your eyes towards the East, and look for the first grey sign of the coming morning. "Watch!" Oh, how little is done of this kind of work! We scarcely watch as we ought against the devil; but how little do we watch for the coming of our Master! Look for every sign of his appearing, and be ever listening for the sound of his chariot wheels. Keep the candle burning in the window, to let him see that you are awake; keep the door on the latch, that when he cometh you may quickly open unto him. Hopefully watch until the day break, and the shadows flee away.

Then, further, dear friends, while we maintain patient endurance and hopeful watching, let us give each other mutual encouragement. Men who have been shipwrecked will give each other a hand, and say, "Brother, mayhap we shall escape after all." Now that it is midnight all around, let every Christian give his fellow-soldier a grip of his hand. Courage, brothers; the Lord has not forgotten us. We are in the dark, and cannot see him; but he can see us, and he knows all about us, and maybe he will come, walking on the stormy waters in the middle watch of the night when our little bark seems ready to be sunk beneath the waves by the boisterous wind. I seem just now as though I were a soldier in this great guard-room, and as if we were sitting in these shadows, and perhaps in the darkness, and seemed very much dispirited; and I would say to you my comrades, "Come, brothers, let us cheer up. The Lord hath appeared to one and another of us. He hath given to some of us the light of his countenance, and he is coming back to welcome us all unto himself. Let us not be dismayed; our glorious Leader forgets not the weakest and feeblest of us, neither is any part of the battle-field beyond the reach of the great Captain's eye. He sees which way the struggle is going, and he has innumerable reserves, which he will bring up at the right time. I seem to hear the music of his horse's hoofs even now. He is coming who shall turn the scale in the worst moment of the conflict, for the battle is the Lord's, and he will deliver the enemy into our hand. Let no man's heart fail him because of yonder Goliath; the God who has raised up men to slay the lion and the bear, will yet find a David and a smooth stone to kill this mighty giant. Wherefore, brothers, be of good courage."

What further should we do in the dark? Well, one of the best things to do in the dark is to stand still and keep our place. "Until the day break and the shadows flee away," let us keep our place, and firmly maintain our position. A brother who sat at the back of me, twenty years ago, dropped in again recently to hear me preach; and he said to me, after the service, that he had been back in America, and come over here again after twenty years, and he added, "It is the same old story, Spurgeon, as when I was here before; you are sticking to the same old gospel" I replied, "Yes, and if you will come in twenty years' time, if God spares me, I shall still be sticking to the same old gospel, for I have nailed my colors to the mast, and I do not mean to have anything to do with this new-fangled progressive theology." To me, the gospel came to perfection long ago in the person of the Lord Jesus Christ, and it can never go beyond that perfection. We preach nothing but that gospel which has saved our own souls, and saved the souls of the myriads who have gone to their eternal rest, and we do not intend preaching anything else until somebody can find us something better, and that will not be to-morrow, nor the day after, nor as long as the world stands. It is dark, very dark, so we just stop where we are, in steadfast confidence in the Lord who has placed us where we are. We are not going to plunge on in a reckless manner, we mean to look before we leap; and as it is too dark to look, we will not leap, but will just abide here hard by the cross, battling with every adversary of the truth as long as we have a right hand to move in the name of the Almighty God, "until the day break, and the shadows flee away."

What else ought we to do? Keep up a careful separateness from the works of darkness that are going on all around us. If it seems dark to you, gather up your skirts, and gird up your loins. The more sin abounds in the world, the more ought the Church of God to seek after the strictest holiness. If ever there was an age that wanted back again the sternest form of Puritanism, it is this age. If ever there was a time when we needed the old original stamp of Methodists, we need them now,—a people separated unto God, a people that have nothing to do but to please God and to save souls, a people that will not in any way bow themselves to the fashions of the time. For my part, I would like to see a George Fox come back among us, ay, Quaker as he was, to bear such a testimony as he did bear in the power of the Spirit of God against the evils of his time. God make us to feel that now, in the dark, we cannot be even as lenient as we might have been in brighter days towards the sin that surrounds us! Are any of you tempted into "society" so-called, and into the ways of that society? Every now and then, those who read the papers get some little idea of what is going on in "society." The stench that comes from "society" tells us what it must be like, and makes us wish to keep clear of it. The awful revelations that were once before made, which caused us to be sick with shame and sorrow, might be made again; for there is just the same foulness and filthiness beneath the surface of the supposed greater decency. O Christian people, if you could but know, as the most of you ought not to know, how bad this world is, you would not begin to talk about its wonderful improvements, or to question the doctrine of human depravity. We are going on, according to some teachers, by "evolution" into something; if I might prognosticate what it is, I should say that it is into devils that many men are being evolved. They are going down, down, down, save where eternal grace is begetting in the heart of men a higher and better and nobler nature, which must bear its protest against the ignorance or hypocrisy which this day talks about the improvements of our civilization, and the progress that we are making towards God. "Until the day break, and the shadows flee away," keep yourselves to your Lord, and hear you this voice sounding through the darkness, the voice of a wisdom that sees more than you see, "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, said the Lord Almighty." "Until the day break, and the shadows flee away," lift your hands to heaven, and pledge yourselves to walk a separated pilgrim life, until he cometh before whose face heaven and earth shall flee away.

III. Now I close by noticing OUR PETITION: "Until the day break, and the shadows flee away, turn, my Beloved, and be thou like a roe or a young hart upon the mountains of Bether."

I am not going to preach upon that part of our text, but only just to urge you to turn it into prayer. We have to wait, brothers and sisters; we have to wait in the darkness, cheered here and there with the light from a golden lamp that glows with the light of God. The world lieth in darkness, but we are of God, little children, therefore this must be our prayer to our Well-beloved, "Come unto us." "Turn to me, O my Beloved, for thou hast turned away from me, or from thy Church. Turn again, I beseech thee. Pardon my lukewarmness, forgive my indifference. Turn to me again, my Beloved. O thou Husband of my soul, if I have grieved thee, and thou hast hidden thy face from me, turn again unto me! Smile thou, for then shall the day break, and the shadows flee away. Come to me, my Lord, visit me once again." Put up that prayer, beloved.

The prayer of the spouse is in this poetic form: "Come over the mountains of division." As we look out into the darkness, what little light there is appears to reveal to us Alp upon Alp, mountain upon mountain, and our Beloved seems divided from us by all these hills. Now our prayer is, that he would come over the top of them; we cannot go over the top of them to him, but he can come over the top; of them to us, if he think fit to do so. Like the hinds' feet, this blessed Hind of the morning can come skipping over the hills with utmost speed to visit and to deliver us. Make this your prayer, Great Master, sweetly-beloved One, come over the mountains of division, and come quickly, like a roe or a young hart. Come easily, come unexpectedly; as roes and harts let no man know when they will come, so come thou unto me." I wish that, even while we are sitting here, our Divine Lord would come to our spirits with all his ravishing charms, so that we might cry, "Or ever I was aware, my soul made me like the chariots of Ammi-nadib." Have you never felt an influence steal over you which has lifted you out of yourself, and made you go as on burning wheels with axles hot with speed, where before you had been sluggish and dull? Our Well-beloved can come and visit us, all on a sudden, without any trouble to himself. It cost him his life's blood to come to earth to save us; it will cost him nothing to come just now to bless us. Remember what he has already done; for, having done so much, he will not deny you the lesser blessing of coming to you. Are you saved by his grace? Then do not think that he will refuse you fellowship with himself. Pray for it now. Before we come to the communion table, pray for it, and while you are sitting there, let this be your cry, "Come to me, my Beloved, over the hills of division; come as a roe or a young hart;" and he will come to you. Put up your prayer in the sweet words we sang just now,—

"When wilt thou come unto me, Lord?

O come, my Lord most dear!

Come near, come nearer, nearer still,

I'm blest when thou art near.

"When wilt thou come unto me, Lord?

Until thou dost appear,

I count each moment for a day,

Each minute for a year."

Oh, that this might be one of those happy seasons when you shall not be fed by the preacher's talk, but by the Master revealing himself to you! May God graciously grant it!

I may be addressing some who long to find the Savior. This morning, I got, from a friend who came in to see me, an illustration which I will give to you. He told me—and oh, how he made my heart rejoice!—that, six years ago, he was, so the apostle says, "going about to establish his own righteousness." He is a man of reputation, and when a friend sent him some of my sermons to read, he thought to himself, "What do I want these sermons for? I am as good so any man can be." But he did read them, and the friend asked him, "Have you read those sermons of Mr. Spurgeon's that I sent you?" "Yes," he replied, "I have; but I have got no good out of them." "Why not?" "Why," he said, "he has spoiled me; he has dashed my hopes to the ground, he has taken away my comfort and my joy; I thought myself as good as anybody living, and he has made me feel as if I were rotten right through." "Oh!" said his friend, "that medicine is working well, you must take some more of it." But the more of the sermons he read, the more unhappy he became, the more he saw the hollowness of all his former hopes; and he came into a great darkness, and the day did not break, and the shadows did not flee away. But, on a sudden, he was brought out into the light. As he told me the story, this morning, his eyes were wet, and so were mine. This is how the Lord led him into peace; I wish the telling of it might bring the same blessing to some of you. He said, "I went with my friend to fish for salmon in Loch Awe. I threw a fly, and as I threw it, a fish leaped up, and took it in a moment." "There," said the friend to him, "that is what you have to do with Christ, what that fish did with your fly. I am sure I do not know whether the fly took the fish, or the fish took the fly; it was both, the bait took the fish, and the fish took the bait. Do just so with Christ, and do not ask any questions. Leap up at him, take him in, lay hold of him." The man did so, and at once he was saved; I wish that somebody else would do the came. I never ask you to answer the question whether it is Christ who takes you or you who take Christ, for both things will happen at the same moment. Will you have him? Will you have him? If you will have him, he has you. If you are willing to have Christ, Christ has already made you willing in the day of his power. Throw yourself upon Christ, as the salmon opened his mouth, and took in the bait; so do you take Christ into your very soul. Writing to the Romans, Paul says, "The word is nigh thee, even in thy mouth." What is the thing to do with that which is in your mouth when you want to keep it? Why, swallow it, of course! Do so with Christ, let him go right down into your soul I put him into your mouth, as it were, while I am preaching. Accept him, receive him, and he is yours directly. Then shall the day break, and the shadows flee away, and your Beloved shall have come to you over the mountains of division, never to leave you again, but to abide with you for ever. God bless you! Amen.

28. The Believer’s Glad Prospects (SS 2:17)

NO. 3323

A SERMON PUBLISHED ON THURSDAY, OCTOBER 10TH, 1912,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.” — Solomon’s Song 2:17.

WITHOUT A SENTENCE of introduction, I invite you, beloved, to see herein,

I. A BLESSED SEASON HERE ANTICIPATED! — a time when the day shall break, and the shadows shall flee away.

It is not every man who can count upon such a time as that, for to same there is no prospect of the day breaking. They are in the shade now, and that shade will grow darker and darker with them till, in the hour of death, their sun will go down for ever in, a tenfold night — a night ungladdened by a solitary star — a night that, shall never have an ending — a night of glooms more terrible than imagination itself could picture. I fear me there are some in this place for whom we might utter such forebodings. The world is dark enough to them now, but they have no, hope of the Lord as though it would be brightness to them. Conscience tells them — and if conscience be not enlightened enough to do so, the Word of God tells them that the day of the Lord shall be darkness, and not light, to them. But, to every soul in this house that believeth in Jesus, there is the delightful anticipation of the hour spoken of in the text, when the day shall break, and the shadows shall flee away. Let us take each expression and muse on it. “Until the day break.“ In a certain sense the Christian is now in the light, for he is a child of light, and he walks in the light, and he may walk in the light as God is in the light, and so have fellowship with the Father, and feel that the blood of Jesus Christ his Son cleanseth us from all sin. But Paul, in some pages, calls this present estate darkness. “For,” he says, “the night is far spent, the day is at hand,” meaning thereby this present state of life to the believer, which is far spent, and the daylight, the glorious daylight of eternity, is near at hand.

“The daybreak.” Why, this represents to the most of us, probably, the moment of death. To as many as shall be alive and remain at the coming of the Lord, it represents the coming of the Lord, and the glory of his people.

“The daybreak!” It is the hour of joy. During the night the earth seems sad; she hath covered herself with sackcloth, her eyes are full of the drops of the night. There is silence over the plain: the woods send not forth their grateful music. There is only heard the hooting of the owl, with, perhaps, now and then a stray note from the nightingale as though she remembered the day. Night is the time, of the world’s gloom, but daybreak is the time of her festival. Then is her splendour abroad. Then —

“Morn, her rosy step in the eastern clime

Advancing, sows the earth with orient pearl.”

Ten thousand winged songsters of the grove, waking up from their slumber, begin to pour forth incessant streams of music. Every creature, beholding the light of the sun, wakes up itself and is full of joy. Such will the daybreak be to us. This is not our time of fullest joy. We that are in this tabernacle do groan, being burdened. We have trials without; we have conflicts within. The daybreak is coming, when we who are not of the night, nor of darkness, though compelled to pass through it, shall emerge into our proper element, the light, and our spirits shall bathe themselves in all that they can desire, being satisfied with favour, and full of the blessing of the Lord. “I shall be satisfied,” says David, “when I awake in thy likeness.” We are looking for a time of ineffable delight. All the attempts that have ever been made to describe the joy and glory of heaven have necessarily been failures, and if we were to attempt again we should fall far below that which God hath revealed to us by his Spirit, for eye hath not seen, nor ear heard, that which he hath prepared for them that love him.

Thank God, our joy is coming nearer every time the tick of the clock is heard. Behold, on flying wings it comes. Every day of winter’s sorrow or of summer’s joy brings it nearer. We said last Sunday evening, “Now is our salvation nearer than when we believed;” and we often sing —

“We nightly pitch our moving tent

A day’s march nearer home.”

This is one of the choicest consolations of the present, that we are getting nearer to the daybreak.

“The daybreak! it is a summons to activity. The creatures waking up prepare themselves for their day’s work. All nature is astir. She was lethargic before, as it were; frostbitten under the raven wing of night, but now that the bright beams of the sun have brought the light, they have also brought restoration to vitality. Now the workman girds up his loins, and goeth forth to his labour. Ah! brethren and sisters, those of us who are helped to do most for God on earth are not satisfied with what we can do.

This seems to be a world of trying rather than of accomplishing. We are straining to be able to serve God. I feel myself constantly, if I can imagine such an experience, like the chick within the shell — chipping it, wanting to get out of it, doing all it can; nay, not do all it can — but doing somewhat, and desiring to do more, feeling its circle to be circumscribed, and itself to be cribbed, cabined, and confined. But what a glorious thing it will be when the young eaglets hatch themselves, and leave the nest, and try their wings! Such the happiness we are looking forward to the daybreak; that we shall serve God day and night in his temple without any wearing, that we shall serve him, without any sin that we shall adore him, without any wandering thoughts, that we shall be dedicated to him without anything that can stir the jealousy of his holy mind. We shall then move forward in the path of duty with as straight a persistency, and as divine a perseverance, as the thunderbolt when, it is launched from the hand of the Almighty. We shall neither turn to the right hand nor to the left. We shall be swift as seraphs: and strong as cherubs in the course of service, and that service shall be to us the heaven of our delight. Oh! we may well long for the daybreak, because it will help his servants to serve him.

“The daybreak!” is it not likewise the time of clear discovery? At night we peep about; we spy out the forms of the mountains; we can trace by the moonbeams the course of the rivers, and we may know something more or less according to the measure of our discernment, or the inferences we may draw of what there is round about us. Still, the night is the time of gloom.

Nor can all the tapers and lamps that men kindle turn night into day. So here; this is the time of our ignorance. We know something of the truth as God has taught us, and blessed be his name, it, is such dear knowledge that we would not give it up for all the world; but still, we only see as in a glass darkly; we have not yet, come to the face-to-face vision. We read like children spell at school — syllable by syllable, and we do not quite understand what we read. We are like a boy when he first begins to spell out his Horace; he does not comprehend the elegance of the style or the poetry of the language, but just spells it out, and sees something of the literal meaning, and that is all that he can get. Ah! I suppose that the greatest divine that ever lived did not know so much before he died as a child knows when he has been in heaven five minutes. All that we are able to discover here seems to be little indeed. We know in part, we prophesy in part; when that which is perfect is come, been that which is in part shall be done away. The daybreak no sooner comes to the world than you discern everything in its natural hue and its just proportion. You see colour where before everything was black, you perceive the beauty of the landscape, the mountain rises before you; the river rolls on mightily towards the sea; even the tiny flowers challenge your notice; you mark all on earth, for by the sun God has painted all the world with the colours of the rainbow. And oh! what a glorious discovery our admission into the next world will bring to us!

“Then shall we see, and hear, and know,

All we desired or wished below

And every power find sweet employ,

In that eternal world of joy.”

I often get confused over doctrines that puzzle me. I see this to be true, and that to be true, but, how to reconcile the two I know not; then the thought of the daybreak comes in so comfortably. “What ye know not now, ye shall know hereafter.” Here it is not good for us to know all things. In some respects it is the glory of God to conceal himself, and he may well say to us — ”I have many things to say unto you, but ye cannot bear them now.” But there it will be the glory of God to reveal himself, and it will also be to our benefit, our minds being then fortified and strengthened to receive, what we could not comprehend here below.

Perhaps the glare of the divine light, if it comes to us here, even though tempered by the Mediator himself, might be too much for these poor eyes of ours. All the prophets, or nearly all of them, when they had visions from God, fell flat on their faces, and John himself, though he had leaned on Jesus’ bosom when he saw the Master in Patmos, writes these very instructive words — ”When I saw him I fell at his feet as dead.” Now, the Lord has work for us to do, and he does not want us to be always lying at his feet as dead. Consequently, he withholds from us the full radiance of his glory. But there, we shall be able to endure much, and there we shall be privileged to enjoy much.

“These eyes shall see him in that day The Christ who died for me; And all my rising bones shall say, ‘Lord, who is like to thee?’”

So, you see, we look forward to a time of perfect joy, of wonderful activity, and of full discovery.

What a blessing that we are able to look forward to this, and to talk about it as a matter of certainty. “Until the day break.” Why, there are dear aged brothers and sisters here who, in the providence of God, cannot be with us very long, and how are they accustomed to speak of their departure? I hear them speak constantly with holy confidence, and not at all with any reluctance. There have been some people so foolish as not to like to be thought old; some who have seemed to regret altogether that the grey hairs were apparent on their heads. But I do not find it so among the Lord’s people with whom I associate. I find them thankful that this life is not all their portion, blessing God that they do not expect to be here for ever, and longing for evening to undress that they may rest with God, with holy expectation anticipating the blissful moment when the day shall break. And we who are younger need not think, because we have still strength in our loins, that we shall therefore live long. Oh, how many younger than ourselves have we seen taken away during the past year! Some of our fathers will outlive us; our sires will follow us to the tomb, for youth preserves not man. Well, we too will join with the reverend seigneurs, and we will anticipate the daybreak, and talk with them of it to-night.

The other expression, of the text is instructive too — ”Until the day break, and the shadows flee away.“ What are these shadows? They are of many sorts. They abound. This is the valley of shadows. Surely every man walketh in a vain shadow, and disquieteth himself in vain. Some shadows we have that are precious. There are the shadows of the ordinances — Baptism and of the Lord’s Supper. I speak of them with the highest reverence; yet they are but shadows in themselves, and we need them because we are in the shadowland. He that is immersed in water is not, therefore, buried with Christ: the burial with Christ is the reality, the burial in water is but the shadow. He that eats and drinks at the table of the Master does not, therefore, eat his flesh and drink his blood: the bread and the wine, though they look substantial, are but the shadows. The real flesh and blood of Jesus these are the inner substance, and only to faith is it given to feed upon these celestial viands. These things are only intended to last until the day break, for note, “As often as ye eat this bread and drink this cup, ye do show forth the Lord’s death until he come.” Then when he comes the day breaketh, and the shadow, even that blessed shadow, must flee away.

Other shadows we have that we shall be more glad to lose — shadows of frightful things which haunt especially the timid, nervous, and faint-hearted people of God. Some of the Lord’s people spend their lives in fighting shadows. They make troubles. They sit down and imagine disasters which cannot occur. They bind heavy burdens, and put them upon their own shoulders — burdens which God never intended them, to bear, and burdens which, in fact, do not exist; and some off them even create actual trouble by foolish anxiety to escape from an imaginary trouble. Well, poor trembler, poor Mr. Fearing, and you, Miss Much-afraid, and Miss Despondency, the shadows will flee away soon. Though you generally go halting to heaven, with weak hands and feeble knees, and as many sighs as breaths, and as many tears as minutes, there is an end coming to all these, and you shall be as merry as any of them by and by. You shall be as near the eternal throne as the Apostles themselves, and have as much of the divine love and enjoyment as the strongest believers in Christ ever had. Be of good courage. Strive against those fears now. They weaken you; they dishonour our Master. Repent, of ever having indulged them, for they are wicked; still, let this encourage you, they shall all flee away at the daybreak. Do not, therefore, dread dying when with that comes the daybreak. Expect it, even long for it, since then the shadows which oppress you from morn till night shall flee away.

So, too, those doubts and fears which are made of sterner stuff, the deeper shadows and heavier glooms, shall all flee away. There may be some men who never have a doubt about their acceptance in Christ, but, I am afraid I cannot count myself as one of them. For the most part I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him until that day; but when it comes to close heart-work sometimes, and self-examination, I cannot give up Cowper’s hymn —

“’Tis a point I long to know, Oft it causes anxious thought;

Do I love the Lord or no? Am I his, or am I not?

“If I love, why am I thus? Why this cold and lifeless frame?

Hardly, sure, could they be worse Who have never known his name.”

Not that it is of any use having such a hymn as that in the hymnbook, for you never ought to sing it. It is not a thing to sing, but to groan out all alone, before our God. I think the most of us are compelled to do that sometimes. Well, blessed be God, at the daybreak all these fears will be gone. We shall never to able then to doubt our interest in Christ, because we shall be with him where he is, and shall behold his glory. We shall never then have any fear lest after having preached to others we ourselves should be cast away. We shall not be afraid lest we should be shipwrecked, for though it may be but on boards and broken pieces, yet we shall then have come safe to land: all these fears will have vanished for ever.

May not these shadows represent to some of us that daily sense of sin which comes upon us, and drives us to the cross? Oh! the sombre shade which a tender conscience feels under a sense of sin! Some men have not any such tenderness; they can make a profession, and be easy in living inconsistent lives. Not so a heart that lives near to Christ, the more pure it is, the more it mourns over its spots. If you are in the dark you will not see the mire upon your garments, but the brighter the light the more you will see every spot, and the more you will mourn over it. I believe that the more sanctified a man becomes by the work of the Holy Ghost within, the more heavy the burden of sin becomes to him. It is not that he has more sin, but that he feels what he has more; and in the light of the love of Christ, which he enjoys in the secret places of communion, he sees more of the abomination of sin, and hence is more humbled under it. Oh! but it shall all flee away presently. They are without fault before the throne of God. He shall present us, not having spot, or wrinkle, or any such thing. Oh! what a blessed presentation! At the daybreak, truly, the shadows will flee away. Do you not think that the text might have a still more extensive meaning, and take in everything here below? Things terrestrial, after all, but shadows. The things which are seen are temporal; only the things which are not seen are eternal. The things which are seen, all these things which are round about us, are but shadowy things; they are passing before us, and they will soon be gone, like the dissolving view upon the sheet. But the eternal things, that men think so shadowy and dreamy, these are the only realities, since they will last for ever. Well, the shadows will flee away: that means this poor flesh and blood body, full of sickness, which declineth as the shadow; that house, those lands. Oh, you rich men! your shadows will all flee away. If you are believers you will not be sorry for that. And, oh, you poor people! your one room, cold and cheerless, the toil of every day; the needle, the stitching long for little — all shadows, and very dark shadows, and they seem very real to you now, — well, they will soon be over — so soon! They will flee away, and all be gone, and —

“Leaving all you loved below, Up to your Father you will go.”

We will not tarry longer on these two causes, “Until the day break” — we expect a daybreak — ”and the shadow flee away;” — we expect that shadows will flea away. We know they will; we rejoice that they will. Here we sit, looking out into the future, not knowing what may befall us, but singing to our souls this song — “Until the day break, and the shadows flee away.”

But while the season of joyful release is anticipated, there is also,

II. A PRAYER PRESENTED. “Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.”

Till heaven shall come to us, and we to heaven, sweet Lord Jesus be with us; let us have thy company. But a difficulty arises. There is so much between us and Christ to keep him away. Hence the prayer, “Come, Lord, be like some hart or roe like the chamois off the Alps, that leaps from crag to crag — come over all these mountains of division, and come to us when we cannot come to thee.”

Remember, beloved, that our sins were once like these mountain of Bether.

Christ has come over them. Our daily sins sometimes seem to our unbelief to be mountains of separation. Christ will come over these. He will bring us again unto the cleansing fountain; he will give us the kiss of reconciliation; he will imprint the seal of peace upon our foreheads. He will kiss us with the kisses of his lips, and he will send us away rejoicing that he has come over the mountains.

One great mountain that separates us from our Lord is our want of sight of him. You know it is not easy to love one you never saw, to love one you have heard of, but have not seen at all. But faith gets over this difficulty with regard to Christ, for faith has a pictorial power, and it pictures Christ; faith has a realizing power, and it grasps Christ; faith has an appropriating power, and it claims Christ; faith has a power of wing that takes the spirit right away to Christ in holy imagination, and sacred fancy, and blessed meditation, and so it overcomes the difficulty; but still it is a difficulty, and hence the delightful power and force of expression of the apostle — ”Whom, having not seen, we love; in whom, though now we see him not, yet believing, we rejoice with joy unspeakable and full of glory.” The prayer is, then, “Oh! Saviour, not only come over my sin, but come over this great difficulty, that I never saw thee, never heard thy voice, and never touched thy hand; yet, come to me over these separating mountains, and make thyself real to my spirit every day I live.”

Ah, brethren and sisters, there are many mountains. I shall not mention them all, but I will name one more, and that is the mountain of our natural coldness, lethargy, and indifference, and, piled on the top of these, are our cares and our worldliness. I wish I could keep my heart red hot for Christ, but everything seems chilled. You cannot even live in God’s service as I do, but what, in serving Christ, himself, you get as Martha did, cumbered with much serving. Oh! that the heart were always on the mountain with Christ — nay, I won’t say that — were it even in the garden, so long as it were but with him, in Gethsemane, or in Tabor, it would matter little so long as we could keep with him. But we have many things to do, and many beings to think of, more oftentimes than we need, and then we get away from Christ, and then we cannot get back again as quickly as we wanted and so we have to sing, with Dr. Watts, —

“Our souls can neither fly, nor go To reach eternal joys.”

Well, then, he comes to us. He kindles a flame of sacred love and that doth kindle ours. Oh! great Lord, until the day break often comes in this way to us; until the shadows flee away; oh! come thou to our hearts again and again, overleaping the mountains, and revealing thyself to us.

Here is a blessed thing to think of all the year round. Do not ask the Lord to take away the shadows; do not ask that you may feel this world to be a bright place to your hearts; but turn your thoughts to this — ”Lord, whether it be bright or not to my soul, come to me; oh! come to me; be near to me; let me walk in the conscious enjoyment of thy daily presence; to thy will I leave everything else; only do keep near to me! “Do you ask, now, when may this prayer be used? I think it is a very delightful prayer every night when we go to bed. “Lord, until the day break, and the shadows flee away literally in the morning, come and tarry with me.”

“If in the night I wakeful lie, My soul with heavenly thoughts supply.”

If I toss to and fro on my bed, may I have to say, as thy Spouse did, “By night, upon my bed, I sought him whom my soul loveth.” May I cry with the Psalmist, “When I awake I am still with thee.” I think you may put your head upon the pillow each night very delightfully with that as your prayer.

Then you may pray this prayer whenever any trouble has come upon you.

Now you may say, “Lord, I see the day has not broke with me yet; the shadows have not fled away; there is this heavy loss in business; there is that dear child ill; there is the wife sickening; there is this disease in my own body. But, Lord, until this trouble is removed, come near, come near, and nearer still.” If there is one child in the family the mother cares most about, it is the one that is the most sickly. You are sitting here to-night and you are thinking about one of your children, but it is not about the one that is one-and-twenty, and grown up, it is the little one you left in the cradle.

The more helpless it is, the more thought you give it, and so doth God consider you, poor helpless, troubled ones. Pray, then, as you are entering into the cloud, “Lord Jesus, abide with me in the thick and dark night, till the day break, and the shadows flee away.”

This prayer will do whenever the affairs of the Church of God or of the nation seem to be in a bad state. There are times with every church when it does not prosper as we could desire; there are times in this nation when we see error very rife, and true religion at a discount. Well, then, Christian, instead of your fretting yourself about the ark of the Lord, which you can no more keep right than Uzza could, say, “Lord, I would walk with thee;” I will say as Joshua did, “As for me and my house, we will serve the Lord;” “Only come, be near to my heart, and keep my heart near to thee.”

And what a blessed petition this would be when we are coming to die. We feel within ourselves that the machinery of life must come to a stop. There are certain indications which mark that the last mortal strife is drawing near. Oh! now to bend the knee at the bedside, or if unable through weakness or faintness to do that, to stay one’s self upon the bed and say, “Until the day break, so near now to these poor failing eyes, till the shadows flee away, and this poor, crumbling body is changed for glory and immortality; come, my beloved, be thou like a roe or a young hart upon the mountains of Bather.” It were blessed to fall asleep in Jesus with that prayer upon one’s lips! Well, you are sure to die with it on your lips if you always live with it on your lips. If it is always in your heart, it will be in your heart at the last. So I commend it to you for daily use and for every special crisis. The Lord make it to be a blessing to your souls.

Only, again I say, I wish with all my heart — it is my heart’s desire and prayer — that all of you may have a daybreak to look forward to. It is so sad a thing that so many live as if they were to live here always. They live as if they were to die like dogs, and there would be as much an end of them as of the bullock that is struck with the pole-axe in the shambles. But, as you will live for ever, I must again remind you that there remains for you nothing but a fearful looking for of judgment and fiery indignation. Would you have a daybreak? Jesus Christ is the sun. Trust him. He has told us that he that believeth and is baptized shall be saved. To believe is to trust. Now, leaving all your sins — ’tis time you left them; now, abhorring all those things in which you once took delight — and you may well abhor them, for they are damnable; they are serpents; fair are their scales but deadly are their fangs — leaving all these, come to Jesus. He died for sinners, for the very worst of sinners, and whosoever trusts him shall have everlasting life.

Oh! that you just now might end your service of the devil, and forthwith commence your service of the Lord Jesus. The Master grant it by the power of his Holy Spirit, and his shall be, the praise!

29. The Disconsolate Lover (SS 3:1-4)

NO. 3485

PUBLISHED ON THURSDAY, NOVEMBER 11TH, 1915.

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. I will rise now, and go about the city in the streets and in the broad ways I will seek him whom my soul loveth: I sought him but I found him not. The watchmen that go about the city found me: to whom I said, Saw ye him whom my son loveth? It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.” — Song of Solomon 3:1-4.

HOW EXQUISITELY PLEASANT is communion with our Lord Jesus Christ! and how supremely favored are those who enjoy it! Holy Scripture exhausts every earthly figure to delineate its sacred charms’ its ineffable delights: yea, inspiration itself exhausts its metaphors without compassing its mystery, because it is impossible for human language to express the sweetness of his grace, or the solace of our acquaintance with him. In just so much as it is sweet to know that fellowship, so is it sad not to know or to experience it. But alas! how frequently is this communion unfelt and unproved! I. THE BRIDEGROOM WAS MISSED.

In addressing this large assembly, I can but think a considerable number of the Lord’s people are in the condition of the spouse. You do not at present enjoy access to Christ, or fellowship with him. It may do you good to consider the things that remain to you, though this fellowship be suspended, for be it remembered that it is not upon communion with Christ our life depends. Our salvation stands in the knowledge of him, not in communion with him. We are made safe by what he has done, not by what we feel. Not our enjoyments, but his sufferings we must lay as the solid foundation of our hope.

There remaineth to us, dear friends (for I confess to be sometimes in the same state) — though there be no privileged token of our love to Christ, nor any palpable enjoyment of his love to us — there remaineth at this hour the positive conviction and the open confession that we do love him. Four times, I think, does this benighted spouse cry, “Him whom my soul loveth.” She cannot see him, but she cherishes a tender affection for him.

She does not enjoy his presence just now, but her heart cleaves to him and appreciates his excellence. What though she may have been idle and slothful, or though her spirit may be heavy and hazy, one thing she knows, she does love her Lord; about that there can be no mistake. Publicly in the streets, in the hearing of the watchmen, before the ministers and messengers of the gospel, she does not blush to say, “Him whom my soul loveth.” So it was with Peter. When he had much to regret, much to reprove himself for, he could say, “Lord, thou knowest all things, thou knowest that I love thee.” In like manner can you not vouch for your sincerity when there is reason enough to challenge your propriety? You feel guilty of a carelessness or a cowardice that might reflect on your gratitude, but you cannot admit a wantonness or a willfulness that could extinguish your love. My faithless heart, you would fain tell him, has merited thy rebuke, but thine infinite discernment can bear witness to the kindling of my desires. Do not believe my actions, but believe my inmost soul. Judge me not by the utterances of my recant lips; rather look upon the throbbings of my penitent heart. Thou, O Jesus Christ, art he whom my soul loveth.

Though the spouse does not just now enjoy communion with Christ, she knows its sweetness, and she feels uneasy until she partakes of it again. As the needle cannot stop until it points to the pole, so she trembleth until her soul rests in personal communion with Jesus. Next best to present fellowship is to hunger and thirst after it. And you note, too, in this case, and all the case of every true believer in Jesus, not only is love constant, and desire after Christ earnest, but there remaineth sufficient strength resolutely to seek for him. You may not as yet have your desire accomplished, yet your heart is buoyed up with hope, and you are saying, “I must seek him.” You are not like the traveler across the desert who at last loses all heart, gives up all effort, and perishes on the sand for want of water. But you feel an inward impulse stronger than any outward discouragements, and, though faint, you are still pursuing. What if you have sought him and not found him, yet will you seek him again till you do find him, for divine grace stimulates you and urges you forward. As the spark flies upwards towards the sun, so the newborn nature of the Christian seeks and soars after Christ. It is not simply unhappy without him, but it is restless and resolute to discover him. It would break through every law of nature to establish this law of grace. The now nature seeks the source from which it came; it pines and pants to meet with him and talk to him in whom are all its life, and strength, and joy. Do you not feel this desire after Jesus, though you are complaining of dullness and deadness, and worldliness? Is there not some such indescribable yearning in your breast for a communion which you well understand, but do not now enjoy? I know not how you lost the fellowship, my brother, which you so grievously miss. There are many ways in which this may come about. You and I often lose the sweetness of communion with Christ, I doubt not, through unbelief. We think so lightly of unbelief, as though it were an infirmity and not a sin, whereas of all evils, it is the chief. What can be more displeasing to the tender heart of Jesus than ungenerous thoughts concerning him? When last you were repining and reflecting that he had forgotten you, you quickly lost that hallowed calm, and that sweet confidence which erst you knew. Could you wonder at it? How could he walk with you whilst you were casting into his ear a foul suspicion against his truthfulness and his love? Faith is the hand which holds the Savior and will not let him go; unbelief opens the door and bids him go. How shall he tarry when we will not believe in him? Dost thou tell him to his face that he is not true and trustworthy, yet expect to lean thy head upon his bosom? How canst thou expect this? Perhaps, my dear brother, you have been too busy with the world, and yet I know some with their hands full of business, and their heads full off enterprise, who have constant communion with Christ. But perhaps you have let the world steal in upon your heart. All the water in the sea, as I have often told you, does not frighten the mariner, but that little drop of water in the hold, which betokens, a leak in the ship, gives him great distress. You might have an empire to govern, and yet never lose fellowship with Jesus, but with nothing more than your little family to manage, you may lose him, if you let the cravings and the covetousness of the world, its fashions or its ambitions, get inside your heart. Keep that chamber clear for Christ. Let your heart be the marriage-bed, and keep it chaste for him who is your husband and your Lord or possibly, dear brother, you have been negligent in the use of private prayer, and what can shut the windows through which Jesus looks as soon as laxness or slackness in supplication? Unless you be much upon your knees, you cannot expect to have your head much upon his bosom. The appointed place of audience is the mercy-seat. If you refuse to resort thither, how can you look for Christ to grant you another audience-chamber? Is it reasonable that he should alter his fixed institutions to suit your foolish negligence? Go then, dear brother, if thou wouldst renew thy fellowship, go again to thy closet, and there pray unto the Lord thy God, and make thy supplication unto him.

In many other ways the Christian may lose his fellowship with Christ.

Specially by the indulgence of some known sin, by harbouring resentment or cherishing a bitter spirit against a brother, by abutting the eye to some gospel truth, by dissembling convictions in deference to the company you keep or the society in which you move, by not coming out from the world, or mingling too much with the ungodly. It may suffice to refer to these evils without enlarging upon them. When you miss the fellowship, there is little comfort in accounting for the way you lost it. Your heart is rather craving its restoration. “Tell me how I may find him whom my soul loveth, for I desire to renew my fellowship with him.”

Come then, beloved, with hearts humbled on account of past sin, and yet encouraged with the assurance that he who received us at the first is willing to receive us still; let us go to him anew. We were all over foul and vile then; if we be the same now, we will return unto him; if it be in a bad a plight, yet let it be with as good a plea. Come to Jesus, as once thou didst come to him, though, mayhap, thou hast known the Master lo! these many years. The same words will suit thy case: —

“Just as I am without one plea, But that thy blood was shed for me, And that thou bidd’st me come to thee, Oh! Lamb of God, I come.”

While our text conducts us onward to the successful restoration of communion, it glances also at: —

II. UNSUCCESSFUL ATTEMPTS TO FIND THE BELOVED ONE.

Of how many of us might it be said that with a lazy attitude and a listless wish, we have yawned after a boon for which we might have vehemently yearned. “By night on my bed I sought him whom my soul loveth.” As it were on her bed of sloth and idleness, she dreamed of a happiness she was far from enjoying. But we shall never get the privilege of close communion with Christ by merely wishing for it. What though now and then, with a hectic flush upon our cheek, we exclaim, “Would to God I were like Christ; oh! that I lived nearer to him; I am not satisfied with what I know, I desire to know more!” This is no symptom of health. Doth the idler ever prosper? He who lieth in bed and will not sow by reason of the cold, where is his harvest? What pearls come into the hand of the merchantman who saith, “A little more sleep and a little more slumber”? And dost thou think the pearl of pearls, the pearl wherewith none other in the universe can compare, the highest privilege which the King Eternal ever bestowed on his own courtiers — dost thou think that this, the most distinguished favor he ever confers upon the darlings of his heart, this intimate fellowship with Jesus — dost thou think he will communicate that to thee whilst thou art tossing on thy bed in indolence which is the bane of virtue and the nurse of folly? It was not because she sought him by night that she did not find him, for Jesus is often found by his people in the dark. When no rays of light, no gleams of comfort, can steal over our senses, still if we seek Jesus with our whole heart, though to our own apprehension we grope about like blind men, we shall find him, to the joy of our spirits. It was not the night that prevented her finding him; it was the bed — her supineness, her languor, and her sloth. Shake thyself from the dust and believe!

“Eschew the idle life! Flee, flee from doing nought! For never was there idle brain But bred an idle thought.”

No longer to the insidious temptation which is so apt to beset us all. The Lord deliver us from the lukewarmness of the Church of Laodicea, lest he should spue us out of his mouth. When she sought him thus, she could not find him; no marvel you will think, for your own experience has taught you that such disappointment is the invariable rule.

With no better success did she seek him when afterwards she went about in a self-sufficient spirit. I may be wrong in my conjecture, but to me the words, “I will rise now,” sound a little like dependence upon her own exertions. “I will rise now” has not half so grateful a ring about it, nor is it half so graceful, as “Draw me, we will run after thee.” This confiding rather than that confidence seems to be the impression which becometh the saint when cold and crushed he keenly feels how desolate he is. Arise, did I say, shake off dull sloth? Ah! then, ‘tis easier said than done. “Awake, my soul,” is a poor invocation compared with “Oh! Sun of righteousness, arise!” or “Make haste, my Beloved,” or “Come, Lord Jesus, quickly come.” Beware, my brethren, of seeking after Christ in a legal spirit.

Beware of going to Calvary as though you were going to Sinai. In coming to Christ, no merit of your own could recommend you; so in longing for him to appear to you again, no strivings of your own can avail you. Let his rich grace be thy poor plea. Your best way of suing is to say: —

“Oh! for this no strength have I, My strength is at thy feet to lie.”

Once again, in trusting in the scrupulous using of the means the bride seems to have thoroughly relied upon attaining her end. Lest I should seem too censorious of her conduct, allow me to say that my criticism of the text is bent on taking and applying the rebukes to ourselves. Do you not notice, however, how sure she seems of finding him if she goes about the city, in the streets and in the broadways, and if she meets the watchmen and inquires of them? But it does not appear that the fitness of the places to seek, or the persons to enquire of, were of much avail. She went down one street, and another, as we may resort to the street of private prayer, a narrow and little-frequented way, and she said, “I shall find him there”; but after she had walked through it she said, “He is not here; my chamber is not a palace as it used to be; no more is it the privy-closet of the King of Kings, the audience-chamber royal” So she saw a wider way, and she said, “I will walk down here,” as we may go to the prayer-meeting. “What blessed hours I have oft enjoyed there,” said she; “I shall find him in that highway I feel sure,” but after traversing all its length she said: — “I go where Athena goes, but find not Jesus there”; then quoth she, “I will go into the broad places where the preaching of the gospel is to be heard. I will go with the throng; where God speaks through his servants I will be,” but service after service, and sermon after sermon, were like clouds without rain, and wells without water. Others were refreshed, but she, trusting in the means, came away without a blessing.

So, brethren, you may traverse every street in the city, you may even come to that street paved with gold, the ordinance of the Lord’s Supper, or you may go down Waterstreet, where in the ordinance of baptism, the Lord often reveals his death and burial unto his people, but after having traversed both these streets you shall be compelled to say, “Though I love the means, they are a weariness to me when Jesus is not revealed to me in them.” What a difference there is between our preaching at one time and our preaching at another! How often do I bless God in the evening for that which I groaned over in the morning, when my spirit has been bowed, my tongue tied, and I could not preach as I would! It is a grand thing for the minister to be humbled in the sight of his hearers, when you discern that it is not the man in whom the power is vested, but it is his God whose might ye cannot resist. My fear often is that your smiles may provoke his frowns; and he may withhold his blessing from me because you attribute to some genius of mine an influence which his Spirit alone could exert. When I was only a lad, a stripling fresh from the country, you said when there were conversions, “How God helps him!” I am jealous of you now, lest you should not say the same still. God will take away his blessing when you refrain from offering him the praise. If you once ascribe what is done in any degree whatever to the creature, or to any power that he hath, you will excite the jealousy of his Lord. Remember the lessons that the spouse was taught. Means and ordinances are just what God likes to make them. Even divine institutions are beggarly elements when he forsakes them. They can be nothing better than matters of duty, and they may be very far from being matters of privilege. When he wills it he can make his ministers do exploits.

The least of all his servants shall be mighty as David was, when he slew the giant Goliath with only the sling and stone. We are nothing of ourselves.

The hand that moves the instrument is everything. If you would come to Christ, or seek after Christ, looking too much to the means, you will have to return again with the mournful cry, “I sought him, but I found him not.”

Such, then, are the unsuccessful efforts to regain communion with Christ.

III. WE FIND THE SUCCESSFUL HERE SET SIDE BY SIDE WITH THE UNSUCCESSFUL.

We shall now hold her up as an example which you will do well to imitate.

With what constancy she sought this communion. She began at dead of night, as indeed it is never too late to seek renewed fellowship. Yet she sought on. The streets were lonely, and it was a strange place for a woman to be at such a strange time, but she was too earnest in seeking to be abashed by such circumstances. The watchmen met her, and they were astonished, as well they might, how she came to be there at that hour. But she sought on; she would never rest until she had found him. Believer, if thou wouldst have fellowship with Christ, thou must be in continual quest after it. They soul must get a craving for the one thing, and that such a craving as naught but that one thing can satisfy. I would my own soul were like Anacreon’s harp, only in a better sense. You know he says, though he wished to sing of Cadmus, his harp would sing of love alone. Oh! that we might sing of the love of Jesus and of his love alone, then it would not be long before our fellowship with him would be renewed.

And as she sought Jesus continually, she neglected no means that seemed to her right and promising. Though I have warned you against trusting in what are called the means of grace, I had not the slightest intention of undervaluing, much less of disclaiming, them. We cannot rationally expect the Lord to reveal himself other than in the way of his own appointment.

He may sometimes do so, and he likes to surprise us with his grace, but we have no right to expect it. Abraham’s servant followed closely his master’s injunctions. And when he blessed the Lord God of his master Abraham, who had not left his master destitute of his mercy and his truth, he testified, “I being in the way, the Lord led me to the house of my master’s brethren.”

It is in the way appointed that God doth most commonly deign to meet with us. I do not expect that those of you who, every time there is half a shower of rain, stop at home will be very well fed, nor those of you who neglect the Monday prayer-meeting on any trivial excuse. There are a goodly number of you who do so; you cannot expect that you will grow in grace, if you forsake the assembling of yourselves together. Those of you who when the brethren join together in earnest prayer, cannot be present, must not marvel, if, like Thomas, you are not there when Jesus appears.

You have good cause to be full of doubts and fears, when your fellow disciples are full of joy and love. Use the means; use all the means, I entreat you. Who knoweth how great and rich a blessing obedience in even the least of the Lord’s commands may bring to our souls! It is a blessed thing to walk tenderly and observe scrupulously the statutes of the Lord; to be afraid of leaving anything undone which is commanded, or of doing anything that is forbidden, lest in the omission or the commission we should by some means or other vex a jealous God, and provoke him to keep back from us much that we might have enjoyed through the means of his own appointment. But the chief beauty of the whole story is that the spouse did not stop with the means of grace. She had applied to the watchmen on the walls, but better still for her, the watchmen had found her. The expression is remarkable, because it is expressive of much that we have often proven.

You know, sometimes, what it is to be found by the watchmen on the walls. You come hither with a trouble of which nobody knows anything, and the watchman discovers you. In the description of your case he finds you out. It often happens that the very thing you were talking of by the way, the watchman relates to you. You perceive that you cannot be hid.

How strange it seems to you. Is not this a token of the Father’s love that he guides the watchman to discover you in your midnight wanderings where you are unknown to any but your God, and thought you would be unrecognized by anyone? Yes, but even then you know, I hope, how to pass by the watchman. She asked, “Saw ye him, whom my soul loveth?” Why did they not answer? Perhaps because they were blind and never did see themselves. Alas! that some watchmen on the walls have need to watch for their own souls rather than for the souls of others. Still, not the best of the watchmen there could console her with a smile of Jesus’ face. We can tell you what we have felt and proved of his love. We can sometimes, when the Lord helps us, tell you how his people are ravished with his smiles, but a smile of his face, it is for himself to give; and none but himself can bestow it. It were not possible for him to send that secondhand. You must go direct to him. Yet see what honor God puts upon his servants, because she says it was but a little she had gone. You must go beyond the minister a little, but a little. The Lord helps his servants to bring you to the verge of fellowship. We know it is all of the Lord, unto him be all the glory. Still, he chooseth in the use of means to make it but a little between the earnest, spiritual exercise of outward means, and the supply of the inward spiritual grace. “It was but a little that I passed from them, ere I found him whom my soul loveth.”

Thus far, beloved brethren and sisters, have I led you on. Now I want you to go a little further. Away beyond the Church, away in advance of the bread and wine spread cut for cur mutual repast, a little beyond all these. It is not these that will satisfy your craving. A feast of bread and wine would never gratify this longing of your spirit. You want Jesus. The minister cannot suffice you; you want Jesus. You have got to this point of desire.

You want Christ, and nothing but Christ. Go on then, dear brother, and to attain your object I can propose nothing better than the simple method I proposed to you just now. Go to him as you did at first. Forget the past, except to remember with penitence your sin, and to anticipate in the future the grace that welcomed you as a stranger. You know the love and mercy that are in his heart, unworthy as you are, cast yourself at his feet, and you may have the love or your espousals given back to you. You may once again cross the Jordan of doubt and fear, and enter into the Canaan of your blest inheritance, enjoying rapt and rich fellowship with him.

If you do see him, be sure you lay hold of him. He himself loves to be embraced. Let your love lay hold of his love, for his love is laying hold of you. Hold him fast. Dismiss all ungrateful thoughts, for they will fill your hands so that you cannot hold him. Divest yourself of all cares for a while, and now with an empty hand just lay hold of his righteousness and strength.

And when you get the boon you long for, I charge you tell your brothers and sisters. Bring him to your mother’s house. There are some in your mother’s house sore sick with weary apprehensions and dreary misgivings; do you tell them that you have seen your beloved; it will cheer their spirits.

Tell them the same news that made good old Jacob’s eyes overflow with tears of joy; tell them Jesus is still alive; tell them that Jesus yet sits upon the throne; that he is still full of love to his chosen ones; and methinks their desponding souls will straightaway revive, and they with you will feast on free grace and dying love.

Well, dear friends, I shall occupy no more time in talking to you, for we want to devote the rest of our time at the communion table, to calm and quiet musings. I have conducted you as far as I can. Surely there is no need to excite Christians to that which is sweet to them; yet I beseech you let no sense of unworthiness keep you back, for you always were unworthy; as such Christ loved you at first. Neither let any consciousness of backsliding keep you back. “As a wife treacherously departeth from her husband, so do ye depart from me,” saith the Lord by the mouth of his servant; and yet he says, “Return, return.” I do not know of any figure more striking; none that involves more bitter reproach, yet for all that he bids her come back.

Though you are thus guilty, and have been unfaithful to your loving husband, still he bids you come back, and assures you of a welcome. That hymn may suit the backsliders as well as the unconverted sinners: —

“Let not conscience make you linger, Nor of fitness fondly dream.”

Oh! how sad it makes my heart when I think of some of you to whom this is all an idle tale. All this discourse is arrant nonsense in the judgment of some of you. Our faith must seem to you strangely credulous. Our views must seem to you altogether visionary. Howbeit, there is a land that you have never seen, a life that you have never felt, a truth that has never dawned on your understanding. These things that are so real to us are strange to you; still, it is more strange and more strangely sad to me that you should be without God, without Christ, without hope in the world. We are pleased to greet you in this sanctuary; though we can well imagine that the sight and sound are foreign to you as would be the other side of a sea you have never crossed. You may be led to ask, “What is it? What does it mean? Is there another and a better life? Are there other and brighter joys than we have ever tasted? Do these Christians have comforts that I know not of? Have they a love which I have not? I would I knew the same!” Ah! thoughtless, heedless sinner! Be thou a high caste or a low caste sinner, know this, that Jesus Christ, the Son of God, bled on the cross and died for such as thou art. Whosoever believeth in him shall never perish, but have everlasting life. Trust thou in him, and thou art saved. This is the love which won our hearts. Oh! may it win thine! The things of which we have been speaking do but spring from that simple fact, that he loved us and gave himself for us.

The way in which we learned the mystery of his love is as open to you as it was to us. This was the way. We put our trust in him; we knew we were not worthy of him, but we did trust him. Through his grace we did, without introduction or preparation, draw near to him, and cast ourselves on his mercy. May you do the same. Let there not be an hour’s delay, for the days are flying — the years are flying. Your grave is very close; within a few days you may be borne thither. Fly at once to him who bids you trust him.

God help you to do this, for Jesus Christ’s sake! Amen.

30. Love’s Vigilance Rewarded (SS 3:4)

NO. 2485

A SERMON INTENDED FOR READING ON LORD’S-DAY, OCTOBER 4TH, 1896,

AT THE METROPOLITAN TABERNACLE, NEWINGTON,

ON LORD’S-DAY EVENING, OCT. 7TH, 1877.

“It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house and into the chamber of her that conceived me.” — Song of Solomon 3:4.

WHEN I LOOK upon this great assembly of people, I think to myself, — there will be many here to whom these chapters that we have read out of Solomon’s Song will seem very strange. Of course they will; for they are meant for the inner circle of believers in the Lord. Jesus Christ. This sacred Canticle is almost the central Book of the Bible; it seems to stand like the tree of life in the midst of the garden of Eden, in the very center of the Paradise of God. You must know Christ, and love Christ, or else many of the expressions in this Book will seem to you but as an idle tale.

The subject on which I am about to speak will be very much of the same character. Outsiders will not be able to follow me; but then we are coming to the communion table, so I must for a while forget the unsaved among my hearers, and think only of those who do know the secret of the Lord which is with them that fear him. To my mind, it is a very melancholy thought that there should be any who do not know the sweetest thing in all the world, the best and happiest thing beneath the stars, the joy of having Christ in their heart as the hope of glory. While I may seem to forget you, dear friends, for a while, I cannot really help remembering you all the time; and it is the earnest desire of my heart that while I am speaking of some of those delights which are enjoyed only by the people of God, you may begin to long for them; and I remind you that, when you truly long for them, you may rest assured that you may have them. Around the garden of the Lord there is no wall so high as to keep out one real seeking and trusting soul; and in the wall itself there is a gate that ever stands ajar, nay, that is ever wide open to the earnest seeker.

I am not going to try so much to preach a sermon as to talk out freely from my heart some of those delightful experiences which belong to the children of God. I want this service to be a time, not of carving meat, but of eating it; not of spreading tables, but of sitting at them, and feasting to the full on the bounteous provisions that our Lord has prepared for us.

I. First, before we actually come to our text, we may notice THREE PRELIMINARY STEPS IN THE SPOUSE’S PROGRESS.

The first one is implied in the words, “I love him.” She refers to her Beloved under the title of “Him whom my soul loveth.” Can you, dear friend, give the Lord Jesus that title? If he were to come here just now as he came to the Lake of Galilee, and pass along these crowded ranks, and say to each one of us, “Lovest thou me?” what would be your answer? I am glad that I speak to many whose answer would be, “Lord, thou knowest all things; thou knowest that I love thee.” I can at this moment think of many reasons why I should love the Christ of Calvary, but I cannot think of one reason why I should not love him. If I turn to what I read about him in this blessed Book, it all makes me love him. If I recall what I have experienced of his grace in my heart, it all makes me love him. When I think of what he is, and what he did, and what he is doing, and what he will yet do, it all makes me love him. I am inclined to say to my heart, “Never beat again if thou dost not beat true to him.” It were better for me that I had never been born, than that I should not love one who is in himself so inconceivably lovely, who is, indeed, perfection’s self.

Yet there is one reason that rises above all others why you and I should love the Lord Jesus Christ; it is this, “He loved me, and gave himself for me.” It used to be said by the old metaphysicians that it was impossible for love not to be returned, in some measure or other. I do not think that statement is universally true; but I hope it is true concerning our Lord’s love to us and our heart’s love to him. If he has loved us with an everlasting love, if he loved us even when we were his enemies, and loved us so as to take upon himself our nature, — if this dear Son of God loved us so that he became man for our sakes, and, being found in fashion as a man, humbled himself, and became obedient unto death, even the death of the cross, — oh! then, we must love him in return. We should be worse than the beasts that perish if, conscious of such love as this, we did not feel that it melted us, and that, being melted, our soul did not bow out in love to him alone! Can you stand at the cross-foot, and not kiss the feet of him who was wounded for your transgressions? Can you see him dead, and taken down from the cross, and not wish to wrap him in your fine linen, and bring your sweet spices to embalm his precious body? Can you see him risen from the grave, and not call him “Rabboni,” and long, as Mary did, to hold him by the feet? Can you, by faith, see him in our assemblies, saying, “Peace be unto you,” and not feel that you delight in him in your inmost soul? It cannot be; surely, it cannot be. We must and will say, and we feel that we may appeal to the Searcher of all hearts while we say it, “I love him, I do love him because he first loved me.”

Then, in the spouse’s progress, there came another step, “I sought him.”

Notice how the chapter begins: “By night on my bed I sought him whom my soul loveth,” for love cannot bear to be at a distance from the loved one, love longs for communion, love will do anything to get at the object of its affection. Where there is true love to Jesus Christ, we cannot bear to be away from him; and since we must be so in personal presence for a while, till the day break, and the shadows flee away, we long to be with him in heart, and to feel that he also is with us in spirit according to his promise, “Lo, I am with you always, even unto the end of the world.”

“I sought him.” Can you put your finger on that sentence, and say, “That is true, too”? Have you been seeking him this Sabbath day? Are you coming to his table to-night seeking him? Were you at the Saturday night prayermeeting, or at this morning’s early gathering, seeking him with his people? Or, in your private devotions, did you make a point of crying, “Lord, let me meet with thee, let me find thee”? If not, begin now; seek him with your whole heart, let your soul breathe out its burning desires after him.

“I sought him.” He is not far from any one of us. You sought him once, when you were burdened with your sin, and then you found him. He cast that sin of yours into He depths of the sea; come and seek him again, and your fears, your doubts, your distresses of mind, shall be buried in the same deep grave.

So the spouse sings of her Beloved, “I sought him.”

Then comes in a little minor or mournful music, for the next clause is, “I sought him, but I found him not.” The spouse is so sad about it that she tells out her woe twice, “I sought him, but I found him not.” Do you know that experience? I hope you are not realizing it at this time; but many of us have known what it is. If we have been indulging in any sin, of course we could not find him then. If we have been gold-hearted, like the spouse who sought him on her bed, like her we have not found him. We have had to rise, we have had to stir up ourselves to lay hold of him, or else we have not found him. You have known what it is to go to the public service of the sanctuary, where others have been fed, yet you have had to come away, and say, “There has not been a morsel for me.” Have you not even turned to the Bible, and to private prayer, and still you have had to say, “I sought him, but I found him not”? This is a very sad experience; but if it makes you sad, it will be good for you. Our Lord Jesus Christ would not have us think little of his company; and, sometimes, it is only as we miss it that we begin to appreciate the sweetness of it. If we always had high days and holidays, we might not be so thankful when our gala days come round.

I have even known some of Christ’s people get so pleased with the joy of his company that they have almost forgotten himself in the joy. If a husband gave his wife gold rings and ornaments, and she was so gratified with the presents that she took but little note of him, but only prized the jewels that he gave her, I can well understand what would be the jealousy of his heart. It may be that this is why your Lord hides his face, for you never know his value so much as when the darkness deepens, and the Star of Bethlehem shines not.

When real soul-hunger comes on, and the Bread of heaven is not there, when you feel the pangs of the thirst of the spirit, and you are like Hagar in the wilderness, and cannot find the well of water, then will your Lord teach you his true value; and when you really know him, and know him better than you formerly knew him, then you shall no longer have to sigh, “I sought him, but I found him not,” but you shall change your dolorous ditty for the cheerful language of the text, “It was but a little that I passed from them, but I found him whom my soul loveth.” So I have brought you back to the text; these are the three steps by which we have ascended to the holy gate, — first, “I love him;” next, “I sought him:” and then, “I found him not.”

II. Secondly, inside the text, there are THREE FURTHER STEPS: “I found him,” “I held him,” “I brought him into my mother’s house, and into the chamber of her that conceived me.”

This is the first of the second series of steps, “I found him.“ I do not wish to stand here, and speak for myself alone; but I want, beloved, that you should each one of you also say, “I love him,” “I sought him,” and now, “I have found him.” Notice what the spouse said, “I found him.” She was not satisfied with finding anything else: “I found him.” If she had found her nearest and dearest friend, if the mother of whom she speaks had met her, it would not have sufficed. She had said, “I love him, I sought him,” and she must be able to add, “I found him.” Nothing but Christ consciously enjoyed can satisfy the craving of a loving heart which once sets out to seek the King in his beauty.

The city watchmen found the spouse, and she spoke to them; she enquired of them, “Saw ye him whom my soul loveth?” She did not sit down, and say to any one of them, “O watchman of the night, thy company cheers me! The streets are lonely and dangerous; but if thou art near, I feel perfectly safe, and I will be content to stay awhile with thee.” Nay, but she leaves the watchmen, and still goes along the streets until she finds him whom her soul loveth. I have known some, who love the Lord, to be very happy while the preacher is proclaiming the truth to them; but they have stopped with the preacher, and have gone no further. This will never do, dear friends; do not be content to abide with us, who are only watchmen, but go beyond us, and seek till you find our Master. I should groan in heart, indeed, if any of you believed simply because of my word, as if it were my word alone that led you to believe, or if you should look merely to me for anything you need for your soul. In myself, I am nothing, and I have nothing; I only watch that, if I can, I may lead you to my Lord, whose shoe-ratchets I am not worthy to unloose. O you who love Christ, go beyond the means of grace! Go beyond ordinances, go beyond preachers, go beyond even the Bible itself, into an actual possession of the living Christ; labor after a conscious enjoyment of Jesus himself, till you can say with the spouse, “I found him whom my soul loveth.” It is good to find sound doctrine, for it is very scarce nowadays. It is good to learn the practical precepts of the gospel, it is good to be in the society of the saints; but if you put any of these in the place of communion with your Lord himself, you do ill. Never be content till you can say, “I found him.” Dear souls, did you ever find him? Have you yet found him? If you have not, keep on seeking, keep on praying, till at last you can say, “Eureka! I have found him whom my soul loveth. Jesus is indeed mine.”

What is meant by the words, “I found him”? Well, I think a soul may say, “I found him,” in the sense employed in the text, when first of all it has a clear view of his person. My Beloved is divine and human, the Son of God and yet the Son of man. My Beloved died, yet he is alive again. My Beloved was on earth, but he is now in heaven, and he will shortly come again. I want thus to find him myself, and I want each one of you to do the same. Picture him on Calvary, see him risen from the dead. Try, if you can, not so much by imagination as by faith, to behold him as he now sits at the right hand of the Majesty on high, where harps unnumbered tune his praise.

Yet even there he bears the wounds he received for us here below. How resplendent thine the nail-prints! The marks of his death on earth are the glory of his person above.

“This is the Man, th’ exalted Man, Whom we unseen adore;

But when our eyes behold his face, Our hearts shall love him more.”

Let your soul picture him so plainly that you can seem to see him, for this will be a part of your finding him.

But that will not be enough; you must then get to know that he is present with you. We cannot see him, but yet he that walketh amidst the golden candlesticks is, in spirit, in this house of prayer at this moment. My Master, thou art here. There is no empty seat at the table left to be filled by thee, nor do we expect to see thee walking among us, in thy calm majesty, clothed with thy seamless garment down to thy feet; and we do not want to see thee. Our faith realizes thee quite as well as sight could do, and we bless thee that thou hearest us as we speak to thee. Thou art invisible, yet assuredly present; thou art looking into our faces, thou art delighting in us as objects of thy redeeming love. Thou dost especially remember that thou didst die for us; and, as a mother gazes upon the babe for whom she has endured so much, or as a shepherd looks upon the sheep that he has brought back from its long wanderings, so art thou now looking upon each one of thy loved ones. If, dear friends, you can get that thought fully into your minds, that Christ is really here in our midst, you can then each one begin to say, “I have found him.”

But you want more than that, namely, to feel that he loves you, loves you as if there were nobody else for him to love, loves you even as the Father loves him. That is a daring thing to say, and I should never have said it if he had not first uttered it; but he says, “As the Father hath loved me, so have I loved you.” Can you comprehend how each one of the blessed Trinity loves each of the others, and especially how the Father loves the Son? Even so does Jesus Christ love you, my believing brother, my believing sister. Note that he loves you; it is not only that he did love you, and died for you, but he still loves you. He says to you, individually, “I have graven thee upon the palms of my hands.” Look at the nail-print, that is his memorial, his forget-me-not, and by it he says to thee, —

“Forget thee I will not, I cannot, thy name Engraved on my heart doth for ever remain: The palms of my hands whilst I look on I see The wounds I received when suffering for thee.”

Now have you not found him? If you have pictured him to your mind’s eye, if you are certain of his presence with you, and then, above all, if you are fully assured of his love, you can say, “I have found him.”

If you can in truth say that, I hope there will come with it this one other thing, namely, an exceeding great joy. I cannot speak to you as I would wish; my words cannot express the joy of heart which I feel in knowing that I have found him, that he is with me, and that he has loved me with an everlasting love. I shall never understand, even in heaven, why the Lord Jesus should ever have loved me. I can say to Jesus what David said in his lamentation over Jonathan, “Thy love to me was wonderful, passing the love of women.” There is no love like it, and why was it fixed upon me? Have you never felt that you could go in, like David, and sit before the Lord, and say, “Who am I, O Lord God? and what is my house, that thou hast brought me hitherto?” Yet wonderful as it is, it is true; Jesus loves you, loves you now at this very moment. Do you not rejoice in it? I assure you that, in the least drop of the love of Christ when it is consciously realized, there is more sweetness than there would be in all heaven without it. Talk of bursting barns, overflowing wine-vats, and riches treasured up; these give but a poor solace to the heart. But the love of Jesus, this is another word for heaven; and it is a marvel that even while we are here below we should be permitted to enjoy a bliss beyond what the angels know, for —

“Never did angels taste above Redeeming grace and dying love,”

but that joy is ours if we can truly say, “I have found him.”

If you have come as far as that, — and if you have not, may God help you to this point right speedily, — come to the table of your Lord. You are indeed his children, so you have a right to come. Hear the King’s invitation, “Eat, O friends; drink, yea, drink abundantly, O beloved.” These joys are not merely for some of the Lord’s people but for all his saints; then, stand not back, but come and feast on the rich provision of love divine.

Now we come to the second step. The spouse says, “I held him.“ This is a deeper experience than the former one; “I held him,” means more than “I found him.” Sometimes, Jesus comes to his children and manifests himself very sweetly to them; but they behave to him in an unseemly manner, and soon he is gone. I have known him reveal himself to his people most delightfully, but they have grown cold, and wayward, and foolish, and he has been obliged to go away from them. When you get to the top of the mountain, it needs great grace to keep there. I do not find it difficult to get into communion with Christ, but I confess that I do not find it so easy to maintain that; communion. So that, if you have found him, do as the spouse says that she did, “I held him.”

How are we to hold Christ? Well, first, let us hold him by our heart’s resolve. If now we have him near us, let us lovingly look him in the face, and say, “My Lord, my sweet, blessed Lord, how can I let thee go? My all in all, my heart’s Lord and King, how can I let thee go? Abide with me, go not from me.” Hold him by your love’s resolve, and it shall be as chains of gold to fasten him to you. Say to him, “My Lord, wilt thou go away from me? See how happy thou hast made me; a glimpse of thy love has made me so blest that I do not envy the angels before thy throne; wilt thou take that joy away from me by taking thyself away? Why didst thou give me a taste of thy love if thou dost not mean to give me more? This little has but made me out of liking for all things else; thou hast spoilt me now for all my former joy. O tarry with me, my Master, else am I unhappy indeed!” Further say to him, “Lord, if thou go, thy chosen one will be unsafe. There is a wolf prowling about; what will thy poor lamb do without thee, O mighty Shepherd? There are cruel adversaries all around seeking my hurt; how can I live without thee? Wilt thou deliver thy turtle-dove over to the cruel fowler who seeks to slay her? Be that far from thee, O Lord! Therefore, abide with me.” Tell him how you will sorrow if he goes away.

“‘Tis paradise if thou art here, If thou depart, ‘tis hell.”

“Nothing can revive my spirit if thou be gone from me. Oh, stay with me, stay with me, I beseech thee, most blessed Lord! “As long as you can find arguments for his staying, Christ does not want to go from you. His delights are with the sons of men, and he is happy in the society of those whom he has purchased with his precious blood. Keep on giving your reasons why he should remain with you, and so hold him; be bold enough even to say to him, “I will not let thee go.” Get you to Jacob’s boldness when he said to the Angel of the covenant, “I will not let thee go except thou bless me;” but go even beyond that, do not put in any “except” at all, but say, “I will not let thee go, for I cannot be blest if thou art gone from me.”

Further, brethren, hold him by making him your all in all. He will never go away if you treat him as he should be treated. Yield up everything to him, be obedient to him, be willing to suffer for him, grieve not His Holy Spirit, crown him, extol him, magnify him, keep on singing his praises, for so will you hold him. Renounce all else for him; for he sees that you truly love him when you count all things but dross for his dear sake. He says, “I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness.” Those were the days when some of you could brook a father’s frown for the sake of Christ’s love, when you could have given up your situation and all your prospects in life to follow Jesus, it was then that he delighted in you; and in proportion as you break your idols, put away your sins, and keep your heart chaste and pure for him alone, you shall abide in his love. Yea, and you shall get deeper and deeper into it till what was a stream up to your ankles shall soon be breast-deep, and, by-and-by, shall be waters to swim in. Christ and you cannot fully agree unless you walk as he would have you walk, in careful holiness and earnest service for him. “Can two walk together, except they be agreed? “And is there anything in this vile world that is fit to stand in rivalry with him? Is there any gain, is there any joy, is there any beauty, that can be compared with his gain, his joy, his beauty? Let each of us cry, “Christ for me. Go, harlot-world; come not near even the outside of my door. Go thou, for my heart is with my Lord, and he is my soul’s chief treasure.” If you will talk like that, you will hold him fast till you have your heart’s desire, and bring him to your mother’s house.

Hold him, too, by a simple faith. That is a wonderful hold-fast. Say to him, “My Lord, I have found thee now, and I rejoice in thee; but still, if thou hidest thy face from me, I will still believe in thee. If I never see a smile from thee again till I see thee on thy throne, yet will I not doubt thee, for my heart is fixed, not so much upon the realization of thy presence, as upon thyself, and thy finished work. Though thou slay me, yet will I trust in thee.” Ah! then he will not go away from you; you can hold him in that way; but if you begin to put your trust in enjoyments of his presence instead of in himself alone, it may be that he will take himself away from you in order to bring you back to your old moorings, so that, as a sinner, you may trust the sinner’s Savior, and trust in him alone.

One word more before we leave this point. The only way to hold Christ is to hold him by his own power. I smiled to myself as I read my text, and tried to make it all my own: “I held him, and would not let him go.” I thought to myself, the spouse said of her Bridegroom that she would not let him go; and shall I ever say to my Lord that I will not let him go? He is the King of kings, the omnipotent Jehovah; can I hold him? He is the mighty God, and yet a poor puny worm like myself says, “I would not let him go.” Can it be really so? Well, the Holy Ghost says that it is, for he guided the pen of the writer of this Song when he wrote, “I held him, and would not let him go.” Think of poor Jacob, who, when the angel did but touch him, felt his sinews shrink directly, yet he said, “I will not let thee go.” And I, a poor trembling creature, may hold the Omnipotent himself, and say to him, “I will not let thee go.” How is that wonder to be accomplished? I will tell you. If Omnipotence helps you to hold Omnipotence, why, then, the deed is done! If Christ, and not you alone, holds Christ, then Christ is held indeed, for shall he vanquish his own self? No, Master, thou couldst slay death, and break the old serpent’s head, but thou canst not conquer thine own self; and if thou art in me, I can hold thee, for it is not I, but Christ in me, that holdeth Christ, and will not let him go. This is the power which enables us, with the apostle, to say, “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

The next step is described in the words “I brought him.” With this we finish: “I brought him into my mother’s house, and into the chamber of her that conceived me.” And where, I pray you, beloved, is our mother’s house? I do not believe in any reverence for mere material buildings; but I have great reverence for the true Church of the Living God. The Church is the house of God, and the mother of our souls. It was under the ministry of the Word that most of us were born to God, it was in the assembly of the saints that we heard the message which first of all quickened us into newness of life, and we may well be content to call the Church of Christ our mother, since our elder Brother — you know his name, — when one said to him, “Behold, thy mother and thy brethren stand without, desiring to speak with thee,” pointing to his disciples answered, “Behold, my mother, and my brethren. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.” Surely, where Jesus chooses to call the assembly of the faithful by the sacred name of mother, we may rightly do the same.

And we love the Church, which is our mother. I do hope that all the members of this church love the whole Church of God, and also have a special affection for that particular part of it in which they were born for God. It would be unnatural — and grace is never unnatural, though it is supernatural, — it would be unnatural not to love the place where we were born into the heavenly family. I do not know, and never shall know on earth the man who was the means of my conversion, I may know him when I get to heaven; but if he is still living anywhere in this world, God bless him! And I know that many of you would say the same of the outward instrumentality which was used as the means of blessing to you; and you will say the same, will you not, of all the brotherhood of which some of us are but the spokesmen and representatives? We love the Church of God.

Well, then, whenever we find our Beloved, we have to hold him, and not let him go, and then to bring him down to the house of our mother, and to the chamber of her that conceived us.

Bow can you bring Christ to his Church? Partly, you can bring him by your spirit. There is a wonderful power about a man’s spirit, even though he does not speak a word. Silent worshippers can contribute very greatly to the communion of saints. I know some brethren, — I will not say that any of them are here now, — but I have known some brethren whose very faces dispirit and discourage one, whose every movement seems to make one feel anything but spiritual. But I know others of whom I can truly say that it is always pleasant to me to get a shake of their hands, and to have a look from their eyes. I know that they have been with Jesus, for there is the very air of saintliness about them; I do not mean sanctimoniousness, that is a very different thing. In the old pictures, the painters used to put a halo round the head of a saint, — a most absurd idea; but I do believe that there is a real spiritual halo continually surrounding the man who walks with God.

If you, dear friend, have really found Christ, and bring him with you into the assembly, you will not be the man who will criticize, and find fault, and quarrel with your neighbor because he does not give you enough room in the pew. You will not be the person to pick holes in other people’s coats; but you will be very considerate of others. As for yourself, anything will do for you, and anywhere will do for you, for you have seen the Beloved. You want other people to get as much good as they can; you are no longer selfish; how can you be, when you have found him whom your soul loveth? And now your poor brother need not be very choice in the selection of his words; if he will only talk about Jesus, you will be quite satisfied; if his accents should be a little broken, you will not mind that. So long as you feel that he wishes to extol your Lord, that will be enough for you.

So, in this manner, you will in spirit bring the Beloved to your mother’s house, to the chamber of her that conceived you.

But, dear friend, it will also be a happy thing if you are able to talk about your Lord, for then you can bring him to the Church with your words.

Those of us who are called to preach the Word have often to cry unto the Lord to help us to bring Christ into the assembly by our words, — though, indeed, the words of any human language are but a poor conveyance for the Christ of God. Oh, let the King, my blessed Master, ride in the chariot of angelic song, and not in the lumbering waggon of my poor sermons! I long to see him flying on the wings of the wind, and not in the car of my feeble language; yet has he come to you many a time that way, and you have been glad. Let him come as he will, if he will but come, it is our delight to bring him into our mother’s house, into the chamber of her that conceived us. Therefore, dear friends, each one of you in turn, as you are able, talk to your brother and to your sister, and say, “I have found him whom my soul loveth.” You know that, when Samson killed the lion, he said nothing about it; it would have been a great feat for anyone else to boast of, but Samson could kill a lion any day, so he did not think much of doing that; but when he afterwards found a swarm of bees and honey in the carcase of the lion, he took some of it and began to eat, and carried a portion of it to his father and mother. So, if ever you find sweetness and preciousness in Christ, the true strong One, be sure that you carry a handful of the honey to your friends, and give portions to those for whom otherwise nothing might be prepared.

Thus hold Christ fast, and bring him to your mother’s house by your spirit and by your words.

But if, alas! you feel that you cannot speak for Christ, then, beloved, bring him by your prayers. Do pray, especially at these communion seasons, that the King himself will come near, and feast his saints to-day. Ask him not only to bless you, but to bless all his saints, for you are persuaded that they all love him better than you do, and that they all want him as much as you do, and that they will all praise him even more than you do if he will but come and manifest himself to them. In this way, each one of you, as you some to the house of prayer, and to the place of fellowship, will be a real accession to our spiritual force, and we shall seem to get nearer and nearer to our Master as the house fills with loving worshippers who have found him, and held him, and brought him here.

Now may we find all this to be especially true as we gather around the table! The Lord be with you all, for his dear name’s sake! Amen.

31. Real Presence, the Great Want of the Church (SS 3:4-5)

(No. 1035)

Delivered on Lord's Day Morning, February 11th, 1872,

At the Metropolitan Tabernacle, Newington

"It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please."—Song of Solomon 3:4-5.

IS IT NECESSARY to say that the Lord Jesus Christ is no longer corporeally present in his church? It ought not to be needful to assert so evident a truth; and yet it is important to do so, since there are some who teach that in what they are pleased to call "the Holy Sacrament," Christ is actually present in his flesh and blood. Such persons unwittingly deny the real humanity of our Lord Jesus Christ, for if he has indeed assumed our humanity, and is in all points made like unto his brethren, his flesh and blood cannot be in two places at one time. Our bodily humanity could not be present in more places than one at one time, and if Christ's humanity be like ours it cannot be in an unlimited number of places at once; in fact, it can only be in one place. Where that place is we know from Scripture, for he sitteth at the right hand of God, expecting till his enemies be made his footstool. Unless you are to suppose that the humanity of Christ is something altogether different from ours, it cannot be here and there and everywhere; but to suppose that it is a different humanity from ours is to deny that he is Incarnate in our nature. Our Lord Jesus told his disciples that he would go away, and he has gone away. He ascended into heaven, bearing humanity up to the throne of God. "He is not here, for he is risen."

Remember, also, that because the Lord Jesus is absent corporeally, the Holy Spirit the Comforter is with us, for he especially said, "If I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you." Those who believe that Christ's flesh and blood are or can be present on earth, deny the presence of the Holy Spirit; for the Scripture is plain enough upon that point—that the bodily absence of our Lord is the cause and condition of the presence of the Comforter. If Jesus dwells still corporeally upon the earth, then the Spirit of God is not upon the earth. Many other most serious errors follow from the supposition that the humanity of the Redeemer is present anywhere except at the right hand of God, even the Father; yet it is an imagination which lies at the basis of the sacramental system, and thousands are greatly enamoured of it.

No word of mine this morning is intended to have the remotest connection with any sacramental presence of the corporeal nature of our Lord; our mind has a far other matter before it. Let us, therefore, having guarded ourselves so as not to be misunderstood, proceed to speak of another presence of our blessed Lord. The fact is, that Christ Jesus, the Lord, is present in his church by the Holy Spirit. The Holy Spirit is this day the representative of Christ in the midst of the church, and it is in the power and the energy of the Holy Ghost that Christ is with us always, and will be even to the end of the world. As God, Jesus is everywhere; as man, he is only in heaven; as God and man in one person, Mediator and Head of the Church, he is present with us by the Holy Ghost, the Comforter, whom the Father has sent in his name. It is by the working of the Spirit of God that Christ's presence in the church is manifested; and we are to expect no other presence than that: we have the spiritual divine presence of the second person of the blessed Trinity, and the presence of Christ Jesus also in the power of his representative on earth, the Holy Ghost. This presence, not a bodily but a spiritual presence, is the glory of the church of God. When she is without it she is shorn of her strength; when she possesses it all good things ensue. Brethren, if a church be without the Spirit of God in it, it may have a name to live, but it is dead, and, you know, that after death there follows corruption, corruption which breeds foulness and disease. Hence, those churches which have turned aside unto error, have not only lost all power to do good, but they have become obnoxious and the causes of great evil in the midst of the world. If any professing church abides not in Christ it is cast forth as a branch and is withered; and while it is decaying, it is injurious, and there is need for the world's welfare that it be utterly destroyed. We must have Christ in the church, or the body which was meant to be the medium of the greatest good becomes the source of the grossest evil. Let the Spirit of God be in the church, then there is power given to all her ministries; whether they be ministries of public testimony in the preaching of the word, or ministries of holy love amongst the brethren, or ministries of individual earnestness to the outside world, they will all be clothed with energy, in the fullness of the power of the Lord Jesus. Then her ordinances become truly profitable, then baptism is burial with the Lord, and the sacred supper is a feast of love; then the communion of the brethren in their solemn prayer and praise becomes deep and joyful, and their whole life and walk are bright with the glow of heaven. In the presence of the Lord the graces of the saints are developed; the church grows rich in all spiritual gifts; her warfare becomes victorious, and her continual worship sweet as the incense of the golden censor. What the moon is to the night, or the sun to the day, or the Nile to Egypt, or the dew to the tender herb, or the soul to the human frame, that is the presence of Jesus to his church. Give us the Spirit of God and we will ask no endowments from the State, nor sigh for the prestige of princely patronage. Endow us, O God, with the Holy Ghost, and we have all we need. The poverty of the members, their want of learning, their want of rank, all these shall be as nothing. The Holy Ghost can make amends for all deficiencies, and clothe his poor and obscure people with an energy at which the world shall tremble. This made the apostolic church mighty, she had the Holy Ghost outpoured upon her: the lack of this made the medieval ages dark as midnight, for men contended about words and letters, but forgot the Spirit: the return of this inestimable blessing has given us every true revival: the working of the eternal Spirit, the presence of Christ in the midst of his people is the Sun of Righteousness arising with healing beneath his wings. This has been our confidence, as a church, these eighteen years, and if we are yet to see greater and better things, we must still rely on this same strength, the divine presence of Jesus Christ by the wonder-working Spirit. "Not by might, nor by power, but by my Spirit, saith the Lord."

It becomes then the great desire of every earnest Christian who loves the church of God, that Christ should be in the church, and that by his Spirit he should work wonders there, and I have selected this text with the view of stirring up the spiritual-minded among you to seek so great a blessing. Let me endeavor, in opening up this blessed text, to show the means and the course of action necessary if we would see the church revived by her Lord's presence.

I. And first, we learn from the text that before ever we can bring the Well-Beloved into our mother's house, the church, WE MUST FIND HIM PERSONALLY FOR OURSELVES.

We begin with that. "It was but a little that I passed from them, but I found him whom my soul loveth." How can we bring into the chamber of the church him whom we have not yet met with ourselves? How can we communicate grace to others instrumentally, unless, first of all, we have received it into our own hearts? I am not now about to speak of the need of conversion; we all know that no spiritual act can be performed until we become spiritual men; but I am now speaking about something higher than bare conversion. If we would bless the church, we must ourselves occupy a higher platform than that of being merely saved; we must be believers, walking in fellowship with Christ, and having, in that respect, found him whom our soul loveth. There are many believers who have only just enough grace to enable us to hope that they are alive; they have no strength with which to work for God's cause, they have not an arm to lend to the help of others, neither can they even see that which would comfort others, for they are blind, and cannot see afar off, they want all their sight, and all their strength, for themselves. Those who are to bring the Well-Beloved into our mother's house, must be of another kind. They must get beyond the feebleness which is full of doubting and fearing, into the assurance which grasps the Savior, and the fellowship which lives in daily communion with him. I know there are some such in this church, and I would single them out, and speak to them thus: "Brother, if thou wouldst bring Christ into the church which thou lovest, then, first of all, thine inmost soul must so love Christ, that thou canst not live without his company. This must be thy cry: "Saw ye him whom my soul loveth?" and this must be the goal of thine aspirations: "I have found him whom my soul loveth." It must not be talk, it must be soul-love; it must not be a profession of affection for Jesus, but the inmost bowels of our being must be moved by his name. The words are very strong, "him whom my soul loveth;" as if though the spouse might love the daughters of Jerusalem, might love the watchmen of the city, might love them all in their place, yet her soul's love, the essence of her love, her deepest, fondest, purest, and most real love, was all for him. Are there not such hearts here, virgin minds in whom Christ is first, last, midst, chief, and all in all? Oh, if there be, ye are the men, ye are the women, who, finding your Beloved, can bring him into the church. May God multiply your number, and may each of you have compassion on the languishing church of this chill age, and labor to restore to her the glory which has faded from her brow. Pray ye for Laodicea in her lukewarmness, and Sardis in her spiritual death; but you will only prevail in proportion as your inmost soul loves the Redeemer and abides in his love.

These ardent lovers of Jesus must diligently seek him. The chapter before us says that the spouse sought him, sought him on her bed, sought him in the streets, sought him in the broadways, sought him at last at the lips of the watchmen, sought him everywhere where he was likely to be found. We must enjoy the perpetual fellowship of Jesus. We who love him in our souls cannot rest until we know that he is with us. I fear that with some of us our sins have grieved him, and he has betaken himself to the far-off "mountains of myrrh and hills of frankincense." It may be our lax living, our neglect of prayer, or some other fault, has taken from us the light of his countenance. Let us resolve this morning that there shall be no rest unto our souls until once again he has returned unto us in the fullness of his manifested love, to abide in our hearts. Seek him, brother, seek him, sister. He is not far from any of you, but do seek him with an intense longing for him, for until thou dost thou art not the man to bring him into the assembly of the brethren. Labor to bring Jesus into the chambers of the church, but first be sure that thou hast him thyself, or thy zeal will be hypocrisy.

In seeking our Lord we must use all ministries. The spouse enquired of the watchmen. We are not to despise God's servants, for he is usually pleased to bless us through them, and it would be ungrateful both to him and to them to pass them by as useless. But, while we use the ministries, we must go beyond them. The spouse did not find her Lord through the watchmen; but she says, "it was but a little that I passed from them, that I found him whom my soul loveth." I charge you, my dear hearers, never rest content with listening to me. Do not imagine that hearing the truth preached simply and earnestly will of itself be a blessing to your souls. Far, far beyond the servant, pass to the Master. Be this the longing of each heart, each Sabbath-day, "Lord, give me fellowship with thyself." True, we are led to see Jesus sometimes, and I hope often, through listening to the truth proclaimed, but, O Lord, it is no outer court worship that will satisfy us we want to come into the holy of holies and stand at the mercy-seat itself. It is no seeing thee afar off and hearing about thee that will content our spirits, we must draw nigh unto thee, and behold thee as the world cannot. Like Simeon, we must take thee into our arms or we cannot say that we have seen God's salvation: like John, we must lean our heads upon the bosom or we cannot rest. Thine apostles are well enough, thy prophets well enough, thy evangelists well enough; but oh, we feel constrained to go beyond them all, for we thirst after fellowship with thee, our Savior. Those who feel thus will bless the church, but only such.

Note, that we must search to the very utmost till we find our Beloved. The Christian must leave no stone unturned till he gets back his fellowship with Christ. If any sin obstructs the way, it must be rigorously given up; if there be any neglected duty, it must be earnestly discharged; if there be any higher walk of grace, which is necessary to continuous fellowship, we must ascend it, fearing no hill of difficulty. We must not say, "there is a lion in the way"—if there be lions we must slay them; if the way be rough we must tread it; we must go on hands and knees if we cannot run; but we must reach to fellowship with Jesus; we must have Christ or pine till we do. Sacrifices we must make and penalties we must endure, but to Christ we must come, for we are feeble when we are absent from him, and quite incapable of rendering any great service to the church, till once for all we can say, "I found him, I held him, and I would not let him go." O dear brethren and sisters, I know there are some of you who can enter into what I mean; but I would to God there were many more to whom the first thought of life was Christ Jesus. Oh, for more Enochs, men who walk with God, whose habitual spirit is that of close communion with Jesus, meditating upon him, yea, more than that, sympathizing with him, drinking into his spirit, changed into his likeness, living over again his life, because he is in them the monarch of their souls. O that we had a chosen band of elect spirits of this race, for surely the whole church would be revived through their influence; God, even our own God, would bless us; and we should see bright, halcyon days dawning for the bride of Christ. Here, then, is the first point: we must find the Lord Jesus for ourselves, or we cannot bring him into our mother's house.

I would beg every believer here to ask himself a few questions, such as these: "Am I walking in constant fellowship with Christ? If I am not, why not? Is it that I am worldly? Is it that I am proud, or indolent, or envious, or careless? Am I indulging myself in any sin? Is there anything whatever that divides me from Christ my Lord?" Let this be the resolution of every one of the Lord's people: "From this time forth I will seek unto the Lord my Savior, and I will not be satisfied until I can say, 'I am coming up from the wilderness leaning upon the Beloved.'"

II. This brings us to the second point of the subject. If we would be a blessing to the church, and have already found Christ, WE MUST TAKE CARE TO RETAIN HIM. "I found him whom my soul loveth; I held him, and I would not let him go." From this I learn that in order to be of great use to the church of God, it is needful for those who commune with Christ to continue in that communion. How comparatively easy it is to climb to the top of Pisgah! It needs but a little effort; many bold and gracious spirits are fully equal to it. But to keep there, to abide in that mountain, this is the difficulty. To come to Christ, and to sit down at his feet, is a simple thing enough for believers, and many of us have attained to it; but to sit day after day at the Master's feet is quite another matter. Oh, could I always be as I sometimes am! Could I not only rise above but remain there! But, alas, our spiritual nature is too much like this weather—it is balmy to-day; one would think that spring or summer had come; but, perhaps, to-night we may be chilled with frost and tomorrow drenched with rain. Ah, how fickle are our spirits. We are walking with Christ, rejoicing, leaping for joy; and anon the cold frosts of worldliness come over us, and we depart from him. Ye will never be strong to impart great blessings to others till you cease to wander, and learn the meaning of that text: "Abide in me." Note well, it is not "Look at me;" nor "Come near to me, and then go away from me," but "Abide in me." The branch does not leave the vine and then leap back again to the stock; you never saw a living branch of the vine roaming into the corners of the vineyard, or rambling over the wall; it abides in connection with the parent stem at all times, and even so should it be with the Christian.

Mark, that according to the text, it is very apparent that Jesus will go away if he is not held. "I held him and I would not let him go;" as if he would have gone if he had not been firmly retained. When he met with Jacob that night at the Jabbok, he said, "Let me go." He would not go without Jacob's letting him, but he would have gone if Jacob had loosed his hold. The patriarch replied, "I will not let thee go, except thou bless me." This is one of Christ's ways and manners; it is one of the peculiarities of his character. When he walked to Emmaus with the two disciples, "he made as if he would have gone further:" they might have known it was none other than the Angel of the Covenant by that very habit. He would have gone further, but they constrained him, saying, "Abide with us for the day is far spent." If you are willing to lose Christ's company he is never intrusive, he will go away from you, and leave you till you know his value and begin to pine for him. "I will go," says he, "and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early." He will go unless you hold him.

But note, next, he is very willing to be held. Who could hold him if he were not? He is the omnipotent Savior, and if he willed to withdraw he could do so: let us hold him as we might. But, mark his condescension. When his spouse said, "I held him, and I would not let him go," he did not go, he could not go, for his love held him as well as her hands. Christ is willing to be held. He loves that sacred violence which takes him by force, that holy diligence which leaves not a gap open by which he may escape, but shuts every door, bars every bolt, and saith, "I have thee now and I will take care that if I lose thee it shall be through no fault of mine." Jesus is willing enough to be retained by hearts which are full of his love.

And, brethren, whenever you have Christ, please to remember that you are able to hold him. She who held him in the Song was no stronger than you are; she was but a feeble woman, poorly fed under the Old Testament dispensation; you have drunk the new wine of the new covenant, and you are stronger than she. You can hold him, and he will not be able to go from you. "How," say you, "shall I be able to hold him?" Oh, have you grasped him? Is he with you? Now, then, hold him fast by your faith; trust him implicitly, rest in him for every day's cares, for every moments. Walk by faith and he will walk with you. Hold him also with the grasp of love. Let your whole heart go out towards him. Embrace him with the arms of mighty affection, enchain him with ardent admiration. Lay hold upon him by faith, and clasp him with love. Be also much in prayer. Prayer casts a chain about him. He never leaves the heart that prays. There is a sweet perfume about prayer that always attracts the Lord; wherever he perceives it rising up to heaven there will he be. Hold him, too, by your obedience to him. Never quarrel with him. Let him have his way. He will stop in any house where he can be master; he will stay nowhere where some other will lords it over his. Watch his words; be careful to obey them all. Be very tender in your conduct, so that nothing grieves him. Show to him that you are ready to suffer for his sake. I believe that where there is a prayerful, careful, holy, loving, believing walk towards Jesus, the fellowship of the saint with his Lord will not be broken, but it may continue for months and years. There is no reason, except in ourselves, why fellowship with Jesus should not continue throughout an entire life and oh, if it did, it would make earth into heaven, and lift us up to the condition of angels, if not beyond them, and we should be the men who would bring Christ into the church, and through the church into the world. The church would be blest, and God would be glorified, and souls would be saved, if there were some among us who thus held him, and would not let him go.

I want to call your attention to one thought before I leave this, and that is, the spouse says, "I held him." Now, a great many persons in the world are holding their creed, and if it is a correct one I hope they will hold it; but that is the main business of their religious life; they do nothing else but hold this doctrine or that. Hold it, brother, hold it: it would be a pity you should let it go if it be the truth, but still it is more important to hold your Lord. Certain others are engrossed in holding scriptural ordinances, and saying, "I hold this and I hold that." Well, hold it brother; if it is God's ordinance do not let it go. But, after all, if there be anything I hold above all else, I hold him. Is not that the best grip a soul ever gets, when she lays hold of Christ? "I held him and I would not let him go." Ah, Lord, I may be mistaken about doctrine, but I am not mistaken about thee. I may, perhaps, be staggered in my belief of some dogma which I thought was truth, but I am not staggered about thee. Thou Son of God made flesh for me, thou art all my salvation and all my desire: I rest on thee only, without a shadow of mixture of any other hope, and I love thee supremely, desiring to honor thee and to obey thee in life and until death. I hold thee, thou Covenant Angel, and I will not let thee go.

Dear friends! make this the mark of your life, that you hold him and will not let him go. You will be the kind of men to bless the church by leading the Well-Beloved into her chambers, if you know how to abide in him yourselves.

III. It appears from the text that, after the spouse had thus found Christ for herself and held him, SHE BROUGHT HIM INTO THE CHURCH—"I brought him to my mother's house." We ought lovingly to remember the church of God. By the Holy Spirit we were begotten unto newness of life, but it was in the church, and through the preaching of the word there that we were brought into the light of life. We owe our conversion, the most of us, to some earnest teacher of the truth in the church of God, or to some of those godly works which were written by Christian men. Through the church's instrumentality the Bible itself has been preserved to us, and by her the gospel has been preached to every age. She is our mother and we love her. I know that many of you, dear friends, the members of this church, love the church, and you can say, "If I forget thee, let my right hand forget her cunning." When you are away from this place, and cannot mix in our solemn assemblies, your heart mourns like one in banishment. Have not I heard you cry, "Ziona, Ziona, our holy and beautiful house, wherein we have worshipped our God, the house which is built of living stones, among whom Christ himself is the corner-stone, even thy church, O Jesus: would God I were in her midst again, and could once more unite my praises with those that dwell within her." Yes, and because we love our mother's house and the chamber of her that conceived us, we desire to bring Christ into the church more and more. Did I hear a harsh but honest voice exclaim, "But, I find much fault with the church?" Brother, if thou lovest her, thou wilt go backward and cast a mantle over all. But, suppose thy candour is compelled to see faults in her; then there is so much the more need of her Lord's presence in her to cure those faults. The more sickly she is, the more she wants him to be her strength and her physician. I say, therefore, to thee, dear friend, above all things, seek to bring Christ into an imperfect church, and a weak church, and an erring church, that she may become strong in the Lord and in the power of his might.

I have shown you by whom it must he—by those who have found him, and who hold him; and now we will mention the methods by which our blessed Lord can be brought into his church. The saints can bring him in by their testimony. I hope that often Christ is here when I have borne testimony to you of his power to save, of his atoning blood, of his exaltation in heaven, of the perfection of his character, and of his willingness to save. Many a Sabbath day his name has been like ointment poured forth in this place. Is there any subject that so delights you as that which touches upon Christ? Is not that the rarest string in all the harp of scriptural truth? Well, every true minister, by bearing witness for Christ, helps to bring him into the church.

But, others can do it by their prayers. There is a mysterious efficacy in the prayers of men who dwell near to God. Even if they were compelled to keep their beds, and do nothing but pray, they would pour benedictions upon the church. We want our dear sick friends to get well and come among us at once in full health; but I do not know, I do not know; they may be of more service to the church where they are. "Ye that make mention of the Lord keep not silence, and give him no rest day nor night, till he establish and make Jerusalem a praise in the earth." Now, there were not some saints kept awake at night by sickness to pray, we should not so fully realize that word, "Give him no rest day nor night." Some of those dear ones, whose faces we miss from among us, keep up the perpetual ministry of intercession. Their incense of prayer goes up at all hours; when the most of us are rightly enough at sleep they are compelled to wake, and therefore are led still to pray. How many blessings come down upon the church of God through the prayers of his feeble saints it is not possible for us to tell; but I believe if all of us were to set apart a special time for praying and pleading with Christ that he would come into his church, we should not be long before we saw a wonderful effect resulting from those pleadings. Wrestling prayers bring Christ into the innermost chambers of the church of God. Let us try the power of prayer.

And, there is no doubt, dear brethren, that Christ is often brought into the church by the example of those eminent saints who abide in Christ. You know what I mean. There is a very manner and air about some Christian men which honors Christ, and benefits his people. They may not be gifted in speech, but their very spirit speaks, they are so gentle, loving, tender, earnest, truthful, upright, gracious. Their paths, like the paths of God himself, drop fatness. They are the anointed of the Lord, and you perceive it. Perhaps you could not say that this virtue or that is very prominent, but it is the altogether; it is their life at home, their life in public, their church life, their private life, their entire conduct makes you see that the Holy Ghost is in them, and when they come into the church they bring the Spirit of God with them, and are thus a great means of blessing to all with whom they associate. I do pray, brethren, that in some way or other, each one of us may try to bring Jesus Christ into the midst of his own people. I am afraid there are some who on the contrary are driving him away—church members that, instead of blessing the church, are a curse to it. I see a great heap before me—a vast heap that God has gathered through my instrumentality; but the winnowing fan is going, and the chaff is flying. Are you, dear friends, among the chaff or the wheat? Are you seed for the sower, or fuel for the flame unquenchable? Oh! live near to Christ; live in Christ; may Christ live in you; then will you enrich the church of God; but if you do not, but only make a profession of love with your lips, what shall I say unto you? I mourn over you. Take heed of living a weak life—a life without God in it—a life without Christ in it—a life which a Pharisee might live. Seek to live the life of a trueborn child of God, lest you hinder the church's usefulness, and deprive her of her Lord's presence.

IV. This leads me to the last point, which is this, to CHARGE THE CHURCH THAT SHE BE CAREFUL NOT TO DISTURB THE LORD'S REPOSE, if we have been enabled by divine grace to bring the Lord into the chambers of our mother's house. "I charge you, O ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please." Observe, then, that the Lord Jesus in his church is not indifferent to the conduct of his people. We are not to suppose that because the sin of all God's elect is pardoned, therefore it is of small consequence how they live. By no manner of means. The Master of this great house is not blind nor deaf, neither is he a person who is utterly careless as to how the house is managed; on the contrary, as God is a jealous God, so is Christ a jealous husband to his church. He will not tolerate in her what he would tolerate in the world. She lies near his heart, and she must be chaste to him. What a solemn work the Lord did in the early church. That story of Ananias and Sapphira—it is often used most properly to illustrate the danger of lying; but that is not the point of the narrative. Ananias and Sapphira were members of the church at Jerusalem, and they lied not unto men, which would have been sin enough, but in lying to the church officers they lied unto God, and the result was their sudden death. Now, you are not to suppose that this was a solitary case. Wherever there is a true church of God, the judgments of God are always going on in it. I speak now not only what I have read, but what I have known and seen with mine eyes; what I am as sure of as I am sure of any fact in history. The apostle Paul, speaking of the same in his day, said that in a certain church there was so much sin that many were weak and sickly among them, and many slept; that is to say, there was great sickness in the church, and many died. Judgments are begun in the house of God and are always going on there. I have seen men in the church who have walked at a distance from God, who have been visited with severe chastisements; others who have been of hot and proud spirit, have been terribly humbled; and some who have arrogantly touched God's ark, and the doom of Uzzah has befallen them. I have seen it and do know it. And so it always will be. The Lord Jesus Christ looking around his church, if he sees anything evil in it, will do one of two things; either he will go right away from his church because the evil is tolerated there, and he will leave that church to be like Laodicea, to go on from bad to worse, till it becomes no church at all; or else he will come and he will trim the lamp, or to use the figure of the fifteenth of John, he will prune the vinebranch and with his knife will cut off this member, and the other, and cast them into the fire; while, as for the rest, he will cut them till they bleed again, because they are fruit-bearing members, but they have too much wood, and he wants them to bring forth more fruit. It is not a trifling matter to be in the church of God. God's fire is in Zion and his furnace in Jerusalem. "His fan is in his hand, and he shall thoroughly purge"—what? The world. O no, "his floor," the church. And then, again, "he shall sit as a refiner and purifier of silver, and he shall purify"—what? The heathen nations. No, "the sons of Levi"—his own people. So that Christ is not indifferent to what is going on in the church, and it is needful that when he comes to the church to take his repose, and solace himself there, we should not stir him up nor awake him till he please.

But many things will drive our Lord away, and these shall have our closing words. Dear fellow members of this church, may we each one be more watchful lest the Bridegroom should withdraw from us. He will go away if we grow proud. If we are boastful, and say, "There is some reason why God should bless us," and should begin to speak hectoringly towards weaker brethren, the Lord will let us know that "not unto us, not unto us, but unto his name shall be all the glory."

Again, if there be a want of love among us, the Lord of love will be offended. The holy dove loves not scenes of strife; he frequents the calm still waters of brotherly love. There the Lord commanded the blessing, even life for evermore, where brethren dwelt together in unity. If any of you have half a hard thought towards another, get rid of it; if there be the beginnings of anything like jealousy, quench the sparks. "Leave off strife," says Solomon, "before it be meddled with," as if he said, "End it before you begin it," which, though it seems strangely paradoxical, is most wise advice. "Little children love one another." "Walk in love as Christ also has loved us." May discord be far from us.

Notice the beautiful imagery of the text. "I charge you by the roes and the hinds of the field." In ancient times gazelles were often tamed, and were the favourite companions of Eastern ladies: the gazelle might be standing near its mistress, fixing its loving eyes upon her, but if a stranger clapped his hands it would hasten away. The roes and hinds "of the field" are even yet more jealous things, a sound will startle them, even the breath of the hunter tainting the gale puts them to speedy flight. Even thus is it with Jesus. A little thing, a very little thing, will drive him from us, and it may be many a day before our repentance shall be able to find him again. He has suffered so much from sin that he cannot endure the approach of it. His pure and holy soul abhors the least taint of iniquity.

Let us gather from the text that there are some things in the true church which give our Lord rest. He is represented here as though he slept in the church, "That ye stir not up nor awake my love till he please." Wherever he sees true repentance, real faith, holy consecration, purity of life, chastity of love, there Christ rests. I believe he finds no sweeter happiness even in heaven than the happiness of accepting his people's prayers and praises. Our love is very sweet to him; our deeds of gratitude are very precious, the broken alabaster boxes of self-sacrifices done for him are very fair in his esteem. He finds no rest in the world, he never did; but he finds sweet rest on the bosoms of his faithful ones. He loves to come into a pure church, and there to say, "I am at home. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee."

Let us be very watchful, too, against all impurity. Anything like uncleanness in a Christian will soon send the Master away from the church. You know what it was that brought the evil upon the house of Eli. It was because his sons made themselves vile even at the tabernacle door. The young people in that case were the immediate cause of the mischief, but it was the fault of the elder ones that they restrained them not. Watch against all evil passions and corrupt desires. Be ye holy even as your Father which is in heaven is holy.

And then, again, a want of prayer will send him away. There are members of some churches who never come to the prayer-meetings, and I should be afraid that their private prayers cannot be any too earnest. Of course we speak not of those who have good excuse; but there are some who habitually and wilfully neglect the assembling of themselves together; these are worthy of condemnation. Oh, let us continue a prayerful church as we have hitherto been, otherwise the Master may say, "They do not value the blessing, for they will not even ask for it; they evidently do not care about my Spirit, for they will not meet together and cry for him." Do not grieve him by any such negligence of prayer.

So, too, we may grieve the Spirit by worldliness. If any of you who are rich get to imitate the fashions of the world and act as worldlings do, you cannot expect the Lord to bless us. You are Achans in the camp, if such is the case. And if you who are poor get to be envious of others and speak harshly of others to whom God has given more substance than to you, that again will grieve the Lord. You know how the children of Israel in the wilderness provoked him, and their provocation mostly took the form of murmuring; they complained of this and of that: if they had the manna they wanted flesh, and if they had water gushing from the rock they must needs have more. I pray you by the bowels of mercies that are in Christ Jesus, by all the compassion he has manifested towards us, by the high love he deserves of us, since he laid down his life for us, by your allegiance to him as your King, by your trust in him as your Savior, by your love to him as the Bridegroom of your souls, "stir not up nor awake my love till he please."

Let me ask you to be more in prayer; let me pray you to live nearer to him; let me entreat you for the church's sake, and for the world's sake, to be more thoroughly Christ's than you ever have been and may the power of the Holy Spirit enable you in this. I do not fear lest I should lose that which I have wrought, for God will establish the work of our hands upon us, but yet I do put up to him daily the prayer that this church may not be found in years to come to be a building of wood, and hay, and stubble, that shall be consumed in the fire of heresy or discord, or some other testing flame which God may suffer to come upon it; but oh, may you, my beloved brethren and sisters, be gold, and silver, and precious stones, that the workman at the last, saved himself, may not have to suffer loss, nor the Master be dishonored in the eyes of men. May you stand as a sparkling pile of precious gems, inhabited by the eternal Spirit, to the praise and the glory of his grace, wherein he hath made us accepted in the Beloved. Amen.

32. The Royal Pair in Their Glorious Chariot  (SS 3:6-11)

November 30th, 1862

"Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel. They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night. King Solomon made himself a chariot of the wood of Lebanon. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem. Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart."—Solomon's Song 3:6-11.

GREAT PRINCES IN the East are in the habit of travelling in splendid palanquins, which are at the same time chariots and beds. The person reclines within, screened by curtains from public view; a body-guard protects the equipage from robbers, and blazing torches light up the path along which the travelers proceed. King Solomon, in this Song, describes the Church of Christ, and Christ himself, as travailing through the world in such a palanquin. The day is coming when both our divine Lord and his chosen bride shall be revealed in glory before the eyes of all men. The present age is the period of concealment—the mystical Solomon and his beloved Solyma are both on earth, but they are unseen of men; like the ark of old they dwell within curtains; only the anointed priests of God can discern their beauties, and even these gaze rather by faith than by sight. "Lo I am with you always, even unto the end of the world," is certainly true, for Jesus is here; but equally correct is that word of Peter, "Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." He is here in the reality, power, and influence of his presence, but he is not here as to the visibility of his kingdom and person, for we wait with our loins girt about, and with patience of hope, until the revelation of Jesus Christ. The portion of the blessed canticle now before us is, we think, descriptive of the progress of the hidden Christ through the world. He has been borne along, in very truth, but he himself has been so little perceived of men, that they even ask the question, "Who is this that cometh out of the wilderness?" He is not now manifested openly to men. If any should say, "Lo here!" or "Lo there! this is Christ!" believe them not, for Christ is not as yet seen. When he doth come he shall be as perceptible as the lightning's flash, which every man's eye discerneth without the need of an instructor. So, also, with his true Church. She also is hidden like her Lord, and though her hand, her foot, or her face may be sometimes seen, yet the whole elect body has never yet been beheld. If any say, "Lo, here is the Church of Christ!" or "Lo there!" believe them not, for it is a fact that there is no corporation of men of which we can say exclusively or even universally, "Lo, this is the Church of Christ." There are tares growing with the wheat in the best guarded field, and on the other hand no one enclosure contains all the wheat. The true Church of Christ is scattered here and there, it is found amongst all denominations, and there is not one denomination of which you can say, "This only is the Church of Christ, or all its members belong to the body of Christ's spouse." Just now the mystical bride is in a certain sense as invisible as her husband. Behold, then, the betrothed ones carried through the world in the sumptuous chariot of which we have to speak this morning.

I must now claim your attention while I notice, first, the glory of the progress of Christ through the world, as described in the sixth verse; secondly, the security of Christ's cause, as represented in thy seventh and eighth; thirdly, the superlative excellence of it, as described in the ninth and tenth; and lastly, our joyful duties with regard to it, as openly declared in the eleventh.

I. First, then, THE MAGNIFICENT PROGRESS, THE GLORIOUS ON-GOING OF THE CHURCH AND HER LORD THROUGH THE WORLD.

"Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?" The equipage excites the attention of the on-looker; his curiosity is raised, and he asks, "Who is this?" Now, in the first progress of the Christian Church, in her very earliest days, there were persons who marvelled greatly; and though they set down the wonders of the day of Pentecost to drunkenness, yet "they were all amazed, and were in doubt, saying one to another, What meaneth this?" In after years, many a heathen philosopher said, "What is this new power which is breaking the idols in pieces, changing old customs, making even thrones unsafe-what is this?" By-and-bye, in the age of the Reformation, there were cowled monks, cardinals in their red hats, and bishops, and princes, and emperors, who all said, "What is this? What strange doctrine has come to light?" In the times of the modern reformation, a century ago, when God was pleased to revive his Church through the instrumentality of Whitfield and his brethren, there were many who said, "What is this new enthusiasm, this Methodism? Whence came it, and what power is this which it wields?" And, doubtless, whenever God shall be pleased to bring forth his Church in power, and to make her mighty among the sons of men, the ignorance of men will be discovered breaking forth in yonder, for they will say, "Who is this?" Spiritual religion is as much a novelty now as in the day when Grecian sages scoffed at it on Mars' Hill. The true Church of God is a stranger and pilgrim still; an alien and a foreigner in every land; a speckled bird; a dove in the midst of ravens; a lily among thorns.

The ignorance of men concerning spiritual things is not, however, caused by the darkness of the things themselves, for Christ and his Church are the great lights of the world. When great personages traveled in their palanquins, and more especially on marriage processions, they were attended by a number of persons who, at night, carried high up in the air burning cressets which gave forth a blaze of light. Sometimes these lights were simply torches carried in the hands of running footmen; at other times they were a sort of iron basket lifted high into the air, upon poles, from which went up a pillar of smoke and flame. Our text says "Who is this that cometh out of the wilderness like pillars of smoke?" a beautiful illustration of the fact that wherever Christ and his cause are carried, light is a sure accompaniment. Into whatsoever region the gospel may journey, her every herald is a flash of light, her every minister a flaming fire. God maketh his Churches the golden candlesticks, and saith unto his children "Ye are the lights of the world," is certainly as ever God said "Let there be light," and there was light over the old creation, so does he say, whenever his Church advances, "Let there be light" and there is light. Dens of darkness, where the bats of superstition had folded their wings and hung themselves up for perpetual ease, have been disturbed by the glare of these divine flambeaux; the innermost caverns of superstition and sin, once black with a darkness which might be felt, have been visited with a light above the brightness of the sun. "The people which sat in darkness have seen a great light, and to them which sat in the region and shadow of death light has sprung up." Thus saith the Lord unto the nation where his kingdom cometh, "Arise, shine, for thy light is come, and the glory of the Lord hath risen upon thee!" Bear ye the Church of Christ to the South Seas; carry Christ and his spouse in his palanquin to the Caffre, the Hottentot, or the Esquimaux, and everywhere the night of death is ended, and the morning with its glorious dawn has come. High lift your lamps, ye servants of our Lord. High lift up the cross of the Redeemer; for in him is light, and the light in the life of men.

But you will tell me that our text rather speaks of "pillars of smoke" than of sparkling lamps. Brethren, the smoke is but the effect of the flame, and even the pillar of smoke is luminous. What is the smoke that has attended the Church? What but the deaths of her martrys, the sufferings of her confessors, the patient endurance of her valiant sons? Wherever she goes, the thick smoke of her suffering goeth up to heaven. "We are always delivered unto death," said the apostle. The cause of truth involves a perpetual sacrifice; her smoke ascendeth for ever. Black smoke I say it is in the eye of man, but unto God it is a sweet-smelling savor. Never did fat of rams, or the fat of kidnies of fed beasts, smell so sweetly before the Most High as the faith, the love, the courage, which has ascended up to heaven from the dauntless heroes of the Church in past ages when at the stake they have been faithful even unto death. Suffering, and grief, and woe are the lot of the spouse of the despised and rejected Savior, but all these are as things of nought if thereby she may scatter that terrible blackness which blinds the face of man and makes him a stranger to his God.

It often happens that oriental monarchs of immense possessions, are not content with burning common coals in these cressets, but frequently consume sandal-wood and other woods which give forth a delightful smell; or else, if they use ordinary coals, they sprinkle upon them frankincense and myrrh, so that a delicious perfume is spread on all sides. In the olden times, they also went to great expense in obtaining drugs, which the merchants collected from all parts of the earth, and these were carefully compounded into the renowned "powders of the merchants," which yielded a delicious variety of delicate perfumes, not to be produced by any one aromatic essence. Our inspired poet describes the travelling procession of the royal pair and fails not to dwell upon the delightful perfume of myrrh and frankincense, with all the powders of the merchant, "which make the wilderness smell as a garden of roses." Wherever the Church of Christ proceeds, though her pathway is a desert, though she marches through a howling wilderness, she scatters the richest perfume. The page of history were only worthy to be blotted in oblivion were it not for the sweet odours which the Church has left upon it. Look at all past ages, and the track of the Church is still redolent with all the richest fragrance of human virtue and divine grace. Wherever the Church advances she makes manifest the savor of the knowledge of Christ in every place! Men believe in Jesus, and unto the Lord faith has all the fragrance of myrrh. They love Jesus; and love in the esteem of heaven is better than frankincense. Loving Christ they endeavor to be like him, till patience, humility, brotherly-kindness, truthfulness, and all things that are honest, lovely, and of good repute, like "powders of the merchant," are spread abroad throughout the whole earth. Tell me where the Church is not, and I will tell you where sin reigns; tell me where Christ and his Church are carried, and I will tell you where you shall find every virtue that can adorn humanity, and every excellence that can magnify the excellence of the grace of God. If you would find an antidote for the deadly exhalations which lurk among this vorld's deserts of sin, if you would destroy the foul pestilence which reigns in the darkness of heathenism, of Popery, and of infidelity, cry unto the Mighty One—"Arise, thou unknown traveler, arise, and bid thy servants carry thee into the midst of all this misery and death! The light of thy flaming torches shall scatter the darkness, and the buming of thy precious perfumes shall say unto evil—'Fold thy wings!' and unto the pestilence of sin—'Get thee back unto thy den!'"

Among the ten wonders which Jewish tradition ascribes to the temple, we find that the rain never extinguished the fire of the wood which was laid in order upon the altar, nor did the wind ever conquer the pillar of smoke so as to disperse or bend it. Verily it is so with the Church of God, as she cometh out of the wilderness: who shall quench her flaming lamp, or stay the incense of her golden censers? Ride on, Great Prince, and bear thy spouse with thee in thy majestic chariot, till thou hast lit the world with thy divine light, and hast made it a temple filled with a cloud of incense of sweet smell to the nostrils of Jehovah!

II. We have, secondly, to notice THE SECURITY OF CHRIST'S CHURCH AT ALL TIMES.

Of course when travelling through a wilderness, a royal procession was always in danger of attack. Arabs prowled around; wandering Bedouins were always prepared to fall upon the caravan; and more especially was this the case with a marriage procession, because then the robbers might expect to obtain many jewels, or, if not, a heavy ransom for the redemption of the bride or bridegroom by their friends. What shall I say of the attacks which have been made upon the Church of Christ, and upon Christ himself? They have been incessant. When one form of evil has been routed, another has presented itself. Evil teems with children. The frogs and lice of Egypt were not more numerous than the enemies of the Lord's anointed and his bride. Every day produces new battles. These attacks arise from all quarters; sometimes from the world, and sometimes, alas! from even professed members of the Church. Adversaries lurk everywhere, and until the Church and her Lord shall be revealed in the splendor of the Millennium, having left the wilderness for ever, we must expect to find her molested on every side. My dear brethren, we know that Christ's cause in the world is always safe because of divine protection, and because the legions of God's angels keep watch and ward over the saints. But we have something more tangible than this. Our gracious God has been pleased to commit unto men the ministry of Christ. "Unto the angels hath he not put in subjection the world to come, whereof we speak." The Lord ordaineth that chosen men should be the protectors of his Church; not that they have any power as of themselves to do anything, but He girdeth the weak with strength and maketh the feeble mighty; so then, men, even the sons of men stand in array around the travelling palanquin of Christ, to guard both the bridegroom and the bride.

Read the 7th and 8th verses carefully, and you will notice that there are enough swordsmen. "Threescore valiant men are about it." There are always enough men chosen of God to guard the Church. Poor Unbelief holds up her hands and cries—"Ah! the good men are all dead; Zion is under a cloud; the Lord hath taken away the great men; we have no valiant defenders of the faith, none such as this crisis may require!" Ah! Unbelief, let the Lord say unto thee as he did unto Elias—"Yet have I left me seven-thousand in Israel, all the knees which have not bowed unto Baal." There shall be just as many warriors as the crisis shall require. We do not know where the men are to come from, but the Lord will provide. There may be sitting in the Sunday school to-day a child who shall one day shake this nation from one end to the other; there may be even here, unknown, obscure, and unobserved, the man whom God will make strong to rebuke the infamous infidelity of our age. We know not where the anointing rests. We, in our folly, would anoint Eliab or Abinadab, but God hath chosen David, the shepherd's boy, and he will bring him forth and teach him how to hurl the stone at Goliath's brow. Tremble not, neither be ye afraid; God who makes man and makes man's mouth, will find the sixty men when the sixty shall be needed. "The Lord gave the word, great was the company of them that published it." The glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it.

Observe that these warriors are men of the right mettle. "Yes," says poor trembling Little-Faith, "we have hosts of men, but they are not like the greathearts of old; they have not the qualifications which the age requires." Ah! but remember, about the bed of Solomon there are "threescore valiant men;" and glory be unto my Master, while I may not flatter the ministry, I must not dishonor him by believing that he has left his Church without valiant defenders. There are Luthers still living who bid defiance to all adversaries; men who can say, "We count not our lives dear unto us that we may finish our course with joy, and fulfill the ministry which the Lord hath delivered unto us." Fear not; you may not at present know the valor of the Lord's body-guard, but when the Church's battle grows hotter than just now, suddenly there shall be seen a champion stalking to the front of the battle, and men shall say, "Who is this? How he wields that battle-axe! How he splits the armor of his foes! See how he piles them heaps on heaps, and mounts that hill of slaughtered enemies to smite a greater foe! Who is this?" And the answer shall be, "This is a man whom God hath found; the world knew not of him, but God has trained him in the camps of Dan, and now the Spirit moveth him to smite the Philistines.

"Ah!" I think I hear you say, "but though there may be so many men, and men of the right sort, I am afraid they are not in the right place." Look again at the text. It is written—"Threescore valiant men are ABOUT IT;" that is, there are some on that side, and some on this, some before, and some behind; they are all round the travelling chariot of Christ. "I wish there might be one in our parish," says one. Pray for him, and he who has promised to send you all good things may yet send him to you. "Pray ye the Lord of the harvest that he may send forth laborers into his harvest." It is singular how God sometimes raises a mighty man, in this denomination, then in that, and then in the other. Suppose any body of Christians should try to monopolize all the valiant men themselves; why, they could not do it, because every side of the royal bed must be guarded, and in his own place each man is set for the defense of the gospel. The Church is compassed about with mighties, who are under God to do great exploits. If the Lord guides the flight of sparrows, surely he knows how to dispose his ministers; and let the Church be well content to let them occupy their posts until the wilderness is past, and the glory shall be revealed. The Church often makes mistakes, and thinks she can make ministers, or at least choose their position. She can do no such thing. God sends the valiant man; all you can do is to recognize his valor, and accept him as your champion; beyond that you cannot go; this is God's work, not man's. A minister made by men, made valiant by human strength, had better betake himself at once ignominiously to his tent, for his disgrace will be certain. God who sends the men, knows where to put them, so that they may stand round about the bed, and leave no corner unprotected.

Notice that these men are all well armed. The text says expressly, "They all hold swords." What swords are these? Every valiant man in Christ's Israel holds the sword of the Spirit, which is the Word of God. A man who is a good textuary will usually be a good divine; he who draws from the treasury of the written word will find his spoken word to be fruitful in profit to the people of God. If we use carnal reason; if we rely upon refinement, argument, eloquence, or any other form of the wisdom of man, we shall soon find our enemies will defeat us; but to ply the Word right and left; to give gospel cuts and strokes such as the devil himself cannot parry, this is to overcome the world through the Word of God. Besides this, and here is an opportunity for you all to carry swords—every valiant man in God's Israel carries the sword of prayer, which is comparable to those huge two-handed swords of the olden time, which the soldier lifted up and brought down with such tremendous force, as to cleave a man in halves: prayer is a weapon which no man can effectually resist. If you know how to use it, bring it down upon your foeman's head, and woe unto him! I would to God that in this Church there were found many of these valiant men of Israel! Indeed, would God all the Lord's servants were prophets, that it might be said of all of you that you hold swords. Your holy lives can be swords with which to smite your enemies. The tongues with which you speak of Christ lovingly, tenderly, persuasively—these may be weapons against our common enemy. Oh that when we hear the muster roll at last, it may be said of every Church-member that he held a sword! Do not tremble, ye timid ones, for the ark of the Lord; neither let your fears promote your unbelief; God knows full well how to give the right weapons to the right men, and his Church shall be secure even to the end.

Further, my brethren, these men are not only well armed, but thy are well trained. They are all expert in war; men who have endured temptations themselves; men whose souls have been exercised, men who have slain both the lion and the bear, and are men of war from their youth. Christian ministers especially should be no novices, but both in the school of temptation, and in some school of the prophets, they should be disciplined for fight. May there be such found here! I look out daily for such among you as are taught of God, and much of my time is spent with our young soldiers to make them expert in war. O that the Lord would hear my prayers and bless our college with men, and means, and above all with his Spirit. Fools are not the men for this age. We want a sound knowledge of doctrine, practical power in preaching, and a thorough insight into the human heart; and where these by earnest prayer can be found in a man and further developed by careful teaching, we are bound to give our aid. Such men should be looked after, and no pains should be spared to bring them forth; in fact, dear friends, you ought to think it a high honor to be allowed to help in putting such men into working order. Oh! how I groan to get my friends to feel the importance of sending out trained young ministers. I give my time and my substance cheerfully, but when will the Christian Church help in this matter as it should?

Further, these men were not only well-trained, but you will see that they were always ready. Each man has his sword upon his thigh, ready to be drawn forth. I know some nominal ministers who seem to me to carry no sword at all. They keep a sheath, a very handsome sheath, with a hilt at the top and a stick inside. What is the good of such men? We want men to have swords in their sheaths, men who can speak with power, and have the demonstration of the Spirit and the power thereof resting upon them. Such men should wear their swords where they are to be got at, so that when the adversary comes they may dash at him at once. Rejoice, O daughter of Zion, thy Lord hath not left thee, even at this day, without some such men!

Observe also that these men were watchful, for "they had their sword on their thigh because of fear in the night." They never sleep, but watch always for the Church's interest. Pray ye that the Lord may raise up many such, who night and day with tears shall watch for the souls of men, and against the enemies of our Israel.

Dear friends, some of you may at times be alarmed when you hear of attacks made upon the Bible. At one time it was thought that ethnology would prove that the human race could not be one; and Moses was terribly abused by some who said it was not possible that all of us could have come of one pair. That battle was fought, and you hear nothing of it now; it is over; learning and argument in the hand of God has routed those antagonists. Then they pelted us with shells, and bones of lizards. Geology threatened to dig our graves; but we have lived all through that struggle, and we have found geology to be a great blessing, for it has shed a new light on the first chapter of Genesis, and made us understand a great deal better what it meant. Another Amalekite advances to combat; this time it is with figures and numbers; we are to be speared with arithmetic, and slain with algebra! And what will be the result of it? Why, it will do the Bible a world of good, for we shall understand it better. I thank God whenever the Bible is attacked; for all those who know the times and seasons, begin to study just that part of Scripture more carefully, and then we get a clearer light shed upon it, and we find ourselves more confirmed than ever that this is the very truth, and that God hath revealed it to us. "Well, but who will take this matter up?" I do not know, and I do not particularly care, but I know my Master has his threescore valiant men round about his bed, and that each man has his sword upon his thigh because of fear in the night, and never mind what the battle may be, the end of it will be for God's glory, and there shall be progress with the chariot of Christ through that which seemed as if it must overthrow it. Cast aside your fears; rejoice, and be glad, O daughter of Zion! Thy Lord is with thee in the travelling chariot, and the threescore valiant men are watching against thy foes.

III. Meanwhile, reposing in peace, let us notice THE EXCELLENCY OF THIS CHARIOT IN WHICH JESUS RIDES.

It is not difficult to convey to persons the most unacquainted with Eastern manners and customs, an idea of what this palanquin is. It is a sort of large sedan in which one or two persons may recline with ease. Of course, this palanquin could not be made of gold or silver, because then it would be too heavy for carriage; it must be made of wood; hence King Solomon made a bed, or chariot, or palanquin, of the wood of Lebanon. Then there needs to be four pillars supporting the covering and the curtains; the pillars thereof are of silver. The bottom of it should be something massive, in order to sustain the weight of the person; the bottom thereof is of gold. The canopy on the top, is a covering of purple. Since to lie on gold would be very unpleasant, it is covered with delicate, daintily wrought carpets; and so we have the bottom thereof paved, or rather carpeted with love for the daughters of Jerusalem. Some delicate devices of needlework adorn the bottom of this bed-chariot in which the king and his spouse recline during their journey.

The doctrines of the gospel are comparable, for their antiquity, for their sweet fragrance, for their incorruptibility, to the wood of Lebanon. The gospel of Christ never decays; Jesus Christ the same yesterday, to-day, and for ever. Not one single truth, bears any sign of rot. And to those souls that are enlightened from above, the gospel gives forth a fragrance far richer than the wood of Lebanon.

"No beams of cedar or of fir,

Can with thy precious truth compare."

I rejoice to know concerning you as a Church, that the more you understand the doctrines of grace the better you love them. You are confirmed in the present faith, and well you may be, for our doctrine is worthy of your confidence. We are not afraid that any truth which Christ has uttered should be tried by the most stringent criticism, for not one single stone of all the bulwarks of Gospel doctrine can ever be removed out of its place. When cedars of Lebanon have yielded to the worm, even then shall the truth as it is in Jesus remain the same.

As for the silver pillars which bear up the canopy, to what should I liken them but to the attributes of God which support and guarantee the efficiency of the great atonement of Christ beneath which we are sheltered. There is the silver pillar of God's justice. He cannot, he will not smite the soul that hides beneath the cross of Christ. If Christ hath paid the debt, how is it possible that God should visit again a second time the iniquity of his people, first on their Surety, and then again on themselves? Then stands the next, the solid pillar of his power. "They shall never perish, neither shall any pluck them out of my hand; my Father which gave them me is greater than all, and none is able to pluck them out of my Father's hand." Then on the other side is the pillar of his love, a silver pillar indeed, bright and sparkling to the eye; love unchanging and eternal, strong as the power and fast as the justice which bear up the canopy on the other side. And here on this side stands immutability, another column upon which the atonement rests. If God could change, then might he cast away his blood-bought; but "because I am God and change not, therefore ye sons of Jacob rejoice." As for the covering of the chariot, it is of purple. I need not tell you where it was dyed. No Tyrian hues are mingled here. Look up, Christian, and delight thyself in that blood-red canopy which shelters thee from the sun by day and from the moon by night! From hell and heaven, from time and from eternity, art thou secured by this covering which is of purple. Oh! tempting theme to dilate upon the precious and glorious doctrine of atonement! Whenever our adversaries assail the Church, whatever may be the apparent object of their animosity, their real one is always the same, a desperate hatred to the great truth that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Well, as they hate it, let us love it; and under it let us take our greatest delight.

As for the bottom of this palanquin, which is of gold,—may not this represent the eternal purpose and counsel of God, that purpose which he formed in himself or ever the earth was? Pure was the decree of God, holy, wise, just, for his own glory, and most true; and as the precious things of the temple were all of gold, well may the basis of eternal love, an immutable and unchangeable decree, be compared to much fine gold. I do not know, brethren, how it is with you, but I find it most pleasant to have as the basis of my hope, the firm decree of God. Atonement covers me, I know, but still on this I must rest, Jehovah wills it; God decrees it; he hath said it, and it must be done; he hath commanded and it standeth fast. Oh! that golden sovereignty, whereon is written—"I will have mercy on whom I will have mercy; it is not of him that willeth, nor of him that runneth." Dear brethren, the Apostle plainly tells us that this is the basis on which even the silver pillars rest, "for he hath blessed us with all spiritual blessings in Christ Jesus, according as he hath chosen us in him from before the foundation of the world."

Then, to make this all soft and pleasant to recline upon, here is pavement of needlework. Soft cushions of love on which to rest. There is a double meaning here, for both the bride and bridegroom find rest in love. Our Lord finds rest in the love of his people. "Here will I dwell for ever." They do, as it were, make these carpets of needle-work in their love and affection for him, and in their trust and confidence in him; and here he rests. On the other hand, our Beloved spent his life to work for us our bed of rest, so that we must translate it "love of," as well as love for the daughters of Jerusalem." We rest in Christ's love; he rests in our love. Come, I need not explain further, brothers and sisters. Take your rest now to the full. You are married unto Christ; you are one with him; betrothed unto him in faithfulness, embraced in the arms of his affection. Fear not the noise of archers; the "threescore valiant men" protect you, and the king himself embraces you; now solace yourself with him; take your full of his sweet society, and say unto him from the bottom of your heart, "Let him kiss me with the kisses of his mouth, for his love is better than wine." Leave fighting for the evidences to the valiant men who can do it; as for you, ye daughters of Jerusalem, rest upon your Lord's bosom; leave conflict to the men ordained to fight, the men expert in war; as for you, be you expert in communion; understand the motions of Jesus' heart; look unto the lustre of his loving eyes; behold his beauties; be ravished with his divine affection to you; and now let your soul be satisfied with favor, and be full of the loving-kindness of the Lord!

IV. We close, then, by noticing THE DUTY OF EVERY BELIEVING HEART newest in connection with the subject.

Let every believer, while he recognizes himself as part of the Church inside the palanquin, yet look upon himself personally as one of the daughters of Zion, and let us each go forth this morning to meet King Solomon. It is not King David; King David is the type of Christ up to the time of his crucifixion—"despised and rejected of men, a man of sorrows and acquainted with grief," and yet King of the Jews. King Solomon is the type of Christ ever since the day when

"They brought his chariot from above,

To bear him to his throne."

and, with sound of trumpet, conducted him to his Father's presence-chamber above. Now it is King Solomon; King Solomon for wealth, for wisdom, for dignity, for honor, for peace. He is the Wonderful, the Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, and therefore is he King Solomon going forth. Get up from your beds of sloth; rise from your chambers of ease; go forth, go forth to pray, to labor, to suffer; go forth to live in purity, leaving Babylon behind; go forth to walk with him alone, leaving even your kinsfolk and acquaintance if they will not follow with you. Wherefore tarriest thou at home when the King is abroad? "Behold the Bridegroom cometh, come ye forth to meet him," and behold King Solomon. To-day let your eye rest upon him. Let your eye behold the head that to-day is crowned with glory, wearing many crowns. Behold ye, too, his hands which once were pierced, but are now grasping the scepter. Look to his girdle where swing the keys of heaven, and death, and hell. Look to his feet, once pierced with iron, but now set upon the dragon's head. Behold his legs, like fine brass, as if they glowed in a furnace. Look at his heart, that bosom which heaves with love to you, and when you have surveyed him from head to foot exclaim, "Yea, he is the chief among ten thousand, and altogether lovely." Does sin prevail? Behold King Solomon. Have doubts and fears arisen? Behold King Jesus. Are you troubled, and does your enemy annoy you? Look up to him, behold king Solomon. I pray you remember the light in which you are to behold him. Do not think that Christ has lost his former power. Behold him as he was at Pentecost, with the crown wherewith his mother crowned him in the day of his espousals. Oh! how glorious was our Lord when the Church crowned him with her zeal, and the arrows went abroad, and three thousand fell slain by his right hand to be made alive by the breath of his mouth! Oh, how these early saints crowned him, when they brought of their substance and laid it at the apostle's feet, neither did any man count that ought he had was his own. They crowned him with their heart's purest love; the Church had on her brow her bridal-wreath, and her husband wore his nuptial crown. Behold him to-day as wearing that crown still, for he is the same Christ, and do you go forth to meet him, and labor for him, and love him as the first saints did.

Forget not that his mother is to crown him soon in the day of his espousals. He is our brother as well as our husband, and the Church is his mother as well as ours. Oh! she is to crown him soon! The day of his espousals draweth nigh. Hark! I hear the trumpet sound! Jesus comes, and his feet stand upon Mount Olivet; kings and princes lick the dust before him; he gathers sheaves of sceptres beneath his arm even as the mower gathereth wheat with the sickle. He treadeth on principalities and powers, the young lion and the dragon doth he trample under foot. And now his saints cry, "Hosanna, blessed is he that cometh in the name of the Lord." The long-expected one is come, and his mother crowns him in the day of his espousals! Courage, poor heart, courage! Go forth and see King Solomon to-day as he is to lie, and remember,

"It doth not yet appear

How great we shall be made;

But when we see our Savior here,

We shall be like our Head."

When we look on Him; let us rejoice that this is to be our glory. We are to put off this sackcloth and put on scarlet and fine linen. The dust is to be wiped from our brow and the sweat from our face; the shackles are to be taken from our wrist, and the gyves from our legs; and we are to be emancipated, ennobled, glorified, made partners with Christ in all his splendor, and taught to reign with him world without end.

But there are some here that I can hardly call the daughters of Jerusalem, yet they are always round about Zion's gate. Oh, there are many of you who are always listening to our voice, and joining in our hymns, and yet you have not seen our Master yet! Go forth; leave your sinful pleasures, and leave your self-righteousness too; go forth and behold King Solomon. Look to Jesus, sinner, bleeding on the cross, and as thou lookest, love and trust; and I know that as soon as thou hast seen him and trusted him, thou wilt have a crown to put upon his head. It will be the day of thine espousal unto him, and thou wilt crown him with such a crown. Thou wilt decorate that crown with jewels dug from the secret mine of thy deepest heart, and having made this crown, thou wilt put it on his head, and fall down before him and sing—

"All hail the power of Jesu's name,

Let angels prostrate fall;

Bring forth the royal diadem,

And crown him Lord of all."

Well, then, we will lay aside every fear, and continue all the day gazing upon our matchless Christ, adoring him, exalting him, and having fellowship with him; for all is well; his travelling chariot is always safe, and soon will he step out of it with his bride at his right hand, and the world shall be astonished to behold the beauties of the royal pair when he shall be exalted, and they that are with him, before the presence of his Father and all the holy angels!

33. Paved With Love (SS 3:10)

NO. 1134

A SERMON DELIVERED ON LORD’S-DAY MORNING, SEPTEMBER 28TH, 1873

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“The midst thereof being paved with love, for the daughters of Jerusalem.” -

Song of Solomon 3:10.

THIS PORTION OF the Song describes the royal bridegroom as travelling up from the wilderness in an eastern palanquin, attended by his bodyguard, and by those who bear torches and burn perfumes. We have a description of the sumptuous chariot-bed in which this great monarch traveled, describing it as being made of cedar-wood, with pillars of silver, a basis of gold, curtains of purple, and then within it a tesselated floor, with pavement, not of precious stones, but of priceless love. Metaphor is suddenly dropped in this last item, and the result is a complicated, but very expressive form of speech. Some regard the expression as signifying a pavement of stone, engraved with hieroglyphic emblems of love, which made up the floor of this travelling chariot; but this would surely be very uncomfortable and unusual, and therefore others have explained the passage as referring to choice embroidery, and dainty carpets, woven with cost and care, with which the interior of the travelling-chair was lined. Into such embroidery sentences of lovepoetry may have been worked.

Needlework was probably the material of which it was composed; skillful fingers would therein set forth emblems and symbols of love. As the spouse in the second chapter sings, “His banner over me was love,” probably alluding to some loveword upon the banner; so, probably, tokens of love were carved or embroidered, as the case may have beep, upon the interior of the chariot, so that “the midst thereof was paved with love, for the daughters of Jerusalem.” We need not, however, tarry long over the metaphor, but endeavor to profit by its teaching. This palanquin or travalling chariot in which the king is carried, represents the covenant of grace, the plan of salvation, and, in fact, the whole system by which the Lord Jesus comes down in mercy among men, and by which he bears his people along with himself through the wilderness of this world, onward to the rest which he hath prepared for them. It is, in a word, the mediatorial work of Jesus. The ark was carried through the wilderness preceded by the pillar of cloud and fire, as the symbol of the divine presence in mercy, and here we have a somewhat similar representation of the great King of grace, borne in regal splendor through the world, and bearing his elect spouse with him. May it be ours to be made to ride like Jeshurun, upon the high places of the earth in happy fellowship with him whose goings forth were of old, even from everlasting.

I. I shall beg you to notice, first, this morning, THE GROWTH WHICH IS INDICATED HERE AS TO OUR VIEWS OF THE COVENANT OF GRACE. The description advances step by step, each sentence mentioning an additional and far-enhanced preciousness. Thus do those who study the work of salvation prize it more and more. At the first glance the sweet singer who speaks in this song perceived that the chariot was made of cedar, a costly wood; a closer view revealed “the silver pillars, beauteous to behold”: further observation showed “the basis all of burnished gold.” From cedar to silver, and from silver to gold, we have a clear advance as to precious material. On looking again, the observer remarks “the top of princely purple,” which is yet more precious as the type of imperial dignity, and the token of that effectual atonement which was wrought out by the ensanguined stream of Calvary. The blood which dyed that purple canopy is much more precious than gold that perisheth, though it be tried with fire.

And then, though one would think there could be no advance beyond the precious blood, the song proceeds yet one step further, for we find that “the midst thereof was paved with love, for the daughters of Jerusalem.”

Beloved, the whole way of salvation was devised by the Lord Jesus Christ.

It is all his own planning, and all his own carrying out. Hence the Song says, “King Solomon made himself a chariot of the wood of Lebanon.”

Jesus is the sole author and finisher of our faith; salvation is his from first to last; every part of the covenant reveals his master hand. This is the glory of the whole, and this the believing eye perceives at the very first glance, and is thereby made glad; but further knowledge reveals other bright and glorious facts, and as the matter is considered, wonder and gratitude increase. Let us, then, take a brief survey of this glorious gospel chariot, that wondrous thing, — Jehovah’s covenant of grace. The first item is, that it is made of “the wood of Lebanon.” The finest wood upon the earth was that of the cedar, and the finest cedars were those which grew upon the Lebanon range. The Lebanon cedars, indeed, appear to have possessed qualities not found in the common cedar with which we are acquainted.

That which was reckoned the best wood is used as the token of the superexcellence of the covenant of grace. Cedar, moreover, was not only the most costly wood, and most esteemed, but it is one of the most lasting.

London says that it is particularly valued for its durability; fit type of that “covenant ordered in all things and sure,” of which not one jot or tittle shall ever fail. Heaven and earth shall pass away, but the word on which we trust shall abide for ever. In addition to its other excellencies cedar-wood exhales a sweet perfume, so that a chariot of cedar would not only be very lasting but very delightful to ride in, even as at this day we joy in God’s salvation, and are filled with peace through believing. When we look at the covenant of salvation, at the very first glimpse of it we see that there is none like it: many schemes have been imagined and preached up as ways of salvation, but not one of them can be likened to the method of atonement by blood, reconciliation through a substitutionary sacrifice, redemption by the incarnate God, salvation all of grace from first to last. When this is compared to a chariot, no timber less noble than the sweet-scented fir, cut from the monarch of Israel’s royal forest, could worthily set it forth. Lies and vanity make up all other plans, but this is royal truth. Other ways of salvation have been tried, but they have soon proved to be failures; the worn of human depravity has eaten into the choicest wood that was ever felled in the forests of human merit; decay has seized upon all the goodly oaks of unaided human endeavors; and rottenness has devoured all carnal boastings, but the cedar-wood of our hope in Jesus has shown no sign of crumbling to decay, and it never will. There is in the atonement made by Christ a perpetuity of prevalence; it has availed for sin and will avail to the very end of time, so that whosoever confides in it has a hope which will not deceive him. I dare await the test of a long and afflicted life, or of a sudden and painful death, for the ground of my hope is undisturbed by outward circumstances; like the cedar, it is adapted to abide all weathers. As surely as the body of the Lord saw no corruption, so surely shall my hope never turn to despair, and even if it be buried it shall rise again. What consolation such a hope affords us! And for this reason, as perfume comes forth from cedar-wood, so do fragrant comforts come pouring forth from the salvation which Jesus Christ has wrought out for us. It is a pleasant as well as a safe thing to rest in what Christ has done. Our joy is greatest when our faith in him is most simple; the bare cedar-wood is most fragrant. We derive from every part of his work some joy, every part of it smells most sweetly; he is all happiness, all consolation, all bliss to us; and when our spirit casts itself in perfect simplicity upon him it breathes a perfumed atmosphere, delicious and reviving. If such be the first and lowest item in the description of the chariot, what will the richer portions be? We will now look more closely at the royal chariot, and note well the four pillars which support the canopy; and as we gaze we find that they are of’ silver — something more precious than cedar-wood, for the salvation of Jesus grows upon us, and unto us who believe he is more and more precious. There are some pictures so well painted that you may examine them with a magnifying glass, and instead of detecting defects you will perceive yet greater beauties; so may you examine the work of our blessed Lord microscopically, if you choose; and the more you look the more will you marvel, he is so really glorious, so intrinsically precious, so infinitely to be admired. And what are these pillars, think you, which support the canopy and add such beauty to the chariot? What are they but divine holiness, and infinite purity? Silver is constantly used in Scripture as the type of that which is precious and pure, — “As silver tried in a furnace of earth, purified seven times.” And O beloved, how holy the gospel is; the Lord’s word is very pure in itself, and very periling those who receive it.

Wherever the true gospel is preached it promotes holiness, and in so doing acts according to its nature, creating its like. There is not a doctrine of the gospel which is not according to godliness, none of its blessings make provision for the flesh, none of its precepts encourage sin, none of its promises wink at iniquity. The spirit of the gospel is the spirit of holiness always; it wages determined war against the lustings of the flesh, and consequently the gospel is abhorred by the unclean. It lays the axe at the root of sin, and like a fire devours all evil. As for the Lord Jesus Christ himself, is he not immaculate holiness? If you would see holiness embodied, where can you look but to the person of our well-beloved Master? Where are his imperfections? Can you find a flaw either in his language or in his actions, in himself or in the spirit that moved him? Is he not altogether perfect? Look, then, at the gospel, the way of salvation, and the covenant of grace, and you shall see holiness conspicuous everywhere, but especially when you come to deal with the center of the gospel, the great atoning sacrifice. Four silver pillars hold up this crimson canopy. The blood red propitiation covers us from the wrath of God, and the holiness of God holds up this interposing medium. He is not unrighteous to forget the blood of the atonement. Because he is a just God he is now the Savior of those who are sheltered beneath the reconciling blood of Calvary. The Lord could not forgive sin till first the honor of his law had been vindicated; but that being done, the selfsame honor requires that the atonement should be respected and the believing sinner saved. When we see Christ upon the cross we learn how God’s inflexible justice, like unbending pillars of pure silver, holds up aloft the crimson shelter of vicarious death, beneath which the saints are secure. Even to save his own elect, Jehovah would not mar his integrity, nor suffer his great white throne to be stained with injustice. He is no respecter of persons, and when sitting on the throne of judgment, even his own chosen, whom he loves with everlasting love, must be treated with the same impartiality as his enemies.

This he has effected by accepting his Son in their stead, and exacting from him those penalties which were due from them, but might be justly received at the hands of their federal Head. There is no injustice in the salvation of the believer, there is not even an abatement of the claims of just retribution; all is done openly, and so as to challenge the severest examination.

Conspicuously before the eyes of all, the silver pillars of purity upbear the sacred atonement. Is not this a matter for superlative delight? But we look more closely, and discern what would not have been perceived at a distance, “the bottom” of the chariot-bed “is of gold,” the most precious metal of all. This is to indicate that the foundations of salvation are imperishable, and unchangeably precious. The basis of grace is laid in the immutable purpose and unchanging decree of God, and in the everlasting, undiminished, unchangeable love of God towards his dear Son, and to those who are in him. Blessed be God for a salvation which will not yield under pressure, or fail us in our hour of peril. It is no base metal, but gold tried in the fire. I cannot understand those who think that God loves his people one day and hates them the next; that though he knew what they would be, and knew that they would fall into sin, yet he resolved to take them to himself as his children for a little while, and then afterwards to disinherit them. God forbid I should ever understand a doctrine so dishonoring to the Lord, who changes not. My own love to my children makes me feel that they must be my children as long as they live and I live; and surely God’s children must and shall be his children while God himself shall live and his people shall exist. Beloved, the basis on which we rest as saved sinners is not the shifting foundation of our own feelings, doings, prayings, and resolvings. If our salvation depended upon our good behavior, we might as well build on the clouds, and pile up bubbles as our cornerstones: ay, and if it rested upon our own unaided faith, if there were no guarantee of grace to keep that faith alive, but all rested on the exercise of faith by us, it were better never to have had a hope of salvation at all, than to have had such a wretched, unsubstantial mockery, certain to end ere long in fatal disappointment. You and I have not so learned Christ. We have left the miry clay for the solid rock. God has made an eternal purpose concerning his people, and that will never be changed; infinite love ordained their salvation, and will never reverse its decree, though day and night should cease. Infinite power guarantees the fulfillment of the divine purpose, and what can stand against omnipotence? A complete atonement has been already made, and it will never lose its efficacy, and therefore those for whom it was wrought out must be saved. There is, moreover, an indwelling Spirit who has come into God’s people, to abide with them for ever, according to the covenant promise, “I will dwell in them, and I will walk in them. I will be their God, and they shall be my people.” Our spiritual life does not hang on a thread, as it would do if it were in our own keeping, but it depends upon Jesus; for has he not said, “Because I live ye shall live also”? Nothing can be more secure than the salvation of the soul that believes in Jesus, for it rests in God alone. Of the chariot of salvation we may say with quaint Ralph Erskine -

“Its bottom is a groundwork sure Of pure and solid gold, From bankrupt beggary to secure, From falling through t’ uphold.”

Let us view the royal canopy of the chariot: “the covering thereof is of purple.” As the king and his bride traveled they needed to be screened from the sun’s baleful rays; lo, over the head of the spouse hangs a regal covering of purple. Look up, my soul, and see what interposes between thy God and thee! He must smite thee, for thou art a sinner; but thou art covered and sheltered, and art living happily. What is it that doth shield thee? What, indeed, but the atoning blood!

“Ah, who can view that purple covering And turn away unmoved, insensible? Who can discern it, and forget that day When impious greetings shouted forth disdain, When, crowned with thorns, the Man of sorrows stood In purple robes of cruel mockery; Despised, rejected, yet a king indeed, Whom they shall see hereafter on his throne.”

The atonement shelters us: never was a soul injured by the rays of God’s justice when hidden beneath this purple; and never shall there be. There is no repose for the conscience anywhere else, but there is perfect repose here. I often hear theories about what Christ did which remind me of Dr.

Duncan’s description of Robertson, of Brighton: “Robertson believed that Christ did something or other, which somehow or other had some connection or other with salvation.” This may suit others, but is of no sort of use to me. I feel that if Christ did not actually and literally die as my Substitute, the just for the unjust, I am not saved, and never can be at rest in my heart again. I renounce all preaching whatsoever if substitution be not the leading feature of my theme, for there is nothing worth preaching when that is gone. I regard that doctrine as the fundamental truth of the gospel, which, denied, you have slain the gospel, and which, cast into the background, you have covered the gospel with a cloud. That Jesus Christ was made sin for us, that we might be made the righteousness of God in him; that though he was just, he was treated as a sinner, and in our room and place and stead suffered the wrath of God due to us; this is the kernel and vital heart of the gospel. Conscience tells every man that God must punish sin; its voice, more or less loudly, always proclaims that sin must be punished. This is no arbitrary arrangement, it is inevitable; sin and suffering have a natural relationship. If God be just, sin must bring evil consequences upon the man who commits it, and until conscience understands that this evil was borne by Christ, that he suffered what ought to have been suffered by the sinner, and that he was justly a substitute because he was the head and Adam of those for whom he died — until, I say, the conscience knows this, it cannot find rest. Get under the blood-red canopy, and then you are at peace, but not till then. Hence you find that whenever God revealed himself to his people, the most apparent thing was always the blood; Abel must bring a bleeding lamb, and Noah a slaughtered beast. When the king feasted with his chosen in Egypt, the blood adorned the lintel and the two side-posts of every house wherein he revealed his saving power. When he marched through the wilderness, one of the coverings of his tabernacle was made of rams’ skins dyed red; and all within and around the holy courts themselves were perpetual sprinklings of blood, for almost all things were, under the law, purified by blood; the voice of the law always proclaiming what the gospel proclaims too, that “without shedding of blood there is no remission of sin.” Our Savior’s life must end in blood upon the tree; and ere that closing scene, his last feast of love, his communion with his disciples had for its most conspicuous provision the cup of red wine in which his blood was symbolized. Every time he sets forth visibly his communion with his people here below the wine must be poured forth.

God cannot and will not reveal himself to man except through the medium of the perfect satisfaction by the pouring out of the life of the Substitute in the stead of the sinner.

“The covering thereof is of purple.” Oh, it is not for these lips to tell how precious that purple is; it is not possible even for this heart to know how precious is the blood of the Son of God, the vital blood which out of love to us he poured out freely for our redemption. Sit you at your ease, my brethren and sisters, in the of salvation, rejoicing as you look upward, and let no doubts nor fears, mistrusts nor suspicions, vex you, for beneath the blood-red canopy you are secure.

There is yet one more step, — we rise from the blood to the love which caused it to flow, and we read of the royal chariot, — “The midst thereof was paved with love, for the daughters of Jerusalem;” not merely the bottom covered with it, but, as in a carriage, the whole vehicle lined with something soft to sit upon, and lean upon; so the whole covenant of grace is, within, garnished and beautified, and made delightful to the believer’s soul, by the sweet love of God in Christ. The covenant is love in its secret places, all love, unalloyed love, invisible love, nothing else but love. When one comes to know most of the covenant, and admires the wisdom, the power, the purity, the eternity of all that God has done, yet the most striking characteristic of it to the advanced Christian is the love, the mighty love of God, by which he is brought by Jesus Christ into eternal salvation.

Thou hast crowned me with loving-kindness; thou hast loved my soul out of the pit; thou hast loved me, and given thyself for me. Thy love has redeemed me with a price most precious; thy love has made me what I am; thy love carries on the work, and thy love will complete it, and present me to thee in its own perfect image; for “the midst of it is paved with love, for the daughters of Jerusalem.” The point we have proved is this, that everything in the study of the gospel grows upon you. I earnestly exhort you, therefore, to meditate much in the Scriptures, to consider much the person and character of your Lord, to meditate full often upon his beauties, and upon all the work which he has done in your behalf. Do not be satisfied with a superficial survey, as many Christians are. These are not the days of contemplation as the old Puritan times were, we are too apt to be superficial; but do remember that while there are nuggets of gold upon the very surface of Scripture, yet the most valuable mines of gold are far down, and you must dig into them. Pray God that you may be well taught in the things of Christ. There are some sciences in which you can master all that is worth knowing in a short time, and the further you go in the study the more you perceive that nothing is very certain, and you soon get weary of it; but the science of Christ crucified grows upon you; you get more assured of the facts of it, and more intensely delighted in them. I exhort you, therefore, to sit constantly at the Master’s feet with Mary, and I pray that each one of us may know, by following on to know the Lord, what are “the heights and depths, and to know the love of Christ, which passeth knowledge.”

II. We shall now NOTE THE POSITION FROM WHICH THE LOVE MENTIONED IN OUR TEXT IS BEST SEEN. “The midst thereof is paved with love.” It is not, therefore, to be seen from the outside. The mere outsider understands nothing of the love of God to his people as displayed in the covenant of grace. I am certain that there are many of you here present who have heard the gospel for years, and yet no more know the sweetness of it than the floor I am standing upon. A man may pass the door of the London Tavern or the Mansion House for years, and yet have no notion of the banquets within, for these are indoors, and you must enter to partake of them. Savory vapors floating from the festive board may awaken a transient imagination, but no more. The cock on the dunghill turned over the diamond, and, according to the fable, remarked that he cared very little for it, he would sooner have found a grain of barley: so, many hear of the sweetness of true religion, but they have not the taste or the ability to perceive its sweetness. Oh, unregenerate hearer, you never will know how sweet the gospel is, it is impossible you should while you remain in the state you now are in; but I tell you, if you could get half a glimpse of the joy which even the poorest Christian has, you would never rest content until you enjoyed it too. If men have said concerning Naples, “See Naples and die,” because of its beauty, I might say to you, it were worth while dying a thousand deaths to get a glimpse of Christ: when once your faith has perceived his beauty you will wonder how you could have been satisfied to be blinded so long. What must it be to be forgiven all your sins and to know it: what must it be never to be afraid of death, to be able to look forward to departing from this world as a thing to be longed for, and not to be dreaded: what must it be to be able to look up and say, “God is my Father, and I feel that I am his child: “what must be the joy and bliss of having familiar fellowship with God, so that you are called his friends, as Abraham was of old? I wish I could set your mouths watering after these things. If you had but a little taste of them you would long for more; but until the Lord shall grant you that taste, all we can say of the love of Christ will have no charm for you. The love which lines the chariot of salvation is not to be known by those who remain outside; “the secret of the Lord is with them that fear him, and he will show them his covenant.”

And so note next, when the Christian himself stands apart from his Lord, and judges by outward appearances, he cannot perceive, as once he did, the loving-kindness of the Lord. Providence grows dark as a winter’s day.

The tried believer cries, “My wife has been taken from me; my property is melting away, my business fades; I am sick in body and weary in soul; I cannot see a trace of the love of God to me in all this.” Brother, the description in the Song does not say that the chariot is plated with love on the outside, but it is paved with love within, “in the midst of it.” Oh that you had faith to believe that the heart and real core of every providence is love. The exterior of it may be as a thorn hedge, but sweet fruit ripens within. “Oh,” say you, “but I have looked at the Bible lately, and as I have glanced over its once-cheering promises they appear to smile at me no more. Some of the words grate very harshly on my ear, and almost condemn me.” I do not wonder, for although I can at this moment see love in the very outside of Scripture, yet there are times when I cannot, when I can only feel as if every text thundered at me, and out of God’s own mouth came heavy sentences against me. Beloved, it does not say, I repeat it, that the exterior part of this palanquin was adorned with self-apparent love, but that love was in the midst. If you stand examining the exterior of providence, and the mere letter of the word, and begin to judge and try your God, I should not wonder if little enough of love should be conspicuous to you. Look into the heart of God and read what he has written there. When faith takes a step upward, and mounts to the inside of the chariot of grace, she finds that it is paved with love for the daughters of Jerusalem.

Come and sit side by side with Jesus in his chariot of grace, his bed of rest.

Come and recline with him in hallowed fellowship. There is room enough for you, and strength enough to bear your weight. Come now and be carried with him who carried all your cross. Sit down with him who on his hands, and on his side, bears the memorials of his dying love to you. What company you have, and what royal accommodation is provided for you!

Methinks I sit in the chariot with the Beloved now, and I begin to look around me. I catch a glimpse of the purple above my head, and remember the unspeakable love which bled and died for sinners; I look at the silver pillars which support the covering, and how infinite holiness stands fast, and in love to me secures my perfection; I place my foot on the golden bottom of the chariot, and know that divine power is pledged by love to preserve and bear me through; I see above me, and around me, and beneath me, nothing but love, — the free, unbounded love of God. Now, beloved, indulge yourselves with a glance around you for a minute. Look back to old eternity; let your eye peer through the mists which hide that ancient age before the ages began! What see you there but love, “according to his eternal purpose which he purposed in Christ Jesus or ever the earth was”? Look a little closer; see the garden of Eden and the fall, — what strikes your eye there but love? The seed of the woman shall bruise the serpent’s head. Look to the cross, and at God incarnate here below; behold Jesus living in suffering, and dying in shame! Here love comes to her climax, and lays bare all her matchless charms. Look to the time of your own life. Was not love present at your birth, perfuming your first breath? Were you not nursed in love, cradled in love, and swaddled in love? Have you not since then, even in your sinfulness, been loved with an exceeding great and wondrous love? Did not love turn your heart of stone into flesh? Has not love dwelt in you since then even to this day? Have not even your trials been sent in love? Blind unbelief called it severity; look now, as Jesus sits at your side, and say, was it not the wisest form of love that smote you, and made you cry out in bitterness? Oh, I do remember at this day nothing in the dealings of God to me but love. I sat me down last night, as this text charmed my spirit, and tried to think over my whole life, if perhaps I might light upon some unkindness of my God to me; but my solemn witness is that from the first day my life began to beat, from the first hour I knew anything of the Lord whatever, all his dealings have been love, love, love, love, love, love alone — nothing else but love. Of my life I can and must say, “the midst thereof has been paved with love.”

Look at the tesselated pavement of love beneath your feet for a moment.

See you not the Father’s love — that golden mass of uncreated love, for the Father himself loveth you: look at Jesus’ love, another diamond pavement beneath your foot: Jesus loved you to the death with a love that many waters could not quench, nor floods drown: look at the love of the Spirit, too: equally precious is the tender affection of the loving Comforter.

Think how the Holy Ghost has borne with you, has striven with you, and endured your ill manners in the wilderness, and blessed you still. Look at those delightful embroideries from the divine needle — the precious promises. A thousand promises there are, but they are all love. Look down and see how all the attributes of God are engaged for you, but they are all in league with love. Look, then, at all the providences of God towards you, at all the exercises of his grace in your heart, and you will see many and strange colors of varied beauty, all blending in one wondrous pattern of deep, unsearchable love. I cannot talk this morning, my tongue fails me, but I feel the love of Jesus in my own soul, and I pray that you may feel it in yours. This one thing be assured of, that as it was in the beginning, it is now, and ever shall be, love, love, love, right on, for ever and for aye. The Lord who has begun to love you will never cease from doing so. The midst of the covenant of grace is paved with love for the daughters of Jerusalem.

III. I want you to notice THE PECULIAR POSITION OF THE PAVEMENT OF LOVE DESCRIBED IN THE TEXT. It is “in the midst” of the chariot, and only from the midst is it to be seen. It is in the midst of it; and therefore Jesus rides upon it, and his espoused ones ride upon it. It is a very simple thought, but it richly deserves to be beaten out a little. Jesus is represented here as the King in the chariot, and as the chariot is lined with love, we are taught that Jesus dwells in love. Where is he now? Among the thrones and principalities above, but he abides still in love. Love brought him down from heaven to earth, love conducted him in all his weary journeys over the acres of Palestine: love led him to the garden, the death-sweat, and the cross; and equally at this hour does love attend him: he loves in heaven as he loved below. Whatever he is doing, whatever he is feeling, whatever he is saying, we know this one thing about him, he dwells in love to us. He is in his chariot, and all around him in that chariot is love. The chariot was a royal one, and as the king rode along he was reigning, but he was reigning in love, and it is so with Jesus. All things are in his hands, and he governs all things in love to his people. Heavenly principalities serve him, and angels are his willing messengers; but there is no power which Jesus has, which he does not wield in love to us. Has his power seemed sometimes to be exercised harshly? It is not so: it cannot be so. He reigns in love. Our Joseph is lord over all Egypt, and since Joseph loves his brethren, the good of all the land of Egypt is theirs. Jesus rules ad the world for his people’s benefit; all things are theirs, whether things present or things to come, all are theirs. Jesus reigns in love.

And Jesus rests in love. This chariot was a place for the traveler to rest in; he reclined as he was carried along. Nothing gives Jesus such rest as his love for his people. It is his solace and his joy. It is almost inconceivable by us that Jesus should derive joy from the fact that he loves us, but so it is.

That text in Zephaniah which we read on Monday evening comes again to our recollection, — “He will rest in his love, he will joy over thee with singing.” It is a joy to Christ to love his people. His own heart finds a joy in their joy, a heaven in their heaven. To see them saved is bliss to him. Oh, how glad we ought to be of this. Jesus rests in love.

But as the traveler rested he also proceeded on his way; the bearers carried the palanquin from place to place, and the traveler made progress, but always with the same surroundings within his curtained bed. So Jesus in all his glorious matchings, in everything he does or is to do, still marches on in love. Read you the Book of Revelation, and think of the trumpets, and the falling stars, and the opened vials full of judgments, and you may well tremble; but then fall back upon the doctrine of the Scriptures, and say, “These are the goings forth of my Lord the King, but he always rides in a chariot which is paved with love for the daughters of Jerusalem. So let him come: with earthquake and with flame, if so he chooseth, let him come; let him even loose destroying angels to smite the earth; and let the whole world before his coming rock and reel, and all men’s hopes depart like visions of the night, I will not fear, for sure am I that he cannot come except in love to me. No judgment can bear wrath to his people, no overturning can overturn their hopes, no rod of iron can shatter their bliss.

This is surely a thought which should make your spirit glad.

Now notice that as Jesus rides in this chariot, so do you, O believer, and at this moment your standing is upon love. You stand up in this palanquin upon love. You are accepted in the Beloved: you are not judged according to the law, but you are judged according to grace: you are not estimated at the judgment seat by what you have done, but according to his abounding mercy. Recline this morning in the love of God. Ah, take your rest in it. As the rich man tries to find solace in his riches, and the strong man in his strength, and the great man in his fame, so stretch yourselves and lie at ease upon this glorious bed of almighty love.

And, beloved, take care that when you labor to make progress, you still make it in the power and energy of his love. Do not strive after virtue and grace by the law, for you will never get them. The chariot in which you rest is also the chariot in which you are to be carried forward towards perfection. Grow in grace, but keep to the cross. Cling still to the love of God in Christ Jesus, for that keeps you always safe. You sleep in it; you wake in it; you eat and you drink in it. Wherever you are, love surrounds you. It is in the atmosphere you breathe; it is to be found in every place, wherever you roam. You are never out of the love which is in the midst of the chariot.

These are things not to be talked of so much as to be thought over. Carry them home, and if you have leisure this afternoon, try to mark, learn, and inwardly digest this precious truth, — “The midst thereof is paved with love for the daughters of Jerusalem.”

IV. To close, DWELL ON THAT LOVE itself just for a moment. Remember it is special love. It is not love for all men. There is some consolation in universal benevolence, but here we go deeper, and rejoice in love for the daughters of Jerusalem. There is an electing, discriminating, distinguishing love, which is settled upon a chosen people, — a love which goes forth to none beside, but only to them; and it is this love which is the true restingplace of the saint.

It is love undeserved, for what daughter of Jerusalem ever deserved that our glorious King should fall in love with her? It is a love, therefore, which is a theme for eternal wonder. Why didst thou love me, Redeemer? Why didst thou make a covenant of grace with me, and line that covenant with immutable love? This love is everlasting and eternal. It never had a beginning, it never will have an end. Simply as I have stated the truth, it is a nut with heaven for its kernel. Thou wast always loved, O believer, and thou always shalt be, come what may.

It is love unrivalled, for never was there such affection as that which Christ has for his chosen; love unexampled, to which none of us shall ever reach.

We should seek to love as God has loved us, but to the infinite, the boundless degree, we shall never arrive. There is no love like the love of God in Christ. It is love which to us has become this day our brightest thought, our truest comfort, and our most potent incentive. Law rules the slaves of this world, but love rules the freemen of the world to come. The ungodly, if they do right after a fashion, do it from fear of punishment or hope of reward; but the true-born children of God find in the love of Christ their sole motive: they are obedient not because they are afraid of being lost — they know they never shall be: not because they hope to get to heaven by their good works — they have heaven already by the works of another, guaranteed to them by the promise of God: but they serve God out of pure gratitude for what they have received, rejoicing as they work in the service of one they love so well.

Beloved, may the love of God be shed abroad in your hearts by the Holy Ghost this morning, and all the days of your lives, and O that many who have never tasted of that love may be made to long for it, that they may be made alive by it, and unto God shall be glory. Amen and Amen.

34. Christ's Estimate of His People (SS 4:10-11)

January 23rd, 1859

"How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue, and the smell of thy garments is like the smell of Lebanon."—Song of Solomon 4:10-11.

I SHALL NOT, this evening, attempt to prove that the Song of Solomon has a spiritual meaning. I am sure it has. It has been frequently said, and, I believe, has commonly been thought, that this song was originally written by Solomon upon his marriage with Pharaoh's daughter. Now I am as sure as I am of my own existence, that this is one of the grossest mistakes that ever was committed. There is nothing about Pharaoh's daughter in it. It is, first of all, improbable that it was written of her; and in the next place I will go further, and affirm that it is impossible that it could have been written by Solomon in honor of her. If you look all through the song you will find that this is so; in the first beginning she is compared to a shepherdess. Now all shepherds are abominations to the Egyptians; do you think, therefore, that Solomon would compare an Egyptian princess to the very thing which she abominated. In the next place, all the scenery is in the land of Canaan, none of it in Egypt; and besides that, all the places that Solomon speaks of, such as Engedi, Lebanon, Amana, and Damascus, were all out of the way; not one of them would have been passed in coming out of Egypt into Jerusalem, and very probably the Egyptian princess did not even know there were such places at all, so that if Solomon had wished to praise her he would not have compared her eyes to the fish-ponds of Heshbon, but would have spoken of the sweet waters of the Nile. Besides, it could not have been Pharaoh's daughter. Did Pharaoh's daughter ever keep sheep?—and yet the person who is represented here did. Did the watchman ever follow her about the streets, and try to take away her veil from her? Solomon would have shown them something if they had; therefore, that is impossible. In one place, Solomon compares her to a company of horses in Pharaoh's chariot. Now, horses were, among the Israelites, common things; and what would Pharaoh's daughter have said, if Solomon had compared her to a company of horses? She might have well looked him in the face and said, "Have you not some better comparison for me than my father's horses?" It is very unlikely that Solomon perpetrated that folly. It is improbable, therefore, and we may almost say impossible, that it could be Pharaoh's daughter. She never came from Lebanon and from the top of Amana; most probably she never heard of those places, or, if she heard of them, she could not have come from them, for she came from Egypt. The fact is, that this book has been a puzzle to many men, for the simple reason that it was not written for them at all. Learned men and wise men find this a stone on which they are broken to powder, just because it was not written for them. Men who are disposed to laugh at Scripture find here an opportunity to exercise their profane wit, just because the book is not written for them. This book was called by the Jews, "the Holiest of Holies;" they never allowed any one to read it till he was thirty years of age; it was thought to be such a Sacred book. Many a Christian who reads it cannot understand it. And as good Joseph Irons says, "This dwarfish age is not likely to esteem this book as it ought to be esteemed; only those who have lived near to Jesus have drunk out of his cup, have eaten his flesh and drank his blood, only those who know the fullness of the word 'communion,' can sit down to this book with delight and pleasure; and to such men these words are as wafers made with honey, manna, angels' food: every sentence is like gold, and every word is like much fine gold." The true believer who has lived near to his Master will find this book to be a mass, not of gold merely, for all God's Word is this, but a mass of diamonds sparkling with brightness, and all things thou canst conceive are not to be compared with it for its matchless worth. If I must prefer one book above another, I would prefer some books of the Bible for doctrine, some for experience, some for example, some for teaching, but let me prefer this book above all others for fellowship and communion. When the Christian is nearest to heaven, this is the book he takes with him. There are times when he would leave even the Psalms behind, when standing on the borders of Canaan, when he is in the land of Beulah, and he is just crossing the stream, and can almost see his Beloved through the rifts of the storm-cloud, then it is he can begin to sing Solomon's Song. This is about the only book he could sing in heaven, but for the most part, he could sing this through, these still praising him who is his everlasting lover and friend.

With these preliminary remarks, let us go at once to the text. I have said that this is Jesus speaking to his Church. How when the Church praises Jesus, you do not wonder, for he deserves all she can say of him, and ten thousand times more. When she uses such large expressions concerning his loveliness, you feel that she falls far short of her mighty theme; that she does but demean him by her comparisons, for she can but compare the greater with the less, and the beautiful and the eternal, with that which is mutable and transient. But to hear Christ turn round upon his Church, and seem to say to her "Thou hast praised me, I will praise thee; thou thinkest much of me, I think quite as much of thee; thou usest great expressions to me, I will use just the same to thee. Thou sayest my love is better than wine, so is thine to me; thou tellest me all my garments smell of myrrh, so do thine; thou sayest my word is sweeter than honey to thy lips, so is thine to mine. All that thou canst say of me, I say it teach to thee; I see myself in thy eyes, I can see my own beauty in thee; and whatever belongs to me, belongs to thee. Therefore, O my love, I will sing back the song: thou hast sung it to thy beloved, and I will sing it to my beloved, thou hast sung it to thy Ishi, I will sing it to my Hephzibah, thou hast sung it to thy husband, I will sing it to my sister, my spouse."

Now note how sweetly the Lord Jesus sings to his spouse, First, he praises her love; "How fair is thy love, my sister, my spouse! how much better is thy love than wine!" Next he praises her graces; "The smell of thy ointments, is much better than all spices." Then he praises her words; "Thy lips, O my spouse, drop as the honeycomb." Then he praises her thoughts, the things that do not come out of her mouth, but lie under her tongue; "Honey and milk are under thy tongue." Then he finishes by praising her works, "The smell of thy garments is like the smell of Lebanon."

I. Begin at the beginning then, Christ first PRAISES HIS PEOPLE'S LOVE. Dost thou love God, my hearer? Dost thou love Jesus? If not, stand back! These things have nothing to do with thee, for if thou forest not Christ, thou hast neither part nor lot in the matter. Thou art in the gall of bitterness, and in the bond of iniquity. But canst thou say as Peter did, when his Master asked him thrice; "Simon, son of Jonas, lovest thou me?" Canst thou say, "Lord, thou knowest all things, thou knowest that I love thee; and thou knowest, O my Lord! that my grief is that I do not love thee more, I pant to have my little love increased, that my heart may be eaten up with love, that zeal of love to thee may completely consume me?" Hearken then, to what the Lord Jesus says to thee to-night, by his Holy Spirit, from this song! Thy love, poor, feeble, and cold though it be, is very precious unto the Lord Jesus, in fact it is so precious, that he himself cannot tell how precious it is. He does not say how precious, but he says, "how fair." This is an expression that men use when they do not know how to describe anything. They lift up their hands, they put in a note of exclamation, and they say, "How fair! how precious! how much better is thy love than wine!" The fact is, that Jesus values our love at such a price, that the Holy Spirit when he dictated this Song of Solomon, could not see any word in all human language that was large enough to set forth Christ's estimation of our love. Have you never thought of Christ's love to you, till your heart has been melted, while your beloved spoke to you, till the tears have run down your eyes, and you have believed you could do as Mary Magdalene did, could kiss his feet, and wash them with your tears, and wipe them with the hairs of your head? Now can you believe it? Just what you think of Christ's love, Christ thinks of yours. You value his love, and you are right in so doing; but I am afraid that still you undervalue it. He even values your love, if I may so speak, he sets a far higher estimate upon it than you do; he thinks very much of little, he estimates it not by its strength, but by its sincerity. "Ah," he says, "he does love me, he does love me, I know he does; he sins, he disobeys me, but still I know he loves me, his heart is true, he does not love me as I deserve, but still he loves me." Jesus Christ is delighted with the thought that his people love him, this cheers any gladdens him. Just as the thought of his love gladdens us, so the thought of our love gladdens him. Notice how he puts it, he says, "How much better is thy love than wine!" Now wine when used in Scripture, frequently signifies two things, a great luxury, and a great refreshment. Wine is a luxury, especially it is so in this country, and even in the East, where there was more of it, good wine was still a dainty thing. Now Jesus Christ looks upon his people's love as being a luxury to him; and I will show you that he does. When he sat at the feast of Simon the Pharisee, I have no doubt there were sparkling wine cups on the table, and many rich dainties were there, but Jesus Christ did not care for the wine, nor for the banquet. What did he care for them? That poor woman's love was much better to him than wine. He could say to Simon the Pharisee, if he had chosen, "Simon, put away thy wine cups, take away thy dainties; this is my feast, the feast of my people's love." I told you also that wine was used as an emblem of refreshment. Now, our Saviour has often been refreshed by his people's love. "No," says one, "that cannot be." Yes! you remember once he was weary and thirsty, and sat upon the well of Samaria. He needed wine then indeed to refresh him, but he could not get so much as a drop of water. He spoke to a woman whom he had loved from before all worlds, he put new life into her, and she at once desired to give him drink; but she ran away first to tell to the Samaritans what she had heard. Now the Saviour was so delighted at her wishing to do good, that when his disciples came, they expected to find him fainting, for he had walked many a weary mile that day, so they said, "Whence hath he meat?" and he said, "I have meat to eat that ye know not of." It was that woman's love that had fed him. He had broken her heart, he had won her to himself, and when he saw the tear roll from her eye, and knew that her heart was set upon him, his spirits all revived, and his poor flagging strength grew strong. It was this encouraged him. Nay, I will go farther. When Christ went to his cross there was one thing that cheered him even in the agonies of death, it was the thought of his people's love. Are we not told by the apostle Paul in the Hebrews, that our blessed and divine husband, the Lord Jesus, "for the joy that was set before him, endured the cross, despising the shame?" What was that joy? Why, the joy that he should see his seed, and that seed should love him, and that he should have his love written in their hearts, in remembrance of his dying pains and agonies: Jesus was cheered, even in his death agonies, by the thought of the love of his people, when the bulls of Bashan roared upon him, and the dogs bayed him, when the sun was put out in darkness, when his Father's hand was heavy upon him, when the legions of hell compassed him, when the pangs of body, and the tortures of spirit all beset him; it was this that cheered him, "My people, they are dear to me, for them I stretch these bleeding hands; for them shall this heart be pierced and oh, how they will love me, how they will love me on earth! how they will love me spiritually in Paradise!" This was the wine the Saviour had to drink; this was the cup of his delightful joy that made him bear all these pains without a murmuring, and this was the meaning of these words of Jesus—"How much better is thy love than wine!"

Pause here, my soul, to contemplate a moment, and let thy joy wait awhile. Jesus Christ has banquets in heaven, such as we have never yet tasted, and yet he does not feed there. He has wines in heaven richer far than all the grapes of Eshcol could produce, but where dose he seek his wines? In our hearts, my friends, in our hearts. Not all the love of angels, nor all the joys of Paradise, are so dear to him as the love of his poor people, sprinkled with sin, and compassed with infirmity. Is not that a thought! I may preach about it, I can only speak it to you; read it, mark it, learn it, and inwardly digest it; and oh, if you saw him standing here to-night, and looking into your eyes, and saying to you personally,—"You love me, I know that you love me, thy love is to me better far than wine;" would you not fall at his feet and say, "Lord, is my love so sweet to thee? then shame upon me that I should give thee so little of it." And then you would break out into the Song of Krishnu, which we sung this morning,

"O now, my soul, forget no more

The Lord who all the misery bore,

Nor him forget who left his throne,

And for thy life gave up his own."

This is the first point: the love of the believer is sweet to Christ.

II. Do not imagine, however, that Christ despises our faith, or our hope, or our patience, or our humility. All these GRACES are precious, to him, and they are described in the next sentence under the title of ointment, and the working of these graces, their exercise and development, are compared to the smell of ointment. Now both wine and ointment were used in the sacrifice of the Jews, sweet smelling myrrh and spices were used in meat offerings and drink offerings before the Lord "But," saith Jesus Christ to his church, "all these offerings of wine, and all that burning of incense, is nothing to me compared to your graces. Your love is my wine, your virtues are my sweet smelling ointments." For now you have a little faith, but oh, how little it is. You seem to have got just faith enough to know how unbelieving you are; you have got love, but somehow you have only got about love enough to let you know how little you love him. You have some humility, but you have only enough humility to discover you are very proud: you have some real for Christ, but you have only zeal enough to make you chide yourself that you are so cold; you have some hope, but you have only hope enough to lead you to see how despairing and desponding you often are; you have some patience, but you have only patience enough to teach you how often you murmur when you ought not. "I confess," say you, "that all my graces are a stench in my own nostrils, and all the good things I trust I have, I cannot look upon them with any pride or self-congratulation. I must bury myself in dust and ashes; and even those things, I can but weep over them, for they are so marred by my own evil nature." But now then, the very things that you and I very properly weep over, Christ delights in. He loves all these: the smell may seem to be but very faint and feeble, yet Jesus observes it, Jesus smells it, Jesus loves it, and Jesus approver it. Yes, believer, when you are on your sick bed and are suffering with patience; when you go about your humble way to do good by stealth; when you distribute of your alms to the poor; when you lift up your thankful eye to heaven; when you draw near to God with humble prayer, when you make confession of your sin to him; all these acts are like the smell of ointment to him, the smell of a sweet savor, and he is gratified and pleased. O Jesus, this is condescension indeed, to be pleased with such poor things as we have. Oh this is love, it proves thy love to us, that thou canst make so much out of little, and esteem so highly that which is of such little worth! Have you never known a little child when he feels love in his heart go into the garden or the field and bring you a little flower, it may be but a little buttercup or a daisy, a great thing to him, perhaps, but a trifle to you—worthless in fact—you have taken it and you have smiled and have felt happy because it was a token of your child's love? So Jesus esteems your graces, they are his gift to you. Mark, first of all, they are very poor things in themselves; till he esteems them as tokens of your love, and he rejoices in them, and declares they are as sweet to him as all the spices of Araby, and all the rich odours of the merchant. This is the second thing.

III. Now we come to thy third, "Thy lips, O my spouse, drop as the honeycomb." Christ's people are not a dumb people, they were once but they TALK now. I do not believe a Christian can keep the secret that God gives him if he were to try; it would burst his lips open to get out. When God puts grace into your heart you may try to hide it, but hide it you cannot. It will be like fire in the bones, and will be sure to find its way out. Now the church is a talking church, a preaching church, and a praising church; she has got lips, and every believer will find he must use his lips in the service of Christ. Now it is but poor, poor matter that any of us can speak. When we are most eloquent in our Master's praise, how far our praiser fall beneath his worth! When we are most earnest in prayer, how powerless is our wrestling compared with the great blessing that we seek to obtain! When our song is loudest, and it begins to be something akin to the chorus of the angels, even then how marred it is with the discord of our unbelief and of our worldliness! But Jesus Christ does not find any fault in what the Church speaks. He says, "No, 'Thy lips, O my spouse, drop us the honeycomb.'" You know the honey that drops out of the honeycomb is the best—it is called the life-honey. So the words that drop from the Christian's lips are the very words of his life, his life-honey, and they ought to be sweet to every one. They are as sweet to the taste of the Lord Jesus as the drops of the honeycomb.

A little caution to some of you that talk too much. Some of you do not let your words drop as the honeycomb, they gush out as a great stream that sweeps everything before it, so that others could not thrust in a word edgeways; no, not it it were squeezed together and sharpened at one end could it be got in. They must talk, their tongue seems set on a hinge, like a pendulum, for ever going on, swing! swing! swing! Now Christ does not admire that. He says of his church in his commending, her lips "drop as the honeycomb." Now a honeycomb, when it drops, does not drop go much even as the drops that fall from the eaves of houses; for the honey is thick, and rich, and therefore it takes some time. One drop hangs for a time; then comes another, and then another, and does not all come in quick succession. Now when people are often talking a great deal, it is poor and thin, and good for nothing; but when they have something good to say, it drops by slow degrees like the honey from the honeycomb. Mark, I do not want you to say one good word less. They are those other words, those awkward ones. Oh that we could leave them out! I am as guilty of this myself, I fear, as many others. If we could talk half as much, it would be, perhaps, twice as good; and if we were to say only a tenth of what we do, perhaps we should be ten times better, for he is a wise man that knows how to speak well, but he is a great deal wiser man that knows how to hold his tongue. The lips of the true church, the lips of the true believer drop like the honeycomb, with rich words, rich thoughts, rich prayers, rich praises. "Oh," says one, "but I am sure my lips do not drop like that when in prayer. Sometimes even I cannot get on at all, and when I am singing I cannot put my heart into it, and when I am trying to instruct others, I feel I am so ignorant that I know nothing myself." That is your estimate;—I am glad you are so humble as to think that. But Christ does not think so. "Ah," he says, "that man would preach if he could; that man would honor me better if he could." And he does not measure what we do, but what we want to do; and so it is that he reckons that our lips drop like the honeycomb. What is sweeter in the world than honey from the honeycomb? But whatever may be the sweetest thing to the world, the words of the Christian are the sweetest things to Christ. Sometimes believers are privileged to set down together, and they begin to talk about what he said, and what he suffered for them here below, they begin to speak of his exceeding glories and his boundless and matchless love; they begin to tell to one another what they have tasted and handled of the good word of life, and their hearts begin to burn within them when they speak of these things by the way. Do you know that Jesus is in that room, smiling Jesus is there, and he is saving to his own soul, "It is good to be here, the lips of these my brethren drop as the honeycomb, and their words are sweet to me." At another time the Christian is alone in his chamber, and he talks with his God in a few broken words, and with many sighs, many tears, and many groans, and little does he think that Jesus Christ is there, saying to such an one, "Thy lips, O my beloved, drop with honey like the honeycomb."

And now Christians will you not talk much about Jesus? Will you not speak often of him? Will you not give your tongue more continually to prayer and praise, and speech that ministers to edifying, when you have such a listener as this, such an auditor who stoops from heaven to hear you, and who values every word you speak for him? Oh, it is a sweet thing to preach when the people listen to catch every word. I would give in if I had to preach to an inattentive audience. And yet I do not know. Plato, we are told, was once listening to an orator, and when all the people had gone away but Plato, the orator went on with all his might. Being asked why he prooceded, he replied, that Plato was sufficient audience for any man. And surely if in preaching, or in praying, all the world should find fault, and all the world should run from it, Jesus is enough to be the hearer for any man. And if he is satisfied, if he says our words are sweeter than the honeycomb, we will not stop; all the devils in hell shall not stop us. We could continue to preach, and praise, and pray, while immortality endures. If this be honey, then the honey shall drop. If Christ prizes it, we set his opinion against all the opinion in the world; he knows better than any others; he is the best judge, for he is the last and final judge—we will go on talking of him, while he goes on to say, our lips drop as the honeycomb. "But," says one, "if I were to try to talk about Jesus Christ, I do not know what I should say." If you wanted any honey, and nobody would bring it to you, I suppose the best way, if you were in the country, would be to keep some bees, would it not? It would be very well for you Christian people if you kept bees. "Well," says one, "I suppose our thoughts are to be the bees. We are always to be looking about for good thoughts, and flying on to the flowers where they are to be found; by reading, by meditation and by prayer, we are to send bees out of the hive." Certainly, if you do not read your Bibles. you will have no honey, because you have no bees. But when you read your Bibles, and study those precious texts, it is like bees settling on flowers, and sucking the sweetness out of them. There are many other books, though the Bible is the chief one, that you may read with great advantage; over which your thoughts may be busied as bees among flowers. And then you must attend the means of grace continually; you must listen often to the preaching of the Word; and if you hear a minister who is a plant of the Lord's right hand planting, and you in what you hear, you will be like the bees sucking sweetness out of flowers, and your lips will be like the honeycomb. But some people have nothing in their heads, and they are never likely to have for they are so wise that they cannot learn, and they are such fools that they will never teach. Some waste the time they have. Now I would have my people read much the Word of God, and study it, and then read such books as shall illustrate it. I will tell you where I have been sipping a bit just lately) and I have often sipped much from—it is this book of Solomon's Song. It is a favourite book of mine. And there is a sweet little book of Joseph Irons's, called "Nymphas," a blank verse explanation of it. If any of you have that little book, set your bees to work on it, and if you do not suck honey out of it I am very much mistaken. Then let the bees bring the honey to the hive of your memory, and let it be added to the stores of your mind, and in this way you will get rich in precious things, so that when you speak, the saints will be edified, your prayers will be full of marrow and fatness, and your praises will have something in them, because you have sent your bees well abroad, and therefore your lips will drop as the honeycomb.

IV. This brings us to the next topic—"Honey and milk are under thy tongue." I find it necessary when I preach to keep a good stock of words under my tongue as well as those that are on it. It is a curious operation of the mind in the man who continually preaches. It sometimes happens while I am speaking to you that I am thinking about what I am going to say at the close of my sermon, and when I am thinking about people down stairs or in the gallery, and how I shall hit Mr. So-and-so, I am still talking right on, speaking with all my heart on the subject on which I am addressing you. It is because by continually preaching we get into the habit of keeping words under our tongue as well as those that are on the top, and sometimes we find it necessary to keep those words under our tongue altogether and not let them come further. Very often I have got a simile just ready to come out, and I have thought, "Ah, that is one of your laughable similes, take that back." I am obliged to change it for something else. If I did that a little oftener perhaps it would be better, but I cannot do it. I have sometimes a whole host of them under my tongue, and I am obliged to keep them back. "Honey and milk are under thy tongue."

That is not the only meaning. The Christian is to have words ready to come out by-and-bye. You know the hypocrite has words upon his tongue. We speak about solemn sounds upon a thoughtless tongue, but the Christian has his words first under the tongue. There they lie. They come from his heart; they do not come from the top of his tongue,—they are not superficial service work, but they come from under the tongue—down deep,—things that he feels, and matters that he knows. Nor is this the only meaning. The things that are under the tongue are thoughts that have never yet been expressed; they do not get to the top of the tongue, but lie there half formed and are ready to come out; but either because they cannot come out, or we have not time to let them out, there they remain, and never come into actual words. Now Jesus Christ thinks very much even of these; he says, "Honey and milk are under thy tongue;" and Christian meditation and Christian contemplation are to Christ like honey for sweetness and like milk for nourishment. Honey and milk are two things with which the land of Canaan was said to flow; and so the heart of a Christian flows with milk and honey, like the land which God gave to his ancient people. "Well," says one, "I cannot find that my heart is like that. If I do sit down and think of Jesus, my thoughts turn upon the glories of his person and the excellency of his office; but oh, sir, my thoughts are such dull, cold, useless things, they do not feed me or delight me." Ah but, you see, Christ does not estimate them as you do; he feeds on them, they are like honey to him, and though you think little of your own thoughts, and are right in so doing, yet, oh remember, such is the love of Jesus, such is his abundant condescension and compassion, that the very least things that you have he values at a great price. The words you are not speaking the words you cannot utter, the groans you cannot bring out—these the Holy Spirit utters for you, and these Jesus treasures up as choice and peculiarly precious thing. "honey and milk are under thy tongue."

V. And then, last of all, "the smell of thy garments is like the smell of Lebanon." The odoriferous herbs that grew on the side of Lebanon delighted the traveler, and, perhaps, here is an allusion to the peculiarly sweet smell of the cedar wood. Now, the garments of a Christian are two-fold—the garment of imputed righteousness, and the garment of inwrought sanctification. I think the allusion here is to the second. The garments of a Christian are his EVERY DAY ACTIONS—the things that he wears upon him wherever he goes. Now these smell very sweet to the Lord Jesus. And here let us speak to some of you here present who manifestly are not God's children, for you smell of the garlic of Egypt rather than of the cedar of Lebanon; and there are some professors, and, perhaps; some now present, whose smell is anything but like that of Lebanon. Take heed, ye that do not live up to your profession. You have sad evidences within that you have not possession. If you can dishonor Christ's holy gospel by the living in sin, tremble! lest when he shall come in the terror of judgment, he should cry, "Depart, ye cursed; I never knew you." But if you be humble lovers of Christ, and really have your hearts set upon him, your daily actions are observed by him, and the smell of it is to him as sweet as the smell of Lebanon. What should you think if Jesus should meet you at the close of the day, and say to you, "I am pleased with the works of to-day?" I know you would reply, "Lord, I have done nothing for thee." You would say like those at the last day, "Lord when saw we thee hungry and fed thee? when saw we thee thirsty and gave thee drink?" You would begin to deny that you had done any good thing. He would say, "Ah, when thou wast under the fig tree I saw thee; when thou wast at thy bedside in prayer I heard thee. I saw thee when the tempter came and thou saidst, 'Get thee hence, Satan;' I saw thee give thine alms to one of my poor sick children; I heard thee speak a good word to the little child and teach him the name of Jesus; I heard thee groan when swearing polluted thine ears; I heard thy sigh when thou sawest the iniquity of this great city; I saw there when thine hands were busy, I saw that thou west not an eye-servant or a man-pleaser, but that in singleness of purpose thou didst serve God in doing thy daily business; I saw thee, when the day was ended, give thyself to God again; I have marked thee mourning over the sins thou hast committed, and I tell thee I am pleased with thee." "The smell of thy garments is like the smell of Lebanon." And, again, I hear you say, "But, Lord, I was angry, I was proud," and he says, "But I have covered up this, I have cast it into the depths of the sea; I have blotted it all out with my blood. I can see no ill in thee; thou art all fair, my love, there is no spot in thee." What would you do then? Would you not at once fall down at his feet and say, "Lord, I never knew love like this: I have heard that love covers a multitude of sins, but I never knew a love so broad as to cover all mine. And then to declare that thou canst see no sin in me at all—ah! that is love?" It may melt our heart, and make us seek to be holy, that we might not grieve Christ, make us labor to be diligent in his service, that we might not dishonor him.

I dare say some of you think when ministers preach or go about to do their pastoral duty, that of course Christ is very much pleased with them. "Ah," says Mary, "I am only a poor servant girl; I have to get up in the morning and light the fire, lay out the breakfast things, dust the parlour, make the pies and puddings for dinner, and clear away the things again, and wash them up—I have to do everything there is to do in the house—Christ cannot be pleased with this." Why Mary, you can serve Christ as much in making beds, as I can in making sermons; and you can be as much a true servant of Christ in dusting a room, as I can in administering discipline in a church. Do not think for a single moment that you cannot serve Christ. Our religion is to be an everyday religion—a religion for the kitchen as well as for the parlour, a religion for the rolling pin, and the jack-towel, quite as much as for the pulpit stairs and the Bible—a religion that we can take with us wherever we go. And there is such a thing as glorifying Christ in all the common actions of life. "Servants be obedient to your masters, not only to those who are good and gentle, but to the froward." You men of business, you need not think that when you are measuring your ribbons, or weighing out your pounds of sugar, or when you are selling, or buying, or going to market, and such like, that you cannot be serving Christ. Why a builder can serve Christ in putting his bricks together, and you can serve Christ in whatever you are called to do with your hands, if you do it as unto the Lord, and not unto men. I remember Mr. Jay once said, that if a shoeblack were a Christian, he could serve Christ in blacking shoes. He ought to black them, he said, better than anyone else in the parish; and then people would say, "Ah, this Christian shoeblack, he is conscientious; he won't send the boots away with the heels half done, but will do them thoroughly." And so ought you. You can say of every article you sell, and of everything you do, "I turned that out of my hands in such a manner that it shall defy competition. The man has got his money's worth; he cannot say I am a rogue or a cheat. There are tricks in many trades, but I will not have anything to do with them; many get money fast by adulteration in trade, but I will not do it, I would sooner be poor than do it." Why, the world says, "there is a sermon in that grocer's window—look, you don't see him telling lies to puff his goods: there is a sermon there." People say as they pass by, "It is a godly man that keeps that shop, he cannot bring his conscience down to do what others do. If you go there, you will be well treated, and you will come out of his shop and say, I have spent my money well, and I am glad that I have dealt with a Christian man." Depend upon it, you will be as good preachers in your shops as I shall be in my pulpit, if you do that; depend upon it, there is a way of serving Christ in this manner; and this is to comfort you and cheer you. Upon all the actions of your daily life the Lord Jesus looks down from heaven and says, "The smell of thy garments is like the smell of Lebanon." I know you can hardly believe that Jesus Christ takes notice of such little things as that, but be does. You say, "Oh, but they are too trifling." But don't you know, the God that wings an angel guides a sparrow? Don't you know "the very hairs of your head are all numbered?" God not only wings the whirlwind, and gives an edge to the lightning flash, but he guides the chaff from the hand of the winnower, and steers the grain of dust in the evening gale. Do not think anything too little for you. He observes the mighty orbs as they whirl through space, but he notices you too, as you go about your business. And those little cups of cold water you give to his people—those little services you do for his church, those self-denials that you make for his honor, and those conscientious scruples which you foster, and which will not allow you to act as the world acts, all these he observes, and he says, "The smell of thy garments is like the smell of Lebanon."

And now to conclude, what shall we say to this? I was reading sometime ago, an article in a newspaper, very much in my praise; and you know, it makes me sad, so sad that I could cry, if ever I see anything praising me; it breaks my heart. I feel I do not deserve it; and then I say, "Now I must try and be better so that I may deserve it. If the world abuses me, I am a match for that, I begin to like it; it may fire all its big guns at me, I will not return a solitary shot, but just store them up, and grow rich upon the old iron. All the abuse it likes to heap upon me I can stand; but when a man praises me, I feel it is a poor thing I have done, sad that he praises me for what I do not deserve. This crushes me down, and I say I must set to work and deserve this. I must preach better. I must be more earnest, more diligent in my Master's service. Now, will not this text produce just the same effect on you? When the Lord comes to you, and begins saying, "You are not so humble, nor so prayerful, nor so believing as you ought to be;" you say, "I do not care about this whipping;" but when he comes and begins to praise you, and tells you, "That your lips drop as the honeycomb, that all your actions smell of myrrh, and that your love is better than wine, and that the thoughts under your tongue are better to him than wine and milk," what will you say? Oh, Lord, I cannot say thou art mistaken, for thou art infallible; but if I might say such a thing, if I dared so think thou art mistaken, I should say, "Thou art mistaken in me;" but Lord I cannot think thou art mistaken, it must be true. Still, Lord, I do not deserve it; I am conscious I do not, and I never can deserve it, still if thou wilt help me, I will strive to be worthy of thy praise in some feeble measure. I will seek to live up to those high encomiums which thou hast passed upon me. If thou sayest, "My love is better than wine;" Lord, I will seek to love thee better, that the wine may be richer and stronger. If thou sayest, "My graces are like the smell of ointment," Lord, I will try to increase them, so as to have many great pots filled with them; and if my words drop as the honeycomb, Lord, there shall be more of them, and I will try to make them better, so that thou mayest think more of such honey; and if thou declarest that the thoughts under my tongue are to thee like honey and milk, then, Lord, I will seek to have more of those divine thoughts; and if my daily actions are to thee as the smell of Lebanon, Lord, I will seek to be more holy, to live nearer to thee; I will ask for grace, that my actions may be really what thou sayest they are.

Ye that love not God, I can weep over you, for ye have nothing to do with this text. It is a frightful thing that you should be shut out of such praise as this—may Christ bring you in! You must first be brought to feel you are nothing; you must then be led to feel that Christ is everything, and then, after that, you shall understand this text, and these words will be spoken to you.

35. The Lord’s Own View Of His Church And People (SS 4:12)

NO. 1957

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.” — Song of Solomon 4:12.

WE UNDERSTAND THIS sacred love-song to be a Canticle of Communion between the Lord Jesus Christ and his church. He is the bridegroom, and she the bride. Solomon furnishes the figure, as some think, and his Solyma is with him; but the type is dimly seen, it is the antitype which shines forth as the sun to the view of all spiritual minds.

At the very outset of the present discourse it is needful, for the sake of the less instructed, to say what the church is. A church is a congregation of faithful men — that is to say, of men who are believers in the Lord Jesus, men in whom the Holy Spirit has created faith in Christ, and the new nature of which faith is the sure index. The one church of Jesus Christ is made up of all believers throughout all time. Just as any one church ill made up of faithful men, so is the one church of Christ made up of all faithful churches in all lands, and of all faithful men in all ages.

The church was viewed as one in the purpose of God before the world was. The Eternal Father chose to himself a people, and gave them over to his SON, that they might be his portion for ever and ever. This is the church of which we read — “Christ loved the church, and gave himself for it.” This is “the church of God, which he hath purchased with his own blood.” This is the church with which the marriage supper shall be celebrated when the Well-beloved shall come to take his own unto himself for ever. While we at this time speak of the church as a whole, it will be quite correct for each individual believer to take home to himself any truth, whether doctrinal, experimental, or practical, which we treat of as the heritage of the church. Each saint may say, “This belongs to me.” That which belongs to the redeemed family belongs to each member of that family. That which is true of light is true of each-beam; that which is true of water is true of each drop; and that which is true of the church as a whole is true of each member of that mystical body.

The love of the Lord Jesus is to his church as a body, and it is the same to each believer as a member of that body. That which is true of the whole number is true of the units which make it up. He who invites a company to a feast virtually invites each person of the company. Jesus loves each one of his people with that same love wherewith he loves the whole of his people; insomuch that if you, my brethren, are Christ’s beloved, and if you were the only persons that were ever born into the world, and all his love were yours, he would not then love you one atom more than he loves you now. The love of Jesus is dispersed, but not divided; it flows to all with the same force with which it flows to one. To redeem a single soul our Ransom must have laid down his life, and he loves each one with such a love that he did lay down his life for each one, as much as if there had not been another to redeem. We shall not be presumptuous if we enjoy all the love of Jesus of which we are capable, enjoying and appropriating the words of love to ourselves as if they were meant for us alone. The invitation of the bridegroom in this Song gives a permit to the largest faith and to the most daring enjoyment. “Eat, O friends; yea, drink abundantly, O beloved.”

I shall call your attention to four things, with as much brevity and earnestness as possible. Come, gracious Spirit, and lead us into the sweetness of them!

I. The first is, THE NEARNESS OF KIN OF THE CHURCH TO CHRIST, AND CHRIST TO THE CHURCH. He calls her in the text, “My sister, my spouse.”

As if he could not express his near and dear relationship to her by any one term, he employs the two. “My sister” — that is, one by birth, partaker of the same nature. “My spouse” — that is, one in love, joined by sacred ties of affection that never can be snapped. “My sister” by birth, “My spouse”

by choice. “My sister” in communion, “My spouse” in absolute union with myself. I want you who love the Savior to get a full hold of this thought of near and dear kinship under this head. Oh, how near akin Christ is to all his people! But first, do try to realize the person of Christ. I am not going to speak to you at this time of a doctrine, or a mere historical fact that has vanished into the dim past No, we speak of a real Person. Jesus Christ is. As Man and as God in the perfection of his nature he still exists. He dwells at the right hand of God at this moment, and though he cannot be here in his corporeal person, yet he is everywhere by his spiritual presence, which is more real still. Do not spirit him away. Believe that he truly is, and that he truly is here — as much here and as really here as he was at Jerusalem, when he sat at the head of the table, and entertained the twelve at the last supper. Jesus is a real Man, a real Christ — recollect that.

Then let this further truth be equally well realized, that he has so taken upon himself our human nature that he may correctly call his church his sister. He has become so truly man in his incarnation, that he is not ashamed to call us brethren. He calls us so because we are so. No: he is not a deified man any more than he is a humanized God. He is perfectly God, but he is also perfectly man; and man such as we are, touched with the feeling, not only of our attainments, but of our infirmities; not only trusting in all points as we do, but tempted in all points like as we are, though without sin. He was, when he was here, evidently man and eminently man; and he now so remembers all that he passed through while here below that he remains in perfect sympathy with us at this very moment. Change of place has made no change of heart in him. He in his glory is the same Jesus as in his humiliation.

No man is so fully a man as Jesus Christ. If you speak of any other man, something or other narrows his manhood. You think of Milton as of a poet and an Englishman, rather than as a man. You think of Cromwell rather as of a warrior, than as a man. Either his office, his work, his nationality, or his peculiar character, strikes you in many a man rather than his manhood; but Jesus is the Man, the model Man: in all his deeds and words man to the fullness of manhood, in its purest and truest state. The second Adam is, par excellence, man.

We may not think of him as one amongst a vast number who may be distantly akin to us, as all men are akin to one another by descent; but the Lord comes near to each individual. He takes each one of his believing people by the hand, and says, “My brother.” In our text he salutes the whole church as “My sister.” He says this with tender emphasis. The love between brothers, if those brothers are what they should be, is very strong, and peculiarly disinterested and admirable. A brother is born for adversity.

A true brother is one upon whom you can rely in time of need. One heart in two bodies is the realization of true brotherhood. Such is, emphatically, the relationship of the Redeeming Lord to each believer. He is your brother.

“The man is next of kin unto us.” You may have the joy of saying, “I know that my near Kinsman liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God.” Happy man who, without presumption, can feel the ties of kinship with the Son of Man, and can sing with the poet of the sanctuary -

“Jesus, our Kinsman and our God,

Array’d in majesty and blood,

Thou art our life; our souls in thee

Possess a full felicity.”

As we have already observed, the first term, “sister,” implies kinship of nature; but the second term, “my spouse,” indicates another kinship, dearer, and, in some respects, nearer: a kinship undertaken of choice, but, once undertaken, irrevocable and everlasting. This kinship amounts to unity, insomuch that the spouse loses her name, loses her identity, and, to a high degree, is merged in the greater personality to which she is united.

Such is our union to Christ, if indeed we be his, that nothing can so well set it forth as marriage union. He loves us so much that he has taken us up into himself by the absorption of love. We may henceforth forego our name, for “this is the name wherewith she shall be called, The Lord our righteousness.” Wonderful that the very name which belongs to our Lord Jesus, and one of the most majestic of his names, should yet be used as the name of his church. The Lord Jesus Christ’s name is now named upon her, and she is permitted to make use of his name whenever she draws near to the throne of the heavenly grace in prayer. “In his name “ — this is to be her great plea whenever she intercedes with heaven. She speaks in the name which is above every name, the name at which angels bow.

The Bridegroom calls his church “my sister, my spouse.” Now come, renewed heart, thou that hast learned to trust thy Savior, see how near, how dear, thou art to him! If he says, “My sister, my spouse,” answer to him, “My Brother, my Husband.” If he is not strange to thee, oh, be not cold to him! Think not of him as of some great one to whom thou mayest not approach. Have thou in thy memory that great text, “It shall be at that day, saith the Lord, that thou shalt call me Ishi (my Husband), and shalt call me no more Baali, (my Lord). For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.” We feel no dreadful lordship now. Though he is Master and Lord, yet it is such a loving lordship which he exercises towards us that we rejoice in it. We hear a voice full of music, saying, “He is thy Lord, and worship thou him”; but his commandments are not grievous. His yoke is easy, and his burden is light. When we bow before him, it is not because we fear with servile trembling, but because we rejoice and love. We rejoice in his rule and reign. Perfect love hath cast out fear. We live in such joyful fellowship with him as a sister has with a brother, or a wife with a husband.

Be not backward towards your own Betrothed. Be not stiff and cold. Set not a bound about the mount, for it is not Sinai: there are no bounds to the hill of Zion. Hang not up a curtain, for he has rent the veil. Think not of him as though he were far divided from you, when he is exceeding near to you, and has taken you up unto himself, to be one with him for ever.

“Lost in astonishment I see Jesus, thy boundless love to me:

With angels I thy grace adore, And long to love and praise thee more.

Since thou wilt take me for thy bride, Oh, keep me, Savior, near thy side!

I fain would give thee all my heart, Nor ever from my Lord depart.”

I do not know how to preach upon this subject. Who can? Is it a subject for exposition in a mixed assembly? If it were, who could compass it? I beg you, O believers, to sit in your pews, and let holy thought occupy you: let this choice subject saturate your willing minds. If you are true believers, if you have been born again, if you are really looking to Christ alone for salvation, he has brought you into a condition of the utmost conceivable nearness with himself: he has participated in your nature, and he has made you a partaker of his nature, and in so many words he says, “I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.” Can you grasp it? It will make your heart dance for joy if you can. Never did a more joyful thought illuminate a human mind. One with Jesus! By eternal union, one with Jesus! Is not this heavenly? There can be ne divorce between Christ and his church, for thus it is written, “The Lord, the God of Israel, saith that he hateth putting away.” He will have nothing to do with putting away. Having espoused us, he declares the thing done. “I am married unto you, saith the Lord.” He has taken our nature, and made us “partakers of the divine nature”: and after he has done that, who shall separate us from the love of God which is in Christ Jesus our Lord? Neither height, nor depth, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall ever be able to effect a break up of this most complete, perfect, mystical union between Christ and his people. Again I pray the Holy Ghost to make every believer feel this, and then we shall go home from this house glad in spirit. My heart will be as a wedding-feast, and the joy-bells of my soul will ring out the words -

“White and ruddy is my Beloved All his heavenly beauties shine; Nature can’t produce an object, Nor so glorious, so divine; He hath wholly Won my soul to realms above.

Such as find thee find such sweetness Deep, mysterious, and unknown; Far above all worldly pleasures, If they were to meet in one; My Beloved, O’er the mountains haste away.”

II. To a second thought I would call your attention. See in the text THE SECURITY OF THE PEOPLE OF GOD IN CONSEQUENCE OF BEING WHAT THEY ARE. “A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.” We are not only like a garden, but a garden enclosed. It the garden were not enclosed, the wild boar out of the wood would bark the vines, and uproot the flowers; but infinite mercy has made the church of God an enclosure, into which no invader may dare to come. “For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her.” Is she a spring? Are her secret thoughts, and loves, and desires like cool streams of water? Then the bridegroom calls her “a spring shut up.” Otherwise, every beast that passed by might foul her waters, and every stranger might quaff her streams. She is a spring shut up, a fountain sealed, like some choice cool spring in Solomon’s private garden around the house of the forest of Lebanon — a fountain which he reserved for his own drinking, by placing the royal seal upon it, and locking it up by secret means, known only to himself. The legend hath it that there were fountains which none knew of but Solomon, and he had so shut them up that, with his ring he touched a secret spring, a door opened, and living waters leaped out to fill his jewelled cup. No one knew but Solomon the secret charm by which he set flowing the pent-up stream, of which no lip drank but his own. Now, God’s people are as much shut up, and preserved, and kept from danger by the care of Christ, as the springs in Solomon’s garden were reserved expressly for himself.

Beloved, this is a cheering thought for all believers, that the Lord has set apart him that is godly for himself. He has taken measures to preserve all his chosen from all those who would defile and destroy them. He walled them round about with his divine decree of old, saying, “This people have I chosen for myself.” He then issued his command that none should injure them, saying, “Touch not mine anointed, and do my prophets no harm.” He sets a hedge about them in providence, so that nothing shall by any means harm them. He has shut them up from the enemy, and sealed them up for perpetual preservation. The wandering Bedouins in the East plunder the open fields; but a king’s garden, enclosed and protected, is safe from their ravages. So are the saints enclosed from all invading powers. Specially has the Lord walled them about with grace. While angels keep watch and ward around this sacred garden to drive off the powers of darkness, the invincible grace of God is ever like a wall about the plants of the Lord’s right hand planting, so that neither sin nor the world shall be able to uproot them. You are a garden, and a garden is a tender thing, soon destroyed; but the Lord, who planted you, has seen to your protection and provision. A garden in the East is a very needy place. One day’s burning sun might suffice to wither all its verdure; but then the Lord has declared of his church, “The sun shall not smite thee by day, nor the moon by night.” “I the Lord do keep it; I will water it every moment; lest any hurt it, I will keep it night and day.” A garden is a dependent thing, requiring perpetual care from the husbandman; and that care the church of God shall have, for it is written, “He careth for you.” Jesus says, “My Father is the husbandman”; and surely that is enough.

In a garden weeds spring up; and, alas! in the church, and in our hearts, the weeds of sin are plentiful; but there is One who will take care to pluck up evil growths, and cut away all rank shoots, that none of the precious plants may be choked or overgrown. In all ways every single plant, however feeble, shall be tended with all-sufficient skill. It is very precious to see how the Lord lays himself out to preserve his own beloved. We are too dear to him to let us perish. Yet, O tender plant thou art often fearful! Didst thou say the other day that he had left thee? How can this be? Dost thou know at what a price he bought thee? Leave thee!

Will the husband forget his beloved spouse, and will the Husband of your soul forget you? Let not the thought tarry with you for a moment, for it is dishonoring to your Lord’s love. “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.” You are as safe as Jesus, for on his heart he bears your name. You are as safe as he is, for on the arm of his strength he wears your name, as the high priest wore the names of the tribes upon his shoulder, as well as upon his breastplate. “I give unto my sheep,” says he, “eternal life; and they shall never perish, neither shall any man pluck them out of my hand.” I want you to enjoy a sense of this security. I will not preach upon it much, but I will ask you to believe it, and to rejoice in it. Are you really in Christ? If so, who is to pluck you thence? Are you really trusting him? How can he fail you? Have you been begotten again into the divine family? How can that new life be quenched? Do not let anything drive from your mind a sense of your security in Christ. I hear somebody say that this might lead men to carnal security. Far from it: the security of the Spirit is a death-blow to the security of the flesh. I tell you, sirs, that it is most needful that you should not believe in Jesus Christ half way, as some do who trust the Lord to put away the sin of the past, but cannot trust for the future. I believe in him to put away all my sins that ever shall be, as well as all the sins that have been. To believe in him only to obliterate the years of former sin is but a limping half-way faith. Believe in him for all the years that shall be. What saith he? “The water that I shall give him shall be in him a well of water springing up into everlasting life.”

Do you believe in him to give you life for a little time, so that you venture to take a quarter’s ticket of membership? I am glad that you believe even so much; but why limit his power? Believe in the Lord Jesus for the whole of life, yea, for eternity. “According to your faith be it unto you.” Do you believe in him to give you a sip of the living water to stay your thirst for a while? Believe in him a great deal more than that, and accept him as quenching your thirst for ever. For “ye are complete in him.” “He that believeth in him hath everlasting life.”

I look upon this sense of security in a Christian as being the mainspring of unselfish virtue. What is that perpetual anxiety to save yourself? What is that daily hungering and perpetual thirsting? It is only a spiritualized selfishness. Only when a man is saved does he forget self. When I know that I am saved I am able to glorify God. The thought of saving myself by anything that I shall do, or be, or feel, I hurl to the winds, for I am already saved as a believer in Christ. Now is there scope for virtue. Now is there an opportunity to love God, and to love one’s fellow-men from a pure, unselfish motive. A man is drowning, the ship is going down from under him; he is not a likely man to be looking after the interests of those about him. Once let him grasp an oar in the lifeboat, and he is the man to be the saviour of others. I want you to be out of the wreck, and in the lifeboat, that you may be a hearty worker for the salvation of the perishing. I want you to get out of that “if,” “perhaps,” “peradventure,” “may be,” into certainty and full assurance, for then your undivided zeal will go for the glory of God. “We know that we have passed from death unto life,” says the apostle, speaking in the name of the saints in his day; and when you once know this, then you will rejoice to proclaim life to those around you.

When you are assured that you are not only a garden, but a garden enclosed, not only a spring, but a spring shut up, and a fountain sealed against all adversaries — then you will give all your strength to him who has thus secured you. A happy and holy security in Christ will put spirit into you, and cause you to do exploits. For the love you bear his name, you will be ready to live to this sole cud — to magnify and glorify the Lord Jesus, whose you are, and whom you serve.

I leave the thought, but I pray the Holy Spirit to breathe over his people a delicious sense of perfect security in Christ Jesus.

III. Thirdly, THE MOST STRIKING IDEA OF THE TEXT IS THAT OF SEPARATION: “A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.” A garden is a plot of ground separated from the common waste for a special purpose: such is the church. The church is a separate and distinct thing from the world. I suppose there is such a thing as “the Christian world”; but I do not know what it is, or where it can be found. It must be a singular mixture. I know what is meant by a worldly Christian; and I suppose the Christian world must be an aggregate of worldly Christians. But the church of Christ is not of the world. “Ye are not of the world,” says Christ, “even as I am not of the world.” Great attempts have been made of late to make the church receive the world, and wherever it has succeeded it has come to this result, the world has swallowed up the church. It must be so. The greater is sure to swamp the less. They say, “Do not let us draw any hard and fast lines. A great many good people attend our services who may not be quite decided, but still their opinion should be consulted, and their vote should be taken upon the choice of a minister, and there should be entertainments and amusements, in which they can assist.” The theory seems to be, that it is well to have a broad gangway from the church to the world: if this be carried out, the result will be that the nominal church will use that gangway to go over to the world, but it will not be used in the other direction. It is thought by some that it would perhaps be better to have no distinct church at all. If the world will not come up to the church, let the church go down to the world; that seems to be the theory. Let the Israelites dwell with the Canaanites, and become one happy family. Such a blending does not appear to have been anticipated by our Lord in the chapter which was read just now: I mean the fifteenth of John. Read verses eighteen and nineteen: “If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” Did he ever say — “Try to make an alliance with the world, and in all things be conformed to its ways”? Nothing could have been further from our Lord’s mind. Oh, that we could see more of holy separation; more dissent from ungodliness, more nonconformity to the world! This is “the dissidence of Dissent” that I care for, far more than I do for party names and the political strife which is engendered by them.

Let us, however, take heed that our separateness from the world is of the same kind as our Lord’s. We are not to adopt a peculiar dress, or a singular mode of speech, or shut ourselves out from society. He did not so; but he was a man of the people, mixing with them for their good. He was seen at a wedding-feast, aiding the festivities: he even ate bread in a Pharisee’s house, among captious enemies. He neither wore phylacteries, nor enlarged the borders of his garments, nor sought a secluded cell, nor exhibited any eccentricity of manner. He was separate from sinners only because he was holy and harmless, and they were not. He dwelt among us, for he was of us. No man was more a man than he; and yet, he was not of the world, neither could you count him among them. He was neither Pharisee, nor Sadducee, nor Scribe; and at the same time, none could justly confound him with publicans and sinners. Those who reviled him for consorting with these last did, by that very reviling, admit that he was a very different person from those with whom he went. We want all members of the church of Christ to be, manifestly and obviously, distinct persons, as much as if they were of a separate race, even when they are seen mingling with the people around them. We are not to cut ourselves of from our neighbors by affectation and contempt. God forbid. Our very avoiding of affectation, our naturalness, simplicity, sincerity, and amiability of character, should constitute a distinction. Through Christians being what they seem to be, they should become remarkable in an age of pretenders.

Their care for the welfare of others, their anxiety to do good, their forgiveness of injuries, their gentleness of manner — all these should distinguish them far more than they could be distinguished by a livery, or by any outward signs. I long to see Christian people become more distinct from the world than ever, because I am persuaded that, until they are so, the church will never become such a power for blessing men as her Lord intended her to be. It is for the world’s good that there should be no alliance between the church and the world by way of compromise, even to a shade. See what came to pass when the church and the world became one in Noah’s day: when “the sons of God saw the daughters of men that they were fair,” and were joined with them. Then came the deluge. Another deluge, more desolating even than the former, will come, if ever the church forgets her high calling, and enters into confederacy with the world.

The church is to be a garden, walled, taken out of the common, and made a separate and select plot of ground. She is to be a spring shut up, and a fountain sealed, no longer open to the fowl of the air, and the beasts of the field. Saints are to be separate from the rest of men, even as Abraham was when he said to the sons of Seth, “I am a stranger and a sojourner with you.”

Come now, my dear friends, are you of this sort? Are you foreigners in a country not your own? You are no Christians, remember, if you are not so.

“Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing.” That is the Lord’s own word to you. Did not he himself suffer without the gate that you might go forth unto him without the camp? Are you at one with the rest of mankind? Could anybody live with you, and never see that any alteration had taken place in you? Would they think that you were just the same as any other man? Then, by your fruits ye shall be known. If there is no difference of life between you and the world, the text does not address you as the “sister” and the “spouse” of Christ. Those who are such are enclosed from the world, and shut up for Christ. “I wish I were more so,” cries one. So do I, my friend, and may you and I practically prove the sincerity of that desire by a growing separateness from the world!

IV. Lastly, I think THE TEXT BEARS EVEN MORE FORCIBLY ANOTHER IDEA, NAMELY, THAT OF RESERVATION. The church of God is “a garden enclosed.” What for? Why, that nobody may come into that garden, to eat the fruit thereof, but the Lord himself. It is “a spring shut up,” that no one may drink of the stream but the Lord Jesus. I beg you to consider this for a few minutes, and then practically to remember it all your lives. A church exists only for the Lord Jesus to accomplish his ends and purposes among the sons of men. Never may this be forgotten. May the Spirit of God daily sanctify us unto the Lord, to be a peculiar people! I am persuaded that if any church desires to be much honored of the Lord in these days, both as to internal happiness and external usefulness, it will find that the nearest way to its desire is to be wholly consecrated to the Lord. The church is not formed to be a social club, to produce society for itself; not to be a political association, to be a power in politics; nor even to be a religious confederacy, promoting its own opinions: it is a body created of the Lord to answer his own ends and purposes, and it exists for nothing else. The heavenly bridegroom says to his church, “Forget also thine own people, and thy father’s house; so shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him.” Churches which fail of their high vocation shall be cast forth as salt that has lost its savor. If we do not live for the Lord, we are dead while we live. If we do not bring glory to his name we cannot justify our existence. If we are not as a garden enclosed for Jesus, we are mere bits of waste land; if we are not fountains sealed for Jesus, we are mere brooks in the valley, and shall soon run dry.

“But,” cries one, “are we not to seek the good of our fellow-men?”

Assuredly we are to do so for Christ’s sake. “Are we not to seek to help on sanitary, educational, and purifying processes, and the like?” Yes, so far as all can be done for his sake. We are to be the Lord’s servants for the blessing of the world, and we may do anything which he would have done.

In such a garden as the text speaks of, every plant bears flowers for its owner, every tree yields fruit for him. I pray God that this church, whether it carries on its Orphan-houses, or its College, or its Colportage, or whatever else it does, may do it all for Christ. Keep this thought to the front as a church and people. You are not to bear fruit for the markets, but fruit for the Master’s table. You are not to do good that you may have honor as an industrious and energetic community, but that glory may be given to Jesus, to whom you belong. “All for Jesus” is to be our motto. No one among us may dare to live unto himself, even in the refined way in which many are doing it, who even try to win souls that they may have the credit of being zealous and successful. We may so far degenerate as even to attempt to glorify Christ that we may have the credit of glorifying him. It will not do. We must be truly, thoroughly, really living for Jesus: we must be a garden enclosed, reserved, shut up for him. O brother, your life is to be a stream that flows for the refreshment of him who poured out his life for you! You are to let him drink of the deep fountains of your heart, but no one else may rival Jesus there. You are a spring shut up, a fountain sealed for Jesus, for Jesus only, and that altogether, and always. Should self come forward, or personal advantage, you are to bid them be gone.

They must have no admission here. This garden is strictly private.

Trespassers beware! Should the world, the flesh, or the devil leap over the wall, and stoop down to drink of the crystal fountain of your being, you are to chase them away, lest their leprous lips should defile this spring, and prevent the King from drinking thereat again. Our whole being is to be a fountain sealed for Jesus Christ alone. All for Jesus: body for Jesus, mind for Jesus, spirit for Jesus, eyes for Jesus, mouth for Jesus, hands for Jesus, feet for Jesus, all for Jesus. The wall must wholly enclose the garden, for a gap anywhere will admit an intruder everywhere. If one part of our being be left under the dominion of sin, it will show its power everywhere.

The spring must be sealed at the very source, that every drop may be for Jesus throughout the whole of its course. Our first thoughts, desires, and wishes must be his, and then all our words and deeds. We must be “wholly reserved for Christ that died, surrendered to the Crucified.” Brethren, do we belong to Jesus? Does he know the walks of our garden and the secret springs of our nature? Here is an evidence by which you may judge whether Jesus fully possesses you. Is there anything, my brethren, that ever stirs you like the name of Jesus? I recollect, some years ago, when I was very weary, faint, and heart-sore, I was vexed with the question as to whether all was right between my Lord and my heart. I went into an obscure country meetinghouse, where a brother who preached did me a great service. There was not much in the preaching of itself, but it was all about Jesus Christ, and I found myself within a few minutes weeping freely. The gospel had found out the secret fountains of my being, and set them flowing. The name of Jesus acted on me like a charm. Ay, I thought, my Lord knows how to get at my heart as nobody else does; depend upon it, he must have been there before! I was quite sure that my Lord had the key that could open the sealed fount of my being, for I was stirred to the innermost depth of my soul. Then I knew that he was no stranger to me.

There is a secret drawer inside my soul that nobody ever can open except himself. He made that drawer, and knows the secret spring which shuts and opens it. My Lord, and my Lord only, can play upon the strings of my heart as a minstrel on his harp; and therefore I know that I belong to him.

Beloved, I am sure that many of you can thus assure yourselves of your interest in Christ. He holds the clue of the maze of your soul, and can enter the sacred chamber of your spirit. Can he not? Do you ever feel so happy as when he is near? Why, you love the very place where his honor dwelleth. It happens at times that you are sick and sorry, and begin to doubt your interest in Christ; but if anybody begins extolling the Savior, you are ready to cry out with delight. Oh how I love to hear him praised! It sets my heart a-dancing. I cry with Herbert, “Oh, for a well-tuned harp!”

for I want to make music too. When Jesus is set forth in all his glories and beauties, you can hardly contain yourself, you want to be singing his high praises. No wonder that the Methodist cries, “Bless the Lord!” You, who are very proper and quiet, half wish that you had courage enough to shout “Hallelujah!” you may freely do so if you like. Well now, if the Lord Jesus Christ holds the reins of your soul at that rate, I feel persuaded that you are his. If his name wakes the echoes of your whole being as nothing else does, then it must be because there are certain secrets between you and himself which none else can know. My heart is often like the captive king, who sat pining in a lonely tower, with nothing to relieve his sadness, as he remembered his native land, and his vacant palace, and the malice of the enemy who kept him in exile. Nothing aroused him from his dreamy melancholy. Many were the voices within and without the castle, but they were nothing to him. The serenade of troubadours only mocked his misery.

But on a day a tender voice thrilled him. He listened to the verse of a song.

It was even as life from the dead. None knew the next verse but himself.

See what effect that sonnet has had on the monarch! His eyes, how they sparkle! His whole frame, how it is re-animated! He sings in response.

With what rapture he pours forth the lay! He is a fine singer; surely! We did not know that the King had such a voice. How charmed he is as a third stanza is sung by the minstrel below! And why? Because it is Blondel, his friend, who has at last found him out, and thus salutes him. They knew, and nobody else in the world knew that song. Even thus, the secret of the Lord is with them that fear him. My Lord knows what it is that can move me, and my heart melts when he speaks. My heart hath a song which it singeth to her Beloved, and he hath a song for me. I feel that I must be his, for nobody stirs my soul as he does.

Dear friends, if you know that this is so, be happy in his love. See to it that you live wholly to him, and for him. As you have a good hope that he is altogether yours, us altogether his. Honour him in your families, and honor him in the outside world. Serve the Lord wherever you are, whether you are most found in the kitchen, the parlour, the workshop, the street, or the field. Make it your delight that you are reserved unto him. Acknowledge that the vows of the Lord are upon you. You are his sister and his spouse — give him love in both forms: find in him brother and bridegroom. You are his garden enclosed, his spring shut up, his fountain sealed — then yield your all to him, both of fruit and flow, of work of hand and warmth of heart. Be yours the honor, the bliss, of being altogether your Lord’s.

36. A Secret And Yet No Secret (SS 4:12,15)

NO. 431

A SERMON DELIVERED ON SUNDAY MORNING, JANUARY 26TH, 1862,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed.”

“A fountain of gardens, a well of living waters, and streams from Lebanon.”- Song of Solomon 4:12 and 15

OBSERVE THE SWEET titles with which Christ the husband addresses his Church the bride. “My sister,” one near to me by ties of nature, my next of kin, born of the same mother, partaker of the same sympathies. My spouse, nearest and dearest, united to me by the tenderest bands of love; my sweet companion, part of my own self. My sister, by my Incarnation which makes me bone of thy bone and flesh of thy flesh; my spouse, by heavenly betrothal in which I have espoused thee unto myself in righteousness. My sister, whom I knew of old and over whom I watched from her earliest infancy; my spouse, taken from among the daughters, embraced by arms of love, and affianced unto me for ever. See, my brethren, how true is it that our royal kinsman is not ashamed of us, for he dwells with manifest delight upon this twofold relationship. Be not, O Beloved, slow to return the hallowed flame of his love. We have the word “my” twice in our version.

As if Christ dwelt with rapture on his possession of his Church. “His delights were with the sons of men,” because those sons of men were his.

He, the Shepherd, sought the sheep, because they were his sheep; he lit the candle and swept the house, because it was his money that, was lost; he has gone about “to seek and to save that which was lost,” because that which was lost was his long before it was lost to itself or lost to him. The Church is the exclusive portion of her Lord; none else may claim a partnership, or pretend to share her love. Jesus, thy Church delights to have it so! Let every believing soul drink solace out of these wells. Soul! Christ is near to thee in ties of relationship; Christ is dear to thee in bonds of marriage union, and thou art dear to him; behold he grasps both of thy hands with both his own, saying, “My sister, my spouse.” Mark the two sacred holdfasts by which thy Lord gets such a double hold of thee that he neither can nor will ever let thee go. Do thou say in thy heart this morning, “My brother, my husband?” Seek to be near to him in nature,-to be like thy brother, a eon of God; and to be near to him in fellowship-to have near and dear fellowship with thy husband, that thou mayest know him and have fellowship with him, being conformable unto his death.

Leaving this porch of cedar, let us enter the palace. Observe the contrast which the two verses present to us. I think that the Spirit of God intends that the verses should be understood, as we intend to use them this morning, but even if we should be mistaken as to the precise interpretation of the passage in its connection, we shall not err in enlisting so beautiful a string of metaphors in the service of the truth. You know, beloved, there are two works of the Holy Spirit within us. The first is when he puts into us the living waters; the next is when he enables us to pour forth streams of the same living waters in our daily life. Our blessed Lord expressed what we mean, when on that great day of the feast he cried, saying, “If any man thirst let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. This spake he of the Spirit, which they that believe on him should receive.” The Spirit of God first implants in us the new nature. This is his work-to regenerate us, to put into us the new principle, the life of God in Christ.

Then next, he gives us power to send forth that file in gracious emanations of holiness of life, of devoutness of communion with God, of likeness to Christ, of conformity to his image. The streams are as much of the Holy Spirit as the fountain itself. He digs the well, and he afterwards with heavenly rain fills the pools. He first of all makes the stream in the desert to flow from the flinty rock, and afterwards out of his infinite supplies he feeds the stream and bids it follow us all our days.

I was pleased to meet a quotation the other day, from one of the early fathers, which just contains in it views I have frequently expressed to you: “The true believer is composed of body, soul, and the Holy Spirit.” After the greatest research, eminent mental philosophers have given up all idea of a third principle which they can discover in man, as man. They can find nothing but the body and the soul. But, rest assured that as there is a certain something in the vegetable which we call vegetable life, as there is a sensitive substance which makes animal life, as there is a mysterious subsistence developed as mental life, so there is some real, substantial, divine principle forming spiritual life. The believer hath three principles, the body, the soul, and the indwelling spirit, which is none other than the Holy Spirit of God, which abideth in the faithful continually. Just such a relationship as the soul bears to the body, does the spirit bear to the soul; for as the body without the soul is dead, so the soul without the spirit is dead in trespasses and sins; as the body without the soul is dead naturally, so the soul without the spirit is dead spiritually. And, contrary to the general teaching of modern theologians, we do insist upon it that the Spirit of God not only renovates the faculties which were there already, but does actually implant a new principle-that he does not merely set to rights a machinery which had before gone awry, but implants a new life which could not have been there. It is not a waking up of dormant faculties- it is the infusion of a supernatural spirit to which the natural heart is an utter stranger. -Now, we think the first verse, to a great extent, sets forth the secret and mysterious work of the Holy Spirit in the creation of the new man in the soul. Into this secret no eye of man can look. The inner life in the Christian may well be compared to an enclosed garden-to a spring shut up-to a fountain sealed. But the second verse sets forth the manifest effects of grace, for no sooner is that life given than it begins to show itself. No sooner is the mystery of righteousness in the heart, than, like the mystery of iniquity, it “doth already work.” It cannot lie still; it cannot be idle; it must not rest; but, as God is ever active, so this God-like principle is active too; thus you have a picture of the outer life, proceeding from the inner. “A fountain of gardens, a well of living waters, and streams from Lebanon.”

The first is what the Christian is before God; the next is what the Christian will become before men. The first is the blessedness which he receives in himself; the next is the blessedness which he diffuses to others.

We will begin, then, where God the Holy Ghost begins with us, when he enters the recesses of the heart and breathes the secret life.

I. With regard to the first text; you will clearly perceive that in each of the three metaphors you have very plainly the idea of secrecy. There is a garden. A garden is a place where trees have been planted by a skillful hand; where they are nurtured and tended with care, and where fruit is expected by its owner. Such is the Church; such is each renewed soul. But it is a garden enclosed, and so enclosed that one cannot see over its wallsso shut out from the world’s wilderness, that the passerby must not enter it-so protected from all intrusion that it is a guarded Paradise-as secret as was that inner place, the holy of holies, within the tabernacle of old. The Church-and mark, when I say the Church, the same is true of each individual Christian-is set forth next as a spring. “A spring,” -the mother of sweet draughts of refreshing water, reaching down into some impenetrable caverns, and bubbling up with perennial supplies from the great deeps. Not a mere cistern, which contains only, but a fresh spring, which through an inward principle within, begets, continues, overflows. But then, it is a spring shut up: just as there were springs in the East, over which an edifice was built, so that none could reach the springs save those who knew the secret entrance. So is the heart of a believer when it is renewed by grace; there is a mysterious life within which no human skill can touch. And then, it is said to be a fountain; but it is a Fountain sealed. The outward stones may be discovered, but the door is sealed, so that no man can get into the hidden springs; they are altogether hidden, and hidden too by a royal will and decree of which the seal is the emblem. I say the idea is very much that of secrecy. Now, such is the inner life of the Christian. It is a secret which no other man knoweth, nay, which the very man who is the possessor of it cannot tell to his neighbor. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth; so is every one that is born of the Spirit.” There are mysteries in nature so profound, that we only label them with some hard name, and leave them, and all the knowledge that we have about them is, that they are beyond the reach of man; but what they are, what are those mysterious impulses which link distant worlds with one another, what the real essence of that power which flashes along the electric wire, what is the very substance of that awful force which rives the oak, or splits the spire, we do not know. These are mysteries; but even if we could enter these caverns of knowledge, if we could penetrate the secret chamber of nature, if we could climb the lofty tree of knowledge till we found the nest where the callow principles of nature as yet unfledged are lying, yet even then we could not find out where that hidden life is. It is a something-as certainly a something as the natural life of man. It is a reality-not a dream, not a delusion: it is as real (though far more divine) as that “vital spark which we say is “of heavenly flame.” But though real, it is not in itself perceptible by human senses. It is so hidden from the eyes of men who have it not, that they do not believe in its existence. “Oh,” say they, “there is no difference between a Christian and another man. There may sometimes be a little difference in his outward acts, but as to his being the possessor of another life the idea is vain.” As to the regenerate being men of a distinct race of being, as much above man naturally as man is above the brute beasts, that carnal men would scorn to acknowledge. They cannot make this out. How can they? It is a spring shut up; it is a fountain sealed. Nay, and the Christian himself, though he feels the throbbings of the great life-force within, though he feels the perpetual bubblings up of the ever-living fountain, yet he does not know what it is. It is a mystery to him. He knows it came there once upon a time; perhaps he knows the instrumentality by which it came; but what it was he cannot tell. “One thing I know, whereas I was blind now I see; whereas I once loved sin I now hate it; whereas I had no thoughts after God and Christ, now my heart is wholly set upon divine things.” This he can say. But how it was he does not know. Only God did it-did it in some mysterious way, by an agency which it is utterly impossible for him to detect. Nay, there are times when the Christian finds this well so shut up that he cannot see it himself, and he is led to doubt about it. “Oh!” saith he, “I question whether the life of God be in me at all.” I know some have scouted the idea of a Christian’s being alive and, at the same time, doubting his spiritual existence; but however great a paradox it may seem, it is, nevertheless, a mournful truth in our experience. That spring, I say, is sometimes shut up even to ourselves, and that fountain is so fast sealed, that although it is as really there as when we could drink of it, and the garden is as truly there as when we refreshed ourselves among its spicy beds, yet we cannot find any solace therein. There have been times, when if we could have the world for it, we could not discover a spark of love in our hearts towards God-nay, not a grain of faith. Yet he could see our love when our blind eyes could not, and he could honor our faith even when we feared we had none. There have been moments when, if heaven and hell depended on our possession of full assurance, we certainly must have been lost, for not only had we no full assurance, but we had scarce any faith.

Children of light do walk in darkness: there are times when they see not their signs, when for three days neither sun nor moon appears. There are periods when their only cry is, “My God, my God, why hast thou forsaken me?” There is little wonder about this when we see how secret, how impalpable, how undiscernible by eye, or touch, or human intellect, is the Spirit of God within us. It is little wonder that sometimes flesh and blood should fail to know whether the life of God be in us at all. “A garden enclosed, a spring shut up, a fountain sealed.” A second thought is written upon the surface of the text. Here you see not only secrecy, but separation. That also runs through the three figures. It is a garden, but it is a garden enclosed-altogether shut out from the surrounding heaths and commons, enclosed with briars and hedged with thorns, which are impassable by the wild beasts. There is a gate through which the great husbandman himself can come; but there is also a gate which shuts out all those who would only rob the keeper of the vineyard of his rightful fruit. There is separation in the spring also. It is not the common spring, of which every passer-by may drink; it is one so kept and preserved distinct from men, that no lip may touch, no eye may even see its secret. It is a something which the stranger intermeddleth not with; it is a life which the world cannot give and cannot take away. All through, you see, there is a separateness, a distinctness. If it be ranged with springs, still it is a spring specially shut up; if it be put with fountains, still it is a fountain bearing a particular mark- a king’s royal seal, so that all can perceive that this is not a general fountain, but a fountain that has a proprietor, and stands specially by itself alone. So is it with the spiritual life. It is a separate thing. The chosen of God, we know, were separated in the eternal decree. Their names were written in a different book from the rest of men; the Book of Life records their names, and none but theirs.

They were separated by God in the day of redemption, when Christ redeemed them from among men, out of every kindred, and nation and tribe. They are separated day by day by divine providence, for the fiery pillar gives light to them, while it is darkness to the Egyptians. But their separation, so far as they can most clearly see it, must be a separation caused by the possession of the life which others have not. I fear there are some professed Christians who have never realised this. They are a garden.

One could hardly speak ill of their character, their carriage is excellent, their deportment amiable; their good works commend them before men, but still they are not separate from sinners; in vital essential distinction they have little manifest share. Their speech may be half of Canaan, but the other half is of Ashdod; they may bring unto God thank-offerings, but there is a niche in their house for Baal too. They have not yet heard the cry, “Come ye out of here, my people, that ye be not partakers of her plagues.”

Not yet has the mandate of the prophet rung in their ears, “Depart ye, depart ye, go ye out from hence, be ye clean that bear the vessels of the Lord.” They are a garden, but they are not a garden walled round. Oh, how many we have in this day of this kind. They can come to the church, they can go to the world, they can talk as God’s people talk, and they can murmur as the rebellious murmur; they understand well the gift of prayer, but they understand little of the secret of the inner life of devotion.

Brethren, if you and I have ever received that third, that noble, that divine principle, the life of God, into our souls, it will be utterly impossible for us to feel at home with the men of the world. No, we shall say, “without the camp” must be my place, bearing his reproach. Sometimes, indeed, we shall not feel at home with the professing Church, we shall be constrained to come even out of her, if we would follow the Lord fully. Ay, and there are sacred seasons when we shall be so enclosed that we shall not be at ease in any society, however select, for our souls will pine for sweet solitude, secret communion, hidden embraces; we shall be compelled to walk alone with Christ. The garden will be shut up even from other gardens, distinct even from other places where Christ walks. Oh, there will be periods with your soul, if it be renewed, when you must be alone, when the face of man will disturb you, and when only the face of Jesus can be company to you. I would not give a farthing for that man’s spiritual life who can live altogether with others, if you do not sometimes feel that you must be a garden enclosed, that you must enter into your closet, and shutto the door; if you do not feel seasons when the society of your dearest friend is an impediment, and when the face of your sweetest relation would but be a cloud between you and Christ, I cannot understand you. Be ye, O ye children of Christ, as chaste virgins kept alone for Christ. Gad thou not abroad O my heart, but stay at home with Jesus, thy lover thy Lord, thy all.

Shut up thy gates, O my heart, to all company but his. O my sweet wellspring of delights, be shut up to every lip but his, and O thou fountain of the issues of my heart, be thou sealed, only for him, that he may come and drink, and drink again, and take sweet solace in thee, thy soul being his, and his alone.

In the third place, it is worthy of a more distinct remark that you have in the text the idea of sacredness. The garden enclosed is walled up that it may be sacred to its owner; the spring shut up is preserved for the use of some special person; and the fountain sealed more eminently still bears the mark of being sacred to some distinguished personage. Travellers have said that they have discovered gardens of Solomon which were of old enclosed where the king privately walked, and they have also found wells of most deliciously cold water, which has been dexterously covered, so that no person unacquainted with the stone in the wall, which might revolve, or might be removed, could have found the entrance to the spring. At the foot of some lofty range of mountains, a reservoir received the cooling streams which flow from melted snows, this reservoir was carefully guarded, and shut out from all common entrance, in order that the king alone might enter there, and might refresh himself during the scorching heats. Now such is the Christian’s heart. It is a spring kept for Christ. Oh, I would that it were always so. Oh, how often do we pollute the Lord’s altar! How frequently, my soul, dost thou let in intruders; alas! how common it is for us to be feasting other friends and shutting the door against him. How often do we keep him waiting in the street, while we are entertaining some barbarian who is passing by, who offers us his kiss, but is meanwhile stabbing us with his right hand. Christian men and women, I appeal to your experience now.

Have you not to mourn frequently, that you are not so much for Christ as you could wish to be? Though you recognisc the truth of the text, Ye are not your own, but are bought with a price,” do you feel its force as you ought to do, in the actions which you perform for Christ? Are they all vholly for him? Could you take for your motto, “All for Jesus?” Could you feel that, whether you buy or sell, whether you read or pray, whether you go out in the world or come back to your home, that Jesus only is the one object on whom your heart is set, and for whom your life is spent? Blessed are they, those virgin souls, who whithersoever the Lamb doth lead, from his footsteps ne’er depart! Thrice happy are they who wear the white robe unsoiled by contact with the world! Thrice blessed are they who can say, “Let him kiss me with the kisses of his lips, for his love is better than wine! “Every Christian should feel that he is God’s man-that he has God’s stamp on him-and he should be able to say with Paul, “From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.”

But I think there is another idea prominent, and it is that of securitysecurity to the inner life. “A garden enclosed.” “The wild boar out of the wood shall not break in there, neither shall the little foxes spoil the vines.

“A fountain shut up.” The bulls of Bashan shall not mud her streams with their furious feet; neither shall the wild beast of Lebanon come there to drink. “A fountain sealed.” No putrid streams shall foul her springs; her water shall be kept clear and living; her fountains shall never be filled up with stones. Oh, how sure and safe is the inner life of the believer. Satan does not know where it is, for “our life is hid with Christ.” The world cannot touch it; it seeks to overthrow it with troubles, and trials, and persecutions, but we are covered with the Eternal wings, and are safe from fear of evil. How can earthly trials reach the spirit? As well might a man try to strike a soul with a stone, as to destroy a spirit with afflictions. Surely in the floods of great waters they shall not come nigh unto him; he hath placed us in the secret place of the tabernacles of the Most High; in his pavilion hath he hidden us, and in a high rock hath he secured us. As a castle preserves the besieged, and as the ramparts keep those who find refuge behind them, even so munitions of stupendous rock thy dwelling place shall be. “Who is he that shall harm you,” when God is your protector? “No weapon that is formed against thee shall prosper, and every tongue that riseth against thee in judgment shalt thou condemn.” No temptation shall be able to destroy the purity of the life within; no crushing weights of doubts shall be able to take away the vital principle from that new source of strength. If all the powers of earth and hell could combine, and in their uttermost fury assault the spirit in its weakest hour, that immortal principle must still exist,-it would boldly defy them all and triumph over every one of them; for he who gave it pledged his life for its preservation. The Spirit in the Christian is a spark of the Godhead, and till the Godhead dies the Christian’s inner life can never expire. We are immortal, even though we be mortal. Within this outward crust that perisheth there is a soul which endures, and within that soul which endures there is a something which might outlast even the soul itself-a part of the being of God, the indwelling Holy One of Israel, who is himself most surely divine. “God dwelleth in us, and we in him.” We are one with Christ, even as Christ is one with the Father; therefore as imperishable through Christ’s life as Christ himself. Truly may we rejoice in the fact that “because he lives we shall live also.”

Once more only. I think in looking at the text you receive the thought of unity. You notice, it is but one garden- “a garden enclosed.” “A garden.” It is but one spring, and that is shut up; it is but one fountain. So the inner life of the Christian is but one. There is the old life which still survives-that old death rather, the body of sin and death, struggling against the law of life which God has put into his members, but this has no kinship with the life divine. It is alone, and knows no relationship with earth. There is but one life for all Christians; either we have it, or we are dead. There are degrees of operation, but it is the same God. There are differences of administration, but it is the same Spirit that quickeneth. We may not all of us have “one Lord, one faith, and one baptism.” I wish we had. I would that the two baptisms would cease, and that once again the Church would recognize and practice the baptism of believers. But we do have one Spirit, otherwise we are not Christians. I may dissent myself as much as I please from another man who is in Christ-I cannot do that, however, without sin; but dissociate myself as I may I must be one with him, for the life that is in him is in me. The same life which quickens me, if I be in Christ dwells also in him. When I hear strict communion talked of, it reminds me of a little finger which was washed very clean, and therefore thought the rest of the body too filthy to have fellowship with it, so it took a piece of red tape and bound it tightly round itself, that the life-blood might not flow from itself into the rest of the body. What think you, brethren? Why, as long as that little finger was itself alive, the pulsations and the motions of the blood went from it to all the rest of the body, and that little piece of red tape there was but a ridiculous sham; it did not affect anything; it had no influence; it only enabled the little finger boastfully to glory, and perhaps to earn for itself the sad distinction- “These be they that separate themselves;” but the blood flowed on unimpeded, and the nerves and sinews felt the common life-throb still. They forgot, when they denied fellowship in the outward act of eating bread and drinking wine, that the essential spirit of communion was far too spiritual to be thus restrained, it had overleaped their boundary and was gone. The only way in which a Christian can leave off communing with all other Christians is by leaving off being a Christian.

Thus can the finger leave off communing with the rest of the body-by rotting away, and no how else, as long as it is alive. Communion is the lifeblood of the soul. The Holy Ghost is the Spirit that quickens the body of the Church, and that Holy Ghost will go into every member, and you may try to check him by Church decrees, or to stop him by your trust-deeds and your ordinances, that such-and-such a Church shall never be loosed from the bands of ancestral bigotry, but the Church’s life will beat freely through all the members of the Church’s fellowship, and communion will go to all who are in Christ. There is but one garden, but one spring, but one sealed fountain; and if you have it in your heart, and I have it in mine, there is a relationship between you and me that is as near as if you and I had the same soul, for you and I have the same Spirit. If you could imagine two bodies quickened by the very same mind, what a close connection would that be! But here are hundreds of bodies, hundreds of souls, quickened by the selfsame Spirit. Brethren, indeed not only ought we to love one another, but the love of Christ constraineth us, so that we cannot resist the impulse; we do love each other in Christ Jesus. II. I shall now need your attention, while with brevity I try to open the second text, which presents a decided contrast, because it deals not so much with the inner life as with the active life which goes abroad into all the deeds of the Christian in the world, and is the natural outgoing of the life within.

First, notice that in contradistinction to our first thought of secresy you have in the text manifestation. “A fountain of gardens.” Everybody can see a fountain which runs streaming through many gardens, making deserts fertile. “A well of living waters.” Whatever the traveler does not see, when he is riding along on a thirsty day, he is sure to see the fountain; if there be one any where he is certain to observe that. “And streams from Lebanon.”

So that any passer-by in the valley, looking up the side of the mountain, will see by the clusters of trees which skirt the stream where the stream is; or, if it be a smaller brook, just as sometimes in Cumberland and Westmoreland, on a rainy day you see the mountain suddenly marked with streaks of silver all down its brown sides, where the brooks are rippling, so the Christian become like the streams leaping down Lebanon’s steep sides, clearly perceived even from a distance, manifest to the most casual observer. Now, brethren, this is what you and I ought to be. No man ought to court publicity for his virtue, or notoriety for his zeal; but, at the same time, it is a sin to be always seeking to hide that which God has bestowed upon us for the good of others. A Christian is not to be a city in a valley-he is to be “a city set upon a hill;” he is not to be a candle put under a bushel, but a candle in a candlestick, giving light to all. Retirement may be lovely in the eyes of some, and the hiding of oneself is doubtless a blessed thing, but the hiding of Christ in us can never be justified, and the keeping back of truth which is precious to ourselves, is a sin against our kind, and an offense against God. Those of you who are of a nervous temperament and of retired habits of life must take care that you do not too much indulge your natural propensity, lest you should be useless to the Church. Seek in the name of him who was not ashamed of you to do some little violence to your feelings, and tell to others what Christ has told to you. Keep not the secret-it is too precious-it too much concerns the vital interests of man.

Speak! if thou canst not with trumpet tongue, yet speak with still small voice. If the pulpit must not be thy tribune, if the press may not carry on its wings thy words, yet say, as Peter and John did, “Silver and gold have I none, but such as I have give I unto thee.” And speak, too, as thou canstgently to ones, if not loudly to twenties; quietly to twos, if not publicly to scores. By Sychar’s well talk to the Samaritan woman, if thou canst not on the mountain preach the sermon; in the house, if not in the temple, in the field, if not upon the exchange; in the midst of thine own household, if thou canst not in the midst of the great family of man. At any rate, hide not thy talent; wrap it not up. “It is but one,” thou sayest. So much the more reason why thou shouldst make the greater use of that one. Conceal it not; bring it out; trade with it; and so thou shalt multiply the talent, and thou shalt bring in good interest to thy Lord and Master. The inner life is secretmind that you have this inner mystery; but out of the secret emanates the manifest; the darkness becomes the mother of light; from the dark mines comes the blazing coal. Oh! see to it, that from all that is hidden, and secret and mysterious, there comes out the plain and the manifest, that men may see the holiness, truthfulness, and zeal of God in thy life. But clearly enough, again, we have in the second text, in opposition to the separation of the first, diffusiveness. The garden was enclosed before; now it is “a fountain of gardens;” the well was shut up, now it is a well of living waters; before we had the fountain sealed, now we have streams dashing down the sides of Lebanon. So a Christian is to be separate in his inner life; but in the outer manifestations of that inner life, he is to mingle for good among his fellow-men. It was usual in Romish countries, for women who wished to be specially holy, to make recluses of themselves; and in the Church of St.

Roche, in Paris, there was a small building erected on the side of the Church. The only opening was a little grating, through which the necessaries of life were passed. Within this narrow cell, there lived for eighty years, and died, I think, at the age of ninety-six, a woman doubtless devout, but certainly superstitious. There she passed her life. The only sound she heard was the tramp of the worshippers upon the Church pavement, and the chant of the daily service; but she lived there, thinking she was serving God by being separate from men. That is not the separation of the New Testament. We are to be separate from sinners, as Christ was, and who ever went among them more than he did? We are to be healthy, and by that health separate from the leper; we are to be clean, and by that cleanness separate from the filthy. But we are to go among them; we are to visit; we are to distribute ourselves what Christ has given to us. If we keep ourselves altogether apart, we shall be useless to our fellow-men; we shall be like stagnant pools, we shall grow putrid by degrees. We must let the streams flow abroad; we must seek to give to others what Christ has given to us. Now, some of you who keep yourselves separate in that sense, may I beg you to see if there be no mission of mercy for you? Go ye out among them as physicians in the midst of the sick, as torchbearers in the midst of darkness. Go ye out as loosers of the bonds among the captives; as openers of prison doors among those that be bound, and he who has given you the true principle within, which is and must be shut up, will bless the outgoings of your zeal, both in the morning and in the evening, and cause that, watering others, your own soul shall be watered too.

Briefly we are obliged to speak on each of these points; but notice, thirdly, that in opposition to the sacredness of the first text we have in the second verse an unlimited freeness, especially in that last expression- “streams from Lebanon.” What can be freer than the brook, which leaps along the mountain side? There the bird wets its wings; there the red deer comes to drink, and even that wild beast of Lebanon, of which we read in the Book of the Kings, comes there, and without let or hindrance slakes its thirst.

What can be freer than the rivulet singing with liquid notes adown the glen? It belongs to no one; it is free to all. Whosoever passeth by, be he peer or peasant, may stoop there and refresh himself from the mountain stream. So be it with you, Christian. Carry about with you a piety which you do not wish to keep for yourself. A light loses none of its own lustre when others are lit at its flame. Remember, you shall earn riches by giving riches, and in this sense giving away shall be an increase of your wealth. I know some who are in an ill sense, like fountains shut up. They love the doctrine of election, but there is one doctrine they love better, and that is, the doctrine of exclusion. They love to think they are shut in, but they feel quite as much delight that others are shut out. Their conversation is always flavoured with the thought of shutting others out. They are told that in such-and-such a Church there has been a large increase. Well, they hope they are genuine; by which they mean that they do not believe they are. A young believer begins to tell them something of his joys. Well, they don’t like to be too fast in pronouncing an opinion; by which they mean, they would not like one more to get in than should, and they are half afraid that perhaps some may overstep the bounds of election and get saved who should not be. Well, brethren, I love the doctrine of election, I love to think that the garden is enclosed, but I do love in my own life to exemplify the equally precious truth of the freeness of the gospel, so that if I speak to any it shall not be to discourage them, but to encourage them-not to say, “Get you gone!” but “Come and welcome!” Depart, ye cursed,” is nothing to do with me; my business is to say, “Come, ye blessed.” I would rather go to the door, and say, “Come in, thou blessed of the Lord, wherefore standest thou without?” than slam it in a sinner’s face with “What hast thou to do here?” Nay, we must he shut up in the inner life; but let every wall be broken down as to the outer life. We must be hidden springs within, but let us be sweetly flowing rivulets without, giving drink to every passer by.

And not to detain you long, you will notice that, while we had in the other text the idea of security, in connection with that we have here in this text the idea of approach. The garden was shut up-that was to keep it. There are no walls here, so that all all may come to it. The streams were shut up before; here it is an open well. The fountain was sealed in the first verse; here it is a flowing stream, which is to teach us this,-that the way God keeps his people in security is not by shutting out their enemies from attacking them, but while laying them open to temptation and attack, he yet sustains them. It is not much to preserve oneself behind a wall which cannot be scaled, but to stand where arrows are flying thick as hail, where lances are being pushed with fury, where the sword-cuts are falling on every part, to stand, I say, invulnerable, invincible, immortal; this is to wear a divine life which cannot be conquered by human power. Such is the Christian. We are to pray, “lead us not into temptation;” but indeed, we often are tempted, notwithstanding our prayer. God will put us where we must be tempted-put us where we must be tried, because, if we be not tried, there is no honor to him; and if we be not tempted, then where is the glory to the grace that delivers us out of temptations? The Lord does not put his plants into a hot-house, as some gardeners do; no, he sets them out in the open air, and if the frost is coming, he says, “Ah! but no frost can kill them, and they will be all the sturdier in the summer for the cold in the winter.” He does not shelter them either from the heat of the sun, or horn the cold by night, for in this world we must have tribulation, and we must have much of it too, for it is through much tribulation we inherit the kingdom. But what God does to his people is this. He keeps them in tribulation, preserves them in temptation, and brings them joyfully out of all their trials. So, Christian, you may rejoice in your security; but you must not think that you are not to be attacked; you are a stream from Lebanon, to be dashed down many a cascade, to be broken over many a rough rock, to be stopped up with many a huge stone, to be impeded by many a fallen tree; but you are to dash forward with the irresistible force of God, sweeping everything away, till you find at last the place where shall be your perfect rest. And last of all, in opposition to the unity of which I spake, we have in our second text great diversity. You have “a fountain,” not of a garden, but “of gardens;” you have a well, but it is a well of living waters; you have not a stream, but streams-streams from Lebanon. So a Christian is to do good in all sorts of ways, and his fruits are to be of many kinds; he is to be like the trees of Paradise, which bear twelve manner of fruits. The Christian is to have all sorts of graces. “Whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good repute;” he is to have all these. It is an old proverb that a man may have too many irons in the fire; but it depends upon what fire it is; for if it is God’s fire, put all the irons in it. A man may attempt too much they say,-but not for Christ. If you should attempt great things, and have great faith, you shall succeed in all that you attempt. There seems to be a fear among some Christian men either of doing too much themselves, or Elba letting other people do too much; and I know some to whom that text might almost be applied, “They have the key of the kingdom of heaven, but they neither enter themselves, and they that would they hinder.” Not content to refuse the burden for themselves, they will not even touch it with one of their little fingers; but they are afraid that others shall carry the burden either. Well, we are not afraid as these are. Blessed be God, if there is a trench to be filled up, let us struggle which shall lead the way; if there is a rampart to be climbed, if there is no other man to throw the irons over with the scaling-ladder, let your minister attempt the deed, and lead the van, for he is well assured that there are many here who would jostle with him, and say, “Let me come first; let me serve my Master; let me live or let me die, if I may but glorify him.” What! bring forth for Christ a little shrivelled cluster upset the topmost bough -a cluster which the very birds of heaven will not deign to touch, because it is too little even for their appetites? No, rather let us have every bough weighed down with clusters, like those of Eshcol, which will take two ordinary men to carry, but which we can bear in rich profusion, because the life of the Spirit of God is in us. We are a race of little doers, of little givers, of little thinkers, of little believers. O God, raise us up again giants in these days; give us again the consecrated men who shall stand upon the sword like the old Roman, and say, “For God I devote myself; to Christ I give body, soul, and spirit, and if I be offered up upon the sacrifice of your faith, I joy and rejoice with you all.” Oh! if the fountain, the secret fountain, were better seen to, I think there would be more of these outward streams; and if the sealed well were better guarded, we should see more of these rapid streams from Lebanon, which would make glad the people of God, and the world at large.

And now, how many of you have the secret spring within you? If your soul is not renewed by grace you cannot do good. “Except a man be born again, he cannot see the kingdom of God.” No man enters fully into discipleship with Christ, till the water as well as the Spirit has been reverently received: “Except a man be born of water and of the Spirit ye cannot enter the kingdom of heaven.” But these two things being done, being born of water and of the Spirit, go ye forth to show to others the mystery, the fellowship of the mystery-to make all men know that God has appeared unto us in Christ Jesus, reconciling the world unto himself, not imputing their iniquities. Preach of Christ when ye know Christ, but not till then. Let the streams flow out where you have the inner fountain, but not till then. Sad reflection! There are some of you that have it not. Oh! if you have it not, you perish. You cannot get it of yourselves. He alone can give it. You are in his hands to give it to you. Oh! may your longings end in groanings today, and may you groan to God, “Lord! renew me, Lord, cause me to be born again!” And those groanings will be proofs that he has begun the good work and those longings shall be evidence that there is a well in you, though it is a well shut up,-a well shut up even from yourself. God grant that you may seek and find through Jesus Christ; and to him be glory, for ever and ever. Amen.

37. "My Garden"—"His Garden" (SS 4:16)

July 20th, 1882

"Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits."—Song of Solomon 4:16.

WHAT A DIFFERENCE there is between what the believer was by nature and what the grace of God has made him! Naturally, we were like the waste howling wilderness, like the desert which yields no healthy plant or verdure. It seemed as if we were given over to be like a salt land, which is not inhabited; no good thing was in us, or could spring out of us. But now, as many of us as have known the Lord are transformed into gardens; our wilderness is made like Eden, our desert is changed into the garden of the Lord. "I will turn unto you," said the Lord to the mountains of Israel when they were bleak and bare, "I will turn unto you, and ye shall be tilled and sown;" and this is exactly what he said to the barrenness of our nature. We have been enclosed by grace, we have been tilled and sown, we have experienced all the operations of the divine husbandry. Our Lord Jesus said to his disciples, "My Father is the husbandman," and he has made us to be fruitful unto his praise, full of sweetness where once there was no fruit, and nothing that could give him delight.

We are a garden, then, and in a garden there are flowers and fruits, and in every Christian's heart you will find the same evidences of culture and care; not in all alike, for even gardens and fields vary in productiveness. In the good ground mentioned by our Lord in the parable of the sower, the good seed did not all bring forth a hundredfold, or even sixty-fold; there were some parts of the field where the harvest was as low as thirty-fold, and I fear that there are some of the Lord's gardens which yield even less than that. Still, there are the fruits and there are the flowers, in a measure; there is a good beginning made wherever the grace of God has undertaken the culture of our nature.

I. Now coming to our test, and thinking of Christians as the Lord's garden, I want you to observe, first, that THERE ARE SWEET SPICES IN BELIEVERS.

The text assumes that when it says, "Blow upon my garden, that the spices thereof may flow out." There are in the Lord's garden sweet flowers that drip with honey, and all manner of delightful perfumes. There are such sweet apices within the believer's heart; let us think of them for a few minutes, and first, let me remind you of the names of these sweet spices.

For instance, there is faith; is there anything out of heaven sweeter than faith,—the faith which trusts and clings, which believes and hopes, and declares that, though God shall slay it, yet will it trust in him? In the Lord's esteem, faith is full of fragrance. He never delighted in the burning of bulls and the fat of fed beasts, but he always delighted in the faith which brought these things as types of the one great sacrifice for sin. Faith is very dear to him. Then comes love; and again I must ask,—Is there to be found anywhere a sweeter spice than this,—the love which loves God because he first loved us, the love which flows out to all the brotherhood, the love which knows no circle within which it can be bounded, but which loves the whole race of mankind, and seeks to do them good? It is exceedingly pleasing to God to see love growing where once all was hate, and to see faith springing up in that very soul which was formerly choked with the thorns and briers of doubt and unbelief. And there is also hope, which is indeed an excellent grace, a far-seeing grace by which we behold heaven and eternal bliss. There is such a fragrance about a God-given hope that this poor sin-stricken world seems to be cured by it. Wherever this living, lively hope comes, there men lift up their drooping heads, and begin to rejoice in God their Savior. You do not need that I should go over all the list of Christian graces, and mention meekness, brotherly kindness, courage, uprightness, or the patience which endures so much from the hand of God; but whatsoever grace I might mention, it would not be difficult at once to convince you that there is a sweetness and a perfume about all grace in the esteem of him who created it, and it delights him that it should flourish where once its opposite alone was found growing in the heart of man. These, then, are some of the saints' sweet spices.

Next notice, that these sweet spices are delightful to God. It is very wonderful that we should have within us anything in which God can take delight; yet when we think of all the other wonders of his grace, we need not marvel at all. The God who gave us faith may well be pleased with faith. The God who created love in such unlovely hearts as ours may well be delighted at his own creation. He will not despise the work of his own hands; rather will he be delighted with it, and find sweet complacency therein. What an exaltation it is to us worms of the earth that there should ever be anything in us well-pleasing unto God! Well did the psalmist say, "What is man, that thou art mindful of him? and the son of man, that thou visitest him?" But God is mindful of us, and he does visit us. Of old, before Christ came into this world-in human form, his delights were with the sons of men; much more is it so now that he has taken their nature into heaven itself, and given to those sons of men his own Spirit to dwell within them. Let it ravish your heart with intense delight that, though often you can take no complacency in yourself, but go with your head bowed down, like a bulrush, and cry, "Woe is me!" yet in that very cry of yours God hears a note that is sweet and musical to his ears. Blessed is repentance, with her tear-drops in her eyes, sparkling like diamonds. God takes delight even in our longings after holiness, and in our loathings of our own imperfections. Just as the father delights to see his child anxious to be on the best and most loving terms with him, so does God delight in us when we are crying after that which we have not yet reached, the perfection which shall make us to be fully like himself. O beloved, I do not know anything that fills my soul with such feelings of joy as does the reflection that I, even I, may yet be and do something that shall give delight to the heart of God himself! He has joy over one sinner that repenteth, though repentance is but an initial grace; and when we go on from that to other graces, and take yet higher steps in the divine life, we may be sure that his joy is in us, and therefore our joy may well be full.

These spices of ours are not only delightful to God, but they are healthful to man. Every particle of faith that there is in the world is a sort of purifier; wherever it comes, it has a tendency to kill that which is evil. In the spiritual sanitary arrangements which God made for this poor world, he put men of faith, and the faith of these men, into the midst of all this corruption, to help to keep other men's souls alive, even as our Lord Jesus said to his disciples, "Ye are the salt of the earth." The sweet perfumes that flow out from the flowers which God cultivates in the garden of his Church are scattering spiritual health and sanity all around. It is a blessed thing that the Lord has provided these sweet spices to overpower and counteract the unhealthy odours that float on every breeze. Think, then, dear friends, of the importance of being God's fragrant flowers, which may yield perfumes that are delightful to him, and that are blessed and healthful to our fellow-men. A man of faith and love in a church sweetens all his brethren. Give us but a few such in our midst, and there shall be no broken spiritual unity, there shall be no coldness and spiritual death; but all shall go well where these men of God are among us as a mighty influence for good. And, as to the ungodly around us, the continued existence in the earth of the Church of Christ is the hope of the world. The world that hates the Church knows not what it does, for it is hating its best friend. The spices with which God is conserving this present evil age, lest his anger should destroy it because of the growing corruption, are to be found in the flowers which he has planted in the garden of his Church.

It sometimes happens that these sweet odours within God's people lie quiet and still. There is a stillness in the air, something like that which the poet Coleridge makes "The Ancient Mariner" speak of in his graphic description of a calm within the tropics. Do you, dear friends, never get into that becalmed condition? I recollect, when I was young, reading an expression,—I think of Erskine's,—in which he says that he lines a roaring devil better than a sleeping devil. It struck me then that, if I could keep the devil always asleep, it would be the best thing that could possibly happen for me; but now I am not so sure that I was right. At all events, I know this, when the old dog of hell barks very loudly, he keeps me awake; and when he howls at me, he drives me to the mercy-seat for protection; but when he goes to sleep, and lies very quiet, I am very apt to go to sleep, too, and then the graces that are within my soul seem to be absolutely hidden. And, mark you, hidden grace, which in no way reveals itself by its blessed odours, is all the same as if there were none, to those that watch from the outside, and sometimes to the believer himself. What is wanted, in order that he may know that he has these sweet perfumes, is something outside himself. You cannot stir your own graces, you cannot make them more, you cannot cause their fragrance to flow forth. True, by prayer, you may help to this end; but then, that very prayer is put into you by the Holy Spirit, and when it has been offered to the Lord, it comes back to you laden with blessings; but often, something more is needed, some movement of God's providence, and much more, some mighty working of his grace, to come and shake the flower bells in his garden, and make them shed their fragrance on the air. Alas! on a hot and drowsy day, when everything has fallen into a deep slumber, even God's saints, though they be wise virgins, go as soundly asleep as the foolish virgins, and they forget that "the Bridegroom cometh." "While the Bridegroom tarried, they all slumbered and slept;" and, sometimes, you and I must catch ourselves nodding when we ought to be wide awake. We are going through a part of that enchanted ground which John Bunyan describes, and we do not know what to do to keep ourselves awake.

At such times, a Christian is very apt to ask, "Am I indeed planted in God's garden? Am I really a child of God?" Now, I will say what some of you may think a strong thing; but I do not believe that he is a child of God who never raised that question. Cowper truly wrote,—

"He has no hope who never had a fear;

And he who never doubted of his state,

He may, perhaps,—perhaps he may—too late."

I have sung, and I expect that I may have to sing again,—

"'Tis a point I long to know;

Oft it causes anxious thought;

Do I love the Lord or no?

Am I his, or am I not?"

I cannot bear to get into that condition, and I cannot bear to keep in it when I am in it, but still, there must be anxious thought about this all-important matter. Because you happened to be excited on a certain occasion, and thought you were converted and were sure of heaven, you had better look well to the evidence on which you are relying. You may be mistaken after all; and while I would not preach up little faith, I would preach down great presumption. No man can have a faith too strong, and no assurance can be too full, if it comes really from God the Holy Spirit; but if it comes merely out of your fancying that it is so, and, therefore, will not examine yourself, whether you be in the faith, I begin to make up my mind that it is not so, because you are afraid to look into the matter. "I know that I am getting rich," says a merchant, "I never keep any books, and I do not want any books, but I know that I am getting on well in my business." If, my dear sir, I do not soon see your name in the Gazette, I shall be rather surprised.

Whenever a man is so very good that he does not want to esquire at all into his position before God, I suspect that he is afraid of introspection, and self-examination, and that he dare not look into his own heart. This I know; as I watch the many people of God committed to my care here, I see some run on for ten years or more serving God with holy joy, and having no doubt or fear. They are not generally remarkable for any great depth of experience, but when God means to make mighty men of them, he digs about them, and soon they come to me crying, and craving a little comfort, telling me what doubts they have, because they are not what they want to be. I am glad when this is the case, I rejoice because I know that they will be spiritually better off afterwards. They have reached a higher standard than they had previously attained, they have a better knowledge now of what they ought to be. It may be that, before, their ideal was a low one, and they thought that they had reached it. Now, God has revealed to them greater heights, which they have to climb; and they may as well gird up the loins of their mind to do so by divine help. As they get higher, they perhaps think, "Now we are at the top of the mountain," when they are really only on one of the lower spurs of it. Up they go, climbing again. "If once I can reach that point, I shall soon be at the summit," you think. Yes, and when you have at length got there, you see the mountain still towering far above you. Bow deceptive is the height of the Alps to those who have not seen them before! I said to a friend once, "It will take you about thirteen hours to get to the top of that mountain." "Why," he replied, "I can run up in half-an-hour." I let him have a try, and he had not gone far before he had to sit down to pant and rest. So you think of a certain height of grace, "Oh, I can easily reach that!" Yea, just so; but you do not know how high it is; and those who think that they have reached the top do not know anything about the top; for he who knows how high is the holiness to which the believer can attain will go on clambering and climbing, often on his hands and knees, and when he has reached that point which he thought was the summit, he will sit down and say, "I thought I had reached the top, but now I find that I have but begun the ascent." Or he may say with Job, "I have heard of thee by the hearing of the ear:" (and then I did not know much of thee, or of myself either,) "but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes."

You see, then, that there are sweet spices lying in Christians, like hidden honey and locked-up perfume within the flowers on a hot day.

II. What is wanted is that THOSE SWEET ODORS SHOULD BE DIFFUSED. That is to be our second head. Read the text again: "Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out."

Observe, first, that until our graces are diffused, it is the same as if they were not there. You may go through a wood, and it may be abounding in game, yet you may scarcely see a hare or notice a pheasant anywhere about. There they lie all quiet and undisturbed; but, by-and-by, the beaters go through the wood making a great noise, and away the pheasants fly, and you may see the timid hares run like hinds let loose, because they are disturbed and wakened up. That is what we sometimes need, to be aroused and stirred from slumber. We may not know that we have any faith till there comes a trial, and then our faith starts boldly up. We can hardly know how much we love our Lord till there comes a test of our love, and then we so behave ourselves that we know that we do love him. Oftentimes, as I have already reminded you, something is needed from without to stir the life that lies hidden within. It is so with these sweet flowers in the Beloved's garden, they need either the north wind or the south wind to blow upon them that they may shed abroad their sweet odours.

Notice next, that it is very painful to a Christian to be in such a condition that his graces are not stirring. He cannot endure it. We who love the Lord were not born again to waste our time in sinful slumber; our watchword is, "Let us not sleep, as do others." We were not born to inaction; every power that God has put within us was meant to be used in working, and striving, and serving the Lord. So, when our graces are slumbering, we ourselves are in an unhappy state. Then we long for any agency that would set those graces moving. The north wind? Oh, but if it shall blow, then we shall have snow! Well, then, let the snow come, for we must have our graces set in motion, we cannot bear that they should continue to lie quiet and still. "Awake, O north wind!"—a heavy trial, a bleak adversity, a fierce temptation,—anything so long as we do but begin to diffuse our graces. Or if the north wind be dreaded, we say, "Come, thou south!" Let prosperity be granted to us; let sweet fellowship with our brethren rouse us, and holy meditations, full of delight, stir our souls; let a sense of the divine life, like a soft south wind, come to our spirit. We are not particular which it is, let the Lord send which he pleases, or both together, as the text seems to imply, only do let us be aroused. "Quicken thou me, O Lord, according to thy Word,"-whichever Word thou shalt choose to apply, only do quicken thy servant, and let not the graces within me be as if they were dead!

Remember, however, that the best Quickener is always the Holy Spirit; and that blessed Spirit can come as the north wind, convincing us of sin, and tearing away every rag of our self-confidence, or he may come as the soft south wind, all full of love, revealing Christ, and the covenant of grace, and all the blessings treasured for us therein. Come, Holy Spirit! Come as the Heavenly Dove, or as the rushing mighty wind; but do come! Drop from above, as gently as the dew, or come like rattling hail, but do come, blest Spirit of God! We feel that we must be moved, we must be stirred, our heart's emotions must once again throb, to prove that the life of God is really within us; and if we do not realize this quickening and stirring, we are utterly unhappy.

You see also, dear friends, from this text, that when a child of God sees that his graces are not diffused abroad, then is the time that he should take to prayer. Let no one of us ever think of saying, "I do not feel as if I could pray, and therefore I will not pray." On the contrary, then is the time when you ought to pray more earnestly than ever. When the heart is disinclined for prayer, take that as a danger-signal, and at once go to the Lord with this resolve,—

"I will approach thee—I will force

My way through obstacles to thee:

To thee for strength will have recourse,

To thee for consolation flee!"

When you seem to yourself to have little faith, and little love, and little joy, then cry unto the Lord all the more, "cry aloud, and spare not." Say, "O my Father, I cannot endure this miserable existence! Thou hast made me to be a flower, to shed abroad my perfume, yet I am not doing it. Oh, by some means, stir my flagging spirit, till I shall be full of earnest industry, full of holy anxiety to promote thy glory, O my Lord and Master!" While you are thus crying, you must still believe, however, that God the Holy Spirit can stir your spirit, and make you full of life again. Never permit a doubt about that fact to linger in your bosom, else will you be unnecessarily sad. You, who are the true children of God, cannot ever come into a condition out of which the Holy Spirit cannot uplift you. You know the notable case of Laodicea, which was neither cold nor hot, and therefore so nauseous to the great Lord that he threatened to spue her out of his mouth, yet what is the message to the angel of that church?" Behold, I stand at the door, and knock." This is not said to sinners, it is addressed to the angel of the church of the Laodiceans: "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Oh, matchless grace! He is sick of these lukewarm professors, yet he promises to sup with them, and that they shall sup with him. That is the only cure for lukewarmness and decline, to renew heart-fellowship with Christ; and he stands and offers it to all his people now. "Only do you open the door, and I will sup with you, and you shall sup with me." O you whose graces are lying so sinfully dormant, who have to mourn and cry because of "the body of this death"—for death in you seems to have taken to itself a body, and to have become a substantial thing, no mere skeleton now, but a heavy, cumbrous form that bows you down,—cry still to him who is able to deliver you from this lukewarm and sinful state! Let every one of us put up the prayer of our text, "Awake, O north wind; and come, thou south; and blow upon my garden, that the spices thereof may flow out."

III. Our third and closing head will help to explain the remaining portion of our text: "Let my Beloved come into his garden, and eat his pleasant fruits." These words speak of THE COMPANY OF CHRIST AND THE ACCEPTANCE OF OUR FRUIT BY CHRIST.

I want you, dear friends, specially to notice one expression which is used here. While the spouse was, as it were, shut up and frozen, and the spices of the Lord's garden were not cowing out, she cried to the winds, "Blow upon my garden." She hardly dared to call it her Lord's garden; but now, notice the alteration in the phraseology: "Let my Beloved come into his garden, and eat his pleasant fruits." The wind has blown through the garden, and made the sweet odours to flow forth; now it is no longer "my garden," but "his garden." It is wonderful how in increase of grace transfers our properties; while we have but little grace, we cry, "my," but when we get great grace, we cry "his." Wherein you are sinful and infirm, brother, that is yours, you rightly call it "my"; but when you become strong, and joyous, and full of faith, that is not yours, brother, and you rightly call it "his." Let him have all the glory of the change while you take all the shame and confusion of face to yourself that ever you should have been so destitute of grace. As the spouse says, "Let my Beloved come into his garden. Here are all the sweet perfumes flowing out; he will enjoy them, let him come and feel himself at home amongst them. He planted every flower, and gave to each its fragrance; let him come into his garden, and see what wonders his grace has wrought."

Do you not feel, beloved, that the one thing you want to stir your whole soul is that Christ's should come into it? Have you lost his company lately? Oh, do not try to do without it! The true child of God ought not to be willing to bear broken communion for even five minutes; but should be sighing and crying for its renewal. Our business is to seek to "walk in the light as God is in the light," fully enjoying communion with Christ our Lord; and when that fellowship is broken, then the heart feels that it has cast all its happiness away, and it must robe itself in sackcloth, and sorrowfully fast. If the presence of the Bridegroom shall be taken away from thee, then indeed shalt thou have cause to fast and to be sad. The best condition a heart can be in, if it has lost fellowship with Christ, is to resolve that it will give God no rest till it gets back to communion with him, and to give itself no rest till once more it finds the Well-beloved.

Next observe that, when the Beloved comes into his garden, the heart's humble but earnest entreaty is, "Let him eat his pleasant fruits." Would you keep back anything from Christ? I know you could not if he were to come into his garden. The best things that you have, you would first present to him, and then everything that you have, you would bring to him, and leave all at his dear feet. We do not ask him to come to the garden, that we may lay up our fruits, that we may put them by and store them up for ourselves; we ask him to come and eat them. The greatest joy of a Christian is to give joy to Christ; I do not know whether heaven itself can overmatch this pearl of giving joy to the heart of Jesus Christ on earth. It can match it, but not overmatch it, for it is a superlative joy to give joy to him,—the Man of sorrows, who was emptied of joy for our sakes, and who now is filled up again with joy as each one of us shall come and bring his share, and cause to the heart of Christ a new and fresh delight.

Did you ever reclaim a poor girl from the streets? Did you ever rescue a poor thief who had been in prison? Then I know that, as you have heard of the holy chastity of the one, or of the sacred honesty of the other of those lives that you have been the means of restoring, you have said, "Oh, this is delightful! There is no joy equal to it. The effort cost me money, it cost me time, it cost me thought, it cost me prayer, but I am repaid a thousand times." Then, as you see them growing up so bright, so transparent, so holy, so useful, you say, "This work is worth living for, it is a delight beyond measure." Often, persons come to me, and tell me of souls that were saved through my ministry twenty years ago. I heard, the other day, of one who was brought to Christ by a sermon of mine nearly thirty years ago, and I said to the friend who told me, "Thank you, thank you; you could not tell me anything that would give my heart such joy as this good news that God has made me the instrument of a soul's conversion." But what must be the joy of Christ who does all the work of salvation, who redeems us from sin, and death, and hell, when he sees such creatures as we are, made to be like himself, and knows the divine possibilities of glory and immortality that lie within us?

What are we going to be, brothers and sisters, we who are in Christ? We have not any idea of what holiness, and glory, and bliss, shall yet be ours. "It doth not yet appear what we shall be." We may rive even while on earth to great heights of holiness,—and the higher the better; but there is something better for us than mortal eye has ever seen or mortal ear has ever heard. There is more grace to be in the saints than we have ever seen in them, the saintliest saint on earth was never such a saint as they are yonder who are before the throne of the Most High; and I know not but that, even when they get there, there shall be a something yet beyond for them, and that through the eternal ages they shall still take for their motto, "Onward and upward!" In heaven, there will be no "Finis." We shall still continue to develop, and to become something more than we have ever been before; not fuller, but yet capable of holding more, ever growing in the possibility of reflecting Christ, and being filled with his love; and all the while our Lord Jesus Christ will be charmed and delighted with us. As he hears our lofty songs of praise, as he sees the bliss which will ever be flashing from each one of us, as he perceives the divine ecstasy which shall be ours for ever, he will take supreme delight in it all. "My redeemed," he will say, "the sheep of my pasture, the purchase of my blood, borne on my shoulders, my very heart pierced for them, oh, how I delight to see them in the heavenly fold! These my redeemed people are joint heirs with me in the boundless heritage that shall be theirs for ever; oh, how I do delight in them!"

"Wherefore, comfort one another with these words," beloved, and cry mightily that, on this church, and on all the churches, God's Spirit may blow, to make the spices flow. Pray, dear friends, all of you, for the churches to which you belong; and if you, my brother, are a pastor, be asking especially for this divine wind to blow through the garden which you have to cultivate, as I also pray for this portion of the garden of the Lord: "Let my Beloved come into his garden, and eat his pleasant fruits." The Lord be with each one of you, beloved, for his dear name's sake! Amen.

38. Grace For Communion (SS 4:16)

NO. 1941

A SHORT ADDRESS TO A FEW FRIENDS AT MENTONE, AT THE BREAKING OF BREAD,

ON LORD’S-DAY AFTERNOON, JAN. 2ND, 1887,

“Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.” — Song of Solomon 4:16.

THE SOUL OF the believer is the garden of the Lord. Within it are rare plants, such as yield “spices “and “pleasant fruits.” Once it was a wilderness, overgrown with thorns and briars; but now it is “a garden enclosed,” an “orchard of pomegranates.”

At times within that garden everything is very still and quiet; indeed, more still than could be wished. Flowers are in bloom, but they seem scentless, for there are no breezes to waft the perfume. Spices abound, but one may walk in the garden, and not perceive them, for no gales bear their fragrance on their wings. I do not know that, in itself this is an evil condition: it may be that “So he giveth his beloved sleep.” To those who are worn with labor, rest is sweet. Blessed are they who enjoy a Sabbath of the soul!

The loved one in the text desired the company of her Lord, and felt that an inactive condition was not altogether suitable for his coming. Her prayer is first about her garden, that it may be made ready for her Beloved; and then to the bridegroom himself, that he would come into his garden, and eat its pleasant fruits. She pleads for the breath of heaven, and for the Lord of heaven. First, she cries for THE BREATH OF HEAVEN to break the dead calm which broods over her heart. She cannot unlock the caskets of spice, nor cause the sweet odours to flow forth: her own breath would not avail for such an end. She looks away from herself to an unseen and mysterious power. She breathes this earnest prayer, “Awake, O north wind; and come, thou south; blow upon my garden!”

In this prayer there is an evident sense of inward sleep. She does not mean that the north wind is asleep: it is her poetical way of confessing that she herself needs to be awakened. She has a sense of absent-mindedness, too, for she cries, “Come, thou south.” If the south wind would come, the forgetful perfumes would come to themselves, and sweeten all the air. The fault, whatever it is, cannot lie in the winds; it lies in ourselves.

Her appeal, as we have already said, is to that great Spirit who operates according to his own will, even as the wind bloweth where it listeth. She does not try to “raise the wind” — that is an earthly expression relating to worldly matters; but, alas, it might fitly be applied to many imitations of spirituality! Have we not heard of “getting up revivals”? Indeed, we can no more command the Holy Spirit than we can compel the wind to blow east or west. Our strength lies in prayer. The spouse prays, “Awake, O north wind; and come, thou south!” She thus owns her entire dependence upon the free Spirit. Although she veiled her faith in a divine Worker under the imagery of her song, yet she spoke as to a person. We believe in the personality of the Holy Ghost, so that we ask him to “Awake” and “Come.” We believe that we may pray to him; and we are impelled to do so.

Notice that the spouse does not mind what form the divine visitation takes so long as she feels its power. “Awake, O north wind;” though the blast be cold and cutting, it may be that it will effectually fetch forth the perfume of the soul in the form of repentance and self-humiliation. Some precious graces, like rare spices, naturally flow forth in the form of tears; and others are only seen in hours of sorrow, like gums which exude from wounded trees. The rough north wind has done much for some of us in the way of arousing our best graces. Yet it may be that the Lord will send something more tender and cheering; and if so, we would cry, “Come, thou south.”

Divine love warming the heart has A wonderful power to develop the best part of a man’s nature. Many of our precious things are brought forth by the sun of holy joy. Either movement of the Spirit will sufficiently bestir our inner life; but the spouse desires both. Although in nature you cannot have the north wind and the south blowing at the same time; yet in grace you can. The Holy Ghost may be at one and the same time working grief and gladness, causing humiliation and delight. I have often been conscious of the two winds blowing at once; so that, while I have been ready to die to self, I have been made to live unto God. “Awake, O north wind; and come, thou south!” When all the forms of spiritual energy are felt, no grace will be dormant. No flower can keep asleep when both rough and gentle winds arouse it.

The prayer is — “blow,” and the result is — “flow.” Lord, if thou blowest, my heart floweth out to thee! “Draw me, we will run after thee.” We know right well what it is to have grace in our souls, and yet to feel no movement of it. We may have much faith in existence, yet none in exercise, for no occasion summons it into action. We may have much repentance, yet no conscious repenting; much fire of love, yet no love flaming forth; and much patience in the heart, though at the moment we do not display it. Apart from the occurrences of providence, which arouse our inward emotions one way and another, the only plan by which our graces can be set in active exercise is by the Holy Spirit breathing upon us. He has the power to quicken, arouse, and bestir our faculties and graces, so that holy fruits within us become perceptible to ourselves, and to others who have spiritual discernment. There are states of the atmosphere in which the fragrance of flowers is much more diffused than at other times. The rose owes much to the zephyr which wafts its perfume. How sweet is even a field of beans after a shower! We may have much spice of piety, and yet yield small fragrance unless the living power of the Holy Spirit moves upon us. In a wood there may be many a partridge, or care-free pheasant, and yet we may not see so much as one of them until a passing foot tramples down the underwood, and causes the birds to rise upon the wing. The Lord can thus discover our graces by many a messenger; but the more choice and spiritual virtues need an agent as mysterious and all-pervading as the wind — need, in fact, the Spirit of the Lord to arouse them. Holy Spirit, thou canst come to us when we cannot come to thee! From any and every quarter thou canst reach us, taking us on our warm or cold side. Our heart, which is our garden, lies open at every point to thee. The wall which encloses it does not shut thee out. We wait for a visitation. We feel glad at the very thought of it. That gladness is the beginning of the stir; the spices are already flowing forth.

The second half of the prayer expresses our central desire: we long for THE LORD OF HEAVEN to visit us. The bride does not seek that the spices of her garden may become perceptible for her own enjoyment, nor for the delectation of strangers, nor even for the pleasure of the daughters of Jerusalem, but for her Beloved’s sake. He is to come into his garden, and eat his pleasant fruits. We are a garden for his delight. Our highest wish is that Jesus may have joy in us. I fear that we often come to the table of communion with the idea of enjoying ourselves; or, rather, of enjoying our Lord; but we do not rise to the thought of giving him joy. Possibly that might even seem presumptuous. Yet, he says, “My delights were with the sons of men.” See how joyfully he cries in the next chapter: “I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk.” Our heavenly bridegroom rests in his love, he rejoices over us with singing. Often he takes more delight in us than we do in him. We have not even known that he was present, but have been praying him to come; and all the while he has been near us.

Note well the address of the spouse to her Beloved in the words before us.

She calls him hers — “My Beloved.” When we are sure that he is ours we desire him to come to us as ours, and to reveal himself as ours. Those words “My Beloved” are a prose poem: there is more music in them than in all the laureate’s sonnets. However slumbering my graces may be, Jesus is mine. It is as mine that he will make me live, and cause me to pour forth my heart’s fragrance.

While he is hers she owns that she is wholly his, and all that she has belongs to him. In the first clause she says, “Awake, O north wind; and come, thou south; blow upon my garden”; but now she prays, “Let my Beloved come into his garden.” She had spoken just before of her fruits, but now they are his fruits. She was not wrong when she first spoke; but she is more accurate now. We are not our own. We do not bring forth fruit of ourselves. The Lord saith, “From me is thy fruit found.” The garden is of our Lord’s purchasing, enclosing, planting, and watering; and all its fruit belongs to him. This is a powerful reason for his visiting us. Should not a man come into his own garden, and eat his own fruits? Oh, that the Holy Spirit may put us into a fit condition to entertain our Lord! The prayer of the spouse is — “Let my Beloved come.” Do we not say, “Amen, let him come”? If he does not come in the glory of his Second Advent at this moment, as, perhaps, he may not, yet let him come. If not to his judgment-seat, yet let him come into his garden. If he will not come to gather before him all nations, yet let him come to gather the fruit of his redemption in us. Let him come into our little circle; let him come into each heart. “Let my Beloved come.” Stand back, ye that would hinder him! O my Beloved, let not my sinful, sluggish, wandering thoughts prevent thee from coming! Thou didst visit the disciples, “the doors being shut”; wilt thou not come where every opened door bespeaks thy welcome? Where shouldst thou come but to thy garden? Surely my heart hath great need of thee. Many a plant within it needs thy care. Welcome, welcome, welcome!

Heaven cannot welcome thee more heartily, O my Beloved, than my heart shall now do! Heaven doth not need thee so much as I do. Heaven hath the abiding presence of the Lord God Omnipotent; but if thou dwell not within my soul, it is empty, and void, and waste. Come, then, to me, I beseech thee, O my Beloved!

The spouse further cries — “Let him eat his pleasant fruits.” I have often felt myself overcome with the bare idea that anything I have ever done should give my Lord pleasure. Can it be that any offering I ever gave him should be thought worthy of his acceptance; or that anything I ever felt or said should be a joy to him? Can he perceive any perfume in my spices, or taste any flavour in my fruits? This is a joy worth worlds. It is one of the highest tokens of his condescension. It is wonderful that the King from the far country should come from the glory land, where all choice fruits are at their best, and enter this poor enclosure in the wilderness, and there eat such fruits as ours, and call them pleasant, too! O Lord Jesus, come into our hearts now! O Holy Spirit, blow upon our hearts at this moment! Let faith, and love, and hope, and joy, and patience, and every grace be now like violets which betray themselves by their perfume, or like roses which load the air with their fragrance!

Though we are not content with ourselves, yet may our Lord be pleased with us! Do come to us, O Lord! That thou art our Beloved is a greater wonder than that thou shouldst come to us. That thou hast made us thy garden is a greater favor than that thou shouldst eat our fruits. Fulfil to us that gracious promise, “I will sup with him, and he with me,” for we do open to thee. Thou saidst unto the woman of Samaria, “Give me to drink,”

and wilt thou not now accept a draught of love from us? She had no husband, but thou art our Husband; wilt thou not drink from the cup which we now hold to thee? Receive our love, our trust, our consecration.

Delight thyself also in us, as we now delight ourselves in thee. We are asking a great thing of thee, but thy love warrants large requests. We will now come to thy table, where thou shalt be our meat and drink; but suffer our spices to be the perfume of the feast, and let us each say, “While the King sitteth at his table my spikenard sendeth forth the smell thereof.”

Fulfil this wish of our soul, divine Lord and Master! Amen.

39. The King Feasting In His Garden (SS 5:1)

NO. 919

DELIVERED ON LORD’S-DAY MORNING, MARCH 6TH, 1870,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.” — Song of Solomon 5:1

I BELIEVE THIS text to be appropriate to the spiritual condition of our church. If I am not very sadly mistaken, the Lord of Hosts is with us in a very remarkable manner. Our meetings for prayer have been distinguished by an earnest and fervent spirit; our meetings with enquirers have been remarkably powerful; in a quiet manner, without any outward outcries, souls have been smitten down with conviction of sin, and have been comforted as they have received Christ by faith. We are not a deserted church, we are not left with broken hedges, with the wild boar of the wood committing devastations; but the Lord hath sent a gracious rain, which has quickened the seed, and he hath watered the plants of his garden, and made our souls to rejoice in his presence. Now if the text be appropriate, as I believe it is, the duty to which it especially calls us should have our earnest attention. The workers for Christ must remember that even if they have to care for the garden, their chief business must be to commune with the Lord and Master of that garden, since he himself this morning calls them to do so. “Eat O friends; drink, yea, drink abundantly, O beloved.” In happy and auspicious times, when the Spirit of God is working, it is very natural to say, “We must now work more abundantly than ever,” and God forbid that we should hinder such zeal, but the more spiritual privilege is not to be put in the second place. Let us commune as well as work; for therein shall we find strength for service, and our service shall be done the better, and become the more acceptable, and ensure the larger blessing. If while we serve like Martha, we at the same time commune like Mary, we shall not then become cumbered with much serving; we shall serve and not be cumbered, and shall feel no fretfulness against others whose only faculty may be that of sitting at the Master’s feet.

The text divides itself readily into three parts. First, we have the presence of the heavenly Bridegroom — “I am come into my garden, my sister, my spouse;” we have, secondly, the satisfaction which he finds in his church — “I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey, I have drunk my wine with my milk;” and, thirdly, we have the invitation which he gives to his loving people — “Eat, O friends; drink, yea, drink abundantly, O beloved.”

I. The voice of the Master himself calls us to consider HIS PRESENCE: “I am come.”

He tells us he is come. What? Could he come without our perceiving it? Is it not possible? May we be like those whose eyes were holden so that they knew him not? Is it possible for us to be like Magdalen, seeking Christ, while he is standing very near us? Yes, and we may even be like the disciples who, when they saw him walking on the water, were afraid, and thought it was a spirit, and cried out, and had need for him to say, “It is I, be not afraid,” before they knew who it was! Here is our ignorance, but here is his tenderness. He may come and yet we may not recognize him; but here when he cometh, he takes care to advertise us of the blessed fact, and calls us to observe and to consider, and to delight in it. He would, for our own comfort, prevent its being said of us, “He came unto his own, and his own received him not.”

Let us observe, first, this coming was in answer to prayer. Our translators, in dividing the Bible into chapters, seem to have been utterly regardless of the connection or the sense, so that they brought down their guillotine between two verses which must not be divided. The church had said, “Awake, O north wind; and come, thou south; blow upon my garden;” she had also said, “Let my beloved come into his garden, and eat his pleasant fruits.” In answer to that prayer the Beloved replies, “I am come into my garden.” Prayer is always heard, and the prayer of faithful souls finds an echo in Jesus’ heart. How quickly the spouse was heard! Scarce had the words died away, “Let my Beloved come,” before she heard him say, “I am come!” “Before they call, I will answer; and while they are yet speaking, I will hear.” He is very near unto his people, and hence he very speedily answers their request. And how fully does he answer it too! You will perhaps say, “But she had asked for the Holy Spirit, she had said, ‘Awake, O north wind; and come, thou south;’ and yet there is no mention of the heavenly wind as blowing through the garden.” The answer is that the Beloved’s coming means all that. His visit brings both north and south wind; all benign influences are sure to follow where he leads the way; spices always flow out from the heart when Christ’s sweet love flows in, and where he is, Christians have all things in him. There was a full answer to her prayer, and there was more than an answer, for she had but said, “Let him come and eat,” but, lo, he gathers myrrh and spice, and he drinks of wine and milk; he does exceeding abundantly above what she had even asked or even thought, after the right royal manner of the Son of God, who doth not answer us according to the poverty of our expressions and the leanness of our desires, but according to his riches in glory, giving to us grace upon grace out of his own inexhaustible fullness. Brethren, this church has had a full reward for all her prayers. We have waited upon God often, all the day long there has been prayer in this house, and daring this last mouth there has scarcely been an hour in which supplication has been suspended; and the answer has already come. We are so apt to overlook the answer to prayer. Let it not be so. Let us praise the Lord that prayer has not been a vain service. It has brought down his presence, the chief of all blessings, and that for which we most interceded at his throne. Let us exalt him. We can hear him say now, “I am come into your meetings, I am blessing you, I am saving souls, I am elevating some of you into nearness of fellowship with myself, I am chastening some of your spirits with sadness to think you have lived in so grovelling an estate; I am with you, I have heard your prayers, I have come to abide with you as a people.”

Now, if this be the case, let us next observe what an unspeakable blessing this is! If the voice had said, “I have sent my angel,” that would have been a precious boon; but it is not so spoken; the word is, “I am come.” What, doth he before whom angels adoringly bow their heads, doth he before whom perfect spirits cast their crowns, doth he condescend to come into the church? Ay, it is even so. There is a personal presence of Christ in the midst of his people. Where two or three are met together in his name, there is he in the midst of them; his corporeal presence is in heaven, but his spiritual presence, which is all we want — all it is expedient for him as yet to grant — is assuredly in our midst. He is with us truly and really when we meet together in our solemn assemblies, and with us too when we separate and go our ways in private to fight the battles of the Lord.

Brethren, for us to enjoy his presence as a church, is a privilege whose value is only to be measured by the melancholy results of big absence.

Where Jesus Christ is not in the garden, the plants wither, and like untimely figs; the fruits fall from the trees. Blossoms come not, or if they appear, they do but disappoint when Jesus is not there to knit and fructify them; but when he comes, even the driest boughs in the garden become like Aaron’s rod that budded. Yes, our older brethren in the church remember times of trouble, times when the ministry was not with power, when the gatherings on the Lord’s-day were joyless, when the voice of wailing saddened the courts of Zion; but now we do rejoice, yea, and will rejoice.

The contrast between the past and the joyous present should increase our gratitude till we praise the Lord on the high-sounding cymbals with jubilant exaltation.

Remember, too, that if he had dealt with us according to our sins, and rewarded us after our iniquities, we should never have heard the footfall of the Beloved traversing the garden. How many have grieved the Holy Spirit by careless living and backsliding! How have most of us followed him afar off instead of keeping step with him in service and fellowship! Alas! my Lord, if thou hadst regarded only the sins of the pastor of the church, thou hadst long ago left this flock; but thou hast not dealt with us severely, but according unto thy love and to thy mercy thou hast blotted out our sing like a cloud, and like a thick cloud our transgressions, and still dost thou condescend to come into thy garden. If you take each word of this remarkable sentence, you will find a meaning. “I am come.” There is the personal presence of Christ “I am come.” There is the certainty that it is so.

It is no delusion, to dream, no supposition. “I am truly come.” Blessed be the name of the Lord, at this present time it is assuredly so. Many of his saints can bear testimony that they have seen his face and have felt the kisses of his lips, and have proved even this day that his love is better than wine. Note the next word, “I am come into my garden.” How near is the approach of Christ to his church! he comes not to the garden door, nor to look over the wall, nor in at the gate and out again; but into his garden.

Down every walk, midst the green alleys, among the beds of spices he walks, watching each flower, pruning the superfluous foliage of every fruit-bearing plant, and plucking up by the roots such as his heavenly Father hath not planted. His delights are with the sons of men. His fellowship with his chosen is most familiar; so that the spouse may sing, “My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.” Jesus Christ the Lord forgets not his church, but fulfils the promise: “I the Lord do keep it, I will water it every moment; lest any hurt it, I will keep it night and day.” Brethren, this is a solemn as well as a pleasant fact. You who are members of this church, recollect that Jesus is come into the church, that he is now going his rounds among you, and marking your feelings towards him; he knows to-day who is in fellowship with him, and who is not; he discerneth between the precious and the vile.

He never comes without the winnowing fan when he visits his threshing floor; beware if thou be as chaff. He hath come into his garden. O you that have not enjoyed much of his gracious company, pray him to cast a look towards you, and be you like the sunflower which turns its face to the sun, to refresh itself with his beams. O pant and long for his presence. If your soul is as dark as the dead of night, call out to him, for he heareth the faintest sigh of any of his chosen.

“I am come into my garden,” saith he. Note here the possession which Christ claims in the church. If it were not his garden, he would not come into it. A church that is not Christ’s church shall have none of his presence, and a soul that is not Christ’s has no fellowship with him. If he reveal himself at all, it is unto his own people, his blood-bought people, the people that are his by purchase and by power, and by the surrender of themselves to him. When I think of this church as committed to my care, I am overawed, and well may my fellow-officers be cast down under the weight of our responsibility; but after all we may say, “Master, this garden is not ours; it is thy garden. We have not begotten all this people, neither can we carry them in our bosoms; but thou, great Shepherd of the sheep, thou will guard the fold.” Since the garden is his own, he will not suffer even the least plant to perish. My brethren who work for Christ, do not be downcast if certain portions of the work should not seem to succeed. He will attend to it. “The pleasure of the Lord shall prosper in his hand.” It is more his work than ours, and souls are more under his responsibility than ours. So let us hope and be confident, for the Master will surely smile upon his “vineyard of red wine.”

The next word denotes cultivation. “I am come into my garden.” The church is a cultivated spot; it did not spring up by chance, it was arranged by himself, it has been tended by himself, and the fruits belong to himself.

Thankful are we if we can truly know that as a church —

“We are a garden walled around, Chosen and made peculiar ground.”

Christ, the Great Cultivator, exercises care and skill in training his people, and he delights to see his own handiwork in them.

And then there are the two choice words at the close, by which he speaks of his church herself rather than of her work. As if he would draw the attention of his people to themselves and to himself, rather than to their work; he says, “My sister, my spouse.” There is one name for the garden, but there are two names for herself. The work is his work, the garden is his garden, but see, he wants communion not so much with the work as with the worker, he speaks to the church herself. He calls her, “My sister, my spouse.” “Spouse” has something in it of dearness that is not in the first word, for what can be dearer to the husband than the bride? But then there was a time when the spouse was not dear to the bridegroom, there was a period perhaps when he did not know her, when there was no relationship between them twain; though they are made of one flesh by marriage, yet they were of different families; and for this cause he adds the dear name of “sister,” to show an ancient relationship to her, a closeness and a nearness by blood, by birth, as well as by betrothal and wedlock. The two words put together make up a confection of such inexpressible sweetness, that instead of seeking to expound them to you, I will leave them to your meditations, and may he who calls the church “Sister” and “Spouse” open up their richness to your souls.

Here, then, is the gist of the whole matter. The Master’s presence is in this church in a very remarkable manner. Beloved, I pray that none of you may be like Adam, who fled among the trees to hide himself from God when he walked in the garden. May your business not act like an overshadowing thicket, to conceal you from fellowship. He calls you, O backslider, he calls you as once he called Adam: “Where art thou?” Come, beloved, come and commune with your Lord; come away from those carking cares and anxieties which, like gloomy groves of cypress, conceal thee from thy Lord, or rather thy Lord from thee. Hearest thou not his call, “O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.” Let none of us be like the disciples in another garden when their Lord was there, and he was in agony, but they were sleeping. Up, ye sleepers, for Christ has come. If the midnight cry, “Behold, the Bridegroom cometh,” awoke the virgins, shall not “I am come” awaken you? It is his own voice; it is not “He cometh,” but “I am come.” Start up, ye slumberers, and now with heart and soul seek fellowship with him. It would be a sad thing if while Christ is with us any should be slumbering, and then should wake up and say, “Surely God was in this place and I knew it not.” Rather may you invite him to come into your souls, and abide with you until the day break and the shadows flee away, and you behold him face to face.

II. Thus much upon the first point; and now may his Holy Spirit help us to view OUR LORD IN HIS CHURCH.

The beautiful expressions of the text are capable of many holy meanings, and it is not possible that any expositions of mine could fully unveil their treasures; but let me observe, first, that Christ is delighted with the offerings of his people. He says, “I have gathered my myrrh with my spice.” We may consider myrrh and spice — sweet perfumes-offered by way of incense to God, as being indicative of the offerings which his people bring to him. What if I say that prayer is like sweetsmelling myrrh, and that the Beloved has been gathering the myrrh of holy prayer, the bitter myrrh of repenting sighs and cries, in the midst of this church, lo, these many months! You perhaps thought that poor wordless prayer of yours was never heard, but Jesus gathered it, and called it spice; and when some brother was praying aloud, and in silence your tears fell thick and fast for perishing sinners, for you could not bear that they should die, nor endure that Christ’s name should be blasphemed, the Beloved gathered up the precious drops, and counted them as costly oil of sweetest smell. Was it not said in the Psalm, “Prayer also shall be made for him continually”? And you did pray for him that his name might be as ointment poured forth, and that he might gird his sword upon his thigh, and ride forth prosperously.

Jesus observed, and delighted in your heart’s offering. Others knew not that you prayed, perhaps you thought yourself that you scarcely prayed, but he gathered his myrrh with his spice from you. No faithful prayer is lost. The groanings of his people are not forgotten, he gathers them as men gather precious products from a garden which they have tilled with much labor and expense. And then, may not spice represent our praises? for these, as well as prayer, come up as incense before his throne. Last Thursday night, when my brother spoke to you, if you felt as I did I, am sure your heart sent up praise as a smoke of incense from the warm coals of a censer, as he cast on them handfuls of frankincense in the form of various motives for gratitude and reasons for praise. Oh, it was good to sing God’s praises as we then did by the hour together. It was delightful, too, to come to his table and make that ordinance in very deed an eucharistical service of praise to God.

Praise is pleasant and comely, and most of all so because Jesus accepts it, and says, “Whosoever offereth praise glorifieth me.”

When the Lord in another place speaks of offering, sweet cane bought with money, does he not refer to other offerings which his people bring in addition to their prayers and their praises, when they give to him the first fruits of all their increase, and present thankofferings to his name. He has said, “None of you shall appear before me empty,” and I hope none of you have been content to do so! The contributions given for the spread of his cause, for the feeding of his poor, and clothing of his naked ones, are given by true hearts directly to himself. Though they may be but as two mites that make a farthing, yet offered in his name are they not also included in this word, “I have gathered my myrrh with my spice”? The Savior’s satisfaction is found, in the next place, in his people’s love — “I have eaten my honeycomb with my honey.” Shall I be wrong if I believe that this sweetness refers to Christian love, for this is the richest of all the graces, and sweetens all the rest. Jesus Christ finds delightful solace in his people’s love, both in the inward love which is like the honey, and in the outward manifestation of it, which is like the honeycomb. He rejoices in the love that drips in all its preciousness from the heart, and in the honeycomb of organisation, in which it is for order’s sake stored up and put into his hand. Or, what if it should mean that Christ overlooks the imperfections of his people? The honeycomb is not good eating, but he takes that as well as the honey! “I have eaten my honeycomb with my honey.” As he looks upon his people, and sees what he has done for them, his loving heart rejoices in what his grace has accomplished. As a benevolent man who should have taken a child from the street and educated it, would be pleased see it growing up, prospering, happy, well-informed, talented, so when Jesus Christ, remembering what his people were, sees in them displays of grace, desires after holiness, self-denials, communion with God, and the like, this is to him like honey. He takes an intense satisfaction in the sweet fruits which he himself has caused us to produce; notwithstanding every imperfection, he accepts our love, and says, “I have eaten my honeycomb with my honey.”

Turning again to our precious text, we observe that our Lord’s satisfaction is compared to drinking as well as eating, and that drinking is of a twofold character. “I have drunk my wine.” Does he intend by this his joy which is fulfilled in us when our joy is full? Does he mean that, as men go to feasts to make glad their hearts with wine, so he comes to his people to see their joy, and is filled with exultation? Meaneth he not so? Surely he doth. And the milk, may not that mean the Christian’s common, ordinary life? As milk contain; all the constituents of no nourishment, may he not mean by this the general life of the Christian? Our Lord takes delight in the graces of our lives. One has said that wine may represent those actions resulting from well-considered dedication and deep spiritual thought; for wine must be expressed from the grape with labor and preserved with care, there must be skill, and work, and forethought spent upon it; but milk is a natural production, it flows freely, plentifully, spontaneously; it is a more common and ordinary, yet precious thing. So the Lord delights that his people should give to him those elaborate works which they have to tend with long care and watch over with much anxiety before they are produced.

These are the wine; but he would have them give him the simple outgushing of their souls, the exclamations which flow forth without labor, the little deeds of love which need no forethought, the every day outgoings of their inner life-these are milk, and are equally acceptable to him. Well, if it be so, certain it is that Christ finds great pleasure is his people, and in their various forms of piety he drinks his wine with his milk.

Permit me now to call your attention to those many great little words, which are yet but one — I refer to the word “my.” Observe, that eight or nine times it is repeated. Here is the reason for the solace which the bridegroom finds in his church. Does he walk in the church as men do in a garden for pleasure? Then he says, “I am come into my garden.” Does he talk with his beloved? It is because he calls her “my sister, my spouse.”

Does he love her prayers and praises? It is because they never would be prayed or praised if he had not created these fruits of the lips. He says, not, “I have gathered your myrrh with your spice.” Oh, no! viewed as ours these are poor, things, but viewed as his they are most acceptable, “I have gathered my myrrh with my spice.” So if he finds any honey in his people, any true love in them, he first put it there. “I have eaten my honeycomb with my honey.” Yes, and if there be any joy and life in them to make his, heart glad, he calls it “my wine,” and “my milk.” When I read these words, and thought of our Lord’s being fed by us, I could almost have cried out, “Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? Dost thou find any satisfaction in us? Surely, our goodness extendeth not to thee. Whence should we give thee aught to eat?” Yet he declares it, and we may blushingly believe him, and praise his name, for surely if he found it so, it is because he made it so. If he has gotten anything out of us, he must first have put it in us; if he sees of the travail of his soul, it is because the travail came first.

Note well, ye lovers of Jesus, that our Lord in this heavenly verse is fed first. “I have eaten,” says he, and then he turns to us, and says, “Eat, O friends.” If any of you seek friendship with the Wellbeloved, you must commence by preparing him a feast. Remember our Lord’s own parable: “Which of you, having a servant plowing or feeding cattle, will say unto, him by-and-by, when he is come from the field, Go and sit down to meat? and will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?” Even if your poverty compels you, to say, “As the Lord liveth, I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse,” listen to him as he answers, “Fear not, make me thereof a little cake first.” Be assured that after you have, so done, your barrel of meal shall not waste, neither shall the cruse of oil fail. The way for believers to be fed by Christ is to seek to feed him; look to his being satisfied, and he will assuredly look to you. “Ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God.” (Leviticus 23:14.) “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the, Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” See, my brethren, ye must find meat for your Lord, and then, but not till then, there shall be meat for you.

In the feast, it is remarkable how complete the entertainment is. There is the sweetest food, and the most nourishing and exhilarating drink, and then over and above there is the rarest perfume, not counted to be needful in ordinary entertainments, but crowning all and making up a right royal feast.

How marvellous that our Beloved should find within his church all that his soul wants! Having given over himself to her, he delights in her, he rests in his love, and rejoices over her with singing. For the Joy that was set before him, he endured the cross, despising the shame, and this day he continues to be filled with the, selfsame delight.

III. I would fain linger, but time forbids. We must now remember, in the third place, that the text contains an INVITATION.

The Beloved says, “Eat, O friends; drink, yea, drink abundantly, O beloved.” In the invitation we see the character of the invited guests; they are spoken of as friends. We were once aliens, we are now more shall ye be like the Lord from whom the love proceeds. O ye that stand shivering in the cold shallows of the river of life, why tarry ye there? Descend into the greater depths, the warmer waves, and let the mighty stream lave you breast-high; yea, go farther, plunge where you can find no bottom, for it is blessed and safe swimming in the stream of Christ’s everlasting love, and he invites you to it now. When you are at big banquet-table, pick not here and there a crumb, sip not now and then a drop: he saith, “eat,” and he adds, “drink abundantly,” and the invitation to receive abundantly applies to both refreshments. Your eating and your drinking may be without stint.

Ye cannot impoverish the Most High God, possessor of heaven and earth.

When ye are satiated with his love, his table shall still be loaded. Your cups may ran over, but his flagons will still be brimmed. If you are straitened at all you are not straitened in him, you are straitened in yourselves.

But now let me say to my brethren, and especially to my fellow workers in the kingdom of Christ, it is for us just now while our Lord is walking in his garden, while he is finding satisfaction in his work and in his people, to beware of taking any satisfaction in the work ourselves, and equally to beware that we do not neglect the appropriate duty of the occasion, namely, that of feasting our souls with our Lord’s gracious provisions. You are caring for others, it is well; you are rejoicing over others, it is well; still watch well yourselves, and rejoice in the Lord in your own hearts. What said he to the twelve when they came back glorying that even the devils were subject unto them? Did he not reply, “Nevertheless rejoice not in this, but rather rejoice that your names are written in heaven”? It is your personal interest in Christ, you being yourself saved, Christ being present with you, that is your main joy. Enjoy the feast for yourselves, or you will not be strong to hand out the living bread to others. See that you are first partakers of the fruit, or you will not labor aright as God’s husbandmen.

The more of personal enjoyment you allow yourself in connection with your Lord, the more strong will you be for his service, and the more out of an experimental sense of his preciousness will you be able to say with true eloquence, “O taste and see that the Lord is good.” You will tell others what you have tasted and handled; you will say, “This poor man cried, and the Lord heard him, and delivered him from all his fears.” I put this before you with much earnestness, and I pray that none of you may think it safe so to work as to forget to commune, or wise to seek the good of others so as to miss personal fellowship with the Redeemer. I might now conclude, but it strikes me that there may be some among us who are, in their own apprehensions, outside the garden of Christ’s church, and are therefore mourning over this sermon, and saying, “Alas! that is not for me. Christ is come into his garden, but I am a piece of waste ground. He is fed and satisfied in his church, but he finds nothing in me. Surely I shall perish from the way, when his wrath is kindled but a little!” I know how apt poor hearts are to write bitter things against themselves, even when God has never written a single word against them; so let me see if by turning over this text we may not find thoughts of consolation for the trembling ones.

Who brought nigh; we were once enemies, we are made servants, but we have advanced from the grade of service (though servants still) into that of friends, henceforth he calls us not servants, but friends, for the servant knoweth not what his Lord doeth, but all things that he has seen of his Father he has made known unto us. The friendship between Christ and his people is not in name only, but in deed and in truth. Having laid down his life for his friends, having brought, them to know his friendship in times of trial and of difficulty, he at all times proves his friendship by telling his secrets to them, and exhibiting an intense sympathy with them in all their secret bitternesses. David and Jonathan were not more closely friends than Christ and the believer, when the believer lives near to his Lord. Never seek the friendship of the world, nor allow your love to the creature to overshadow your friendship with Christ.

He next calls his people beloved as well as friends. He multiplieth titles, but all his words do not express the full love of his heart. “Beloved.” Oh, to have this word addressed to us by Christ! It is music! There is no music in the rarest sounds compared with these three syllables, which drop from the Redeemer’s lips like sweetsmelling myrrh. “Beloved!” If he had addressed but that one word to any one of us, it might create a heaven within our soul, which neither sickness nor death could mar. Let me sound the note again, “BELOVED!” Doth Jesus love me? Doth he own his love? Doth he seal the fact by declaring it with his own lips? Then I will not stipulate for promises, nor make demands of him. If he loves he must act towards me with loving-kindness; he will not smite his beloved unless love dictates the blow; he will not forsake his chosen, for he never changes. Oh, the inexpressible, the heaped-up blessednesses which belong to the man who feels in his soul that Christ has called him beloved! Here, then, you have the character in the text of those who are invited to commune with Christ; he calls his friends and his beloved. The provisions presented to them are of two kinds; they are bidden to eat and to drink.

You, who are spiritual, know what the food is, and what the drink is, for you eat his flesh and drink his blood. The incarnation of the Son of God, and the death of Jesus the Savior, these are the two sacred viands whereon faith is sustained. To feed upon the very Christ of God is what is needed, nothing but this can satisfy the hunger of the spirit; but he who feeds on him shall know no lack. “Eat,” saith he, “and drink.” You ask, “Where are the provisions I answer, they are contained in the first words of the text, “I am come.” If he is come, then eat; if he is come, then drink; there is food, there is drink for you in him.

Note that delightful word, abundantly. Some dainties satiate, and even nauseate when we have too much of them, but no soul ever had too much of the dear love of Christ, no heart did ever complain that his sweetness cloyed. That can never be. Some things, if you have too much of them, may injure you, they are good to a certain point, beyond that, evil; but even the smallest child of grace shall never over-feast himself with Jesus’ love.

No, the more ye have the more shall ye enjoy, the more blessed shall ye be, and the knows? There may be a soft breath in the text which may fan the smoking flax, a tender hand that may bind up the bruised reed. I will briefly indicate two or three comfortable thoughts.

Seeking soul, should it not console thee to think that Jesus is near? The kingdom of God is come nigh unto you, for he is come into his garden. He was in our last meeting for anxious souls, for many found him there. You are not, then, living in a region where Christ is absent, mayhap when he passeth by he will look on you. Canst thou not put out thy finger and touch the hem of his garment, for Jesus of Nazareth passeth by? Even if thou hast not touched him, yet it should give thee some good cheer to know that he is within reach, and within call. Though thou be like the poor withered lily in the garden, or worse still, like a noxious weed, yet if he be in the garden he may observe thee and have pity on thee.

Notice, too, that although the text speaks of a garden, it never was a garden till he made it so. Men do not find gardens in the wilderness. In the wilds of Australia or the backwoods of America, men never stumble on a garden where human foot hath never been, it is all forest, or prairie, or mountain; so, mark thee, soul, if the church be a garden, Christ made it so.

Why cannot he make thee so? Why not, indeed? Has he not said, “Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle free: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off”? This garden-making gives God a name, Jesus gets honor by ploughing up the wastes, extracting the briers, and planting firs and myrtles there. See, then, there is hope for thee yet, thou barren heart, he may yet come and make thy wilderness like Eden, and thy desert like the garden of the Lord.

Note, too, that the Bridegroom gathered myrrh, and fed on milk, and wine, and honey. Ay, and I know you thought, “He will find no honey in me, he will find no milk and wine in me.” Ah! but then the text did not say he found them in the church; it is said, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk;” and if he put those things into his church, and then took comfort in them, why not put them into you, and take comfort in you too? Be of good cheer; arise, he calleth thee, this morning.

Another word perhaps may help you. Did you notice, poor hungry soul, how Jesus said, “drink abundantly”? “Ah,” say you, “he aid not say that to me.” I know it. He said that to his friends and to his beloved, and you dare not put yourselves among those; but do not you see how generous he is to his friends, and how he stints nothing? He evidently does not mean to lock anything up in the store-room, for he tells them to eat and drink abundantly. Now, surely, where there is such a festival, though you dare not come and sit at the table with the guests, you might say with the Syrophenician woman, “Yet the dogs under the table eat of the children’s crumbs.” It is good knocking at a door where they are keeping open house, and where the feast reveals a lavish hospitality. Do thou knock now and try it. If it were a poor man’s dinner with a dry crust and a poor herring, or if it were a miser’s meal spread most begrudgingly, I would not advise you to knock; but where there is wine and milk in rivers, and the good man of the house bids his guests eat and drink abundantly, I say knock, for God saith it shall be opened.

Another thought. Jesus finds meat and drink in his church, and you are afraid he would find neither in you — I want to tell you a truth which, perhaps, you have forgotten. There was a woman that was a sinner; she had had five husbands, and he with whom she then lived was not her husband, she was an adulteress and a Samaritan; but Christ said, after he had conversed with her, that he had found meat to eat that his disciples knew not of. Where did he get it then? If he had drank that day, he did not get it from Jacob’s well; for he had nothing to draw with, and the well was deep. He found big refreshment in that poor woman, to whom he said, “ Give me to drink.” The Samaritan harlot refreshed the soul of Jesus, when she believed in him and owned him as the Christ. Have you never read that word of his, “My meat and my drink is to do the will of him that sent me, and to finish his work”? And what is the will of him that sent him? Well, I will tell you what it is not. “It is not the will of your Father, that is in heaven, that one of these little ones should perish.” The will of God and the will of Christ are these, to save sinners; for this purpose was Jesus born and sent into the world: he came into the world to seek and to save that which was lost. See, then, poor lost one, in saving thee Christ will find both meat and drink. I trust, therefore, thou wilt look to him and cry to him, and cast thyself upon him, and thou shalt never, as long as thou livest, have any cause for regretting it.

Finally, the text represents the Lord saying, “I am come into my garden.” It may imply that he is not always in his garden. Sometimes his church grieves him, and his manifest presence departs; but hearken, O sinner, there is a precious thought for thee: he is not always in his garden; but he is always on the throw of grace. He does not always say, “I am come into my garden,” but he always says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” He never leaves the mercy-seat, he never ceases to intercede for sinners. Come, and welcome, then. If you have not seen the Beloved’s face, come and bow at his feet. Though you have never heard him say, “Thy sins are forgiven thee,” yet come now with a broken and a contrite heart and seek absolution at his hands. Come, and welcome! Come, and welcome! May the sweet bridegroom with cords of love draw thee, and may this morning be a time of love; and as he passes by, if he sees thee weltering in thy blood, may he say unto thee, “Live!” May the Lord grant it, and on his head shall be many crowns. Amen.

40. Love Joining In Love (SS 5:1)

NO. 1943

A SHORT ADDRESS TO A FEW FRIENDS AT MENTONE, AT THE BREAKING OF BREAD,

ON LORD’S-DAY AFTERNOON, JAN. 9TH, 1887

“I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.” — Song of Solomon 5:1.

NO SOONER DOES the spouse say, “Let my Beloved come into his garden,” than her Lord answers, “I am come into my garden.” “Before they call, I will answer; and while they are yet speaking, I will hear.” When we desire our Lord Jesus to come to us, he has already come in a measure; our desire is the result of his coming. He meets us in all our desires, for he waiteth to be gracious. Our “come” is no sooner uttered than it is lost in his “Behold, I come quickly!”

When we perceive that the Bridegroom has come, we perceive also that he has done exactly what he was asked to do. How cheering to find that our mind is in harmony with his mind! Our heart saith “Let my Beloved come into his garden, and eat his pleasant fruits.” His heart replies, “I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk.” “Delight thyself also in the Lord; and he shall give thee the desires of thine heart.” The Lord Jesus makes the desires of his saints to be the foreshadowings of his own actions: “The secret of the Lord is with them that fear him.” His secret counsel is made known in the believing soul by desires inspired of the Holy Ghost. Note well that the bridegroom kindly takes to himself as his own all that is in the garden. His spouse spoke of “his pleasant fruits,” and he acknowledges the least and most homely of them to be his own. He repeats the possessive particle — “my”: “my myrrh, my spice, my honeycomb, my honey, my wine, my milk.” He disdains nothing which the garden of his bride produces. He is fond of the notion of joint-heirship, even as in another place he said, “My Father, and your Father, my God, and your God.” Let us also value the personal possessive pronouns: the sweetness of the promises lies in them. These are our arms with which we embrace the promises. Beloved brethren in Christ Jesus, is it not charming to see our Lord appropriating us, and all that we are, and all that we have, and all that grows within us, and all the varied forms of his grace, which are the outcome of his own work within our hearts? Within us certain things are bitter, but wholesome; and he saith, “my myrrh.” Some things are sweet, though homely; and he saith, “my honey.” Some things are of a rarer sort, and he saith, “my spice”; while others are common-place enough; and he saith, “my milk.” Our Lord taketh no exception to any one of the true growths of the garden, whether it be myrrh or milk; and he asks for nothing more than the garden may be expected to yield; he is content without the butter of kine, or flesh of fed beasts, satisfying himself with honey fresh from the hive.

I note, with much delight, that matters which seem inconsistent with perfection are not refused by the heavenly bridegroom. As the Lord did not refuse for an offering the leavened cakes of the first-fruits, so in this instance he saith, “I have eaten my honeycomb with my honey.” The honey would be purer without the comb; but as it is incident thereto, he takes the one with the other. He graciously accepts, not only our heart’s desire, but the very mode in which our weakness works towards that desire. It is as if he delighted in the words of our prayers as well as in the essence of our prayers, and prized the notes of our songs as well as the meaning of them.

Yes, I believe our Lord puts our tears as well as our sorrows into his bottle, and hears our groanings as well as our desires. The honeycomb which contains the honey is precious to him. After he had risen from the grave, he ate a piece of a honeycomb, and I doubt not that he had a reason for choosing that food: sweet gathered from sweets, yet not without wax.

Our Lord accepts our services without nicely noting and critically rejecting the infirmity which goes with them. I note also that he himself gathers what he enjoys: “I have gathered my myrrh with my spice.” Many a holy thing, which we have not in detail offered to him in set form, he knows to have been given in the gross; and so he takes with his own hand what he knows we have by a comprehensive covenant made over to him. How sweetly does he fill up our blanks, and believe in our consecration, even when we do not repeat the form of it!

Moreover, he makes mixtures out of our fruits, for he gathers myrrh with balsam, and drinks wine with milk; thus taking the rarer with the more common. He knows how to make holy compounds out of the graces of his people; thus increasing their excellence. He is the best judge of what is admirable, and he is the best fashioner and compounder of character: he is using his skill upon us. Often by our mingled experiences he accomplishes an increase of virtue in us. Some graces are the result of work and wisdom, as wine which must be trodden from the grapes; others are natural, like milk which flows from living fountains without art of man: but the Lord accepts them both, and so combines them that they are pleasant to him to a high degree. Simple faith and experimental prudence make up a sacred milk and wine; and the like may be seen in rapturous love and calm patience, which blend most deliciously. The Lord loves us, and makes the most of us. He is pleased with all that is the true produce of his grace, and finds no faults with it; on the contrary, he says, “I have eaten my honeycomb with my honey.”

Having made these observations upon the Lord’s fulfilling the prayer of the spouse, I should like to deliver the following remarks upon the text: -

It is evident that the Lord Jesus is made happy by us. These poetical sentences must mean that he values the graces and works of his people. He gathers their myrrh and spice because he values them; he eats and drinks the honey and the milk because they are pleasant to him. It is a wonderful thought that the Lord Jesus Christ has joy of us. We cost him anguish, even unto death, and now he finds a reward in us. This may seem a small thing to an unloving mind, but it may well ravish the heart which adores the Well-beloved. Can it be true that we afford joy to the Son of God, the Prince Emmanuel? The King has been held in the galleries, he has been charmed by us. Our first repentance made him call together his friends and his neighbors; the first gleam of faith he ever saw in us made his heart rejoice; and all that he has seen in us ever since of his own image, wrought by his grace, has caused him to see of the travail of his soul. Never has a husbandman taken such pleasure in the growth of his choice plants as our Lord has taken in us. “The Lord taketh pleasure in them that fear him in those that hope in his mercy.” That is a thought to be rolled under the tongue as a sweet morsel. Yes, the Lord’s church is his Hephzibah, for, saith he, “my delight is in her.”

The second thought is that the Lord Jesus will not and cannot be happy by himself: he will have us share with him. Note how the words run — “I have eaten”; “Eat, O friends!” “I have drunk”; “Drink, yea, drink abundantly, O beloved.” His union with his people is so close that his joy is in them, that their joy may be full. He cannot be alone in his joy. That verse of our quaint hymn is always true: -

“And this I do find, we two are so joined, He’ll not be in glory and leave me behind.”

He will not be happy anywhere without us. He will not eat without our eating, and he will not drink without our drinking. Does he not say this in other words in the Revelation — “If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me”? The inter-communion is complete: the enjoyment is for both. To make our Lord Jesus happy we must be happy also. How can the Bridegroom rejoice if his bride is sad? How can the Head be content if the members pine? At this table of fellowship his chief concern is that we eat and drink. “Take, eat,” saith he; and again, “Drink ye all of it.” I think I hear him now say — “I have eaten, and I have drunk; and although I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God; yet eat ye, O friends: drink, yea, drink abundantly, O beloved!” Thus we have seen, first, that Christ is made happy by us; and, secondly, that he insists upon our sharing his joy with him.

If we have already enjoyed happy fellowship with him, the Lord Jesus calls upon us to be still more happy. Though we may say that we have eaten, he will again say, “Eat, O friends!” He presses you to renew, repeat, and increase your participation with him. It is true we have drunk out of the chalice of his love; but he again invites us, saying, “Drink, yea, drink abundantly, O beloved!” Of other wines it would be ill to say, “Drink abundantly;” but of this wine the Lord says, with an emphasis, “Drink abundantly, O beloved!” Oh, for grace to renew all former enjoyments with greater zest, and deeper intensity! It has been sweet even to taste and sip; what must it be to eat and drink abundantly? Must it not mean that, though we know the Lord Jesus, we should try to know more of him, yea, to know all that can be known of that love which passeth knowledge? Should we not labor to realize more of HIM, taking in the whole truth concerning his person and love by meditation, contemplation, understanding and reverent simplicity? Let nothing lie by: let us eat and drink all the stores of the banquet of love.

As the mouth with which we eat is faith, does not the Savior seem to cry, “Believe on me. Trust me. Confide in me abundantly”? Eat and drink with large appetite, by receiving into your heart’s belief all that can be received.

Oh, for grace to appropriate a whole Christ, and all the love, the grace, the glory that is laid up in him!

Does it not also mean — have greater enjoyment of divine things? Partake of them without stint. Do not restrict yourself as though you could go too far in feeding upon the Lord Jesus. Do not be afraid of being too happy in the Lord, or of being too sure of his salvation, or of having too much assurance, or too much devout emotion. Dread not the excitements which come from fellowship with Christ. Do not believe that the love of Jesus can be too powerfully felt in the soul. Permit the full sweep and current of holy joy in the Lord to carry you away: it will be safe to yield to it. “Rejoice in the Lord always: and again, I say, Rejoice.”

Beloved, let us now take our fill of Christ. Since we believe, let us believe more unreservedly: if we enjoy, let us enjoy more thoroughly. If we have life, let us have it more abundantly. In this case we may eat, and our soul shall live, we may drink, and not only forget our misery, but drink again, and enter into bliss. Our Lord beckons us from the shore to the sea: he calls us from the lower seat to come up higher. He would have us gladder, stronger, fuller, holier. He presses the provisions of his love upon us, like a host whose joy lies in seeing all his guests feasting. Do not hold back. Be not satisfied with little believing, and scant enjoying, and cool feeling: but let us enter fully into the joy of our Lord.

True, we are unworthy, but he invites us. We shall be wise to yield to his loving pressure. We may not have such another feast just yet; and possibly we may have to go for forty days into the wilderness, on the strength of this meal; wherefore let us keep the feast heartily. Our Lord, in his invitation, challenges our friendship and our love. He says — “Eat, O friends!” Prove yourselves friends by being free at his table. “Drink, yea, drink abundantly, O beloved!” If this be his way of testing us, let us not be slow in accepting it. Let us show our love by joying in him as he joys in us.

Amen.

41. Asleep And Yet Awake (SS 5:2)

NO. 1561

DELIVERED ON LORD’S-DAY MORNING, OCTOBER 10TH, 1880,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“I sleep, but my heart waketh: it is the voice of my beloved that knocketh.”- Song of Solomon 5:2.

WE ARE GLAD to perceive in this Song the varied experience of the bride.

She was the well-beloved of the heavenly Bridegroom, but she was not without her faults. Though the “fairest among women,” she was human, and, therefore, she had not reached angelical perfection. She was not perfect, to begin with, for at the outset she confessed, “I am black, because the sun hath looked upon me: they made me the keeper of the vineyards; but mine own vineyard have I not kept.” She was not perfect even in the exhibition of her love to him who had chosen her, for she has to acknowledge, as upon the occasion before us, that she treated him in an unworthy manner. She kept him waiting at her door in the chilly night, and grieved him so that he withdrew. She was not perfect even to the end of the chapter, for she could not hear her Lord’s voice so clearly as certain of her companions, and she cried in the last chapter of her song, “Cause me to hear it.”

Brethren, we shall not be able to claim entire perfection so long as we are this side the hills of division. Till the day break and the shadows flee away our Lord will have to sanctify and cleanse his spouse “with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing.” We are glad, I say, to have the experience of the spouse-that is, of the church as a whole, because we know that as is the church such are the members, and the rule that holds good for the whole will be found in its measure and proportion to be fulfilled in all its parts. We, too, have to say, “I am black, because the sun hath looked upon me;” and at times we have to ask, “Why should I be as one that turneth aside by the flocks of thy companions?” We have had mournfully to cry, “I sought him, but I could not find him; I called him, but he gave me no answer;” while the watchmen have justly smitten us and wounded us for our neglect of our Lord. Let us bless God that in the book of revealed truth he has not merely given us the ideal standard after which we are to seek, but he has also preserved for us the humbler patterns of those who have striven to reach to the utmost height, and who have climbed a good way towards it, but who, nevertheless, have proved that, though they were the best of men, they were men at the best. Thus our Lord has saved us from despair by making us to know that we may be sincere, and true, and accepted, though we, too, fall short as yet of the holiness which we pant after with our whole hearts.

Nor are we alone favored with the poetic story of the bride; we have also in the word of God the biographies of the saints, the memoirs of the godly, and these are exceedingly useful to us. I fear we should not, brethren, at certain times, know whether we were God’s people at all if we were not able to compare ourselves with others of the family. We may lose our way sometimes as poor sheep have often done, and then though the greatest comfort is derived from seeing the footprints of the Shepherd, yet no small measure of consolation is to be gained through marking the footsteps of the flock. The sight of human footsteps on the sandy waste has caused us to take heart again. We have exclaimed, “Here one has been who was surely a child of God, and though I am here I may be a child of God too. I have similar failings and weaknesses, and I chide myself for them; but I will not utterly condemn myself and say I cannot be a believer, for I perceive that these spots were on others of God’s children too.” The perception of our likeness to others who were truly saints has often afforded us a spark of hope when we were in a maze, and dared scarcely hope that we were right towards God.

Frequently the experience of others will help us to thread our way when it winds and twists, and we cannot see an inch before us. The young man thinks that he understands himself, but no old man does so. Ask the man who is best acquainted with himself, and he will tell you that he is increasingly a riddle, and that his experience becomes an enigma more profound every day. The believer feels that he needs the help of the Divine Teacher to enable him to trace the thread of his spiritual life throughout all the tangle of the skein. It needs a grace-taught man to make himself out, and to comprehend what he is, and where he is, and what is the very truth of his life’s paradox. At times I ask myself, “Am I all sin, or is there yet a spark of grace?” Anon grace shines like the sun, and then I almost dream that sin is extinct. We are driven to read ourselves in others. We look at the saints of Holy Scripture, and as we mark their lives we say, “I can understand this man better than I can myself; for lookers on see more than players; and now by understanding him, I begin also to comprehend my own position. I calculate my latitude and longitude by observing a star; I estimate the contending influences that rage within me by seeing how others drifted, or stemmed the torrent. I see the strange convolutions of my intertwisted soul in others, and, as in a glass, I discern myself.”

But, my brethren, we must take care that we do not wrongly use the memoirs of saints as recorded in Scripture: they are not all for our imitation, but many of them for our warning. You may not do all that a good man has done. If you were to copy certain of the actions of the most gracious men you would soon find yourself more faulty than they; for you would be sure to throw the emphasis upon their errors, but their graces you would probably miss: you would copy their faults and aggravate them.

Follow no man where he does not follow Christ. Above all, the lives of the saints may never be used as an excuse for our faults. We shall not be justified in following afar off because Peter did so, nor in calling fire from heaven upon our enemies because James and John wished to do so, nor in quarrelling because Paul and Barnabas fell into sore contention. We may wisely quote David as an encouragement to a penitent, that God will forgive his sin; but not as an apology for ourselves should we be tempted to commit the sin. We must often use even the saints of God rather as beacons than as harbour-lights, as lighthouses set upon rocky coasts to advise us of the dangers into which they fell. Take care that Holy Scripture be used for holy ends, and that holy men are viewed as helps to holiness, and not as excuses for imperfection. Let us learn from their virtues imitation, from their faults warning, and from both instruction. Judgment is profitable to direct. Follow the Lamb whithersoever he goeth; but there is not a sheep of his flock to whom you may do the same. Do whatsoever Jesus does; copy the example of Christ in all its touches, so far as it is imitable, but do not the same even towards the beloved John, though his head be fresh from his Master’s bosom; no, nor towards Paul, though he be not a whit behind the very chief of the apostles. Come we, then, dear friends, to use the example of our text, with those due limitations which we have thus set forth.

We have in the text, first, slumber confessed,- “I sleep”; but over against this there is wakefulness claimed,- “but my heart waketh.” Very soon we have mystery solved,-how is it that the heart still keeps awake?- “it is the voice of my beloved that knocketh.” Before we close we shall try, fourthly, to have a lesson learned out of the text. May the Holy Spirit make the whole subject profitable to us, and practically influential upon our lives.

I. First, then, here is SLUMBER CONFESSED. The spouse laments her state, and sighs out, “I sleep.”

It strikes us at once that her sleep is a slate recognised. We are astonished that she should say, “I sleep,” and we conclude that it is not so profound a sleep as it might be; for when a man can say, “I sleep,” he is not altogether steeped in slumber. When children of God perceive their own imperfections and mourn over them, there is evidently a root of virtue in them; when they perceive the decay of their grace there is some grace left undecayed with which they are bemoaning their decline. I would not give you encouragement. dear brother, if you are asleep at all to continue in it; but yet I would say this, that if you mourn over your sluggishness you are not altogether a sluggard, if you feel uneasy in your dulness you are not altogether given over to spiritual stupidity, if you are anxious to be aroused out of your slumber it is certain that you are not given over to sleep yourself into the sepulcher of insensibility. God be thanked that you cannot enjoy pleasant dreams upon the bed of carelessness. You do not sleep as do others; you are evidently not steeped in that fatal slumber of spiritual death in which the dead world is slumbering all around. Infinite mercy has had some dealings with you, and has made you so far to be spiritually awake that you can feel that you sleep, and mournfully confess it.

When a man detects pride within him but has grace enough to long to be humble, when a man feels hardness of heart but groans about it and wishes to be softened, when a man laments the stubbornness of his will and cries to God to give him full submission, when a man mourns a sluggishness of heart and strives after quickening,-then he has marks and signs of spiritual life, and of an inward energy which will by God’s grace cast out his disease and bring him spiritual health. There is life where there is pain; there is growth where there is a yearning of desire. The holy fire still lingers in the breast, though it be so smothered by the ashes that only a little smoke can be discerned; it will revive again, it will kindle and burn up, for it is of God’s creating. He who can mournfully say, “I sleep,” will one day be wide awake. Be very thankful, therefore, when you have a tender conscience.

Cultivate a quick perception, and when you are aware of the slightest defalcation or decline. confess at once to God that you begin to sleep.

Further, as this sleep is a matter recognised, so is it a matter complained of.

The spouse is not pleased to sleep: she says, “I sleep,” but she does not mention it as a matter for congratulation. She is not pleased with her condition. Here again I would remark that it is well for saints, when they perceive that they are in the least degree backsliding, that they should mourn before God, and accuse themselves before him. “Judge yourselves, that ye be not judged.” Before another person can hint that you are careless, find it out yourself and mourn over it. Before another can complain of your dulness and say, as the shipmen did to Jonah, “What meanest thou, O sleeper?” complain you of yourself. Act tenderly to others, but severely towards yourselves. So all prudent men will do if God keep them prudent.

This sleepiness is not a thing to be indulged in, but to be abhorred. To say the least of it, it is a low state of enjoyment. Sleep is peaceful and quiet, but it cannot enjoy the sweets of the senses, and the delights which the mind can receive thereby. Sleep is cousin unto death, and he that slumbers lies at the door of the sepulcher. The image of death is set upon the sleeper’s face, and it is a miracle, and a sort of foretaste of the resurrection, that any man doth wake again after he hath fallen into a deep slumber. It is not, therefore, good spiritually for us to be asleep, for then we cannot taste the honey of the word, nor enjoy the fragrance of the ordinances, nor see the beauties of Christ, nor will any of the spiritual passions be delighted, nor our spirit be carried away with holy joy. Therefore when we come into God’s house, and we hear the old familiar story of the cross, and it does not charm us, let us mournfully say, “I sleep.” When others are ready to dance before the Lord with exultation while singing the solemn psalm, if we ourselves feel no devout gratitude, let us cry self-complainingly, “I perceive that I sleep”; and when at the table the chosen emblems of the bread and wine do not bring the Master near to us, and we go away as hungry as we came, because we have not fed on his body and his blood, then let us say again, “Alas, I sleep, I sleep; for these things would be most sweet and nourishing to me if my spiritual faculties were as they ought to be.” If we fail to enjoy the banquets of our Bridegroom’s love it must be because a deadness is stealing over us, and we are not so thoroughly alive and awake as we were in days gone by; and this is a condition to be deplored as soon as it is perceived.

We ought to complain of ourselves if we sleep, because it is a state of danger. While men slept the enemy came and sowed tares among the wheat. It is bad, then, to have a drowsy minister and drowsy church officers, for these will not watch the fields for God. He who sleeps is in danger of the thief or the murderer. While Saul lay stretched on the plain Abishai lifted up his spear and said, “Let me smite him but this once.” He who sleeps may lose his all, yea, lose himself. Let us, therefore, dread this perilous state; and, if we feel it creeping over us, let us shake ourselves, and say, “I sleep, but I will not give way to slumber, Lord, arouse me.”

Sleep is a state of inaction. A man cannot do his daily business while his eyes are closed in slumber. There is a somnambulism which can do much; but I know of no spiritual somnambulism. You cannot walk the road to heaven asleep, nor preach the gospel as you should, nor serve God and your generation aright, if you are in a spiritual slumber. I know a great many who are so; alive, I hope, but very sleepy. They do very little, they are too sluggish to attempt much. “The slothful man saith, There is a lion in the way; a lion is in the streets.” This was his argument for keeping in the chimney-corner. In truth, the lion is about as real as the monster which has been described of late as prowling over this county of Surrey and devouring women and children all the way from Banstead Downs to Clapham Common. Solomon seems to have been very familiar with this fable of the sluggard’s lion, for in another proverb he makes the idler cry, “There is a lion without. I shall be slain in the streets.” These poor creatures are so dreamy in spirit that they see a lion everywhere, threatening them if they try to do good in any form; they must needs sit quiet and still, and try to enjoy themselves as best their sleep will allow them to do, for they cannot venture out to work because of the lion. They cannot teach a little Sunday-school class, for there is a lion there! Nor go out to speak to a dozen people in a village: a furious lion is roaring there!

In fact, they will be devoured if they leave their easy retirement and put their heads out of doors. God help us to escape this lazy condition. May we live while we live. Let not our souls merely act as salt to keep our carcasses from rottenness, but let them be the seed-plot and hotbed of holy actions out of which shall yet spring glory to God and blessing to our fellow men. If you do not feel active and energetic, make it a matter of self-complaint, and utter the shame-faced confession, “I sleep.”

Yet again; this slumber should be not only a matter of complaint as an ill to be dreaded, but it should be regarded as a fault to be ashamed of. A Christian man should not say, “I feel dull, careless, and inactive,” and make the confession as if he almost deserved to be pitied for a misfortune which was no fault of his. My brother, you may be pitied, but you are also to be blamed, perhaps blamed far more than pitied. An apparent spiritual slumber may creep over us because the body is very weak and sickly, and here pity is allowable, yea, justly due. Certain states and conditions of the flesh no doubt will overcome the spirit, as when even the choicest of the apostles slept in the garden. The Master at first said, “What, could ye not watch with me one hour?” but afterwards he made a generous excuse for them and said, “The spirit truly is willing, but the flesh is weak.” Make excuses for others, and let your Lord make excuses for you, but do not frame apologies on your own account. David writes in the psalm, “I said, This is my infirmity.” Quite right, David, I dare say it was so; but the other day I said the same of myself, and crc long I answered to my conscience for it, for conscience asked, “Is it not your sin as well as your infirmity?” I was compelled to divide the statement, nay, at last to withdraw the first part of mt altogether and cry, “God he merciful to me a sinner.” May we not he too ready to lay the blame of our impatience, our unbelief, or our hastiness upon the body when we ought to take all blame to ourselves, It is always safest to blame ourselves, and it is frequently dangerous to admit an excuse. Still, sometimes dulness may be an infirmity. When a man is weary with a hard day’s work, or with business that has cost him long care, and he kneels by his bedside at a very late hour to pray, and finds himself going to sleep, I do not think that his fault is a very grievous one. It is certainly not that dreadful sin which shall never be forgiven, either in this world or in that which is to come. When a man is brought very low by weakness of body, and he cannot on the Sabbath-day feel himself up to the mark in all respects, I do not think we should hold a church-meeting and turn him out; nor do I think that he should excommunicate himself. When a widowed spirit is broken with bereavement, when the husband is dead, when children or brothers have died, when parents have been snatched away, and the heart is very heavy, if the heart cannot rejoice in the Lord, it is a pity that it cannot, but there is a measure of infirmity as well as fault in the heaviness of the soul. In such cases good people may guardedly say with David, “This is my infirmity.” May God help us when we feel such infirmities that we may speedily rise above them, being made strong in weakness, and being taught to glory in infirmities because the power of Christ doth rest upon us.

Again, I repeat it, for others we may put in the gentle word even as the Master did for his disciples, “The spirit truly is willing, but the flesh is weak,” but for ourselves we should rather use heart-searching and selfcondemnation that we may make the bed of slumber thorny to our idle flesh. Brethren, when a Christian man’s soul is heavy with slumber he ought to be ashamed. Think of who it is that loved us, even Jesus, the eternal son of God. Has he loved us and can we ever be cold towards him? Then blush, and let the scarlet abide in the face! Think of what Jesus has done for us and what love he has manifested towards us. O Gethsemane! O Calvary! Are we thus redeemed, and after this does our love decline into slumber? Break, my heart! Break with indignation at thyself that such should be the case! And what is this time in which we live? A time in which all the powers of darkness are on the alert, raging to do evil and mischief.

Are we sleeping now, when the adversary is daily making an attack upon us? When men are dying and are perishing by millions can it be that we slumber still? And such as we are, who do little enough when we are wide awake, and have little enough of power and ability; how is it that we can slumber? If we are lethargic should we not bow ourselves in the dust before God, and beseech him to have mercy upon us? Furthermore, it was an evil to be fought against. When a man is obliged to say, “I sleep,” let him not content himself with sleeping on. Now is the time for much prayer: let him wrestle with this deadly foe till he is fully aroused.

Falling into indifference on the road to heaven is something like sleeping on the vast plains of snow, where, if a man give way to the natural inclination to slumber which comes on through the intense cold, he may lie down and never rise again. Oh, take care, you that are looking for glory and eternal life, that you yield not to sleep, for your Master cometh, and it may be that within another hour you may hear the midnight cry. Let us whip ourselves with a strong resolve that we will not sleep. Let us say unto our soul, “Come, wake up! My spirit, thou shalt not sleep. This cannot be. I must not have it, I will not, I dare not. I will goad thee, I will crucify thee to the cross, for thou shalt not slay thyself with suicidal slumber.” With this resolve let us seek out means of waking ourselves up. Sometimes we may do well to seek for a better ministry than we have attended. Alas, there are ministries which are as cradles to rock babes to sleep in. There are preachers who charm most wisely if their intent be to send the universe to sleep. Beware of preaching which comforts you in idleness and increases your spiritual insensibility. There are certain preachers who mar the gospel, and tell their tale so heartlessly that methinks if all heaven did rock and reel with tempest a man might yet sleep on so long as such soothing voices lulled his ears. We cannot afford to waste our Sabbaths in listening to another gospel, or in hearing lullabies which make us duller than we were.

But if you cannot reach a rousing ministry, read good books: turn to solid gospel treatises, such as the Puritans bequeathed us. Search the Scriptures, and the works of godly men whose words were all on fire; these thrown upon your soul like burning coals may set it on a blaze. Christian converse, too, is another useful means of keeping us awake. John Bunyan mentions that in going over the Enchanted Ground the pilgrims, to prevent drowsiness, fell into good discourse. Here is his quaint rhyme about it:-

“When saints do sleepy grow, let them come hither And hear how these two pilgrims talk together: Yea, let them learn of them in any wise, Thus to keep open their drowsy, slumb’ring eyes, Saints’ fellowship, if it be managed well, Keeps them awake, and that in spite of hell.”

Imitate this example, but if discourse does not avail, get to work for Christ.

This is a very effective way of keeping yourself awake, God the Holy Spirit blessing you in it. In looking after the souls of others your own soul will receive a watering. I do not think that soul-slumber so often visits the active as it does those who have little to do in the Master’s service. If active service does not suffice, then cry mightily to God, “I sleep, my Savior; awake me, I pray thee!” You are half awake already, if you can cry in that fashion. Cry again, “I sleep, my Lord. Use even a rod upon me to wake me rather than I should slumber.” You are not asleep, brother, you are already awakened: the bitter anguish of the soul in its horror of its own slumber has already been blessed of God to its arousing.

Anyhow, this sleep is an evil which must be overcome. Come, make up your minds to-day, members of this church, that you will not yield to drowsiness. I hope none of you are inclined to say, “Well, I may get to heaven in this sleepy way, and so what matters it? My fellow members would put me in the ambulance and carry me along like a wounded soldier, and this will be easier than marching at the double day after day.” No, no, my brother, we have enough of the invalid and wounded already. We have as many as we can carry of the non-effectives. We need no more. Ask the blessed Physician to make you strong, that you may tug at the guns with the rest of us, or charge the enemy at bayonet point when the trumpet Rounds. I said years ago I would sooner lead a dozen real live earnest Christians than a dozen hundred of the half-and-half sort, and this feeling grows with me. I would almost as soon not be a Christian as be as some Christians are: they have enough religion to make them uncomfortable, but not enough to make them useful. They drink such shallow draughts that they increase their responsibility rather than their energy. Oh for a deep draught of grace which shall fill us with all the fullness of God, and make us men in Christ to the utmost capacity of our sanctified manhood. Cold meat may be pleasant, but cold religion is an ill dish to serve to Christ or to ourselves either. God make us like those creatures that are said to live in the fire. May he fill us with his own Spirit, and make us to burn and blaze with an unquenchable heat of love towards him of whom it is said that the zeal of God’s house did eat him up. He poured out his soul unto death that he might redeem us to himself, let us see to it that we are altogether his own. With this I leave the sleeping for another theme.

II. We reach the point of the paradox; here is WATCHFULNESS CLAIMED by one who confessed to sleep. “My heart waketh,” says the Bride, “I sleep, but my heart waketh.” It may seem an odd thing to sleep and yet to be awake, but I commenced by saying that the Christian is a great puzzle.

Ralph Erskine’s “Believer’s Riddle” is a remarkable production, but every word of it may be justified by experience and by Scripture. A man is a mass of contradictions, but a man in Christ is far more so. He truly says “I’m in my own and others’ eyes A labyrinth of mysteries.”

We are asleep and awake at the same time. As Erskine rhymes it-

“Both sleeping flesh I have, that rests In sloth unto my shame, And waking grace, that still protests Against this lazy frame,”

There is an inner life within every Christian which can never die, and there is about him an inward death which can never rise to life. Jesus said, “The water that I shall give him shall be in him a well of water springing up into everlasting life;” hence this divine life, though it may grow weak and feeble, and slumbering, yet never passes into the condition of absolute death, or even of complete insensibility. Somewhat of heaven is about the man of God when the earth encompasses him most. “Sin shall not have dominion over you”: God has the throne still, even when Satan rages most.

This inward life shows itself usually in the uneasiness of the declining heart.

When a believer feels that he is not what he ought to be, nor what he wants to be, he cannot he happy. He cannot rest and be content. There was a time when such a condition would have satisfied him, but now he is distressed beyond measure, and, like Noah’s dove, finds no rest for the sole of his foot. Hear him sing in the minor key-

“Where is the blessedness I knew

When first I saw the Lord?

Where is the soul-refreshing view

Of Jesus and his word?

“What peaceful hours I then enjoy’d!

How sweet their memory still!

But they have left an aching void

The world can never fill.”

He sleeps, but his heart beats, sighs, and palpitates with dire unrest.

The inner life shows itself, too, in desire, for the heart is the sent of desire, and it leads the man to say “I am not what I would be. I live at a poor dying rate: Christ’s love is so great to me, and mine to him so chill. Lord, lift me out of this frozen state. I cannot bear this grave of lethargy. Lord, bring my soul out of prison! Give me more grace; give me to love Jesus better, and to be more like him. Poor as I am, I long to be enriched by thy love and mercy; O visit me with thy salvation!” Such a pleading heart is still awake, though the mind may be dull. The Lord judges us by our earnest desires more than by our accomplishments. An old writer says, if you send a man on horseback for the doctor, if the horse be a sorry jade that cannot move quickly you praise the man when you see him whipping and spurring and doing his best to hasten. You do not blame him for that which is beyond his power. So saith he,-oftentimes when our desires do whip and spur our languid spirits God sees what a rate we would go at if we could, and he takes the will for the deed. Often our desires are so aroused that we would harness the lightning and bit the tempest if we could, and spur both to a swifter speed. Desires prove wakefulness; “I sleep, but my heart waketh.”

The spouse gave another proof of her wakefulness by her discernment. She says, “It is the voice of my beloved, that knocketh.” Even when half asleep she knew her Lord’s voice. You may catch a true believer at his worst, but he still knows the gospel from anything else, and can detect another gospel in a moment. You shall come forth with all your eloquence, your poetry and sweet concocted phrases, with a something that is not the gospel of the blessed God, and you shall for a moment please the ear of the Christian, because of the literary excellence of your address, but he soon detects you.

It is true of all Christ’s sheep, “A stranger will they not follow, for they know not the voice of strangers.” The awakening believer so on perceives that the most musical voice of a stranger has not the charm in it which is found in the voice of his Lord. Yea, he soon closes his ear to it in disgust and in holy trembling lest he should be deceived. His resolve is, “I will hear what God the Lord will speak.” He determines to be deaf to other voices, but to his Redeemer he saith, “Speak, Lord, for thy servant heareth.”

Blessed is he who in his dullest state can still discern and discriminate and cry, “It is the voice of my beloved.”

This wakefulness of heart shows itself often in the soul chiding itself. “I sleep,” saith she. She would not have blamed herself as I have tried to describe her doing if she bad not been in some measure awake.

This blessed living wakefulness within the heart will by-and-by display itself in action. The heart will wake up all that is within us, and we shall hasten to our Beloved. It is wonderful how a true Christian flies back to his God so soon as the Spirit of the Lord sets him free from the net. “Whom have I in heaven but thee, and there is none upon earth that I desire beside thee.”

Brethren, you and I cannot rest anywhere short of Christ. When we were ravens we could rest on our own wings, or on the carrion of this world, but now that we have been made doves we must seek our Noah and his ark. A friend at the back of this Tabernacle furnished me with some pigeons but a little while ago. They were taken home to Norwood, and shut up for a few days, and well fed, in the hope that they would stay with us; but no sooner were they set at liberty than they soared aloft, made three circles in the sky, and then flew direct for this spot. How I wished on my sick bed that I had their wings, and could hasten hither too. It is so with believers. The devil may put us in captivity and shut us up a while, but give us the opportunity and our heart knows the way back to Jesus. The spouse hath dove’s eyes, and she seeth from afar: she makes short work of it, and is back again with all the speed of the chariots of Amminadib.

This puzzle of “I sleep, but my heart waketh,” has been experienced by thousands. I quote no solitary instances, there are hundreds of the same. I lately met with a little poem by Thomas Vaughan, which touched my heart, because it so aptly described my state. I will read it, to show you that the paradox of a believer’s life is no fiction of mine, but is the frequent experience of God’s people. In a little out-of-the way poem, which perhaps no one of you has ever seen, Vaughan quaintly sings

“My sweetest Jesus! ‘twas thy voice, ‘If I

Be lifted up I’ll draw all to the sky.’

Yet I am here: I’m stifled in the clay,

Shut up from thee, and the fresh East of day.

I know thy hand’s not short; but I’m unfit,

A foul, unclean thing! to take hold of it.

I am all dirt: nor can I hope to please

Unless in mercy thou lov’st a disease.

Diseases may be cur’d, but who’ll reprieve

Him that is dead? Tell me, my God, I live.

‘Tis true, I live: but I so sleep withal

I cannot move, scarce hear when thou dost call,

Sin’s lullabies charm me when I would come,

But draw me after thee, and I will run.

Thou know’st I’m sick: let me not feasted be,

But keep a diet, all prescrib’d by thee.

Should I carve for myself, I would exceed

To surfeits soon, and by self-murder bleed.

I ask for stones and scorpions, but still crest

And all for love: should’st thou grant, I were lost

Dear Lord, deny me still: and never sign

My will, but when that will agrees with thine.

And when this conflict’s past, and I appear

To answer, what a patient I was here,

How I did weep when thou didst woo: repine

At thy best sweets, and in a childish whine

Refuse thy proffer’d love; yet cry and call,

For rattles of my own to play withal:

Look on thy cross and let thy blood come in

When mine shall blush as guilty of my sin.

Then shall I live, being rescued in my fall.

A text of mercy to thy creatures all.

Who having seen the worst of sins in me,

Must needs confess, the best of love’s in thee.”

Does not this writer dip his pen into your soul’s sorrows?

III. Spare me a minute or two while I dwell on the head of MYSTERY SOLVED. “I sleep, but my heart waketh.” How doth her heart wake? It is because the voice and knock of her Beloved are heard. Every child of God has a wondrous union with Christ. “Because I live,” saith Christ, “ye shall live also.” Ask you why you are alive in such a body of death and grave of sin as your poor nature is? You live because Christ lives; and you cannot die till he does. This is why you cannot sleep as do others, because he does not so sleep. “He that keepeth Israel shall neither slumber nor sleep,” and till Christ’s spiritual life shall altogether slumber out into forgetfulness and inaction yours never shall. The mystic union between yourselves and him secures you from destruction, which apart from him would sweep you away as with a besom. This is why, dear friends, when you get where you should not be, you cannot be happy because Jesus is not happy when you are there. He groans over your follies; they cost him wounds, and bloody sweat, and death, and they must cost you something, too, if you indulge them. That field all tangled with the brambles tore the shepherd when he sought you out, and the briars will tear you also if you wander there. The reason why you are awake at all is because Jesus calls you. His voice rings in your ears through his word both heard and read. He more than calls, he knocks at your heart by affliction, by mercy, by warning, by comfort. He will do more with you yet if you are his; he will put in his hand by the hole of the door, and then you shall open to him and he will come and sup with you and you with him. The mystery is all solved, the saint would be a sinner if it were not that he is one with the sinner’s Savior: the living believer would be a lump of death and corruption if it were not that he is one with him who is the resurrection and the life, who hath said, “whosoever believeth in me shall never die,” and again, “though he were dead yet shall he live.” What a blessing is this vital union with the everblessed Head, immortal and unslumbering!

IV. Now for THE LESSON LEARNED. It is this, be very careful when you possess great joys, for in this instance the spouse had been with the Beloved in choice fellowship, and yet was soon drowsy. He had given her to drink abundantly, and he had feasted with her, but no sooner had the sun set than she said, “I sleep.” We are singular creatures. Our very perfect brethren, although they do not see it, generally exhibit some glaring imperfection if you let them talk for five minutes. If you knock at the door to see if Mr. Pride is at home, you need not praise them long before he will show his full-length portrait. We are thankful for these brethren so far as they are saints, for good people are scarce; but I wish they would not tell us so much about their saintliness, for I have noticed that great cry often goes with little wool, and the noisiest thing that goes down the street is the dust-cart. He who makes most noise about his own perfection has the least of it. Let us be careful whenever we rise to the summit of the hill; careful to keep up, careful that we so act when we are up that we do not come down with a run. Whenever the Lord visits you entertain him right heartily.

Be careful that nothing grieves him, lest he depart. High joys may produce slumber; the chosen three upon the mount Tabor were soon overcome with heaviness. At the too transporting sight of the transfigured Savior darkness covered them. Mind what you do when on the mount; be careful to carry a full cup with a steady hand.

Next, when you are blaming yourselves for your own work, do not forget the work of the Spirit in you. “I sleep”: smite your heart for that, but do not forget to add if it be true, “My heart waketh.” Bless God for any grace you have, even if it be but little. What if I am not sanctified as I wish to be and shall be, yet I am perfectly justified! What if I do not exhibit my Father’s likeness so completely as I hope to do, yet I am his child! What if as yet I do not produce all the fruits of the Spirit, yet I have the germs of them, the buds and blossoms, and soon I shall have the ripe fruit. In Aaron’s rod we see that the same power that could put the buds and blossoms on a dry stick could put the almonds there too. Lastly, make sure above all things that you have that true faith which knows the voice of Jesus. The spouse had not awaked if it had not been for the charm of Jesus’ voice which affected even her drowsy faculties. Some persons can be more easily awakened by the voices of those they love than by any other means. The charm of memory, the charm of intimate affection, the charm of delight, gives music to some tongues: let your ear find all its music in the voice of Jesus. Know his voice. He saith, “Incline your ear, and come unto me: hear, and your soul shall live. My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life.”

God bless you, dear friends, with a faith that trusts Jesus, knows his voice, and follows him, and may we be aroused out of all our sleepiness, if we are at all drowsy, into a holy wakefulness, so as to serve the Lord our God with all our heart and soul and strength while we live. Come, Holy Spirit, and give us this privilege, for Jesus’ sake. Amen.

42. Warning And Encouragement  (SS 5:2)

NO. 3013

A SERMON PUBLISHED ON THURSDAY, NOVEMBER 8TH, 1906,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

ON LORD’S-DAY EVENING, IN THE YEAR 1864.

“I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my Love, my undefiled: for my head is filled with dew, and my locks with the drops of the night.” —Song of Solomon 5:2.

HOW CHANGEABLE IS the creature! In the verse preceding our text, we find the spouse in a happy, healthy, heavenly frame of mind, for her Beloved was with her, and she was in the enjoyment of the closest communion with him. We find him saying, “I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk; eat, friends; drink, yea, drink abundantly, O beloved.” Yet, from the height of this glorious fellowship, how soon the spouse comes down to the depths of such a cry as this, “I sleep, but my heart waketh”! Truly, the weather of our isle is not more variable than the feelings of believers. One day, the sun shines hot and strong; the next day comes a black cloud, accompanied with the lightning-flash and the voice of thunder; then come the rattling drops of hail; and anon, in a few more hours, it is hot again, or perhaps the chilly North wind begins to blow. Have you not been on Mount Tabor at one moment, and at another in the Vale of Achor? Have you not been at one time, like the chariots of Ammi-nadib, driving so fast that the axles were hot with speed, and soon after you have been like Pharaoh’s chariots when the wheels were taken off, so that you crave heavily. Now ye mount as upon eagle’s wings, and anon ye sink as in deep mire, where there is no standing; at one moment, delighting in God’s goodness and mercy, and the next moment, crying, “All thy waves and thy billows have gone over me.”

Lord, what a changeable creature is man! When thou hast taken him up to his highest altitude, how speedily he cometh down, by the force of thy hand, to the very depths! How soon dost thou bring him down from his highest eminence even to the very dust! Christian, when the Lord favors thee, and thy soul walks in near fellowship with him, remember that there is a devil within thee and a devil without thee. Be careful of thy footsteps; even when thou art on the top of the mountain, even when Jesus is sitting by thee, and whispering in thine ear that thou art his, watch thou with the greatest, possible care, for never dost, thou lose thy corruption. Thy communion may be transient, but thy corruption is perpetual. To he with Christ is but a thing of a moment, with thee, but to be, with thy corruption is a thing of every hour in the day. I pray thee, keep this in mind; and whenever thou art in thy best frame, then be doubly careful, lest thou shouldst lose thy Beloved, and have to cry once, again, “I sleep, but my heart waketh.” Dr. Ives, who used to live on the road to Tyburn at the time when prisoners were always carried in a cart to be hanged there, would frequently say, when he had any friends with him, if he saw the criminals riding by, “There goes Dr. Ives;” and when they asked him what he meant, he replied, “Such crimes as that felon has committed I should have committed but for the grace of God.” That is true even of you who live nearest to God. You, who have the most familiarity with Christ, and enjoy the most holy fellowship with him, may soon become the very leaders of the hosts of Satan if your Lord withdraws his grace. David’s eyes go astray, and the sweet psalmist of Israel becomes the shameless adulterer, who robs Uriah of his wife. Samson one day slays a thousand of his enemies with the might of his arm, and the velour of his heart; another day his honor is betrayed, his locks are shorn, and his eyes are put out by a strumpet’s treacherous wiles. How soon are the mighty fallen! Behold Solomon, the wisest of men, yet the greatest fool who ever lived. Even Job fails in patience, and Abraham, staggers as to his faith. “Let him that thinketh he standeth take heed lest he fall.” These observations seem to rise at once to our minds when we consider such passages as abound in this “Song of songs, which is Solomon’s.” We find, at one moment, that the spouse is so happy that she cries out, “Stay me with flagons, comfort me with apples; for I am sick of love;” and, at another moment, she is searching for her Beloved, and cannot find him, and mourning because of the darkness, and of the cruelty of “the watchmen that go about the city.”

The text very readily suggests three subjects for meditation: — first, a lamentable state: “I sleep;” secondly, a hopeful sign: “but my heart waketh;” and, thirdly, a potent remedy: “It is the voice of my Beloved.”

Nothing can wake a believer out of his sleep like the voice of his Beloved.

I. First, here is A LAMENTABLE STATE: “I sleep.”

I think I can describe this state pretty well, because I experience it too often, and I am afraid many of you could also describe it with some degree of accuracy, for frequently you too fall into it. What is it for a Christian to sleep? Well, thank God, there is a sleep which the believer never knows.

He can never again sleep that deadly sleep in which Christ found him while he was in his sinful state; he shall never sleep the judicial sleep into which some were cast as the result of sin; he shall not sleep, as do others, to his eternal ruin: yet he may sleep dangerously and sinfully; and this is the state in which the Christian is found when he thus sleepeth, — in a state of inaction. You are doing something for God, but you are rather doing it, as a matter of custom than as a matter of loving earnestness. You do pray; you do go up to the house of God; you do teach in the Sabbath-school; but you do these things mechanically, as a man walks who is sound asleep.

You are in a sort of spiritual somnambulism. The work that you are called upon to perform, you do after a fashion; but there is none of the power of God in the work, there is no earnestness thrown into it. It is done, and there is an end of it; but your heart has been absent from it.

Coupled with this, there is a want of vigor in everything to which such a man sets his hand. If he preaches, there is no force or burning energy, no boiling, scalding periods; he just takes his text, and speaks upon it. Perhaps God’s people are edified, perhaps sinners are saved; but that man has no enjoyment, in his work during the whole time that he performs it thus sluggishly. A man, to enjoy the work of the Lord, must throw his whole strength into it. It is the same, when you come to prayer. You do pray after a sort; but it is not that wrestling with the angel which getteth the blessing from him. You do knock at the door, but not with that force which causeth it to open. You have forgotten your former vigor. Whereas, once your place of prayer was the witness of groans and tears, now you can go, into it, and come out of it, without so much as a single sob. And it is just the same when you read the Scriptures. Once, the page sparkled with promises, and your soul was satisfied with marrow and fatness; but when you read it now, it is very dull, and you no longer derive refreshing consolation from it. Like the temple out of which God has removed, you walk through it; there are the pillars, there stand all the symbols of worship; the altar is there, but God, the King, has gone; and a voice has been heard to say, “Arise, let us go hence;” and so, you go through the sacred edifice, and find nothing there. In this same sleepy state, we go up to the house of God to listen to his Word; and if our sleep has got a strong hold upon us, we cannot get any comfort. We begin to rail at the minister; because we are not edified as we used to be, we think that a change has come over him. That is possible; but it is just as likely, and more so that our want of enjoyment of God’s Word is owing to ourselves. We sit and hear as God’s people hear, and we sing as God’s people sing, and pray as they pray, after the outward form; but we go out as a man rises from his bed whereon he hath tossed all night, and we feel that we are not a whit refreshed; and the Sabbath, that was once a joy and delight to us, has perhaps become a weariness and a burden.

There is no enjoyment while a man is thus asleep; and, as there is no enjoyment, there is no consciousness of pain. Ah, beloved, I have known seasons when I would almost have given my right arm to be able to shed tears of repentance, — wherein I wished that I might again have a broken heart, — when I have longed to make my soul feel even the pains of hell rather than not feel anything; for this is one of the worst, states a Christian can be in, — to go nodding on through life, slumbering over eternal realities, dreaming over heaven, and nodding his head, and continuing still to sleep, when he is in the presence of the Most High God, and should have gathered up all his powers, and strung them to the highest pitch of intensity. Have not you been in such a state? If you have not, happy man are you! There are most holy men, some of the giant servants of God, who have fallen into this state, and have been compelled to cry out, “I sleep,” finding themselves happy indeed if they could add, “I sleep, but my heart waketh.”

Such a state as this is very sinful. Is it not sinful, O my soul, to be trifling with the eternal state, to be playing at prayer? Canst thou be so dull and heavy about eternal things, when worldlings are so thoroughly awake about their silver and gold and commercial pursuits? When souls are being hurried to eternity, how is it that I can still be indifferent? While time is speeding on, and eternity is so near, how can I still betake me to my slothful couch, and cry, “A little sleep, a little slumber, a little folding of thy hands to sleep?” Chosen in Christ, redeemed with his precious blood, quickened by the Divine Spirit, and made partakers of the divine nature, how can it be consistent with our position and condition to sleep as do others? The light of God’s grace has shone upon us, is this a time to slumber? Let the world sleep if it will, for its object and aims are not worthy of the Christian’s high ambition; but shall you and I sleep, when heaven is before us, and hell behind us, when there is temptation everywhere surrounding us, and angels beckon us to heaven, while a glorious company of saints holds us in full survey? Come, my brethren, we must feel that such a state as this is sinful in the highest degree.

And how dangerous is it, too! A man, who sleeps in his enemy’s camp, is exposed to imminent peril. There lies Sisera asleep in Jael’s tent. Little dost thou know, O silly dreamer, when that woman’s hand lifts up the mallet to drive the nail through thy brain! If thou desirest to sleep, Christian, wait until thou gettest home; there thou shalt have rest enough for ever in thy Father’s house; but, to sleep here, is to sleep in the dragon’s jaw, to sleep on the top of the mast when the ship is driving before the storm. Nay, await thou, and bethink thee of thy position and condition, and sleep no longer. O God, have mercy upon thy people who have long prosperity! There is the pinnacle of the temple; and blessed is the man whose feet slip not when he standeth here. I do not think we sleep so much, spiritually, when we have bodily affliction; though pains of body frequently make a Christian long for his rest; nor do I think we have slumbering times when we are losing our friends. Men cannot easily sleep when the funeral knell is tolling in their ears, and when they are following dear departed ones to the grave. Nor do I think we sleep much when we are the subjects of very violent temptations, and have a great many doubts and fears; but when we are in our vessel, when the day is fine, and the sail is spread, and the wind blows softly, and the ship goes on steadily without a motion, gliding as o’er a sea of glass, then it is that the mariner, perhaps, forgets the rock and the shoal. The poet was right when he said, —

“More the treacherous calm I dread, Than tempests lowering overhead.”

I do not like trouble; and pray God to deliver me from it. I cannot well endure bodily pain; I find myself impatient under tribulation; but I am able to say this, that if I had my choice between the severest affliction and a state of sinful slumbering, I would prefer to have the affliction. “There is no devil,” said one, “like having no devil;” that is to say, there is no temptation like the temptation of not being tempted. The worst form of danger is when a man is left to himself, when he is not much tossed about, when he is quiet and easy. It ought not to be so. The greater our prosperity, the better should we love God; and the more our spirit is at ease, the more we should serve him with both our hands, and render him hearty thanksgiving for his favor towards us: it should be so, but it is not so. In these smooth waters, we are sure to meet with mischief; and, therefore, may the Lord, in his mercy, watch over us when we are in much prosperity! Do I hear somebody ask, “How may I know when I am asleep? “If you are a true Christian, you will soon know it by a sort of instinct, when an unutterable sense of misery comes over you. The sleep of a sinner I may compare, to the sleep produced by opium, which gives its victim dreams of the most magnificent character, carrying the soul up to heaven, and then, anon, dashing it down to the depths. All sorts of fantastic imaginings are the offsprings of that deadly drug; yet the man enjoys himself while under its influence; but though it causes some happiness in the use of it, it will bring him to hell as surely as murder itself. The sleep of a Christian, when he falls into this state, is rather like the sleep produced by henbane: it is a kind of uneasy, short, disturbed, unreeling rest. It does a man little harm compared with the other; and his constitution recovers from the shock much more readily. Such, I say, is the Christian’s sleep: there is no pleasure in it as there is in the sinner’s sleep; but his sleep is uneasy, his conscience pricks him, his heart wakes, and he finds no peace in it. It lasts but for a little time, and it does him much damage; but, still, not the deadly damage that the world’s sleep of sin brings to its votaries. God save you from it! May he ever keep you from falling into that kind of sleep! I think many of you will not need me to warn you of it. Still, if you do want to know, let me ask you to compare yourself with what you used to be.

Are you as lively in divine things as you once were? Is prayer as fervent and refreshing to your souls as it once was? Do you find that willingness to pray that you once had? Do you find that you have to find yourself into your closet, and, when you get there, do you offer up your prayers and desires with coldness which you were wont to offer with was and loving fervor? Do you still continue to have the blessedness you had when first you knew the Lord? If not, that is a symptom of sleep. Then, compare yourself with what you ought to be. Think how you ought to have grown during the years that you have been a believer. Are you what you ought to have been? Then, if you are not, you must be asleep, or else you would have made better progress. Compare yourself with what others have been, and you will see cause for shame; and if so, my brethren, you are asleep; you are in a dangerous condition, and I pray the living God, by the demand for watchfulness when the prince of this world cometh, by the agonies of Christ in Gethsemane, yea, by the blood of him who poured out his soul unto death, to arouse you out of this deadly sleep; for it is a state that will lead to some great and grievous sin, some black and terrible fall, unless God shall prevent it by his grace. First you sleep, then you slumber, then you sin, then you sin again, then you go deeper still, and so will you continue, unless God, in his grace, steps in to deliver you from the consequencies of this dreadful sleep.

II. Yet, secondly, there is, in the text, A HOPEFUL SIGN.

I think that most of us, though we do sleep, can say as the spouse does, “my heart waketh.” Beloved, it is a blessed sign that the spouse knows her state, and truly confesses it. She does not say, mark you, “I am a little tired; my eyes are heavy;” no; but with honesty of heart she says, “I sleep.”

Ah, it is a good sign when you and I know our state, and are willing to confess it before God. I have heard of a believer in Christ, who, on one occasion, was intoxicated, and he was expelled from the church as the result of it; but he was visited by many Christian brethren, and amongst the rest by one who prayed with him. They prayed together to God, but he could not get any peace. “No,” said his friend, “and you never will until you come to the point, and confess your sin as it really is;” and when the man said, in his prayer, “Lord, thou knowest that I have disgraced myself; I have been drunk, it was then that he obtained peace. He had directed the lances to the wound; he had put before God the right state of the case; and this is what we must do, beloved, if we would have restoring and renewing grace, — we must tell the Lord what our sin really is; as the spouse did, we must confess, “I sleep.”

But you will observe that the spouse is as bold in saying, as my heart waketh,” as she was in saying, “I sleep.” What does this mean, “my heart waketh?” Why, just this. “My conscience tells me that this sleepy state is not a proper one for me to be in; and my heart cries that I must get out of it. I cannot find any rest while I slumber. At a distance from God, I cannot be happy.” Peter may follow afar off, but Peter cannot be happy afar off; Peter may sit and warm his hands with the servants in Pilate’s hall, but he cannot warm his heart. Sinners may say, “Why make all this fuss about a little sleep? There is no great sin in it.” Ah, but little sins trouble believers far more than great sins trouble sinners. If a Christian’s soul be but a little away from God, it is sufficient to mar his joy, and make him unhappy. A man clad in armor may go walking through a wood, and may never feel the thorns; but another man, who has had his armor taken off, will be scratched and torn therewith. Sinners clad in the armor of sin feel not the thorn of Christ’s desertion; but saints who have thrown this armor aside, and are tender of heart, feel even his slightest frown.

My dear hearer, perhaps you are slumbering this evening, and are content to be so; then you are no child of God; but if you are slumbering, and there is some power, something within you that keeps crying out; “O God, I would be delivered!” though this voice be never so feeble, though this cruel sleep of yours may almost have gagged it, yet still, if it doth rebel against this state, and cries out, “Lord, I would be changed; I would be different; turn thou unto me, and I shall to turned; revive me, and I shall be revived;” if there be such a longing as this in you, you are still a child of God, and well may you exclaim, “I sleep, but my heart waketh. Lord, I would live near to thee if I could. I am like a man that rideth a sorry jade of a horse; the horse will not go, but he spurreth him, hacketh at the bit, and striketh him again and again, for the man would go if he could; and so it is with me.

‘The spirit indeed is willing, but the flesh is weak;’ and ‘when I would do good, evil is present with me,’ and ‘how to perform, that which is good I find not.’ Lord, help thy servants, and let them not sleep any longer!

III. Now, thirdly, here is A POTENT REMEDY: “the voice of my Beloved.”

Some Christians try to get themselves into a healthy state of heart by looking to the law, by self-examination, and by a thousand other remedies; but, after all, the true cure for every disease in the Christian is in Christ himself. You may try to chasten yourselves for your sins, but you will continue to sin if that be all that you do. Beloved, I know that the heart has a great objection to coming to Christ after being in a sleepy state. Old Legality whispers in our ears that, “You cannot go and trust Christ as you did, for see how badly you have behaved; you must not go to the fountain filled with blood now, as you did at first, for see, you have played the harlot, and you cannot go with the same confidence as you went at first.”

“Ah, Old Loyalty, I can, and I will.” The law never did bring us out of our state of nature, and will it bring us now out of our state of lethargy? If the law had first of all quickened us, then it would to well to look for restoration by the law; but inasmuch as we found our first life by simply believing in Christ, the only way to renew that life is by believing in Jesus Christ again. I will listen, then, not to the voice of the curve, not to the condemnation of Moses, but to the voice of my Beloved, for no music is like his, and nothing can so wake my soul as hearing him speak to me.

Hear, then, the voice of thy Beloved in the Gospel; he is thy Beloved still, though thou art asleep; but he sleeps not; and he calls to thee, “Come to my bosom; come, my beloved, open the doors of thy heart to me. Come, my affianced and precious one, I have not put thee away, though thou hast grieved me, and opened my wounds afresh. I have loved thee with an everlasting love. Open the doors of thy heart to me, and let me come into communion with thee.” It is the voice of Jesus speaking to you through your minister, and he cries to you, “Come to me now; trust me once again; and your spiritual strength shall be renewed.”

Then turn to this precious Book, and you will hear the voice of your Beloved there; in words like these he speaks to you, “Turn, backsliding children, saith the Lord; for I am married unto you.” Hear him as he crieth unto you, “I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.” Hear him as he cries to you, ungodly ones, “Let the wicked force his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” Hear, then, your Beloved’s voice; and mark, dear brethren, if you do not hear the voice of your Beloved in the days of prosperity, you will be likely enough to hear it in affliction. If nothing else will keep you awake, the rod will. If you will sleep in prosperity, you shall have adversity; and sooner than you shall be lost, you shall lose everything. If, my brethren, God sees we cannot stand our present peace and prosperity, he will send his servant Death into our families; he will take away our possessions; he will place us in adversity; he will wither all our fair flowers, and break all our idols, and dash in pieces everything that stands between our soul and himself. Oh, that we were wise, and would hear his gentle voice! “Be not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle;” but hear what the Lord says to you from the watchtower of his ministry and from the witness box of his Word, and then you shall escape the rod.

And perhaps, my brethren, the Beloved may speak to you without the ministry, and without the Word. If he shall do so, I pray you to catch his words. It may be, while you are sitting here, or when you are walking home, or perhaps at the Lord’s table, where some of us hope to meet directly, you will hear him whisper some kind, assuring word that shall sink your fears again. I have known what it is to preach, sometimes, on a Sunday here, and I have felt like a butcher, who stands in his shop cutting out joints of meat for others; they are fed, but he himself has nothing; or as a cook, who prepares and sends up dinners, but cannot so much as get a taste himself. Them I have gone downstairs to the Lord’s table with a dull heart, and, perhaps, in a second, as though a strange miracle has been wrought, my soul has been as full of devout joy and holy mirth as ever spirit was out of heaven; and if you ask me how that has been caused, I would say it has been caused by some kindly look of my Beloved, some loving glancing of his eye, or some sweet word from his mouth, and my soul has rejoiced with joy unspeakable. Why should it not be so with you tonight? That is the best thing to waken you up. If your heart is dull and heavy, as soon as your Beloved speaks, you will at once awake to spirit and to life.

My time has gone, but I want to say this to you, I am sometimes, nay, I am often haunted with the fear lest we, as a church, should fall asleep. Oh, how greatly has the Lord blessed us these many years! And what favor seems to rest upon every agency! The preaching of the Word has been very successful, but still it is open to the conversion of many. In our classes how is God honored! Ah, you little know, some of you, what others of us see; and even we do not see one-tenth of what God is doing in the class conducted by one of our sisters here; and our Sabbath-schools may very well be a delight, for the Lord is working a great work in them; but I am always jealous over you, lest you should slumber. How easy it is to fall asleep! I often fear that my voice, which was once like a trumpet to you, will become like sleepmusic; that you will become so accustomed to it, and I, perhaps, shall become so dull and heavy, that the life of God will almost die out amongst us. My soul weepeth and crieth to God over this matter.

My Master knoweth that I would cheerfully resign, that another voice might speak to you, if that would keep alive your zeal and enthusiasm. If it is, however, not my fault, even a changed ministry would not suffice. When churches grow to a great size, people think they must always continue so, and that God will always bless them as he has done. Why, sirs, as our first blessings came in answer to prayers all future blessings must come in the same way.

I remember well, when we; used to meet together in Park Street to have holy communion with the Lord, how we used to wrestle with him in prayer, so much so that I have scarcely been able to pronounce the benediction, much less give any address, because we all seemed to be carried away in the mighty majesty of wrestling prayer. We have now, sometimes, very choice seasons; but I am afraid not altogether such as we once had. At any rate, if there be any falling off, I thank God there is very little indeed; it is scarcely perceptible as yet; but how soon may there be, unless we watch and be jealous with a holy jealousy? Let us work with Christian earnestness in prayer. O you who have done little for Christ of late, I pray you, do more for him. You who think your time of service is over, and that you may retire like pensioners, and no more fight, I want you to enlist again, put on the colors once more, as if you were but raw recruits. You, who once could defy persecution, and stand up in the street to preach Christ, and laugh at all your fears, gather up your courage once again. Oh, that you would wake up, as a church, and put on your beautiful array of past times, when you were despised and persecuted, and the minister’s name was a byword! and a proverb, and you yourselves, because you were linked with him, were thought to be fools and the off-scouring of all things. But now I tremble lest we should grow respectable and great, and lest men should think we are respectable, and depart from us. My soul begs and beseeches of you to renew your prayers for me, that I may preach with greater vigor. What if my ministry should become as dull and stupid as the ministry of one-half of my brethren; what if it should become as useless and as unprofitable as the ministry of nine out of ten who occupy the pulpit? I had sooner die than live to be such a being as many who stand up in the pulpit wholly to waste people’s time, and not to win souls. My spirit pants to have the consuming zeal of Baxter, and the earnest, passionate enthusiasm of Whitefield; but I cannot get it, except through your prayers; or getting it, it cannot be maintained without your vehement cries and entreaties before the Lord. Perhaps we, as a church, have been brought to our present state for a great purpose which has never dawned upon us. We have done something for God already; we are filling the pulpits of our village churches with men sound in the faith, and earnest for God; we are erecting a great barrier against the every-day increasing encroachment of heresy and infidelity; but we want to do something more, and something looms upon us in the future, — I scarcely know what, — some high and holy purpose which this church has been brought up to this point to accomplish. Shall we draw back? Men of Ephraim, will ye draw back in the day of battle? Will you be condemned for not coming to the help of the Lord against the mighty? Shall the angel pronounce over you the sentence, “Ichabod, for the glory of the Lord has departed from you, because of your declining to continue earnest in zeal?” If it is so to any extent, let us return unto the Lord; let us take to Christ words of repentance and faith; and let us beseech him to make this church again his buckler and two-edged sword, and to make his minister once more a captain in the midst of the Lord’s hosts; for the day of the Lord is mighty, and the battle of the Lord is terrible; and every man must take his place, and every soldier must draw his weapon from his thigh; for the day of the Lord draweth nigh, and the battle of God is to be fought now, even now. Let us arise, my brethren; let us rush like lions to the prey, like swift eagles to the chase; and God shall help us, God shall help us, and that right early. This church cries tonight, “I sleep;” but she can also say, “my heart waketh.” The heart of the church is awake still. I think my voice to you to-night is an echo of the voice of your Beloved.

Sisters, brothers, bestir yourselves: let us cry mightily unto God; let us labor for the winning of souls; let us pant and pray for a great increase to our membership; and God will save sinners, in answer to our prayer, and his name shall be glorified for ever and ever. Amen.

43. Nearer And Dearer (SS 5:2-8)

NO. 793

DELIVERED ON LORD’S-DAY MORNING, FEBRUARY 2ND, 1868,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. I have ye put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? My beloved put in his hand by the hole of the door, and my bowels were moved for him. I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock. I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.

The watchmen that want about the city found me, they smote me, they wounded me; the keepers of the way has took away my veil front me. I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.” — Song of Solomon 5:2-8.

THE MOST HEALTHY state for a Christian is that of unbroken and intimate fellowship with the Lord Jesus Christ. From such a state of heart he should never decline. “Abide in me, and I in you,” is the loving precept of our ever loving Lord. But, alas! my brethren, as in this world our bodies are subject to many sicknesses, so our souls also, by reason of the body of this death with which we are encompassed, are often sorely afflicted with sin, sickness, and an evil heart of unbelief in departing from the Lord. We are not what we might be, we are not what we should be, we are not what we shall be, we are not what we wish to be. I fear that many of us are not walking in the light of God’s countenance, are not resting with our heads upon the Savior’s bosom, nor sitting with Mary at the Master’s feet; we dwell in Kedar rather than Zion, and sojourn in Mesech rather than Jerusalem. Spiritual sickness is very common in the church of God, and the root of the mischief lies in distance from Jesus, following Christ afar off, and yielding to a drowsy temperament. Away from Jesus, away front joy.

Without the sun the flowers pine; without Jesus our hearts faint. My object, this morning, is to put myself into the hands of the Holy Spirit, that he may now come, and, like a physician, prescribe for you, that if any of you in your hearts have become like the spouse in this part of the Song, you may as fully imitate her in that which is good as in that which is blameworthy. If you do not soon find your Beloved to your soul’s joy, may you at least, like the spouse, declare that you are “sick of love,” and continue to follow his track until you overtake him.

I. Commencing where the text begins, we observe that the spouse confesses A VERY COMMON SIN: she cries, “I sleep.”

She had no right to be asleep, for her Beloved knew no rest. He was standing without in the cold street, with his head wet with dew, and his locks with the drops of the night, why should she be at ease? He was anxiously seeking her, how was it that she could be so cruel as to yield to slumber! It is a most unseasonable thing, my brethren and sisters, for any of us to be indolent and indifferent, for we profess to have gone forth to meet the Bridegroom, and it is shameful for us to sleep because for a little while he tarries. The world is perishing. We are sent into the world instrumentally to be its saviours-how dishonorable, that with such necessities for activity, and with such noble ends to be served by industry, we should fold our arms and delight ourselves in indolence! Nothing can be more inexcusable than for us to sleep, seeing that we are not of the night nor of darkness. If we had been the children of the night, it might seem according to our nature for us to be sluggards; but we have avowed that the light of the glory of God in the face of Jesus Christ has shone into our eyes, let us not therefore sleep as do others, but let us watch and be sober, for they that sleep, sleep in the night; and since the night is past to us, it is highly indecent and improper that we should still continue to toss upon the bed of sloth. No time for slumber, it seems to me, can be more unseasonable to the Christian than the present one, for the world is reeking with wickedness, and superstitions like the frogs of Egypt are covering the land. Everyone who is but so much as half awake can see the enemy industriously sowing tares among the wheat. Shall the watchmen of Zion continue to slumber on their watchtowers when the foe is undermining the bulwarks? Shall the shepherds sleep when the wolf has broken into the fold? Shall the seamen sleep when the gale is furiously driving the vessel upon the rocks? So far as our own hearts are concerned, we have no private reasons for slumbering, for our daily cares require watchfulness, the temptations which assail us every hour demand of us that we should stand with our loins girt, and our abounding enemies all warn us that our danger is extreme unless we are always fully equipped in our celestial armor. If we must sleep, let it be in a less dangerous position than these hostile lands, through which we march to-day; there will be rest enough on the other side of Jordan, where the drawn sword is exchanged for the well-tuned harp; but to be careless now is to sleep in the midst of a bloody conflict, to dream upon the verge of a precipice, and to sport in the jaws of death.

From our beds let the Master’s voice arouse us, for he cries aloud, “What I say unto you I say unto all, Watch.”

Do you not find, my brethren, that almost unconsciously to yourselves, a spirit of indifference steals over you? You do not give up private prayer, but alas! it becomes a mere mechanical operation. You do not forsake the assembling of yourselves together, but still your bodily presence is all that is given, and you derive no refreshment from the unspiritual exercise. Have you not sat at the Lord’s table spiritually asleep? Has not the heavenly watcher detected your soul nodding when the sacred emblems have been spread before you, or even in your mouth? Have you not been content with the bare symbols, which are barrenness, while the spiritual essence, which is marrow and fatness, you have not tasted? I find from the very fact that I am always engaged in the Master’s service from the early morning till far into the night, that I become dull and carnal, being cumbered with much serving, so that I have to question the vitality of my religion because its freshness and vigor flag. It is grievous to go on like a clock which is wound up, not because you rejoice in the work, but because you must. My soul shudders at the thought of routine religion, formal service, dead devotion, mechanical godliness. What a mercy to reach the fresh springs, to feel a daily renewed youth, an anointing with fresh oil! For this I pine and pant. One gets driving on in the dark, as coachmen sometimes do when they are asleep on the box: dangerous work, this! I know that I am safe in Christ, but I could fain suffer anything rather than become habitually of a slumbering heart. Better smart under the long whip of affliction, or feel the stings of conscience, or even the darts of the devil, than lie down in carnal security’s lap to be shorn of one’s locks by the Philistines; yet I fear this has been my case. I do not know how far my confession may be echoed by my brethren to-day, but I am shrewdly suspicious that the more wakeful you are, the more heartily will you acknowledge a terrible tendency in the other direction. Again let me remind you that to sleep now is an evil thing, dangerous to yourselves, a cruel thing to others, an ungrateful act towards Christ, and dishonorable to his cause. Shall such a King be served by lie-abed soldiers? Shall his midnight pleadings be repaid by our daylight sleepiness? Shall an agony of bloody sweat be recompensed by heavy eyelids and yawning mouths? Away, for ever away, O ye who are redeemed by the Well-beloved, with this detestable slumber, of which I fear you must honestly confess yourselves to have been guilty!

II. The song before us reminds us of A HOPEFUL SIGN. “My heart waketh.”

What a riddle the believer is! He is asleep, and yet he is awake. His true self, the I, the veritable Ego of the man is asleep; but yet his heart, his truest self, his affections, are awake. The believer is a standing paradox; he cannot even understand himself. The wakefulness of the heart, does it not mean just this? “I sleep, but I am not content to be asleep”? The true believer is not satisfied to slumber. Time was when, if he could have pacified his conscience, he would have been extremely thankful, however deadly might have been the drug which caused the slumber, but now the man starts, shivers, tosses to and fro in his sleep, is unrested by his rest, dreams horribly, and cries to be awakened. The saved man cannot be happy in a false and rotten peace. The divine life within struggles against the monstrous serpent of sin which tries to twist its folds of sleep around it. No renewed heart can enjoy perfect rest while conscious of being an idler in the vineyard, and a loiterer in the race. Backsliding believer, does your heart wake? If so, you will know it, for it will smite you, it will upbraid you, and demand of you whom thou art, that thou shouldst thus behave thyself? Elect of God, and yet asleep while Jesus is dishonored! Redeemed by blood, and yet misspending time which belongs to thy Redeemer! Married to Christ, and yet absent from thy Husband, and content without a smile from his dear face! How can it be? Be ashamed and be confounded, and never show thy face any more, for this is ingratitude of the deepest dye. It is a hopeful sign when a man can conscientiously say as much as the spouse in this case, but remember it is not much to say. Do not pride yourself upon it. Be ashamed that you should be asleep at all. Do not congratulate yourself that your heart is awake. Be thankful that infinite love affords you grace enough to keep your heart alive, but be ashamed that you have no more when more may be had and should be had. Mere longings and moanings are so small a work of grace that they should alarm rather than console. It will be a foul temptation of Satan it you are led to say, “I am content to sleep so long as my heart does but wake.” Firm resolves of amendment are needful, and something more than resolves.

Alas I have need to add those few words, because the most of our resolutions vanish in thin air. We get as far as this, “I am not quite content to be in such a lukewarm state of mind, and I will therefore by-and-by endeavor to arouse myself, and renounce this downy bed of sloth.” This is not much to say, for it is no more than we ought to do, it is all the less, because we so seldom keep the vow, but like the disturbed sluggard, we turn over to the other side and mutter sullenly, “A little more folding of the hands to sleep.” I fear me that there are thousands of God’s children who are enough awake to know that they are asleep, enough convinced of their wrong to know that they are wrong, and to hope that they will one day be better, but alas! they continue in the same unhallowed condition. May I invite every believer to make a strict examination of his own spiritual state.

My brother, you may be sleeping through great worldly prosperity, for nothing tends to slumber more surely than a gentle rocking in the cradle of luxury. On the other hand, you may be sleeping because of overwhelming sorrow, even as the twelve fell asleep when our Lord was in the garden.

Some make a downy pillow of their wealth, but others fall asleep in their poverty, like Jacob with a stone for his pillow. To be surrounded with constant worldly occupation, to be oppressed with many cares in business, this is to pass through the enchanted ground; and happy is the man who has grace enough to overcome the influence of his position. Now, if your heart to-day is sufficiently awake to tell you that you are not living as near to God as you were some years ago, that you have not the love to him you once had, that your warmth and zeal for Christ has departed from you, I beseech you hear the voice of Jesus Christ: “As many as I love, I rebuke and chasten: be zealous therefore, and repent.” “Repent and do thy first works.” Turn unto your Savior now, that this very day ore the sun goeth down you may rejoicingly exclaim, “I have found him whom my soul loveth; I will hold him, and will not let him go.” III. The third thing in the text is A LOVING CALL.

Asleep as the spouse was, she knew her Husband’s voice, for this is an abiding mark of God’s people. “My sheep hear my voice.” A half sleeping saint still has spiritual discernment enough to know when Jesus speaks. At first the Beloved one simply knocked. His object was to enter into fellowship with his church, to reveal himself to her, to unveil his beauties, to solace her with his presence. Such is the object of our blessed Lord, this morning, in bringing us to this house. 1 hope this sermon will be a knock: I trust my discourse may give many knocks at the door of every backsliding believer here. Jesus cries, “Open to me! Open to me!” Will you not admit your Savior? Thou lovest him. He gave himself for thee, he pleads for thee: let him in to thy soul, commune with him this morning. When you turn to read his word, every promise is a knock. He saith, “Come and enjoy this promise with me, for it is yea and amen in me.” Every threatening is a knock. Every precept is a knock. In outward providences every boon which we receive through our Mediator’s intercession is a gentle knock from his pierced hand, saying, “Take this mercy, but open to me! It comes to you through me; open to me!” Every affliction is a knock at our door; that wasting sickness, that broken bone, that consumptive daughter, that rebellious child, that burning house, that shipwrecked vessel, and dishonored bill-all these are Christ’s knockings, saying, “These things are not your joys, these worldly things can afford no rest for the sole of your foot; open to me, open to me! These idols I am breaking, these joys I am removing; open to me, and find in me a solace for all your woes.”

Knocking, alas! seems to be of little use to us. We are so stubborn, and so ungenerous towards our heavenly bridegroom, that he, the crucified, the immortal lover of our souls may stand and knock, and knock, and knock again, and the preacher and adversity may be his double hammer, but yet the door of the heart will not yield.

Then the Bridegroom tried his voice. If knocking would not do, he would speak in plain and plaintive words, “Open to me, my sister, my love, my dove, my undefiled.” The Lord Jesus Christ has a sweet way of making the word come home to the conscience; I mean, not now that effectual and irresistible power of which we shall speak by-and-by, but that lesser force which the heart may resist, but which renders it very guilty for so doing.

Some of you who are the Lord’s people, have heard soft and sweet whispers in your heart, saying, “You are saved; now, my beloved, live in the light of salvation. You are a member of my mystical body, draw near and enjoy fellowship with me, such as a member ought to have with its Head.” Do you not see the Lord Jesus beckoning to you with gentle finger, and saying, “Come with me oftener into the closet of secret prayer; get oftener alone to muse on things divine; acquire the habit of walking with me in your business. Abide in me, and I in you”? Do not these admonitions visit you like angels’ whispers, and have you not too often resisted them? Have you not been thoughtful for them for the moment, and recorded them in your diary, and then forgotten them and lived as frigidly as you had done before, though the Sun of Righteousness was waiting to arise upon you with healing beneath his wings? Now, beloved, observe the appeals which the Beloved here makes. He says, “Open to me,” and his plea is the love the spouse has to him, or professes to have, the love he has to her, and the relationship which exists between them. “Open to me, my sister.” Next akin to me, bone of my bone, flesh of my flesh, born of the same mother;” for Jesus is “the seed of the woman,” even as we are. One with us in our humanity, he takes each human heart that believeth to be his mother, and sister and brother. “Open to me, my sister.” If you are so nearly related to Jesus, why do you act so coldly towards him? If, indeed, he be your closest kinsman, how is it that you live so far remote, and come not to visit him, neither open the doors of your heart to entertain him? “My dove,” my gentle one, my favourite, my innocent.” Oh, if you be indeed his dove, how can you rest away from the dovecote. How can you be satisfied without your mate? One turtle pines without the other, how is it thou dost not pine to have fellowship with the dear Husband of thy soul? “My love,” Jesus calls us what we profess to be.

We say we love him; yes and unless we have been dreadfully deceived, we do love him. It brings the water into my eyes to think of it that I should so often be indifferent to him, and yet I can say it as before him, “Thou knowest all things, thou knowest that I love thee.” Men and brethren, if we love him, let us crave his presence in our souls. How miserable must it be to live as some do day after day, without a real soul-stiring heaven-moving prayer. Are there not some who continue week after week without searching the word, and without rejoicing in the Lord? Oh, wretched life of banishment from bliss! Dear hearer, can you be satisfied to go forth into the world, and to be so occupied with it, that you never have a desire towards heaven? If so, mourn over such backsliding, since it exiles you from your best Beloved’s bosom. The Bridegroom adds another title, “my undefiled.” There is a spiritual chastity which every believer must maintain; our heart belongs to no one but to Christ. All other lovers must be gone; he fills the throne. He has bought us; no other paid a part of the price; he shall have us altogether. He has taken us into personal union with himself; of his mystical body we make up a part; we ought, therefore, to hold ourselves as chaste virgins unto Christ, undefiled with the pollution’s of the flesh and the rivalries of earthly loves. To the undefiled Jesus says, “Open to me.”

Oh! I am ashamed, this morning, to be preaching from such a text, ashamed of myself most of all, that I should need to have such a text applied to my own soul. Why, beloved, if Christ deigns to enter into such a poor miserable cottage as our nature is, ought we not to entertain the King with the best we have, and feel that the first seat at our table is all too poor and too mean for him? What if in the midst of this dark night our Beloved comes to us who profess to love him, shall he have to knock and speak and plead by every sweet and endearing title, and yet shall we refuse to arise and give him the fellowship he craves? Did you notice that powerful argument with which the heavenly lover closed his cry? He said, “My head is filled with dew, and my locks with the drops of the night.” Ah, sorrowful remembrances, for those drops were not the ordinary dew that tall upon the houseless traveler’s unprotected head, his head was wet with scarlet dew, and his locks with crimson drops of a tenfold night of God’s desertion, when he “sweat as it were great drops of blood falling down to the ground.” My heart, how vile art thou, for thou shutest out the Crucified. Behold the Man thorn-crowned and scourged, with traces of the spittle of the soldiery, canst thou close the door on him? Wilt thou despise the “ despised and rejected of men”? Wilt thou grieve the” Man of sorrows, and acquainted with grief”? Dost thou forget that he suffered all this for thee, for thee, when thou deservest nothing at his hands? After all this, wilt thou give him no recompense, not even the poor return of admission to thy loving communing? I am afraid some of you believers think it a very small thing to live a day or two without fellowship with God in prayer. Probably you have fallen into such a sleepy state that you can read your Bible without enjoyment, and yet you do not feel it to be any very remarkable thing that it is so. You come to and fro to the Tabernacle and listen to the gospel, and it does not come home to you with the power it once had, and yet you do not feel at all alarmed about it. My Master does not treat your state of mind with the same indifference that you do, for it causes him pain, and though as Mediator his expiatory grief’s are finished once for all, yet he has anguish still over your indifference and coldness of heart; these sorrows are the drops that bedew his head, these are the dewdrops that hang about his raven locks. O will ye grieve him, will ye open all his wounds and crucify him afresh, and put him to an open shame? Doors of the heart, fly open! Though rusted upon your hinges, open ye at the coming of the sorrowful Lover who was smitten of God and afflicted.

Surely the argument of his grief should prevail instantly with every honest heart: he whose head is wet with dew, and his locks with the drops of the night, must not be kept standing in the street, it behoves that he be entertained with our warmest love, it is imperative that he be housed at once.

IV. Yet the spouse hastened not to open the door, and I am afraid the like delay may be charged upon some of us. Our shame deepens as we pursue our theme, and think how well our own character is photographed here by the wise man; for notice, in the fourth place, that after the knocking and the pleading, the spouse made A MOST UNGENEROUS EXCUSE.

She sat like a queen, and knew no sorrow. She had put off her garments and washed her feet as travelers do in the East before they go to rest. She was taking her ease in full security, and therefore she said to her Beloved, “I have put off my tunic, 1 cannot robe myself again. As for my feet, I have washed them, and to tread the floor to open the door would defile them; therefore, I pray thee have me excused.” A bad excuse was in this case far worse than none, because it was making one sin an apology for another.

Why did she put off her coat? The bridegroom had not come; she should have stood with her loins girt about, and her lamp trimmed. Why had she washed her feet? It was right to do so if the emblem had indicated purity, but it indicated carnal ease. She had left holy labor for carnal rest. Why did she so? She thus makes her wicked slumber and inaction to be an excuse for barring out her Husband. My dear brethren and sisters, there is a temptation which is very cunning on the part of Satan, and perhaps he will exercise that upon some of you this morning. While I have been preaching, you have said, “Well, that is just like me. The text fully opens up my experience;” and the devil will then say, “Be satisfied; you see you are just in the same condition as the spouse was, therefore it is all right.” Oh, damnable temptation! what can be more vile than this, that because another has sinned against the Beloved, I am to be content to sin in the same way! Perhaps you will turn this sad course of conduct in the ancient spouse into an excuse for your own negligence. Shall I English the excuse she made? it is this: “O Lord, I know that if I am to enter into much fellowship with thee, I must pray very differently from what I have done of late, but it is too much trouble; I cannot stir myself to energy so great. My time is so taken up with my business, I am so constantly engaged that I could not afford even a quarter of an hour for retirement. I have to cut my prayers so short.” Is this the miserable excuse in part? shall I go on? Shall I tell out more of this dishonorable apology? It is this: “I do not want to begin an examination of myself: it may reveal so many unpleasant truths. I sleep, and it is very comfortable to sleep; I do not want to be driven out of my comforts. Perhaps if I were to live nearer to Christ, I should have to give up some of the things, which I so much enjoy. I have become conformed to the world of late; I am very fond of having Mr. So-and-so to spend an hour with me in the evening, and his talk is anything but that which my Master would approve of, but I cannot give him up. I have taken to read religious novels. I could not expect to have the Lord Jesus Christ’s company when I am poring over such trash as that, but still I prefer it to my Bible; I would sooner read a fool’s tale than I would read of Jesus’ love.” How ashamed I feel this morning, to have to put it into words like these, the sins of some of you, but my words are literal truth. Do not many of you live as if you had a name to live, and were dead? Jesus Christ comes, and knocks this morning, and reminds you that the happiest life is living near to him, that the holiest, purest, sweetest hours you ever had were those in which you threw yourselves upon him, and gave up all beside. He reminds you of your better days, O do not I pray you offer him excuses frivolous and vexatious.

O despise not your Lord who died for you, in whose name you live, with whom you hope to reign for ever, who is to wrap you about with glory in the day of his appearing. Let it not be said that he is pushed into a corner, and his love despised, while the vile painted-faced world takes up the love of your life. It should not be so; it is baseness itself on our part when it is so.

Still as a wonder of wonders, although shamefully and cruelly treated, the beloved Husband did not go away. We are told that he “put in his hand by the hole of the door,” and then the bowels of his spouse were moved for him. In the Eastern door there is generally a place near the lock into which a man may put his hand, and there is a pin inside which, if removed, unfastens the door. Each one of these locks is different from another, so that no one usually understands how to open the door except the master.

So the Master in this case did not actually open the door-you notice the spouse did that, but he pulled out the pin, so that she could see his hand, she could see that the doer was not fast closed now he had removed the bar. “My Beloved put in his hand by the hole of the door.” Does not this picture THE WORK OF EFFECTUAL GRACE, when the truth does not appeal to the ear alone, but comes to the heart, when it is no longer a thing thought on, and discussed and forgotten, but an arrow which has penetrated into the reins, and sticks fast in the loins to our wounding, and ultimately to our spiritual healing? No hand is like Christ’s hand. When he puts his hand to the work it is well done. He “put in his hand:” not his hand on me to smite me, but his hand in me to comfort me, to sanctify me. He put in his hand, and straightway his beloved began to pity him, and to lament her unkindness. She thought as she looked at that hand pierced with the nail mark, “O Jesus, have I no love for thee? Hast thou done all this for me, and have I been a transparent hypocrite after all, and locked thee out when I ought to have admitted thee? I have used no other friend so ill. I should have been ashamed to have thought of such conduct even to a foe.

But thou, O thou who hast due more for me than mother, brother, husband, friend, could have done, to thee I have been an ingrate most base and willful.” Her bowels were moved with repentance; her eyes gushed with tears, and she rose to let him in.

As she arose she first buckled on her garments, and then she searched for the alabaster box of precious ointment, that she might anoint his weary feet and dewy locks; no sooner did she reach the door, than see the love of God to her! Her “hands dropped with myrrh, and her fingers with sweet smelling myrrh.” Here is the Holy Spirit come to help our infirmities. She begins to pray, and the Holy Ghost helps her. She begins already to enjoy the sweetness, not of communion, but of the very desire after communion.

For, beloved, when our teams begin to flow because we are far from Christ, those holy drops have myrrh in them. When we begin to pray for grace, there is a blessedness even about our yearnings, and longings, and sighings, and pantings, and pinings; our fingers drop with sweet smelling myrrh upon the handles of the lock. An function from the Holy One descends upon the soul when it is earnestly seeking for its Beloved. But that ought never to satisfy us. Behold another temptation of the devil, he will say to you, “On this very morning you felt some sweetness in hearing about Christ, your hands have evidently dropped with myrrh upon the handles of the lock.” Yes, but still it is not the myrrh that will content the loving heart, it is Christ she wants; and if not only hands, but lips and feet and her whole frame had dropped with myrrh, this would never have contented her until she could get the Lord himself. I pray you, beloved, if the life of Jesus be in you of a truth, rest not satisfied with all the graces and the promises and the doctrines and the gifts of the Spirit of God, but seek alter this most excellent gift, to know Christ, and to be found in him, to say of him, “He loved me, and gave himself for me;” and, yet more, “His left hand is under my head, and his right hand doth embrace me.” It was that effectually putting in of the hand that moved her. O Lord, grant the like unto us.

VI. But now, in the sixth place, observe THE DESERVED CHASTISEMENT which the Bridegroom inflicted.

When her spouse was willing to commune, she was not; and now that she is willing, and even anxious, what happens? I wish to describe this to you because some of you may have felt it, and others of you who never have, but have preserved your intimacy with Christ up till now, may be warned by it. The newly awakened one went to the door, and opened it to her Beloved, for though he was gone, she did not doubt of her love, nor of his love to her. “I opened to my Beloved, but,” says the Hebrew, “He had gone, he had gone.” The voice of lamentation, the reduplicated cry of one that is in bitter distress. There must have been a sad relief about it to her sinful heart, for she must have felt afraid to look her dear one in the face after such heartless conduct; but sad s it would have been to face him, it was infinitely sadder to say, “he is gone, he is gone.” Now she begins to use the means of grace in order to find him. “I sought him,” said she, “and I found him not. I dent up to the house of God; the sermon was sweet, but it was not sweet to me, for he was not there. I went to the communion table, and the ordinance was a feast of fat things to others, but not to me, for he was not there. I sought him, but I could not find him.” Then she betook herself to prayer. She had neglected that before, but now she supplicated in real earnest, “I called him; I said to him, Come, my Beloved, my heart wakes for thee. Jesus, reveal thyself to me as thou dost not to the world.

“I thirst, I faint, I die to prove The sweetness of redeeming love, Thy love, O Christ, to me;”

her prayers were many; she kept them up by day and by night. “I called him, but he gave me no answer.” She was not a lost soul, do not mistake that. Christ loved her just us much then as before, nay, loved her a great deal more. If there can be any change in Christ’s love, he must have much more approved of her when she was seeking him in sorrow, than when she was reclining upon the conch and neglecting him. But he was gone, and all her calling could not bring him back. What did she then? Why, she went to his ministers, she went to those who were the watchmen of the night, and what said they to her? Did they cheer her? Perhaps they had never passed through her experience; perhaps they were mere hirelings. However it might be, they smote her. Sometimes the truthful preaching of the gospel will smite a child of God when he gets out of his walk with God, and it is right it should be so. But they did more than smite, they “wounded” her until she began to bleed from the wounds given by the very men whom she hoped would have comforted her. “Surely,” she might have said, “you know where the city’s King is, for you are the city’s guards!” but she received no comfort. When a poor soul in this case flies to an unsympathizing minister, he will say, “Well, you say you have lost the presence of Christ, you should bestir yourself to find it.” “Yes,” says the spouse, “I rose up and opened to him.” “You should use the means.” “But I have used the means; I sought him, but I found him not.” “You should pray.” “I did pray; I called him, but he gave me no answer.” “Well then,” perhaps they will add, “you should wait patiently for him.” “Oh, but,” she says, “I cannot, I must have him; I am sick of love.” And then perhaps the minister will be sharp, and say, “I fear you are not a child of God.” Now what is that? Why, that is taking away the veil from the mourning seeker; plucking away the ensign of sincerity from the benighted seeker. No woman went into the streets of Jerusalem without her veil, except she was of the baser sort, and the watchmen seemed to say to this woman, “You are of ill name, or you would not be here at this time of night crying out for one you have lost.” Oh, cruel work to pull off her veil and expose her, when she was already wretched enough! Sometimes a sharp sentence from a true minister may set a poor soul in the stocks who ought rather to have been comforted. I hope these hands will never pull away the veil from any of you poor mourning lovers of Christ. Far rather would these lips tell him when I speak with him, that you are sick of love. But it cannot be helped at all times, for when we are dealing with the hypocrite, the tender child of God thinks we mean him; when we are speaking against the formalist, as we must do, the genuine believer writes bitter things against himself. When the fan is in our hand, and we are seeking throughly to purge the floor, it sometimes happens that some of the lighter wheat gets blown a little away with the chaff, and so distress is brought to weak but real children of God. If so recollect it is not our fault, for we would not grieve you; but it is your fault for having lost your Beloved, for if you had not lost him, you would not have been saying, “Tell me where I shall find him!” but you would have been rejoicing in him, and no watchmen would have smitten you, and no keepers of the walls would have taken away your veil from you, for Jesus would have been your Protector and your Friend.

VII. Now, to close. As the poor spouse did not then find Christ, but was repulsed in all ways, she adopted A LAST EXPEDIENT. She knew that there were some who had daily fellowship with the King, daughters of Jerusalem who often saw him, and therefore she sent a message by them, “If ye see my Beloved, tell him that I am sick of love.”

Enlist your brother saints to pray for you. Go with them to their gatherings for prayer. Their company will not satisfy you without Jesus, but their company may help you to find Jesus. Follow the footsteps of the flock, and you may by-and-by discover the Shepherd. And what a message it is to send to Christ! Do not send it by other people’s lips only, send it by your own. Tell him, “I am sick of love.” This is of all things the most painful, and the most happy thing in all the world. This is a sickness that I should like to die of, but I should like to feel it in rather a different shape from this. There are two lovesicknesses in Solomon’s Song. The one is when the spouse longs for the presence of her Lord, and the second is when she gets that presence, he is so glorious to her, that she is ready to die with excess of joy, and she exclaims, “Stay me with flagons, comfort me with apples: for I am sick of love.” If you cannot get the second, recollect that the first is the clear way to it. Resolve in your heart, my brother and sister, that you never will be happy till you win the face of Christ. Settle it in your soul that there shall he no end to your cries and tears till you can say with all your heart, “My Beloved is near time; I can speak to him; I am in the enjoyment of his love.” If you can be content without it you shall go without it, but if you must have it you shall have it. If your hunger will break through stone walls to reach your Lord, no stone walls shall keep him from you. If you are insatiable after Christ, he will feed you with himself. If you bid goodbye to all the dainties of the world, and all its sweet draughts and its delicacies, and must have Christ, and Christ alone, then no hungering soul shall long be kept without him. He must come to you. There are cords that draw him to you at this hour. His love draws you to him, but your love draws him close to you. Be not afraid, your soul shall be like the chariots of Ammi-nadib; perhaps even this morning, and you shall go on your way rejoicing. The Lord grant it may be so for his love’s sake. Amen.

44. The Soul’s Desertion (SS 5:6)

NO. 3552

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“My beloved had withdrawn himself, and was gone.” — Solomon’s Song 5:6.

THE HAPPIEST CONDITION of a Christian out of heaven is to live in the conscious enjoyment of the presence of the Lord Jesus. When the love of Christ is shed abroad in the heart by the Holy Ghost, the believer need not envy an angel his harp of gold. It matters not what may be his outward trial; the Holy Ghost is able to make the heart live above all surrounding circumstances, so that we can have summer in the midst of winter, and pluck our ripest fruits when there are neither leaves nor fruits upon the tree. But the Christian is unhappy, unhappy to the utmost degree, whenever he loses the sense of the presence of his Lord. Then the pillars of his house are made to tremble; his fresh springs are dried up; the sun is hid from his eyes; and the sky is so dark overhead that he walks, rather wanders, about a world which cannot render to his soul any substantial comfort. Were he a worldling he could live upon the world, but having been taught by grace to aspire after something nobler and better, the loss of that is exceedingly grievous to his spirit. I question whether the most of Christians do not sometimes lose the enjoyment of the Lord’s company. I question yet further, whether there are not very many professors who live contentedly under that loss; nor can I account for this, except on the supposition that they can have known but little of that presence their best estate. Otherwise, they must be in a most sickly and slumbering condition of soul, gradually becoming worse and worse; or else they never could bear to have things as they are with them. It seems to me that a real believer in a sound state of health no sooner loses the presence of his Lord than he begins to cry for him. Whither has Christ gone? Why have I lost sight of him? The sounds of his footsteps still linger in the ear. The believer wakens and starts, and asks himself, “How is this? Whither has my Beloved gone? What is it that has chased him from me? I cannot live if he remove; therefore, let me speedily seek him, and never rest until once more I am restored to full communion with him.” Let me, then, talk a little with such believers as have lost for awhile the comfortable presence of their Lord.

The first question shall be: —

I. WHY WAS THE BELOVED GONE? According to the text, he was gone. Read the preceding verses, or perhaps you have them upon your memories. The spouse had been asleep. This was the beginning of the mischief. “I sleep, but my heart waketh.” If we begin to fall asleep, we must not wonder if we miss the quickening and comforting influences of our Lord’s presence. Jesus Christ did not put us in his Church that we might sleep away our time on earth. Do not fancy that such an active spirit as that which burned and blazed in our Savior’s flesh can he content to hold communion with lazy sluggards who toss upon their belt and say, “Yet a little more sleep and a little more folding of the arms to slumber.” It is the active Christian who keeps pace with Christ. Christ is a quick walker; if you crawl along the path of duty, he will soon leave you behind, until you begin to enquire, “Whither is he gone” and quicken your pace to overtake him. Are there any here who have missed Christ’s presence, and who may trace it to the fact that they have been drowsy in prayer of late, heavy in all the exercises of study and duty, and, in fact, sleepy altogether? Have they been without care for the conversion of others, having scarcely any concern even about their own children; perhaps indifferent to the welfare of Christ’s Church, feeding little upon the Word, and resorting but little to the assemblies of the saints? Marvel not if the Beloved withdraw himself when his spouse does nothing but nod and sleep, instead of keeping company with him in active service! After the spouse had fallen asleep, her Beloved came and knocked fat the door, saying, “Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night.” Yet she refused to open the door to him. Surely this is another sin which drives Christ away; when admonished for falling into a drowsy state, not to regard it. Depend upon it there is extreme peril to a soul that does not accept the warning. Awful as it is to sin when unwarned, it is still more horrible to persevere in sin in the teeth of rebuke, and after gentle, loving expostulations. What! did conscience prick me, and will I not be scrupulous? After having seen my fault and smarted for it, do I still persist in it? Wave I been lukewarm and indifferent? Does the Holy Spirit visit me, remonstrate with me, and make me feel that I am gradually backsliding, and little by little declining? Have I vowed and resolved that I would seek spiritual recovery, and am I still as dull, careless, and unconcerned as ever? This argues ill and argues ill for my soul! The Beloved will not put up with these rebuffs for ever. Out of love to us, he will hide his face; if we grieve him, he will go; if we walk frowardly towards him, he will soon walk frowardly towards us. These are God-provoking sins; it is a defying of his Spirit when ye thus spurn his gentle admonitions.

Note, further, that the spouse, when her Beloved knocked at the door, made idle excuses that she had put off her cloak, and put off her sandals, and could not put them on. She was taking her rest upon her couch, and could not bring herself to come to the door to let him in. Ah! how often self-indulgence lies at the bottom of the sin that drives Christ away! A believer cannot let his lower nature get the uppermost, and yet find that he is walking agreeably to the Lord’s mind. Your spiritual nature ought to keep your mental nature under control, and your mental nature ought to keep your bodily or animal nature entirely in check. A man who, is a thinker and a philosopher will scorn to let the mere passions govern him, but a true Christian, having a yet higher spirit within him than the mere mind, having that new living seed within himself which comes from God, and leads him to God, should not and must not allow his baser nature to reign supreme. If we indulge the flesh, depend upon it Christ will not be with us. He does not come to dwell with swine, but with men; and not with men of the earth earthy, except in order to renew them and make them like himself, who is the second man, the Lord from heaven; to make them heavenly. If your conversation is to be with Christ, your conversation must be in heaven. If you would enjoy the sunlight, you must not bow your face down to the earth. If you seek to be enriched in the things of God, you must not be for ever groping among the dark pits and bogs, and morasses of earth. Oh! soul, art thou indulging thyself and taking things easy? Carnal security is one of thy worst enemies. Do I hear any man say, “It is enough, my soul; thou hast much spiritual goods laid up for many years; take thine ease”? Dost thou think that there is no need for thee to watch? Thou hast become so experienced that there is no occasion for thee to be much in prayer, for a word with thee is as an hour with some; that there is no cause for thee to be continually striving against thy besetting sin, thou hast got such complete mastery over these infirmities. Oh! when we talk so we betray the darkness in which we are living, the self-deception we are fostering; the corruption we are degenerating into, and the desertion we are provoking. Such backsliding as this will soon make Jesus hide his face from us.

Beloved, the simple reason of Christ’s conscious absence from our souls is, in most cases, sin. I say in most cases, for sometimes Christ may hide himself in absolute sovereignty, but I am always jealous lest we should charge God foolishly. You are so apt to put too many saddles on that stalking horse. There are such multitudes of professors who would even excuse their sins upon the plea of a divine sovereignty which exposed them to temptation, that I scarcely like to mention it. I believe that God does not afflict willingly or arbitrarily the children of men. Neither does Christ hide his face from his people for naught; but your sins have separated between you and your God. He chastises us, not as silly parents may do, out of mere spleen or caprice, or to please themselves, as the Apostle seemed to think some fathers did in his day; for he says, “ They verily chastened us after their own pleasure.” But when God chastens us, it is for our profit.

Our good is his aim, and his end in using the rod of correction. He makes us smart for the sin which seemed sweet. He nauseates our palate with the bitter fruits of disobedience, that we may afterwards relish the peaceable fruits of righteousness.

Now, beloved, in each individual case the hiding of the Lord’s face may be occasioned by a different sin. It is very probable that my Lord thinks that to be a high sin in me which he would take little notice of in you. It is equally possible that he may think that to by peculiarly offensive in you which he would not visit in my case with stripes, for according to our constitution, our office, our experience, our light, and our several circumstances, our transgressions may be estimated. You are not provoked, perhaps, by a good deal of noise from one of your children, but half that noise from another of your children would vex you exceedingly. Because the one happens to be of a quick, impetuous temperament, you set it down to natural disposition; but the other being of gentler habit and quieter mood, you upbraid him for his excitement, as if it were of evil prepense, and intended to aggravate and annoy. So you may have a confidential servant in your family, from whom you may reasonably expect more care, thoughtfulness, and circumspection than you look for in any of the other servants. The more trust you repose, the more scrupulousness you require. Let us, then, each one according to his position, seek grace to walk uprightly, carefully, tenderly. It has been well said that what an ordinary subject might do or say, one of the Cabinet Council must not even think.

The favourite of kings has a dangerous path, to walk, and though it is a blessed privilege to be the favourite of heaven, it involves a very solemn responsibility. “You only have I known of all the inhabitants of the earth; therefore, I will punish you for your iniquities.” You can see defilement on a white slab which you would not have noticed on the common soil; so there are sins which spoil the character of saints that would hardly be observed in ordinary society. The presence of Christ can only be preserved with incessant watchfulness and inviolate fidelity. The sacred Dove is soon disturbed. The Beloved is soon waked up and made to stir. Hence it should be our cry, “I charge you by the roes and by the hinds of the field, that ye stir not up, nor awake, my love until he please.” Having thus considered the cause why the Beloved is gone, let us enquire: —

II. WHAT ENSUES UPON THE WITHDRAWAL OF HIS PRESENCE? Great mistakes have been made upon this subject. Some have supposed that believers suddenly cease to be followers of Christ, go back into the world, apostatize, and perish. But the Lord does not desert his people after this fashion. He hath not cast away his people whom he did foreknow, and he never will. Has he put his hand to the work of their salvation, he will not turn away from them. When he turns away it is always with a gracious motive; hence the consequences, though often very sad, are not fatal. The withdrawal of his conscious presence is not intended to slay us, though it brings us very low, and would leave us a prey to destruction were it not that he stayeth his hand in time, and giveth grace to keep the soul alive under his desertion.

As soon as ever Christ is gone, there is a suspension of those influences that once made the Christian happy and strong. The Holy Spirit no longer comforts the soul. The Word does not enliven or invigorate. The sweetest sermons fail to cheer the heart. Even the promises of God’s Holy Book are like lanterns without candles; they bring no light. When Christ hides his face from a disciple, his spirits flag, and he feels a general depression. He cannot pray as it was his wont to do; he cannot preach as he once did. The holy duties to which he tenaciously clings become rather a burden than a pleasure. Instead of those delightful walks he had alone when his soul went up to God in quiet meditation, he finds his thoughts all dissipated, scattered hither and thither. Nor can he by any means concentrate them; far less can he make them soar and mount towards Christ. He goes to his Bible — not so often as he did, nor yet so solemnly as he did — but the book does not speak to him. God answereth him neither by Urim nor by Thummim, nor by open voice. And now he does not seem to have the illuminations of God’s Spirit. He does not dive into the meaning of the Word as once he did. Providence, again, seems dark. The secret of the Lord does not appear to be with him as it formerly was. He has no enjoyment. The soul follows after God after a fashion; but, alas! he has to cry, “ Why art thou cast down, O my soul, and why art thou disquieted within met?” Thus divine influences are, for a while suspended.

Then it follows that he loses much of his assurance. He used to know he was a Christian. Now he begins to sing, “ ‘Tis a point I long to know.” So he has to furbish up his old evidences, and eat some of the stale meat that he used to care little for when he used to live upon a daily portion from the King, even a portion from the King’s table. He sits down in the ashes, and is glad to sit there. Sometimes he mourns because he cannot mourn, and frets because he cannot fret. While he sees his sin he is afraid he has not a true, feeling of it. Though he, still looks to the cross of Christ and to the precious blood of atonement, he does not seem to have the power of looking that he once had, nor to derive that comfort from casting himself upon the finished work which aforetime he did when Jesus Christ was manifestly with him.

But perhaps it will aid you in realizing the dark features of this desertion if I use a little simile. You see full often a house that is left by its former tenant, and is shut up. Jesus Christ never altogether leaves a heart of which he has once taken possession. There is one room in a believer’s soul which the Holy Ghost never quits. Where he comes he comes to abide, and to abide for ever. Still, that room is so secret that while he resides there the whole house may look as if it was deserted. Compare that empty house with a cheerful home. What a contrast between its previous and present condition! Why, the joy has gone from it. The blinds are drawn down — or, mayhap, the windows stare at you in their desolation. The house looks unfurnished. It is no longer any ornament to the street. Its decorations have vanished since its inhabitants have fled. The house is there, with all its capacities; the home, with all its vivacities, is awanting. The life and the loveliness have gone from it. And so a child of God soon loses all his joy and comfort when the tenant of his soul is withdrawn. No sparkling of the eye, no singing of the great hallelujahs; no sounding of the cymbals, even the high-sounding cymbals. He will be glad enough to get a note out of the sackbut now. He cannot get up to those glorious songs which once made his spirit keep tune with the angels because the joys of heaven had come down to earth.

Then the house, being empty, is sure to get into a state of filth. There is nobody to clean the dust; all sorts of spiders and foul things get into the corners and crannies, and the longer the house is shut up the more these creatures multiply. Down in the cellar there is a little vegetation — long yellow stalks and roots trying to live — left there by some old inhabitant.

But there is nothing fair, nor beautiful; all is uncomfortable. So it gets to be in our hearts. All sorts of evils spring up. Evils we little suspected, which would have been kept in check by the presence of Christ, begin to multiply and increase upon us, and the little good that is in us seems be an unhealthy sprout, bringing forth nothing unto perfection.

Then a house with nobody in it decays. How the metal rusts! How the paint gets stained! How the wood begins to rot! How the whole thing has a damp kind of smell! It is all going to ruin. Why, ten years of habitation would not do so much mischief as these twelve months of shutting up.

When Jesus Christ is gone, everything is amiss — love nearly expires, hope scarcely glimmers, faith is well-nigh paralyzed, no grace is in lively exercise. Without the life of God in the soul, there is a total collapse, and a chill strikes right through the spirit. Has the house been long empty? The boys outside are pretty sure to mark it for their sport, and to break the windows. In fact, it stands exposed to all sorts of outward damage. So, too, with malice and mischief, the devil will come upon a man when he knows that he has lost the light of God’s countenance. What a horrible old coward he is! When the child of God is rejoicing in the company of Christ, he has not often to encounter Satan. The accuser of the brethren well knows how to time his tactics and his temptations. But when he sees that the Lord he departed, then Satan takes courage, and attacks the child of God to his serious damage and hurt. I heard the other day of a good country ploughman who told a story of victory over temptation in his own simple style. He was a man who feared God above his neighbors, and seemed to live above the world in spiritual things. A minister asked him if he did not get tempted and worried sometimes by Satan. “Yes,” he said; “I have known much about being tempted by Satan in my time. Why, sir, ten years ago I was threshing in this barn here, and the devil came upon me with a strong temptation. It plagued and worried me so, that I could not get rid of it; till at length I put down my flail, and got away into a corner, just beyond the wheat there, and I wrestled with God against him until I gained such a victory that I came back to my place rejoicing. Many a time since that,” said the old man, “he has lurked about my path; but I never stop to parley. I repeat the promise by which I found a way of escape that day in this barn, and I feel myself made strong by the remembrance of that victory, “ Ay, and just so when we can remember some of those occasions when we seemed to overcome temptation by private communion with God, then we get strong, but

“Let the Lord be once withdrawn, And we attempt the work alone, When new temptations spring and rise, We find how great our weakness is.”

Like Samson, when his hair was lost, we think we shall defeat Satan as at other times, but we: —

“make our limbs with vain surprise, Make feeble fight, and tees our eyes.”

When houses have been long left without tenants and look deserted, they get up a rumor that they are haunted. And sure I am that when a heart has been left by Christ, and there have been no comfortable enjoyments of his presence, our souls do get haunted with strange, mysterious doubts and fears, vexations and forebodings which you cannot grapple with; horrors that do not take any shape; troubles that ought not to be distressing; alarms that are made up of shadows; dangers that have not any real existence. Oh! that Christ were there! As phantoms would all vanish in the sunlight, so would all these dreary doubts and dismal dilemmas be chased away if Christ returned. Oh! that our poor empty house could once more have its gates flung wide open, and that the King could come to dwell in his own palace, and make it all bright and lustrous with his presence! Master, see how sick we are without thee! Come, blessed Physician! Jesus, see what wretched beings we are if thou withdraw! Come, our Beloved; come to us! Let the sad effects of thy departure quicken thy footsteps, and bring thee over the mountains of division to the longing spirits of thy fainting children.

Passing on, let us enquire: —

III. WHAT COMFORT IS THERE FOR A SOUL WHEN THE BELOVED HAS WITHDRAWN HIMSELF AND IS GONE! Let me reply, there is no comfort at all that will be of any service to you unless you get him back. Ah! but if a wife loves her husband, and he is gone, we may quote the old song: —

“There is nae luck about the house

When the gude man’s awa’.”

The dear man, the joy of her heart, being gone, she could not make anything go well. And so, where the loving heart has lost its Beloved, its best Beloved, there seems to be no joy anywhere. Nothing can make up to a regenerate soul for the loss of the society of her Lord. And yet some considerations may help to stay us while we are seeking for it. Though he is gone, he is our Beloved still. Though we cannot see him, yet we love him; and if we cannot enjoy him, we thirst after him, and that is some consolation, though it be a poor consolation, to think it has not quite lost all its life, for it has got life enough to smart, and life enough to be in pain, and life enough to feel itself in exile until Christ’s return. Methinks, too, there is some comfort in this, that though he is gone, he is gone out of love. Was it in a tiff of anger? yet it was rather a rebuke of our sins than a rejection of our persons. Christ withdraws because he wants to bring us to our senses, and to draw us more closely to himself. He knows that if we were to have enjoyments, and yet walk in sin, this would be highly dangerous; therefore, these enjoyments must be withheld till the heart is broken, and the soul abhors itself in dust and ashes.

It is some comfort also, that though he is gone, he net gone out of earshot.

Jesus Christ can still hear the cry of his people. Nay, he is not gone beyond the reach of his eyesight. He is looking upon his poor deserted one to see what the effect of his hiding himself is.

And there is this to be said, that he is not so far gone but what at any moment he can return, and his return can at once make our souls like the chariots of Aminnadib. He can rise upon our darkness, and that in the next instant if so it pressed him. He is gone, but he is not altogether gone. He has not taken his love from us, nor shall his loving-kindness utterly fail.

Still on his hands he bears the marks of his passion for our salvation. Still on his breast plate glitter the jewels that bear our names. He cannot forget us, though he hides himself. He may be asleep, but it is in the same vessel with us, and near the helm. He may appear to have utterly deserted us, but “can a woman forget her sucking child that she should not have compassion on the son of her womb”, Yea, they may forget, but Christ shall never forget his saints. But now, lastly:

IV. WHAT IS OUR DUTY IN SUCH A PLIGHT? If he is gone, what then? I answer — our duty is to repent of that which has driven him away. We must institute a search at once. Bunyan describes the citizens of Mansoul as searching for the cause why Immanuel had withdrawn himself, and they took Master Carnal-Security, and burned his house, and hanged him on a gallows on the site where the house stood, for it was through feasting with him that the Prince was angered, and his subjects lost his presence. Search yourselves if you are not as happy as you were; if you are not living as near heaven-gate as you were, seat yourselves.

And having so done, and found out the evil, ask grace to be purged of it.

Oh! you will fall into that evil again if you trust to your own strength, but in reliance upon the Holy Spirit’s power you can overcome it; you can put your foot upon the new of this evil, and so destroy it that it shall not molest you again.

And then, beloved, let me earnestly entreat you — and I am speaking more to myself, perhaps, than I am to any of you — to stir up your whole soul to recover lost ground. Be ashamed that there is any lost ground to recover.

Oh! it is easier to lose Christ than it is to find him after we have lost him. It is easier to go straight on in the strength of grace than it is to have to go back to find your roll which you have lost under the settle in the harbour of ease, and then, after going back, to have to go over the same ground again.

When you have got the wings of an eagle, what blessed work it is to soar, and to pass over long tracks of country! But when the eagle-wing is gone, and you have to limp painfully along, like David, with broken bones, it is hard work. But, beloved, if you have slipped at all, ask grace to recover now. For my own part, I feel I have so little grace that I have none to lose.

As to falling back — oh! what should we be if we fell at all back, for we are back enough now! We are nowhere at all in comparison with the saints of God in the olden time. We are but beginners and babes, but where, where, where shall we be if we are to go farther back still? Nay, nay, sovereign grace, prevent so dreadful a catastrophe! Press forward.

And, brethren, will it not be a great thing and a right thing for us to endeavor to set apart much time for special prayer that we may have lost grace restored? Should we not set ourselves to this one thing, that we must get back by the simplicity of faith to the cross-foot, and by the earnestness of love unto the bosom of the Master once more, and that we will not he satisfied with preaching, and praying, and going to places of worship, or with ordinances, or with anything, until we get Christ back again? Oh! my soul, I charge thee be content with nothing till thou get thy Lord again.

Say, with the good housewife I spoke of just now, whose husband was from home, “Yes, this room shall be decorated, and every part of the house shall be cleansed, but, ah! the joy of my heart will be to see him return, and until he come the house cannot be cheerful and joyous.” It is so with our souls. We must have the King back, and back soon. But when he does come back, we must hold him fast, and not let him go. Charge your souls to be more careful in the future, lest ye again provoke him to jealousy.

Alas! for those who never knew my Lord! Oh! may they seek him early, and find him speedily! If it is sad to lose his presence for awhile, what must it be to live and die without Christ? Oh! that is a black word for anyone to have written on his brow, “Without Christ.” If you are in that condition, dear hearer, may divine grace bring you to Christ, and Christ to you, that you may enjoy the fellowship of his love! Amen.

45. Heavenly Love-Sickness! (SS 5:8)

A Sermon

(No. 539)

Delivered on Sunday Morning, November 8th, 1863,

At the Metropolitan Tabernacle, Newington

"I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him that I am sick of love."—Song of Solomon 5:8.

SICK! THAT IS a sad thing; it moves your pity. Sick of love—love-sick! that stirs up other emotions which we shall presently attempt to explain. No doubt certain sicknesses are peculiar to the saints: the ungodly are never visited with them. Strange to say, these sicknesses, to which the refined sensibilities of the children of God render them peculiarly liable, are signs of vigorous health. Who but the beloved of the Lord ever experience that sin-sickness in which the soul loathes the very name of transgression, is unmoved by the enchantments of the tempter, finds no sweetness in its besetting sins, but turns with detestation and abhorrence from the very thought of iniquity? Not less is it for these, and these alone, to feel that self-sickness whereby the heart revolts from all creature-confidence and strength, having been made sick of self, self-seeking, self-exalting, self-reliance, and self of every sort. The Lord afflicts us more and more with such self-sickness till we are dead to self, its puny conceits, its lofty aims, and its unsanctified desires. Then there is a twofold love-sickness. Of the one kind is that love-sickness which comes upon the Christian when he is transported with the full enjoyment of Jesus, even as the bride elated by the favor, melted by the tenderness of her Lord, says in the fifth verse of the second chapter of the Song, "Stay me with flagons, comfort me with apples: for I am sick of love." The soul overjoyed with the divine communications of happiness and bliss which came from Christ, the body scarcely able to bear the excessive delirium of delight which the soul possessed, she was so glad to be in the embraces of her Lord, that she needed to be stayed under her overpowering weight of joy. Another kind of love-sickness widely different from the first, is that in which the soul is sick, not because it has too much of Christ's love, but because it has not enough present consciousness of it; sick, not of the enjoyment, but of the longing for it; sick, not because of excess of delight, but because of sorrow for an absent lover. It is to this sickness we call your attention this morning. Their love-sickness breaks out in two ways, and may be viewed in two lights. It is, first of all, the soul longing for a view of Jesus Christ in grace; and then again, it is the same soul possessing the view of grace, and longing for a sight of Jesus Christ in glory. In both these senses we, us accurately as the spouse, may adopt the languishing words, "If ye find my beloved, tell him that I am sick of love."

I. First, then, let us consider our text as the language of a soul LONGING FOR THE VIEW OF JESUS CHRIST IN GRACE.

1. Do ye ask me concerning the sickness itself: What is it? It is the sickness of a soul panting after communion with Christ. The man is a believer; he is not longing after salvation as a penitent sinner under conviction, for he is saved. Moreover, he has love to Christ, and knows it; he does not doubt his evidence as to the reality of his affection for his Lord, for you see the word used is "My beloved," which would not be applicable if the person speaking had any doubt about her interest; nor did she doubt her love, for she calls the spouse, "My beloved." It is the longing of a soul, then, not for salvation, and not even for the certainty of salvation, but for the enjoyment of present fellowship with him who is her soul's life, her soul's all. The heart is panting to be brought once more under the apple tree; to feel once again his "left hand under her head, while his right hand doth embrace her." She has known, in days past, what it is to be brought into his banqueting-house, and to see the banner of love waved over her, and she therefore crieth to have love visits renewed. It is a panting after communion. Gracious hours, my dear friends, are never perfectly at ease except they are in a state of nearness to Christ; for mark you, when they are not near to Christ, they lose their peace. The nearer to Jesus, the nearer to the perfect calm of heaven; and the further from Jesus, the nearer to that troubled sea which images the continual unrest of the wicked. There is no peace to the man who doth not dwell constantly under the shadow of the cross; for Jesus is our peace, and if he be absent, our peace is absent too. I know that being justified, we have peace with God, but it is "through our Lord Jesus Christ." So that the justified man himself cannot reap the fruit of justification, except by abiding in Christ Jesus, who is the Lord and Giver of peace. The Christian without fellowship with Christ loses all his life and energy; he is like a dead thing. Though saved, he lies like a lumpish log—

"His soul can neither fly nor go

To reach eternal joys."

He is without vivacity, yea, more, he is without animation till Jesus comes; but when the Lord sensibly sheds abroad his love in our hearts, then his love kindles ours; then our blood leaps in our veins for joy, like the Baptist in the womb of Elizabeth. The heart when near to Jesus has strong pulsations, for since Jesus is in that heart, it is full of life, of vigor, and of strength. Peace, liveliness, vigor—all depend upon the constant enjoyment of communion with Christ Jesus. The soul of a Christian never knows what joy means in its true solidity, except when she sits like Mary at Jesus' feet. Beloved, all the joys of life are nothing to us; we have melted them all down in our crucible, and found them to be dross. You and I have tried earth's vanities, and they cannot satisfy us; nay, they do not give a morsel of meat to satiate our hunger. Being in a state of dissatisfaction with all mortal things, we have learned through divine grace, that none but Jesus, none but Jesus can make our souls glad. "Philosophers are happy without music" said one of old. So Christians are happy without the world's good. Christians, with the world's good, are sure to bemoan themselves as naked, poor, and miserable, unless their Savior be with them. You that have ever tasted communion with Christ, will soon know why it is that a soul longs after him. What the sun is to the day, what the moon is to the night, what the dew is to the flower, such is Jesus Christ to us. What bread is to the hungry, clothes to the naked, the shadow of a great rock to the traveler in a weary land, such is Jesus Christ to us. What the turtle is to her mate, what the husband is to his spouse, what the head is to the body, such is Jesus Christ to us; and therefore, if we have him not, nay, if we are not conscious of having him; if we are not one with him, nay, if we are not consciously one with him, little marvel if our spirit cries in the words of the Song, "I charge you, O ye daughters of Jerusalem, if ye find my beloved, tell him that I am sick of love." Such is the character of this love-sickness. We may say of it, however, before we leave that point, that it is a sickness which has a blessing attending it: "Blessed are they that do hunger and thirst after righteousness;" and therefore, supremely blessed are they who thirst after the Righteous One—after him, who in the highest perfection embodies pure, immaculate, spotless righteousness. Blessed is that hunger, for it comes from God. It bears a blessing within it; for if I may not have the blessedness in full bloom of being filled, the next best thing is the same blessedness in sweet bud of being empty till I am filled with Christ. If I may not feed on Jesus, it shall be next door to heaven to be allowed to hunger and thirst after him. There is a hallowedness about that hunger, since it sparkles among the beatitudes of our Lord. Yet it is a sickness, dear friends, which, despite the blessing, causes much pain. The man who is sick after Jesus, will be dissatisfied with everything else; he will find that dainties have lost their sweetness, and music its melody, and light its brightness, and life itself will be darkened with the shadow of death to him, till he finds his Lord, and can rejoice in him. Beloved, ye shall find that this thirsting, this sickness, if it ever gets hold upon you, is attended with great vehemence. The desire is vehement, as coals of juniper. Ye have heard of hunger that it breaks through stone walls: but stone walls are no prison to a soul that desires Christ. Stone walls, nay, the strongest natural barriers, cannot keep a lovesick heart from Jesus. I will venture to say that the temptation of heaven itself, if it could be offered to the believer without his Christ, would be as less than nothing; and the pains of hell, if they could be endured, would be gladly ventured upon by a love-sick soul, if he might but find Christ. As lovers sometimes talk of doing impossibilities for their fair ones, so certainly a spirit that is set on Christ will laugh at impossibility, and say, "It shall be done." It will venture upon the hardest task, go cheerfully to prison and joyfully to death, if it may but find its beloved, and have its love-sickness satisfied with his presence. Perhaps this may suffice for a description of the sickness here intended.

2. Ye may enquire concerning the cause of this love-sickness. What maketh a man's soul so sick after Christ? Understand that it is the absence of Christ which makes this sickness in a mind that really understands the preciousness of his presence. The spouse had been very wilful and wayward, she had taken off her garments, had gone to her rest, her sluggish slothful rest, when her beloved knocked at the door. He said "Open to me, my beloved; for my head is filled with dew, and my locks with the drops of the night." She was too slothful to wake up to let him in. She urged excuses—"I have put off my coat; how shall I put it on? I have washed my feet: how shall I defile them?" The beloved stood waiting, but since she opened not he put in his hand by the hole of the lock, and then her bowels were moved towards him. She went to the door to open it, and to her surprise, her hands dropped with myrrh, and her fingers with sweet smelling myrrh upon the handles of the lock. There was the token that he had been there, but he was gone. Now she began to bestir herself, and seek after him. She sought him through the city, but she found him not. Her soul failed her; she called after him, but he gave her no answer, and the watchman, who ought to have helped her in the search, smote her, and took away her veil from her. Therefore it is that now she is seeking, because she has lost her beloved. She should have held him fast, and not have permitted him to go. He is absent, and she is sick till she findeth him. Mingled with the sense of absence is a consciousness of wrong doing. Something in her seemed to say, "How couldst thou drive him away? That heavenly bridegroom who knocked and pleaded hard, how couldst thou keep him longer there amidst the cold dews of night? O unkind heart! what if thy feet had been made to bleed by thy rising? What if all thy body had seen chilled by the cold wind, when thou wast treading the floor? What had it been compared with his love to thee?" And so she is sick to see him, that she may weep out her love and tell him how vexed she is with herself that she should have held to him so loosely, and permitted him so readily to depart. So, too, mixed with this, was great wretchedness because he was gone. She had been for a little time easy in his absence. That downy bed, that warm coverlet, had given her a peace, a false, cruel, and a wicked peace, but she has risen now, the watchmen have smitten her, her veil is gone, and, without a friend, the princess, deserted in the midst of Jerusalem's streets, has her soul melted for heaviness, and she pours out her heart within her as she pineth after her lord. "No love but my love, no lord but my lord," saith she, with sobbing tongue and weeping eyes; for none else can gratify her heart or appease her anxiety. Beloved, have you never been in such a state, when your faith has begun to droop, and your heart and spirits have fled from you? Even then it was your soul was sick for him. You could do without him when Mr. Carnal-security was in the house, and feasted you, but when he and his house have both been burned with fire, the old love-sickness came back, and you wanted Christ, nor could ye be satisfied till ye found him once again. There was true love in all this, and this is the very pith of all love-sickness. Had not she loved, absence would not have made her sick, nor would her repentance have made her grieve. Had she not loved, there would have been no pain because of absence, and no sinking of spirits, but she did love, thence all this sickness. It is a delightful thing to be able to know when we have lost Christ's company, that we do love him—"'Yea, Lord, thou knowest all things; thou knowest that I love thee.' I did deny thee, yea, in the moment of thy sorrow, I said, 'I know not the man.' I did curse and swear that men might think I was no follower of thine, but still thou knowest all things; thou knowest that I love thee." When you can feel this, dear friends, the consciousness that you love will soon work in you a heart-burning, so that your soul will not be satisfied till you can tell out that love in the Master's presence, and he shall say unto you, as a token of forgiveness, "Feed my sheep." I do not doubt that in this sickness there had been some degree of fear. Sorrowful woman! She was half afraid she might never find him again. She had been about the city—where could he be? She had sought him on the walls and on the ramparts, but he was not there. In every ordinance, in every means of grace, in secret and in public prayer, in the Lord's Supper, and in the reading of the Word, she had looked after him, but he was not there; and now she was half afraid that though he might give his presence to others, yet never to her, and when she speaks, you notice there is half a fear in it. She would not have asked others to tell him if she had any assuring hope that she should meet him herself—"If ye find him," she seems to say, "O ye true converts, you that are the real grace-bow daughters of Jerusalem; if he reveals himself to you, though he never may to me, do me this kindness, tell him that I am sick of love." There is half a fear here, and yet there is some hope. She feels that he must love her still, or else why send a message at all? She would surely never send this sweet message to a flinty, adamantine heart, "Tell him I am sick of love," but she remembered when the glancings of her eyes had ravished him; she remembered when a motion from her hand had made his heart melt, and when one tear of her eyes had opened all his wounds afresh. She thinks, "Perhaps, he loves me still as he loved me then, and my moanings will enchain him; my groans will constrain him and lead him to my help." So she sends the message to him—"Tell him, tell him I am sick of love."

To gather up the causes of this love-sickness in a few words, does not the whole matter spring from relationship? She is his spouse; can the spouse be happy without her beloved lord? It springs from union; she is part of himself. Can the hand be happy and healthy if the life-floods stream not from the heart and from the head. Fondly realizing her dependence, she feels that she owes all to him, and gets her all from him. If then the fountain be cut off, if the streams be dried, if the great source of all be taken from her, how can she but be sick? And there is besides this, a life and a nature in her which makes her sick. There is a life like the life of Christ, nay, her life is in Christ, it is hid with Christ in God; her nature is a part of the divine nature; she is a partaker of the divine nature. Moreover she is in union with Jesus, and this piece divided, as it were, from the body, wriggles, like a worm cut asunder, and pants to get back to where it came from. These are the causes of it. You will not understand my sermon this morning but think me raving, unless you are spiritual men. "But the spiritual judgeth all things, yet he himself is judged of no man."

3. What endeavors such love-sick souls will put forth. Those who are sick for Christ will first send their desires to him. Men use pigeons sometimes to send their messages. Why, what sort of carrier pigeons do they use? The pigeon is of no use to send anywhere but to the place from which it came, and my desires after Christ came from him, and so they will always go back to the place from which they came, they know the way to their own dovecot, so I will send him my sighs and my groans, my tears and my moans. Go, go, sweet doves, with swift and clipping wings, and tell him I am sick of love. Then she would send her prayers. Ah! methinks she would say of her desires, "They will never reach him; they know the way but their wings are broken, and they will fall to the ground and never reach him." Yet she will send them whether they reach him or not. As for her prayers, they are like arrows. Sometimes messages have been sent into besieged towns bound to an arrow, so she binds her desires upon the arrow of her prayers, and then shoots them forth from the bow of her faith. She is afraid they will never reach him, for her bow is slack, and she knoweth not how to draw it with her feeble hands which hang down. So what does she? She has traversed the streets; she has used the means; she has done everything; she has sighed her heart out, and emptied her soul out in prayers. She is all wounds till he heals her; she is all a hungry mouth till he fills her; she is all an empty brook till he replenishes her once again, and so now she goeth to her companions, and she saith, "If ye find my beloved, tell him I am sick of love." This is using the intercession of the saints. It is unbelief that makes her use it, and yet there is a little faith mixed in her unbelief. It was an unbelief but not a misbelief. There is efficacy in the intercession of saints. Not of dead saints—they have enough to do to be singing God's praises in heaven without praying for us—but saints on earth can take up our case. The king has his favourites; he has his cup-bearers; he has some that are admitted into great familiarity with him: give me a share in a good man's prayers. I attribute under God the success the Lord has given me, to the number of souls in every quarter of the earth who pray for me—not you alone, but in every land there are some that forget me not when they draw near in their supplications. Oh! we are so rich when we have the prayers of saints. When it is well with thee, speak for me to the Captain of the host, and if he should say to thee, "What was his message?" I have no other message but that of the spouse, "Tell him I am sick of love." Any of you who have close familiarity with Jesus, be the messengers, be the heavenly tale-bearers between love-sick souls and their divine Lord. Tell him, tell him we are sick of love. And you that cannot thus go to him, do seek the help and aid of others. But after all, as I have said this is unbelief though it is not misbelief, for how much better it would have been for her to tell him herself. "But," you say, "she could not find him." Nay, but if she had had faith she would have known that her prayers could; for our prayers know where Christ is when we do not know, or rather, Christ knows where our prayers are, and when we cannot see him they reach him nevertheless. A man who fires a cannon is not expected to see all the way which the shot goes. If he has his cannon rightly sighted and fires it, there may come on a thick fog, but the shot will reach the place; and if you have your hearts sighted by divine grace after Christ, you may depend upon it, however thick the fog, the hot-shot of your prayer will reach the gates of heaven though ye cannot tell how or where. Be ye satisfied to go to a Christ yourself. If your brethren will go, well and good, but methinks their proper answer to your question would be in the language of the women in the sixth chapter, the first verse, "Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee." They will not seek him for us they say, but they can seek him with us. Sometimes when there are six pair of eyes, they will see better than one; and so, if five or six Christians seek the Lord in company, in the prayer-meeting, or at his table, they are more likely to find him. "We will seek him with thee."

4. Blessed love-sickness! we have seen its character and its cause, and the endeavors of the soul under it; let us just notice the comforts which belong to such a state as this. Briefly they are these—you shall be filled. It is impossible for Christ to set you longing after him without intending to give himself to you. It is as when a great man doth make a feast. He first puts plates upon the table, and then afterwards there cometh the meat. Your longings and desirings are the empty plates to hold the meat. Is it likely that he means to mock you? Would he have put the dishes there if he did not intend to fill them with his oxen and with his fatlings? He makes you long: he will certainly satisfy your longings. Remember, again, that he will give you himself all the sooner for the bitterness of your longings. The more pained your heart is at his absence the shorter will the absence be. If you have a grain of contentment without Christ, that will keep you longer tarrying but when your soul is sick till your heart is ready to break, till you cry, "Why tarrieth he? why are his chariots so long in coming?" when your soul fainteth until your beloved speaks unto you, and you are ready to die from your youth up, then in no long space he will lift the veil from his dear face, and your sun shall rise with healing beneath his wings. Let that console you. Then, again, when he does come, as come he will, oh, how sweet it will be! Methinks I have the flavour in my mouth now, and the fullness of the feast is yet to come. There is such a delight about the very thought that he will come, that the thought itself is the prelude, the foretaste, the antepast of the happy greeting. What! Will he once again speak comfortably to me? Shall I again walk the bed of spices with him? Shall I ramble with him amongst the groves while the flowers give forth their sweet perfume: I shall! I shall! and even now my spirit feels his presence by anticipation: "Or ever I was aware, my soul made me like the chariots of Amminadib." You know how sweet it was in the past. Beloved, what times we have had, some of us. Oh, whether in the body or out of the body, we cannot tell—God knoweth. What mountings! Talk ye of eagles' wings—they are earthly pinions, and may not be compared with the wings with which he carried us up from earth. Speak of mounting beyond clouds and stars!—they were left far, far behind. We entered into the unseen, beheld the invisible, lived in the immortal, drank in the ineffable, and were blessed with the fullness of God in Christ Jesus, being made to sit together in heavenly places in him. Well, all this is to come again, "I will see you again, and your heart shall rejoice." "A little while, and ye shall not see me: and again, a little while, and ye shall see me." "In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer." Think of this. Why, we have comfort even in this sickness of love. Our heart, though sick, is still whole, while we are panting and pining after the Lord Jesus.

"O love divine, how sweet thou art,

When shall I find my willing heart

All taken up with thee?

I thirst, I faint, I die to prove

The fullness of redeeming love—

The love of Christ to me."

II. And now, secondly, with as great brevity as we can. This love-sickness may be seen in A SOUL-LONGING FOR A VIEW OF JESUS IN HIS GLORY.

1. And here we will consider the complaint itself for a moment. This ailment is not merely a longing after communion with Christ on earth—that has been enjoyed, and generally this sickness follows that:—

"When I have tasted of the grapes,

I sometimes long to go

Where my dear Lord the vineyard keeps

And all the clusters grow."

It is the enjoyment of Eshcol's first fruits which makes us desire to sit under our own vine and our own fig tree before the throne of God in the blessed land.

Beloved, this sickness is characterized by certain marked symptoms; I will tell you what they are. There is a loving and a longing, a loathing and a languishing. Happy soul that understands these things by experience. There is a loving in which the heart cleaves to Jesus:—

"Do not I love thee from my soul?

Then let me nothing love:

Dead be my heart to every joy

When Jesus cannot move."

A sense of his beauty! an admiration of his charms! a consciousness of his infinite perfection! Yea; greatness, goodness, and loveliness, in one resplendent ray combine to enchant the soul till it is so ravished after him that it crieth with the spouse, "Yea, he is altogether lovely. This is my beloved, and this is my friend, O ye daughters of Jerusalem." Sweet loving this—a love which binds the heart with chains of more than silken softness, and yet than adamant more firm.

Then there is a longing. She loves him so that she cannot endure to be absent from him; she pants and pines. You know it has been so with saints in all ages; whenever they have begun to love they have always begun to long after Christ. John, the most loving of spirits, is the author of those words which he so frequently uses—"Come quickly, even so, come quickly." "Come quickly" is sure to be the fruit of earnest love. See how the spouse puts it—"O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised." She longs to get hold of him; she cannot conclude her song without saying, "Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices." There is a longing to be with Christ. I would not give much for your religion if you do not long to be with the object of your heart's affections.

Then comes a loathing. When a man is sick with the first lovesickness, then he does not loathe—it is, "Stay me with flagons, comfort me with apples." When a man has Christ, he can enjoy other things; but when a man is longing after Christ and seeking after Christ, he loathes everything else—he cannot bear anything besides. Here is my message to Jesus: "Tell him—" what? Do I want crowns and diadems? crowns and diadems are nought to me. Do I want wealth, and health, and strength? they are all very well in their way. No—"Tell him, tell the beloved of my soul that I grieve after himself—his gifts are good—I ought to be more grateful for them than I am, but let me see his face; let me hear his voice. I am sick of love, and nothing but that can satisfy me, everything else is distasteful to me."

And then there is a languishing. Since she cannot get the society of Christ, cannot as yet behold him on his throne nor worship him face to face, she is sick until she can. For a heart so set on Christ will walk about traversing highway and by-way, resting nowhere till it finds him. As the needle once magnetized will never be easy until it finds the pole, so the heart once Christianized never will be satisfied until it rests on Christ—rests on him, too, in the fullness of the beatific vision before the throne. This is the character of the love-sickness.

2. As to its object—what is that? "Tell him that I am sick of love;" but what is the sickness for? Brethren, when you and I want to go to heaven I hope it is the true love-sickness. I catch myself sometimes wanting to die and be in heaven for the sake of rest; but is not that a lazy desire? There is a sluggish wish that makes me long for rest. Perhaps, we long for the happiness of heaven—the harps and crowns. There is a little selfishness in that, is there not? Allowable, I grant you; but is not there a little like selfishness? Perhaps, we long to see dear children, beloved friends that have gone before; but there is a little of the earthy there. The soul may be as sick as it will, without rebuke, when it is sick to be with Jesus. You may indulge this carry it to its utmost extent without either sin or folly. What am I sick with love for? For the pearly gates?—No; but for the pearls that are in his wounds. What am I sick for? For the streets of gold?—No; but for his head which is as much fine gold. For the melody of the harps and angelic songs?—No, but for the melodious notes that come from his dear mouth. What am I sick for? For the nectar that angels drink?—No; but for the kisses of his lips. For the manna on which heavenly souls do feed?—No; but for himself, who is the meat and drink of his saints himself, himself—my soul pines to see him. Oh, what a heaven to gaze upon! What bliss to talk with the man, the God, crucified for me; to weep my heart out before him; to tell him how I love him, for he loved me and gave himself for me; to read my name written on his hands and on his side—yea, and to let him see that his name is written on my heart in indelible lines; to embrace him, oh! what an embrace when the creature shall embrace his God—to be for ever so close to him, that not a doubt, nor a fear, nor a wandering thought can come between my soul and him for ever—

"For ever to behold him shine,

For evermore to call him mine,

And see him still before me;

For ever on his face to gaze,

And meet his full assembled rays,

While all the Father he displays

To all the saints in glory."

What else can there be that our spirit longeth for? This seems an empty thing to worldlings, but to the Christian this is heaven summed up in a word—"To be with Christ, which is far better" than all the joys of earth. This is the object, then, of this love-sickness.

3. Ask ye yet again what are the excitements of this sickness? What is it makes the Christian long to be at home with Jesus? There are many things. There are sometimes some very little things that set a Christian longing to be at home. You know the old story of Swiss soldiers, that when they have enlisted into foreign service they never will permit the band to play the "Ranz des Vaches"—the Song of the Cows, because as soon as ever the Swiss hears the Song of the Cows, he thinks of his own dear Alps, and the bells upon the cows necks, and the strange calls of the herd-boys, as they sing to one another from the mountains' peaks; and he grows sick and ill with home-sickness. So if you were banished, if you were taken prisoner or a slave, why, to hear some note of one of old England's songs would set your spirit a-pining for home, and I do confess, when I hear you sing sometimes—

"Jerusalem! my happy home!

Name ever dear to me;

When shall my labors have an end,

In joy, and peace, and thee?"

it makes me say, "Ye daughters of Jerusalem, if ye find my beloved, tell him, that I am sick of love." It is the home-song that brings the home-sickness. When we remember what he used to be to us, what sweet visits we have had from him, then we get sick to be always with him, and, best of all, when we are in his presence, when our soul is overjoyed with his delights, when the great deep sea of his love has rolled over the mast-head of our highest thoughts, and the ship of our spirit has gone right down, foundering at sea in the midst of an ocean of delights, ah, then its highest, its deepest thought is, "O that I may always be with him, in him, where he is, that I might behold his glory—the glory which his Father gave him, and which he has given me, that I may be one with him, world without end." I do believe, brethren, that all the bitters and all the sweets make a Christian, when he is in a healthy state, sick after Christ: the sweets make his mouth water for more sweets, and the bitters make him pant for the time when the last dregs of bitterness shall be over. Wearying temptations, as well as rapt enjoyments, all set the spirit on the wing after Jesus.

4. Well now, friends, what is the cure of this love-sickness? Is it a sickness for which there is any specific remedy? There is only one cure that I know of, but there are some palliatives. A man that is sick after Christ, longs to be with him, and pants for the better land, singing as we did just now—

"Father, I long, I faint to see

The place of thine abode."

He must have the desire realized, before the thirst of his fever will be assuaged. There are some palliatives, and I will recommend them to you. Such for example is a strong faith that realizes the day of the Lord and the presence of Christ, as Moses beheld the promised land and the goodly heritage, when he stood on the top of Pisgah. If you do not get heaven when you want it, you may attain to that which is next door to heaven, and this may bear you up for a little season. If you cannot get to behold Christ face to face, it is a blessed make-shift for the time to see him in the Scriptures, and to look at him through the glass of the Word. These are palliatives, but I warn ye, I warn ye of them. I do not mean to keep you from them, use them as much as ever you can, but I warn you from expecting that it will cure that love-sickness. It will give you ease but it will make you more sick still, for he that lives on Christ gets more hungry after Christ. As for a man being satisfied and wanting no more when he gets Christ—why he wants nothing but Christ it is true, in that sense he will never thirst; but he wants more, and more, and more, and more of Christ. To live on Christ is like drinking sea-water, the more ye drink the more thirsty ye grow. There is something very satisfying in Christ's flesh, you will never hunger except for that, but the more you eat of it the more ye may; and he that is the heartiest feaster, and hath eaten the most, hath the best appetite for more. Oh, strange is this, but so it is; that which we would think would remove the lovesickness, and is the best stay to the soul under it, is just that which brings it on more and more. But there is a cure, there is a cure, and you shall have it soon—a black draught, and in it a pearl:—a black draught called Death. Ye shall drink it, but ye shall not know it is bitter, for ye shall swallow it up in victory. There is a pearl, too, in it—melted in it. Jesus died as well as you, and as you drink it, that pearl shall take away all ill effect from the tremendous draught. You shall say, "O death, where is thy sting? O grave, where is thy victory?" When you have once drank that black draught, you are secure against that love-sickness for ever. For where are you? No pilgrimage, no weary flight through cold ether, thou art with him in paradise. Dost thou hear that, soul? Thou art with him in paradise, never to be separated, not for an instant; never to have a wandering thought, not one; never to find thy love waning or growing cold again; never to doubt his love to thee any more; never more to be vexed and tempted by sighing after what thou canst not view. Thou shalt be with him, where he is—

"Far from a world of grief and sin,

With God eternally shut in."

Till then, beloved, let us strive to live near the cross. Those two mountains, Calvary and Zion, stand right opposite one another. The eye of faith can sometimes almost span the interval. And the loving heart, by some deep mystery of which we can offer you no solution, will often have its sweetest rapture of joy in the fellowship of his griefs. So have I found a satisfaction in the wounds of a crucified Jesus, which can only be excelled by the satisfaction I have yet to find in the sparkling eyes of the same Jesus glorified. Yes; the same Jesus! Well spake the angels on Mount Olivet—"This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." This same Jesus! my soul coats on the words; my lips are fond of repeating them. This same Jesus!

"If in my soul such joy abounds,

While weeping faith explores his wounds,

How glorious will those sears appear,

When perfect bliss forbids a tear!

Think, O my soul, if 'tis so sweet

On earth to sit at Jesus' feet,

What must it be to wear a crown

And sit with him upon his throne?"

Would to God you all had this love-sickness! I am afraid many of you have it not. May he give it to you. But oh! if there be a soul here that wants Jesus, he is welcome. If there is one heart here that says, "Give me Christ," you shall have your desire. Trust Jesus Christ, and he is thine; rely upon him, thou art his. God save thee and make thee sick of vanities, sick after verities; pining even unto sickness for Jesus Christ, the beloved of my soul, the sum of all my hope, the sinners only refuge, and the praise of all his saints; to whom be everlasting glory. Amen.

46. The Incomparable Bridegroom and His Bride (SS 5:9)

June 10th, 1886

"What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?"—Song of Solomon 5:9.

THIS MORNING, WE had the great privilege of preaching the doctrine of substitution, and of directing the minds of God's people to the solid rook of the meritorious sacrifice of Christ whereon all their hopes of heaven must be built. What we have to say to-night is less doctrinal, and more practical; therefore let us guard ourselves at the outset. If we should, with very much earnestness, urge believers to good works, let nobody suppose that, therefore, we imagine that men are saved by works. Let no one for a moment dream that, in urging the believer to bring forth fruit unto righteousness, we are at all teaching that salvation is the work of man. I have no doubt that all of us who know anything of true religion are of the same opinion as that celebrated Scotch divine, old David Dickson, who was asked, when dying, what was the principal subject on which his thoughts were engaged, and he answered, "I am gathering up all my good works, and all my bad works, tying them into one bundle, and throwing them all alike down at the foot of the cross, and am resting alone upon the finished work of Jesus." It is related of that mighty master in Israel, James Durham, that his experience at the last was very much akin to that of his friend Dickson, for he said, "Notwithstanding all my preaching, and all my spiritual experiences, I do not know that I have anything to hang upon excepting this one sentence spoken by Christ, 'Him that cometh to me I will in no wise cast out.'" "Ah!" replied someone who stood by Mr. Durham at the time, "you might well hazard a thousand souls, if you had them, upon the strength of that one precious text."

Having said so much by way of caution, I want to address some earnest words to the people of God upon certain practical truths that arise out of our text; and the first thing I have to say is this, that the daughters of Jerusalem recognized in the spouse an exceeding beauty, which dazzled and charmed them, so that they could not help calling her the "fairest among women." This was not her estimate of herself; for she had said, "I am black, but comely." Nor was it the estimate of her enemies; for they had smitten her, and wounded her. But it was the estimate of fair, candid, and impartial onlookers.

I. This leads me to remark, first, that OUR CHARACTER SHOULD GIVE WEIGHT TO OUR PROFESSION OF RELIGION.

You will observe that it was in consequence of thinking her the "fairest among women" that they asked the spouse, "What is thy Beloved more than another beloved?" They thought that one so fair might well have her choice of a Bridegroom, that one so lovely herself would be likely to have an eye to loveliness in her Husband, and consequently they considered her judgment to be worth some attention, and they put to her the question why her Beloved was more than another beloved. Take it for granted, dear friends, as a truth which your own observation and experience will make every day more and more clear, that your power to spread religion in the world must mainly depend upon your own personal character, of course, in absolute reliance upon the Holy Spirit. I suppose it is the earnest wish of every Christian to win for Christ some new converts, to bring some fresh province under the dominion of the King of kings. I will tell you how this may be accomplished.

Your power to achieve this noble purpose must largely depend upon your own personal consistency. It little availeth what I say if I do the reverse. The world will not care about my testimony with the lip, unless there be also a testimony in my daily life for God, for truth, for holiness, for everything that is honest, lovely, pure, and of good report. There is that in a Christian's character which the world, though it may persecute the man himself, learns to value. It is called consistency,—that is, the making of the life stand together, not being one thing in one place and another thing in another, or one thing at one time and quite different on another occasion. It is not consistency to be devout on Sunday and to be dishonest on Monday. It is not consistency to sing the songs of Zion to-day, and to shout the songs of lustful mirth tomorrow. It is not consistency occasionally to wear the yoke of Christ, and yet frequently to make yourself the serf of Satan. But to make your life all of a piece is to make it powerful, and when God the Holy Ghost enables you to do this, then your testimony will tell upon those amongst whom you live. It would be ludicrous, if it were not so sorrowful a thing, to be spoken of even with weeping, that there should be professed Christians who are through inconsistency among the worst enemies of the cross of Christ. I heard, the other day, a story which made me laugh. A poor creature, in a lunatic asylum, had got it into his head that he was some great one, and he addressed a person who was visiting the asylum in the following words:—"I am Sir William Wallace; give me some tobacco!" What a ridiculous contrast between his proud assertion and his poor request! Who but a lunatic would have said such a thing? Yet alas! we know people who say, by their actions, if not in words, "I am a Christian, but I will take advantage of you when I can; I am one of the blood-royal of heaven, my life is hid with Christ in God, and my conversation is in heaven, but—but—I like worldliness, and sensual pleasure, and carnal mirth quite as well as other men!" I say again, that this kind of thing would be superlatively ludicrous if it were not ineffably sorrowful, and it is, anyhow, utterly contemptible. If your life be not all of a piece, the world will soon learn how to estimate your testimony, and will count you to be either a fool or a knave, and perhaps both.

But it is not enough to be barely consistent; what the world expects in Christians is real holiness as well as consistency. Holiness is something more than virtue. Virtue is like goodness frozen into ice, hard and cold; but holiness is that same goodness when it is thawed into a clear, running, sparkling stream. Virtue is the best thing that philosophy can produce, but holiness is the true fruit of the gospel of Jesus Christ, and of that alone. There must be about us an unworldliness, a something out of the common and ordinary way, or else, mark you, that uncommon gospel, that heavenly gospel, which we hold, will not seem to be bringing forth its legitimate fruit. If you are just barely honest, and no more, if you are barely moral, and no more, it is of no service that you should try to speak of Christ; the world will not reckon you as the fairest among women, and it will not enquire anything about your Well-beloved.

But, brethren and sisters, I feel as if, instead of exhorting you thus, I might better turn to confession myself, and ask you to join me in confessing how far short we come of being anything like the fairest among women as to character. We do hope that we have something Christ-like about us; but oh, how little it is! How many imperfections there are! How much is there of the old Adam, and how little of the new creature in Christ Jesus! Archbishop Usher was once asked to write a treatise upon Sanctification; this he promised to do, but six months rolled away, and the good Archbishop had not written a sentence. He said to a friend, "I have not begun the treatise, yet I cannot confess to a breach of my promise, for, to tell you the truth, I have done my best to write upon the subject; but when I came to look into my own heart, I saw so little of sanctification there, and found that so much which I could have written would have been merely by rote as a parrot might have talked, that I had not the face to write it." Yet, if ever there was a man renowned for holiness, it was Archbishop Usher; if ever there was a saintly man who seemed to be one of the seraphic spirits permitted to stray beyond the companionship of his kind among poor earth-worms here, it was Usher; yet this is the confession that he makes concerning himself! Where, then, shall we hide our diminished heads? I am sure we may all say, with good Mr. Fletcher, of Madeley, who was another bright example of seraphic holiness, that what we want is more grace. He had written a pamphlet on some political matter, and Lord North wrote to know what he could give him in return. His answer was, "I want what your lordship cannot give me,—more grace." That is also true of us, we want more grace. It is to be had; and if we had it, and it transformed us into what we should be, oh, what lives of happiness and of holiness we might lead here below, and what mighty workers should we be for our Lord Jesus Christ! How would his dear name be made to sound to the utmost ends of the earth! I fear me it is but a dream; but just conceive that all of you, the members of this church, were made to be truly saintly, saints of the first water, saints who had cast off the sloth of worldliness, and had come out in the full glory of newness of life in Christ Jesus, oh, what a power might this church become in London, and what a power to be felt the wide world over! Let us seek it, let us strive after it, recollecting that it is a truth never to be denied that only in proportion to the sanctity and spirituality of our character will be our influence for good amongst the sons of men.

II. Advancing now a step, our second remark will be, that WE SHOULD CHARGE OTHERS CONCERNING CHRIST. "What is thy Beloved more than another beloved, that thou dost so charge us?"

The "fairest among women" was asked why she had so spoken: "I charge you, O daughters of Jerusalem, if ye find my Beloved, that ye tell him, that I am sick of love." By this "charge" is meant, I suppose, that the spouse adjured them, and spoke solemnly to them about her Beloved. Christians, be troublesome to the world! O house of Israel, be like a burdensome stone to the world! You are not sent here to be recognized as honorable citizens of this world, to be petted and well-treated. Even Christ himself, the peaceable One, said, "I am come to send fire on the earth; and what will I, if it be already kindled?" What I mean is this, we are not to be quiet about our religion. The world says to us, "Hold your tongue about religion, or at least talk about it at fit times; but do not introduce it at all seasons so as to become a pest and a nuisance." I say again, and you know in what sense I mean it, be a nuisance to the world; be such a man that worldlings will be compelled to feel that there is a Christian in their midst. An officer was walking out of the royal presence on one occasion, when he tripped over his sword. The king said to him, "Your sword is rather a nuisance." "Yes," was the officer's reply, "your majesty's enemies have often said so." May you be a nuisance to the world in that sense, troublesome to the enemies of the King of kings! While your conduct should be courteous, and everything that could be desired as between man and man, yet let your testimony for Christ be given without any flinching and without any mincing of the matter.

This afternoon, I was reading a sermon by a certain divine, whose subject of discourse was, why the working-classes do not go to a place of worship, and the preacher seems to have made up his mind that, whatever is preached in this Tabernacle, is especially obnoxious to laboring men and women. The reason he gives why the working-classes do not attend places of worship is that we preach such dreadful doctrines. It is very remarkable that places where these truths are preached are crowded, while places where the opposite things are proclaimed are often empty! It is curious, if the doctrine of the gospel is such a very horrible thing that it drives people away, that at the places where it is preached there are more people than can get in, whereas where some of the modern doctrines are declared, you may see more spiders than people! It is a singular circumstance, certainly, yet one for which we can easily account. A Socinian minister was once asked by one who preached Evangelical truth, "If I, who proclaim doctrines which you say are obnoxious to common reason, have my place full, and you, who preach such pretty, reasonable doctrines, can get nobody to hear you, do you not think it is because the people have an idea that what I teach is true, and that what you preach, though it is very pleasant and palatable, is not true, and therefore they do not care to hear it?" It is not by altering our testimony that we are to hope to win an audience, and it is not by hiding the light of the gospel under a bushel that you or I shall discharge our obligations to our Lord. We must speak up for Christ, and so speak up for Him that men will be moved to ask us the question, "What is thy Beloved more than another beloved, that thou dost so charge us?"

I have read that Mr. Kilpin, of Exeter, had every pew in the chapel where he preached sketched out on a plan, and the names of all the occupants of the pews written on it, so that he might pray for every one, and, if possible, speak to everyone. Such a plan might not be practicable in so large a building as this, but it is an excellent method; and if we cannot adopt it, let this place be mapped out in your own mind, and let every believer, wherever he sits, consider that there is a little district allotted to him, and let him seek to have a word of courteous Christian conversation about divine things with all who sit near him. I suggest this as a very excellent mode of beginning to "charge "others about Christ; and then in your daily business, in the workshop, at fit times and seasons, at periods when Christian prudence and Christian zeal would give their voice together, introduce Christ, and begin to talk of him, and hold him up as the great cure-all for human diseases, the great staff and support for human weakness. We shall never see as much blessing as we might until the work of the Church becomes far more general than it is at present. There is something which every believer can do for his Lord. He must be able to tell of what he has tasted and handled of the Word of Life, and if he has not tasted and handled it, then he is not a child of God at all. The best teaching in the world is experimental; nothing wins upon men like personal witnessing, not merely teaching the doctrine as we find it in the Book, but as we have felt it in its living power upon our own hearts. When we begin to tell of its effect upon ourselves, it is wonderful what power there is upon others in that testimony. A person talks to me about a certain medicine, how it is compounded, what it looks like, how many drops must be taken at a dose, and so on. Well, I do not care to hear all that, and I soon forget it; but he tells me that for many months he was bed-ridden, he was in sore distress and in great pain, and like to die; and, looking at him as he stands before me in perfect health, I am delighted with the change, and he says that it was that medicine which restored him. If I am a sick man in the same state as he was, I say to him, "Give me the name and address, for I must try that medicine for myself." I believe that the simple witness of converted boys and girls, converted lads and lasses, especially the witness of converted fathers and mothers and friends beloved, the witness that comes of the grey head that is backed up by years of godly living, has a wonderful power for the spread of the gospel, and we cannot expect that God will give us any very large blessing until the whole of us shall be at work for our Lord. We need not all climb up the pulpit stairs, but each one of us can proclaim Christ according to our ability, and according to the circumstances in which he has placed us. When we shall do that, then we may expect to see "greater things than these." Days that shall make us laugh for very joy of heart, and well nigh make us dance like David did before the ark, will come when all the rank and file of the army, and even those who halt upon their crutches, shall march unanimously against the foe.

III. Thirdly, it is important for us to MAKE ALL WHO COME IN CONTACT WITH US FEEL THAT CHRIST JESUS IS FIRST AND FOREMOST WITH US.

You perceive that the question of the text is not, "What is thy Beloved that he should be equal to others?" It is, "What is thy Beloved more than another beloved?" The idols of the heathen are all made to stand in the Pantheon face to face, and there is no quarrelling among them; but as soon as you introduce Christ there, they must all go down, or he will not stay. The principle of the toleration of every form of doctrine—I mean not, of course, civil toleration, which we hold to be always necessary and right, but I mean mental toleration,—the principle of the mental toleration of all forms of doctrine, and all forms and shades of action, is heathenish, for where Christ comes he comes to reign; and when once he enters the soul of a man, it is down, down, down with everything else.

There is a text which is often misunderstood. I heard it read thus only last Sunday: "No man can serve two masters." I very much question whether he cannot; I believe he could serve, not only two, but twenty. That is not the meaning of the text; the true reading of it is, "No man can serve two masters." They cannot both be masters; if two of them are equal, then neither of them is really master. It is not possible for the soul to be subject to two master-passions. If a man says, "I love Christ," that is well; but if he says, "I love Christ, and I love money, and I love them both supremely," that man is a liar, for the thing is not possible. There is only one that can be the master-passion; and where Jesus enters the soul, love to him must be the master-passion of the heart.

It strikes me that a Christian, living fully up to his privileges, would be such a man as this;—if he had, on one side, the opportunity to enjoy pleasure, and, on the other side, a painful opportunity of honoring Christ, he would prefer to honor Christ rather than to enjoy himself. If, on the one hand, there were gain, even lawfully to be had, and on the other hand, Christ could be honored in a way that would bring no monetary gain, the man would prefer the glorifying of his Master to the obtaining of the advantage in cash which was held out to him. And if it comes to this, that by soft speeches he may get himself into good repute, and that by sternly speaking out and rebuking error he may honor his Master but bring much contempt upon himself, if he be a genuine Christian he will always take the latter course. The first question he will ask will be, "How can I most honor my Lord? How can I best glorify him?"

It is clear that Christ is not first in every nominal Christian's heart. No, alas! he is not first, and he is not even second, he is very far down in the scale. Look at them,—good honest tradespeople, perhaps, but from the first dawn of Monday morning to the putting up of the shutters on Saturday night, what is the main business of their life? It is only, "What shall we eat? or what shall we drink? or wherewithal shall we be clothed?" Now, where is Christ in such a case as that? Look at others; with them the question is, "Where shall I invest such-and-such an amount of spare cash? How shall I best lay by such-and-such a sum? What field shall I buy next? What house shall I add to my estate?" As for the Lord Jesus, he is put off with the cheese-parings and the candle-ends; he gets a little now and then dropped into the offering-box, but it is only a mere trifle compared with what he ought to receive. The man's words are nine hundred and ninety-nine for himself, and perhaps not much more than half a one for Christ; almost all his time goes to the world, and not to his Lord; his whole self goes to himself, and not to the Savior to whom he professes to belong.

This is not the case with the truly Christ-like man. With him, Christ is first, Christ is last, Christ is midst, Christ is all in all; and when he speaks about anything connected with Christ, his words come with such a solemn earnestness, that men are impressed with what he says, and they turn round to him, and ask, as the daughters of Jerusalem enquired of the spouse, "What is thy Beloved more than another beloved, that thou dost so charge us?"

IV. Our last thought is this; if ever, through the grace of God, we should possess such a character, and bear such a testimony as we have been talking about, so that men shall ask us the question of the text, IT WILL BE WELL FOR US TO BE PREPARED TO ANSWER IT.

This is an age in which the world asks many questions, and from some Christians it cannot get an answer. I will say one thing which some of you may not like to hear, perhaps, but I cannot help that. There are some of you who are Baptists; but why? Well, I suppose, because I happen to be one, and you have followed me without carefully studying the teaching of the New Testament upon the question. I fear it is so with some of you, and there are others of you who are Wesleyans, or Independents, or Church people, but the only reason you can give for being so, is that your grandmother, or your mother, happened to be of that denomination. This is an age in which people do not estimate truth as they should do. A good earnest controversy seems to me to be a very healthy thing, because it turns men's attention somewhat more than usual to divine things; but you know how it is, even with many professing Christian people. They think it would be wicked to read a novel; but if it is written upon a religious subject, it is a very proper thing then. There is hardly a weekly newspaper, nowadays, or even a penny magazine, that can live without having a novel in it; and there must be a market for all this rubbish or it would not be supplied so plentifully. Why, sirs, in Puritanic times, men read solid books like John Owen "On the Mortification of Sin"; they studied such works as Richard Gilpin "On Satan's Temptations", or Stephen Charnock on "The Divine Attributes"; but, in these days, people who ought to read these solid books, so as to be able to give a reason for the hope that is in them, are often wasting their time over poor stuff which only addles the brain, and does the soul no good. I would to God that we could again see a race of sturdy believers, who would hold to nothing but what they had tested by the Word of God; who would receive nothing merely because it was taught by their minister, or by their parents, or by any human authority, but who would accept with unquestioning faith everything that is revealed in the Inspired Book. Our motto still should be, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." We want to breed again—and oh, may God give us grace to do so!—a race of men who shall be rooted and grounded in the faith, and who, when they are asked for a reason for the hope that is in them, shall be able to give it, not with fear and trembling and hesitation, but with holy boldness and determination, because they have tested and tried the matter for themselves.

See how the spouse does; she does not pause a minute before she gives her reply. She is asked, "What is thy Beloved more than another beloved?" and she has the answer, as we say, at her fingers' ends, and why was this? Why, because she had it in her heart. So she says, "My Beloved is white and ruddy, the chiefest among ten thousand." She does not say, "Stop a bit, I must read up on that question; I must get myself well-instructed upon it," but it is such a vital point, had one so dear to her, as it touches the person of her Lord, that she answers at once, "Is my Beloved better than any other beloved? Certainly he is, and here are the reasons." She puts them together one after another without a pause, so that the daughters of Jerusalem must have been convinced; and I commend her example to you also, my beloved in Christ Jesus, Do study the Word, that your faith may not stand in the wisdom of men, but in the power of God. I beseech you, if I have taught you anything that is not revealed in the Scriptures, or if you have received anything only as by my authority, give it up until you have tested and tried it by the Word of the Lord. I am not afraid what the result will be, for if in anything I have erred, I pray the Lord to teach me and also to teach you, so that we may grow together in the unity of the Spirit in the bonds of the faith. Do let us all seek to be taught of God; and then, with a holy life added to this divine instruction, and a clear testimony for Jesus Christ constantly borne by us, our witnessing must tell upon the age in which we live.

Oh, that the Lord would send us times of true revival once again! Run your finger down the page of history till you come to the Reformation; what was there in Luther, in Calvin, in Zwingle, that they should have been able to shake the world any more than there is in men who are living nowadays? Nothing but this, that they believed what they did believe, and they spoke with an awful earnestness, like men who meant what they said, and straightway there arose a noble race of men, men who felt the power of faith, and lived it out, and the world was made to feel that "there were giants in those days." Then, again, in later times, when the Church had fallen into a fatal slumber, there came the age of Whitefield and Wesley. What was the power of the early Methodists? Why, simply the power of true sincerity combined with holiness! What if I say that it was the power of intruding religion upon men, of forcing men to hear God's voice, of compelling a sleeping world to wake out of its slumbers? As I sat, last week, in the hall of the Free Church Assembly in Edinburgh, just beneath the Castle, I started in my seat, I thought the whole hall was going to fall, for at one o'clock the gun on the Castle was fired from Greenwich by electricity. It startled every one of us, and I noticed that nearly everybody took out his watch to see whether it was right by the gun. I thought to myself, "That is just what the Christian Church ought to do. It ought, at the proper time, to give a loud, clear, thundering testimony for God and for truth, so that every man might examine his own conscience, and get himself put right where he is wrong." Our testimony for Christ ought not to be like the ticking of an ordinary clock, or as sounding brass or a tinkling cymbal, but a mighty booming noise that commands and that demands a hearing. Let our soul be but linked with heaven, let the Spirit of the Lord flash the message along the wires, and our life may be just as accurate and just as startling as that time-gun at Edinburgh. So, when men ask us, "What is thy Beloved more than another beloved, that thou dost so charge us?" we shall have an answer ready for them, which may God bless to them, for Christ's sake! Amen.

47. Christ’s Perfection And Precedence (SS 5:10)

NO. 2478

A SERMON INTENDED FOR READING ON LORD’S-DAY, AUGUST 16TH, 1896,

AT THE METROPOLITAN TABERNACLE, NEWINGTON,

ON LORD’S-DAY EVENING, AUGUST 1ST, 1869.

“My beloved is white and ruddy, the chiefest among ten thousand.” — Song of Solomon 5:10.

THE SPOUSE IN THIS verse styles her Lord, “my Beloved,” from which it is easy for us to gather that it is of the utmost importance that our heart’s affection should be really and truly set upon Christ Jesus, our Lord. We must trust him, and we must love him. Christ on the cross saves us when he becomes to us Christ in the heart. It is of small service for us to know of Christ if we do not really trust and love him. It will be of little avail for us to talk of him unless our heart be really welded and knit to him. Let us, therefore, dear friends, commence this evening’s meditation with a solemn enquiry made by each one for himself or herself, “Can I call the Lord Jesus Christ, who was crucified on Calvary, but who now reigns at the right hand of the Father, can I truly call him, ‘my Beloved’?” There may be a question raised in your soul by a natural anxiety lest you should presume, but be not content until you have solemnly and seriously searched your hearts, to know whether in very deed and truth an ardent affection burns within your spirit towards the Lord Jesus. It were better for you that you had never been born than that you should live and die without love to Christ.

Remember that startling sentence of the apostle Paul, which is so solemn that I can scarcely quote it without tears, “If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha,” that is, let him be accursed at the coming of the Lord. It will be so with you, dear friends; however shining your moral attributes may have been, however you may have carved your name upon the rook of history, you must go down to endless misery and shame unless your heart has in it a vital sense of true religion, a sincere love to the crucified Christ of Calvary.

If this important personal enquiry has had its due weight upon our minds, it may lead us to another consideration, namely, that it is a blessed thing, if we do love Christ, to be able to speak about our affection for him as a matter of course, and a matter of fact; not as a thing that hangs trembling in the balance, but as an ascertained truth and certainty. The spouse does not speak of “Him whom I hope to love by-and-by,” or of “Him whom I trust I shall one day know, “but she calls him, without question or qualification, “my Beloved.” She is quite sure about this blessed relationship; she raises no doubts and she has no fears concerning it. I do not say that, if any man has a doubt about his love to Christ, he need therefore necessarily condemn himself; but I do say that he must never be content to continue in such a state. Perhaps, they who love the Master best are the very people who will be the most likely to have such a high opinion of the love which he deserves, that they will often chide themselves that they do not love him at all, when they see how little their love is compared with that perfection of affection which he deserves. We must not affirm that the question of anxiety is sinful; it is painful, and anxiety, if it be not divinely removed, will become sinful, but the anxiety is not so in itself. Yet, beloved, I beseech you to press on beyond this stage of your pilgrim journey. Do not be content to live on hopes, and fears, and peradventures, and surmises. You would not like to think that perhaps you loved your child, or your husband, or your friend. You would not care to say, “I hope I love virtue, I hope I love honesty;” but it is a baser thing still for us to allow a question to exist as to whether we love him who is dearer than our own kindred, and who is better than any one moral excellence, seeing that he is the combination of all excellences. O beloved, seek to reach the blessed heights of full assurance, that each one of you may be able to say of Christ, “This is my Beloved, and this is my Friend; I would as soon doubt my own existence as doubt the love that burns within my heart towards him who has bought me with his precious blood.” Sing, as we have often done, —

“My Jesus, I love thee, I know thou art mine, For thee all the follies of sin I resign; My gracious Redeemer, my Savior art thou, If ever I loved thee, my Jesus, ‘tis now.”

If we have reached that stage in our journey heavenwards, it will be well if we go on a step further. Loving our Lord and Savior in our heart, and being assured of that love in our inmost conscience after earnest heartsearching, it will be well if we have the courage never to hesitate in the avowal of that love. Our love to Christ is so sacred a passion that it is not to be talked of in all companies. We must not cast our pearls before swine; but, on the other hand, it is so ennobling a passion that we need never blush to own it in any company. If we ever are ashamed of loving Christ, we have good reason to be ashamed of such shameful shame. When you have heard his dear name reviled, did you ever start for fear lest you should be called upon to share his reproach? Did you ever sit silent when you ought to have spoken because Christ was being blasphemed? Did you ever try to make it out to yourself that it was a prudent retirement that shunned the conflict when, in very truth, it was a hateful cowardice that turned its back upon the Crucified in the hour of his need? I fear that the charge might be brought against the most of us; if so, let us humbly confess it on our knees alone, and blush before the presence of our blessed Master.

Remember what we sang just now, —

“Jesus I and shall it ever be? A mortal man ashamed of thee! Ashamed of thee, whom angels praise, Whose glories shine thro’ endless days.

“Ashamed of Jesus! sooner far Let evening blush to own a star; He sheds the beams of light divine O’er this benighted soul of mine.

“Ashamed of Jesus! just as soon Let midnight be ashamed of noon: ‘Tis midnight with my soul, till he, Bright Morning Star, bid darkness flee.

“Ashamed of Jesus! that dear Friend On whom my hopes of heaven depend! No; when I blush, be this my shame, That I no more revere his name.”

What can there be to be ashamed of in loving him whom angels love, whom God loves, whom all holy spirits love? What! not love him? If he were not in himself God, yet has he been so good to me that I must love him. It is an old proverb that we must speak of friends as we find them, and praise the bridge that carries us over the stream; and here is one in whom we have found such goodness, such kindness, such gentleness, and such disinterested affection, one who has done such wonders for us that if we do not love him, and boldly declare that we love him, we have good reason to be ashamed of ourselves, and to hide our heads in confusion for ever and ever. Young people, you who have lately come to love Christ, do not begin as some of your fathers did, in that half-hearted fashion which has continued with them until this day. Alas! there are some professing Christians who have grown grey, and yet have scarcely ever dared to speak the name of Christ in company. Yes, some of them have even been ashamed up to this moment to be baptized and to come to the Lord’s table.

They say that they love Christ, and I hope they do; yet up to this hour, baptism has been a cross too heavy for them to bear, and the Lord’s supper has seemed to them to be an ordeal instead of a means of blessing. Play the man, young Christian; be not ashamed to avow your Lord! If ever there was unfurled in this world a banner which deserved the utmost allegiance of human hearts, it is the blood-stained banner of the cross; and if ever there was a Leader who deserved that men should speak his praises, not —

“With ‘bated breath, and whisp’ring humbleness,”

but with manly enthusiasm, that Leader is the Christ of God, who loved you, and gave himself for you. Yes, utter it in the face of a scoffing world, stand to it in the teeth of a ribald infidel generation, declare it before the crowd of gainsayers who will mock you to scorn as you pronounce it, “This is my Beloved, — the Christ that died, the Christ that ever liveth at the right hand of God, — this is my Beloved, and I am not ashamed to avow him.”

Suppose that we have come as far as this, — and I believe that many of us have come so far, — it will be our bounden duty to go a step further.

Loving Jesus, knowing that we love him, and boldly confessing our love to him, let us, next, so study his person and his character that we shall be able to give a reason for the love that is in us to any who make the enquiry, “What is thy Beloved more than another beloved?” You observe that the spouse not only calls him, “my Beloved,” but she describes the complexion of his countenance, and the details relating to his whole person; she hath a word of praise for all his features and all his members. She knows him so well that she speaks of him with a tongue like the pen of a ready writer. So, beloved, let us study Christ as we come again to this communion table.

You who love and fear him, neglect not your Bibles; neglect not that fellowship which, like the light of a candle, shines upon the page of the Bible. Some of you are studying earthly sciences, perhaps you give your minds to the classics, or you delight to master the mysteries of mathematics; but oh! take care that this most excellent science, the science of Christ crucified, is not made to take a second place with you. Always put this science first; try to understand the glory of your Lord’s person, without beginning of days or end of years; search into the purity of his character in all that he was here below from his birth to his death. Be conversant with Christ in all his sacred offices; think much of his precious blood, and of all the holy mysteries that cluster around his cross. Trace him from Bethlehem to Gabbatha, and then from Gabbatha follow him in his resurrection and ascension along the star-bespangled way up to the throne of his glory, and let your soul hopefully linger in the full belief of his second coming, and in all the glory that shall surely follow the day of his august appearing. Study Christ, study Christ, so as to be able to tell others of him, and be not slow to communicate to those of an enquiring mind that which you have yourself heard, and seen, and handled, of the Word of life, for so the spouse doth in the chapter before us.

This much must suffice by way of introduction, or rather, by way of practical exhortation to such of you as are enlisted beneath Christ’s royal banner of love.

Now let us proceed to consider the general description of the Bridegroom given by his spouse in this verse. First, she saith, “my Beloved is white and ruddy.” These words set forth his charming complexion. Secondly, the spouse calls her Beloved “the chiefest among ten thousand,” and so she describes his personal precedence.

I. First, then, the spouse saith, “my Beloved is white and ruddy,” and so she sets HIS CHARMING COMPLEXION.

It seems to me that the spouse intends by these words to call attention to two chief characteristics of her Lord’s most blessed person. Had not Solomon often seen the snow-white lambs, — the emblems of purity, — brought up to the temple to be offered in sacrifice? “So,” said he, “my Beloved is white.” Had he not also seen the uplifted knife in the priest’s hand, and then seen the ruby stream as it flowed down at the foot of the altar till the white lamb was stained crimson in its own blood? So he puts the two together, the white, the immaculate purity, the red, the sacrificial blood-shedding; and these two things, whether they are meant in the text or not, are certainly the two essentials of the Christian faith concerning the person of Christ; and he is no Christian, and, indeed, cannot be a Christian, who hath not well learned and joyously received the two truths which the white and the red here set forth.

Our Lord is, first of all, in himself white; that is, he has immaculate perfection of character. As God, in him is light, and no darkness at all; perfect purity, without a trace of sin. He is very God of very God, the Holy One of Israel. In his Godhead, Jesus Christ is perfection itself. As to his manhood, the term whiteness well describes him who was born without natural corruption, or taint of hereditary depravity, — ”that holy thing,” the Christ of God, who became incarnate, yet without sin. Doth not this word “white” describe him also in his actual life? There was never any sin in Christ. You may challenge every word of his, and you shall find it pure; you may thrust it into the furnace heated seven times hotter than it is wont to be heated, yet shall it come forth as it went in, for no dross shall be found in it. As to Christ’s actions, they are matchless and perfect in every respect; the two great objects of his life were the glory of God and the good of man. So pure, indeed, is the character of Christ, that even those who have hated his religion, and have read the writings of the four Evangelists with no design but to find some ground for cavilling, have nevertheless been cowed before the majesty of the perfect life of Christ. In fact, it is to-day as it was of old, when the officers were sent to take him prisoner; they went back without him, for they said, “Never man spake like this Man.” There is no spot in him; he is the Lamb of God without blemish, the perfect Christ, and hence it is that we love him. We love those who possess true excellence, and therefore we must love Christ, for he has every excellence in perfection. If there were no atonement, if we did not regard our Lord Jesus BB our Savior, yet still every true heart ought to love him, and to be won to him. There are such charms in his character that, if our souls were not besotted by the love of sin, we must worship and adore this glorious Son of God, who is the brightness of the Father’s glory, and the express image of his person. He is so white and pure that we ought to love him. But, next, we come to the blood-shedding, the sacrificial character of Christ. Alas! that this glorious doctrine of the atoning sacrifice should ever be cast into the background, as it so often is, for the bloodshedding of Christ is the very essence of Christianity. In the fullness of time, Jesus Christ, born of a woman, came into this world as the Substitute for sinners.

The vengeance of God against sin was poured out upon him; he suffered death that those who trust him might not die; the Lamb of God was slain in their room, and place, and stead, that he might render satisfaction to the injured honor sad broken law of God. This is the chief reason, after all, why Christ’s people love him, because, in his precious blood they see the pardon of all their sins, they see the lifting of themselves up into the life of God, they see the open way of access unto the Father, they see the gates of heaven opened to all believers. Beloved, there are some in these days who cry up the glorified Christ, and I will cry him up with them, nor shall they find a word too strong for his praise; yet they would have men trust in the glorified Christ, they preach the doctrine of the second advent as though it were the chief teaching of Holy Scripture, and they seem to look to the second coming of Christ rather than to the first; but let Paul’s words be always our motto, “We preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness, but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” With that same apostle let us cry, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.” His throne is glorious, and his glory shall speak for itself; but the despised and crucified Christ is the source of the sinner’s salvation, and this truth is ever to be preached and held up as the first and cardinal doctrine of our holy faith.

Brethren, let us thus look at Jesus, “white” in his spotless innocence, “ruddy” in his sacrificial suffering. Let us view him as the one sinless Being, and also as the chief of martyrs, the One in whom was no sin, yet upon whom the Lord did cause to meet the iniquity of all his people, with all the suffering it deserved, and all the vengeance and wrath of Almighty God that were rightly due to the transgressors. I must not detain you longer upon this part of the subject, but I cannot pass from it without asking the question, — Do we all love this precious One in whom there is all excellence, and in whom there is also this matchless suffering, this sinatoning grief? Oh! if thy heart be truly set on Christ, thou hast a portion so rich that thou needest not envy even the angels, for — “Never did angels taste above, Redeeming grace and dying love.”

If this is thy lot, thou art happy, thrice happy, though poor, and sick, and unknown. If Christ be indeed thy Beloved, thou art married to One who is the equal of the Eternal God. If thy heart embraceth Christ, and Christ be really thine, thou hast more than the world can ever compass, thou hast more than heaven itself could give if Christ were withdrawn from its courts of glory. Be thou happy, then, be thou joyous in thy Lord, let thy heart go up to him, and rest thou in him; and when thou comest to the communion table, let it be with thine eye and thine heart fixed on thy Beloved, who is “white and ruddy.”

But, my dear hearer, if thou hast not Christ, oh! how I wish thou hadst him, and thou mayest have him this very night. Many of you are strangers to me. At this time of the year, when so many of our regular hearers take their vacation at the sea-side, or in the country, there is room for more strangers. Well, dear friends, we are strangers to one another, but I hope many of you are not strangers to the Master; or if you are, possibly the Lord brought you here that you might meet with him, and that he might meet with you. It would be a blessed Sabbath indeed to your soul if now you could say, “This perfect Man, I must love him; this suffering Substitute, I must trust him. God has laid him in Zion as a foundation and a chief cornerstone; I will come, and build all my hopes for time and for eternity upon him and his great atoning sacrifice.” Thou art black, poor sinner, but then he is white; and his white shall stand in the place of thy black. Thou art black, but then he is ruddy, and his crimson blood shall wash away every speck and stain of thy sin. All thou hast to do is simply to look to him by faith, for there is life in a look at him. Only trust him, trembler; only trust him, guilty sinner; only trust him, and that simple trust shall bring thee life, health, perfection, heaven, God himself. God grant that so it may be! II. Now passing on to the remaining words of the text, notice that the spouse saith of her Beloved that he is “the chiefest among ten thousand.”

These words set forth HIS PERSONAL PRECEDENCE.

“The chiefest among ten thousand.” Is it not incorrect to say, “the chiefest”? I care not if it is; and I would not like to see the word altered into “chief.” Human words at best are such poor things that they stagger under the mighty burden of the perfections of Christ. We seem to need some of those huge pillars and pedestals that we sometimes see outside massive piles of architecture, that we may bear up the ponderous truth of our text; we must have such words as “chiefest”, for common language does not suffice in such a case as this. I suppose that, in heaven, they have done with our poor imperfect speech, and know how to speak of Christ as he deserves. Anyhow, we believe with good John Berridge, —

“Living tongues are dumb at best, We must die to speak of Christ.”

He is the chiefest among ten thousand, and it so happens that this word “chiefest” may mean any one of three or four things. First, take it as it stands, — ”Chiefest” — that is to say, Christ is higher, better, lovelier, more excellent, than any who are round about him. If you shall bring ten thousand angels, he is the chiefest Angel, the Messenger of the covenant. If you shall bring ten thousand friends, he is the chiefest Friend, the “Friend that sticketh closer than a brother.” If you shall bring ten thousand physicians, he is the best Physician, for he healeth all diseases. If you find ten thousand shepherds, he is the Good Shepherd, the Great Shepherd, the Chief Shepherd. If you find one, two, a hundred, a thousand, ten thousand, all excellent, they must all give way when he appeareth, as the stars are forgotten when the soul ariseth in his strength. Christ is the chiefest, the best, the highest of all beings; whatever excellences there may be in others, they are all eclipsed by the surpassing excellences that are found in him.

Christ is the chiefest among ten thousand; that is to say, he is the Head, the Ruler, the Prince, the King, the Lord over all. There he standeth, with his feet like most fine gold, and all around him are the chariots of God that are twenty thousand, even thousands of angels, and there is not one who lifts his head as high even as his Lord’s feet, and amongst all the cherubic and seraphic host there is not one who would not count it his highest heaven to fly at Christ’s command to the meanest cottage, or even to a dunghill whereon Lazarus doth lie with the dogs licking his sores. Christ is King of all the angels, and here below, too, there are ten thousand forces and powers continually at work, for God hath his hosts and armaments on earth as well as in heaven; but Christ is Lord High Admiral of all the seas, the great Commander-in-chief of all the battalions, the mighty King who ruleth over all; and when he cometh into his Church, we know that he is Chief there. Who dareth look at him, and claim equality with him? I tremble at the thought of that dreadful blasphemy which might well have condemned England to the lowest hell for daring to call an earthly monarch “the head of the Church.” It cannot be, it is sheer impiety, for man or angel ever to dare to steal that title of Christ. He alone is King in the midst of Zion, he is the one and only Head of the Church. It was a brave deed of Cameron and his comrades to lift up their voices against this infamy when first it sought to spread itself in Scotland; and it is ill on our part that we have not lifted up our voices more loudly against it in this our land. A man or a woman, head of the Church? No, never! Let Christ, and Christ alone, wear the crown he bought with his own blood; he alone is King, and let him ever be so proclaimed and acknowledged. In matters of religion, we want not Caesar’s favor, and we fear not Caesar’s frown. Christ is the one Head of his Church, and his true Church is free both from the control and the patronage of the State, and so she shall be wherever true hearts beat loyally to Christ, and wherever true lips speak his praises He is “the chiefest among ten thousand.” If there be ten thousand bishops, he is the Bishop of souls. If there be ten thousand fathers, he is “the Everlasting Father.” If there be ten thousand teachers, yet shall they not be called Rabbis, for One is our Teacher and Rabbi, even Christ, and at his feet the reverent Church adoringly doth bow, hailing him, and him alone, as Head and Master, “the chiefest among ten thousand.”

According to the Septuagint, the text has another meaning. Our Lord in Scripture is called the chosen One, the effect of God. As the psalmist puts it, speaking by prophecy, “I have exalted One chosen out of the people.”

Christ is chosen out of ten thousand, as the Mediator to stand between God and men. Whoever else might have been employed by God for this service, — and we are not able to think of any other, — yet first of all was Christ chosen of God; and to-day we may call him the chosen One because he is the chosen of his Church. If the question were put to us, and a poll were demanded upon it, — “Of all the Church of Christ, who shall be Head and Lord? Who shall be Master? Who shall be Teacher? Who shall be the Beloved?” — would not all of us hold up our hands for him, — yea, hands and hearts as well, and we would even lay down our heads on the block if it were necessary to secure his election. Every one of us would, with a burst of acclamation, unconstrained except by his own charms, elect him to be the Head and Lord in the midst of Zion. I put to thee, dear hearer, a more personal question, — Hast thou chosen him? If not, wilt thou by his grace put thy hand on thy heart now, and say, “Now have I chosen him because he has first chosen me”? I pray thee at once to make choice of him; for if thou dost, thou wilt never repent of it. I have stood by a great many death-beds; but there is one scene I never saw, and never expect to see, and that is a child of God repenting that he ever loved Christ Jesus say you be able to say what we have often sung! —

“‘Tis done! the great transaction’s done; I am my Lord’s, and he is mine; He drew me, and I followed on, Charm’d to confess the voice divine.

“High heaven, that heard the solemn vow, That vow renew’d shall daily hear; Till in life’s latest hour I bow, And bless in death a bond so dear.”

May Christ be the chosen of your heart! God grant that no soul here may refuse admission to the Prince of Peace! Lastly, according to the margin of our Bible, the text bears this meaning, and probably should be thus read, “He is the Standard-bearer among ten thousand.” The “ten thousand” we may consider to be the warriors of God, enlisted to fight his battles against error and sin. Who is the Standardbearer of God’s militant host below? The only answer is that “Christ is the Standard-bearer among ten thousand.” For a standard-bearer, there was need of a select man, with good strong arms, who could firmly grasp the pole that held aloft the standard, — a man resolute of heart, who, having once taken charge of the flag, would sooner die than loose his hold of the colors. It needed for a standard-bearer one who was courageous, one who would not be alarmed by the din and strife of battle, and turn his back, but who would go at the head of the host, carrying the banner into the very thick of the fray, to lead on the militant band till they had put all their foes to the rout. The standard-bearer should be a stronger man than all the rest of the host, for —

“If the standard-bearer fall, As fall full well he may,”

what mischief would come to the host, and what confusion to this hearts of all the warriors! Now, our Lord Jesus Christ has come into this world, and set up a standard because of the truth, and well does he handle it, firmly doth he grasp it. When on the cross, the battle thickened round him; all the hosts of hell and all the bands of cruel ones on earth sought to smite him, and to seize the standard, too, but he bore it still aloft through all the dreadful fray; and this day, though he is now in heaven, yet by his blessed Spirit that standard is still unfurled to the breeze. In the order of his providence, it seems to me that Christ is always bearing that standard a little farther and a little farther on, and if Christians would but keep nearer to Christ, and be more like him, the victories of his Church would be daily fresh and new. We should soon see this world conquered for Christ if we kept step with the Divine Standard-bearer. He is bearing that standard in front of some of you into that alley at the back of the house where you live; dare you follow him, and go and win some spoil for him? Christ’s banner is uplifted in many parts of London to-night; dare you follow it? Dare you stand in the streets, and in the by-ways, to tell of heaven’s accomplished salvation, and of Christ’s finished work that saves from death and hell? The nations of the earth want the gospel, Christ is opening the gates of brass to our missionaries, are there no young men here who will follow Christ’s banner as it gleams afar? Have I no young John Williams here? Is there no young man here who will be a Robert Moffat or a William Knibb? There is the Standard-bearer; Christ is not in the background; oh! wherefore should we be so slow to follow him? We are not straitened in him, but in ourselves. God give us to be worthy followers of so glorious a Standardbearer as Christ Jesus our Lord! Lift up your eyes to heaven, and see him there bearing the standard at the right hand of God, and the troops are marshalling, and the bugle soundeth for some of us. Grey-heads, are you ready? Young men and maidens, are you ready? If the trumpet sounds in your ears to-night, are you ready to rally round that standard, and to sing the praises of him who has called you? He is coming soon, and then, when the Standard-bearer is here, shall we have a share in his triumph? Shall we rise to shame and confusion of face, or shall we rise to participate in the splendor of his universal reign? God grant that we may all love and trust the Divine Standard-bearer, and that we may all be found among his faithful soldiers for evermore! The Lord be with you, beloved, for his dear Son’s sake! Amen.

48. Spices, Flowers, Lilies, And Myrrh  (SS 5:13)

NO. 2479

A SERMON INTENDED FOR READING ON LORD’S-DAY, AUGUST 23RD, 1896,

AT THE METROPOLITAN TABERNACLE, NEWINGTON,

ON THURSDAY EVENING, AUGUST 5TH, 1880.

“His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.” — Song of Solomon 5:13.

IN THIS CHAPTER the spouse describes in detail the person of her Beloved.  She is not satisfied with saying, “He is altogether lovely;” but she delights to talk of the charms of each part of his sacred person, and to picture the beauties of his divine form and features, so that thereby she may, perhaps, win some other heart first to admire and then to love him.

Dear friends, there are some things about which you will be wise not to go into details. You had better speak in general terms of half the things on earth; for if you once describe them in detail, you will have to confess that they are marred by a thousand imperfections. You may be content to give merely a surface glance at them; for if you dive beneath the surface, you will soon discover much that will alter your opinion of the thing that at first sight looked so lovely. But it is not so with Jesus, our Well-beloved. You may talk of him as long as ever you please, and praise him as much as ever you can, yet you will never discover that you have exaggerated his excellences. You may go into detail about him, and dwell with much minuteness upon everything relating to his character, his offices, his words, his deeds, and you shall be made to wonder at the perfection of each one of them. You may apply the microscope to Christ; you may examine his little things, if, indeed, anything can be little that refers to him; you may look into the deep things of Christ, the hidden things of Christ, his secrets, and the more closely you look, the more be amazed, and astonished, and filled with delight.

It is of Christ, the Heavenly Bridegroom, that we perceive the spouse to be speaking, and mentioning in detail at least ten particulars, dwelling with delight upon the beauties of his head and his locks, his eyes and his cheeks, his lips and his hands, and every part of him; and, beloved friends, I think it shows true love to Christ when we want to speak at length upon everything that concerns him. The general hearer says, “Oh, yes, yes! of course, Christ is the Son of God, and he is also perfect man, I believe that;” but he does not want you to go into minute particulars concerning your Lord. It is not so with those who truly love the Savior; they wish to know all that can be known about him. True love likes to become familiar with the object of its affection; its heart is set upon that object, it studies it, and can never know it too well or too closely. True love to Christ thinks of him from morning till night; it is glad to be released from other thoughts that it may follow only its one darling pursuit. True love to Christ seeks to get to him, to live with him, to live upon him, and thus to know him so intimately that things which were unobserved and passed over at the first, stand out in clear light to the increased joy and delight of the contemplative mind. I wish, dear friends, that we had many more of those people about who study Christ from head to foot, that they may learn all that can be learned about him, those who would be able, with the spouse, to talk of his charms and beauties in detail, and to describe them as she does with rapturous delight.

You know how very unacquainted many people are with the Song of Solomon; they shut up this Book of Canticles in despair and say that they cannot understand its meaning. You will find that it is just the same with every truly spiritual thing. If you put into the hands of any one of them a deeply-spiritual book, he will say, “I cannot comprehend what the writer means; the man seems to be in a rapture, and I cannot make out what he is aiming at by such writing.” Just so; unspiritual people are all at sea in spiritual things, and even some of God’s children, who do know Christ so as to be saved by him, seem to be altogether out of their depth when you begin to speak of the things which you have made touching the King, or dilate upon those special truths which only experience and fellowship with Christ can reveal to the soul. In speaking upon our text, I am sure that I shall not say too much in praise of my Lord and Master, my fear is that I shall not say a thousandth part as much as he deserves; — and yet, mayhap, it shall seem but trivial talk to some who as yet do not know that one hair of his head is worth more than the whole world, and that one drop of his precious blood has an eternal efficacy about it. On the other hand, I know that I shall not speak too enthusiastically for those whose hearts are warm with love to Christ. May the Lord, in great mercy, make us all to have such hearts, and he shall have all the praise! There are two things I shall speak of as I may be helped by the Holy Spirit.

First, Christ looked upon is very lovely: “His cheeks are as a bed of spices, as sweet flowers.” Secondly, Christ listened to is very precious: “His lips like lilies, dropping sweet smelling myrrh.” There is an important distinction between the two heads of my discourse that I want you to notice before I proceed further; for there is a considerable difference between Christ looked upon and Christ listened to. There are some who listen to Christ’s gospel, and they do well; but those who also look with eyes of love upon his sacred person, those who contemplate not only what he says but what he is, those who delight to know not only what he taught but what he is who taught it, these are they who have penetrated yet further into the mysteries of Christ.

I. With these we begin, as we consider our first point, — CHRIST LOOKED UPON IS VERY LOVELY. Note that these saints first see their Lord’s loveliness, and then they say concerning him, “His cheeks are as a bed of spices, as sweet flowers.” But why do they mention his cheeks? I suppose, first, because every part of Christ is inexpressibly delightful.

Take any portion of his countenance that you may, and it has surpassing beauty about it. The spouse had already spoken upon her Beloved’s head, and locks, and eyes, and now she mentions his cheeks. Any sight of Christ is delightful; a single passing glimpse of him is a foretaste of heaven, the beginning of paradise. Though you see but little of Christ, yet if it be Christ whom you really see, that sight will save you. Though you see Christ, as it were, with but one eye, and though that eye be dim, and though that dim eye be filled with tears, yet if you do but see him at all, that sight will save you, and just in proportion as you are able to see him, your delight will increase. But a sight of him in any capacity, and under any form, has great richness of sweetness in it. Think for a moment what is meant by a sight of “his cheeks. Though you may not yet see the majesty of his brow as King of kings and Lord of lords, — though you may not perceive the brightness of the lightning flashes of his eyes, which are as a flame of fire, — though you may scarcely be able to imagine at present what will be the glory of his second advent, — yet, if you can but see the cheeks that he gave to the smiters, if you do but know something of him as the suffering Savior, you shall find that there is inexpressible delight in him, and with the spouse you will say, “His cheeks are as a bed of spices.” To a believing soul, then, there is great delight in every part of the Lord Jesus Christ.

But, methinks, the saints see great loveliness in those parts of Christ which have been most despised. Just now, I mentioned the cheek as one of those parts of Christ’s blessed body that were exposed to special shame, as Isaiah foretold, using by inspiration the very words of the Hessiah in his agony: “I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.” Oh! if we could but see him now, if we could but gaze upon his face as it is in glory, what a subject of meditation it would be to think that ever the spittle of cruel mockers did run a-down those blessed cheeks, — that infinite loveliness was insulted with inconceivable contempt, — the holy face of the Incarnate Son of God distained with the accursed spittle of brutal men. See Metropolitan Tabernacle Pulpit, No. 2473, “An Awful Contrast.” O my soul, how low thy Lord has stooped! Canst thou really believe it possible that it should have been so? Yea, thou knowest that it was so; yet, is it not sad to think that his dear face, which is as the sun shining in his strength, which is indeed the very heaven of heavens, the light of the temple of God above, is it not sad to think that his face should have been spit upon for thy sake, and because of thy sin and thine iniquity? Alas! that each of us had a part in that shameful deed.

“My Jesus! who with spittle vile Profaned thy saved brow?

Or whose unpitying scourge has made Thy precious blood to flow?

“‘Tis I have thus ungrateful been, Yet, Jesus, pity take!

Oh, spare and pardon me, my Lord, For thy sweet mercy’s sake!”

“It was I, with my vain and idle talk, with my false and proud speech, that did spit into that dear face.” How sad that he should ever have been made to suffer so! O glorious love, that he should be willing even to stoop to this terrible depth of ignominy that he might lift us up to dwell with him on high! So, I say again, every part of Christ is lovely, but that which has been most despised and most subjected to suffering and shame for us is the peculiar subject of our delightful contemplation.

And next, my brethren, those parts of Christ in which we do not immediately see any special office or use are, nevertheless, peculiarly lovely to the saints. I can gaze by faith on the brow of him who plans for me, and admire his infinite wisdom. I can think of the eye of him who looks in love upon me, and bless him for his care. I can praise the lips that speak for me in heaven, and that speak to me upon earth, and I can bless the matchless eloquence that never ceases to plead for me and with me; but as for the cheeks of Christ, what do they do for me? What peculiar function have they to perform? I fear that we are all too apt to ask concerning Christ, “How is this to work for our advantage, and how is that to turn out for our profit?” Has it come to this, — that we are never to love Christ except when we see that we are profited by him? If there be an abstruse doctrine, as we think it, that does not appear to have a practical outlook, are we, therefore, never to speak of it? If we cannot see that we derive comfort, or profit, or sanctification, from some teaching which may be high, mysterious, sublime, so that we do not see whereunto it tendeth, yet, beloved, are we to refuse to think of it? Until the question, “Cui bono?“ shall have been answered, will we seal up that sacred page, and never read it? Do you care only for the lips that speak to you? Have you no love for the cheeks that are silent? Do you care for nothing but for the eyes that are watching over you? If there come to you nothing from those cheeks of your Lord, yet shall they not be to you “as a bed of spices, as sweet flowers”? The fact is, we are not to judge concerning Christ in any such fashion as this; on the contrary, if there is any duty which Christ has commanded, but which, instead of seeming to be easy and profitable to us, is hard, and requireth that we should give so much that Judas will cry out, “To what purpose is this waste?” let us never mind him, but break our alabaster boxes, and pour out the sweet perfume upon our dear Master.

Let the cheeks that seem to have no special office to fulfill, let that part of Christ or of Christianity that seemeth to serve no end that we can see; be nevertheless precious to us. These are his cheeks, therefore are they precious to me; this duty is a command from him, therefore I must perform it; and this doctrine, of which I do not see the practical end, is, nevertheless, a doctrine of his teaching, therefore I accept it with delight.

But further, beloved children of God, the followers of Christ have an intense admiration, an almost infinite love for that part of Christ by which they are able to commune with him, and perhaps that is one reason why his cheeks are here specially mentioned. The cheek is the place of fellowship where we exchange tokens of love. What a blessing it is that Christ should have had a cheek for the lips of love to approach, and to kiss! What a privilege it is that ever it should be possible for a loving heart to express its affection to Christ! If he had accepted us, and then put us right away from him, and said, “There, you may love me, but you must never tell me of it;” if we were conscious that, when we did talk of our love to Christ, he never knew it, for he was far away, and high above us, and did not care for such poor love as ours; in such a case, he would not be half such a Christ as he now is to us. If he had taken himself away to the ivory palaces, and had shut to the door, and if, when we tried to gaze up at him there, he only looked down upon us with his countenance “as Lebanon, excellent as the cedars,” but never stooped to where we were, that he might commune with us, and that we might tell out to him the story of our love, he would not be half so sweet to us as he is now.

Many of you know what it is to pray right into his very ear in the time of your sorrow, and you also know what it is to speak right into his ear in the hour of your joy; and, sometimes, when you have been alone with him (now I am talking of the deep things of Christ, of the pearls which are not to be cast before swine, you know that he has heard what you have said to him. You have been as certainly assured that he has been listening to your declaration as if, like Peter, you had heard him ask, “Lovest thou me?” and you had answered, “Lord, thou knowest all things; thou knowest that I love thee;” and you have been delighted with the thought that he did know that you loved him, and that you might tell him that it was so. You rejoiced also that you could go forth into the world, and do something that he would see you do, something that you did not do for the sake of the church much less for your own sake, but which you did all for him, just as you would give him the kisses of love upon his own cheeks, which are “as a bed of spices, as sweet flowers.” Those of you who have ever been in communion with Christ know what I mean, and you know that anything by which you come into close contact with Christ is very, very delightful to you.

How greatly we rejoice to think of Christ’s humanity, because we feel that it brings him very near to us! He is our Brother, he feels what we feel, and through his humanity this wondrous Man is next of kin unto us. He who is truly God, is also our near Kinsman, bone of our bone, and flesh of our flesh. How the blessed doctrine of the union of the saints with Christ delights us, as we remember that “we are members of his body, of his flesh, and of his bones”! How the wondrous truth of the indwelling of the Holy Ghost charms us, because the same Spirit that rested upon him rests also upon us, and the holy oil that was first poured upon him who is the Head descends even to us who are as the hem of the garment that reaches even to the ground! It is the same Spirit that is upon him that is upon us, and so again we are one with him. Does not this truth also make prayer very sweet as the means of getting to Christ, and does it not make praise very sweet as another means of communicating with Christ? And oh! though some do put the sacred table of the Lord out of its proper place, yet is the communion of the body of Christ a dear and blessed ordinance. Often do we know him in the breaking of bread when we have not recognized him, even though he has talked with us by the way. So, you see, the saints delight in those truths concerning Christ which enable them to have fellowship with him, and thus they realize what the spouse meant when she said, “His cheeks are as a bed of spices, as sweet flowers.”

I have thus tried to show you that the saints see great beauty in Christ when they look upon him; but now I have to remind you that saints also labor to tell others of the loveliness of Christ when they look upon him. In this blessed service, however, they must in part labor in vain, for, as we have often sung, —

“Living tongues are dumb at best, We must die to speak of Christ.”

I suppose that even he who has seen Christ in heaven could not fully tell us of his beauties. Paul has not told us much of what he heard in paradise, though he told all he could tell after he had been caught up to the third heaven. He “heard unspeakable words, which it is not lawful (or, possible) for a man to utter.” Oh, how one longs for but a moment’s sight of Christ in glory! One might be content to have only a dry crust, and to lie in an underground dungeon for the rest of one’s life, if one might but gaze on his blessed face for once, and hear him say, “I have loved thee with an everlasting love.” Perhaps you think you would have a deal to tell if that were your blessed experience; but, beloved, you might not have anything to tell, you would only feel less able to speak than ever you were before.

You would be so dazzled, so astonished, so amazed, at the glory of Christ that, peradventure, you might never be able to speak at all.

The spouse, however, in our text tries to speak of the loveliness of Christ by comparisons. She cannot do it with one emblem, she must have two even concerning his cheeks; they are “as a bed of spices,” “as sweet flowers.”

Notice, in the metaphors used by the spouse, that there is a blending of sweetness and beauty: “as a bed of spices,” — there is sweetness; and then, “as sweet flowers,” — there is beauty. There is sweetness to the nostrils and beauty to the eye, spice for its fragrance and flowers for their loveliness. In Christ, there is something for every spiritual sense, and for every spiritual sense there is a complete satisfaction and delight in him.

Look at him, and he is to your sight as sweet flowers.

Get a spiritual taste of him, and then he is as honey and the honeycomb.

Take, as it were, a spiritual smell of him, and you shall find that he is “as a bed of spices.” Touch him, or hear him, and it shall be just the same; you shall find the daintiest, the highest, the most harmonious feelings your spirit ever knew when you do but approach him with any spiritual sense in full exercise. Our blessed Master may be viewed from every side, and yet he is perfect from every aspect. We have seen him far above us. There are few things that look well when set up aloft, and gazed at from below; but he does. We shall one day see him side by side, and I warrant you that we shall count him lovely then even as we reckon him lovely now. Angels have looked down upon him from above, gazing on him when he was here on earth, and he was infinitely lovely to their vision then. Seen by daylight or by moonlight, seen in the crowd or seen in solitude, seen in our days of sorrow or seen in our times of joy, our Lord Jesus possesses all kinds of lovelinesses compacted into one perfect loveliness, all perfections blended to make one perfection, every sweet concocted and distilled to make one perfect sweetness. Well, therefore, may his spouse pile up the metaphors, and blend sweet spices with fragrant flowers in trying to describe his charms. Notice that, when the spouse is speaking even of the cheeks of her Beloved, she brings in the idea of abundance; — Spices, ay, “a bed of spices;” flowers, — not one or two, but, according to the Hebrew, “towers of perfume,” which I understand to mean those raised beds which we delight to have in our gardens, where there are many flowers set in order, forming charming banks of beauty. No doubt Solomon had some of those in his garden, for “there is nothing new under the sun;” and those raised beds of dainty flowers are fit emblems of the beauteous cheek of Christ, with its delicate tints of white and red. So in Christ there is infinite abundance.

There is also in Christ infinite variety; there is in him all you can want of any one thing, and there is more than all you can want of everything. There is all that your soul could take in of any one thing, and more than your soul could take in if it were multiplied a million times, and could take in a million precious things at once. There is all you ever have wanted, and all you ever will want. Did I say, “want”? There is in Christ all you can desire, for that is one of his names, “He is all desires.” When you get to heaven, and have a larger heart than you at present possess, when your soul shall be spacious as the sea, if it could be vast as the universe itself, still he would be able to fill it, and still to be himself overflowing with blessing.

There is in him abundance, and there is variety. Oh, what a Christ he is! “As a bed of spices, and as sweet flowers.”

The spouse’s metaphors seem to me also to suggest use and delight. She speaks of spices, for which there is practical use in surgery and in medicine, for preservation and for perfume; and she also mentions sweet flowers, for which there may not be any particular use, but which are charming for ornament, and for the delectation of taste. So, dear friends, in Christ Jesus there is all that we want, but there is a great deal more. There is something beside and beyond our actual necessities, there are many spiritual luxuries.

I like, at the Lord’s table, to think to myself, “Here is bread, that is the staff of life; but what is that in the cup? Wine! Ah! Why not water? Here is more than I need, for I can live without wine but the Lord says that I shall not do so. He will not only give his people the best things, but the best of the best; when our Lord keeps house, he does not allow us just so many ounces of bread, and so many ounces of meat, as they do in the workhouse, but he says, “Eat ye that which is good, and let your soul delight itself in fatness.”

The Bridegroom cries, “Eat, O friends; drink, yea, drink abundantly, O beloved;” and he does not merely bring out wine, but you know how it is described, “wines on the less well-refined.” Christianity is not the bondslave’s starvation allowance that some people make it out to be, — duty, and doing, and serving, to win Christ, and to keep up your position, and I know not what besides. It is heirship with Christ, the possession in him of everything, and the privilege of living up to our royal income; — oh, that we could attain to that high style of living! “All things are yours;” then, claim them as your own. God has given you his dear Son, and he has given you himself, for he has said, “I will be their God.” Then, live with the joy that a man ought to have who has Jehovah to be his God, and Jesus Christ to be his Savior. The Lord has given us everything; then let us live at the rate of joy that a man ought to have who possesses everything God bring us to that happy state! “His cheeks” — those features of the Beloved which do not at first seem likely to yield us anything, — ”are as a bed of spices, as sweet flowers,” inexpressibly precious, yielding to us both what we need and what shall delight and overflow our souls. You see, beloved, what saints think of Christ; let each one of us ask himself and herself, “Do I think thus of him? Do I thus admire him? Is he everything to me?” These are sure marks of a true Christian, that he does love his Master, and he does praise him. There is many a poor child of God who is half afraid that he is not in the number of God’s people; but he says, “I do love Jesus. Oh! I would do anything to glorify him.” My dear friend, do not you ever get the idea that you love him without his loving you; you may be quite sure that the reason why you love him is because he first loved you; and if you love him very much, you may rest assured that he loves you a great deal more. If you have but a spark of love to him in your heart, he has a furnace of love to you in his heart. If your love to him is but as a single grain, his love to you is abundant as the richest harvest. His love to you is as much above your love to him as the heavens are higher than the earth.

Oh, that we did but think more highly of Christ! Perhaps it may help us to do so if we consider how worthy he is of that love, and how wondrously his thoughts of us exceed our thoughts of him. I sometimes feel very sad when I think about some who profess to be the Lord’s people. Ah, me! there are many who, I hope, may prove to be his people; but they do not reflect much credit on him. Some of God’s children are a very queer lot; if we had such sons and daughters as God has, some of us would never be able to bear with them at all; we should be impatient with them, and turn them out of doors, to get on as best they could by themselves. When you get sick, and sad, and weary of God’s people, turn your thoughts to God himself; and if ever you see any spots in the Church, Christ’s bride, look at her glorious Husband, and you will only love him the more as you think of his wondrous condescension in having loved such a poor thing as his Church is even at her best. Think how bright he is, how glorious, how surpassing are his charms that they can be seen even through the defects and imperfections of his redeemed ones. We may well marvel that ever such love as his could have been lavished upon such unworthy beings as his people are. Do not get depressed and distressed, dear friends, because of your own imperfections, or the imperfections of others; or if you do, quickly rise again to fight against sin under the blessed conviction that there are no imperfections in him, that he is altogether lovely, altogether sweet, and that the day must come when we, who are one with him even now, shall be like him, for we shall see him as he is. Complete sanctification will be the lot of every redeemed soul. If we have known the Lord, and have already had something of his likeness, we shall go on to know him till we are perfect in that likeness. Let that blessed consummation be the subject of our constant prayer and our confident expectation.

II. Now, secondly, and but briefly, let us turn to the other part of our text: “His lips like lilies, dropping sweet smelling myrrh.” These words teach us that CHRIST LISTENED TO IS VERY PRECIOUS. When he is silent, and we only look at him, he is lovely to our eyes; but when he speaks, we can see “His lips like lilies, dropping sweet smelling myrrh.”

Notice, first, that it is well, whenever we hear the voice of Jesus Christ, to try to see the blessed Person who speaking. The gospel is very precious to those of us who know its power; but, beyond all question, Christ himself is even more precious than his gospel. It is delightful to read any promise of the Scriptures, but it is more delightful to come into communion with the faithful Promiser. The time when I can most enjoy a promise from the Word of God is when it seems to me as if it must have been written only yesterday on purpose to meet my case, or as if I could see the eternal pen writing every one of the strokes, and making them all for me. Whenever you hear one of the Lord’s promises, think of the divine lips that spoke it, and you will love the promise all the better because you have thought of the lips that uttered it. The spouse does not say in our text, “His words are sweet,” but she speaks of “his lips like lilies, dropping sweet smelling myrrh.” Why should we not believe more in a personal Christ, and why should we not always see the connection between the mercy and the hand that gives it, and between the promise and the lips that speak it? Some of you may remember William Huntington’s story that I have sometimes quoted to you about an old farmer, who, when one of his daughters was married, gave her a thousand pounds as a wedding present.

There was another daughter, and her father did not give her a thousand pounds when she was married, but he gave her something as a wedding present, and then he kept on pretty nearly every day in the week sending her what he called “the hand-basket portion, with father’s love,” and so in the long run she received a great deal more than her sister did. It was not given all of a lump, and then done with; but it kept on coming, now a sack of flour, and then this, and that, and the other, always “with father’s love,” so she had far more than the thousand pounds, and she also had far more of his love. I do like, when I get a mercy, to have it come to me with my Heavenly Father’s love, just my daily portion as I need it; not given all in a lump, so that I might go away with it into a far country, as we are sure to do if we have all our mercy at once, but given day by day, as the manna fell, with our Heavenly Father’s love every time, a fresh token of infinite grace and infinite love. So, you see, the mercy leads you to think of the hand that gives it, and of the Father who sends it, as in the text it is not the words of the Beloved, but his lips which the spouse says are “like lilies, dropping sweet smelling myrrh.”

Notice the comparison in the text, — lilies; not white lilies, of course, but red lilies, crimson lilies, lilies of such a color as are frequently to be seen, which would be a suitable emblem of the Beloved’s lips. Christ’s lips are peculiarly delightful to us, for it is with them that he speaks to us, and intercedes with the Father for us. When he pleads as the Intercessor on behalf of a poor soul like me, his lips are indeed in God’s sight like lovely lilies. The Father looks at his dear Son’s lips, and he is charmed with them, and blesseth us because of Christ’s intercession. And whenever Christ turns round, and speaks to us, shall we not listen at once, with eyes and ears wide open, as we say, “I like to watch his lips as he is speaking, for his lips are to me as lilies”? I suppose this comparison means that Christ’s lips are very pure, as the lily is the purest of flowers; and that they are very gentle, for we always associate the lily with everything that is tender, and soft, and kind. There is not a thorn about it as there is with the rose; we speak not of it as Herbert did of the rose, — “Whose hue, angry and brave, Bids the rash gazer wipe his eye.”

It is not so; the lily is all tenderness, and is without a thorn, though often it may be found growing among thorns. The lily also is inconceivably beautiful, and so is Christ in speaking to his people. “Never man spake like this Man.” The very words of Christ are the loftiest poetry and the sweetest music. Though they sometimes make us weep, great joy lies deeply hidden beneath the grief he causes to our spirits. “His lips are like lilies.”

But, dear friends, the spouse’s comparison fails, for she said, “His lips like lilies, dropping sweet smelling myrrh.” This lilies do not do, but Christ does. He is more than a lily, or he is a lily of such a sort as never bloomed on earth except once. He was the only lily that ever dropped sweet smelling myrrh. The spouse says that his lips do that; what means this? Does it not mean that his Word is often full of a very sweet, mysterious, blessed influence? You have come here often, and it is not because I have spoken that there has been a blessing to your souls; but when I have set forth Christ to you, — and I have no other theme but Christ, — there have often come to you mysterious droppings, you have had singular feelings in your spirit, caused by the secret exudations of the Word, the outflowings from the Word, and inflowings into your spirit, causing you to say, “What a change has come over me! I went into God’s house very heavy, but I came away quite relieved. I went in there perplexed and worried, and I came away knowing clearly what I ought to do. I went in there cold and chilly, and feeling myself at a distance from God; and I came out ready to dance with the sense of his realized presence.” Ah! that change has been caused by some of the sweet smelling myrrh that has dropped from the lips of Christ.

There are many people who meet with us on the Sabbath, who do not care to come out to the week-night services. I take the week-night attendance as somewhat of a test of piety; any hypocrite will come out on a Sunday, but it is not every hypocrite who will come out on a Thursday night, though some do, I dare say; but still the most of them are for a Sunday religion only, but a week-day religion they do not want. That is to say, they will feed on the Word after a fashion and worship God after a fashion, when most other people do: but give me that religion that loves to creep out on a week-night, and is willing to take a back seat if it may but get a bit of spiritual food. Give me that man who says, “My soul must be fed. I have been tearing about all this week, almost worn out with fatigue, and perplexed with a great many cares; it is a delightful thing to be able to get into the house of prayer, to hear about Christ, and to feed on him.” Oh, you who eat your morsels in secret behind the door, I believe more in you than in those who sit openly at the table, but who never have a secret feast at all! “Oh, but!” says one, “I do not hear the Word to profit.” No, of course you do not. You see, you are looking to the lips of a man; but if you look to the lips of the Master, you will find that “His lips are as lilies, dropping sweet smelling myrrh.” You may have heard the story of the lady who was present when Mr. Ebenezer Erskine preached at a Scotch communion service; she thought she had never heard such a man in all her life, he preached Christ so sweetly that she was charmed. She enquired where he was to preach the next Sabbath, and she left her own place of worship to go to hear Mr. Erskine again; but it was a dreadfully dry discourse, she said, and she was foolish enough to go into the vestry, and to say to the preacher, “My dear sir, I have been bitterly disappointed in hearing you this morning. I heard you last Sabbath, and you so extolled Christ that I enjoyed the service above measure, and I thought I would come again to hear you, and now I have got nothing.” “No, madam,” replied the good man, “last Sabbath you went to worship God, and to feed on Christ, so you received the blessing you sought; to-day, you came to hear Mr. Erskine, and you have heard me, but you have missed the blessing.” Oh, dear friends, beware of going to places of worship merely to hear men! Of course, you must hear a man speaking; but go with this view, that those lips which are as lilies, dropping sweet smelling myrrh, should be the lips to which you really are listening, and be praying all the time, “Lord, speak to me through the minister, speak to me through the hymn, speak to me through the prayer, speak to me through any part of the service, — ay, speak through the speaker’s not speaking if thou wilt, — only do thou speak to me, let those dear lips of thine drop sweet smelling myrrh into my soul!” Pray thus, and you shall not be disappointed, be you sure of that.

This blessing is what you and I must seek after day by day, for we need this myrrh for the healing of the wounds that sin hath made; we need this myrrh in our spiritual worship that we may offer it up unto God; we need this myrrh to perfume us, and make our lives fragrant in the midst of our daily cares; we need this myrrh to kill the contagion that abounds in this wicked world, and we shall get it through the Word, when it comes fresh from the lips of Christ. O God, bring us all into this blessed state! I close by saying that, if there are any here present who do not prize the Word of God, who have no care to listen to the lips of Christ, I pray God that they may speedily be converted; for if they are not, they shall hear him speak when his lips shall be not as lilies, but as a flaming fire, and his Word that shall be spoken then shall burn as an oven, and his enemies shall be consumed thereby. God give grace to such as have not believed in Jesus to look to him and listen to him now! “Incline your ear,” saith he, “and come unto me: hear, and your soul shall live.” Yea, he saith, “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.”

May God give his blessing to these words, for our Lord Jesus Christ’s sake! Amen.

49. The Best Beloved (SS 5:16)

"Yea, he is altogether lovely."—Solomon's Song 5:16.

NO WORDS CAN ever express the gratitude we owe to Him who loved us even when we were dead in trespasses and sins: the love of Jesus is unutterably precious and worthy of daily praise. No songs can ever fitly celebrate the triumphs of that salvation which he wrought singlehanded on our behalf: the work of Jesus is glorious beyond compare, and all the harps of angels fall short of its worthy honour. Yet I do believe, and my heart prompts me to say so, that the highest praise of every ransomed soul and of the entire Christian church should be offered to the blessed person of Jesus Christ, our adorable Lord. The love of his heart is excelled by the heart which gave forth that love, and the wonders of his hand are outdone by the hand itself, which wrought those godlike miracles of grace. We ought to bless him for what he has done for us as Mediator in the place of humble service under the law, and for what he suffered for us as Substitute on the altar of sacrifice from before the foundation of the world; and for what he is doing for us as Advocate in the place of highest honour at the right hand of the Majesty on high: but still the best thing about Christ is Christ himself. We prize his, but we worship him. His gifts are valued, but he himself is adored. While we contemplate, with mingled feelings of awe, admiration, and thankfulness, his atonement, his resurrection, his glory in heaven, and his second coming, still it is Christ himself, stupendous in his dignity as the Son of God, and superbly beautiful as the Son of man, who sheds an incomparable charm on all those wonderful achievements, wherein his might and his merit, his goodness and his grace appear so conspicuous. For him let our choicest spices be reserved, and to him let our sweetest anthems be raised. Our choicest ointment must be poured upon his head, and for his own self alone our most costly alabaster boxes must be broken.

"He is altogether lovely." Not only is his teaching attractive, his doctrine persuasive, his life irreproachable, his character enchanting, and his work a self-denying labour for the common good of all his people, but he himself is altogether lovely. I suppose at first we shall always begin to love him because he first loved us, and even to the last his love to us will always be the strongest motive of our affection towards him; still there ought to be added to this another reason less connected with ourselves, and more entirely arising out of his own superlative excellence; we ought to love him because he is lovely and deserves to be loved. The time should come, and with some of us it has come, when we can heartily say "we love him because we cannot help it, for his all-conquering loveliness has quite ravished our hearts." Surely it is but an unripe fruit to love him merely for the benefits which we have received at his hand. It is a fruit of grace, but it is not of the ripest flavour; at least, there are other fruits, both new and old, which we have laid up for thee, O our beloved, and some of them have a daintier taste. There is a sweet and mellow fruit which can only be brought forth by the summer sun of fellowship—love because of the Redeemer's intrinsic goodness and personal sweetness. Oh that we might love our Lord for his own sake, love him because he is so supremely beautiful that a glimpse of him has won our hearts, and made him dearer to our eyes than light. Oh that all true and faithful disciples of our beloved Lord would press forward towards that state of affection, and never rest till they reach it! If any of you have not reached it, you need not therefore doubt your own safety, for whatever the reason why you love Jesus, if you love him at all, it is a sure pledge and token that he loves you, and that you are saved in him with an everlasting salvation. Still covet earnestly the best gifts, and rise to the highest degree of devotion,. Love as the purest of the saints have loved; love as John the apostle loved, for still your Lord exceeds all the loving homage you can pay to him. Love his person, love himself; for he is better than all that he has done or given; and as from himself all blessings flow, so back to himself should all love return.

Our text tells us that Christ is altogether lovely. What a wealth of thought and feeling is contained in that exclamation! I am embarrassed to know how to preach on such a subject, and half inclined to wish it had not been laid so much upon my heart. What, I pray you, what is loveliness? To discern it is one thing, but it is quite another thing to describe it. There is not one amongst us but knows how to appreciate beauty, and to be enamoured of its attractions, but how many here could tell us what it is? Stand up, my brother, and define it. Perhaps while you were sitting down you thought you could easily tell the tale, but now you are on your feet you find that it is not quite so easy to clothe in words the thoughts which floated through your brain. What is beauty? Cold-blooded word-mongers answer, fitness. And certainly there is fitness in all loveliness. But do not tell me that beauty is mere fitness, for I have seen a world of fitness in this world which, nevertheless, seemed to me to be inexpressibly ugly and unlovable. A wise man tells me that beauty is proportion; but neither is this a full description by many a league. No doubt it is desirable that the features should be well balanced; the eyes should be fitly set, no one feature should be exaggerated, and none should be dwarfed.

"In nature what affects our hearts,

Is not th' exactness of peculiar parts;

'Tis not a lip or eye we beauty call,

But the joint force and full result of all."

Harmony is beauty. Yet I have seen the chiselled marble, fashioned with skilful art into a well-nigh perfect form, which did not, could not, impress me with a sense of loveliness. There stands in one of the halls of the Vatican a statue of Antinous. Every feature in that statue is perfect in itself, and in complete harmony with all the rest. You could not find the slightest fault with eye or nose or mouth. It is indeed as much the ideal of male beauty as the Venus is of female charms, yet no one could ever have been enchanted with the statue, or have felt affection to the form which it represents. There is no expression whatever in the features. Everything is so adjusted and proportioned that you want a divergence to relieve you. The materialism is so carefully measured out that there needs a stir, a break in the harmony to give at least some semblance of a soul. Beauty, then, consists not in mere harmony, nor in balancing the features.

Loveliness surely is attractiveness. Yes, but that is another way of saying you do not know what it is. It is a something that attracts you, and constrains you to exclaim, "Nought under heaven so strongly doth allure." We feel its power, we become its slaves; but we cannot write with pen of cold steel, nor could we write even with a pen of lightning, a description of what it is. How, then, can I—enamoured, entranced, enraptured as I am with him whom my soul loveth—how can I speak of him? He is altogether lovely? Where shall I find words, terms, expressions that shall fitly set him forth? Unless the Eternal Spirit shall upraise me out of myself I must for ever be incapable of setting forth the Well-beloved.

Besides, were I baffled by nothing else, there is this, that the beauty of Christ is mysterious. It surpasses all the comeliness of human form. He may have had great beauty according to the flesh. That I cannot tell, but I should imagine that such a perfect soul as his must have inhabited a perfectly molded body. Never yet did you or I gaze with satisfaction upon the work of any painter who has tried to picture our Lord Jesus Christ. We have not blamed the great masters, but we have felt that the effort surpassed their powers. How could they photograph the sun? The loftiest conceptions of great artists in this case fall far short of the mark. When the brightness of the Father's glory is the subject the canvas glows in vain. Art sits at her easel and produces diligently many a draught of the sacred features; but they are all failures, and they must be. Who shall ever depict Immanuel, God-with-us? I suppose that, by-and-by, when our Lord had entered upon his active life, and encountered its struggles, his youthful beauty was marred with lines of sadness and sorrow. Still his courage so overshadowed his cares, the mercy he showed so surpassed the misery he shared, and the grace he dispensed so exceeded the griefs that he carried, that a halo of real glory must ever have shone around his brow. His countenance must still have been lovely even when surrounded with the clouds of care and grief. How can we describe even the marred visage? It is a great mystery, but a sure fact, that in our Lord's marred countenance his beauty is best seen. Anguish gave him a loveliness which else he had not reached. His passion put the finishing touch upon his unrivalled loveliness.

But, brethren, I am not about to speak of Christ's loveliness after the flesh, for now after the flesh know we him no more. It is his moral and spiritual beauty, of which the spouse in the song most sweetly says, "Yea, he is altogether lovely." The loveliness which the eye dotes on is mere varnish when compared with that which dwells in virtue and holiness; the worm will devour the loveliness of skin and flesh, but a lovely character will endure for ever.

I. THIS IS RARE PRAISE. Let that be our first head. This is rare praise. What if I say it is unique? For of no other being could it be said, "Yea, he is altogether lovely."

It means, first, that all that is in him is lovely, perfectly lovely. There is no point in our Lord Jesus that you could improve. To paint the rose were to spoil its ruddy hue. To tint the lily, for he is lily as well as rose, were to mar its whiteness. Each virtue in our Lord is there in a state of absolute perfection: it could not be more fully developed. If you were able to conceive of each virtue at its ripest stage it would be found in him. In the matter of transparent ingenuousness and sterling honesty, did ever man speak or act so truthfully as he? Ask, on the other hand, for sympathizing tenderness and love, was ever any so gentle as Jesus? Do you want reverence to God? how he bows before the Father. Do you want boldness before men? how he beards the Pharisees. You could not better anything which you find in Jesus. Wherever you shall cast your eye it may rest with satisfaction, for the best of the best of the best is to be seen in him. He is altogether lovely at every separate point, so that the spouse, when she began with his head, descended to his feet, and then lifting her eyes upward again upon a return voyage of delight, she looked into his countenance and summed up all that she had seen in this one sentence, "He is altogether lovely." This is rare praise.

And he is all that is lovely. In each one of his people you will find something that is lovely,—in one there is faith, in another abounding love; in one tenderness, in another courage, but you do not find all good things in any one saint—at least not all of them in full perfection; but you find all virtues in Jesus, and each one of them at its best. If you would take the best quality of one saint, and the best quality of another—yea, the best out of each and all the myriads of his people, you would find no grace or goodness among them all which Jesus does not possess in the fullest degree and in the highest perfection. He combines all the virtues, and gives them all a sweetness over and beyond themselves. In flowers you have a separate beauty belonging to each; no one flower is just like another, but each one blushes with its own loveliness: but in our Lord these separate and distinct beauties are found united in one. Christ is the posy in which all the beauties of the garden of perfection are bound up. Each gem has its own radiance: the diamond is not like the ruby, nor the ruby like the emerald; but Christ is that ring in which you have sapphire, ruby, diamond, emerald, set in choice order, so that each one heightens the other's brilliance. Look not for anything lovely out of Jesus, for he has all the loveliness. All perfections are in him making up one consummate perfection; and all the loveliness which is to be seen elsewhere is but a reflection of his own unrivalled charms.

In Jesus Christ—this, moreover, is rare praise again—there is nothing that is unlovely. You have a friend whom you greatly admire and fondly esteem, of whom, nevertheless, I doubt not you have often said to yourself in undertone, "I wish I could take away a little of the rough edge of his manners here and there." You never thought that of Christ. You have observed of one man that he is so bold as to be sometimes rude; and of another that he is so bland and amiable that he is apt to be effeminate. You have said, "That sweetness of his is exceedingly good, but I wish that it were qualified with sterner virtues." But there is nothing to tone down or alter in our divine Lord. He is altogether lovely. Have you not sometimes in describing a friend been obliged to forget, or omit, some rather prominent characteristic when you wished to make a favourable impression? You have had to paint him as the artist once painted Oliver Cromwell; the great wart over the eyebrow was purposely left out of the portrait. Cromwell, you know, said, "Paint me as I am, or not at all." We have, however, often felt that it was kind to leave out the warts when we were talking of those we esteemed, and to whom we would pay a graceful tribute. But there is nothing to leave out in Christ, nothing to hold back, or to guard, or to extenuate. In him is nothing redundant, nothing overgrown. He is altogether lovely. You never need put the finger over the scar in his case, as Apelles did when he painted his hero. No; tell it all out: reveal the details of his private life and secret thoughts, they need no concealment. Lay bare the very heart of Christ, for that is the essence of love and loveliness. Speak of his death-wounds, for in his scars there is more beauty than in the uninjured comeliness of another: and even when he lies dead in the tomb he is more comely than the immortal angels of God at their best estate. Nothing about our Lord needs to be concealed; even his cross at which his enemies stumble, is to be daily proclaimed, and it will be seen to be one of his choicest beauties.

Frequently, too, in commending a friend whom you highly appreciated, you have been prone to ask for consideration of his position, and to make excuse for blemishes which you would fain persuade us are less actual than apparent. You have remarked how admirable he acts considering his surroundings. Conscious that someone would hint at an imperfection, you have anticipated the current of conversation by alluding to the circumstances which rendered it so hard for your friend to act commendably. You have felt the need of showing that others influenced him, or that infirmity restrained him. Did you ever feel inclined to apologize for Christ? Did he not always stand unbending beneath life's pressure, upright and unmoved amidst the storms and tempests of an evil world? The vilest calumnies have been uttered against him, in the age just past which produced creatures similar to Thomas Paine, but they never required an answer; and as for the more refined attacks of our modern skepticism, they are for the most part unworthy even of contempt. They fall beneath the glance of truth, withered by the glance of the eye of honesty. We never feel concerned to vindicate the character of Jesus; we know it to be safe against all comers. No man has been able to conjure up an accusation against Jesus. They seek false witnesses, but their testimony agrees not together. The sharp arrows of slander fall blunted from the shield of his perfectness. Oh, no; he is altogether lovely in this sense—that there is nothing whatever in him that is not lovely. You may look, and look, and look again, but there is nothing in him that will not bear scrutiny world without end. Taking the lord Jesus Christ as a whole—this is what our text intends to tell us—he is inexpressibly lovely—altogether lovely. The words are packed as tightly as they can be, but the meaning is greater than the words. Some translate the passage "He is all desires," and it is a good translation too, and contains a grand truth. Christ is so lovely that all you can desire of loveliness is in him; and even if you were to sit down and task your imagination and burden your understanding to contrive, to invent, to fashion the ideal of something that should be inimitable—ay (to utter a paradox) if you could labour to conceive something which should be inconceivably lovely, yet still you would not reach to the perfection of Christ Jesus. He is above, not only all we think, but all we dream of.

Do you all believe this? Dear hearers, do you think of Jesus in this fashion? We speak that we do know, and testify that we have seen. But no man among you will receive our witness until he can say, "I also have seen him, and having seen him, I set to my seal that he is altogether lovely."

II. And now, secondly, as this is rare praise, so likewise IT IS PERPETUAL PRAISE. You may say of Christ whenever you look at him, "Yea, he is altogether lovely." He always was so. As God over all, he is blessed for ever, Amen. When in addition to his godhead, he assumed our mortal clay, was he not inimitably lovely then? The babe in Bethlehem was the most beautiful sight that ever the world beheld. No fairer flower ever bloomed in the garden of creation than the mind of that youth of Nazareth gradually unfolding, as he "grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him." All the while he lived on earth, what moral perfections, what noble qualities, what spiritual charms were about his sacred person! His life among men is a succession of charming pictures. And he was lovely in his bitter passion, when as the thick darkness overshadowed his soul he prayed, in an agony of desire, "Not my will, but thine, be done." The bloody sweat did not disfigure, but adorn him. And oh, was he not lovely when he died? Without resentment he interceded for his murderers. His patience, his self-possession, his piety, as "the faithful martyr," have fixed as the meridian of time the hour when he said, "It is finished," and "bowed his head," and "cried with a loud voice, Father, into thy hands I commend my spirit." He is lovely in his resurrection from the dead; beyond description lovely. Not a word of accusation did he utter against his cruel persecutors, though he had risen clothed with all power in heaven and in earth. With such tender sympathy did he make himself known to his sorrowing disciples, that despite the waywardness of their unbelief their hearts' instinct told them it was the same Jesus." He is altogether lovely.

He will be lovely when he comes with solemn pomp, and sound of trumpet, and escort of mighty angels, and brings all his saints who have departed with him, and calls up those that are alive and remain on the earth till his advent, to meet him in the air. Oh, how lovely he will appear to the two throngs who will presently join in one company! How admirable will his appearance be! How eyes, ears, hearts and voices will greet him! With what unanimity the host redeemed by blood will account their highest acclamations as a trivial tribute to his honour and glory! "He is altogether lovely." Yea, and he shall be lovely for ever and ever when your eyes and mine shall eternally find their heaven in beholding him. "Jesus Christ, the same yesterday, to-day, and for ever," is always worthy of this word of praise—"altogether lovely."

Let us retrace our steps for a minute. The more we study the four gospels, the more charmed we are with the gospel; for as a modern author has well said, "The gospels, like the gospel, are most divine because they are most human." As followers of Jesus, rank yourselves with those men who companied with him all the time that he went in and out among them; and you shall find him lovely in all conditions. Lovely when he talks to a leper, and touches and heals him; lovely by the bedside when he takes the fever-stricken patient by the hand and heals her; lovely by the wayside, when he greets the blind beggar, puts his finger on his eyes and bids him see; lovely when he stands on the sinking vessel and rebukes the waves; lovely when he meets the bier and rekindles the life that had expired; lovely when he visits the mourners, goes with the sisters of Bethany to the new-made grave, and weeps, and groans, and—majestically lovely—bids the dead come forth. Lovely is he when he rides through the streets of Jerusalem upon a colt, the foal of an ass. Oh, had we been there, we would have plucked the palm branches, and we would have taken off our garments to strew the way. Hosannah, lovely Prince of Peace! But he was just as lovely when he came from the garden with his face all besmeared with bloody sweat; just as lovely when they said, "Crucify him, crucify him;" just as lovely, and if possible more so, when down those sacred cheeks there dripped the cursed spittle from the rough soldiers' mouths; ay, and loveliest, to my eyes loveliest of all, when mangled, wounded, fainting, bruised, dying, he said, "My God, my God, why hast thou forsaken me?" uttering a plaintive cry of utmost grief from the felon's gibbet whereon he died. Yea, view him where you will, in any place soever, is he not—I speak to you who know him, and not to those who never saw him with the eye of faith—is he not, in the night and in the day, on the sea and on the land, on earth and in heaven, altogether lovely?

He is lovely in all his offices. What an entrancing sight to see the king in his beauty, with his diadem upon his head, as he now sits in yonder world of brightness! How charming to view him as a priest, with the Urim and Thummin, wearing the names of his people bejewelled on his breastplate! And what a vision of simple beauty, to see him as a prophet teaching his people in touching parables of homely interest, of whom they said, "Never man spake like this man"! The very tones of his voice, and the glance of his eyes, made his eloquence so supreme that it enthralled men's hearts. Yes, he is lovely, altogether lovely in any and every character. We know not which best beseems him, the highest or the lowliest positions. Let him be what he may—Lamb or Shepherd, Brother or King, Saviour or Master, Foot-washer or Lord—in every relation he is altogether lovely.

Get a view of him, my brethren, from any point and see whether he is not lovely. Do you recollect the first sight you ever had of him? It was on a day when your eyes were red with weeping over sin, and you expected to see the Lord dressed in anger coming forth to destroy you. Oh, it was the happiest sight I ever saw when I beheld my sins rolling into his sepulchre and when looking up I beheld him my substitute bleeding on the tree. Altogether lovely was he that day. Since then providence has given us a varied experience and taken us to different points of view that we might look at Christ, and see him under many aspects. We look at statues from several standpoints if we would criticize them. A great many in London are hideous from all points of view—others are very well if you look at them this way, but if you go over yonder and look from another point the artist appears to have utterly failed. Now, beloved, look at Jesus from any point you like, and he is at his best from each and every corner. You have been in prosperity: God multiplied your children and blessed your basket and your store,—was Jesus lovely then? Assuredly he was the light of your delights. Nothing he had given you vied with himself. He rose in your hearts superior to his own best gifts. But you tell me that you have been very sick, and you have lost one after another of your dear ones; your means have been reduced; you have come down in the world: say, then, is Jesus lovely now? I know that you will reply "Yes, more than ever is Christ delightful in mine eyes." Well, you have had very happy times, and you have been on the mount of hallowed friendship. The other Sunday morning many of us were up there, and thought like Peter that we should like to stay there for ever; and is not Jesus lovely when he is transfigured and we are with him? Yes, but at another time you are down in the depths with Jonah, at the bottom of the sea. Is not Christ lovely then? Yes, even there he hears our prayer out of his holy temple, and brings us again from the deep abyss. We shall soon lie dying. Oh, my brethren, what brave talk God's people have often given us about their Lord when they have been on the edge of the grave! That seems to be a time when the Well-beloved takes the veil off his face altogether and sits by the bedside, and lets his children look into his face, and see him as he is. I warrant you the saints forget the ghastliness of death when their hearts are ravished with the loveliness of Christ.

Yes, hitherto, up to this point Jesus has been lovely; and now let us add that he will always be so. You know there are persons whom you account beautiful when you are young, but when you grow older in years, riper in judgment, and more refined in taste, you meet with others who look far more beautiful. Now, what think you of your Lord? Have you met with anyone in fact or in fable more beautiful than he? You thought him charming when you were but a babe in grace. What think you of him now? Taste, you know, grows, and develops with education: an article of virtue which fascinated you years ago has no longer any charms for you because your taste is raised. Has your spiritual taste outgrown your Lord's beauties? Come, brothers, does Christ go down as you learn truth more exactly and acquaint yourself more fully with him? Oh no. You prize him a thousand times more to-day than you did when the first impression of his goodness was formed in your mind. Some things which look very lovely at a distance lose their loveliness when you get near to them: but is it not true (I am sure it is) that the nearer you get to Christ the lovelier he is? Some things are only beautiful in your eyes for their novelty: you admire them when you have seen them once; if you were to see them a dozen times you would not care much about hem. What say you about my Master? Is it not true that the oftener you see him, the more you know him, and the more familiar your fellowship with him, the more he rises in your esteem? I know it is so; and well, therefore, did the spouse say, "He is altogether lovely."

Christ is altogether lovely in this respect—that, when men reproach him and rail at him, he is often all the lovelier in his people's eyes. I warrant you Christ has been better known by the burn-side in Scotland by his covenanting people than ever he has been seen under the fretted roof of cathedral architecture. Away there in lonely glens, amid the mosses and the hills, where Covenanters met for fear of Claverhouse and his dragoons, the Lord Jesus has shone forth like the sun in his strength. We have nowadays to be satisfied with his moonlight face, but in persecuting days his children have seen his sun face, and oh! how glad they have been. Hear how the saints sing in prison! Listen to their charming notes, even on the rack, when the glory of his presence fills their souls with heaven on earth, and makes them defy the torments of the flesh. The Lord Jesus is more lovely to the soul that can bear reproach for him than he is to any other. Put the cross on his back if you will, but we love him all the better for that. Nail up his hands, but we love him all the better for that. Now fasten his feet; ay, but our soul melteth with love to him, and she feels new reasons for loving him when she beholds the nails. Now stand ye around the cross, ye worldlings, and mock him if ye will. Taunt and jest, and jeer and jibe—these do but make us love the better the great and glorious one, who "made himself of no reputation, and took upon him the form of a servant, and being found in fashion as a man, humbled himself and became obedient unto death, even the death of the cross."

Beloved, you shall keep on looking at Christ from all these points of view till you get to heaven, and each time you shall be more enamoured of him. When you reach the celestial city and see him face to face, then shall you say, "The half has not been told us," but even here below Christ is altogether lovely to his people.

III. I leave that head just to notice, in the third place, that though this praise is rare praise and perpetual praise, yet also IT IS TOTALLY INSUFFICIENT PRAISE.

Say ye that he is altogether lovely? It is not enough. It is not a thousandth part enough. No tongue of man, no tongue of angel, can ever set forth his unutterable beauties. "Oh," say you, "but it is a great word, though short; very full of meaning though soon spoken—altogether lovely." I tell you it is a poor word. It is a word of despair. It is a word which the spouse uttered, because she had been trying to describe her Lord and she could not do it, and so she put this down in very desperation: as much as to say, "There, the task is too great for me. I will end it. This is all I can say. 'Yea, he is altogether lovely.'" I am sure John Berridge was right when he said—

Living tongues are dumb at best,

We must die to speak of Christ.

Brethren, the praise of the text is insufficient praise, I know, because it is praise given by one who had never seen him in his glory. It is Old Testament praise this, that he is altogether lovely: praise uttered upon report rather than upon actual view of him. Truly I know not how to bring better, but I shall know one day. Till then I will speak his praise as best I can, though it fall far short of his infinite excellence. Our text is cloth of gold, but it is not fit for our Beloved to put the sole of his foot upon. He deserves better than this, for this is only the praise of a church that had not seen him die, and had not seen him rise, and had not seen him in the splendour at the divine right hand. "Well," say you, "try if you can do better." No, I will not, because if I did praise him better, the style would not last long, for he is coming quickly, and the best thing the best speaker could ever say of him will be put out of date by the majesty of his appearing. His chariot is waiting at his door now, and he may soon come forth from his secret chambers and be among us, and oh! the glory—oh! the glory! Paul, you know, stole a glance through the lattices one day when he was caught up into the third heaven. Somebody said to me, "I wonder Paul did not tell us what he saw." Ay, but what he saw he might not tell, and the words he heard were words which it were not lawful for a man to utter, and yet to live among this evil generation. We shall hear those words ourselves soon, and see those sights not many days hence, so let it stand as it does, "He is altogether lovely." But when you have thus summed up all that our poor tongues can express, you must not say, "Now we have described him." Oh no, sirs, ye have but held a candle to this glorious sun, for he is such an one as thoughts cannot compass, much less language describe.

I leave this point with the reflection, that God intends to describe him and set him forth one day. He is waiting patiently, for longsuffering is part of Christ's character; and God is setting forth the longsuffering of Christ in the patient waiting of these eighteen hundred years. But the day shall presently dawn and usher in the everlasting age when Christ shall be better seen, for every eye shall see him, and every tongue confess that he is Lord. The whole earth will one day be sweet with the praise of Jesus. Earth, did I say? This alabaster box of Christ's sweetness has too much fragrance in it for the world to keep it all to itself; the sweetness of our Lord's person will rise above the stars, and perfume worlds unknown. It will fill heaven itself. Eternity shall be occupied with declaring the praises of Jesus. Seraphs shall sing of it; angels shall harp it; the redeemed shall declare it. He is altogether lovely. The cycles of eternity as they revolve shall only confirm the statement of the blood-redeemed that he is altogether lovely. O that the day were come when we shall bow with them and sing with them! Wait a little while and be not weary, and you shall be at home, and then you shall know that I spoke the truth when I said that this was insufficient praise. Earth is too narrow to contain him, heaven is too little to hold him, eternity itself too short for the utterance of all his praises.

IV. So I close with this last thought, which may God bless, for practical uses. This praise is VERY SUGGESTIVE.

If Christ be altogether lovely it suggests a question. suppose I never saw his loveliness. Suppose that in this house there should be souls that never saw anything in Christ to make them love him. If you were to go to some remote island where beauty consisted in having one eye and a twisted mouth, and a sea-green complexion, you would say, "Those people are strange beings." Such are the people of this world. spiritual beauty is not appreciated by them. This world appreciates the man who makes money, however reckless he may be of the welfare of others while scheming to heap up riches for himself. As for the man who slays his fellow-creatures by thousands, they mount him on a bronze horse, put him on an arch, or they pile up a column, and set him as near heaven as they can. He slew his thousands: he died blood-red: he was an emperor, a tyrant, a conqueror: the world feels his power and pays its homage. As for this Jesus, he only gave his life for men, he was only pure and perfect, the mirror of disinterested love. The vain world cannot see in him a virtue to admire. It is a blind world, a fool world, a world that lieth in the wicked one. Not to discern the beauties of Jesus is an evidence of terrible depravity. Have you, my dear friend, frankly to confess that you were never enamoured of him who was holy, harmless, and undefiled, and went about doing good? Then let this come home to you—that the question is not as to whether Christ is lovely or not, the mistake is here—that you have not a spiritually enlightened eye, a fine moral perception, nor even a well-regulated conscience, or you would see his loveliness at once. You are dark and blind. God help you to feel this.

Do you not love Christ? Then let me ask you why you do not? There was never a man yet that knew Christ that could give a reason for not loving him, neither is there such a reason to be discovered. He is altogether lovely. In nothing is he unlovable. Oh I wish that the good Spirit of God would whisper in your heart, and incline you to say, "I will see about this Christ. I will read of him. I will look at the four portraits of him painted by the evangelists, and if he be indeed thus lovely, no doubt he will win my heart as he appears to have won the hearts of others." I pray he may. But do not, I pray you, continue to deny Christ your love. It is all you can give him. It is a poor thing, but he values it. He would sooner have your heart than all the gold in Europe. He would sooner have the heart of a poor servant girl or of a poor humble labourer upon the soil than the queen's diadem. He loveth love. Love is his gem—his jewel. He delights to win it, and if he be indeed altogether lovely, let him have it. You have known people, I dare say, whom you could not help loving. they never had to say to you, "Love me," for you were captivated at once by the very sight of them. In like manner many and many have only received one beam of light from the Holy Spirit, and have thereby seen who Jesus was, and they have at once said of him, "Thou hast ravished my heart with one look of thine eyes," and so it has been that all their life long they have loved their Lord. Now, the praise is suggestive still further. "Is Christ altogether lovely? Then do I love him? As a child of God, do I love him as much as I ought? I do love him. Yes, blessed be his name, I do love him. But what a poor, cold, chill love it is. How few are the sacrifices I make for him. How few are the offerings that I present to him. How little is the fellowship that I maintain with him." Brother, is there a rival in your heart? Do you allow anyone to come in between you and the "altogether lovely." If so, chase out the intruder. Christ must have all your heart, and let me tell you the more we love him the more bliss we shall have. A soul that is altogether given up to the love of Christ lives above care and sorrow. It has care and sorrow, but the love of Christ kills all the bitterness by its inexpressible sweetness. I cannot tell you how near a man may live to heaven, but I am persuaded that a very large proportion of the bliss of heaven may be enjoyed before we come there. There is one conduit pipe through which heavenly joy will flow, and if you draw from it you may have as much as you will. "Abide in me" says Christ; and if you do abide in his love you shall have his joy fulfilled in yourselves that your joy may be full. You will have more capacious vessels in heaven, but even now the little vessel that you have can be filled up to the brim by knowing the inexpressible loveliness of Jesus and surrendering your hearts to it.

Oh that I could rise to something better than myself. I often feel like a chick in the egg; I am picking my way out, and I cannot get clear of my prison. Fain would I chip the shell, come forth to freedom, develop wings, and soar heavenward, singing on the road. Would God that were our portion. If anything can help us to get out of the shell, and to begin to rise and sing, it must be a full and clear perception that Jesus is altogether lovely. Come, let us be married to him afresh to-night. Come, believing hearts, yield again to his charms; again surrender yourselves to the supremacy of his affection. Let us have the love of our espousals renewed. As you come to his table bethink you of the lips of Christ, of which the spouse had been speaking before she uttered my text,—"His mouth is most sweet." There are three things about Christ's mouth that are very sweet. The first is his word: you have heart that. The second is his breath. Come, Holy Spirit, make thy people feel that. And the third is his kiss. May every believing soul have that sweet token of his eternal love.

Forgive my ramblings. May God bless to all his people the word that has been spoken. May some that never knew my Master ask to know him to-night. Go home and seek him. Read the word to find him. Cry to him in prayer and he will be found of you. He is so lovely that I should not live without loving him; and I shall deeply regret if any one of you shall spend another four-and-twenty hours without having had a sight of his divine face by faith. Amen.

50. Altogether Lovely (SS 5:16)

July 23rd, 1871

"Yea, he is altogether lovely."—Song of Solomon 5:16.

WHEN THE OLD Puritan minister had delivered his discourse, and dwelt upon firstly, and secondly, and thirdly, and perhaps upon twenty-fifthly, before he sat down he usually gave a comprehensive summary of all that he had spoken. Every one who carefully noted the summary would carry away the essence of the sermon. The summary was always looked upon by the Puritan hearer as one of the most valuable helps to memory, and consequently a most important part of the discourse. In these five words the spouse here gives you her summary. She had delivered a tenfold discourse concerning her Lord; she had described in detail all his various beauties, and when she had surveyed him from head to foot, she gathered up all her commendations in this sentence: "Yea, he is altogether lovely." Remember these words, and know their meaning, and you possess the quintessence of the spouse's portion of the Song of Songs. Now, as in this allegorical song, the bride sums up her witness in these words, so may I say that all the patriarchs, all the prophets, all the apostles, all the confessors, yea, and the entire body of the church have left us no other testimony. They all spoke of Christ, and they all commended him. Whatever the type, or symbol, or obscure oracle, or open word in which they bore witness, that witness all amounted to this: "Yea, He is altogether lovely." Yes, and I will add, that since the canon of inspiration has closed, the testimony of all saints, on earth and in heaven, has continued to confirm the declaration made of old. The verdict of each particular saint and of the whole elect host as a body, still is this, "Yea, he is altogether lovely." From the sighs and the songs which mingle on the dying beds of saints, I hear this note supreme above all others, "He is altogether lovely;" and from the songs unmingled with groans, which perpetually peal forth from immortal tongues before the presence of the Most High, I hear this one master note. "Yea, he is altogether lovely." If the whole church desired to say with the apostle, "Now of the things which we have spoken this is the sum," she need not wait for a brief and comprehensive summary, for it lies before her in this golden sentence, "Yea, he is altogether lovely."

Looking at my text in this light I felt much humbling of spirit, and I hesitated to preach upon it, for I saith in my heart, "It is high, I cannot attain unto it." These deep texts show us the shortness of our plumb-line; these ocean verses are so exceeding broad that our skiffs are apt to be driven far out of sight of land where our timid spirits tremble to spread the sail. Then I comforted myself by the thought that though I could not comprehend this text in a measure, nor weigh its mountains in scales, or its hills in a balance, yet it was all mine own, by the gift of divine grace, and therefore I need not fear to enter upon the meditation of it. If I cannot grasp the ocean in my span, yet may I bathe therein with sweet content; if I cannot describe the king in his beauty, yet may I gaze upon him, since the old proverb saith, "A beggar may look at a prince." Though I pretend not so to preach from such a heavenly word as that before us, as to spread before you all its marrow and fatness, yet may I gather up a few crumbs which fall from its table. Poor men are glad of crumbs, and crumbs from such a feast are better than loaves from the tables of the world. Better to have a glimpse of Jesus, than to see all the glory of the earth all the days of our life. If we fail on this subject we may do better than if we succeeded upon another; so we will pluck up courage, seek divine help, and draw near to this wondrous text, with our shoes from off our feet like Moses when he saw the bush aglow with God.

This verse has been translated in another way: "He is all desires;" and so indeed Jesus is. He was the desire of the ancients, he is the desire of all nations still. To his own people he is their all in all; they are complete in him; they are filled out of his fullness.

"All our capacious powers can wish,

In him doth richly meet."

He is the delight of his servants, and fills their expectations to the full. But we will not dispute about translations, for, after all, with such a text, so full of unutterable spiritual sweetness, every man must be his own translator, and into his own soul must the power of the message come, by the enforcement of the Holy Ghost. Such a test as this is very like the manna which fell in the wilderness, of which the rabbis say it tasted after each man's liking. If the flavour in a man's mouth was very sweetness, the angel's food which fell around the camp was luscious as any dainty he had conceived; whatever he might be, the manna was to him as he was. So shall this text be. To you with low ideas of Christ the words shall but glide over your ears, and be meaningless; but if your spirit be ravished with the precious love of Jesus there shall be songs of angels, and more than that, the voice of God's own Spirit to your soul in this short sentence, "Yea, he is altogether lovely."

I am an engraver this morning, and I seek somewhat whereon I may engrave this heavenly line. Shall I take unto me ivory or silver? Shall I borrow crystal or gold? These are too common to bear this unique inscription: I put them all aside. Shall I spell my text in gems, with an emerald, a sapphire, a ruby, a diamond, or a pearl for each single letter? Nay, these are poor perishable things: we put them all away. I want an immortal spirit to be the tablet for my writing; nay, I must lay aside my graving tool, and ask the Spirit of God to take it: I want a heart prepared of the Holy Ghost, upon whose fleshy tablets there shall be written this morning no other sentence than this, and this shall suffice for a right royal motto to adorn it well: "Yea, he is altogether lovely." Spirit of God, find out the prepared heart, and with thy sacred hand write in eternal characters the love of Christ, and all his inimitable perfections.

In handling our text this morning we shall note three points of character, and then we shall show three uses to which we may profitably turn it.

I. We shall consider THREE POINTS OF CHARACTER which are very noticeable in these words, and the first which suggests itself is this: the words are evidently uttered by one who is under the influence of overwhelming emotion. The words are rather a veil to the heart than a glass through which we see its emotions. The sentence labors to express the inexpressible; it pants to utter the unutterable. The person writing these words evidently feels a great deal more than any language can possibly convey to us. The spouse begins somewhat calmly in her description: "My beloved is white and ruddy." She proceeds with due order, commencing at the head, and proceeding with the divers parts of the person of the Beloved but she warms, she glows, she flames, and at last the heat which had for awhile been repressed is like fire within her bones, and she bursts forth in flaming words. Here is the live coal from off the altar of her heart: "Yea, he is altogether lovely." It is the utterance of a soul that is altogether overcome with admiration, and therefore feels that in attempting to describe the Well-beloved, it has undertaken a task beyond its power. Lost in adoring wonder, the gracious mind desists from description, and cries with rapture, "Yea, he is altogether lovely." It has often been thus with true saints; they have felt the love of Jesus to be overpowering and inebriating. Believers are not always cool and calm in their thoughts towards their Lord: there are seasons with them when they pass into a state of rapture, their hearts burn within them, they are in ecstacy, they mount up with wings as eagles, their souls become like the chariots of Amminadib, they feel what they could not tell, they experience what they could not express though the tongues of men and of angels were perfectly at their command. Favored believers are altogether enraptured with the sight they have of their all-beauteous Lord. It is to be feared that such raptures are not frequent with all Christians, though I should gravely question his saintship, who has never experienced any degree of holy rapture: but there are some saints to whom a state of overwhelming adoration of their Lord has been by no means an unusual thing. Communion with Jesus has not only entranced them now and then, but it has perfumed all their life with holiness; and if it has not caused their faces literally to shine like the face of Moses, it has made the spiritual glory to flash from their countenances, and elevated them among their fellow Christians to be leaders of the host of God, whereat others have admired and wondered. Peradventure, I speak to children of God who know very little of what I mean by the overwhelming emotions created by a sight of our Lord; they have not so seen the Lord as to have felt their souls melting within them while the Beloved spake with them; to such I shall speak with sorrowful sympathy, being, alas! too much like unto them, but my prayer shall go up all the while, "Lord, reveal thyself to us, that we also may be compelled to say, 'Yea, he is altogether lovely.' Show us thy hands and thy side till we exclaim with Thomas, 'My Lord and my God.'"

Shall I tell you why it is, my brethren, that many of you but seldom enjoy the exceeding bliss of Jesus' presence? The cause may lie partly in what is, alas! too common among Christians, a great degree of ignorance of the person of the Lord Jesus. Every soul that sees Jesus by faith is saved thereby. If I look to Christ with a bleared eye, that is ever so weak and clouded with tears, and if I only catch a glimpse of him through clouds and mists, yet the sight saves me. But who will remain content with such a poor gleam of his glory as that? Who wishes to see only "through a glass, darkly"? No, let my eyes be cleansed till they become as doves by the rivers of waters, and I can see my Lord as he is seen by his bosom friends, and can sing of those beauties which are the light and crown of heaven itself. If you do but touch the hem of Jesus' garment, you shall be made whole; but will this always satisfy you? Will you not desire to get beyond the hem and beyond the garment, to himself, and to his heart, and there for ever take up your abode? Who desires to be for ever a babe in grace, with a half-awakened dreamy twilight consciousness by the Redeemer? Brethren, be diligent in the school of the cross, therein is enduring wisdom. Study your Savior much. The science of Christ crucified is the most excellent of sciences; and to know him and the power of his resurrection, is to know that which is best worth knowing. Ignorance of Jesus deprives many saints of those divine raptures which carry others out of themselves, therefore let us be among those children of Zion who are taught of the Lord.

Next to this you shall find the want of meditation to be a very serious robber of the wealth of renewed hearts. To believe a thing is, as it were, to see the cool crystal sparkling in the cup; but to meditate upon it is to drink thereof. Reading gathers the clusters, contemplation squeezes forth their generous juice. Meditation is of all things the most soul-fattening when combined with prayer. The spouse had meditated much in this chapter, for otherwise she had not been able to speak in detail concerning her Lord. O saintly hearts, imitate ye her example! Think, my brethren, of our Lord Jesus: he is God, the Eternal, the Infinite, the ever blessed; yet he became man for us—man of the substance of his mother, like ourselves. Meditate upon his spotless character; review the sufferings which he endured on Calvary; follow him into the grave, and from the grave to the resurrection, and from the resurrection up the starry way to his triumphant throne. Let your souls dwell upon each of his offices, as prophet, priest, and king; pore over each one of his characters, and every scriptural title; pause and consider every phase of him, and when you have done this, begin again and yet again. It is good to chew the cud by meditation, then shall the sweetness and fatness of divine truth come to your soul, and you shall burst forth with such rapturous expressions as that of the text, "Yea, he is altogether lovely." The most of you are too busy, you have too much to do in the world; but; what is it all about? Scraping together dust, loading yourselves with thick clay. O that you were busy after the true riches, and could step aside awhile to enrich yourselves in solitude, and make your hearts vigorous by feeding upon the person and work of your ever blessed Lord! You miss a heaven below by a too eager pursuit of earth. You cannot know these joyful raptures if meditation be pushed into a corner.

Another reason why little of the Lord's beauty is discerned, is the low state of the spiritual life in many a Christian. Many a believer is just alive and no more. Do you not know such starveling souls? May you not be one such yourself! His eyes are not delighted with the beauties of Christ, he is purblind, and cannot see afar off; he walks not with Jesus in the garden of pomegranates, he is too feeble to rise from the couch of weakness; he cannot feed upon Christ, his appetite is gone—sure sign of terrible decline. For him there are no climbings to the top of Amana, no leaping for joy in the temple, no dancing before the ark with David; no, if he be but carried to the feet of Jesus in an ambulance as a sick man borne of four, it is as much as he has yet received. To be strong in the Lord, and in the power of his might, to have the wings of eagles with which to mount above the clouds of earth, to this many are strangers. But beloved, there are noble spirits and better taught, who know something of the life of heaven even while here below. The Lord strengthen us with grace in our inner man, and then shall we drink deeper draughts of the wines on the lees well refined, and then also our eyes being open, we shall see Jesus more clearly, and bear fuller witness that he is "fairer than the children of men."

I am afraid that the visits of Christ to our souls have been disesteemed, and the loss of those visits has not caused us corresponding sorrow. We did not sufficiently delight in the beauty of the Bridegroom when he did come to us; when our hearts were somewhat lifted up with his love we grew cold and idle and then he withdrew his conscious presence; but, alas! we were not grieved, but we wickedly tried to live without him. It is wretched work for a believer to try and live without his Savior. Perhaps, dear brethren, some of you have tried it until at last you have almost succeeded. You were wont to mourn like doves if you had no word from your Master in the morning, and without a love-token before you went to rest you tossed uneasily upon your bed; but now you are carnal and worldly, and careless, and quite content to have it so. Jesus hides his face, the sun is set, and yet it is not night with you. O may God be pleased to arouse you from this lethargy, and make you mourn your sad estate! Even if an affliction should be needful to bring you back from your backsliding it would be a cheap price to pay. Awake, O north wind, with all thy cutting force, if thy bleak breath may but stir the lethargic heart! May the Lord grant us grace so to love Christ that if we have not our fill of him, we may be ready to die with hungering and thirsting after him. May we never be able to find a place to build our nest upon while our wing wanders away from the tree of life. Like the dove of Noah, may we drop into the water and be drowned sooner than find rest for the sole of our foot except upon the ark, Christ Jesus, our Savior.

Beloved, if none of these suggestions should hit the mark, and reveal the cause why so little is known of rapturous love to Christ, let me suggest another. Very often professors' hearts are vain and frivolous; they are taken up during the week with their business. This might plead some excuse; but when they have little spaces and intervals these are filled up with very vanity. Now, if the soul has come to look at the mere trifles of this world as all-important, is it any marvel that it should be unable to perceive the exceeding preciousness of Christ Jesus? Who will care for the wheat when he dotes on the chaff? And with this it will often happen that the professor's mind has grown proud as well as vain; he does not remember his natural poverty and meanness, and consequently does not value the riches of Christ Jesus. He has come to think himself an established, experienced Christian; he fancies that he is not like those foolish beginners who are so volatile and so readily led astray; he has acquired the wisdom of years and the stability of experience. O soul, if thou art great, Christ will be little; thou canst never see him on the throne until thou hast been on the dunghill thyself. If thou be anything, so much the less is Christ; for if he be all in all, then there is no room for anything else and if thou be something, thou hast stolen just so much from the glory of thy Lord Jesus. Lie low in the dust, it is the place for thee.

"The more thy glories strike my eyes,

The humbler I shall lie."

The humbler I am in myself, the more shall I be capable of seeing the enchanting beauties of Christ.

Let me just say these two or three words. I believe those are the happiest saints who are most overwhelmed with a sense of the greatness, goodness, and preciousness of Christ. I believe these to be the most useful saints, also, and to be in the Christian church as a tower of strength. I pray that you and I, walking with God by faith, may nevertheless often have our festival days, our notable seasons, when he shall specially bless us with the kisses of his love, and we shall drink larger draughts of his love, which is better than wine. Oh! to be carried right away with the divine manifestation of the chief among ten thousand, so that our souls shall cry out in rapture, "Yea, he is altogether lovely." This is one characteristic of the text: may it be transferred to us.

2. A second is this, and very manifest it is upon the surface of the verse—here is undivided affection. "He is altogether lovely." Note that these words have a world of meaning in them, but chiefly they tell us this, that Jesus is to the true saint the only lovely one in the world. "He is altogether lovely;" then there is no loveliness anywhere else. It is as though the spouse felt that Christ had engrossed all the beauty and all the loveworthiness in the entire universe. Who among us will say that she erred? Is not Jesus worthy of all the admiration and love of all intelligent beings? But may we not love our friends and kinsfolk? Ay but in him, and in subservience to him; so, and so only, is it safe to love them. Did not our Lord himself say, "If any man love father or mother more than me, he is not worthy of me"? Yea, and in another place he put it more strongly still, for he said, "Except a man hate father and mother," or love them not at all in comparison with me, "he is not worthy of me." Except these are put on a lower stage than Jesus is we cannot be his disciples. Christ must be monarch in the breast; our dear ones may sit at his footstool, and we may love them for his sake, but he alone must fill the throne of our hearts. I may see excellences in my Christian brethren, but I must not forget that there would be none in them if they were not derived from him; that their loveliness is only a part of his loveliness, for he wrought it in them by his own Spirit. I am to acknowledge that Jesus is the monopoliser of all loveliness, the engrosser of all that is admirable in the entire universe; and I am, therefore, to give him all my love, for "he is altogether lovely."

Our text means, again, that in Jesus loveliness of all kinds is to be found. If there be anything that is worthy of the love of an immortal spirit, it is to be seen in abundance in the Lord Jesus. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, all can be found without measure in Christ Jesus. As all the rivers meet in the sea, so all beauties unite in the Redeemer. Take the character of any gracious man, and you shall find a measure of loveliness, but it has its bounds and its mixtures. Peter has many virtues, but he has not a few failings. John, too, excels, but in certain points he is deficient; but herein our Lord transcends all his saints, for all human virtues, all divine, are harmoniously blended in him. He is not this flower or that, but he is the Paradise of perfection. He is not a star here or a constellation there, he is the whole heaven of stars, nay, he is the heaven of heavens; he is all that is fair and lovely condensed in one.

When the text says again that Jesus "is altogether lovely," it declares that he is lovely in all views of him. It generally happens that to the noblest building there is an unhappy point of view from which the architecture appears at a disadvantage; the choicest piece of workmanship may not be equally complete in all directions; the best human character is deformed by one flaw, if not with more; but with our Lord all is lovely, regard him as you will. You shall contemplate him from all points, and only find new confirmation of the statement that "he is altogether lovely." As the everlasting God before the world was made, angels loved him and adored; as the babe at Bethlehem or as the man at Bethany; as walking the sea or as nailed to the cross; in his grave, dead, and buried, or on his throne triumphant; rising as forerunner, or descending a second time to judge the world in righteousness; in his shame, despised and spit upon, or in his glory, adored and beloved; with the thorns about his brow and the nails piercing his hands, or with the keys of death and hell swinging at his girdle; view him as you will, and where you will, and when you will, "he is altogether lovely." Under all aspects, and in all offices and in relations, at all times and all seasons, under all circumstances and conditions, anywhere, everywhere, "he is altogether lovely."

Nor is he in any degree unlovely; the commendation forbids the idea it he be "altogether lovely," where could you find room for deformity? When Apelles painted Alexander, he laid the monarch's finger on an unsightly scar; but there are no scars to conceal when you pourtray the countenance of Immanuel. We say of our country—and who among us will not say it?—"With all her faults we love her still;" but we love Jesus, and find no strain put upon our heart, for trace of fault he has none. There is no need of apologies for Jesus, no excuses are required for him. But what is that I see upon his shoulder? It is a hard rough cross; and if I follow him I must carry that cross for his sake. Is not that cross unsightly? Oh, no! he is altogether lovely, cross and all. Whatever it may involve to be a Christian, we count even the reproach of Christ to be greater riches than the treasures of Egypt. The world will honor a half Christ, but a whole Christ it will not acknowledge. The bat's-eyed Socinian saith, "I admire the man Christ, but I will not adore Jesus the God." To him the eternal word is but half lovely, if lovely at all. Some will have Christ the exemplar, but they will not accept him as the vicarious sacrifice for sin, the substitute for sinners. Many will have Christ in silver slippers—my lord archbishop's religion—but they would not listen to the gospel from a poor gracious Methodist, or think it worth their while to join the unlettered throng whose devout songs rise from the village green. Alas! how much we see of crosses of gold and ivory, but how little do men love the lowly cross of Jesus! Brethren, we think Jesus "altogether lovely" even in poverty, or when hanging naked on the cross, deserted and condemned. We see unspeakable beauty in Jesus in the grave, all fair with the pallor of death. Jesus bruised as to his heel by the old serpent is yet comely. His love to us makes him evermore "white and ruddy" to our eye. We adore him anywhere and everywhere, and in any place, for we know that this same Christ whose heel is bruised breaks also the serpent's head, and he who was naked for our sakes, is now arrayed in glory. We know that the despised and rejected is also King of kings, and Lord of lords, the "Wonderful, Counsellor, The Mighty God, The Everlasting Father. The Prince of Peace." "Yea, he is altogether lovely." There are no flaws in him.

The text intends us to know that Jesus is lovely in the highest degree: not lovely positively and then failing comparatively, but lovely superlatively, in the highest possible sense. But I leave this for your hearts to enlarge upon. I will close this point by saying, every child of God acknowledges that Christ Jesus is lovely altogether to the whole of himself. He is lovely to my judgment; but many things are so, and yet are not lovely to my affections; I know them to be right, and yet they are not pleasant: but Jesus is as lovely to my heart as to my head, as dear as he is good. He is lovely to my hopes: are they not all in him? Is not this my expectation—to see him as he is? But he is lovely to my memory too: did he not pluck me out of the net? Lovely to all my powers and all my passions, my faculties and feelings. As David puts it, "My heart and my flesh crieth out for the living God"—the whole of the man seeking after the whole of the Savior; the whole Savior sweet and inexpressibly precious to the man's entire being. May it be so with you and with me. But is it so? Do you not set up idols in your hearts? Men of God, do you not need to take the scourge of small cords, and purge the temple of your souls this morning? Are there not; buyers and sellers where Christ alone ought to be? Oh, to love him wholly, and to love him only, so that we have no eyes for other beauty, no heart for other loveliness since he fills our souls, and is to us "altogether lovely."

3. The third characteristic of the text is that to which I desire to draw the most attention, and that is ardent devotion. I called the text a live coal from off the altar and surely it is so. If it should drop into our hearts to set them on a blaze, it would be an unspeakable mercy. Ardent devotion flames from this sentence. It is the language of one who feels that no emotion is too deep when Jesus moves the heart. Do any chide you and say you think too much of your religion? It cannot be, it cannot be. If the zeal of God's house should eat us up until we had no existence except for the Lord's glory, we should not have gone too far. If there be corresponding knowledge to balance it, there cannot be too much of zeal for God. The utterance is that of one whose heart is like a furnace, of which love is the fire. "He is altogether lovely"—it is the exclamation of one who feels that no language is too strong to commend the Lord. The spouse looked through the Hebrew tongue to find an intense expression, and our translators ransacked the English language for a forcible word, and they have put it in the most weighty way—"He is altogether lovely." There is no fear of exaggeration when you speak of Christ; hyperboles are only sober truth when we depict his excellences. We have heard of a portrait painter who owed his popularity to the fact that he never painted truthfully, but always gave a flatteringly touch or two; here is one who would defy his art, for it is impossible to flatter Jesus. Lay on, ye men of eloquence, spare no colors, ye shall never depict him too bravely. Bring forth your harps, ye seraphs; sing aloud, ye blood-washed ones; all your praises fall short of the glory which is due to him.

It is the language of one who feels that no service would be too great to render to the Lord. I wish we felt as the apostles and martyrs and holy men of old did, that Jesus Christ ought to be served at the highest and richest rate. We do little, very little: what if I had said we do next to nothing for our dear Lord and Master nowadays? The love of Christ doth not constrain us as it should. But those of old bore poverty and dared reproach, marched weary leagues, passed tempestuous seas, bore perils of robbers and of cruel men, to plant the cross in lands where as yet Jesus was not known; labors that nowadays could not be expected of men, were performed as daily matters of commonplace by the Christians of the earliest times. Is Christ less lovely, or is his church less loyal? Would God she estimated him at his right rate, for then she would return to her former mode of service. Brethren, we want to feel, and we shall feel if this text is deeply engraven on our hearts, that no gift is too great for Christ, though we give him all we have, and consecrate to him all our time and ability, and sacrifice our very lives to him. No suffering is too great to bear for the sake of the Crucified, and it is a great joy to be reproached for Christ's sake. "He is altogether lovely." Then, my soul, I charge thee think nothing hard to which he calls thee, nothing sharp which he bids thee endure. As the knight of the olden time consecrated himself to the Crusade, and wore the red cross on his arm, fearing not to meet death at the hands of the Infidel, if he might be thought a soldier of the Lord, so we too would face all foes for Jesus' sake. We want, only refined and purified, and delivered from its earthly grossness, we want the chivalrous spirit once again in the church of God. A new crusade fain would I preach: had I the tongue of such a one as the old hermit to move all Christendom, I would say, "This day Christ, the altogether lovely one, is dishonored: can ye endure it? This day idols stand where he should be and men adore them; lovers of Jesus, can ye brook it? This day Juggernaut rides through the streets on his bloody way, this day God's Christ is still unknown to millions, and the precious blood cleanses not the nations, how long will ye have it so? We, in England, with ten thousand Christian hearts, and as many tongues endowed with eloquence, and purses weighted with gold, shall we refuse our gifts, withhold our witness, and suffer the Lord to be dishonored? The church is doing next to nothing for her great Lord, she falls short both of her duty and of the grim need of a perishing world. O for a flash of the celestial fire! Oh, when shall the Spirit's energy visit us again! When shall men put down their selfishness and seek only Christ? When shall they leave their strifes about trifles to rally round his cross! When shall we end the glorification of ourselves, and begin to make him glorious, even to the world's end? God help us in this matter, and kindle in our hearts the old consuming heart-inflaming fire, which shall make men see that Jesus is all in all to us.

II. Thus I have shown you the characteristics of the text, and now I desire to USE IT IN THREE WAYS FOR PRACTICAL PURPOSES. As time flies, we must use it briefly.

The first word is to you, Christians. Here is very sweet instruction. The Lord Jesus "is altogether lovely." Then if I want to be lovely, I must be like him, and the model for me as a Christian is Christ. Have you ever noticed how badly boys write at the bottom of the pages in their copy-books? There is the copy at the top; and in the first line they look at that; in the second line, they copy their own imitation; in the third line, they copy their imitation of their imitation, and so the writing grows worse and worse as it descends the page. Now, the apostles followed Christ; the first fathers imitated the apostles; the next fathers copied the first fathers, and so the standard of holiness fell dreadfully; and now we are too apt to follow the very lees and dregs of Christianity, and we think if we are about as good as our poor, imperfect ministers or leaders in the church, that we shall do well and deserve praise. But now, my brethren, cover up the mere copies and imitations, and live by the first line. Copy Jesus; "he is altogether lovely;" and if you can write by the first line, you will write by the truest and best model in the world. We want to have Christ's zeal, but we must balance it with his prudence and discretion we must seek to have Christ's love to God, and we must feel his love to men, his forgiveness of injury, his gentleness of speech, his incorruptible truthfulness, his meekness and lowliness, his utter unselfishness, his entire consecration to his Father's business. O that we had all this, for depend upon it whatever other pattern we select, we have made a mistake; we are not following the true classic model of the Christian artist. Our master model is the "altogether lovely" one. How sweet it is to think of our Lord in the double aspect as our exemplar and our Savior! The laver which stood in the temple was made of brass: in this the priests washed their feet whenever they offered sacrifices; so does Christ purify us from sin; but the tradition is that this laver was made of very bright brass, and acted as a mirror, so that as often as the priests came to it they could see their own spots in it. Oh, when I come to my Lord Jesus, not only do I get rid of my sins as to their guilt, but I see my spots in the light of his perfect character, and I am humbled and taught to follow after holiness.

The second use to which we would put the verse is this, here is a very gentle rebuke to some of you. Though very gentle, I beseech you to let it sink deep into your hearts. You do not see the lowliness of Christ, yet "he is altogether lovely." Now, I will not say one hard word! but I will tell you sorrowfully what pitiable creatures you are. I hear enchanting music, which seems more a thing of heaven than of earth: it is one of Handel's half-inspired oratorios. Yonder sits a man, who says, "I hear nothing to commend." He has not the power to perceive the linked sweetnesses, the delicious harmonies of sounds. Do you blame him? No, but you who have an ear for music, say, "How I pity him: he misses half the joy of life!" Here, again, is a glorious landscape, hills and valleys, and flowing rivers, expansive lakes and undulating meadows. I bring to the point of view a friend, whom I would gratify, and I say to him, "Is not that a charming scene?" Turning his head to me, he says, "I see nothing." I perceive that he cannot enjoy what is so delightful to me; he has some little sight, but he sees only what is very near, and he is blind to all beyond. Now, do I blame him? Or if he proceed to argue with me, and say, "You are very foolish to be so enthusiastic about a non-existent landscape, it is merely your excitement," shall I argue with him? Shall I be angry until him? No, but I shed a tear, and whisper to myself, "Great are the losses of the blind." Now, you who have never heard music in the name of Jesus, you are to be greatly pitied, for your loss is heavy. You who never saw beauty in Jesus, and who never will for ever, you need all our tears. It is hell enough not to love Christ! It is the lowest abyss of Tartarus, and its fiercest flame, not to be enamoured of the Christ of God. There is no heaven that is more heaven than to love Christ and to be like him, and there is no hell that is more hell than to be unlike Christ and not to want to be like him, but even to be averse to the infinite perfections of the "altogether lovely." The Lord open those blind eyes of yours, and unstop those deaf ears, and give you the new and spiritual life, and then will you join in saying, "Yea, he is altogether lovely."

The last use of the text is, that of tender attractiveness. "Yea, he is altogether lovely." Where are you this morning, you who are convinced of sin and want a Savior, where have you crept to? Are you hidden away where my eyes cannot reach you? At any rate, let this sweet thought reach you. You need not be afraid to come to Jesus, for "he is altogether lovely." It does not say he is altogether terrible—that is your misconception of him; it does not say he is somewhat lovely, and sometimes willing to receive a certain sort of sinner; but "he is altogether lovely," and therefore he is always ready to welcome to himself the vilest of the vile. Think of his name. It is Jesus, the Savior. Is not this lovely? Think of his work. He is come to seek and to save that which was lost. This is his occupation. Is not that lovely? Think of what he has done. He hath redeemed our souls with blood. Is not that lovely? Think of what he is doing. He is pleading before the throne of God for sinners. Think of what he is giving at this moment—he is exalted on high to give repentance and remission of sins. Is not this lovely? Under every aspect Christ Jesus is attractive to sinners who need him. Come, then, come and welcome, there is nothing to keep you away, there is everything to bid you come. May this very Sabbath day in which I have preached Christ, and lifted him up, be the day in which you shall be drawn to him, never again to leave him, but to be his for ever and for ever. Amen.

51. The Church as She Should Be (SS 6:4)

"Thou art beautiful, O my love as Tirzah, comely as Jerusalem, terrible as an army with banners."—Song of Solomon 6:4.

THERE ARE VARIOUS estimates of the Christian church. Some think everything of her; some think nothing of her; and probably neither opinion is worth the breath which utters it. Neither Ritualists, who idolise their church, nor sceptics, who vilify all churches, have any such knowledge of the true spiritual church of Jesus Christ as to be entitled to give an opinion. The king's daughter is all glorious within, with a beauty which they are quite unable to appreciate. What is usually the most correct character which is obtainable of a woman? Shall we be guided by the praises of those neighbors who are on good terms with her, or by the scandal of those who make her the subject of ill-natured gossip? No; the most accurate judgment we are likely to get is that of her husband. Solomon saith in the Proverbs concerning the virtuous woman, "Her husband also riseth up, and he praiseth her." Of that fairest among women, the church of Christ, the same observation may be made. It is to her of small consequence to be judged of man's judgment, but it is her honor and joy to stand well in the love and esteem of her royal spouse, the Prince Emmanuel. Though the words before us are allegorical, and the whole song is crowded with metaphor and parable, yet the teaching is plain enough in this instance; it is evident that the Divine Bridegroom gives his bride a high place in his heart, and to him, whatever she may be to others, she is fair, lovely, comely, beautiful, and in the eyes of his love without a spot. Moreover, even to him there is not only a beauty of a soft and gentle kind in her, but a majesty, a dignity in her holiness, in her earnestness, in her consecration, which makes even him say of her that she is "terrible as an army with banners," "awful as a bannered army." She is every inch a queen: her aspect in the sight of her beloved is majestic. Take, then, the words of our text as an encomium upon Christ's church, pronounced by him who knows her best, and is best able to judge concerning her, and you learn that to his discerning eye she is not weak, dishonorable, and despicable, but bears herself as one of highest rank, consciously, joyously strong in her Lord's strength.

On this occasion let us note, first of all, WHY IT IS THAT THE CHURCH OF GOD IS SAID TO BE AN ARMY WITH BANNERS. That she is an army is true enough, for the church is one, but many; and consists of men who march in order under a common leader, with one design in view and that design a conflict and a victory. She is the church militant here below, and both in suffering and in service she is made to prove that she is in an enemy's country. She is contending for the truth against error, for the light against darkness: till the day break and the shadows flee away, she must maintain her sentinels and kindle her watch fires; for all around her there is cause to guard against the enemy, and to descend the royal treasure of gospel truth against its deadly foes. But why an army with banners? Is not this, first of all, for distinction? How shall we know to which king an army belongs unless we can see the royal standard? In times of war the nationality of troops is often declared by their distinguishing regimentals. The grey coats of the Russians were well known in the Crimea; the white livery of the Austrians was a constant eyesore in bygone days to the natives of Lombardy. No one mistook the Black Brunswickers for French Guards, or our own Hussars for Garibaldians. Quite as effectively armies have been distinguished by the banners which they carried. As the old knights of old were recognised by their plume and helmet, and escutcheon, so an army is known by its standard and the national colors. The tricolor of the French readily marked their troops as they fled before the terrible black and white of the German army. The church of Christ displays its banners for distinction's sake. It desires not to be associated with other armies, or to be mistaken for them, for it is not of this world, and its weapons and its warfare are far other than those of the nations. God forbid that followers of Jesus should be mistaken for political partisans or ambitious adventurers. The church unfurls her ensign to the breeze that all may know whose she is and whom she serves. This is of the utmost importance at this present, when crafty men are endeavoring to palm off their inventions. Every Christian church should know what it believes, and publicly avow what it maintains. It is our duty to make a clear and distinct declaration of our principles, that our members may know to what intent they have come together, and that the world also may know what we mean. Far be it from us to join with the Broad Church cry, and furl the banners upon which our distinctive colors are displaced. We hear on all sides great outcries against creeds. Are these clamours justifiable? It seems to me that when properly analysed most of the protests are not against creeds, but against truth, for every man who believes anything must have a creed, whether he write it down and print it or no; or if there be a man who believes nothing, or anything, or everything by turns, he is not a fit man to be set up as a model. Attacks are often made against creeds because they are a short, handy form by which the Christian mind gives expression to its belief, and those who hate creeds do so because they find them to be weapons as inconvenient, as bayonets in the hands of British soldiers have been to our enemies. They are weapons so destructive to theology that it protests against them. For this reason let us be slow to part with them. Let us day hold of God's truth with iron grip, and never let it go. After all, there is a Protestantism still worth contending for; there is a Calvinism still worth proclaiming, and a gospel worth dying for. There is a Christianity distinctive and distinguished from Ritualism, Rationalism, and Legalism, and let us make it known that we believe in it. Up with your banners, soldiers of the cross! This is not the time to be frightened by the cries against conscientious convictions, which are nowadays nicknamed sectarianism and bigotry. Believe in your hearts what you profess to believe; proclaim openly and zealously what you know to be the truth. Be not ashamed to say such-and-such things are true, and let men draw the inference that the opposite is false. Whatever the doctrines of the gospel may be to the rest of mankind, let them be your glory and boast. Display your banners, and let those banners be such as the church of old carried. Unfurl the old primitive standard, the all-victorious standard of the cross of Christ. In very deed and truth—in hoc signo vinces—the atonement is the conquering truth. Let others believe as they may, or deny as they will, for you the truth as it is in Jesus is the one thing that has won your heart and made you a soldier of the cross.

Banners were carried, not merely for distinctiveness, but also to serve the purposes of discipline. Hence an army with banners had one banner as a central standard, and then each regiment or battalion displayed its own particular flag. The hosts of God, which so gloriously marched through the wilderness, had their central standard. I suppose it was the very pole upon which Moses lifted up the brazen serpent (at any rate, our brazen serpent is the central ensign of the church); and then, besides that, each tribe of the twelve had its own particular banners, and with these uplifted in the front, the tribes marched in order, so that there was no confusion on the march, and in time of battle there was no difficulty in marshalling the armed men. It was believed by the later Jews that "the standard of the camp of Judah represented a lion; that of Reuben, a man; that of Joseph, an ox; and that of Dan, an eagle. The Targumists, however, believe that the banners were distinguished by their colors, the color for each tribe being analogous to that of the precious stone for that tribe, in the breastplate of the high priest; and that the great standard of each of the four camps combined the three colors of the tribes which composed it." So, brethren, in the church of God there must be discipline—the discipline not only of admission and of dismission in receiving the converts and rejecting the hypocrites, but the discipline of marshalling the troops to the service of Christ in the holy war in which we are engaged. Every soldier should have his orders, every officer his troop, every troop its fixed place in the army, and the whole army a regularity such as is prescribed in the rule, "Let all things be done decently and in order." As in the ranks each man has his place, and each rank has its particular phase in the battalion, so in every rightly constituted church each may, each woman, will have, for himself or herself, his or her own particular form of service, and each form of service will link in with every other, and the whole combined will constitute a force which cannot be broken. A church is not a load of bricks, remember: it is a house builded together. A church is not a bundle of cuttings in the gardener's hand: it is a vine, of which we are the branches. The true church is an organised whole; and life, true spiritual life, wherever it is paramount in the church, without rules and rubrics, is quite sure to create order and arrangement. Order without life reminds us of the rows of graves in a cemetery, all numbered and entered in the register: order with life reminds us of the long lines of fruit trees in Italy, festooned with fruitful vines. Sunday-school teachers, bear ye the banner of the folded lamb; sick visitors, follow the ensign of the open hand; preachers, rally to the token of the uplifted brazen serpent; and all of you, according to your sacred calling, gather to the name of Jesus, armed for the war.

An army with banners may be also taken to represent activity. When an army holds up its colors the fight is over. Little is being done in military, circles when the banners are put away; the troops are on furlough, or are resting in barracks. An army with banners is exercising, or marching, or fighting; probably it is in the middle of a campaign, it is marshalled for offense and defense, and there will be rough work before long. It is to be feared that some churches have hung up their flags to rot in state, or have encased them in dull propriety. They do not fool; to do great things, or to see great things. They do not expect many conversions; if many did happen, they would be alarmed and suspicious. They do not expect their pastor's ministry to be with power; and if it were attended with manifest effect they would be greatly disturbed, and perhaps would complain that he created too much excitement. The worst of it is, that do-nothing churches are usually very jealous lest any should encroach on their domain. Our churches sometime ago appeared to imagine that a whole district of this teeming city belonged to them to cultivate or neglect, as their monopolising decree might be. If anybody attempted to raise a new interest, or even to build a preaching station, within half a mile of them, they resented it as a most pernicious poachings upon their manor. They did nothing themselves, and were very much afraid lest anybody should supplant them. Like the lawyers of old, who took away the key of knowledge, they entered not in themselves, and them that were entering in they hindered. That day, it is to be hoped, has gone once for all; yet too much of the old spirit lingers in certain quarters. It is high time that each church should feel that if it does not work, the sole reason for its existence is gone. The reason for a church being a church dies its mutual edification and in the conversion of sinners; and if these two ends are not really answered by a church, it is a mere name, a hindrance, an evil, a nuisance; like the salt which has lost its savor, it is neither fit for the land nor yet for the dunghill. May we all in our church fellowship be active in the energy of the Spirit of God. May none of us be dead members of the living body, mere impediments to the royal host, baggage to be dragged rather than warriors pushing on the war. May we, every one of us, be soldiers filled with vigor to the fullness of our manhood, by the eternal power of the Holy Spirit; and may we be resolved that any portion of the church which does not uplift its banner of service shall not long number us among its adherents. Be it ours to determine that whether others will or will not serve God and extend the kingdom of his dear Son, we will, in his name and strength, contend even to the death. Unsheath our swords, ye soldiers of the cross; arise from your slumbers, ye careless ones, gird on your swords and prepare for the war. The Lord has redeemed you by his blood, not that you might sleep, but that you might fight for the glory of his name.

Does not the description, "an army with banners," imply a degree of confidence? It is not an army retiring from the foe, and willing enough to hide its colors to complete its escape. An army that is afraid to venture out into the open, keeps its banners out of the gleam of the sun. Banners uplifted are the sign of a fearlessness which rather courts than declines the conflict. Ho! warriors of the cross, unfurl the gospel's ancient standard to the breeze; we will teach the foeman what strength there is in hands and hearts that rally to the Christ of God. Up with the standard, ye brave men at arms; let all eyes see it; and it the foemen glare like lions on it, we "will call upon the Lion of the tribe of Judah to lead the van, and we will follow with his word like a two-edged sword in our hands:—

"Stand up! stand up for Jesus!

Ye soldiers of the cross!

Lift high hits royal banner;

It must not suffer loss:

From victory unto victory

His army shall he lead

Till every foe is vanquished

And Christ is Lord indeed."

We cannot place too much reliance in the gospel; our weakness is that we are so diffident and so apt to look somewhere else for strength. We do not believe in the gospel as to its power over the sons of men as we should believe in it. Too often we preach it with a coward's voice. Have I not heard sermons commencing with abject apologies for the preacher's daring to open his mouth; apologies for his youth, for his assertions, for his venturing to intrude upon men's consciences, and I know not what else? Can God own ambassadors of this cowardly cringing breed, who mistake fear of men for humility! Will our Captain honor such carpet-knights, who apologise for bearing arms? I have heard that of old the ambassadors of Holland, and some other states, when introduced to his celestial majesty, the brother of the son and cousin of the moon, the Emperor of China, were expected to come crawling on their hands and knees up to the throne; but when our ambassadors went to that flowery land, they declined to pay such humiliating homage to his impertinent majesty, and informed him that they would stand upright in his presence, as free men should do, or else they would decline all dealings with him, and in all probability his majesty would hear from a cannon's mouth far less gentle notes than he would care for. Even thus, though we may well humble ourselves as men, yet as ambassadors of God we cannot crouch to the sons of men, to ask them what message would suite them best. It must not, shall not, be that we shall smoothe our tongues and tone our doctrines to the taste of the age. The gospel that we preach, although the worldly wise man despises it, in God's gospel for all that. "Ah," says he, "there is nothing in it: science has overthrown it." "And," says another, "this gospel is but so much platitude; we have heard it over and over again." Ah, sir, and though it be platitude to you, and you decree it to be contemptible, you shall hear it or nothing else from us; "for it is the power of God, and the wisdom of God." In its simplicity lies its majesty and its power. "We are not ashamed of the gospel of Christ. "God forbid that we should glory, save in the cross of our Lord Jesus Christ." We will proclaim it again with confidence; We will bring forth once more the selfsame truth as of old; and as the barley loaf smote the tent of Midian, so that it lay along, so shall the gospel overturn its adversaries. The broken pitcher, and the flaming torches, and the old war cry, "The sword of the Lord, and of Gideon" shall yet fill the foeman with dismay. Let us but be bold for Jesus, and we shall see what his arm can do. The gospel is the voice of the eternal God, and has in it the same power as that which brought the world out of nothing, and which shall raise the dead from their graves at the coming of the Son of Man. The gospel, the word of God, can no more return to him void than can the snow go back to heaven, or the rain-drops climb again the path by which they descended from the clouds. Have faith in God's word, faith in the presence of the Holy Ghost, faith in the reigning Savior, faith in the fulfillment of the everlasting purposes, and you will be full of confidence, and like an army with banners.

Once more, an army with banners may signify the constancy and perseverance in holding the truth. We see before us not an army that has lost its banners, that has suffered its colors to be rent away from it, but an army which bears aloft its ancient standard and swears by it still. Let us be very earnest to maintain the faith once delivered to the saints. Let us not give up this doctrine or that, at the dictates of policy or fashion; but whatsoever Jesus saith unto us, let us receive it as the word of life. Great injury may be done to a church ere it knows it, if it shall tolerate error here and there; for false doctrine, like the little leaven, soon leavens the whole lump. If the church be taught of the Spirit to know the voice of the Good Shepherd, a stranger it will not follow; for it knows not the voice of strangers. This is part of the education which Christ gives to his people: "All thy people shall be taught of the Lord." They shall know the truth, and the truth shall make them free. May we, as a church, hold fast the things which we have learned and have been taught of God; and may we be preserved from the philosophies and refinings of these last days. If we give up the things which are verily believed among us we shall lose our pourer, and the enemy alone will be pleased; but if we maintain them, the maintenance of the old faith, by the Spirit of God, shall make us strong in the Lord and in the power of his might. Wrap the colors round you, ye standard bearers, in the day of danger, and die sooner than give them up. Life is little compared with God's loving-kindness, and that is the sure heritage of the brave defender of the faith. Thus resolute for truth, the church becomes an army with banners.

II. Secondly, the church is said to be TERRIBLE. To whom is she terrible? She should be amiable, and she is. May God grant that our church may never be terrible to young converts by moroseness and uncharitableness. Whenever I hear of candidates being alarmed at coming before our elders, or seeing the pastor, or making confession of faith before the church, I wish I could say to them: "Dismiss your fears, beloved ones; we shall be glad to see you, and you will find your fellowship with us a pleasure rather than a trial." So far from wishing to repel you, if you really do love the Savior, we shall be glad enough to welcome you. If we cannot see in you the evidence of a great change, we shall kindly point out to you our fears, and shall be thrice happy to point you to the Savior; but be sure of this, if you have really believed in Jesus, you shall not find the church terrible to you. Harsh judgments are contrary to the spirit of Christ and the nature of the gospel; where they are the rule, the church is despicable rather than terrible. Bigotry and uncharitableness are indications of weakness, not of strength.

To what and to whom is the church terrible? I answer, first, in a certain sense she is terrible to all ungodly men. A true church in her holiness and testimony is very terrible to sinners. The ungodly care not a rush about a mock church, nor about sham Christians; but a really earnest Christian makes the ungodly abashed. We have known some who could not use the foul language which they were accustomed to when they were in the presence of godly men and women, though these persons had no authority or position or rank. Even in the most ribald company, when a Christian of known consistency of character has wisely spoken the word of reproof, a solemn abashment comes over the majority of those present; their consciences have borne witness against them, and they have felt how awful goodness is. Not that we are ever to try and impress others with any dread of us; such an attempt would be ridiculed, and end in deserved failure; but the influence which we would describe flows naturally out of a godly light. Majesty of character never lies in affectation of demeanor, but in solidity of virtue. If there be real goodness in us—if we really, fervently, zealously love the right, and hate the evil—the outflow of our life almost without a word will judge the ungodly—and condemn them in their heart of hearts. Holy living is the weightiest condemnation of sin. We have heard of an ungodly son who could not bear to dive in the house where his departed father had in his lifetime so devoutly prayed; every room, and every piece of furniture reproved him for forsaking his father's God. We have read of others who were wont to dread the sight of certain godly men whose holy lives held them more in check than the laws of the land. The bad part of this is that the terror of the ungodly suggests to them an unhallowed retort upon their reprovers, and becomes the root out of which springs persecution. Those whom the ungodly fear because they condemn them by their character, they try to put out of the world if they can, or to bespatter them with slander if they cannot smite them with the hand of cruelty. The martyrdom of saints is the result of the darkness hating the light, because the light makes manifest its evil deeds. There will be always in proportion to the real holiness, earnestness, and Christ likeness of a church something terrible in it to the perverse generation in which it is placed; it will dread it as it does the all-revealing day of judgment.

So is there something terrible in a living church to all errorists. Just now two armies have encamped against the host of God, opposed to each other, but confederates against the church of God. Ritualism, with its superstition, its priestcraft, its sacramental efficacy, its hatred of the doctrines of grace; and on the other side Rationalism, with its sneering unbelief and absurd speculations. These, like Herod and Pilate, agree in nothing but in opposition to Christ; they have one common dread, although they may not confess it. They do not dread those platform speeches in which they are so furiously denounced at public meetings, nor those philosophical discussions in which they are overthrown by argument; but they hate, but they fear, and therefore abuse and pretend to despise, the prayerful, zealous, plain simple preaching of the truth as it is in Jesus. This is a weapon against which they cannot stand—the weapon of the odd gospel. In the days of Luther it did marvels; it wrought wonders in the days of Whitfield and Wesley: it has often restored the ark of the Lord to our land, and it will again. It has lost none of its ancient power, and therefore is it the terror of the adversaries of Christ.

"Thine aspect's awful majesty

Doth strike thy foes with fear;

As armies do when banners fly,

And martial flags appear.

How does thine armor, glitt'ring bright,

Their frighted spirits quell!

The weapons of thy warlike might

Defy the gates of hell."

Even to Satan himself the church of God is terrible. He might, he thinks, deal with individuals, but when these individuals strengthen each other by mutual converse and prayer, when they are bound to each other in holy love, and make a temple in which Christ dwells, then is Satan hard put to it. O brethren and sisters, it is not every church that is terrible thus, tent it is a church of God in which there is the life of God, and the love of God; a church in which there is the uplifted banner, the banner of the cross, high-held amid those various banners of truthful doctrine and spiritual grace, of which I have just now spoken.

III. We will take a third point; and that is, WHY IS THE CHURCH OF CHRIST TERRIBLE AS AN ARMY WITH BANNERS? Why is it terrible because of its banners? The whole passage seems to say that the church is terrible as an army, but that to the fullest degree she owes her terribleness to her banners. "Terrible as an army with banners." I believe the great banner of the Christian church to be the uplifted Savior. "I, if I be lifted up from the earth, will draw all men unto me." Around him then we gather. "Unto him shall the gathering of the people be." As the brazen serpent in the midst of the camp in the wilderness, so is the Savior lifted high, our banner. The atoning, sacrifice of Christ is the great central standard of all really regenerate men, and this is the main source of dismay to Israel's foes.

But we shall take the thoughts in order. The church herself is terrible, and then terrible because of her banners. Brethren, the army itself is terrible. Why? First, because it consists of elect people. Remember how Haman's wife enquired concerning Mordecai whether he belonged to the seed of the Jews; for if he did, then she foretold that her husband's scheme would prove a failure. "If Mordecai be of the Seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him." Now, the church of God as made up of men and women is nothing more than any other organisation. Look at its exterior, and you see in it few persons of great education and a great many of no education; here and there a wealthy and powerful person, but hundreds who are poor and despised. It does not possess in itself, naturally, the elements of strength, according to ordinary reckoning. Indeed, its own confession is that in itself it is perfect weakness, a flock of sheep among wolves; but here lies its strength, that each of the true members of the church are of the seed royal; they are God's chosen ones, the seed of the woman ordained of old to break the head of Satan and all his serpent seed. They are the weakness of God, but they are stronger than men; he has determined with the things that are not to bring to nought the things that are. As the Canaanites feared the chosen race of Israel because the rumor of them had gone forth among the people, and the terror of Jehovah was upon them; so is it with the hosts of evil. They have dreamed their dreams, as the Midianite did, and valiant men like Gideon can hear them telling it; the barley cake shall fall upon the royal tent of Gideon and smite it till it lies along; the sword of the Lord, and of Gideon, shall rout the foe. The elect shall overcome through the blood of the Lamb, and none shall say them nay. Ye are a royal priesthood, a peculiar people, a chosen generation; and in you the living God will gloriously declare his sovereign grace.

The church, again, consists of a praying people. Now prayer is that which links weakness with infinite strength. A people who can pray can never be overcome, because their reserve forces can never be exhausted. Go into battle, my brother; and if you be vanquished with the strength you have, prayer shall call up another legion. Yea, twenty legions of angels, and the foe shall marvel to see undefeated adversaries still holding the field. If ten thousand saints were burned to-morrow, their dying prayers would make the church rise like a phoenix from her ashes. Who, therefore, can stand against a people whose prayers enlist God in their quarrel? "The Lord of hosts is with us; the God of Jacob is our refuge." We cry unto the Lord, and he heareth us; he breaketh through the ranks of the foe; he giveth us triumph in the day of battle: therefore, terrible as an army with banners are those who wield the weapon of all-prayer.

Again, a true church is based upon eternal truth. I need not quote to you the old Latin proverb which says that truth is mighty and must prevail. Truth is, and truth shall be. It alone is substance, and must outlast the lapse of ages. Falsehoods are soon swollen to their perfection of development, like the bubbles with rainbow hues which children blow, but they are dispersed as easily as they are fashioned; they are children of the hour, while truth is the offspring and heir of eternity. Falsehood dies, pierced through the heart by the arrows of time, but truth, in her impenetrable mail bids defiance to all foes. Men who love the truth are building gold and silver, and precious stones; and though their architecture may progress but slowly, it is built for eternity. Ramparts of truth may often be assailed, but they will never be carried by the foe. Establish a power among men of the most ostentatious and apparently stable kind, but rest assured that if untruth be at the root of it, it must perish, sooner or later; only truth is invincible, eternal, supreme. The fear of the true church and the dread thereof falls upon the enemy, because they have wit enough left to know that truth has an abiding and indestructible power. I was very much amused, the other day, to read a criticism by an eminent infidel, whose name would be well known if I were to mention it, in which he speaks very highly of the exceeding great skill and wisdom, and common sense, always exhibited in the arrangements of the Roman Catholic Church in opposition to Infidelity, and of the imbecility and childishness manifested by Christian ministers in assailing Rationalism with their dogmatism, etc. I was very glad to receive information so valuable, and I thought: "I see, my friend, what kind of warfare you like best. You admire the Roman Catholic kind of fighting, but you do not admire that which evangelical ministers have adopted. It is no aim of ours to please our enemies in our mode of warfare, but the reverse; and if we have discovered a weapon which galls you, we will use that same arm more freely than ever." There is a story of an officer who was rather awkward in his manners, and, upon some great occasion, almost fell over his sword in his haste. His majesty remarked, "Your sword seems to be very much in the way." "So your majesty's enemies have very often felt," was the reply. So, when the enemies of the truth are finding fault with our procedure, we accept their verdict when we have turned it the other way upwards. If they do not admire our mode of warfare, we think; it is in all probability about the best method we could adopt. We would still, God granting us help, continue preaching the "foolishness" of the gospel, and deliver again and again the old truth, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Instead of lifting up a new banner (which would better please our adversaries) it shall be the old banner still—"None but Christ." "By grace are ye saved through faith; and that out of yourselves: it is the gift of God." Salvation is by free favor, through the expiatory sacrifice of Jesus Christ our Lord.

We are now to observe, that the chief glory and majesty of the church lies mainly in the banner which she carries. What cause for terror is there in the banner? We reply, the enemies of Christ dread the cross, because they know what the cross has done. Wherever the crucified Jesus has been preached, false systems have tottered to their fall. Dagou has always fallen before the ark of the Lord. Rage the most violent is excited by the doctrine of the atonement, a rage in which the first cause for wrath is fear.

The terribleness of the church lies in her banners, because those banners put strength into her. Drawing near to the standard of the cross the weakest soldier becomes strong: he who might have played the coward becomes a hero when the precious blood of Jesus is felt with power in his soul. Martyrs are born and nurtured at the cross. It is the blood of Jesus which is the life-blood of self-denial; we can die because our Savior died. The presence of Alexander made the Greeks more than giants: the presence of our Redeemer makes believers swifter than eagles, and stronger than lions.

Moreover, the powers of evil tremble at the old standard, because they have a presentiment of its future complete triumph. It is decreed of God, and fixed by his predestinating purpose, that all flesh shall see the salvation of God. Jesus must reign; the crucified One must conquer. The hands nailed to the wood must sway the scepter of all kingdoms. Like potters' vessels dashed to pieces, must all the might and majesty of men be, that shall oppose the crown and scepter of Christ's kingdom. In Christ preached lies the battle-axe and weapons of war, with which the Lord will work out his everlasting decrees. The church with the name of Immanuel emblazoned on her banner, which it is her duty to keep well displayed, and lifted high, is sure to be terrible to all the powers of darkness.

We will close with one or two reflections. Will each one here say to himself: "An army, a company of warriors, am I one of them? Am I a soldier? I have entered the church; I make a profession; but am I really a soldier? Do I fight? Do I endure hardness? Am I a mere carpet-knight, a mere lie-a-bed soldier, one of those who are pleased to put on regimentals in order to adorn myself with a profession without ever going to the war?"

"Am I a soldier of the cross—a follower of the Lamb?"

Pass the question round, my dear brethren and sisters: Are you soldiers who engage in actual fighting for Jesus, under his banner? Do you rally round it? Do you know the standard? Do you love it? Could you die in defense of it? Is the person of Jesus dearest of all things to you? Do you value the doctrine of the atoning substitution? Do you feel your own energy and power awakened in the defense of that, and for the love of that? Let not one go away without making the searching question.

And then "terrible." Am I in any way terrible through being Christian? Is there any power in my life that would condemn a sinner? my holiness about me that would make a wicked man feel ill at ease in my company? Is there enough of Christ about my life to make me like a light in the midst of the darkness? or is it very likely that if I were to live in a house the inhabitants would never see any difference between me and the ungodly? Oh, how many Christians there are who need to wear a label round their necks: you would never know that they were Christians without it! They make long prayers and great pretences, but they are Christians in nothing but the name. May your life and mine never be thus despicable, but may we convince gainsayers that there is a power in the gospel of Jesus Christ, and make them confess, that they, not having it, are losing a great blessing.

One other thought. If I am not a soldier, if I am not a servant of Christ in very truth, and yet I come to the place of worship where Christians meet, and where Christ is preached, the day will be when the church of God will be very terrible to me. I will suppose that there is a person listening to this sermon who has been hearing the preaching of the word in this place now for many years. Imagine that the last day is come. You are brought before the great judgment-seat, and this is the question:—"Did this sinner hear the gospel faithfully preached? He is ungodly, he has rejected Christ: does he deserve to be cast away? Did he really bear the gospel, and did he reject it?" If I am asked to give my witness, I must say, "To the best of my ability, I tried to tell him the gospel of Jesus Christ." "Was this sinner prayed for by the church?" There are many of the members of this church who would feel bound to declare "Yes, Lord, we did pray for him." Yes, and all of us should say, "If we did not pray for him by name, we included him in the general company of those who attended upon the means of grace, for whom we made a constant intercession." Is there any member of the church who would be able to make an apology for the rejector of Christ? He has willfully rejected the Savior, he knowingly continued in sin. Will anybody be an advocate for him? Not one tongue would be able to excuse you at the judgment, or to argue against the righteous sentence of God. When the great Judge condemns the sinner to be taken away to execution, the whole church with whom that sinner has worshipped, and in whose presence that sinner has rejected Christ, will become "terrible as an army with banners;" for all its voices will say, "Amen, Amen, Amen! Thou art righteous, O Lord."

This is no picture drawn from fancy. Know ye not that the saints shall judge the world? They shall sit as co-assessors with the Son of God at the last great assize, and shall say, "Amen!" to every verdict which proceedeth from his mouth. O that the thought of this might be blessed of God's Spirit, so as to lead many of you to be reconciled to God. Jesus is still the loving Mediator, and a full surrender of yourselves to him will assuredly save you. Whosoever believeth on him is not condemned; and this is to believe on him—that ye trust in him, and know that God hath given unto us eternal life—and this life is in his Son who suffered in the stead of sinners, that whosoever believeth in him might not perish, but have everlasting life. The Lord bless you, for the Lord Jesus' sake. Amen.

52. Overcoming Christ (SS 6:5)

NO. 2486

A SERMON INTENDED FOR READING ON LORD’S-DAY, OCTOBER 11TH, 1896,

AT THE METROPOLITAN TABERNACLE, NEWINGTON,

ON LORD’S-DAY EVENING, OCT. 8TH, 1876.

“Turn away thine eyes from me, for they have overcome me.”- Song of Solomon 6:5.

THIS IS THE language of the Heavenly Bridegroom to his spouse. In great condescension, he speaks to her, and bids her take note that her eyes have overcome him. This morning, our subject was, overcoming evil with good. We have a very different subject this evening; for we are to talk about overcoming him who is goodness itself, the perfection of everything that is excellent. Saints first learn the art of overcoming evil, and then they learn the way to overcome goodness, too. But how different, dear friends, are the weapons employed in these two warfares; for while, this morning, as we spoke of overcoming evil, we saw that there was much for us to do, and think that we all felt it was more than we could do apart from divine grace, yet here there is nothing to be done but just to give a look. The Heavenly Bridegroom confesses himself to be overcome by the very look of the eyes of his spouse; she has but to gaze steadily upon him, and his heart is vanquished by the glances of her eyes.

Now, it must not be supposed, because of the language of the text, that there is any opposition between Christ and his people which has to be overcome. He loves his bride far too well to allow any division of feeling to separate them in heart from one another. Nor is it to be imagined that the spouse had to gain some blessing from an unwilling hand, and therefore pleaded with her eyes as well as with her lips. Oh, no! There is a holy discipline in Christ’s house that sometimes withholds the coveted blessing till we have learned to pray in downright earnest; but the power that wins the victory in prayer has its real basis in the love of Christ himself. It is because he loves us so much that he permits our prayers to conquer him; it is not so much because we love him as because he loves us, that he permits the look of our eyes to overcome his heart.

This, then, is the subject for our meditation now, — the way in which God’s people overcome the heart of Jesus Christ, and make him say, “Turn away thine eyes from me, for they have overcome me.”

I. First, dear friends, let us notice that LOOKING ON HIS CHURCH HAS ALREADY OVERCOME THE HEART OF OUR HEAVENLY BRIDEGROOM.

It was so in the far-distant past, not when she looked at him, but when he looked at her, that she overcame him. Ages upon ages ago, or ever the earth was, Christ had conceived in his heart the purpose to redeem from among men a people that should be precious in his sight for ever and ever.

Through the glass of divine foreknowledge, he looked at his people, he recognized the person of every one of them, he saw them all ruined in the Fall, all stained with sin, all contaminated in nature by our first parents’ disobedience and rebellion. As he looked at them, with a steady resolve that he would rescue them, and perfect them, and lift them up to a level with himself, and make them into a race that should praise God for ever in heaven with hallelujahs and hosannas beyond all the harmonies of angels, his heart so moved towards them that he longed for the time when he should enter upon the great work of their redemption. Long ago, he said, “My delights were with the sons of men.” His heart was always projecting itself forward in anticipation of that happy yet dreadful day when he should be called upon to redeem his people. Every time he thought of them, he was overcome with the very recollection of his great love towards them; and when the long-expected day did at last come, —

“Down from the shining seats above With joyful haste he fled,”

and was found as a babe in Bethlehem’s manger, lying among the horned oxen feeding in the stable of the village inn. Oh, marvellous mystery! that he, whom the heaven of heavens could not contain, was not satisfied to be God over all, blessed for ever, but for our sakes he must also become man.

He was so overcome by the love he had for his chosen, that he left his Father’s throne of light to become one flesh with his people, and to be made a man like ourselves that so he might be next of kin unto us. Ah, gracious Savior, thy church’s eyes did indeed overcome thee when they brought thee from amidst the royalties of heaven down to the sins and sorrows of earth! You know, too, when he lived down here among men, how often his inmost heart was stirred as he looked upon the people whom he loved. And specially do you recollect the scene on that last night when their redemption-price was about to be paid. He took the cup that he was to drink, and sipped at it; but his holy soul revolted from it, and with the bloody sweat upon his face he cried, “O my Father, if it be possible, let this cup pass from me.” Then he went back, and looked upon his people. Truly, there was not much to see in them; he had taken three specially privileged apostles to be the representatives of all his chosen, and those three were asleep when he was in his terrible agony; yet, somehow, the sight of them seemed to strengthen him for the awful ordeal that he was enduring.

Backward and forward thrice he ran to gaze upon them, and they so overcame him that he turned back, and said to his Father, “Nevertheless not as I will, but as thou wilt;” and he went through with that tremendous work of laying down his life for his people, and drinking the cup of wrath that was their due. They had overcome him as he had looked at them.

And, beloved, now that our Lord is risen from the dead, he still feels the power of the sight of his redeemed. The great joy of Christ at this moment is found in gazing at his redeemed ones. Look at him as man, if you will; and what a wondrous Man he is! But remember also that God hath highly exalted him, and given him a name which is above every name; and what does the glorified and exalted Christ think as he looks on the myriads in heaven, all of whom would have been in hell but for him? Then he looks down to the saints on earth, and sees the myriads who are all trusting in him, all conquering sin by his might, and all spared from going down to the pit by the merit of his precious blood; and he seems again to say, “Turn away thine eyes from me, for they have overcome me:” as if Christ felt that a silence at his people brought almost too much joy for him. What a day will that be when he shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; when all his people, raised from the dead, or changed in the twinkling of an eye shall admire him, and he shall be admired in them! And what will be the joy of his heart when the “great multitude, which no man could number, of all nations, and kindreds, and people, and tongues,” all redeemed by blood, shall be gathered unto Christ, to be the delight of his heart for ever and ever! That will be a joy sufficient even for the immensity of his infinite heart as he sees in them the reward of his awful agonies, the rich return for the shedding of his precious blood. His benevolence — that a great mainspring of all that he has done, — will be gratified and satisfied as he looks on each one of his redeemed, and sees the fruit of his travail in every individual child of his grace, in each sinner reclaimed, in each saint preserved and perfected. I can well conceive of him saying in that day, “Turn away thine eyes from me, for they have overcome me.” The joy that Christ will feel in his own sight of his people, and in the glances of the multitudes that he has saved, must be a delight beyond anything we can even imagine.

II. Now I must pass to a second point, which is this, that THE EYES OF CHRIST’S CHOSEN ONES STILL OVERCOME HIM. This is a practical point upon which we may profitably spend some little time: the eyes of Christ’s chosen ones still overcome him.

And, first, the eyes of his chosen overcome him, when they look up in deep repentance, glancing at him hopefully through their tears. Let me try to give you a picture of such a case. Here is a poor soul, conscious of having sinned, and sinned deeply. Once, sin was thought to be only a trifle; now, it is seen to be a horrible evil, to be trembled at and hated. Once, God was judged to be too severe in sending men to hell; but now, the convinced one has nothing to say against God’s justice, for he is all taken up with speaking against himself and his sin. There stands this poor soul, with red and weeping eyes, saying, “O God, I have sinned, and I am still sinning; and if thou dost cast me into the abyss, I dare not challenge thy justice; yet have pity upon me, O Lord! God, be merciful to me a sinner!” When those tear-filled eyes are turned to the Lord Jesus, and sin is confessed again and again with deep contrition and childlike repentance, it is not possible that he should long refuse to grant the pardon which we seek. He seems to say to the poor penitent, “Turn away thine eyes from me, for they have overcome me. I cannot bear to see thee weeping and sorrowing so. Thy sins, which are many, are all forgiven thee, for I have loved thee with an everlasting love. Go, and sin no more.” There is a wondrous power in the penitent eye, in the full confession that makes a clean breast of every sin before the face of the Lord Jesus Christ. Remember, brethren, that when we have once repented, we do not leave off repenting, for penitence is a grace that is as long-lived as faith; and as long as, we are capable of believing, we shall also necessarily need to repent, for we shall be always sinning. So, whenever the child of God feels that he has gone astray in any way, that, though he did live near to God, he has gone back, and grown cold in heart, he has only to come to Christ again, and cry after him, and confess his folly in having left him, and his ingratitude in having been so indifferent to him, and Christ will receive him back again. You cannot long mourn his absence, and seek to return to him, and feel that you will die if you do not get back the realization of his sweet love again, — you cannot be long in that state before he will be vanquished by your weeping eyes, and he will say to you “Turn away thine eyes from me, for they have overcome me.” And if a child of God, who has not lost fellowship with his Lord, is, nevertheless, jealous lest he should do so, — if his morning prayer is, “O my Lord, keep me from everything that would take me off from thy love:” and if at night he looks back over his conduct during the day, and says, “Cleanse thou me from every secret fault, for —

“‘I am jealous of my heart, Lest it should once from thee depart,”

if there be kept up this delightful tenderness of conscience towards Christ, so that our eyes, with weeping for very fear of sin, still look after him, then shall we hold him spellbound, and the deep sorrow of our loving hearts shall vanquish him, and he will bestow the blessing which our soul is seeking.

Another kind of glance that has great power with the Lord Jesus is when the soul looks to Christ for salvation. Then it is that the eyes vanquish the Savior. It is hard at first to look to Christ, and believe that he can save you.

I suppose some of you, dear friends, have a distinct recollection of the first faith-glance you ever took at Christ. I well remember mine; it seemed so strangely simple, and yet so sublime and wonderful, that I could scarcely think it true that there was life in a look at him. I did but glance half furtively at first, as if I thought it could not mean that such a sinner as I was could receive mercy from Christ simply by looking at him. Did he really mean me when he said, “Look unto me, and be ye saved, all the ends of the earth”? I had long sought him, and I had prayed to him; but I could not conquer him, nor win mercy from him by my seeking and my praying; but oh! when my eyes, already red with weeping, looked at him with a steady glance which seemed to say, — “I do believe, I will believe, That thou didst die for me,” then did he cry, “‘Turn away thine eyes from me, for they have overcome me,’ ‘I have blotted out, as a thick: cloud, thy transgressions, and, as a cloud, thy sins.’” Many times since then, you and I have looked to Jesus Christ when a sense of sin has been very heavy upon us. I suppose all of you who are really children of God sometimes get into that state in which you begin to ask, “Was I ever truly converted? Did my sin ever roll from my shoulders, and disappear in the tomb of Christ?” When these questions arise within your heart, go and stand once more at the foot of the cross, and look at your suffering Lord. I have looked, and looked, and looked again, until I have seemed to look him all over, and at last I have begun to sing, —

“Oh, ‘tis sweet to view the flowing Of my Savior’s precious blood, With divine assurance knowing, He has made my peace with God.”

While the eyes of faith are thus resting upon Jesus, he is overcome by them, and he darts inexpressible joy into our hearts as he says to us, “Turn away thine eyes from me, for they have overcome me.” His heart is carried by storm by the faith-looks of his children.

We also give another overcoming glance when we look to the Lord Jesus Christ for all things. Worldlings do not understand the terms on which we are linked with Christ. To them, Christ is a somebody who lived eighteen hundred years ago, and then died; but to us, he is alive, he is our familiar Friend, we are intimately acquainted with him, we are in the habit of taking all our troubles to him, and asking him for all that we need; and he removes our sorrows, and grants us the desires of our hearts. There are times with all of us when we get into trouble of one sort or another; and, blessed be his name, he has taught us, when we are in trouble, to lift up our eyes to the hills whence cometh our help. Now, perhaps, dear brother, you have for a while been looking to Christ, and saying, “Lord, I believe thou wilt help me; didst thou die to save me from hell, and wilt thou not supply me with bread and water while I am in the wilderness? Hast thou covered me with the robe of thy perfect righteousness, and wilt thou not find me clothes to cover my nakedness, and shield me from the weather? Hast thou done the greater, and wilt thou not do the less?” When another trouble comes, you keep on looking to him still. You will not believe that he can be unkind; you give him credit for loving you, and caring for you, so you look to him, and as you look you submit to his will, and say, “I will never distrust thee, my Lord.” If he sends yet another rough providence, you continue looking to him, and only say, “Show me wherefore thou contendest with me. Though thou slay me, yet will I trust in thee. I have known thee too long to doubt thee now, my blessed Lord.

Thou hast done too much for me in the past for me to turn away, and say, “I will not trust thee.” My Lord and Master, thou canst not make me believe that thou dost not love me, for I know thee better. My inmost soul is assured that thou dost love me, so I look to thee still, and watch the movement of thy countenance; and as I look, my heart says, “My Lord, I cannot tell why thou dost smite thy servant again and again; yet, if it be thy love that makes thee smite, smite on. Whatever is most for thy glory, do with me as thou wilt.” When thine eyes are like that, full of submission, full of hope, full of trust, it cannot be long before the Lord will, somehow or other, deliver thee, for he will say, “I cannot hold out against thee any longer. ‘Turn away thine eyes from me, for they have overcome me.’ ‘I will deliver thee, and thou shalt glorify me.’ I will bring thee out of the furnace, for I only sit there as Refiner till I see my own image in thee; and when I see my eyes in thy eyes, and my heart in thy heart, and my character in thy character, then will I bring thee out of the furnace as gold seven times purified.” Blessed Spirit, give us such eyes as these, which shall overcome even the heart of Christ! Again, there are the eyes of prayer which often overcome the Lord Jesus Christ, and this victory comes, sometimes, when we are praying for ourselves. You know what it is in prayer to come to him, and say, “Lord, I am in great straits, and thou hast thyself brought me there. It has not been through my folly, but it is by thine own act and deed that I am where I am.

Now, Lord, thou hast promised that in six troubles thou wilt deliver us, and in seven there shall no evil touch us. Thou hast said, “Thy shoes shall be iron and brass; and as thy days, so shall thy strength be;” now, Lord, thou art God, and thou canst not lie, therefore wilt thou not keep thy promise? Here, Lord, thou seest my difficulty and my trial, and thine inspired apostle has said that all things work together for good to them that love God, to them who are the called according to his purpose; thy servant David declared that ‘many are the afflictions of the righteous: but the Lord delivereth him out of them all;’ now, Lord, I look to thee to do this for me.”

It is one of the grandest things in all the world when a godly man, with the simplicity of a child, just believes God, and fully trusts him for everything.

It has come to be a matter of marvel, in this evil age, that a man can say that God grants him many mercies in answer to prayer. People hold up their hands and say, “Dear, dear, what a wonder!” A wonder that God hears prayer? It would be a greater wonder if he did not hear it. Beloved, to me, prayer is a matter of fact; for me to go and take a promise to God, and ask him to fulfill it, and to get it fulfilled, is as common and as usual and as much a matter of fact as it is for you who are in business to take cheques, and pass them across the counter at the bank, and receive the cash for them. Do you think that God is a fiction? If he is, then all our religion is a farce; but if God is real, then prayer is real, too. Many of us know that it is real, for we have tried it, and still try it every day we live. In every time of trouble, we bring the trouble to God’s feet, and say, “Dear Lord, as thou art true and faithful, thou wilt help us through it:” and we find that he does help us through it. We speak what we do know, and testify what we have seen many a time. When a child of God, in deep distress, believes in his Father, and steadily looks to him for deliverance, those eyes of his have mighty power, and God seems to say to him, “Turn away thine eyes from me, for they have overcome me.” You cannot look steadily to God and say, “Lord, I am cure about thy faithfulness, I am cure about thy promise, and I cannot and will not doubt it,” but before long you shall see the hand of the Lord made bare for your deliverance, and you also shall be among the happy number who have to bear witness that, verily, there is a God in Israel. Thus does prayer prevail with God when we present it for ourselves.

So does it also overcome him when we pray on behalf of others. Moses, you know, prayed for others and prevailed; do you, dear children of God, know what it is to wrestle with the Lord for the souls of others? I am sure that many of you do; there are your dear children, kinsfolk, friends, and neighbors, whom you bring before the Lord. I will tell you when you will win the day, mother, when with tears you say, “O God, thou hast given me these children; now give them to me according to the spirit as well as according to the flesh.” You will overcome the Lord, dear father, when you spread your suit before him and say, “Deny my children what thou wilt, but do save them; let them all be thine in the day when thou makest up thy jewels.” You will succeed when, rising from your knees, you set those children a Christian example; and, having pleaded with God for them, you go and plead with them for God, and feel as if your heart would break if you did not see your boys and girls converted. When, like Hannah, you even come to be a woman of a sorrowful spirit because you feel that you must have your children brought to God, then the Lord Jesus will look at you till he will say to himself, “I cannot let that poor soul cry and sigh in vain; it is not in my heart-the heart of one who was born of a woman, — to let that pleading woman’s prayer go without an answer,” and to you he will say, “Turn away thine eyes from me, for they have overcome me. Be it unto thee even as thou wilt.” And you, dear child of God, who are teaching in the Sunday-school class, or you who are preaching in some small village station, when you get to feel inward grief of heart over those with whom you have to deal, when that grief increases till it comes to be a perfect agony, and you cannot help crying out for anguish of soul when you feel as if you must have them saved, as if you would give everything you had if they might but be brought to Christ, when you even wake at night to pray for them, and in the midst of your business cares you get distracted with the thought that some whom you love are perishing, at such times as that your powerful eyes in prayer shall move the heart of Christ, and overcome him, and he shall give you those souls for your hire.

Brethren, if we do not pray for sinners, for whom shall we pray? Sisters, if we do not plead for the abandoned, if we do not offer supplications for those who are perverse in heart, we have omitted to pray for the very persons who most need our intercession. Let us bring these hard hearts beneath the almighty hammer. Let us by prayer bring these lepers beneath the healing touch of him who, despite their loathsomeness, can say to them, “Be ye clean.” Let no degree of natural or inherited depravity, or of depravity that has come from long continuance in sin, hinder us from praying for all the unsaved whom we know, “O God, have mercy upon these guilty ones!” I will not further enlarge upon this point, for it is settled beyond all question that those who love the souls of men will not be hindered from prayer for them on any account whatever. I conjure you, who have prayed for husbands or children, or friends, do not leave off pleading for them. If you have prayed for twenty years, and they are not converted, pray twenty years more; and if they have grown more wicked while you have pleaded, still pray on; and if heaven and earth and hell seem to combine together to bid you cease your supplications, still pray on. As long as you live, make intercession for transgressors; and as long as they live, let your cries go up to God on their behalf. So shall you “overcome heaven by prayer” as you plead for the ungodly.

Once again, there is another time when the eyes of the believer seem to overcome the heart of Christ, and that is, when we have turned right away from the world, and looked to him alone. I have known it so again and again; have not you beloved? In this world, at present, our Lord is somewhat concealed; he does not fully reveal himself to his people. Here he says to us as he said to Mary, “Touch me not.” He lets us wait till the veil shall be drawn up, and then we shall see him face to face, and shall be like him. Here we have to live by faith rather than by sight, and it is expectation rather than enjoyment that makes up much of our present bliss; yet, at times, I have known my Lord come wonderfully near to his servants, and lay bare his inmost heart to them. It seemed as if he could not help it; it has been at some such gathering as this, when we have gone right away from the world, and have forgotten its cares and pleasures for a while, and we have sat down to think only of him. Our soul has surveyed him in his Godhead and his manhood, as our Prophet, Priest, King, and near Kinsman, living, dying, risen, ascended, soon to come; we have looked him over, and there has not been any part of his character which we have not admired, nor one office in which we have not trusted him, nor one deed for which we have not blessed him. We have come to think, “He is altogether lovely,” and while we have been admiring him in a perfect rapture, there has been added to it this sweet thought, He is all goodness, and he is all mine, from the crown of his head to the sole of his foot. “My Beloved is mine, and I am his.” We have not said much, and we could not have said much just then; we have been quite quiet, and alone with our Lord, and we have felt that silence was the only eloquence we could use as we looked at him again, and again, and again. At such seasons, my soul has felt ready to swoon away in his presence. You remember how John in Patmos, when Jesus appeared to him, said, “When I saw him, I fell at his feet as dead;” and well he might, for he had a brighter vision of his Lord than you and I can have at present. But even faith’s view of him is enough to transport us straight away into heaven itself. Well, brethren, whenever we are thus happily engaged in contemplation of our Lord, not only is he very near to us, but he is greatly moved by our love, and he says to us, “Turn away thine eyes from me, for they have overcome me.” And, meanwhile, to prove how overcome he is, he begins to reveal himself more fully to us.

You may perhaps have read, in the life of holy Mr. Flavell the extraordinary instance he records of the love of Christ being poured into his soul. He says that he was riding on a horse, going to some engagement, and he had such a sense of the love of Christ that he completely lost himself for several hours; and when he came to himself again, he found his horse standing quite still, and discovered that he had been sitting on horseback all those hours, utterly lost to everything but a special revelation of the wonderful love of Jesus. You may also have heard of Mr. Tennant, the mighty American preacher, and friend of George Whitefield, who was found, lost and absorbed, in a wood, to which he had retired, and his friends had to call him back, as it were, from the sweet fellowship he had been enjoying with Christ. You may remember, too, John Welsh, the famous Scotch preacher, who had to cry out, “Hold, Lord, hold! I am but an earthen vessel, and if I feel more of thy glorious love, I must e’en die; so stay thy hand a while.” There are such experiences as these, I will not enquire whether you have ever known them; but if you have, I will tell you one thing. All the infidels in the world, and all the devils in hell, will never make you doubt the truth of the Scriptures if you have once been face to face with Christ, and have spoken with your Master as a man speaketh with his friend. Such things have happened unto those whose cloudpiercing eyes have been so fixed upon Christ that he at last has felt the mighty fascination of their loving and believing glances, and has revealed himself in still greater measure unto them and made them even more blest than they were before.

Last of all, sometimes the eyes of Christians have great power in overcoming Christ when they long for his appearing. Have you never seen the saints lie dying with such language as this on their lips, “Why are his chariots so long in coming? Why tarrieth he?

“‘Haste, my Beloved, fetch my soul Up to thy bless’d abode: Fly, for my spins longs to see My Savior and my God.’”

I have heard them say, with evident regret, “I thought to have been in heaven long ere now.” I have seen them almost grieve when the doctor has said that they were better, and that there was hope that they might last another month or two. They seemed to say, “Why should my banishment continue? Why should my release be postponed? These chains of clay which seem so hard to shake off, these fetters of brass, will they never drop from me? Must I still linger in this world of pain, and sorrow, and sin, and suffering? Why not let me go?” And they have been like a poor thrush which I have sometimes seen a boy try to keep upon a little bit of turf; it longed for the broad fields, and beat itself against the wires of its cage. So is it with our dear suffering friends, at times; yet they have learned patiently to wait till their change came; but often, their eyes have been so fixed upon their Lord that they have said to him, “Wilt thou never come?” And, at last, Christ has looked out of heaven so sweetly on those sick ones, and he has said, “Your eyes have overcome me, come up higher:” and they have leaped out of their body into his bosom, and the pierced hands have received their blood-washed spirits, and they have been “for ever with the Lord.” I am looking forward, and I trust we who are believers in the Lord Jesus Christ are all looking forward, to that day when God will let us languish into life, when we shall see the bars of the prison opened once for all, and we shall pass through them, and leave this dying world behind to go to the land of the living, the land of the hereafter, where we, too, shall be “for ever with the Lord.” Keep your hearts always longing for that blest hour. Keep you eyes ever looking upward, beloved. Set small store by anything here, and be ever ready to depart; and so, full often, shall Jesus say to you, as though he could no longer bear that you should gaze upon him, though indeed he loves it all the while, “Turn away thine eyes from me, for they have overcome me.”

God bless you all, beloved, for Christ’s sake! Amen.

53. The Chariots Of Ammi-Nadib (SS 6:12)

NO. 1155

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Or ever I was aware, my soul made me like the chariots of Ammi-nadib.” -

Song of Solomon 6:12.

WE CANNOT BE quite sure at this date what these chariots of Amminadib were to which the inspired poet here refers. Some suppose that he may have alluded to a person of that name, who was renowned, like Jehu of old, for his furious driving. Hence it might have been familiar at the time, and afterwards have become proverbial to speak in metaphor of the chariots of Ammi-nadib. The conjecture seems harmless, still it is only a conjecture, and cannot be verified. It is quite possible, however, that our translators may have retained as a proper name a conjunction of two words, which, taken separately, are capable of being interpreted. You remember the word “Ammi” as it occurs in the prophet Hosea. “Say unto your brethren, Ammi,” which signifies “ye are my people,” even as before he had said, “Call his name Lo-Ammi, for ye are not my people.” The one word Ammi, thus stands for “people,” and the other word, “Nadib,” means “willing,” so that the two united may be rendered “willing people “ — “like the chariots of a willing people.” Or the words may be read, I think, more correctly, “The chariots of the princely people” — the princely chariots, the chariots of the prince. Some have understood them to mean the chariots of God, of the people that surround the Great Prince himself; that is to say, the chariots of the angels, according as we read, “The chariots of God are twenty thousand, even thousands of angels.” In this case, the figure would be a very striking one — “Or ever I was aware, my soul made me like the chariots of the attendants upon the Great King. I was like the cherubim themselves, all aglow with consecrated fire.” In whatever way the critical point is deciphered, the practical solution appears to be this. The writer’s soul was quickened, because full of life, full of energy, full of might, full of spirit, and full of princely dignity too, and not only stimulated to a high degree, but also elevated, lifted up from dulness, indifference, and apathy — “Or ever I was aware, my soul made me like the chariots of Ammi-nadib.”

To whom does this text refer? Probably those of us who would never raise a doubt about the Song being a dialogue between Christ and the spouse -

a matter we have no intention to canvass just now, as we take it for granted — might find no small difficulty in determining to which of the two sacred personages this speech belongs, whether it was to Solomon or to Shulamite (the masculine or the feminine variety of the same name) — the prince the husband, or the princess the spouse — whether, in a word, it was Christ or the church. There is very much to be said for its being Christ himself that is speaking. You will notice in this chapter that, from the fourth verse, he has been referring to his church. “Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

Turn away thine eyes from me, for they have overcome me,” and so on. He is speaking of his church on to the tenth verse. “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?” Then the eleventh verse proceeds, “I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine nourished, and the pomegranates budded. Or ever I was aware, my soul made me like the chariots of Ammi-nadib.” May it not be the Lord himself who is speaking here? We may entertain the question for a moment without absolutely fixing upon this as its proper solution. If it refers to Christ, it means just this, that he had been for a while away from his people. They had grieved him, and he had hid his face from them. Out of very love and faithfulness he felt bound to chasten them, by hiding from them the brightness of his countenance. But he began to think tenderly of his people, his heart turned towards his church; and while he was thinking of her, he saw such beauties in her that his soul was melted with her charms. Oh, what an extraordinary thing that he should see loveliness in his poor imperfect church! But he saw such a loveliness about her, as her image rose up before his face that he said, “Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes.”

“Turn away thine eyes from me, for they have overcome me.” And then, musing upon her still, and coming into her garden, and seeing the various graces like plants and flowers in their different stages of development, his heart began to grow warm again towards her and all that concerned her. It had never really been cold; it only seemed so in the deviation of his wonted manner, but, like Joseph before his brethren, he could not refrain any longer. When he saw some of his people budding with desires, others bursting into the realization of those desires, when he saw some like ripe and mellow fruit upon the bough, ready for heaven, others just commencing the divine life, he was charmed to be in the garden of nuts; or ever he was aware, he found he must be with his people; he must return in the fullness of his love to his church. Not her beauties only, but the kindlings of his own soul began to stir him. His free grace sought free scope; his infinite love became more than a match for the temporary prudence that had made him hide his face, and, swift as the chariots of Ammi-nadib, did he speed back to his people, to let them see him again, to let them enjoy fellowship again. There are other Scripture passages where the Savior is spoken of as being like a roe or a young hart upon the mountains of Bether, or division, because he is so willing to come to his people, so willing to make matters up with them, and end the days wherein they mourn because the bridegroom is absent. When he has hidden his face for a while out of love for them, and out of desire to reveal to them their faults, I say again, he is so willing to blot out their faults once more, and to return to them again with mercies, that his return is compared for swiftness and irresistibleness to the motions of the chariots of Ammi-nadib.

It is a delightful thought that if communion between our souls and Jesus be suspended, it is not because he takes pleasure therein. His delights are with the sons of men. He a thousand times invites his chosen to abide in him, to continue in his love, and to remain in his company. In this Song he cries again and again, “Come with me, my spouse.” This should encourage us to seek to him for renewed love-tokens however serious may have been our departures from him, and however dark our prospects under the hidings of his face. If he who is the aggrieved party is eager to be reconciled, the matter is easy, and we may at once rise to the blessed condition from which our sin has cast us down. Jesus longs to embrace us, his arms are opened wide; do not our hearts warm at the sight? Do we not at once rush to his bosom, and find a new heaven, in a fresh sense of his boundless love? Wherefore hesitate? What possible cause can there be for abiding in darkness? Lord, we fall upon thy bosom and our joy returns.

Not that I intend to adopt that view as the groundwork of our present reelections. It appears to me that without in the slightest degree wresting the passage, or deviating from an honest interpretation, we may understand that this is the language of the church concerning Christ. If so, Christ’s words conclude at the end of the tenth verse, and it is the church that speaks at the eleventh. There is not an instance in the whole Song, so far as I can remember, of the Prince himself speaking in the first person singular; either, therefore, this would be a solitary exception, or else, following the current plan, where the same pronoun is used, the church is speaking to Christ, and telling him of herself. “I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished and the pomegranates budded. Or ever I was aware, my soul made me like the chariots of Ammi-nadib.”

Taking the text, then, as referring to the church in particular, and more generally to the Lord’s people, there will be four observations which we would pointedly make and prayerfully meditate. May God bless us now in fulfilling this purpose!

I. Our first observation shall be this. What is most wanted in all religious exercises is THE MOTION, THE EXERCISE OF THE SOUL. “Or ever I was aware, my soul made me” — or my soul became — “like the chariots of Ammi-nadib.” Soul-worship is the soul of worship, and if you take away the soul from the worship, you have killed the worship; it becomes dead and barren henceforth. Let us turn over that well known thought. It may benefit us if we look at the many sides of it.

There are professors in this world who are perfectly content if they have gone through the mechanical part of public devotion. If they have occupied their seats, joined in the hymns and the prayers, and listened to the preaching, they go away quite content and easy. They would not like to be absent from the solemn assembly, and their conscience would prick them if they neglected the outward ordinances, but having gone through them, and complied with the wonted form, they are perfectly content with themselves, and think they have done that which is lawful and right, comely and excellent. Now, it is never so with the child of God. If his soul be awakened from the torpor of death, and his sensibilities quickened into the vigor of life, he will feel that, unless in the song he has really praised God in strains of gratitude with emotions of thankfulness, he has rather mocked his heavenly Father than acceptably adored him. He knows that prayer, if it is not the soul that speaks with God, is but the carcase of prayer, destitute alike of the sweet savor which can find acceptance with God, and of the sweet satisfaction that can bring refreshment to one’s own breast. When he hears the word preached, he longs to feel it penetrate his heart, even as the rain soaks into the soil; and if he cannot so receive the truth of the gospel when it breaks on his ear as the engrafted word that saves his soul, and so feed upon it as the bread of life which nourishes his soul, he goes away sad at heart, deploring that, while others were feasting at the banquet, he was there without appetite, and had not the pleasure or the profit which they derived. Beloved, in our public services we ought to account nothing truly and rightly done which is not done with the heart. That is one reason why in this Tabernacle we have tried to lay aside everything of outward show or external form, which might distract the thoughts or disturb the simplicity of waiting on the Lord. As far as I can, I try to avoid the use of all symbols, except the two which Scripture has ordained, lest the symbol should tempt you to rest satisfied with itself, as I believe it generally does, and so prevent your reaching the Lord with your heart. We try to lay aside everything that would at all touch your senses in the worship, anything which appeals to the ear in the way of sweet music, anything of the aesthetic that would appeal to the eye. If you do not worship God with your souls, I hope you will get tired of our fellowship. Yet, be it confessed, I painfully feel that it is almost as easy not to worship God with the bald plainness of Quakerism as it is not to worship God with the studied pomp of Ritualism. In any form, or without any form of worship, the amount of real devotion must be measured by the quantity of soul that is in it, provided the quality be pure, sincere, guileless. If the soul be there, in the full exercise of its powers and passions, knowing what is revealed and feeling what is inspired, I believe God is gracious to pity and forgive a thousand mistakes in outward fashion and skill of execution. The preacher’s modulation may be faulty, and the people’s singing may be illtimed to barbarous tunes, without peril of the unpardonable sin. But if the soul be lacking, though ye should have essayed to worship according to the pattern given in the Mount, and have never had a word uttered or a sound made but such as in itself would be accredited by men and acceptable with God had it been quickened by the Spirit, yet without that divine Spirit which alone can give force and fervor to the human soul, it is all null and void. I think every genuine Christian knows it is so, and feels it is so. He says, “My heart crieth out for God, for the living God,” nor can he be satisfied unless he does find God, and draws near before him. As in public worship, it is precisely the same in our own private and personal transactions with the Most High. The religious worldling will say a prayer when he wakes in the morning, and perhaps, unless he is out late, or too sleepy at home, he will have a bit of prayer at night again, in the way of the repetition of some collect, or something which he has learnt by rote.

And very likely he has family prayer too. It is not so much a custom as it was, but there are some who think they cannot go through the day unless they have what they call “Prayers.” But mark how the Christian prizes private prayers above everything that has to do with the ordering of his daily habits. And see how he esteems family prayer to be a necessity of every Christian household! At the same time he is not content because he prays for a few minutes unless he draws near to the Lord; he is not satisfied because he gathered his children together, and read the Scriptures and prayed with them, if, on adding up the sum total of the day, he is compelled to say, “It was heartless worship. When I awoke it was heartless worship, when I gathered my children and my servants it was the same, and it was sleepy, heartless worship when I knelt by my bed-side and professed to seek the Lord at nightfall.” If it is heartless it is unacceptable; God cannot receive it. If we have not thrown our heart into it, depend upon it God will never take it to his heart and be pleased with it. Only that prayer which comes from our heart can get to God’s heart; if we pray only from the lips, or from the throat, and not low down from the very bowels of our nature, we shall never reach the bowels of our Father who is in heaven. Oh, that we may be more and more scrupulous and watchful in these things! In the diary of Oliver Heywood, one of the ejected ministers, he often says, “God helped me in prayer in my chamber and in the family.” And once he writes thus — “In my chamber this morning I met with more than ordinary incomings of grace and outgoings of heart to God.” I am afraid we may get satisfied with ourselves, especially if we are regular in private Scripture reading, private prayer, family prayer, and public prayer, while instead of being satisfied with these exercises we ought to be weeping over them and deploring the formal and heartless manner in which we are prone to discharge them. Be it always recollected that we do not pray at all, unless the soul is drawn out in pleading and beseeching the Lord. Si nil curarem, nil orarem, said Melanchthon, “Were I without cares, I should be without prayers.” Now, perhaps you may know a friend of yours who thinks himself a poet. He can make poetry at any time, all the year round. Just pull him by the sleeve, and he will make you very soon a verse or two at the spur of the moment to show the readiness of his wit and the versatility of his talent. Yet I dare say you think that he is about as far off from being a poet as a sparrow is from being an eagle. You know if he were a poet he would not be able to command the glow of imagination at one time, and at another time he would hardly be able to control it. He would sometimes have a divine ablates upon him, as some call it, and then noble thoughts in appropriate words would flow from his pen. Otherwise he would be just as dull and insipid as ordinary mortals. He would tell you indignantly that he could not write verses to order like those who scribble rhyme to advertise a tailor’s wares. Without the inspiration comes upon me, he would say, I cannot compose a line. In like manner a man cannot always pray, and the man who pretends he can doth only utter jargon. He never prays at all, as the other never makes poetry at all. Prayer is a divine art. It is a thing which needs the inspiration not of the muses, but of the Spirit of God himself, and it is when the Spirit comes upon us with divine force, and makes our soul like the chariots of Ammi-nadib that we can pray; and at other times when that Spirit is not with us, we cannot pray as we did before. Every living child of God knows this. We must measure our prayers by the state of soul that we were in.

Take another illustration from the painter. One person who thinks himself a painter can paint any day you like anything you ask him — a mountain, a river, a horse, an insect, or a flower — it is all the same to him. He takes a brush and soon produces something, which ordinary people might think to be a picture; but send that daub of his to the Royal Academy, and they will tell you that it may do for a teatray, but not for the walls of a gallery. But the man that can paint, how does he mix his colors? The great painter will tell you that he mixes his brains with his colors; and when he takes his brush and dips it into the paint, he lays it on with his soul. In a great picture, such as sometimes we have seen by a Titiens, or a Raphael, it is not the color but the man’s heart that has got out on to the canvas.

Somehow he has managed to drop his brush into his soul. That is real painting. And so it is with prayer. The humblest man that prays to God with his soul understands the fine art of prayer; but the man who chants a pompous liturgy, or repeats an extemporaneous effusion, has not prayed.

He has dashed off what he thinks to be a picture, but it is not a picture, it is not a prayer. Had it been a prayer it would have had a palpable inspiration in its light and shade. A painting way consist of few lines, but you will see the painter’s hand in it; and a prayer may consist of only half a dozen words, but you can see the hand of God in it. The formality repels you in the one case; the vitality attracts you in the other.

So we will come back to the proposition with which we started. We can only pray according to the proportion in which our soul puts forth its force and feeling, and it is the same with praise. We have praised God up to the amount of soul that was in the sense as well as in the sound, be it with an organ or without an organ, with good music or with groanings that cannot be uttered. We may have praised God either way, but only if our soul has been in full swell. With every kind of religious exercise, the soul is the standard of the whole compass of worship.

II. We proceed to a second remark. SOMETIMES IT HAPPENS THAT THE HEART IS NOT IN THE BEST STATE FOR DEVOTION. If religion be a matter of soul, it cannot always be attended to with equal pleasure and advantage.

You can always grind a barrel-organ; it win invariably give you the same discordant noise, which people call music, but the human voice will not admit of being wound up in the same fashion, nor will it for the most part discharge the same monotonous functions. The great singer finds that his voice changes, and that he cannot always use it with the same freedom. If the voice is a delicate organ, how much more delicate is the soul! The soul is continually the subject of changes. Ah, how often it changes because of its contact with the body! If we could be disembodied, oh, how we would praise God and pray to him! “The spirit truly is willing, but the flesh is weak.” I sat among some brethren the other day who were devout, and I tried to be, but I had a splitting headache. I do not know whether you could pray under so grievous a disability; let me confess to you that I could not. At another time, not long ago, I was one of a solemn assembly, when various disturbances occurred in the room — somebody getting up, and others coming in late, as some of you do — and I could not get into a right frame as I ought to have done. Little things will affect little minds, and our minds, many of them, are little. In that case I could not pray, because my mind was being distracted and my attention was being taken away. Such distractions frequently happen, and bitterly they remind us of our infirmities. The apostles themselves fell to sleeping when they ought to have been praying; and under Paul’s preachings Eutychus went to sleep, and Paul never blamed him. He died as the result of it, but he got raised again from the dead, so I suppose there was no fault in him. We may sometimes, without any wilfulness on our part, as a necessary result of the weakness of our nature, or the stress of our toil and care, have brought ourselves into a condition in which we cannot feel like the chariots of Ammi-nadib, and it is no use for us to attempt it. The body does affect the soul materially; and a thousand outside agencies will tell upon our mental susceptibilities. I have known persons come into this Tabernacle who have, perhaps, been annoyed with somebody in their pew, or somebody outside.

It ought not to be so, but it is so. A little fly buzzing about one’s face, as small a thing As that, will disturb one’s devotion, so that you cannot pray as you would and as you desire.

And then, alas, our sins are a much more serious hindrance to our devotion. A sense of guilt puts us into such a state that we cannot be bold in our faith and childlike in our confidence when we appear before God.

Perhaps we have been angry. How can we come before the Lord calmly when our spirit has been just now tossed with tempest? Probably we have been seeking the world, and going after it with all our might. How can we suddenly pull up, and put all our strength into a vigorous seeking of the kingdom of God and his righteousness in a moment? It is possible, too, that there is a sick child at home, or a wife lying suffering, or serious losses and crosses about business and domestic affairs. Perhaps one has a very heavy heart to bring before the Lord. Now God’s grace can help us to overcome all these things, and can even make our souls like the chariots of Amminadib.

We do want grace for such emergencies. The soul, in its different phases and states, has need of help from the sanctuary to which it repairs.

“Well,” perhaps one here will say, “I always do what I think right every Sunday in much the same manner. I always pray the same, and I don’t know but what I can always sing God’s praises the same.” Yes, let me answer our good friend, I have on doubt of your thorough sameness, or of your habitual self-content. If you were to ask one of the statues in St.

Paul’s Cathedral how it felt, I have no doubt it would say that it always felt the same, because it never had any feeling. Appeal to anything destitute of life, you will find that it has no change. But where there is life, and that which is intensely delicate — spiritual life, and where it is placed in circumstances so hostile to it as the circumstances which surround us here, you will find that not only the revolutions of the seasons, but the variations of the temperature, affect it. And every man who has this life in him experiences such changes. We have read of those who have no changes, and therefore they fear not God. The fact that a believer cannot at all times draw nigh to God as his spirit would desire, becomes accordingly the key which interprets to him the grace and goodness whereby he sometimes gains access after a manner that surprises and delights his spirit.

III. This leads cheerfully up to our third observation, THERE ARE SEASONS WHEN OUR HEART IS SWEETLY MOVED TOWARDS GOD. “Or ever I was aware, my soul made me like the chariots of Ammi-nadib.”

Have ye not proved welcome opportunities when all your thoughts have been quickened, enlivened, and stimulated to activity in the highest degree about your highest interests? We have ceased to moan -

“Our souls, how heavily they go To reach eternal joys;”

and we have been all wings, and could soar and mount aloft. Like David, we could have danced before the ark of God for very joy, and if any had said to us that we might ourselves fall by our enthusiasm while we seemed vile by our hilarity, we should have replied that we purposed to be viler still. All within us was awake; there was not a slumbering faculty. Our memory told us of the goodness of the Lord in days gone by; and our hopes were regaled by the mercy which we had not tasted yet, but which was made sure to us by promise, and brought near to us by faith. Our faith was active and bright of eye. Our love especially shed a clear light over all our prospects. Oh, we have had blessed times, when our soul has been light and rapid as the chariots of Ammi-nadib! And at such times we were conscious of great elevation. The chariots of Ammi-nadib were those of a prince. And oh, we were no more mean, and low, and beggarly, and grovelling, but we saw Christ, and were made kings and princes and priests with him. Then we longed to crown his head. Then we could have performed martyrs’ deeds. Then we were no cowards, we were afraid of no foes, we sat down at the feet of Jesus, and thought everything little compared with him; sufferings for his sake would have been a gain, and reproach would have been an honor. We had princely thoughts then, large, liberal, generous, capacious thoughts concerning Christ and his people, his cause, and his conquests: our souls were like the chariots of Ammi-nadib.

At the sometime they were full of power; for, when the chariots of Amminadib went forth, who could stop them? Who could lay his hand upon the reins and turn the coursers as they went onward in their mighty tramping? Such was our spirit. We laughed at thoughts of death, and poured contempt upon the trials of life. We were “strong in the Lord and in the power of his might.” Oh, what splendid times we have had when God has been with us. Do you remember when you had them? I recollect, when newly converted, how full my spirit was of love and holy triumph, like the chariots of Ammi-nadib. Yours, no doubt, were much like mine. The love of your espousals was upon you. With what pleasing rapture you embraced your Lord and said, “I will never let him go.” Stronger is love than death or hell. You felt it to be so. You flamed and burned and glowed, and though in yourself you were like low brushwood, yet you were like the bush in the desert, that burned with fire because God was in your soul. Do you remember that? Well, now, since then, in private prayer sometimes, you have had gracious access, and meditation has been added to prayer, and the love of Christ has come in upon you like a great flood tide, and drowned everything in your soul except itself. There have been periods when a sense of the eternal, immutable, never-ending love of God, his electing sovereign favor, that, love of God, the love of God in giving his Son for you, have told upon your spirit with a mighty influence that has laid you prostrate for very joy, when you could not speak, because words were too poor to express the emotions of your soul. You had to feel the force of James Thomson’s hymn of the seasons: “Come, then, expressive silence, muse his praise,” for you could not speak it. You know it has been so with you sometimes, and has not it been so sometimes under the word, when you have been ready to stand up and clap your hands for joy? Have not I seen gratitude and exultation reflected on your faces sometimes when the Lord has been present in the preaching of the gospel, and the truth has come to you like marrow and fatness from the King’s own hands, till Dr.

Watts has proved to be a faithful interpreter of the very scene and circumstance that ravished your heart -

“The King himself draws near And feasts his saints to-day; Here we may sit and see him here, And love, and praise, and pray.”

Oh, yes! in God’s house you have known the days of heaven upon earth.

Might I speak for the rest of you I should pronounce the choicest periods of fellowship those we have found at the Lord’s table. When the bread has been broken and the wine poured out down in the Lecture Hall, he has been with us in the breaking of bread. If ever we have come near to Christ, surely it has been in that blessed communion. There are the windows of agate and the gates of carbuncle through which Christ comes to his people in the ordinances he has ordained. We will never slight them. We cannot. The Master puts such reality and fullness of joy into them. Apart from him they are idols; but with him, when he is there, when we have the real presence not the superstitious presence some speak about, but the real presence which his own Spirit imparts, and our waiting souls participate, — ah, then we have said -

“No beams of cedar or of fir Can with his courts on earth compare, As myrrh new bleeding from the tree, Such is a dying Christ to me.”

Not infrequently too have I known that the Lord has appeared to his people and warmed their hearts when they have been working for him.

Some idle, indolent, sluggish professors who have used the ordinances have not found benefit in the ordinances, because the Lord has intended to rebuke their sloth; but when they have got up and gone forth among the poor, when they have gone forth to visit the sick, the sorrowful, and the dying, they have heard such delightful expressions from the lips of holy, suffering men and women, or felt their hearts so kindled by a sight of divine compassion in the midst of desperate poverty and gracious pardon for grievous sin, that a quickening has come over them; and whereas they did not seem to care before whether souls were lost or saved, they have gone out into the world with zeal to win fresh trophies for the Messiah, their hearts being like the chariots of Ammi-nadib, through the benefits they have received from Christian service. A great many Christian people never will be happy, and never fully alive to the destinies that wait on their Redeemer, till they get something to do to give them an interest in those mighty issues. The rule of the Christian life is, “If any man will not work, neither shall he eat.” If you will not serve God as Christians, you shall not feed upon the sweet things of the kingdom to your own soul’s comfort. A little more service, and your soul would become like the chariots of Amminadib.

Beloved, there is no need that I should enlarge; I merely say this to bring up your grateful memories that you may thank God for what he has done, for remember whatever he has done in the past he will do again in the future. When the Lord has come once to his people he says, “I will see you again, I will come to you again, and your hearts shall rejoice.” Of everything he has ever given you, he has got as much in store, and he is quite as able to give it to you now as he was before. You have never gone so high in joy but you may go higher yet; you have never drunk such draughts from the well of Bethlehem as left the well empty; you shall drink again of it. Do not say, “I had those sweet times when I was young, I shall never have them again.” You shall have precious times again. Get back to your first love, dear brother, dear sister; get forward to a higher love than ever you had, for God will help you. Say you, “I look back and think -

“What peaceful hours I once enjoyed!

How sweet their memory still!

But they have left an aching void The world can never fill.”

Thank God for that ache. Bless God for the aching void. If your soul aches for God, he, will be to your relief ere long. Whenever a soul puts up a flag of distress at the mast-head, he may be sure that Christ is on the look-out for just such a soul. He has thrown up the windows of heaven, and wherever he sees a soul that does what is right and longs to find joy and reconciliation with God, he will come to it, and before long it shall be better for you than even the chariots of Ammi-nadib, and more desirable.

IV. Our last observation is this — SOMETIMES THE SWEET SEASONS COME TO US WHEN WE DO NOT EXPECT THEM. “Or ever I was aware, my soul made me like the chariots of Ammi-nadib.” Some poor hearts do not reckon ever to have these joys again. They say, “No, no, they are all gone; the last leaf has blown from the tree; the last dower has faded in the garden. My summer is past. It is all over with me! “That is the bitter complaint and the hollow murmuring of unbelief. But the Lord for whom ye wait can suddenly appear, and while you are saying hard things of yourself he can refute them with the beams of his countenance. Even at this very moment you may stand like Hannah, a woman of sorrowful spirit, feeling as if you would be sent away empty; yea, and God’s servant himself may address you with rough words as Eli did her, and may even tell you that you are drunken, when it is deep grief that enfeebles your steps and chokes your voice; and all the while the Lord may have in store for you such a blessing as you have never dreamed of; and he may say to thee, “Go thy way, my daughter; I have heard thy petition, thy soul shall have its desire.” Or ever I was aware, while my unbelief led me to think such a thing impossible, thou hast made me like the chariots of Ammi-nadib.

“Or ever I was aware,” as if it came upon me almost without my own consent. Glad enough I was when it did come, but it took me by surprise; it led me captive. Now, is not that the way that the Lord dealt with you when you were not aware of it, when you had no reason to expect him, when you found and felt yourself to be utterly lost, ruined, and undone? Did he not surprise you with his mercy, and prevent you with his loving-kindness? Again, you are minished and brought low through oppression, affliction, and sorrow. There is nothing that leads you to expect a season of joy; you are just as empty and unworthy as you can well be; you feel as if your heart were of stone, and you cannot stir it, and you are saying, “I only wish I could enjoy the freedom that my companions have, and keep the solemn feasts with their holy gladness: but alas for me! I am afraid I have got to be a mere mechanical Christian, without the lively instincts and lofty inspirations of spiritual worship.” Thus are you writing bitter things against yourself. Oh, beloved, the Lord is looking down upon you now as his son or daughter, as his own dear child, and is about to surprise you with his infinite love! Let me give you one text to put into your mouth and take home with you. The Lord has said, concerning every one of his people, “Thou art all fair, my love; there is no spot in thee.” “Why, now, I am all covered over with spots and blemishes,” you say, “and no beauty;” but the Lord Jesus Christ has washed you with his blood, and covered you with his righteousness. Do you think he can see any imperfection in that? You are members of his body, united to him. In Christ you are without spot or wrinkle, or any such thing. You are all spots in yourself, but he sees you as he intends to make you before he has done with you, and he can discern unspeakable beauties in you. “Oh,” say you, “does he think that? Surely then I see unspeakable beauties in him! His love to me opens my eyes to see how dear an one he must be. Is he enamoured of me? Has he given his whole heart to me? Did he prove his love to me by bleeding on the cross? Oh, then, I must love him, if he will but let me! Shall such a poor worm as I am love infinite perfection? Oh, yes, I must, since infinite perfection deigns to love me, and since the Sun of Righteousness in all his glory deigns to shine on my soul! “You are beginning to warm already, I see you are. Or ever you are aware, your soul is making you like the chariots of Ammi-nadib. And if you keep on with those holy contemplations, you will leave off all misgivings about your love to him, so deeply absorbed will you be in musing on his love to you. You will forget all the while about your sin, while you recollect the blood that has put that sin away, the perfect righteousness that has made you accepted in the Beloved, and the everlasting covenant which through grace has put your feet upon a rock, and saved your eyes from tears and your feet from falling. Engaged in such sweet soliloquies, or ever you are aware, your soul will make you like the chariots of Ammi-nadib. The Lord make it so! God grant that surprising grace may come likewise even to sinners, and lead them to Jesus, and constrain them to look to Jesus. Then, while looking, faith will breathe in their spirit, so that they will sing -

“Thy mercy is more than a match for my heart,

Which wonders to feel its own hardness depart;

Dissolved by thy goodness, I fall to the ground

And weep to the praise of the glory I’ve found.”

54. Inward Conflicts (SS 6:13)

NO. 593

DELIVERED ON SUNDAY MORNING, OCTOBER 9TH, 1864,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies. - Song of Solomon 6:13.

THIS VERSE IS not addressed to the Church in her doubting state, nor while seeking her absent Lord, but it refers to her in her very best condition, when she has lately come from the enjoyment of fellowship with her divine spouse, and when her soul in consequence is like the chariots of Amminadib. Read the context, and you will perceive that believers, who are rejoicing in the Lord, may look upon this text as their own. Observe the title of the person addressed-it is a marriage name. She has been espoused to Solomon, and she has taken his name, and become Solyma , for such is the best rendering of the word rendered Shulamite. This name is appropriate to souls who are united to Christ, to those whom Christ has betrothed unto himself in righteousness, who live in union with their Lord.

You who abide in the Lord Jesus are, by a mysterious bond, made one with Christ; and he has conferred upon you his own name-he is Solomon, and you are Solyma. That is a remarkable expression in the book of Jeremiah- “This is her name whereby she shall be called, the Lord our Righteousness.”

One would have thought that such a title was incommunicable; but yet so close is the union between Christ and his people, that the Holy Spirit actually transfers that dignified expression, “Lord our Righteousness,” to his Israel-his beloved. The title Solyma also signifies both perfection and peace. There is perfection in every child of God, but not a perfection in the flesh. We are perfect in Christ Jesus; complete in him; spotless, by being washed in his blood; glorious, by being robed in his righteousness. Every child of God is right sumptuously arrayed in the wedding dress of the Savior’ s righteousness. We may truly say that “Solomon in all his glory was not arrayed like one of these.” Every believer stands in Christ perfectly accepted. The sweet name Solyma, signifies also peace- “ Therefore being justified by faith, we have peace with God through Jesus Christ our Lord.”

The true heir of heaven is not at enmity with God, nor at war with his own conscience. The silver trumpet has proclaimed an everlasting peace; God’s sword has been sheathed in the Savior’s heart, and divine justice is on the side of the chosen people.

The request of the text next demands a moment’s consideration. It is repeated four times. “Return, return, O Solyma; return, return, that we may look upon thee.” Does not this request proceed from the daughters of Jerusalem who desire to behold her beauty? Souls that are anxious about their own state may well desire to understand the experience of the true child of God. You want to know whether you also are a Christian, therefore would you know how Christians feel, how they think of Christ, how they are moved by his Spirit., what is their appearance when his love is shed abroad in their hearts. You anxiously desire to see the true Christian that you may measure yourselves and see whether there be the life of God in you. These daughters of Jerusalem also desire to look upon her for their own delight; for, as to gaze upon beauty is exceeding pleasant, so is it specially delightful to the pure in heart to have fellowship with the pure in heart-to see the fruits which the Spirit has brought forth-to behold the cleanness of the believer’s walk, and to know the savor of the believer’s conversation. No beauty equals the beauty of holiness; nothing is so comely as uprightness; and therefore we wonder not that four times the request is made. Perhaps, too, these daughters wanted to look at her as an example to themselves. Saints look upon the beauty of others that they may be enabled to emulate their excellencies. Let us read with affectionate attention the biographies of holy men that they may be a stimulus to ourselves, exciting us to exert ourselves in the Redeemer’s cause, and may afford us some hope that the highest Christian attainments are not altogether beyond our reach. I think this is the reason why the daughters of Jerusalem said, “Return, return, O Solyma:” they would comfort themselves by seeing whether they are like her; they would delight themselves by beholding her perfections; they would also stir up their own souls by seeing her example.

The rest of the text, you will observe, may be considered two ways: either the spouse asks the question, which is the most probable- she says, “What shall ye see in Solyma?” She thinks that there is no beauty in her, nothing in her that anyone should delight in her, or fix his eyes upon her, or derive any profit from regarding her. “Why,” says she, “all that you will see in me is a company of two armies-a conflict between good and evil. If you look upon me you see nothing but good and evil fighting together, darkness and light contending. I am not worth your looking at ;” and so she would fain veil her face and go away if it were not for the earnest request which seems to hold her fast-or, as some think, this question is asked by bystanders, and is answered by the daughters of Jerusalem: “What shall ye see in the Shulamite?” the giddy crowd enquire; and instructed believers cry, “We shall see in her the concurrence of two triumphant armies returning as choristers, with music and with dancing, from the field of battle; we shall see in her the King immortal, invisible, with all his hosts of grace; we shall see in her the purified soul co-working with the glorious Savior; we shall see in the Christian Church the activity of sanctified manhood, combined with the majestic power of deity residing within.” This is what she might not say of herself; but what they would see in her. Observe, then, the two meanings, and let us dismiss the second until another occasion. There is in every Christian a sweet composition of Christ’s power and of the activity of his own soul ; there is the power of God, and there is the creature himself made willing in the day of God’s power. There is in the Christian, God working in him to will and to do of his own good pleasure, and the man himself working out his own salvation with fear and trembling, In the Christian Church there is man working for God and God working in man; and all this in such a joyful manner as to be rather resembling the triumph of returning conquerors than the going forth to fight of those who make war. What shall we see in Solyma? We shall see the blessed confluence of the two great armies of sanctified humanity and of God made flesh.

But we are now coming to take the text in the first sense-the Church blushingly declares that there is nothing to he seen in her except conflict, turmoil, the wrestling of two great powers-two mighty armies contending for the mastery. Upon this point may God give us light for the comfort of many who are passing through this stage of Christian experience.

I. We shall at the outset, this morning, first call upon you who know the Lord, to OBSERVE THE FACT OF THE TWO ARMIES IN EVERY CHRISTIAN.

This is very evident, but to aid your reflections, let me remind you, throughout this very book you see traces of it. This Canticle is a marriage song-it therefore speaks less of the battle-field than some other portions of Scripture, for at the marriage feast allusions to trial and to warfare ought to be but few. Yet, that the Church is not altogether sanctified is clear, if you note such passages as the fifth verse of the first chapter. ‘“I am black,” saith she, “but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.” She is black: here is her natural state-here we have the manifestation of her continued depravity of heart. “I am black, but comely:” here is her spiritual condition-the Spirit of God has clothed her with beauteous graces; Christ has washed her and made her fair in his sight.

“I am like the tents of Kedar,” says she, “the smoke-dried curtains of those Arab wanderers who dwelt in this country set forth my sinfulness;” and yet in Christ she compares herself to those embroidered curtains, heavy with gold and silver threads, which hang about the throne of Solomon, In the third chapter she plainly proves that she is not always enjoying fellowship, but is in a mixed condition. “By night on my bed”-here is her slothfulness- “I sought him whom my soul loveth”-here is her activity; “I sought him”- here is her desire- “ hut I found him not”-here is her sad experience of his absence. Then in the fifth chapter, the second verse, there is a singular commixture. “I sleep “-I am sluggish, cold, dead, lethargic- “but my heart waketh”-the inward principle is still vital, still panting after something better. We find her in the third verse making vain excuses for not opening to her Lord; but ere long you come to the fifth verse, and you find her opening to her beloved, though her beloved has withdrawn: refusing but soon complying; the two natures battling; the one fast closing the door, and the other opening it and seeking the beloved with tearful complaint.

Throughout the song there is always this mixture. But, as I have said, we cannot expect to find much of this in a nuptial ode; turn therefore to the great book of battle songs, the book of Psalms, and here you have in almost every psalm indications of the complexity of the Christian character.

So strange are some of the Psalms that it has been well said they might have been written rather by two persons than by one. David will begin out of the very depths calling unto God, and then he will end with all the jubilant notes of a conqueror leading captivity captive. I shall not have time to refer to many passages, but the forty-second Psalm will strike you, where the one David seems to be reasoning with another David. “Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him.” And the next Psalm is much to the same effect. Perhaps, however, the most eminent and striking paradox of the whole, is the seventy-third Psalm, the twenty-second verse, There he says of himself, “So foolish was I, and ignorant: I was as a beast before thee.” He could not go further than that surely in a description of himself. “Nevertheless, I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory. Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.” Heavy as a stone he lies embedded in the mire, and yet on a sudden he takes to himself wings and outstrips the eagle’s flight as he loses himself in the splendor of the Sun of Righteousness, mounting so high as to be entirely lost to all but God.

David’s experience, as we find it pictured to us in the Psalms, is but our own written out in large capital characters; and here we see what strange incongruities, what marvellous paradoxes are found in men. If we need still further instruction upon this matter, let me refer you to the epistles of our apostle Paul. I read in your hearing just now that extraordinary passage in the seventh of Romans. How could there have been more graphically described than we have there, the war and the contention which is always going on between the haser nature and the divine life which God has implanted within us? To the like effect is the seventeenth verse of the fifth chapter of the Galatians, where he says, “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.” We are carnal and yet spiritual; lost in self yet saved in Christ; all imperfections and yet perfect; incomplete in all things and yet complete in everything; strange contradictions, but yet most strangely true.

Another evidence of this matter is the concurrent experience of saved souls. I thought of just taking down at random biographies from my library shelves and writing out passages, but I had scarcely time for that; in truth you have but to read the truthful life of any Christian man, and you soon find that he is not all Spirit but also flesh; not all renewed nature but still compassed with infirmity. We have whole volumes upon this subject. There is “Bunyan’s Holy War,” describing God’s conquest of the town of Mansoul, and its subsequent attacks by sins lurking within and foes storming without. Sibbe’s book, “The Soul’s Conflict,” contains a mass of experimental knowledge. But you will perhaps feel more pleased if I give you, instead of words prose, one or two expressions in the form of rhyme, which will show you that our hymn-writers-they should be among the more joyous of the Christian Church-have been compelled sometimes to sing paradoxes concerning themselves. Ralph Erskine has left us that strange work, “The Believer’s Riddle,” the greatest riddle that was ever written, a perfect maze to all but those who have the clue within. He says-

“My heart’s a mirror, dim and bright, A compound strange of day and night, Of dung and diamonds, dross and gold, Of summer’s heat and winter’s cold.”

Hart, whose hymns come indeed from the heart-rightly named was he.-in his hymn called “The Paradox,” says-

“How strange is the course that a Christian must steer, How perplexed is the path he must tread; The hope of his happiness rises from fear, And his life he receives from the dead.

His fairest pretentions must wholly be waved, And his best resolutions be crossed; Nor can he expect to be perfectly saved Till he finds himself utterly lost.

When all this is done and his heart is assured, Of the total remission of sins; When his pardon is signed and his peace is procured, From that moment his conflict begins.”

We have that hymn of Newton’s, which you will find in your Rippon’s Selection-

“I would, but cannot sing, I would, but cannot pray;”

and so on. Still more remarkable is that hymn-

“I ask’d the Lord that I might grow In faith, and love, and every grace; Might more of his salvation know, And seek more earnestly his face.”

But I need not repeat it, because you have it in your books. You will there find that instead of God’s working in the way in which he expected, the singer was made to feel the hidden evils of his heart, and so he was humbled and brought in true penitence nearer to God. Cowper thus sings of himself in a hymn which is also in your book

“The Lord will happiness divine On contrite hearts bestow; Then tell me, gracious God, is mine A contrite heart or no? I sometimes think myself inclined To love thee, if I could; But often feel another mind, Averse to all that ‘s good.

My best desires are faint and few, I fain would strive for more! But, when I cry, ‘My strength renew,’ Seem weaker than before.

O make this heart rejoice or ache! Decide this doubt for me; And, if it be not broken, break, And heal it, if it be.”

Thus, if time did not fail us, we might go through all those men who have at any time served the Church of God, and say of them all that they have experienced, felt, and confessed a struggle and a conflict between what God has implanted and what nature has left in them. Nor do I think, dear friends, that we ought at all to wonder at this. It sounds strange in the carnal ear, but we ought not to marvel, for this is only according to the analogy of nature. If you look abroad, everywhere you will discern contending forces, and out of these contending forces the rule of nature comes. See yonder orbs; moved by a mysterious impulse they seek to fly off into space, but the sun holds them by invisible bands. The bands of the sun’s attraction would draw them at once into his heat, but on the other hand the centrifugal force would drive them far away into distant space; between these two they keep the circular orbit which God has at present appointed. So we have a corrupt nature within us which would drive us to sin, and on the other hand the divine power within would draw us into perfect conformity and union with Christ; between those two forces the Christian life becomes much what it is. Observe, how in this word death and life are contending together. Death crowds his graves, but life wins the victory; death may toll the knell, and this is his note of triumph; but every cry of every new-born infant is another shout of the battle of life in which life claims still to be victorious. Look at your own persons, and in your own bodies you see this duplex action. You breathe, but the same lungs which receive the fresh, pure air, give forth the noxious vapor. There is scarcely an organ of the body which is without an apparatus for the secretion of an injurious substance and its expulsion. The brightest eye that ever swam in light casts forth some defilement; the skin, if it be healthful, has a part of its functions to throw off from us that which would certainly breed disease. There is going on in every human body a strange conflict between life and death; and every moment our life stands as it were in the center of two great armies who are contending whether we should be the prey of the worm, or should still continue to breathe. Do you wonder, therefore, if the whole world of nature is or has fallen into this state, that man, the little world, should be the same? Wonder or not, certain it is that it is so; and let those who have been staggered because they have felt a battle within, from this thine forth rather rejoice, because this is the path which all the people of God have trodden before.

II. Now concerning THE ORIGIN OF THIS CONFLICT.

There is but a slight battle in an unrenewed man. There is a sort of conflict of a minor kind between conscience and his grosser passions. Even Ovid could speak of this, and several heathen writers confess a war within; but there is no conflict to any high degree in the ungodly man; because, while the strong man armed keepeth his house, his goods are at peace. While there is one master, a man may cheerfully serve him; but in the moment of regeneration, a new master comes into the house- a stronger than he has come, and he will bind the strong man, and after many conflicts, cast him out for ever, and get that house to be in his own possession. The new nature which God implants in his people is directly the opposite of the old one. As the old nature comes of Satan, being defiled and depraved by the fall, so the new nature cometh direct from heaven, pure and without spot.

As the old nature is sin, is essentially sin, so the new nature is essentially grace-it is a living and incorruptible seed which liveth and abideth for ever, a seed which cannot sin, because it is born of God. When these two, therefore, come into conflict, it is as when fire and water meet-either the one or the other must die. There can be no truce, no parley; the two are deadly foes; the life of the one is the death of the other; the strength of the one the weakness of the other. Now the old nature has been there beforehand; it is like a tree well rooted-it has been there twenty, thirty, forty, fifty, or sixty years, according to the date of conversion, and it is not easily to be torn up by its roots. Even when grace comes into the heart and makes sin to fall, as Dagon did before the ark of God, yet is it true of sin as it was of Dagon, the stump thereof is left, and there is enough vitality in that old stump still to breed pain and confusion without limit. The reigning power of sin falls dead the moment a man is converted, but the struggling power of sin does not die until the man dies. Bunyan said that unbelief had as many lives as a cat, and sin has the same vitality. Until we are wrapped in our winding-sheets, we shall never have that black thread of depravity drawn out from us; it will, it must continue to be there till God shall sanctify us, spirit, soul, and body, and take us home. When you remember how pure is the new life which God has given you-it is from God himself; an emanation from his Spirit; as pure as deity- and think how sinful, on the other hand, is your corrupt nature, can it be possible that these two should be at peace? Can two walk together except they be agreed? Can these two principles, which are entirely opposed to one another, by any chance patch up a league? It cannot be, and even if it could be, there are allies without who will never be quiet; there is Satan, who will never rest from stirring up our corruptions, and on the other hand there is the Holy Spirit, who will never pause in the putting forth of his divine power till all evil is cast up, root and branch. Since these two must fight, the Spirit of God and the spirit of evil, so the two principles within which are their children, must continue in conflict till our dying day. Here, then, is the source of this conflict. O my dear hearers, some of you do not know anything about this.

Remember, you are in the gall of bitterness if you do not. If you are all one way, then are you all the wrong way. It’ there be in you no conflict, it is because there is no divine power come there to drive the evil one out. The more of these wars and fightings you feel, the more have you cause to thank God and take courage. The battle is not yours, but God’s. You go not a warfare at your own charges; you shall overcome, as thousands have done before you, through the blood of the Lamb.

III. This brings us to a third reflection. Let us for a moment consider THE REALITY OF THIS CONFLICT.

The warfare in the Christian mind is not a thing of imagination, it is most true and real. If you want proof of it you must pass through it. Did you ever kneel down in an agony of spirit, resisting some furious temptation from within? Some of us know what it is to feel the cold sweat running down our brows when we have to fight against ourselves in fearful struggles against black thoughts of unbelief; perhaps it may be that the base heart within has even doubted the existence of a God, and dared to prompt us to defy the deity; and we have loathed that thought, and hated it so much that our whole spirit was put to the utmost stretch of tension in order to win a victory over ourselves. You must, if you are at all subject to strong emotions, have felt that this struggle was a terrible fact; to you there could be no doubt about it, for your whole soul felt it-your heart was like a field which is torn up and soaked with blood by the fury of battle. There is a frightful reality in this conflict, when we remember how some Christians fall during it, and sin gets the mastery. Recollect, sin may win a battle, though it cannot win the campaign. What! were there no corruptions in David, think you, that made him sin with Bath-sheba? Was there no corrupt heart left in Noah when he was naked to his shame? Was there no corruption in Lot when he sinned in the cave? Why, those black things which have stained the character of these holy men throughout all time, prove to us how dreadful must be the power of sin, and how mighty must be the power which keeps sin down. Remember what the joy of a Christian is when he feels that he has triumphed over sin, Ah! there is something real here. If the daughters of Jerusalem praised David when he came back with Goliath’s head, so do all our powers bless and praise God when he gives us the neck of our spiritual enemies. Like the songstress of old, we sing, “O my soul, thou hast trodden down strength.” These are no fictions, imaginations of a poetic and fevered brain-he that has once been along the road to heaven, knows that above all things the traveler has need to be on the watch against himself.

IV. In the fourth place, let us notice THE CHANGES WHICH TAKE PLACE IN THIS WARFARE.

The conflict in a Christian is not always carried on with the same fury.

There is always war, but there is not always battle; the flesh always hates the Spirit, and the Spirit is always the opponent of the flesh; but they are not always fighting, and when they fight it is not always with the same fury.

You ask why? Well, sometimes the flesh is not so powerful as at other times. There are moments when, if sin were in the Christian’s way, the flesh would not choose it. I may not be able to tell you exactly why, but certain it is, that partly from changes of body, and also from certain phenomena of mind, there are seasons when the propensities to evil, though still as evil, are not so vigorous as they were: their strength is awful, but it sleeps. The young lion is ever a lion; but its claws are concealed, and it plays like a lamb. The raging sea is not always in tempest, yet tempests sleep in its waves. Perhaps there is more to be dreaded in the quietness of our depravity than in the raging of it, for sometimes it is the treacherous calm which the Christian ought more to fear than the storm.

Again, it is quite certain that the Spirit’s work within us is not always equally active. The Spirit of God is always in a Christian: he dwells in the believer as in a temple. “My Spirit will I not utterly take from him,” is true of every saint; but yet you must know that your faith is often weak, that your love is not always like a flame of fire. You cannot pray at all times as you would, Ah! brethren, we can sometimes dash along in service like the chariots of Amminadib, but at other times the wheels are taken off, and we drag the chariots heavily, like Pharaoh in the midst of the Red Sea. A change then in the flesh, or a change in the spirit, may produce a diversity in the present form of the conflict; it is always there, but not always the same. I suppose that when it is most furious the reason of its fury may be sought for in the strength of both sides. I do not think that when the flesh is strong and the spirit is weak, that there is much conflict, then rather there is a speedy defeat; but when the Spirit of God is gloriously at work in our souls, when faith is vigorous, when hope is bright, when love is flaming, and when, at the same time the corrupt powers put forth all their might, then it is that the conflict is stern. Some Christians do not enter into this state of strong conflict because of two reasons: they are men of weak passions, and grace in them is at a low ebb. But when a man is endowed with a strong mental nature, and the Spirit is also vigorous within him, then there will go on a contest something like the combat of two Samsons fighting and struggling together as to who shall get the victory.

Ah! brethren, these things may change as I have said, but the war is never over. Do not any of you say, “I shall never be tempted again.” Grey-headed brethren, do not think that the old man in von is dead. If professors fall into grave sin, and dishonor the Church, they are as often old men as young men; nay, I think I may say that they are oftener elder men than younger ones. It is sad it should be so, but it is so; and there is many a professor who has stood well for forty years, but makes a fool of himself at the last; and though he has been honored in God’s Church, yet he leaves a blot upon his name, and the godly say in a whisper, “No doubt he was a child of God, but it is best that he should be dead, for in his dotage he fell into sin.”

No, we shall never be out of gunshot of the devil till we have crossed the river of death. Our carnal minds are like a powder magazine, there only wants the spark; and ah, what an explosion there would be with any of us.

May the Lord keeps the sparks away. Let us be very vigilant and very careful; there is an enemy behind every hedge; there is a foe waiting for us at every step; and ere this Sabbath’s hallowed hours may be over, you and I may have slipped and have fallen into sin, to our own perpetual hurt and hindrance, unless almighty grace shall supervene.

V. A few words now upon THE EFFECTS OF THIS CONFLICT.

Some will say, “But why does not God remove out of the Christian the old nature?” Some uninstructed Christians even think that in conversion the Lord turns the old nature into a new one, which is very far from the fact.

The old nature remains in the Christian; it has received a blow, which will ultimately be its death, but it still lives, and the new nature in the Christian comes to struggle with it for the mastery. But why is this? Well, we cannot tell you. Such a question reminds us of the negro’s enquiry to the minister: “You say that God is omnipotent, and therefore he is greater than Satan?” “Yes.” “Then why does not God kill the devil and have done with him?” We believe God to be as morally omnipotent as he is physically omnipotent; and if he willed it, we do not doubt but that evil of every form and shape might disappear out of the universe; why then does he permit it? Ah! why? But there we leave it. Be amazed at the mystery if you will, but do not question God nor cast the blame of sin upon his holy character.

There it is, he suffers sin to remain in the universe, and after all we can say, we observe the fact, but the reason we cannot tell. Still I think we may in some respects see how sin is overruled in the Christian. Sin remaining in the believer drives him humbly to confess his own nothingness, excludes all boasting from his tongue, compels him to trust in his God, takes away from him his propensity to trust in himself, leads him to value the precious blood which cleanses him, to prize the Holy Spirit who sanctifies him, to rejoice in the faithfulness, and patience, and longsuffering of God who still continueth to be gracious to him. And oh! what songs will the man of God sing when he gets to heaven! How much sweeter will be the music, because of the conflict! how much more glorious the victory, because of the warfare! If I could be totally delivered from sin, root and branch, I certainly would; but yet am I conscious that no Christian would glorify God so much in heaven as he now does, if there were not sin to be contended with. A creature that could not sin, could scarcely show forth much of the praise of God by its holiness; but that the creature can sin, nay, that there is a strong drawing towards sin, and yet the divine grace keeps a man from it, and sanctifies him even to perfection, why this will make the song come swelling up of “Hallelujah! hallelujah! hallelujah!” If no adversaries had been tolerated, then no victories could have been won; if there were no temptations for us to struggle with, then there would have been no elbow-room for our faith, no power for the display of the bare arm of God. Doubtless it is best as it is, and when the winding up of the chapter comes, perhaps we shall see that our sins committed have been made the means of saving us from other sins which would have been our ruin. Many believers would have grown too proud to be borne with, if some infirmity had not plucked the plume from their helmets and made them mourn with brokenness of heart before God. God can bring good out of evil by his overruling grace, while on the other hand our good works have often been the greatest curse we have ever had. Good works have puffed us up, and so have led us into pride; while our sins, though pulling us down, have, through almighty grace, led us to make men work for eternity.

VI. I want your attention to the last point, which is, THE CONCLUSION OF IT ALL.

This contest, is it for ever to continue? Shall we for ever tremble in the balances? will there be no valley of decision where our souls may take their rest? Yes, brethren, the fight will soon be over, and the victory is guaranteed and glorious. Yea, even at the present day, the Christian is making progress. I do not admire the term “progressive sanctification,” for it is unwarranted by Scripture; but it is certain that the Christian does grow in grace, and though his conflict may be as severe in the last day of his life as in the first moment of conversion, yet he does advance in grace, and all his imperfections and his conflicts within cannot prove that he has made no progress. Let me show you this. You know that at certain periods in your children’s history they pass through diseases incidental to childhood. Here is your babe of a month old, and there is your child of three or four years; this child of three or four years of age is suffering from some of those complaints incidental to infancy; it is not in such good health as your child of a month old; it is far weaker, and its life seems far more in danger. Yet you will not say that there is no progress, for this child of three years old has passed through three years of its difficulties and hazards, which this little one newly-born has yet to encounter. We all know that there are certain growing pains which the lad feels when he is verging out into his manhood, but these pains do not prove a want of strength, but the very reverse: the muscles are being braced and the sinews are being strengthened. Stand by the seashore when the tide is coming up. There rolled up a big wave. Just mark the place in the sand. For the next few minutes there is no wave comes up so high as that-nay, some waves that suck back the rest, and you might even think the sea was still retiring. Is there, therefore, no progress made? Why, friend, you will see in a moment, if you will but wait, another great wave will come sweeping up, far outstripping the one that we marked just now; and when you shall come hack in an hour’s time, and the sea has come to the fullness of its strength, you will see that the receding of any one individual wave is no mark of its retrogression. You have but to mark the whole sea and take time in which to examine it, and then you discover there has been progress, and that progress has been effected by alternate advance and retreat. Along the coast of Essex the sea is greatly encroaching upon the land, and every time we go to some of the watering-places, we perceive that the cliff has fallen, hundreds or thousands of tons have been carried away; and yet it you are there at a tide which has gone far out, you will often think, “Why, surely the land is gaining on the sea! I never walked out so far as this before; I never saw these rocks exposed and dry before.” Well, it is a strangely low tide, but at the same time, ask the old fisherman who has lived there all his days, and he will tell you that his mother was married out in a Church which stood where that ship is floating, far out to sea, and that all the intervening soil has been washed away. He recollects when this place, which is now a footpath on the cliff’s brink, was a quarter of a mile inland; and then you understand, that though on any one occasion the land may apparently have gained, yet, on the whole, there has been a progress in the sea. And so it is with spiritual life. There are times when it seems as if sin had gained upon you, and you were going back in spiritual things; there is cause for alarm, but not despair; cause for watchfulness, but not for terror: go to the Lord, and pray to him to send a mightier wave of his irresistible grace, that your soul may be filled with all the fullness of God. The day is often gloomy at eleven o’clock, but that is no proof that you are not getting towards noon. Many a cold wind howls over the days of March and April, colder than there might have been at Christmas, but that is no proof that you are not getting on to summer. There may come a frosty night in May, nipping the flowers, but that is no proof that the frost is all coming back again. So you may feel within yourself such things as cause you to bow your head in sorrow, and to cry out to God in grief, but even these things shall but speed you on your way towards your desired haven. The battle will certainly end right. Just anticipate for a moment the glory of the victory, You shall be free from sin one day; you shalt be perfect, even as your Father who is in heaven is perfect; you shall wave the palm branch, and wave it the more joyously because you had to contend with flesh and blood, and with spiritual wickedness; you shall join the eternal song, and it shall roll up to the throne all the more gloriously because you have

“To wrestle hard as we do now, With sins, and doubts, and fears.”

Come, anticipate that triumph, and pluck up courage! Go forth, all ye servants of God, as Barak went against Sisera; and the day shall come when your foes shall be swept away. That river of death shall do for your enemies what the Kishon did for Jabin-it shall sweep them away for ever.

Standing by the Red Sea of the atoning sacrifice, you shall sing unto the Lord who hath triumphed gloriously, and cast the horse and the rider into the depths of the sea.

I have preached this morning especially for the comfort of those who are thus exercised, and who are saying, “If it be so, why am I thus?” You will now see that instead of having cause for distress in all these conflicts, you have only a reason to come to Christ again. Come to Jesus again; look up to him once more, and take him to-day to be your Savior and your all. Put your case into his hands, trust him, and you shall be more than conquerors through him who loved you. Trust him, trust him now, and we will meet in heaven at last to sing his praise for ever. Amen.

55. "Return, Return, O Shulamite; Return, Return!" (SS 6:13)

August 10, 1884

"Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies."—Solomon's Song 6:13.

THE TRANSLATION INTO the word "Shulamite" is unhappy: it is unmusical, and misses the meaning. The Hebrew word is a feminine of "Solomon." "Solomon" may stand for the bridegroom's name, and then the well-beloved bride takes her husband's name in a feminine form of it, which is Shulamith, Salome, or perhaps better "Solyma." The King has named his name upon her, and as Caius has his Caiia, so Solomon has his Solyma. He is the Prince of Peace, and she is the Daughter of Peace. Aforetime she was called "the fairest among women," but now she is espoused unto her Lord, and has a fullness of peace. Therefore is she called the Peace-laden, or the Peace-crowned. You know how truly it is so with the justified in Christ Jesus. Because the sound is sweeter, and the sense is clearer, permit me to read the text thus—"Return, return, O Solyma: return, return, that we may look upon thee. What will ye see in Solyma? As it were the company of two armies." May the Holy Spirit, like a dove, rest upon us while we linger amid the verses of this Song of Loves.

A soul redeemed by blood, and brought by the Holy Spirit into loving, living, lasting union with the Well-Beloved, cannot remain unnoticed. Solomon is known all over the world; Solomon is sought after for his wisdom, and therefore Solyma will shine with something of his brightness, and she will be enquired after too. In the Church of God no man liveth unto himself, or travelleth through the world unwatched. If you are interested in Christ, heaven and earth and hell will be interested in you. Some man are but as a chip in the porridge; they have no savor in themselves, and none comes from them; but the believing man, the Christ-communing man, is full of influences both repellent and attractive, and he may be sure that where he comes he will be known and read. As the house of Israel is among the nations like a burning torch in dry stubble, so also are the spiritual Israel. Voices will cry after the bride of Christ, "Return! Return! Return! Return!" A pilgrim bound for the Celestial City cannot go through the world, even through the worst part of it, such as Vanity Fair, without being noticed, and questioned, and sought after, and if possible ensnared. Do not think, thou who hast been made a living man by the quickening of the Holy Ghost, that thou canst glide through this world as the spiritually dead can do, for they may be quietly borne along to the place of corruption: the life within thee is too strange, too operative to be overlooked. Thou art a wonder unto many, and thou mayest well be so, for God hath wrought great marvels in thee and for thee. Beloved, ye are the Lord's witnesses, and witnesses must not skulk away in the background or remain dumb. When they bear their honest witness it is in open court, where they will be heard and regarded by all who are concerned in the suit, whether pro or con. Oh, saints of God, you are never unobserved, you are compassed about with a great cloud of witnesses, and none of these witnesses are indifferent to you: they all watch you with steady gaze to see how you run your race. The good are intent that you should so run as to obtain; and there are evil ones who long for your defeat. Solyma is addressed by urgent voices, who plead with her to return to them. For good or evil, multitudes of tongues cry to her, "Return, return, O Solyma, return, return."

Will you kindly notice from the connection of my text what state Solyma was in when these calls came to her? She was in her glory and beauty. In admiration the question is asked, "Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" A church or an individual Christian in a low state of grace may escape observation. Who cares about a dead church? Who fights with a lukewarm people? But if Jesus Christ be in the church, or in the heart, he will soon be seen. The evangelist tells us, "he could not be hid." You may slip down the street in the night without a candle, and like a thief you may pass by unobserved, but if the Lord has lighted your candle, and you bear it with you, the watchmen will notice you, the dogs will bark at you, and others will spy you out. As fire reveals itself, so also will grace. A bundle of lavender proclaims its own whereabouts by its fragrance, and so does the life of God in the soul. You may be sure that if the Lord of Hosts is with you, and in you, you will assuredly arouse the animosity of some, and the admiration of others. I pray that you and I may be in a bright, clear, forcible condition, as the bride was in this part of the Canticle, then shall we be sought after, and enquired about.

It appears that the church in her beauty had gone down to attend to her work. "I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded." She did not sit down in the house to admire herself, nor go into the street to show herself: she went down into her Lord's garden to attend to her proper work, and then it was that they cried, "Return, return." Neither the world nor Christ himself will call much after us if we go forth to make displays of our own excellences. "Come, see my zeal for the Lord of Hosts," is a wretched piece of self-consciousness, which disgusts more than it attracts. A diligent life is an attractive life. Do thou, like an ant, work in thy season, carrying thy due burden upon the ant-hill, and if thou doest this for love of Jesus thou doest nobly. Plod on without courting approbation, and rest content to do thine utmost for the common weal. In fellowship with thy Lord humbly do thy day's work in thy day. Seek not great things for thyself. Ask not to rule in the court, but be willing to work in the field, seek not to recline on the couch, but take thy pruning-knife, and go forth among the vines, to fulfill thine office, and in that self-forgetting service thy beauty shall be manifested, and voices shall salute thee, crying, "Return, return."

It appears, too, that while she was thus engaged, she was the subject of a great stir and emotion of heart. Perhaps she had felt dull and dreary till she entered on her work, but while she was busy with her pomegranates and her nuts, she cries, "Or ever I was aware, my soul made me like the chariots of Amminadib." She felt that she could hasten like the chariots of a willing people, who rush to the fight from love of their prince. She felt as if she could run after her Beloved: she could leap, she could fly. Like a chariot that is drawn by Pharaoh's swiftest coursers, her spirit left all behind. Thus vigorous and active, she was watched by many eyes, and soon she heard voices coming from the four quarters of the universe, crying, "Return, return, O Shulamith; return, return." I would, dear friends, that all Christians were what they should be. I am told, but I would not judge, that large numbers of professing people are only half alive, and are altogether asleep. If it be so, I wonder not that they are so inconsiderable in their influence. If they are neither diligent in their Master's business, nor fervent in spirit towards him, they are justly despised by those about them. If it be so with you, my brethren, you are losing the joy of Christian life when you might be filled with delight; you are poverty-stricken, where you might be rich; you are as beggars in the city where you are entitled to take up an honorable burgess-ship. May the Lord revive you! May he forgive your coldness, and set your souls on fire with love to Jesus! If you have life, may you now have it more abundantly! Doth not your Master desire that the feeblest of you may be as David, and David as the angel of the Lord?

I speak to you who are the beloved of the Lord, to you who labor in holy service, to you who are quickened with a high degree of spiritual life, and feel your souls within you stirred with sacred enthusiasm. You are worth addressing: may the Holy Spirit make my address worthy of your attention! Let us use our text in two ways; may each one be profitable!

First, she hears the lower voices that cry, "Return, return, O Solyma return, return," and she answers them with most conclusive negatives. Read the text another way, and in the second place, she hears voices from above, which cry, "Return, return, O Solyma: return, return," and she answers them by her actions as well as by her words.

I. Let us listen for a minute or two, but only with our ears, not with our hearts, to THE LOWER VOICES. Whence come these voices?

There are voices from the vasty deep of sin and hell, voices from the tombs which we have quitted, voices from the Egypt from which we have fled. They are crying evermore, like unquiet ghosts, "Return, return." Especially do they call to young souls, who are newly wedded to Jesus, in the hope that they have not as yet forgotten their own kindred and their father's house. When we have gone a long way in the divine life, the world feels dubious of our return, and almost gives us up, preferring rather to accuse than to invite. After many years of faithful service, and of resolute nonconformity to the world, many temptations which assaulted our youth are unknown to our maturity. The devil is not altogether a fool, although he is great in that direction; and therefore he does not continue for ever to use nets which have failed to entangle the birds. If he finds that cajolery will not ensnare us, he leaves his old tactics and tries other methods. When "Return, return" will not woo us, he puts on his lion form, and roars till the mountains shake. Upon young believers he very commonly uses very powerful inducements to go back. In the hope that he is dealing with Mr. Pliable, he exhibits the hardness of godliness and the pleasantness of sin, and draws the moral that they had better retrace their steps. To them he calls as sweetly as his cruel voice can tone itself, "Return, return, O Shulamith: return, return."

By old companions he does this. They say, "You have left us all, we do not know why. You have turned a fanatic; you have joined with gloomy Christian people, and you are not half the good fellow you used to be. Are you not getting a little tired of those dreary ways? Are not the rules of Christ too precise and Puritanic? Are not the ways of God too self-denying? Is not godliness too holy and too heavenly for poor fallible beings like ourselves? If so, the door is open: we will welcome you back. It is true you rent yourself away and said that you must needs go on pilgrimage to the Celestial City, but we will not throw this in your teeth if you will give up such nonsense. Come, be a good fellow with us once more. We have not drunk up all the wine, nor broken all the viols. We are care-for-nothings still, and we shall be glad to make you as light-hearted as ourselves. You were a jolly fellow before you took those blues, and turned so squeamish: Come, shake it off, and be yourself again." How winningly they put it! How cleverly they mimic the tones of true friendship! One would think they sought our good, and were anxious to be our guardian angels.

Sometimes the desires of nature come to their help, and the tender passion is enlisted on the side of evil. Bright eyes and gentle lips speak to the natural heart, and plead with it to return. The tender love of women has thus played the tempter, and so has the strong affection of men. Courtesy and amiability cry, "Why do you fight so shy of us? You know what happy times we used to have together. Come, you have tried these Christian people and their faith; you must have found it very moping and melancholy: return and be merry once more. See how much more free we are than they, do not live by rule and order; return to the liberty of sin." Thus do her former comrades cry, "Return, return, O Solyma."

The old joys sometimes, in moments of weakness which will come upon us, revive upon the memory, and attempt to mislead us. I have known the young Christian remember what he once thought were joys, and though he has clean left them, and hates them, yet in the distance which lends enchantment he does not notice so much of their shallowness, baseness, and brevity, and he thinks to himself, "In those days I laughed away the hours right merrily; life was light as a feather; in its froth and foam I saw rainbows of delight. Shall I try these things again? Was I not too hasty in renouncing them?" All the while the voices cry enchantingly, like the songs of the Sirens, "Return, return, O Solyma; return, return." They bring out their most melodious music, and omit all discordant passages from the sonnet of life. They would have us hark back to what was once our joy. Oh, brothers, 'tis a wretched temptation, and yet some fall before it.

Do you not know how the world will even call us back to our old cares? We used to fret and worry until by God's grace we were led to try walking by faith, and then the Lord helped us to rest in his love, and wait patiently for him, and now perhaps for years we have had no burdens, for we have cast them on the Lord: we have gone in the morning, and told him the fears of the day, and at night we have had little else to do but to bless him for the mercy which has averted all those fears. We have lived in sweet content, rich in joyful expectation, and not poor even in present felicity; and now perhaps the world says, "You have spent too much of your money on religion; why did you not save it? You wasted a mint of your time upon furthering a kingdom which is imaginary. Oh, if you had given up those energies to the world, and stuck to your business, how much richer you might have been! Come now, quit those dreams, shall those prayer-meetings, leave that tiresome office in the Sunday-school, give up philanthropic speculations, and follow after your personal interests, like a sensible man, you may get on then, if you mind the main chance you may rise in the social scale." There are times when steady, sober people, for whom the temptations of gaiety and vice have no charm at all, stand spell-bound by these more solid but equally degrading offers. Madame Bubble, as you know, offereth to the pilgrim her person, and there are many who turn with loathing from so vile a proffer; but then she also offereth her purse, and there are men like Mr. Standfast, who are as poor as an owlet, to whom that offer comes with dangerous force. Her voice has a shrill metallic ring, as she cries, "Return, return, O Solyma; return, return. Return from generosity to selfishness, from holy zeal to worldliness and prudence. Seek that which all the nations of the world seek after; that which thou canst see with thine eyes, and enjoy with thy mouth." Many are these calls: I need not go into details, you will hear them soon enough. The Sirens are a numerous and ensnaring sisterhood.

When do these voices come? Their sound is heard full often. "Return, return, return, return,"—four times over the text hath it. They come so often that the word in the epistle to the Hebrews is more than justified, "And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned." These opportunities come in our way everywhere, and at all times. If you wish to leave off being a Christian, if you wish to follow the world in its pleasures or in its labors, the doors are always open. It is a wonderfully forgiving world if you will but quit your protest against it. If we run away from our old master, and wish to return to his service, his yoke is always ready for our neck, he will never deny us employment, even though it be to feed swine. Only too glad is the devil to pardon runaways. He is not ashamed to return with seven others to the house which he aforetime quitted. Often, often the child of God in his early days hears the entreaties of destroyers, as with all subtlety they plead, "Return, return, O Bride of Solomon; return, return."

At times these voices come from quarters to which our hearts lie open Many a man hath been wooed from the ways of holiness by her that lay in his bosom. Samson had his Delilah. Oftener still, the professing Christian woman has been solicited to forsake her Lord by him who should have helped her in her noblest aspirations. Children have been misled by parents, friends by friends, for Satan hath many servitors, and many who do his bidding almost unwittingly. It is a fight to reach to heaven, and few there be to help us in it, but the path to hell is downward, and multitudes thrust out their hands to urge us to the infernal deeps. These cries are borne to us by every gale, in tones both loud and gentle, "Return, return."

And, dear brethren, we shall find that they solicit us in our best moments. I cannot fully account for the fact, but so it is, that I am most liable to speak unadvisedly with my lips when I have just enjoyed the raptures of high fellowship with God. Yonder shines the Mountain of Transfiguration in its unrivalled splendor, but lo, at the very foot of it the devil rages in the lunatic child! Our highest graces are not to be basted, for, as the most venomous serpents lurk among the brightest flowers, so are temptations most abundant hard by our most spiritual and heavenly joys. Trust not thyself, O child of God, when thou hast seen the invisible, when thou hast stood within the circle of fire, and spoken with God as only his favourites may! Think not thyself secure when thou comest down into thy worldly business, though thou hast bathed thy forehead in the serene light of communion. As pirates distinctly aim to attack the most heavily-laden galleons, so will Satan assail thee when thy vessel has just left the Gold Coast of meditation and prayer. Therefore, watch thou, and pray evermore. That detestable voice, which dared to ask the Master himself to fall down and worship Satan, will come to thee when thou art most bright and shining with the glory of hallowed fellowship, and it will whisper to thee, "Return, return. Come down from the mount, and break the commandments to shivers at its foot." The fiend will call thee Solyma, quoting thy heavenly name—that name of peace and love—and yet he will dare to say, "Return, return." He will flatter us for our virtues, and yet tempt us to the worst of vices. Get thee behind me, Satan. Avaunt, foul fiend! Even when repulsed he will return to the charge, crouch at our feet, and whine out still, "Return, return." The treasures of Egypt, and the pleasures of sin, are his bait and bribe. We cannot and will not return at his bidding, yet his frequent solicitation puts us to a stand, and makes us cry for help.

Notice that our text goes on to say why they wish us to return. "Return, return, that we may look upon thee." And is that all? Am I to be a traitor to my Lord, and quit his holy ways, and forfeit heaven, to be made a show of by thee, O Satan? or by thee, O world? Is this a full reward for treachery—"that we may look upon thee?" Why, their looks are daggers. As the eyes of basilisks are the eyes of the ungodly world; as malignant stars that blast the soul. Whenever you long for ungodly men to see your piety, your piety will wither beneath their glance. Remember how that expression of looking upon Zion is sometimes used in Scripture; in Micah 4:11 we have it—"Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion." They wished to spy out her sorrows and weaknesses, that they might jest at her, and grieve her: these enemies will do the same with you if you give them the opportunity. Trust a wolf at your throat sooner than worldly men in religious matters. They cannot mean you good, nor do you good should they mean it. They will draw you out and then expose you, they will entice you into sin and then report your faults. When the world loves the holy man it is the love of the vulture for the sick lamb. Fear you the worldling, even when he bears you gifts.

Now hear Solyma's wise answer to her tempters. She says, "What will ye see in Solyma?" Dost thou ask me, O world, to come back and show myself to be thy friend? Dost thou promise me approbation? Dost thou vow to look upon me, and admire me, and take me for an example? What is there in me that thou canst approve of? What wilt thou see in Solyma? What can the world see in a believer? The world knoweth us not, because it knew Christ not. A blind man wants to see me: I need not go far to oblige him, for he will get but little out of it if I yield to his request. What a vain reason,—"That we may look upon thee"! They are so blind they cannot even see themselves, nor know that they are blind. What have you and I to do with them? No, let us walk in the light, and have fellowship with God, and then our life shall be hid with Christ in God, only to be manifested when our Lord is manifested; and we shall be well content to have it so. Listen, O blind world, while we tell you what you would see if we did come to you. "What will ye see in Solyma?" You would see—we grieve to say it—a conflict within us: "As it were the company of two armies." You would see two things in us; and yet neither would give you satisfaction. There is sin in us, but inasmuch as it grieves us to have it there we will not show it you. We do not wish to make mirth for the daughter of Babylon, and when her children ask us to make music for them by singing one of the songs of Zion, we answer, "How shall we sing the Lord's song in a strange land?" If we must tell you what you would see in us, we will confess our faultiness, but warn you that out of this you would get but little joy. You would see two armies, it is true, but neither of them would yield to you. You would see in us a nature like your own; but it is mortified, kept under, and laid under condemnation. It would give you no great pleasure to see it, for we reckon it to be dead. The dead are poor company. There is in us, it is true, a capacity for all your worldly joys; but the world is crucified to us, and we are crucified unto the world. There is in us a capacity for all your merriment, but if we were forced to be with you we should be dreadful killjoys to you; you would wonder that we did not laugh when you laugh at sin, and that we should not be as ready as you are to run into excess of riot. We should soon weary you, for the Lord has said, "I will make Jerusalem a burdensome stone for all people." You would say by and by, "Let these slow souls begone: they hinder our mirth." If we came among you as we are, it would happen with us ere long, as it did with Israel, for "Egypt was glad when they departed." Our nature that is like your nature is put under restraint, and dies daily, and its expiring groans would be sorry music in your ears.

Then, do you know we have another army in us? That is, there is a new life in us, that life is the indwelling Spirit of God, as it is written, "I will dwell in them, and walk in them." If we did return at your request, if we came in the fullness of the blessing of the Gospel of Christ, with the Holy Spirit indwelling our bodies, and making them his temples, you would not know what to make of us, and consequently you would scoff at us, as Ishmael did at Isaac, or envy us as his brethren envied Joseph. You would be sure to ridicule us, for you would not understand us, and therefore you would count us hypocrites and sanctimonious fools. As well might oxen commune with men as the wicked with the godly. We have a life beyond you and above you, into which you cannot enter. We are sorry for you that you will not receive the heavenly life which is in Christ Jesus, but as you have it not, we cannot make you our confidants or associates. You would grieve us, and we should provoke you; and therefore we are best apart. You say, "Return, return, O Solyma; return, return, that we may look upon thee," and our only answer must be, "What would ye see in Solyma?" Nothing but that which would rebuke and anger you: you would see a company of two armies, both fighting against you.

Come, young brothers and sisters, you that have been tempted to go back, you cannot even tolerate the thought. You have burned your boats behind you, and must conquer or die. Like one of old, you say, "I have opened my mouth unto the Lord, and I cannot go back." To go back were to give the lie to the word of God, to make God himself false, to tell the worldling that there are, after all, no pleasures in Christ like the pleasures of the world; it would be to spit in your Savior's face, to play the Judas, to sell Christ for pieces of money, or for the filthy lusts of this present evil world. Go back! It were to renounce heaven and all its glories, it were to choose a terrible death-bed, with a guilty conscience ringing the knell of your soul; it were to choose eternal banishment from the presence of God, and from the glory of his power. You cannot return, you cannot even look back. If thou art a true Shulamith, thou wilt not even deliberate for a moment about it, but flinging thyself into the Beloved's arms, thou wilt cry, "Lord, to whom should I go? Thou hast the words of eternal life." God help you so to do, for Jesus' sake. That is the first part of our subject.

II. Now we turn to listen, not with our ears only, but with our hearts too, to the call of THE HIGHER VOICES which cry, "Return, return." Brethren, to go to heaven, to go to Christ, to go towards holiness, is a return to God's people: for God's people are originally his children.

Though they are prodigals, and have gone into a far country, they always were his children; even when they spent their substance in riotous living they were still his sons, and each of them could speak of "My Father's house." To come to Christ, and holiness, and hearer, is to return. Besides, all God's people have a new life put into them. Whence came that new life but from heaven and God? Therefore to go towards God is for the quickened ones to return. All God's, people are bound for heaven; it is in their charter-party that they should sail for heaven, and therefore to heaven they must go. When the Israelites came out of Egypt to go to Canaan they were not going to a strange land, they were returning to what had always been their inheritance according to the covenant; they were going out of the house of bondage, and they were returning to the land that flowed with milk and honey, where their fathers had sojourned before them. Now, today, as a child of God, I can hear voices out of the yet beyond, ringing out of the glory, and crying to me, "Return, return." My Father is in heaven, my Savior is on the throne; many brethren have gone before; all my heart is with my treasure, therefore I hear the shining ones crying to me every day, "Return, return, O Solyma; return return!" Every harp in the heavenly choir is ringing out an invitation to all the Lord's beloved, every palm-bearing hand is beckoning to us; every glorified lip is calling us to come up higher.

To return, I think, means this,—come nearer to Christ, nearer to God, nearer to holiness. You are saved; seek to be like your Savior. You did enjoy splendid days at first, in the love of your espousals; return to them; walk always in the light as God is in the light. You were once in the banqueting-house, and the banner over you was love: return to that house of fellowship. Every day seek to lose yourself more in Christ, to live more completely in him, by him, for him, with him. Return, return, to greater heights of holiness, to deeper self-denial, to braver service, to intenser love, to more burning zeal, to more of the Godlike and the Christlike. Return, return. The holiest and the best call us that way. Every saint in heaven cries, "Return"; every child of God on earth who is full of the inner life entreats us to return, and chiefly, that dear voice, which once for us cried, "My God, my God, why hast thou forsaken me?" is always calling to us, "Return, return." Oh, how sweetly doth he use the name himself did give us, our marriage name! Hear him beseech us, "O Solyma, my best beloved, return, return, and come to me!" These are the higher voices.

Notice that in the text that word "return" is put four times over. Is it not because it is of the highest importance that every child of God should keep returning, and coming nearer to the Father's house? Is it not because it is our highest joy, our strongest security, our best enrichment, to be always coming to Christ as unto a living stone, and getting into closer fellowship with him? As he calls four times, is it not a hint that we are slow to come? We ought to come to Jesus not only at his first call, but even at the glances of his eyes, when he looks as though he longed for our love: it ought to be our rapture to think only of him, and live wholly to him; but as we fail to answer to first pleas, he cries four times, "Return, return, O Solyma; return, return. Come to thine own Husband, thine own loving Lord." He ceases not to entreat until we do return. Do not the reduplications of this call hint at his strong desire after us, his condescending love for us? It does seem so wonderful to me that Christ should want our fellowship, but he does: he cannot be happy without us. Still he sitteth down upon the well when he is thirsty, and looking across to Samaria's fallen daughter he says to her, "Give me to drink." His people are his fullness; he cannot be filled if they are away: I dared not have said this if the Holy Ghost had not declared it, but it is true. Without his people Jesus would be a Head without a body, and that is a ghastly object; a King without subjects, and that would have been a wretched parody of royalty, a Shepherd without sheep, and that would have been a dolorous office having many pains but no reward. Jesus must have us, or he is a Bridegroom without a bride, bereaven and barren. Oh, how he loves us! How he longs for communion with us! Shall he stand and cry, "Return, return," and will we not come to him at once? Hear him again in another way. He knocks at our door and he cries, "Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night." Will we not admit him? If he seeks our company, and therefore calls us to return, our spirit bursts her fetters, she is ashamed of the bonds that hold her on the right and on the left. She cries "Let me go; I must be with my Lord; his voice compels me. My soul would leap out of the body rather than not come at him who cries, 'Return, return, return, return.'"

I have shown you why the call is so oft repeated. Do you not think it is a very instructive call? Permit me to put it thus: "Return," that is, to your first simple faith. If you have risen to greatness of conceit and pride of knowledge, return to your humble thoughts. Shrink to nothing again in the presence of your God. Come to the cross as you came at first, saying,—

"I the chief of sinners am,

But Jesus died for me."

Return to your first loving fellowship with Christ, for then the days were only bright with his presence, and the night watches were not weary while you could commune with him. Return to the happy love of thine espousals, when thou wentest after him into the wilderness, for those were halcyon days. Return, return, to your first ardor in service. Nothing was too hot, or too heavy for you then; you were impetuous to be engaged in seeking his redeemed. You have grown lazy now, and you think service for God too severe a strain upon you. Return to your first diligence in joyous service. Return also to your eagerness for holy growth. Then you desired to have the best that God could give you: in those days you resolved to be a thorough Christian; not barely to live, but to live unto God in the highest degree. Return unto that, and aspire after more. If you have left the best form of consecration, return to it. Oh, sea, rise once more to high-water mark, if thou hast turned to ebb! Oh, soul, come back to the highest thou hast ever attained or longed for! As the eagle cries, "higher"; as the river crieth, "fuller"; as the day crieth, "brighter"; so let it be with thee. Thou art married to him whose blood has bought thee, and he cannot, will not be in heaven without thee; therefore, hasten to obey while he saith to thee, "Return, return!"

I beg you to observe what the spouse has to say to this when she is thus called upon to return to the Lord. The Lord saith to her," Return, return, that we may look upon thee." Is not that a reason for coming back? The Lord says, "that I may look upon thee." He desires your society, and seems gently to hint that you have kept aloof from him. He seems to say,—"You have not been much with me alone lately, you have neglected the reading of the word, and the hearing of it; I have scarcely seen thy face; therefore return, that I may look upon thee." Cover your face and say, "Lord, why shouldst thou look on me? I am full of sin", but then draw near to him, that his look of love may bring thee to repentance, and cause thy sin to pass away. Remember he hath power in his eyes to look thee into purity and beauty. Come and say, "took upon me, Lord; search me, try me, and know my ways." Return, that with infinite pity thy Beloved may see what aileth thee, and then with his dear pierced hand may perform a divine surgery upon thee, and make thee well again.

"Return, that we may look upon thee." I think I may use the phrase to express also that intense satisfaction which Jesus has in every believer. With what pleasure the mother looks upon her child: she remembereth no more the travail for joy that a man is born into the world, but with infinitely greater satisfaction doth Christ see of the travail of his soul in every believer. You ought to show yourselves to Jesus, you have cost him so much: he has loved you even to the death, and loves you still, you ought to abide with him. Return to him that he may look upon you.

And I think, too, when we live near to him, and get into fellowship with him, Jesus feels a sweet complacency towards us. O dear parents, you know the pleasure you have in your loving children; if they have been away from you for years, what a satisfaction it is again to see them within your doors; there is no sight like it! Your Lord loves you so much that it gives him profound pleasure, it swells his heaven to the brim to see you living in his love. What must be his grief when you go fussing about the world, and have no time to talk with him. When you go out sporting and mixing with his enemies, and say that you have no leisure to commune with him! You give delight to him who is Immanuel, God with us, when you frequently approach him, or constantly abide with him. You make him glad with your secret devotion, your heart's affection, your holy boldness, your all-absorbing zeal. Oh, do come to your Lord that he may look upon you!

Did I hear you bashfully say, "What will ye see in Solyma? If Jesus looks on such a dead dog as I am, what will he see in me? I am so full of evil." He will see in you that which delights him. He will see his own work there; yea, he will see himself there. Did you never see the sun reflected in a little splinter of glass? The mirror was scarcely an inch in diameter, yet you saw the heavens in it. Have you never looked upon a bubble blown by a school-boy's pipe, and seen a thousand rainbows in it? When the Lord looks on his people, he sees the reflection of himself: he can see himself in our eyes, and therefore those eyes charm him so that he cries, "Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck." The infinite love there is between Christ and us makes him see no sin in Jacob, neither iniquity in Israel, but he looks until he exclaims, "Thou art all fair, my love, there is no spot in thee." Be not ashamed to return to your Lord, for he lovingly urges thee to do so. Let your heart and your flesh, like two armies, welcome him, let all your inward conflict aim at coming nearer to him. Rest not till, like Jacob's two bands, you are altogether under the blessing of the covenant angel.

I will turn my text about a little, and give you another rendering, which will suit the heart which is welcoming its Lord. Our Mahanaim, our meeting of hosts, shall not be for war, now that the Lord invites us, like Jacob to return to the land of milk and honey; but the companies shall be as musical as they are martial. There are within our experiences companies of singing soldiers, choirs of camps. The text exhibits the warring soul, triumphant in her Lord, and meeting him with timbrel and harp.

"Spouse of Christ, in arms contending

Though thy battle-course must run;

Yet with prayers for help ascending,

Shout thy praise for triumphs won."

Oh, if my Lord will come and meet me, he shall see in me whole choirs of songsters! My heart, like Miriam, shall take a timbrel, and all my powers, like the daughters of Israel, shall follow, dancing and singing with glad accord. On the high-sounding cymbals my heart shall play, singing,—"His own right hand and his holy arm have gotten him the victory. Glory! Glory! Where he cometh glory dwelleth." When shall I come into his presence, and behold my God, my exceeding joy? Then will I praise him with body and soul, with heart and with voice. His coming with all his perfections, and my coming with all my desires, shall make a Mahanaim, and the two hosts, once met, shall encamp together, guarding the King's pavilion, which glitters in the midst. Then shall the warriors become minstrels, and the soldiers shall be singers, as in the valley of Berachah, where all the people triumphed, and they returned to Jerusalem playing upon harps, and psalteries, and trumpets.

Here I leave you in the joyful presence of the King. We cannot cease speaking at a higher point. The Lord keep us in his presence, for his love's sake. Amen.

56. Good Works In Good Company (SS 7:11-13)

NO. 605

DELIVERED ON SUNDAY MORNING, DECEMBER 18TH, 1864,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Come, my beloved, let us go forth into the field; let us lodge in the villages. Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.”

Song of Solomon 7:11-13.

THE DAUGHTERS OF Jerusalem had been praising the Church as the fairest among women. They spoke of her with admiring appreciation, extolling her from head to foot. She wisely perceived that it was not easy to bear praise; and therefore she turned aside from the virgins to her Lord, making her boast not of her own comeliness, but of her being affianced to her beloved: “I am my beloved’s, and his desire is toward me.” Solomon has said, in his Book of Proverbs, “As the fining pot for silver, and the furnace for gold; so is a man to his praise:” meaning to teach us that praise is a serious ordeal.

Very many men can bear censure and abuse, for their spirit rises so superior to it all, that they are even profited thereby; but to be flattered, or even duly honored, is not so easy a thing to endure. The sun’s warm beams made the traveler unbind his coat, when the wind made him wrap it the more closely about him: the warmth of praise may make us relax our integrity, unless we be very watchful. How many have been foolish enough, when standing upon a pinnacle, to look down and admire their own elevation, and then their brain has reeled, and they have fallen to their own shameful ruin. If we must at any time listen to the praises of our virtues, if we have served God so that the Church recognises and rewards our usefulness, it is well for us to listen just as long as we are obliged to do, but no longer; and then let us turn aside at once to something more practical and more healthful to our own spirits. The spouse seems abruptly to break off from listening to the song of the virgins, and turns to her own husband- Lord, communion with whom is ever blessed and ever profitable, and she says to him, “Come, my beloved, let us go forth into the field; let us lodge in the Communion with Christ is a certain cure for every ill. Whether it be the bitterness of woe, or the cloying surfeit of earthly delight, close fellowship with the Lord Jesus will take the gall from the one, and the satiety from the other. Live near to Jesus, Christian, and it is matter of secondary import whether thou livest on the mountain of honor or in the valley of humiliation. Live near to Jesus, and the glowing coals of the furnace cannot consume you, nor the chill blasts of wintry affliction destroy you. Living near to Jesus, you are covered with the wings of God, and underneath you are the everlasting arms. If you read the three verses before us with attention, you will see that the Church all through anxiously desires fellowship with her Lord. It is “Come with me “- “let us.” She will do nothing except as she is near to her beloved and in the enjoyment of his company.

I think she desires three things in her words; first, she desires to practice self-examination: she would go and see whether the vine flourisheth, and whether the tender grape appear; but it is self-examination with him. She desires next to go into active service: it is to this end that she would lodge in the villages and go among the tender plants, that she may labor there, but it is with him, “Let us go!” “Come with me!” In the third place, she has a store of fruits laid up for him. Some things done and some things doing, things old and new, but they are all for him, and she will not mention them except for him, much less bring them out for them to be enjoyed by a rival.

“They are laid up for thee, O my beloved.” Let us try to make a personal matter of the text, this morning, and may God hear the desire of our hearts that we may have true fellowship with his own dear Son.

I. First, then, IN THE MATTER OF SELF-EXAMINATION.

This is a most desirable and important business, but every believer should desire to have communion with Christ while he is attending to it. Self-examination is of the utmost importance. No trader who would wish to succeed would neglect to keep his books. No husbandman who wishes to prosper would be careless as to the state of his fields. No flock-master who would see his herds abundantly increase, would leave to his servants the care of them, and fail to tend them with a watchful eye. If thou wouldst have thy business prosper, see to it carefully thyself. In soul-business, it is of no use taking anything for granted where there are so many temptations to self-deception in our own hearts; where so many around us are deceived, and are willing to help us to be deceived too; and where Satan sedulously and craftily seeks to cry to us, “Peace, peace,” where there is no peace: it is of the first and last importance that we should search ourselves whether we be in the faith, and whether, being in the faith, our graces are growing, our faith increasing, and our love deepening. Well does the spouse suggest that she should see whether the vine flourished, whether the tender grape appeared and the pomegranates budded forth; for our spiritual vineyard needs perpetual watchfulness. While you are attending to this important business, see to it at the same time that you keep up your communion with Christ, for you will never know so well the importance of self-examination as when you see him. Mark him there! fastened to the accursed tree, wearing the thorn-crown all set with ruby drops of his own blood; look at his griefs, if repenting tears do not blind you; behold his awful agonies; gaze into that visage more marred than that of any man, and stay awhile and listen to the heartrending shriek, “Eloi! Eloi! lama sabachthani?” And did Christ suffer all this that souls might be saved? Then surely, my soul, it should be thy chief business, to see that thou hast an interest in him. What! shall I miss that which is purchased with such a price? When such a crimson stream from Christ’s own heart flows to cleanse away sin, shall I think it a matter of no account whether I am cleansed or no? When that head, which once was reverenced by angels, is now crowned with the thorns of mockery and cruelty, shall I not use all the thoughts of my head and brain, to find out whether I am one with Christ, and a partaker of his passion? That cannot be a little heritage which Christ hath purchased with such agonies: let me fear lest I should lose it. That cannot be a slight evil which cost my Savior such griefs: let me search myself to see whether I am delivered from it. I am sure, beloved, you cannot have a better candle to look into the secret recesses of your soul, than a candle lit at the fire of Jesus’ love. Know his love for you, and all his griefs on your behalf, and you will charge your own heart after this fashion- “ See to it, that thou make sure work as to thine interest in Jesus, that thou be really one with him, that thy faith in him be genuine, and that thou shalt be found in him in peace at the day of his appearing.” Self-examination, however, is very laborious work: the text hints at it. It does not say, “Let us go,” but “Let us get up.” Self-examination is ever uphill work. It is by no means a pleasant task; it is one from which flesh recoils, for the flesh cries, “Let well alone; you are easy and comfortable; you have a hope which affords you much solace; do not dig too deep, the house stands well enough just now; be not too anxious about the foundations; rest assured that it is all right; you would not have all these joys and present comforts if you had built upon the sand.” We need to school ourselves to perform a duty so irksome. But, beloved, if we attempt to examine this, feeling that Christ is with us, and that we are having communion with him, we shall forget all the labor of the deed. There I see him in the garden, sweating great drops of blood in prayer! Can I view him prostrate on that cold winter’s night (when the ground was hard with frost), so burning with his soul’s travail that huge gouts of blood-red gore are falling upon the frozen earth! and shall I think any toil too great to make sure of my interest in him? Does he, when the cup is put to him, say, “Not as I will, but as thou wilt,” and drink it up with resignation? and shall the far less bitter cup of self-examination, which is so much for my good, be refused by me? No, Savior of the world, I have not yet resisted unto blood, striving against sin; but if it must be, if all my powers and members must be made to bleed, if my poor heart must be brayed as in a mortar, then let it be, so that I may but be found one with thee, washed in thy blood and covered with thy righteousness. Keep close to the Savior and the difficulties of self-examination will vanish, and the labor will become light.

Self-examination should always be very earnest work. The text says, “Let us get up early.” It has been well observed that all men in Scripture who have done earnest work, rose up early to do it. The dew of the morning, before the smoke and dust of the world’s business have tainted the atmosphere, is a choice and special season for all holy work. In this passage, getting up early signifies that the Church felt she must give her best hour to this necessary work; and as the work might be long, she gets up early that she may have a long day before her; that before the sun goes down, she may have examined every vine, and looked to every pomegranate, and examined all the mandrakes of the garden. So we must set to work earnestly about self-examination. This is uc child’s-play. If thou wouldst find out the trickery of thy deceitful heart, thou must be very careful and watchful. If thou wouldst know on what foundation thy hope is built, it is a laborer’s work to dig out the rubbish, and to find out where the foundation is laid. He who has to prove the title-deeds of his estate, doth not always find it an easy business: there are many manuscripts through which he must wade, and numerous title-deeds to be read, verified, and collated, before the case will be clear. And so it must be with you. The great matter, “Do I believe in Jesus,” needs no hours of deliberation, for if I do not, I will now begin again; but to know the growing state of one’s graces is not so easy. After all, you may be deceived; therefore come to it with a soul all glowing with zeal, saying, in earnest prayer, “Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting.” Now, methinks, there is nothing which can make you do this earnest work so well as to say to your Master and your Lord, “Lord, come with me.”

“While we examine ourselves, abide with us to help us in the work.” I cannot be careless when I hear Christ say, “My meat and my drink is to do the will of him that sent me.” I cannot be careless in my own Christian career when I see him straining every nerve that he may run the race and win the crown for me. When I see him sitting yonder, above all principalities and powers, pleading for my soul with never-ceasing intercession, I cannot he dull and sluggish. Wake up, ye drowsy powers; be stirred up, ye sleeping passions, to examine yourselves anxiously and carefully, since Christ for Zion’s sake doth not hold his peace, and for Jerusalem’s sake doth not rest.

And yet again, self-examination, it seems to me (I may be wrong), is not the simple work that some people think, but is beset with difficulties. I do believe that the most of self-examinations go on a wrong principle. You take Moses with you when you examine yourself, and consequently you fall into despair. He who looks at his own character and position from a legal point of view, will not only despair when he comes to the end of his reckoning, but he will be a wise man if he despair not at the beginning; for if we are to be judged on the footing of the law, there shall no flesh living be justified. The very brightest members of Christ’s family, those who wear the most of the Savior’s image, and honor him best among men, may well shrink from the place where even Moses did “exceedingly fear and quake.”

O brethren, remember to take Jesus with you, and not Moses, lest you dishonor the grace of God, and harbor suspicion against the faithfulness of God, when you ought rather to have suspected yourself. If I take Jesus with me, see on what different principles the examination is carried on! I do not ask, “Am I perfect?” That question Moses would suggest- “Am I perfect in myself?” but I ask, “Am I perfect in Christ Jesus?” That is a very different matter. I do not put it thus, “Am I without sin, naturally?” but thus- “Have I been washed in the fountain opened for sin and for uncleanness?” It is not, “Am I in myself well-pleasing to God?” but it is, “Am I accepted in the beloved?” The Christian man sometimes looks at his evidences, and grows ashamed of them, and alarmed concerning his own salvation. “Why,” saith he, “my faith has unbelief in it, it is not able to save me.” Suppose he had looked at the object of his faith instead of his faith, then he would have said, “There is no failure in him, and therefore I am safe.” He looks at his hope: “Why,” saith he, “my very hope is marred and dimmed by an anxious carefulness about present things; how can I be accepted?” Yes, but if he had looked at the ground of his hope, he would have seen that the promise of God standeth sure, and that whatever our hope may be, that promise never faileth. Then he looks at his love: “Oh!” saith he, “surely I am condemned, for my love is so cold;” but if he had looked at Christ’s love, he would have said “No, never shall I be condemned; for many waters cannot quench his love, neither can the floods drown it, and, loving me as he does, he will never condemn me, nor cast me away.” I do not want you to look at Christ so as to think less of your sin, but to think more of it; for you can never see sin to be so black as when you see the suffering which Christ endured on its behalf: but I do desire you, dear friends, never to look at sin apart from the Savior. If you gaze at the disease and forget the remedy, you will be driven to despair. If you look at the gathering gangrene and forget the all-gracious Surgeon who is able to remove it, you may well lie down and die. If you see your own emptiness and poverty, and forget his fullness, you will never glorify his name. If you are lost in a sense of your own corruptions, and forget the eternal glory which belongs to you in Christ. so that you are even now raised up together, and made to sit together in heavenly places in him, I say, if you forget this grace given brightness, and only remember your native blackness, your spirit will turn aside from the path of faith, and you will hang your harp upon the willows, and fail to glorify your God.

Examine yourselves, but let it be in the light of Calvary; not by the blazing fires of Sinai’s lightnings, but by the milder radiance of the Savior’s griefs.

Am I resting upon thee, thou Son of God? Are thy wounds my hiding place? Have thy nails nailed me to thy cross? Has thy spear pierced my heart, and broken it with grief for sin; and am I now crucified with thee to the world, buried with thee to the power of sin, risen with thee to newness of life, and, like thyself, waiting for the day of manifestation, when sin, death, and hell, shall be trodden under foot, and Jesus shall be all in all? Come, let us look to the vines and pomegranates, but let us make sure that our crucified Lord accompanies us; for else, we shall do the work amiss.

It appears, from the words of the spouse, that the work of self-examination should be carried on in detail, if it is to be of real service, It is written, “Let us see if the vine flourish, the tender grape appear and the pomegranates bud forth.” We must not take a general view of the garden, but particularize, and give special attention to each point. If a candle be guarded on all sides, if there be but one place left open, the wind will find it out, and blow out the light. So in self-examination, if we find ourselves right in many points, it is not enough: we must seek to be right in all points. The main thing is your faith. Is that faith simple? Does it depend upon Jesus only? Is it real? Is it an active living faith? Does it work by love? Does it purify the soul? But when you have examined faith, you may possibly make a mistake; therefore go on to see what your love is. Do you love the Savior? Can you truly say, “The very thought of thee with rapture fills my breast?” Can you hear the music of his name without feeling your blood leap in your veins? Oh! if you can, methinks, dear friend, you have reason for grave questioning. Try your active graces; go from one to the other, and search them all. The worm may be at the root just in that part of the soil where you have not upturned the sod. One leak may sink a ship, therefore search well the vessel before you launch her upon the stormy deep. It is by little, and by little, that backsliders fall; even Judas doth not betray his Master with a kiss at first. Men are schooled in the downward road. Let us be particularly anxious, therefore, that we do not fall by little and little; and let us watch that we do not suffer small sins to get force and head, till, like little sparks, they have kindled a great fire? If you wish to be exact in prying into every part and corner, you cannot do better than take Jesus with you. Tempted in all points like as we are, he will know all the points in which we are tempted; and, while we are earnestly examining, his gracious finger will point out the spots where our weakness may lie, and we shall thus fulfill the prayer we have often prayed: “Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting.” When boys are at school, and have to learn to write, every schoolmaster knows that at the first line they keep their eye upon the copy at the top; the next line they look at their own writing, and their penmanship is not quite so good; and the next line they probably look at the last they have written, and so they write worse and worse as they reach the bottom of the page, because they have been imitating themselves, and copying their own writing. It is well for the Christian, if he do not fall into this mistake. He must keep his eye upon his great Exemplar, not upon himself. He will be far more likely to see his own faults by looking to Christ, than by looking at any of his own attainments. What a delightfully white thing this snow is! When it has newly fallen, take the whitest linen you may have ever seen, and put it down, you will find it looks positively yellow by the side of it. Take the fairest sheet of paper that ever came from the mill, and compare it; it does not look white at all. There is no whiteness, that I know of, which can at all emulate the heavenly whiteness of the snow. So, if I put my character side by side with another man’s, I may say of it, “It will bear comparison;” but if I put it by the side of Christ’s perfections, since his whole life is like the pure and spotless snow, I discover at once my own failures and spots. Oh! to have our great pattern ever before our eye! Jesus should not be a friend who calls upon us now and then, but one with whom we walk evermore. Thou hast a difficult road to travel; see, O traveler to heaven, that thou go not without thy guide.

Thou hast to pass through the fiery furnace: enter it not, unless like Shadrach, Meshach, and Abed-nego, there is a fourth with thee, like unto the Son of Man. Thou hast to storm the Jericho of thine own deceptions: attempt not the scaling until like Joshua, thou hast seen the Captain of the Lord’s host, with his sword drawn in his hand. Thou hast to meet the Esau of thy many temptations: meet him not until at Jabbok’s brook thou hast laid hold of the angel, and wrestled with him, and prevailed. In every case, in every condition, thou needest Jesus; but most of all, when thou comest to deal with thine own heart’s eternal interests. O, keep thou close to him, lean thy head upon his bosom, ask to be refreshed with the spiced wine of his pomegranate, and then there shall be no fear but that thou shalt be found of him at the last, without spot, wrinkle, or any such thing. Seeing thou hast lived with him, and lived in him here, thou shalt live with him for ever.

II. THE CHURCH WAS ABOUT TO ENGAGE IN EARNEST LABOR, and desires her Lord’s company.

It is the business of God’s people to be trimmers of God’s vines. Like our first parents, we are put into the garden of the Lord for usefulness.

Observe that the Church, when she is in her right mind, in all her many labors desires to retain and cheerfully to enjoy communion with Christ. Some persons imagine that one cannot serve Christ actively and yet have fellowship with him. I think they are very much mistaken. I confess it is very easy to get into Martha’s position, and to be cumbered with much serving; you may have to preach here and there so many times a week, to attend committees, to visit sick people, and to do so many other things, that you may really, unless you are careful, fritter away your own inward life in outward exercises; you may have to complain with the spouse, “They made me keeper of the vineyards; but mine own vineyard have I not kept.” I do not think, however, that there is any reason why this should be the case except through our own folly. Certain is it that a person may do nothing at all, and yet grow quite as lifeless in spiritual things as those who are most busy. Mary was not praised for sitting still; no, but for sitting still at Jesus’ feet. And so, Christians are not to be praised, if they neglect duties, merely because they live in retirement, and keep much at home: it is not sitting, I say, but sitting at Jesus’ feet. Had Martha been sitting still, or had Mary been sitting anywhere else, I doubt not that the Master would have given a word of rebuke; he would never have said that mere sitting still was choosing the good part. Indeed, I know some of you who are none the better for doing nothing, but a great deal the worse; for those who do nothing grow sour, and are always willing to find fault with the way in which others serve Christ. Do not think, therefore, that mere activity is in itself an evil: I believe it is a blessing. Taking a survey of Christ’s Church, you will find that those who have most fellowship with Christ, are not the persons who are recluses or hermits, who have much time to spend with themselves, but they are the useful indefatigable laborers who are toiling for Jesus, and who in their toil have him side by side with them, so that they are workers together with God. Let me, then, try and press this lesson upon you, that when we as a Church, and each of us as individuals, have anything to do for Christ, we must do it in communion with him. We come up to his house, and what do we come for? It is said that among Church people the prayers are the main thing, and among Dissenters the sermon. I believe that in both cases this would be a fault. Praying should not eclipse preaching; for to preach or to listen to preaching, is as true an act of worship as to pray. We never worship God better than when we hear his Word, reverently receive it, and are moved thereby to love and gratitude. To hear preaching is, in a sense, praying; since the true effect of all preaching that is worth the listening to, draws us into a spirit of devotion, and makes us ready for prayer and every other form of worship. But what do we come here for? I am afraid there are some who come merely because it is the time to come, because the hour of worship has come round; and others come only because a certain preacher happens to stand upon the platform. Ah! this is not how God’s own beloved ones come up to his house ! They desire to meet with him. Their prayer as they tread the hallowed courts of God’s house will be “My heart and my flesh crieth out for the living God.” There is no hymn sung so well as when we really do praise Jesus in it. No prayer is so true as that prayer which really comes to the mercy-seat, and spreads itself before the allseeing eye. There is no preaching like that which is full of Christ, which gives forth a savor of his good ointments. Worship is not to be commended because of the glorious swell of a Gregorian chant, or because of the equally majestic volume of sound which this great assembly may send forth from that sweet instrument, the human voice. A service is not to be commended because of the eloquence of the preacher, or because of the display of learning which he is able to make in expounding his discourse.

No, to the Christian it is, “Was the Master there?” The question on the Sunday morning is, “What think ye, will he come up to the feast?” Coming to the Lord’s table, the child of God’s business is not so much with the bread and the wine, as with his blood and with his flesh. May I feed on him? May I see him? And if I get to him, then it is well with me. If I have then to serve God in the public engagements of his house, let me say, “Come, my beloved, let us get up to the vineyards.”

You have other service to do, dear friends. This afternoon many of you will be occupied with your Sunday-school classes. There will be a knot of lads or girls around you. You will, perhaps, be conducting classes of hundreds of young men and young women. This evening, again, many will be occupied in preaching, or you will be engaged at home with your own children. Oh! how blessed it is to go to the classes, or into the pulpit, having the Master with you! It sometimes happens to the preacher that he is like the butcher at the block; he has a cleaver in his hand, and cuts off large pieces of meat as food for those present, but he himself gets none, But it is otherwise with him when he has his Master with him. Then, whether the rest of the assembly are fed or not, certainly he himself is satisfied as with marrow and with fatness. After what a blessed sort the teacher can teach when the love of God is shed abroad in his heart! You will bear with the rudeness of those boys; you will put up with the inattention of those girls; you will not be angry at the folly of that youth; you will not forget to be in earnest with that poor wanderer, when Jesus Christ stands by your side. A vision of the Crucified, my brethren, is that which we want. When we are toiling in his harvest-field, and sit down to wipe the sweat from our brow, we grow very weary; the harvest is plenteous, but the laborers are few: we feel that the edge of our sickle is growing very, very blunt, and we wish we could lie down under the spreading tree from the heat of the sun, and toil no longer; but just then we see the Crucified One coming forward with his mighty sickle, and as we mark the blood-drops streaming from his brow, and see the nail-print in the hand with which he grasps the sickle, when we see how he toils, and how he labors, with what an awful love he sacrifices himself, he has stripped off his very garments, and in all the nakedness of self-denial, gives himself up that he may save others while himself he cannot save; then we pluck up heart again, and take our sickle in the hand which once did hang down, saying, “Jesus, I will never be weary, for thou wast not weary; and when I shall be faint awhile, I will see thee, whose meat and drink it was to do thy Father’s will, and I will make it my meat and my drink to serve thee.”

Surely you cannot do God’s work so well as when you have Jesus Christ with you.

But it is possible, dear friends, that some of you may be engaged in the service of winning for God some one soul. I know those who have one soul laid upon their heart. Perhaps it is the most solemn work under heaven to have to pray for one soul. I have so many to look after, that I cannot but feel I may rightly excuse myself from any very sedulous attention to one; but there are some of you who have only one person to look after-one child, one friend, one soul. You tried to talk to that one person the other day: you burst into tears when you heard the answer you received. You have been praying for months, but instead of seeing any answer to your prayer, the person prayed for is growing worse. You are sure that he was never more vile than when you are most earnest. Friend, I should not wonder if Satan should whisper to thee, “Give it up!” but let me, I pray thee, urge thee never to do so; and if thou wantest something that will make thee never, to give up praying for that soul, see yonder, the eternal Son of God, come. into this world to save such a sinner as thou thyself art, and thou wilt never think thou art doing anything too hard, when trying to save thy fellow-man from destruction. O for a vision of the Savior’s face covered with the spittle! see him marred and bruised by the rough Roman soldiers! behold him as his back smarts beneath the thongs of the cruel whips! see him as Pilate brings him forth, and cries, “Ecce homo.” Mark him as he treads the Via Dolorosa! See him while they lift him up on high, and dislocate his bones! Why, what is all that you can endure compared with this? When your soul swells with fearful grief, you do not feel such grief as this; you do but sip at the cup which the Savior drained to the dregs; yon do but feel a scratch from those nails which went right through his hands; you do not have but for a moment a flesh wound from that spear which pierced his heart. Courage, thou solitary laborer; let Christ’s griefs solace thee. Come with me, my beloved; come with me, my Lord; and my toil shall be easy.

There are some Christians engaged in works of heroism, works of peculiar daring for Christ. I should not like to be misunderstood, but I really think that, amid the gross darkness of the Popish Church, there have been some who have caught the true idea of Christian life far better than the most of us. Let me tell you to what I refer. There have been some who have denied themselves all the comforts of life, and have lived in suffering and poverty out of love to Jesus, and from a sincere desire to benefit their fellow-men.

There have been produced in that Church men whose passionate love no labor or persecution could extinguish, who have fed the poor and nourished the sick; and women who have gone into the hospitals, among diseases the most contagious, and have risked life and lost life for the sake of nursing the sick. There are those living at this present moment upon the tops of such mountain-passes as St. Bernard and the Simplon, spending the prime of their life in seclusion in inhospitable frost, where somebody must live, but where nobody ever would live if it were not for the sake of religion, simply that they may serve the poor weary traveler when he comes wading through the snow, or is likely to be lost in the snow-storm, No man shall take precedence of me in my abhorrence of the thrice accursed doctrines of the harlot of Rome; but from our enemies it is right to learn; and I do learn and would teach this, that self-denial and consecration are among the highest of the Christian virtues. I would to God that our people had the spirit of self-consecration in proportion to the light which they enjoy. I would to God we had true Sisters of Mercy who devoted themselves to going from house to house among the sick. We have some, but we want more; some who would be hospital nurses, and who would count it but a small sacrifice even if they gave up themselves for the good of others. Missionaries we want who will face the malaria and deadly fever; our societies cry out for such, but very few are coming forward. We want men of substance, who would take their substance and go out with it to a foreign land to evangelize; men who having prospered in business, would now count it an honor to spend the rest of their days in some new and special work of charity or piety. Oh! when I see the Savior in all his agonies doing so much for us, I cannot but think that we as a Christian people do next to nothing for him. There are no stakes of Smithfield now, thank God; there are no dungeons of the Lollard’s Tower; no crowns of martyrdom for suffering brows, but there are still special spheres of labor, where we could make the name of Christ illustrious. Let me hold up for your imitation some in modern times, who by works of faith and labors of love, have made us feel that the old spirit of Christianity is not dead. Our beloved friend, Mr. George Muller, of Bristol, for instance. There burns a holy devotedness, an intensity of faith, a fervor of perseverance, which I would to God we all possessed. May we have more of this, and so by keepiug close to Jesus, we shall produce better fruits, richer clusters and more luscious grapes than are commonly produced upon those vines which are in a less happy part of the vineyard.

III. And now let me close by remaking, that according to the text, THE CHURCH DESIRES TO GIVE TO CHRIST ALL THAT SHE PRODUCES.

She has “all manner of pleasant fruits,” both “new and old,” and they are laid up for her beloved. We have some new fruits. This morning, I hope we feel new life, new joy, new gratitude: we wish to make new resolves and carry them out by new labors. Our heart goes up in new prayers, and our soul is pledging herself to new efforts.

But we have some old things too. There is our first love: a choice fruit that! and Christ delights in it. There is our first faith: that simple faith by which, having nothing, we became possessors of all things. There is our joy when first we knew the Lord; let us revive it. How happy then were we, when the candle of the Lord shone round about us. Old things! why we have the old remembrance of the promises. How faithful has God been! In that sickness of ours, how softly did be make our bed! In those deep waters, how placidly did he buoy us up! In that flaming furnace, how graciously did he deliver us, so that not even the smell of fire passed upon us. Old fruits, indeed! we have many of them, for his mercies have been more than the hairs of our head. Old sins we must regret, but then we have had repentances which he has given us, by which we have wept our way to the cross, and learned the merit of his blood. We have fruits, this morning, both new and old; but here is the point-they are all to be for Christ. Do you not, after doing good service, detect yourself whispering, “ I have done that well”? You intended that nobody should know it; you tried to do it as a secret act of devotion; you were half inclined to tell somebody when it was done; and though it came out, you s y it was by accident; but you had a finger in that accident, and you did not altogether regret that you had some of the honor of it. Do not you find when you are really serving your Master, that if somebody does not pat you on the back, you grow cold? I know some Sunday-school teachers, who, if they are looked after and encouraged, can do well, but who, if they have no encouragement, could not keep on in their work. Oh! it is so easy for us to preach, when there are many souls being fed under us, and the Master honors us in the eyes of’ men. Would it be quite as easy to serve him without honor? I have known brethren who have met with a little bad feeling among their people, and perhaps they have not always been able to keep their own temper, and they have run away from their charge, left the sheep in the wilderness, because in their inmost heart they were serving themselves, at least to a degree.

Truly, beloved, those are the best and most acceptable services, in which Christ is the solitary aim of the soul, and his glory without any admixture whatever, the end of all our efforts. Let your many fruits be laid up only for your beloved: bring them forth when he is with you: bless his name for them. Put jewels into his crown, but never say, “Unto me be honor, and unto my name be praise;” but “Sing unto Jesus, and to Jesus only be glory, while heaven endures.”

O that strangers to Jesus would believe our testimony concerning him. We are asked sometimes for proofs of our religion. There is one proof which we defy anyone to contradict, and this is the intense joy which the love of Christ gives to us. We are not fools, and I may add, we are not dishonest, and our witness is that there is a joy in love to Christ, and in the enjoyment of his presence, which could not possibly have come to us from any but a divine source. We do not speak because we have not tried other joys; some of us have had our fill of them. We can say of some, that their sweet is soon lost in bitterness; of others, that they cloy upon our taste. But communion with Christ has no after-bitterness in it. It never cloys; it is a sun without spots; it is a moon which never wanes; it is an ocean which never ebbs: it is a river which flows on for ever-it is all heaven and all bliss.

Oh! if thou didst but know it, thou wouldst never doubt again: thy soul would rest implicitly upon Christ, whom God hath set forth to be a propitiation for sin; and, remember, if you rest upon him and trust him, you are saved, and shall be with him where he is, to behold his glory evermore.

May God bless these words for Jesus’ sake. Amen.

57. A Call For Revival (SS 7:11-13)

NO. 1066

A SERMON DELIVERED ON LORD’S DAY MORNING, AUGUST 18TH, 1872,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Come my beloved, let us go forth into the field, let us lodge in the villages. Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.” — Song of Solomon 7:11-13.

I REMEMBER TO have heard it said that when a church is in a right condition, all that it wants on the Sabbath day is that the sermon should be like the orders given by a commanding-officer to his troops: it need not be rhetorical or eloquent, it only needs to be clear and plain, — a word of direction for the Lord’s servants. If the soldiers be prepared for action, they will not look to be regaled with oratory, but having heard the words of command, they will with all their hearts go about to obey them.

Assuredly the church needs instructing, consoling, and edifying, as well as directing; but this morning I feel that I have a word from the Captain of our salvation, addressed first to this particular regiment, and next to those other portions of the Grand Army which are represented here this morning.

I speak as unto wise men; judge ye what I say.

Travelling along our island just now you see everywhere the sickle, or the reaping machine, in full work; harvest whitens the plains; everywhere the loaded wagons are bearing home the precious fruits of the earth. My spirit is stirred within me, and my soul is on flame, for I see everywhere a harvest except in the church of Christ. Reapers are busy everywhere except in the fields of our divine Boaz. All fields are ripe, but those of Bethlehem; all barns are filling but those of the Great Husbandman; Christ Jesus has scarce a sheaf ingathered of late; we hear of very few results from the sacred sowing of the word. Here and there the church, like Ruth, gathers an ear, a very precious ear it is true, for who shall estimate the value of a single soul; but we have no wave-sheafs as in the days of Pentecost, or, if we have them, they are few and far between; and as for the harvest home which we have so long expected, our eyes fail in looking for it in vain. As a church, constituting a part of the Master’s field, we have had for years one continued harvest, but still never such an one as has satisfied our spirits, for our idea of our king is such that the largest increase to his church would not content us, we should still feel that our Lord Jesus deserved far more.

As he has not yet seen of the travail of his soul so as to be satisfied, so neither are we his servants content on his behalf, but we long, and cry, and pray for a larger harvest as his reward for the dread sowings of Gethsemane and Golgotha, in bloody sweat and streams of vital blood.

The time when our churches can operate extensively with the greatest convenience will soon be upon us. We do not usually look for any great things during the summer, when congregations are scattered at the seaside, and workpeople are busy many hours in the day. The summer of nature is the winter of the Church, and the earth’s winter is our harvest. These warm days will soon be gone and the long evenings will come, and with them abounding opportunities of doing good. Therefore, it seemed to me to be a seasonable thing to give the rallying cry this morning, and bid our friends remember that the harvest of the church comes on apace. I would urge you all to sharpen your sickles, and with good hope and prayerful confidence prepare for the appointed weeks of our harvest. May God, by his Holy Spirit, inspire you with zeal for the work which awaits you, and give you to walk in fellowship with Jesus in all that you do.

I. We shall, this morning, first of all, call your attention to the fact which is implied in the words of our text, that LOVE IS THE GREAT MOTIVE FOR ACTION IN THE CAUSE OF CHRIST.

All through these verses the spouse acts with reference to her beloved. It is for him that she goes forth into the field, for the sake of his company, and the quiet enjoyment of his love, she would lodge in the villages; and all manner of pleasant fruits, new and old, which are stored within her gates she declares to be laid up for her beloved. Love, then, is the fittest and most powerful motive to holy service. “The love of Christ constraineth us.”

This love has about it certain marked peculiarities. It is first a love which realizes the person of the Beloved. In the text the spouse speaks of “my beloved” as, of a real personage, whom she sees, upon whom she leans, and with whom she talks. Christ Jesus is to his church no fiction, no myth, no imaginary hero. Throughout the song both the personages are most real to each other, so real that they both enter into graphic descriptions of each other’s beauties, and present us with portraits drawn by the pencil of admiring love. Now, a church will always be strong when the Lord Jesus is real to her; by this, indeed, may her power be estimated. Jesus must be to us no historical personage who was once on earth, but is now dead and powerless; he must be an actual person living still in our midst. Imagine, my brethren, with what enthusiasm the present audience would be stirred if I should retire, and in my place there should come forward the very Christ who was nailed to the cross of Calvary. You would know him by his hands and by his feet, the sacred marks of his passion. Oh, how the sight of him would stir your souls! You would be bowing your heads in adoration, but grudging closing of your eyes even for a second in prayer, for you would desire, without a pause, to drink in the blessed vision. And if the crucified One should stand here, and say, “My brethren, my blood-bought ones, for whom I laid down my life, there is yet much to be done to extend my kingdom; there are precious souls, brothers and sisters of yours who know not my name who must be brought in: there are ignorant ones to be taught and sinful ones to be restored;” and suppose he should then point with his hand to one of you, and say, “I send you there,” and to another, “I send you there.” Why you would feel at once anointed to the appointed work, and go forth to do it with much earnestness, carefulness and joy; you would be right pleased to receive a commission from those dear honey-dropping lips. My brethren, have you forgotten that you walk by faith, and will you permit it to be thought that sight would have more power over you than faith? I trust you will not have it so. Then, remember, by faith you may realize and ought to realize this morning that Jesus walketh among the golden candlesticks and is in his church now, saying to every one of his people, “Go and serve me! Seek my blood bought ones! Help my feeble ones! Feed my sheep and my lambs!” I pray you, let your faith this morning sweeten your duties by the knowledge that they arise out of your Beloved’s personal commands. Execute his holy commands as if you had received them, as in very deed you have, directly from himself. Let your heart go with mine, while I say, — Jesus, my beloved, though I see thee not, and must be content to behold thee by faith alone, yet my faith shall be more influential than my sight. I know that thou art here, and what thou biddest me do my soul shall perform with all her might, because thou sayest it.

Note next, that the love here spoken of was well assured of the affection of its Beloved. Note the verse which precedes our text, “I am my beloved’s, and his desire is towards me.” A Christian is never strong for service when he does not know whether Christ loves him or not. If that be a question, you have put out the fire by which alone the force can be generated which must work the machinery of your spirit. You must know beyond question that Jesus loved you and gave himself for you, you must feel that he is loving you now, that his heart is looking out through those dear eyes which once wept over Jerusalem, and that the meaning of his loving glance is, “Soul, I love thee, I loved thee so that I gave myself for thee, and I have not repented of the gift. I love thee still as much as I loved thee upon Calvary’s bloody tree.” It is strength to feel that still “his desire is toward me.” Oh, when you feel, “Jesus loves me, Jesus desires me to show my love to him, Jesus at this moment thinks of me and takes a delight in me,” this will make you strong as a giant in the cause of your beloved. Between the very jaws of death a man would venture who felt that the love of Christ was set upon him. Love to Jesus is the fountain of courage, the mother of self-denial, and the nurse of constancy. Strive then for a well assured sense of the Savior’s love. Be not content till you possess it, for it will be health to your spirit and marrow to your bones: it will be a girdle of strength to your loins and a chain of honor about your neck.

Observe that the love of the spouse lived in fellowship with the Well-beloved.

“Come, my beloved, let us go, let us lodge, let us get up, let us see, “There will I give thee my loves.” True love to Jesus grows stronger and stronger in proportion as it abides in him. We are cold in our love because we live at a distance from him. The angel who dwells in the sun has never to complain of an ice-bound heart; and he who lives in Christ and abides in him will blaze and glow with a warmth of love comparable to that of Christ himself. I do not think that the numbers of a church will have so much to do with the work it accomplishes; that depends more upon the degree of love than upon the length of the church roll. A small church inflamed with ardent affection for the divine Lord will do more for him than a great host eaten up by worldliness. Love burns its way by its own vehement flames. Coals of juniper are soon felt. The Enochs are the men, — they walk with God, and hence they have power over their times. The Johns are the men, they lean on Jesus’ bosom, and, when they come forth to tell of what they have seen and heard, they speak with authority as sent by the Most High. The Lord give to us as members of this church to abide in habitual fellowship with Jesus; not to have occasional spasms of delight in God, but one unbroken rest in him. We would not now and then look through the windows of agates and behold the king in his beauty, but we would continue “looking unto Jesus.” We would have his praise continually in our mouths, and his love burning like the quenchless altar fire of the temple, for ever within our hearts. This is the one thing needful to promote and sustain a revival in a church. If we have abounding love to Jesus we can prosper under disadvantages, but if we have it not we have lost the great secret of success. Love to Jesus teaches our hands to war and our fingers to fight. It sets us side by side with the conquering Immanuel, and makes us share his victories. It yokes us with the strong Son of God, and so makes our infirmities to be but opportunities for the display of his power.

This love leads the church to hold all things in joint possession with Christ.

Observe that word, “at our gates are all manner of pleasant fruits.” Love to Jesus constrains us to make over all that we hold to him, while faith appropriates all that Jesus has to itself. Love will not stand to have divided properties. Such was the love of Jesus, that he gave all that he had to us.

He could not bear to have anything, not even his throne itself, that should be altogether to himself. He stripped himself to his last rag to clothe us, and then gave us his breath to be our life, his blood to be our health; and now to-day, if we love him as we should, we are saying: -

“If I might make some reserve, And duty did not call; I love my God with zeal so great, That I would give Him all.”

I like to think, in church matters especially, that we are all Christ’s, that if we have any ability, it is Christ’s ability — to be laid at his feet; if we have any substance, it is Christ’s money — to be used in spreading his church: our Sunday School is Christ’s nursery, and the little ones are Christ’s lambs. Our work out of doors in preaching at the corners of the streets is Christ’s mission; it is his trumpet, that is blown when the gospel is preached; and every form of agency is not ours — it is Christ’s; or if ours, it is only because it is his. Oh, to have more and more all things common with our Lord, and no longer to speak of mine or thine. Beloved, we are joint heirs with him; all that we have is his, and all that he has is ours.

When the church believes and acts upon this, the hour of her success is close at hand.

Consider once more, the love which is the great motive to Christian action is a love which looks to Jesus for united operation. It is, “Come, my beloved, let us go forth into the field, let us get up early to the vineyard.”

Oh, it is glorious when Christ comes with the preacher, not the servant alone, but the master looking through his servant’s eyes, and speaking with his servant’s tongue, and pleading with his servant’s heart. Oh, it is good teaching in your Sabbath school when Jesus sits there among the boys and girls and speaks to their hearts. It is good, going into lodging-houses or calling, at the people’s doors to tell them of the Savior when Jesus knocks as well as you, and the crucified goes with you among the fallen, the infidel and the profane. All is well when the Redeemer leads the way. Be not afraid, beloved, for you go in good company. Who among us will be afraid to do anything or go anywhere if Jesus saith “I will go with you?” Such was the prayer the spouse put up, and doubtless she was led to pray for that which God will grant. Let us pray with her as she prayed. Come, Savior, come up with us to whatsoever we attempt for thee! If there be any brethren here who are working away for thee in dark places in London, dear Savior carry the lantern with them, be thou their light! If they are digging for thee, and quarrying amidst granite rocks which refuse to yield to their strokes, come thou Almighty One and wield thy hammer, and straightway the stone shall be broken. Come with us, Lord. This is the fellowship we desire of thee, the fellowship of labor and of soul-winning.

We would not only sit at thy feet to learn, but we would take up our cross and follow thee. We would go with thee whithersoever thou goest; we would fight, or labor, or suffer, or live, or die, at thy bidding. Be this the fellowship thou shalt bestow upon us!

II. Secondly. LOVE LEADS US TO GO AFIELD IN THE SERVICE OF JESUS.

“Come, my beloved, let us go forth into the field.” A loving church spontaneously puts herself upon widened service. She has a large heart towards her Lord, and longs to see him reign over all mankind. She does not wait to hear again and again the Macedonian’s cry, “Come over and help us,” but she is prompt in mission enterprise. She does not tarry till she is forced by persecution to go abroad everywhere preaching the Word, but she sends forth her champions far and wide. As sure as ever she loves her Lord she asks herself the question, “What more can I do for him?” When she looks over the plot of ground which she has been tilling, she says, “It is not large enough: the harvest I can get out of this will not suffice me for my dear Lord;” and she saith to him, “Let me go to the regions beyond, to break up the fallow ground, and cause the wilderness to blossom.” Now, beloved members of this church, do you not feel some such desire this morning? It is upon my heart that we should be undertaking larger things for Christ. Keep up the old agencies by all manner of means; quicken them, strengthen them; but does not love suggest that as increasing years add increasing indebtedness to Christ, as we are always receiving fresh mercies, so we should make new and larger returns to our best friend? If by us, as a church, nothing new may be ventured, yet cannot each individual have his own plan and branch out afresh? Will not each man say in his heart, “What can I do for Jesus to-day, over and above what I should have done if things had gone on in the ordinary course? Enquire of him you love, and if your hearts are with him, it will not be long before you will discover what he would have you do.

The spouse, when she said, “Let us go forth into the field” knew that the proposal would please her Lord; for the nature of Christ is a large and loving one, and, therefore, he would bless the far off ones. His is no narrow heart; his thoughts of love are far reaching, and when the church says, “Let us go forth into the field,” truly her Lord is not backward to accept the invitation. The spouse does not guess at this, nor does she merely infer it from her Bridegroom’s nature, but she has it in express command from his own lips, “Go ye into all the world and preach the gospel to every creature.” There stand the orders, and when our largest enterprises shall have been fulfilled we shall not have exceeded them. There is no exclusion put upon any tribe or clan, no classes are laid under ban, no individuals are exempted. Therefore, Church of Christ, by the love thou bearest to thy crucified Master, by his wounds and death for thee, and by his living love to thee, seek out the lost and gather together the outcasts.

Ye fishers of men, launch out into the deep and let down your nets for a draught. Ye sowers of holy seed, go abroad, and sow the untrodden wastes. Ye consecrated builders, break away from old foundations, and lay fresh groundwork for a larger temple for your God and King. Surely the Spirit of love in a church will suggest this. Note that the spouse is evidently prepared for any discomfort that may come as the result of her labor. She must needs leave the fair palaces of her royal husband and lodge in rustic cottages. Poor lodging there for Solomon’s fair spouse; but what cares she? Any roof which covers her from the evening dew, and shields her from the drops of the night, shall quite suffice her; yea, if he be there, the tents of Kedar shall be fair as the curtains of Solomon, for his sake. Brethren and sisters, if you serve the Lord Christ in breaking up fresh ground, you may have to meet difficulties and make sacrifices, but they will be as nothing, to you; you will welcome them for his dear sake. Am I stirring no heart now? Has my finger touched no responsive string? I think I feel in my own soul that some of you are responding. Some brother, some sister is here — I know not to whom the prophetic word is coming — who is saying, “Lord, I am thy spouse; I will go forth with thee into the field, and I will lodge with thee in the villages, if there I may but glorify thy name.”

Observe, too, the spouse is quite ready to continue in this uncomfortable service. She says, “I will lodge in the villages,” there will she abide awhile, not paying a flying, visit, but stopping until the good work is done, for which her Lord and she went forth. Oh, get ye out, ye Christians, into the distant fields of labor. Many of you — how often have I said it! — sit here Sunday after Sunday, and hear many sermons, when I believe you would be better engaged if you were preaching yourselves, and winning souls for the Redeemer. I have often been glad to miss some of my dearest brethren from our assemblies. Your presence gives me great pleasure, but when I know you have been away, seeking after Christ’s blood-bought souls, I have had pleasure in your absence. Go, and the Lord go with you; go, more of you; yes, I say, go, more of you. Your empty seats will be occupied by sinners whom God will save; while you, dear comrades, if you be fighting for my Master somewhere else, will do my Master much more service than you could have done by listening to me. We must not allow a single talent to lie idle; we must not waste an hour of these blessed Sabbaths; we must get us away among the ignorant ones and carry them the light. We must hunt for precious souls. For our master’s sake, and in his strength and company we must compass sea and land for his redeemed ones. Only, if any of you go, do not try to go alone. Stop until you breathe the prayer, “My beloved, let us go.” You go in vain when you go not with the Master, but when you have secured his company, then go and welcome, for you “shall doubtless come again rejoicing, bringing your sheaves with you.”

Observe how the spouse says, “There will I give thee my loves.” As much as to say, if Jesus will thus go with us into active service, then will we reveal to him the love of our hearts. I suppose there may have been times in the Church when a hermit’s life would suitably reveal the heart’s love to Jesus, but I am certain it is not so now. If there are any here who love contemplation, and would fain spend their whole lives in quiet retirement, I am persuaded that such a course would be injurious to their generation, and to the cause of truth. Of course, there may be exceptions, and if you have no gifts but such as could be serviceable to Christ in solitude, use them in solitude, but from the most of us the times demand activity. So dark is the world we cannot afford to lose a glow-worm’s spark. Men are perishing, can we let them perish? Would we suffer a soul to be lost even though it were given to us in exchange to enjoy the highest fellowship with Christ? Behold this day the sheep have gone astray, and the wolves are howling after them; not even to enjoy the great Shepherds’s company, can we, the under-shepherds, dare to leave you wanderers to perish. The Church to-day hath her vocation, which is not so much to eat the fat and drink the sweet, as to light her candle and sweep her house, and seek diligently till she find her lost piece of money. Think not that active service prevents fellowship; nay, it is but another form of sitting at his feet, another shape of fellowship quite as true, and because more called for at this era, even more acceptable. I know I have had as great fellowship with Christ in his service as ever I have had in quiet contemplation. When I have met with a poor soul who has rejected the Lord, I have felt my heart breaking over him like the heart of Christ over obstinate Jerusalem; When I have seen the tears flowing from a penitent’s eyes who could not as yet find the Savior, I have felt sympathy with Jesus when he has looked upon the like, and had compassion upon them; and when I have seen the glow of joy, when the sun of Christ’s countenance has shone at last upon the troubled heart, I have entered into the joy of the Lord when he rejoices over one sinner that repenteth. Laziness never yet had communion with Christ. Those who walk with Christ must walk swiftly. Jesus is no idler or loiterer; he is about his father’s business, and you must march with quick step if you would keep pace with him. As vinegar to the teeth, and as smoke to the eyes, are sluggards to active persons. Those who have much to do have no fellowship with gossips, who drop in to while away the hours with chat. Jesus has no fellowship with you, who care not for souls that are perishing.

He is incessantly active, and so must you be if you would know his love.

There is a fierce furnace-heat beating upon everything to-day: men are toiling hard to hold their own, and Jesus must not be served by slothful hearts. I am sure that I err not, from his mind, when I say to you, beloved, if you would know the Beloved fully you must get up early, and go afield with him to work with him. Your joy shall be in spending and being spent for him.

III. Thirdly, LOVE LABORS ALSO AT HOME. Nearer the palace there were vineyards, and the spouse said, “Let us get up early to the vineyards.”

Note, then, that the Church does her work at home as well as abroad.

When she loves her Lord she works with zeal, she gets up early. All men in Holy Scripture who loved God much rose early to worship him. We never read of one saint engaged upon sacred service who rose late. Abraham rose early, David rose early, Job rose early, and so did they all. It is put here as the very type and symbol of an earnest, vigorous service of Christ. Dear brethren, there is such a thing you know as keeping the Sunday-school going, and keeping the Tract Society going, and keeping the Evangelists’ Society going, and yet nobody is up early, but, after a fashion, everybody is nodding. I know these warm Sunday mornings it is not a very difficult thing for some of you, if you try hard, to go to sleep during a sermon.

Well, that is a visible slumber, and is soon got over, but there is an invisible sleep which will come on Sunday afternoon when you are teaching, which is neither so soon discovered nor so easily cured. You are talking, talking, addressing your class, or speaking to your men and women, or whatever else may be your calling, and all the while your soul is nodding. Anybody can wake you up with a push in your side if only your body is sleeping, but when the soul is slumbering it is not so easy. I fear greatly that a large proportion of Christian workers are usually asleep. What a difference there is between what a man teaches when he is asleep and what he teaches when he is awake. You can see it in a minute. I could not describe the difference, but it is apparent in tone and manner, and in every other way. The man may say and do the self-same thing, but still it is a different thing. The children soon perceive it if it is in your class, your hearers soon perceive it if it is in your pulpit. Oh that God would wake up this Church; I do not believe that success so much depends upon what the Church does as upon how she does it. You may take your hammer and go tinkering about and not fasten a tin-tack, but if your arm has muscle in it you will soon be driving the nails home to the very head, and clinching them. May the Lord’s love so come upon you all my brethren, that what you do you may do with all your might, plunging your whole soul into his service, and never sparing force in anything.

Notice God’s people, when they are awake, first look well to the Church.

“Let us see if the vine flourish.” The Church is Christ’s vine. Let us take stock of it. Beloved, we ought to be each one of us, in a measure, pastors of the Church. In so large a Church as this the pastoral office cannot be vested in one, or even in twenty. Each must look after his brother, and thus you must be pastors of one another. Watch over one another, pray for one another. How wonderful is the power of prayer. We do not know what blessings come from our prayers. Ten thousand darts might long ago have pierced the Lord’s elect were it not that the prayers of the saints are a shield over their heads, defending the sacramental host from harm.

Then the Church looks after the little ones. “Let us see if the vine flourish, whether the tender grape appear.” No earnest Church forgets the children of her Sabbath school, and every other agency for the young, will be sure to be well minded. An active church seeks to bring Jesus among the children, to see if the tender grape appear. She pays her visits and performs her services, but ever in his dear company. Helpers in the Sabbath school, and workers for Christ, I salute you. The Lord be with you. The Lord give you to see many tender grapes appearing, and may this Church have joy of you as hundreds shall be converted to God by your instrumentality.

Then the church also takes notice of all enquiries. “Let us see whether the pomegranates bud forth.” If a church be alive, there will be always many to observe where the first tear of repentance is glistening. In this congregation, every Sabbath day, thank God, come persons are pricked in the heart. Watch them, brethren. Those of you who occupy your seats and do not go a-field, can do the cause great service by watching at home.

There is no need to leave those seats in order to be useful. Around you there are unconverted persons. Each Sabbath morning and evening there come in here strangers, and it may be the Lord will deal with them, only be you on the alert; speak with them, and try if you can to use the shorthanded claymore, that if my longer bladed sword may not have reached them, you who are near at hand may send a deadly wound into the very heart of their sins. O my brethren, words fail me to set before you the ways in which you may show your love to Jesus in the Church itself, but I am certain that there is no need for me to speak. Love herself, will teach you. Mothers somehow bring up their children, though there are no colleges for mothers. Love with its instincts makes them wise, and so will Christians with their love to Jesus become wise to serve. I do believe the less rule and human direction there is in the church, the better. I do not want to say, “Brother, do this, and do that;” if you love Christ, you will know what to do better than anybody else can tell you. You will find your own places; the Lord will lead you to them. I might put a square man into a round hole if I had the placing of you, but love always puts the man into the right position, it tells him what suits his qualification, it puts him to his work, and what is more, it keeps him to it. I shall measure your love to Jesus, and measure my own, not by the way in which we can talk, or the way in which we can criticize other workers, but by the way in which we shall henceforth labor for the Lord.

IV. The last point is this, that LOVE IN A CHURCH BRINGS FORTH ALL ITS STORES FOR THE BELOVED. The church of God has in herself, through the rich love of her husband, all manner of pleasant fruits. This church is a large one, but the same truth will hold good of the smallest church. The Lord never leaves his church without a suitable measure of gifts and graces. If our spiritual nostril and eye could act this morning, we should discern all the fruits of the Paradise of God in this church, and we should smell the sweet savor of all pleasant things; for some brethren here have the apples of faith, others bear the delicious pomegranates of love, and others yield the charming clusters of hope and joy. There are all manner of pleasant fruits among us. One has one, another another, and in some hearts there are many fruits united. A church of God, if well cultivated, is rich in multiform displays of the fruit of the Spirit of God. Some of these fruits are new, and oh, how full of savor they are. Our new converts, thank God for them, what a freshness and power there is about their love! Certain mouldy old professors have lost their taste all together; they have passed beyond the time in which they were sweet; they have got into the sleepy pear state, and are getting rotten. They are chips in the porridge, the taste has gone out of them, if they ever had any. Alas! some have acquired a nauseous flavour, they are very naughty figs indeed. The new fruits may be sharp, and have more pungency than mellowness about them, but for all that they are choice to the Lord Jesus, whose soul desireth the first ripe fruits. I thank God for youthful zeal; it might with advantage have a little more knowledge mingled with it, yet the zeal is good, and the fervent is good.

May we never be without new-born souls.

Then there are old fruits, the experience of believers who are ripening for heaven, the well-developed confidence which has been tried in a thousand battles, and the faith which has braved a lifetime of difficulties. These old fruits — the deep love of the matron to Christ, the firm assurance of the veteran believer — there is a mellowness about them which the Lord delights in.

All these choice things ought to be laid up. Every good thing in a church is meant to be stored up, not to be despised and forgotten; and the point of all is that all in the church ought to be laid up for our Beloved. And now is the time when I earnestly ask, in the name of the Lord Jesus, by the roes and by the hinds of the field, yea by each sacred token of the love you bear your Master, that each one of you should bring forth his pleasant fruits, whether they be new or whether they be old. We do not bring them forth to buy his love, we know better; for though we should give all the substance of our house for love it would be utterly contemned. We do not bring forth these fruits to secure his love for the future; we know it is an everlasting love that never can be taken away from us. We do not bring them forth because we want to commend ourselves. Ah, no, any beauty we have does not lie in the fruits of our storehouses, but in what he has put upon us, and in what his love sees in us. Neither do we bring forth these pleasant fruits to feed on them ourselves. Old experiences are mouldy things; old manna breeds worms and stinks; and as for any fruits which we have brought forth we take no satisfaction in them ourselves. All we have belongs to him and to him alone, and at his feet we would lay the whole. I beseech you, brethren, if you have any love pour it out upon him; if you have any faith exercise it for him; if you have any courage be bold for him; if you have any endurance endure hardness for him; if you have any grace, any virtue, any gift of his Spirit, anything that is lovely and of good repute, use it for him. Now is the day, now is the hour, now his love puts in her claim and serves you with her sacred writs. By the espousals which you have not forgotten, by the covenant which you have oft repeated with him, by the seals of his table, by your burial with him in baptism in days gone by, I beseech you now bring forth all your pleasant things for your Beloved; none for anyone else, but all for him. I fear we often forget to do all for him. I know if I preach a sermon and have any recollection that such and such a passage might please a learned or wealthy hearer, I have failed to please God. If I have any consideration in my mind as to whether I shall gain esteem for excellence of speech I am weak directly; but if I preach for Jesus only, then whoever finds fault my work is sweet to him. And if you pray in the prayer meeting, or teach in the class, or give your contribution to the Lord’s work; if you feel you have done it for him, oh, then you know you have done aright because that is the point which sweetens all. I believe that many have stolen up to the offering-box and dropped in what they could give for the Lords sake, and none have known it, and therefore Christ has accepted it; while others may have given large sums ostentatiously because others of their standing were giving as much, and, therefore, they were not accepted. I want your aid for the College and the Orphanage, but do not give for my sake, but for my Lord’s sake. Put what you give into the pierced hand; make that your treasury. Jesus is your Master. No one else has bought you; no one else has died for you; no one else will receive you until his fond embrace at the last; no one else is preparing heaven for you; no one else can say, “Well done good and faithful servant.” Serve ye him, then, with both your hands, with all your heart, with every drop of blood in your veins, and every breath in your lungs. Give him yourself, your whole self, from the sole of your foot to the crown of your head, and when you have done that, if he spare you for another half century you will find that you have spent the best life for yourself, though that must not enter into your thoughts.

I have thus spoken to my own dear friends and brethren in Christ, but let me remind those who are not in Christ that nothing of this has anything to do with them. I don’t bid you do anything for Christ. I cannot. Christ does not want his enemies to work in his vineyard. I do not ask you either to give to Jesus or to work for him? Why should you? Till you love him your services would be a mockery of him. I hold up no standard to enlist under it men whose hearts are disloyal toward our Captain. Ah, no; but if your service be rejected, and you feel grieved at heart that it is so, let me whisper this word in your ear — thy heart may yet be made right. Thou mayest yet come and serve him. Here is his message to thee: “Come now and let us reason together, saith the Lord; though your sins be as scarlet they shall be as white as snow; though they be red like crimson they shall be as wool.” “He that believeth and is baptized, shall be saved.” There is the point for thee, good friend. Thou must begin with being thyself saved, and then when thou art saved, thou canst serve Christ. Christ will have no man work for him with the view of saving himself; you must first be saved, and then you have not your own salvation to look to. When you have left that with Christ, you can then labor for him. A rich English merchant was requested by Queen Elizabeth to take up certain affairs of hers. “Your Majesty,” said he, “I am willing enough, but if I do your bidding my business will be ruined.” “Sir,” said the Queen, “You attend to my business, and I will attend to yours.” Now, sirs, give the business of your soul’s salvation up to Christ; let him save you; and when that is done you can make it your business to serve him, and he will be glad of such a servant. The Lord bless you, for Jesus’ sake. Amen.

58. Leaning On Our Beloved (SS 8:5)

NO. 877

DELIVERED ON SUNDAY MORNING, JUNE 20TH, 1869,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Who is this that cometh up from the wilderness, leaning upon her beloved?” — Song of Solomon 8:5.

CAREFUL READERS WILL have noticed that in the verses which precede my text, the spouse had been particularly anxious that her communion with her Lord might not be disturbed. Her language is intensely earnest, “I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.” She valued much the fellowship with which her beloved solaced her; she was jealously alarmed lest she should endanger the continuance of it; lest any sin on her part or on the part of her companions should cause the Beloved to withdraw himself in anger. Now it is a very striking fact that immediately after we read a verse so full of solicitous care concerning the maintenance of communion, we immediately fall upon another verse in which the upward progress of that selfsame spouse is the theme of admiration; she who would not have her beloved disturbed is the selfsame bride who cometh up from the wilderness, leaning herself upon him; from which it is clear that there is a most intimate connection between communion with Christ and progress in grace, and therefore the more careful we are to maintain fellowship with our Lord, the more successful shall we be in going from strength to strength in all those holy graces which are landmarks on the road to glory. The well-head and fountain of growth in grace is well-sustained communion and manifest oneness with Christ; we may strive after moral virtue if we will, but we shall be like those foolish children who pluck flowers and thrust them into their little gardens without roots; but if we strive after increasing faith in Jesus, we shall be as wise men, who plant choice bulbs and living seeds, from which shall in due time uprise the golden cups or the azure bells of lovely flowers, emblems of things that are lovely and of good repute. To live near to Christ is the one thing needful; to keep up that nearness, and never to suffer our fellowship to be interrupted, should be our one great business here below; and all other things, this being sought after in the first place, will be added to us. We shall come up from the wilderness, when we are anxious that our beloved’s fellowship with us shall not be disturbed.

That preface strikes the key-note of this morning’s discourse. Our real theme, whatever may be the form our meditation shall take, will be communion with Christ as the source of spiritual progress.

I. We shall, without further prefatory remarks, come at once to the consideration of the text, and we shall notice THE HEAVENLY PILGRIM AND HER DEAR COMPANION. “Who is this that cometh up from the wilderness, leaning upon her beloved”? Every soul that journeys towards heaven has Christ for its associate. Jesus suffers no pilgrim to the New Jerusalem to travel unattended. He is with us in sympathy. He has trodden every step of the way before us; whatever our temptations, he has been so tempted; whatever our afflictions, he has been so afflicted. He is touched with the feeling of our infirmities, having been tempted in all points like as we are. Nor is Jesus near us in sympathy alone, he is with us to render practical assistance. When we least perceive him, he is often closest to us. When the howling tempest drowns his voice, and the darkness of the night hides his person, still he is there, and we need not be afraid. It is no fiction, no dream, no piece of imagination that Christ is really with his people. “Lo, I am with you always, even to the end of the world,” is true of all his saints; and, “Fear thou not; for I am with thee: he not dismayed; for I am thy God,” is no meaningless assertion, but to be understood as a certain verity ‘red a practical truth. In every step of this pilgrimage, from the wicket-gate of repentance up to the pearly gate which admits the perfect into paradise, Jesus Christ in sympathy of heart, and in actual presence of help, is very near to his people. Be this the pilgrim’s encouragement this morning. Dear friends, who among us would not undertake a journey in such company? If he were here today, and said, “My child, I call you to go on pilgrimage,” perhaps you would start back with dark forebodings of the way; but if he added, “But; I will be with thee whithersoever thou goest,” we should each one reply, “Through floods, or flames, if thou dost lead, we will follow thee where thou goest. Lead the van, O Crucified, and we will follow thee. Let us but see thy footprints in the road, and whether the path winds up the hill of difficulty, or descends into the valley of humiliation, it shall be the best road that ever mortal footsteps trod if it be but marked with the tokens of thy most blessed presence.” Courage, then, ye wayfarers who traverse the vale of tears; you come up from the wilderness in dear company, for one like unto the Son of God is at your side.

Note the title that is given to the companion of the spouse. “Her beloved” Indeed, he of whom the song here speaks is beloved above all others. He was the Beloved of his Father or ever the earth was; he was declared to be the Lord’s Beloved, in the waters of Jordan, and at other times, when out of the excellent glory there came the voice, “This is my beloved Son in whom I am well pleased.” Beloved of his Father now, our Jesus sits for ever glorious at God’s right hand. Jesus is the Beloved of every angel, and of all the bright seraphic spirits that crowd around the throne of his august majesty, casting their crowns before his feet, and lifting up their ceaseless hymns. They are not merely servants who obey because they must, but reverent admirers who serve because they love. He is the Beloved of every being of pure heart and holy mind. The hosts triumphant, who have washed their robes and made them white in the blood of the Lamb, sing that word “Beloved” with an emphasis which our colder hearts as yet have failed to reach, but still is he Beloved of the militant band this side the Jordan. Yes, Lord, with all that we have to confess of hardness and indifference, we do love thee, and thou knowest it

“Would not our heart pour forth its blood, In honor of thy name, And challenge the cold hand of death To quench the immortal flame?”

The adamant is softer than our hearts by nature, and yet the love we bear thee, O divine Redeemer, stimulated by the love which thou hast manifested to us, has made our soul to melt in thy presence

“Yes, we love thee, and adore; O for grace to love thee more.”

Note well that the sweetest word of the name is, “leaning on her beloved.”

That Jesus is beloved is most true, but is he my beloved? Ah, if this be true, there is a heaven wrapped up in it. Say thou who art listening to the word this morning, is Jesus thy beloved? Dost thou love him? Canst thou put forth the finger of thy timid faith and touch the hem of his: garment, and receive the virtue which goeth out of him? Dost thou dare to say, “He is all my salvation and all my desire. Other refuge have I none, my soul hangs in her utter helplessness entirely upon him?” Then is he thy beloved; and the more thou canst foster the well-grounded belief that Jesus is thine, the more thou canst roll that truth under thy tongue as a sweet morsel, the happier and holier wilt thou be. Realise the fact that Jesus is as actually and truly thine as thy husband, thy wife, thy child, thy mother, or thine own self, then will peace and love reign within thy spirit. The spouse could not have leaned on Jesus as the Beloved, she could only find rest in him as her beloved. Till you get a sense of his being yours you do not dare to lean, but when you come to know that Christ is yours by an act of appropriating faith, then comes the after-result of faith in the consecrated repose which the soul feels in the power and love of him on whom she relies.

Thus, O pilgrim to the skies, thou art reminded that thou hast with thee a companion whose name to thee is “my beloved.” Pause thou awhile and look about thee! Dost thou not see him? Canst thou not perceive the marks of his presence? Then rejoice that thou art found in such company, and take care to enjoy the honors and privileges which such society secures thee.

II. We now pass on to something deeper. We have said that the pilgrim has a dear companion, but that much of the blessedness of the text lies in HER POSTURE TOWARDS HIM.

“Who is this that cometh up from the wilderness leaning upon her beloved?” Her posture then is that of “leaning.” His relation to her is that of a divine supporter. What does this leaning mean? Why, first of all, there can be no leaning on another unless we believe in that other’s presence and nearness. A man does not lean on a staff which is not in his hand, nor on a friend of whose presence he is not aware. The instincts which lead us to preserve our uprightness would not permit us to lean on a shadow or on a nothing. It behoves thee then, Christian, if thou wouldst be like this wondrous woman in the text, to seek to be conscious of the presence of Christ. It is true thy senses cannot perceive him, but thy senses are less to be relied upon than thy faith, for senses may be mistaken, but the faith of God’s elect errs not. God makes that which faith depends upon to be more real than anything which the senses can perceive. Christ Jesus is with thee; though thou heareat not his voice, and seest not his face, he is with thee. Try to grasp that truth, and to realize it clearly, for thou wilt never lean until thou dost.

Leaning also implies nearness. We cannot lean on that which is far off and unapproachable. Now, it is a delightful help to us in believing repose if we can understand that Christ is not only with us, but to an intense degree near us. I love that hymn we sang just now concerning our Lord’s coming nigh to us, and making his name a common word among us. The Christ of a great many professors is only fit to occupy a niche on the church wall, as a dead, inactive, but revered person. Jesus is not a real Christ to many, he is not a Christ who can really befriend them in the hour of grief; not a brother born for adversity, not a condescending companion. But the Christ of the well-taught Christian, is one that liveth and was dead and is alive for ever more, a sympathising, practical friend, who is actually near, entering into our sorrows, sharing in our crosses, and taking a part with us in all the battle of life. Come, child of God, see that it be thus with thee. Realise Christ first, and then believe that he is nearer to thee than friend or kinsman can be, for he pours his counsels right into thy heart; being so near that at times when thy secret trouble cannot be shared by any mortal, it is shared by him; so near that when thy heart’s inmost recesses must necessarily be locked up to all other sympathy, those recesses are all open to his tenderness; so near to thee that thou livest in him, and he abides in thee, and thou abidest in him. A sacred unity exists between thee and him, so that thou dost drink of his cup, and art baptised with his baptism, and in all thy sorrows and thine afflictions he himself doth take his share.

These two things being attended unto, leaning now becomes easy. To lean implies the throwing of one’s weight from one’s self on to another, and this is the Christian’s life. The first act that made him a Christian at all, was when the whole weight of his sin was laid on Christ. When by faith the sinner ceased to carry his own burden, but laid that burden on the great Substitute’s shoulder, it was that leaning which made him a Christian. In proportion as he learns this lesson of casting all his burden upon his Lord, he will be more and more a Christian; and when he shall have completely unloaded himself, and cast all his matters upon his God, and shall live in the power and strength of God, and not in his own, then shall he have attained to the fullness of the stature of a perfect man in Christ Jesus. To lean, I say, is to throw your weight off from yourself on to another — being fatigued, to make another fatigued if he can be; being wearied, to make another take your weariness, and so yourself to proceed with your load transferred to a substitute. Yes, I repeat it, this is the true Christian life — to leave everything that troubles me with him who loves me better than I love myself; to leave all that depresses me with him whose wisdom and whose power are more than a match for all emergencies. Herein is wisdom, never to try to stand alone by my own strength, never to trust to creatures, for they will fail me if I rest upon them, but to make my ever blessed Lord Christ, in his manhood and in his Godhead, the leaning place of my whole soul, casting every burden upon him who is able to bear it. This is what I think is meant in the text by leaning.

One would imagine that there must have been of late years a society for the improvement of texts of Scripture; and if so I cannot congratulate that honorable company upon its success. This text has been a favourite object of the society’s care, for I think I never heard it quoted correctly in my life.

It is generally quoted, “Who is this that cometh tip from the wilderness, leaning upon the arm of her beloved?” But it is not so in the text at all.

Here is no distinct reference to an arm at all. There is an arm here undoubtedly, but there is a great deal more — there is a whole person; and the text speaks of leaning upon the whole person of “her beloved.”

Observe, then, that the Christian leans upon Christ in his personality and completeness; not merely upon the arm of his strength, as that altered text would have it, but upon the whole Christ. The leaning place of a Christian is, first of all, Christ’s person. We depend upon the Lord Jesus as God and as man. As God, he must be able to perform every promise, and to achieve every covenant engagement. We lean upon that divinity which bears up the pillars of the universe. Our dependence is upon the Almighty God, incarnate in human form, by whom all things were created, and by whom all things consist. We lean also upon Christ as man; we depend upon his generous human sympathies. Of a woman born, he is partaker of our flesh; he enters into our sicknesses and infirmities with a pitiful compassion, which he could not have felt if he had not been the Son of man. We depend upon the love of his humanity as well as upon the potency of his deity. We lean upon our beloved as God and man. Ah! I have known times when I have felt that none but a God could bear me up; there are other seasons when, under a sense of sin, I have started back from God, and felt that none but the Man Christ Jesus could minister peace to my anguished heart.

Taking Christ in the double nature as God and man, he becomes thus a suitable leaning place for our spirit, whatever may happen to be the state in which our mind is found. Beloved, we lean upon Christ himself in all his offices. We lean upon him as priest; we expect our offerings, and our praises, and our prayers to be received, because they are presented through him. Our learning for acceptance is on him. We lean upon him as our prophet. We do not profess to know or to be able to discover truth of ourselves, but we sit at his feet, and what he teaches that we receive as certainty. We lean upon him as our King. He shall fight our battles for us, and manage all the affairs of our heavenly citizenship. We have no hope of victory but in the strength of him who is the Son of David and the King of kings. We lean upon Christ in all his attributes. Sometimes it is his wisdom — in our dilemmas he directs us; at other times it is his faithfulness — in our strong temptations he abides the same. At one time his power gleams out like a golden pillar, and we rest on it, and at another moment his tenderness becomes conspicuous, and we lean on that. There is not a trait of his character, there is not a mark of his person, whether human or divine, but what we feel it safe to lean upon, because he is as a whole Christ, perfection’s own self, lovely and excellent beyond all description.

We lean our entire weight upon HIM, not on his arm; not on any part of his person, but upon himself do we depend.

Beloved, there is no part of the pilgrimage of a saint in which he can afford to walk in any other way but in the way of leaning. He cometh up at the first, and he cometh up at the last, still leaning, still leaning upon Christ Jesus; ay, and leaning more and more heavily upon Christ the older he grows. The stronger the believer becomes, the more conscious he is of his personal weakness; and, therefore, the more fully does he cast himself upon his Lord and lean with greater force on him. Beloved, it is a blessed thing to keep to this posture in all we do. Oh, it is good preaching when you lean on the Beloved as you preach and feel, “he will help me, he will give me thoughts and words, he will bless the message, he will fill the hungry with good things, and make the Sabbath to be a delight to his people.” Oh, it is blessed praying when you can lean on the Beloved; you feel then that you cannot be denied; you have come into the King’s court, and brought your advocate with you, and you lay your prayer at the foot of the throne, the Prince himself putting his own sign manual and seal and stamp of love upon your desires. This is the sweet way to endure and suffer with content.

Who would not suffer when Jesus makes the bed of our sickness, and stays us up and gives us tokens of his love? This is the divine method of working. Believe me, no sacred work can long be continued with energy except in this spirit, for flesh flags, and even the spirit languishes except there be the constant leaning upon the Beloved. As for you, men of business, you with your families and with your shops, and with your fields, and your enterprises, you will find it poor living unless you evermore lean on your beloved in all things. If you can bring your daily cares, your domestic troubles, your family sicknesses, your personal infirmities, your losses and your crosses, if you can bring all things to Jesus, it will be easy and happy living. Even the furnace itself, when the coals glow most, is cool and comfortable as a royal chamber spread for banqueting with the king, when the soul reclines on the bosom of divine love. O ye saints, strive after more of this. We are such lovers of caring for ourselves, we so want to set up on our own account; we pine to run alone while our legs are too weak; we aspire to stand alone when the only result can be a fall. Oh, to give up this wilfulness which is our weakness, and like a babe to lie in the mother’s bosom, conscious that our strength is not in ourselves, but in that dear bosom which upbears us! I would fain encourage the heir of heaven, who is in trouble, to lean. I can encourage you from experience. The Lord has laid on me many burdens in connection with much serving in his church, and I sometimes grow very weary; but whenever I bring myself, or rather the Holy Spirit brings me to this pass, that I am clear that I cannot do anything of myself, and, do not mean to try, but will just be God’s obedient servant and ready instrument, and will leave every care with him, then it is that peace returns, thought becomes free and vigorous, and the soul once more having cast aside its burden, runs without weariness and walks without; fainting. I am sure, my dear fellow servants, life will break you down, this London life especially, unless you learn the habit of leaning on Jesus. Be not afraid to lean too much. There was never yet a saint blamed for possessing too much faith; there was never such a thing known as a child of God who was scolded by the Divine Father for having placed too implicit reliance upon his promise.

The Lord has said, “As, thy day thy strength shall be.” He has promised, “I will never leave thee, nor forsake thee.” He has told you that the birds of the air neither sow nor reap, nor gather into barns, and yet are fed. He has assured you that the lilies of the field toil not, neither do they spin, and yet your heavenly Father makes them more beautiful than Solomon in all his glory. Why do you not cast your care on him who cares for ravens and for flowers of the field? Why are you not assured that he will also care for you? Thus much upon the leaning. “Who is this that cometh up from the wilderness leaning upon her beloved?”

III. Our third point shall be, HER REASONS FOR THUS LEANING.

She was a pilgrim, and she leaned on her beloved; was she justified in such leaning? For every confidence is not wise. There be refuges of lies and helpers of no value. Ahithophels are a numerous race. He that eateth bread with us doth lift up his heel against us. Friends who seemed to be strong and faithful, turn out to be as broken reeds, or as sharp spears to pierce us to our hurt. Did she well, then, in leaning on her beloved? What were her reasons? She did well, and her reasons were some of them as follows. She leaned on her beloved because she was weak. Strength will not lean, conscious strength scorns dependence. My soul, dost thou know anything of thy weakness? It is a sorrowful lesson to learn; but oh! it is a blessed and profitable lesson, which not only must be learned, but which it were well for thee to pray to learn more and more, for there is no leaning upon Christ except in proportion as you feel you must. I do believe that as long as we have a grain of self-sufficiency, we never trust in the All-sufficient. While there is anything of self left we prefer to feed on it, and only when at last the mouldy bread becomes too sour for eating, and even the husks that the swine do eat are such as cannot fill our belly, it is only then that we humbly ask for the bread of heaven to satisfy us. My soul, learn to hate every thought of self-sufficiency. Brethren, do you not find yourselves tempted at times, especially if you have had a happy week, and have been free from trials, to think, “Now, really I am better than a great many. I think I am now growing to be an old experienced saint. I have now escaped the power of ordinary temptations, and have become so advanced in grace that there is no likelihood of of my sinning in those directions wherein new converts show their weakness”? There is your weak point, brother. Set a double guard where you think you are strongest. Just when you are most afraid, and say to yourself, “O that I might be kept from such a sin — I know that is my besetment, and I am afraid I shall be led into it,” you are less likely to sin there than anywhere. Your weakness is your strength, your strength is your weakness. Be nothing, for only so can you be anything. Be poor in spirit, for only so can you be rich towards God. The spouse leaned because she was weak. Brother, sister, is not this good argument for thee? for me? are not we also weak? Come then, let us lean wholly upon him who is not weak, but to whom all power belongeth to bear all his people safely through. She leaned, again, on her beloved, because the way was long. She had been going through the wilderness. It was a long journey, and she began to flag, and therefore she leaned; and the way is long with us, we have been converted to God now some of us these twenty years, others these forty, and there are some in this house who have known the Lord more than sixty years, and this is a long time in which to be tempted and tried, for sin is mighty and flesh is weak. If one good spurt would win the race, the most of us would strain every nerve; but to tug on at the weary our year after year when the novelty has gone, and when there comes besides another sort of novelty, fresh temptations, new allurements which we knew not of before; O soul, to win the crown by pressing on, and on, and on, till we hear the Master’s plaudit, this is no mean labor. If we can lean, we shall hold on, not else. Faith, casting herself upon the power of her Lord, never grows exhausted. She is like the eagle when it renews its youth. She drinks from the fountain head of all vitality, and her lost vigor comes back to her; such a soul would be strong evermore though she had to live the life of a Methuselah; myriads of years would not exhaust her, for she has learned to cast that which exhausts upon him who is inexhaustible, and therefore keeps on the even tenor of her way. She leaned because the road was long.

Aged friends, here is good argument for you; and young men and maidens, who have lately set out on pilgrimage, since the way may be long to you, here also is good reason for your leaning at the beginning, and leaning on to the end.

She leaned again, because the road was perilous. Did you notice, she came up from the wilderness! The wilderness is not at all a safe place for a ]pilgrim. Here it is that the lion prowls, and the howl of the wolf is heard, but she leaned on her beloved, and she was safe. If the sheep fears the wolf, he had better keep close to the shepherd, for then the shepherd’s rod and staff will drive the wolf away. There is no safety for us except in close communion with Christ. Every step you get away from Jesus your danger doubles; and when you have lost the sense of his sacred presence, your peril is at the maximum. Come back, come back, thou wanderer, and get close to thy Great Helper, and then thou mayst laugh to scorn the fiends of hell, the temptations of life, and even the pangs of death — for he is blessedly safe who leans all on Christ. The careful are not safe, the fretful are not safe, the anxious are not safe; they are tossed to and fro in a frail bark, upon a sea whose waves are too strong for them; but those who leave their cares to the great caring One, those who cast their anxieties upon him who never forgets, these are always safe. “Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.” “The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing.” There may come a famine, notwithstanding all your industry; you may rise up weary and set up late, and eat the bread of carefulness, and yet have no prosperity; you may keep the city, and the watchman may pass along the walls each hour of the night, and yet it may be taken by assault; but blessed is he that trusteth in the Lord, for neither shall his city be destroyed, nor shall famine come to his land; or, if so it be, in famine he shall be fed, and in the days of peril the angels shall keep watch and ward about him. Lean, then, upon the Beloved, because the way is perilous. This is good reasoning for all of us, for we are in danger; tempted on all sides — liable to sin for a thousand causes. O my brethren, in this age of temptation, lean on the Beloved, it is your only safety.

Again, she leaned on the Beloved because her route was ascending. Did you notice it? “Coming up.” The Christian’s way is up — never content with past attainments, but up; not satisfied with graces to which he has reached, but up. He is not good who does not desire to be better; he is not gracious who would not be more gracious. Thou knowest not the light if thou dost not desire more light. The heavenly way is upward, upward, upward, upward! This is the way to heaven. The tendency of man’s nature is downward. How soon we descend, and how prone is our soul, from her most elevated condition to sink back into the dull dead level of her natural estate! If we are to go up, we must lean. Christ is higher than we are; if we lean, we shall rise the more readily to his elevation. He comes down to us that we, leaning upon him, may go up to him. The more we lean, the more truly we cast the weight of our spiritual wrestling, spiritual struggling, spiritual growth, upon him, the more surely shall we gain the wrestling, the struggling, and the growth. Depend as much for growth in grace upon Christ as for the pardon of sin. He is made of God unto you sanctification as well as redemption. Look for sanctification through the blood, for it is a purifier as well as a pardoner. The same blood which puts away the guilt of sin is by the Holy Ghost applied as a blood of sprinkling to put away from us the reigning power of sin. O that we knew more about this, this going up: But I am afraid we do not go up because we do not lean. If there be here thin morning a poor child of God who cries, “I the chief of sinners am, and my only hope is in my blessed Lord; I do not feel that I grow in the least. I sometimes think I get worse and worse; but one thing I do know, I trust him more than ever I did, and feel my need of him more.” Dear heart, you are the very one who is going up. I know you are, for you are leaning.

But if there be another who boasts, “I believe I have made distinct advances in the divine life, and I feel that I am growing strong and vigorous, and I believe that one of these days I shall have reached to perfection,” I think it is very likely that this brother is going down; at any rate, I would recommend to him this prayer: “Hold thou me up, and I shall be safe;” and this caution, “Let him that thinketh he standeth take heed lest he fall.”

Yet I must detain you another moment, to observe that the spouse leaned on her beloved because her walk was daily separating her more and more from the whole host of her other companions. The church is in the wilderness, but this traveler was coming up from the wilderness. She was getting away from the band marching through the desert, getting more and more alone. It is so, and you will find it so; the nearer you get to Christ, the more lonely you must necessarily be in certain respects. The sinner is in the broad way, where thousands walk, the Christian is in the narrow way — there are fewer in this last; but if the believer keeps the center of the narrow way, and if he presses on with vigor, he will find his companions to be fewer and fewer; I mean the companions of his own stature, those of his own size and his own attainments; and if he continues in rapid advances, he will at last get to such a position that he will see no man save Jesus only, and then he will be sure to lean more heavily than ever, since he will have discovered that all men are vanity, and all confidences in an arm of flesh are but lies and deceit.

The spouse leaned upon her beloved because she felt sure that he was strong enough to bear her weight. He upon whom she leaned was no other than God over all blessed for ever, who cannot fail, nor be discouraged.

She leaned yet again, because he was her beloved. She would have felt it unwise to lean if he were not mighty; she would have been afraid to lean if he had not been dear to her. So is it, the more you love the more you trust, and the more you trust the more you love. These twin graces of faith and hope live and flourish together. In proportion as that dear crucified Savior reigns in your soul, and his beauties ravish your heart, in that proportion you feel that all is safe because it is in his hands; and then, on the other hand, in proportion as you trust all to him, and have not a suspicion or a doubt, in that proportion your soul will be knit to him in affection. I appeal to any here who are the servants of Christ, but have fallen out of the habit of leaning, whether it would not be well to return to it! Was not it better with you when you did lean than it is now? Before you set up for yourselves, were you not happier and better than now? Before you let that wicked pride of yours get the upper hand, you were wont to take every daily trouble and burden to your Lord, but at last you thought you were wise enough to manage for yourselves; I ask you, have you not from that very day met with many sorrows and defeats and down-castings? And there is this pang about all untrustful living, if a man getteth into any troubles, through his own wisdom, then he has to blame himself for it; but if any trial cometh upon us direct from God, then we feel we cannot blame ourselves, it belongs to our God to do as he wills; and since he cannot err, we expect that he will justify his own proceedings. It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to put confidence in princes. Wait ye only upon God, and let your expectations be from him, and he shall bring forth your judgment as the light, and your righteousness as the noonday; and in the day when the wicked shall be confounded, and they that trusted in themselves shall be melted away as the fat of rams, you shall shine forth as the sun in the kingdom of your Father.

IV. And now let us close. The last point is this — THE PERSON AND THE PEDIGREE of her who leaned upon her beloved.

The text says, “Who is this?” What made them enquire,” Who is this?” It was because they were so astonished to see her looking so happy and so little wearied. Nothing amazes worldlings more than genuine Christian joy.

Holy peace in disturbing times is a puzzle to the ungodly. When they hear the righteous sing, “God is our refuge and strength, a very present help in trouble; therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea,” they say one to another, “Where did these men learn that tune? They are men of like passions with ourselves, how is it they have learned thus to bear trial?” Therefore they enquire, “Who is this? Who is this?” ]Yew fine a thing it would be if we all so leaned upon Christ in all respects as to enjoy unbroken serenity, so that our kinsfolk and neighbors should be led to enquire, “Who is this?” for then might we have an opportunity of telling them concerning our Well beloved, who is the stay of our peace and the source of our comfort. Who then is, this that leans on her beloved? I will tell you. Her name was once called “outcast,” whom no man seeketh after, but according to this old book her name is now Hephzibah, for the Lord delighteth in her. The name of the soul that trusts in God, and finds peace in so doing, was by nature a name of shame and sin. We were afar off from God even as others; and if any soul is brought to trust in Christ, it is not from any natural goodness in it, or any innate propensity towards such trusting; it is because grace has wrought a wondrous transformation, and God the Holy Ghost has made those who were not a people to be called the people of God. Good news this for any of you who feel your guilt this morning. You have been hitherto serving Satan, but mercy can yet bring you to lean upon the Beloved; grace can bring you up from the wilderness instead of permitting you to go down into the pit. She who to-day joyously trusts in her God was once a weeping Hannah, a woman of a sorrowful spirit, but now her soul rejoiceth in the Lord, for he hath remembered her low estate.

She was once a sinful Rahab, dwelling in a city doomed to destruction, but she has hung the scarlet line of faith in the precious blood in her window; and if all others perish, she shall be secure in the day of destruction. She who is here spoken of is a Ruth. She came from afar as an idolatress; she left the land of her nativity, and she hath entered into union with the Lord and his people. Her cry is, “Where thou dwellest I will dwell. Thy people shall be my people, thy God shall be my God.” She was once a stranger, but she is now an Israelite indeed; she was once accursed, but she is now blessed; once foul, but now washed; once lost, but now found again. In a word, the soul that leans upon Christ habitually every day, and casts her care upon him, is one of a princely race; she has been begotten into the family of God; the blood imperial flows within her veins, and in the day when the crowns of princes and of emperors shall melt into the common dust to which they belong, the crown jewels and the diadems of these believing souls shall glitter with immortal splendor in the kingdom of God.

My dear hearer, dost thou trust Jesus? Does the Holy Spirit move thee to begin to trust him to-day? If so, though thy journey be in a wilderness of trouble, thou shalt come up out of it to a paradise of bliss, and thy peace and thy comfort shall all spring from leaning on the Wellbeloved. The Lord bless us, and teach us that sacred art of dependence on the Beloved for Christ’s sake. Amen.

59. Love And Jealousy  (SS 8:6).

NO. 3516

PUBLISHED ON THURSDAY JUNE 15TH, 1916

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Love is strong as death; jealousy is cruel as the grave.” — Song of Solomon 8:6.

TAKEN IN ITS most natural sense, this is certainly true of creature love. It is a mighty, all-constraining, irresistible passion. Even the love of friendship has proved itself occasionally to be “strong as death.” “Greater love hath no man than this, that he lay down his life for his friend.” There have been those who were willing to sacrifice their lives for their friends. Filial affection has sometimes proved to be more than a match for the terrors of the grave. Some pleasing instances are on record worthy to be written among the golden deeds of manhood, in which brothers and sisters have seemed to contend with each other which should die first, if perchance a brother’s precious life might by such a sacrifice be preserved. What a mighty instinct of love glows in the mother’s heart! You recollect that famous story of the mother whose child was taken from her by a Jesuit missionary to be trained separate and apart from its parents; how she swam through rivers, and passed through what seemed to be impenetrable forests, guided only by the midnight star, till she arrived at the place where her offspring was — braving death in a thousand shapes, from wild beasts and venomous serpents, from floods and jungles, from fierce men and relentless persecutors, might she but reach her child. Have there not been instances where, in the stormy blasts of winter, a mother has wrapped her garments about her infant, and, exposing herself to the fury of the elements, has sacrificed her own life that the little one might live? Love has indeed often proved itself to be strong as death. When merely the common passion, which burns in the breast of ordinary men and women towards each other, it has asserted its strength in a fond devotion which recked no consequences, spared itself no pain, and fixed no limit to endurance, not counting life itself too dear to be parted with on so high a service. Nor do we lack painful proofs of the converse proposition as it is stated in the second clause of our text. Jealousy has often proved itself “cruel as the grave.” You have only to recall the most appalling murders that have been committed within your memory, or, if you please, those you have read of in the history of nations, and you will find that jealousy has instigated those that were most vindictive and relentless. When jealousy begins to turn its sharp tooth upon a man’s heart, his reason fails him. Madness takes possession of his faculties. A determined purpose, which he would not have dared to contemplate under the influence of a well-balanced judgment, prompts, plans, and performs, almost without premeditation, an atrocious crime, when jealousy rules the cruel hour. We believe it, and we deplore it; no revenge has ever been found too bitter, too malicious, too lawless for jealousy to inflict. Relentless as the grave, it spare not youth nor beauty, respects not fame nor fortune, but accounts all comers for its prey. Not that these things, an phenomena of nature, much concern the Christian minister. He has to handle these themes because they concern you as men. It is to men he speaks. He has to tell them of the salvation of Jesus Christ. It is rather the business of the mental philosopher than the faithful evangelist to take up these phenomena of the human mind. Our business is to understand these things spiritually. This Song of Songs is spiritual, or else it has no claim on our attention; its very inspiration were incredible.

We cannot imagine the Holy Spirit giving us this song merely for the purpose of entertaining us with the figures and metaphors of eastern allegory. There must be a deep and hidden meaning in it.

Now we believe it will be fair to say that there are two high spiritual forms of love and jealousy, and that our text is lucid in its description of both — first; the love and jealousy of the saints with regard to Christ; and secondly, the love and jealousy of Christ with regard to his saints. We will begin with: — I. THE LOVE AND JEALOUSY OF THE SAINTS WITH REGARD TO CHRIST.

The saints love their Lord and Master, or else they could not be saints.

Love is the fountain of their saintship. They are sanctified by love. It is the love of Jesus Christ which constrains them to hate sin, and which leads them forward in the path of holiness. The Holy Ghost uses the same passion of love to work in us the purging of ourselves from every unhallowed thing, and to inflame our desire after everything that is agreeable to the mind of Christ. The saints have received, by the Holy Spirit, a love to Christ which is “strong as death.” And how strong is death? Think for a moment how strong death is! He is so strong that the armies which lay encamped upon the field just now, and could tread an empire beneath their feet, yield to his imperial sway, and are themselves trodden beneath the feet of death. Xerxes, as he sat on his golden throne, wept at the thought that death should so soon moor down the myriads of his Persian hosts. Over all the multitudes which have been born into the world, with but two exceptions, death has swayed his scepter. So strong is he, that he has hitherto reigned as an Universal Monarch. Nor will he ever resign his scepter until he shall come whose kingdom shall have no end — lie? who is “death of death, and hell’s destruction.” The monarchy of death is not only universal, but its behests are imperious, and instantaneously obeyed. When, at God’s command, death seizes the body, it has no power to resist. The vital energy at once ceases; the tongue of music is dumb, and the hand of skill is motionless for ever. Then shall the dust return to the earth as it was, and the spirit shall return to God, who gave it. In vain the physician’s skill; it cannot avert the stroke of death. No long siege is necessary; it requires not years, nor months, nor weeks to scale the ramparts of man’s citadel of bodily strength. As death knocks at the door it flies open. The arrest must be made. Willing or unwilling? the prisoner must go with the officer. The demand is peremptory, and the obedience passive. Seems it not as if nature had no parallel for this strong irresistible force of death? Behold the love of our Lord Jesus Christ! Mark you, it is as strong as death! It can, and it does, overcome all adversaries; yea, even death itself! My brethren and sisters, it may, perhaps`, strengthen your courage if I remind you that some of your comrades have tried their love in competition with death. They have “resisted unto blood, striving against sin.” They have met with death in the most cruel forms. They were stoned; they were sawn in sunder? they were burned at the stake; they were dragged at the heels of wild horses. Think of Marcus of Arethusa, stung to death by wasps, or of holy Mr. Samuel, starved to death in his dungeon.

with but a mouthful of bread and a drop of water given him each day, only just enough to continue his lingering existence! And yet these persons who thus met death, with no downy pillow to lean the head upon? and with no voice of friendship to comfort them, never wavered in their attachment to their Master. They suffered persecution, and nakedness, and peril, and the sword, but nothing could separate them from the love of God, which was in Christ Jesus the Lord. Some of them met with death in the most gloomy forms, as well as in the most cruel shapes. They were cast into lonely dungeons, where it was almost literally true that “the moss grew upon their eyelids.” Think of our brethren in Holland, persecuted alike by Protestants and Romanists! They have been despised of all men, and have suffered death in deep desertion. They have been thrown into dungeons, and left there till the slimy snails crawled over them, till the toads gathered about them, till their emaciated frames absolutely rotted and decayed in the nauseous places of their confinement! Not that they desired to escape, or sought liberty at the expense of conscience; rather did they account it a joy that they had fallen into divers trials for the sake of Christ. With none to cheer them, with no brother’s voice to help them to raise a tune, with no hymn to chant them on their way to public martyrdom, without an eye to look upon them, except the eye of the Master, their love verily proved itself to have been “strong as death.”

Still worse, methinks, to bear; some of them met death in the most lingering manner. Many a man could stand upon the burning faggot, endure with heroism his hour of torture, and then ascend in the chariot of Elias up to heaven; but to be roasted before a slow fire, to be starved by a low regimen, to be enervated by a vicious atmosphere, for the martyrdom to extend over a week, a month, or a year — how shall this be endured? The supernatural grace of God has made a bed of spikes to be a bed of roses to some of the martyrs. Amidst the flames they have even leaped and sung for very joy. That was a grand saying of one of the martyr of Mary’s age, who, when he was told by Bonner that his life would be spared if he would recant, said, “Look you here, Bishop; if I had as many lives as I have hairs on my body, I would burn as many times as that before I would bend myself down before the superstitions of Rome.” Another of the martyrs, when his finger was put into the flame of a candle that he might feel what kind of peril he was about to encounter, told his persecutors if be had as much agony in all his body as he then had in his finger, he would not give up the faith which he had received from God, to adopt any of the traditions of men. Death has thus come piecemeal to a man; he has had to “die daily,” “in deaths oft like the Apostle Paul, continually having to face the grim fiend. The love which Jesus Christ has kindled in the souls of his people has been undiminished in quantity and undimmed in brightness. In fact, I think that the love which Christians have for Christ seems to flame the more vehemently the more troubles that they have to endure. Have you never seen a chemist, when illustrating a lecture, take a small piece of solid matter, put it on some water, and the moment it touches the water it has begun to burn? In ordinary cases, contact with water extinguishes fire; but this substance touches the water and burns there, as it burns nowhere else.

So seems it to be with the Christian. The best and most brilliant part of the Christian’s love comes out under some overwhelming trouble. He triumphed when the opportunity arose that put him to the test. “Love is strong as death.”

Although you and I are not born in an age in which we are likely to attain to the distinguished honor of wearing the ruby crown of martyrdom, their example may excite our emulation. Hast thou, dear young friend, been subjected to, a litt1e jeering and sneering in the workshop, or to a little harsh treatment at home? Maybe thou beginnest to falter and flag. Bethink thyself then. What part hast thou in that love which is strong as death if it cannot bear this? If any of you have been sorely tempted to do an unholy thing to get you out of your pecuniary embarrassments, ask yourselves, where is the love which is strong in death, and will you dare to stoop? If you do not maintain your integrity, you have not a drop of martyr’s blood in you, and if you have not the spirit of Christ, you are none of his. When I see professors turn pale at a laugh of the thoughtless, or look terrified when some article in a newspaper or a magazine thrusts hard at their principles, I wonder how they would have behaved themselves in the grand old times of Luther; or had they belonged to the school of which Calvin was the great exponent, or might it have been their hap to encounter the struggles, political and social, with which such bold reformers as Wickliffe and Hugh Latimer were mixed up. Let not worthy sons of valiant sires pander to craven fears. Rather let that love which is as strong as death brace your nerves and replenish you with a divine inspiration. Doubtless, brethren, we shall have an opportunity of testing this love, though not at the ignominious stake perhaps, nor yet in the desolate prison. The average trials and troubles of life; the peculiar contingencies of each individual’s career; the special besetments and temptations that pertain to a child of God — all these make it momentous to live; to live as becometh godliness.

And what think you? Can it be child’s play to die? To finish one’s course; to know that alterations and emendations cannot be made. Our flesh creeps at the prospect of the grave; but our soul trembles at the outlook and the judgment.

Our faith must be firm and our fellowship unwavering; then our love will be tenacious; yea, as strong as death. You should not lose your confidence when you lose your health. The animal spirits may sink, but you are not dependent upon aught so contingent as they are on the atmosphere. The spirit that sustains you is divine. With decay comes depression; they are both the fruit of disease or of infirmity. Faith can survive — love can triumph over both.

“Jesus can make a dying bed Feel soft as downy pillows are; While on his breast you lean your head And breathe your life out softly there.”

This is what Christ can do. Do you ask what he will do? If you live to his praise, and rest in his love, you shall find that that love is strong as death.

Instead of its growing cooler and weaker when the outward man decays, that love of yours shall get to the land of Beulah, and you shall sit upon the banks of Jordan, expecting the coming of the Master, and singing happy canticles and blessed love-songs, even in the prospect of your departure.

Love is strong as death.

I wish every Christian would think it over in his own mind, whether his love to Christ is not very poor and flat, compared with what it should be? It seems to me that there is a notion abroad that a Christian man may be expected to betray weakness on other points. Is it not a fact that evangelical or orthodox books are far the most part written in a feeble style? How many devout ministers preach sound gospel like simple twaddle! If you want strong common-sense, you often get more of it in secular than in religious periodicals. The ready pen and the forcible tongue are frequently employed on the wrong side. I think the idea prevails among pious people that everything we do for Christ ought to he done in a quiet, gentle, soft, milk-sop fashion — that we must pray in a very smooth tone of voice, speak in a whisper, and sing so as not to shock anybody’s nerves! This seems to me to be totally inconsistent and utterly alien to the spirit of genuine Christianity. When you espouse godliness you need not renounce manliness. If anything be fitted to develop all the energies of a man’s nature, and call forth all the powers and faculties of his being, it should be his enlisting on the side of King Jesus. My Master calls you to serve him, not with a timid, vacillating, fitful service, but he demands that you be bold and brave, valiant and venturesome, in his service. he provides you with strength, he may well require your diligence. ‘Tis meet that ye serve him with all your powers of body, soul, and spirit. The love we bear to Christ should not be a mere complacency, bland and gentle, a matter for well-bred reticence, rather than for blind avowal. No; let it be a mighty, allconstraining potion, that gets hold of a man like a whirlwind, and carries him along. Ah! methinks this love of Jesus should be dearer to the heart than light to the eyes; it should throb with every pulse of life; it should warm one’s blood as it circulates through the veins; it should inflame the heart with zeal and mould the constitution of one’s soul. The gold, phlegmatic man, or the supine, lukewarm man, are alike unfit to engage in our Master’s service. Should not the love of disciples to their Lord be stronger than the love of the husband to the wife, of the mother to her child, or of friend to friend; a love compared with which there is no love on earth to he found; a love that is strong as death? Connected with this love, and as a result of it, jealousy is brought under our notice.

“Jealousy is cruel as the grave.” Whenever love absorbs the heart, jealousy will guard the object of affection. Only let a provocation occur, something of jealousy is sure to appear. Your love to Christ especially lacks the genuine stamp if it is never roused to jealousy by the malice of foes and the faithlessness of professed friends of our Lord. Many Christians nowadays have a kind of love which is too fond of ease, and too full of compromise to kindle any jealousy in their breasts. The saints of olden times, how sensitive they were; how quickly their hot indignation was kindled. When Baal, the abomination of Moab, was worshipped in Israel, Moses said to the judges, “Slay ye every one his men that were joined unto Baal Peor.”

So, too, at the time that the golden calf was made in the wilderness, you will remember that Moses’ anger waxed hot, and he stood in the gate of the camp and said, “Who is on the Lord’s side, let him come unto me,” and all the sons of Levi gathered them selves unto him. At his bidding, by the word of the Lord, they took every man his sword, and went in and out from gate to gate to slay every man, his brother, his companion, and his neighbor. There fell of the people that day about three thousand men. Their love to Jehovah gave them a jealousy which was cruel as the grave in avenging idolatry. You remember how it was accounted to Phineas, the son of Eleazar, for righteousness, that he rose against Zimri, a prince among the Simeonites, and thrust him through with a javelin when he was caught in sin with a Midianitish woman. Such jealousy was cruel as the grave. Men like Elijah did not say, in gentle accents, “Comprehensive charity is better than covenant truth. Give us full liberty to worship Jehovah, and you shall have perfect liberty to worship Baal.” No! He contested the question with the idolatrous priests. The verdict came by fire from heaven. The frightened multitude saw it, and cried out, “Jehovah, he is the God.” Then said Elijah, “Take the prophets of Baal; let not one of them escape.” This was the voice of a man who loved the, Lord, who was jealous for his name, and these excited in him a holy anger and a righteous enmity against the worshippers of idols. Now, under the Christian dispensation, we can have no such anger against individuals. Our Lord has taught us, by his example, that they are rather to be pitied than hated by us.

But, on the other hand, in zeal for the Lord of Hosts, and in hatred of every false way, a Christian, walking in the light of the gospel, should excel the most devout Jew under the old dispensation. Persecution is unprincipled. It violates the law of love, to which we owe a supreme allegiance. But true faith never can hold fellowship with infidelity. Vital godliness must be at hostility with all unrighteousness of men. Do we seem to speak bitterly? I suppose it never will be a very sweet thing to tell people of their faults. We should like to know whether Luther did not speak bitterly. What kind of honey did he use? Did Calvin declaim in soft and silvery tone? Did Hugh Latimer, when he encountered Popery, line his mouth with velvet, and deliver himself in delicate phrases? What think ye, men and brethren? Did ever patriot stand upon maudlin civilities when he saw conspirators plotting against his country? Did any noble-minded philanthropist cringe with misgivings, or apologise for interfering with the miscreant libertines who defile the youth and beauty, or debauch the homes of the people? And can it be possible that any lover of God, and valiant defender of the faith ever did, or ever shall, buckle to those damnable heresies which are alike insulting to the Lord, who bought us, and destructive to the souls of men whose redemption is inestimably precious in his sight? Nay, but they only cared to clear themselves of the blood of souls against the last great day. What I long to see in every church is not a breach of charity between man and man, but the utter destruction of that pseudo charity which is now the curse of the Christian Church. If you have a partiality towards what Christ hates; pity for Agag, whom God abhors; a wish to tolerate that which exalts human pride, though it be utterly derogatory to your Master, truly then you are a traitor, however unintentionally to your Master. You do not show any wise and discriminating love to him, for if your love were vehement, you would be jealous of his crown jewels, and you would not suffer any other to be recognized as the head of the Church but your Lord. If you love him, you will be jealous of his atonement, and you will not allow that anything else can cleanse from sin but that blood he shed for our remission. If you love him, you will become jealous of his spirit, and you will not be willing that the new birth which cometh of his operations should be set down to any mere ceremony. If you love Jesus Christ, you will be jealous of his Deity, and you will not be party to bits of bread and drops of wine being adored as the body and blood of Christ, when you know that he is in the body up above, dwelling before the eternal throne. You will feel that error, instead of being stared at as an object of scientific interest, is a thing to be shuddered at as a malignant disease, and to be guarded against as an epidemic. With Jezebel, you can have no peace while she loveth her vicious unions. You will contend against every faction which conspires to tarnish the Redeemer’s glory, and cast him down from his excellence. “Jealousy is cruel as the grave.” “Hard” is the word. “Jealousy is hard as the grave.”

Truly the grave is hard. It has not the slightest compunction. It holds fast the prey that is taken by its Master. As Christians we are, and we must be, lovers of mankind. Men we love; men we would at all times help and serve.

No clime nor caste, no geographical line or national character, can define the boundary of our heart’s yearning for the welfare of humanity, while we act on the commission to preach the gospel to every creature. But error we must scout, and cry out against it, and rest not day nor night till the arm of God has torn it up root and branch. This seems to me to be a natural consequence of loving Christ much. If you love Christ but little, you will hate error but little. If you do not love the truth at all, you will not hate error at all. You will say, “Oh! what matters it? It is a mere theologian’s dispute; let it be left to the schools to wrangle over.” Not so; when you once get to think, “Such and such a truth is precious to me as my life; it is identified with any being and my well-being.” From that very moment you will be filled with a jealousy which is hard as the grave. Turning now from our love and jealousy for our Savior, let us speak a little of: —

II. THE SAVIOR’S LOVE AND JEALOUSY TOWARDS US.

Our Lord Jesus Christ, we know, has a love for us that passeth all understanding; and, however it may seem to grate upon the ear, it is equally true that he has a jealousy over his people, which watches them with incessant care. I need not prove to you that the love of Jesus Christ for us is as strong as death; he verified that when he tasted death in all its bitterness — forsaken, not only by men, but, worst of all, forsaken of his God. “Eli, Eli, lama, sabachthani,” was the concentration of all griefs. Such was his cry upon the accursed tree. Death never made him flinch. He faced and felt its agonies extremely, and loved us then as he loved us before, and as he loves us still with infinite tenacity. The fact that his love is strong as death admits of no question. But here is the point I am coming to; his jealousy is cruel, or hard as the grave. He is never cruel towards his people, but he is very hard on foe or rival that would come between his people and himself — ay, hard is the grave.

Consider this, my beloved friends. You and I once cherished a self-righteousness that stood in the way of our receiving Christ. We would not look to him, nor trust him, but we loved our own works. We thought ourselves at least as good as others, and we rested there. Now how relentless the Lord was in cutting down that self-righteousness of ours! He never gave it any quarter. How he denounced it, doomed it, and utterly destroyed it. We thought so much of it that we would have harboured it, but he would not tolerate a vestige of it. He turned our beauty into ashes, and our glory into confusion of face; for he loathed our self-righteousness more than we ever loathed our uncleanness and impiety. He accounted it fit neither for the land nor yet for the dunghill. How ho dealt with us in severity then! What cuts and wounds we had! We were killed some of us, by his law. We cried out of the depths to him, but still he had no pity and no mercy apparently. We seemed to sink deeper and deeper into the mire, till, as we read the Book of Job, and the Lamentations of Jeremiah, we felt that the expressions we found there had been written on purpose for us.

We tried to pray, but our prayers came back from the brazen sky reverberating in our ears in notes of despair. We went to the house of God, but we found no comfort there. We turned to the Bible, but not a promise cheered us, for the Lord Jesus was jealous of our self-righteousness, and he would not give us a comfortable word, nor so much as one kind look till that self-righteousness was wholly gone. When that was turned out of us, oh! the love-passages, the blessed revelations of his divine grace that he then gave us! But he would not give us so much as a glance of kindness, or a sentence of cheer, until first he had got rid of the unholy thing that provoked his jealousy. Since then we have had many visits from him, yet he has not, ceased to be jealous. I have held interviews today with a goodly number of those who have lately found Christ, and I observed among them many who were brought to seek his face by the death of a husband, or a child, land in some cases it was not only the loss of one child, but of another and another. I have frequently met with instances where a woman has been bereaved both of her child and of her husband before she yielded up her heart to Jesus. He has had to be “cruel as the grave” ere he got rid of the object of his jealousy. She was wrapped up in the affections of earth; she had given herself up wholly to earthly things, and so one gourd must wither, and then another, till there was nothing earthly left to shelter her, and then the poor weeping eye was turned to the Cross, and then consolation came. Christ’s jealousy is thus “cruel,” but oh! what a blessed cruelty it is! It is better to enter into life halt and maimed, and shaving only one hand, than having two eyes and all our friends and kinsfolk about us, to be cast into hell-fire.

It is better that we should suffer from cruel Providences here than that we should be permitted to go wafting along streams of pleasure down to the gulf of everlasting ruin. Blessed cruelty! that makes us love the Savior by revealing the Savior’s inextinguishable love for us.

And since the day of our conversion how many times you and I have cherished tastes and habits which we preferred before Christ, and the walk of faith with him! It is so easy to let the creature come in, and usurp the place of the Beloved — thus to live half for God and half for our friends.

But that will not do, for God will have us all love and serve him with all our heart, and soul, and our strength. Our dearest friends, the partners of our every joy and sorrow, every hope and fear of our mortal lives, if they take away our hearts from Christ, will either prove a bane to us, or else they will be taken away from us. I recollect the story of a Christian woman who had made a great idol of her child. He was her only son, and she lost him. Nothing then could console her, till at length one day she went into a Quakers’ meeting. She sat there a long time, and not a word was spoken.

Presently one of the members rose up and simply said, “Verily I perceive thy children are idols.” Not another word was uttered during the whole of the meeting. That word, however, was sent by the providence of God, and fastened like a nail in a right place. It had done its work; the mother’s heart was comforted; she saw the reason of her loss, and submitted her soul to the discipline. Now it is not children only of which we make idols. There are twenty other things. Twenty, did I say? Why, the world swarms with idols! Man is such an idolater that, if he cannot idolise anything else, he will idolise himself, and set himself up, and bow down and worship himself.

But the Lord Jesus will never tolerate idolatry in any heart which belongs to him. If he did not love you, you might do as you liked; but if he loves you, and has chosen you, and your heart then goes after idols, he will chasten you, vindicating his affection, as well as his authority, by the rod.

What would it matter to me what your children did, in comparison with the responsibility I feel for my own? Whatever mischief they might do in the street, I might not feel called upon to interfere. You and I alike feel that we are each accountable to punish our own children when they are refractory.

And so is it with God. If you were not his children you might live as you list, and enjoy a measure of immunity for a while. But if you are his people, you are not your own masters, and you will have a cross, if not a curse, come into your house. The spell of the idol will spoil your blessing.

“Jealousy is cruel as the grave.”

Yet, let me say it again, this is blessed cruelty. We are very apt to think that a surgeon must have a hard heart and a cruel nature when we take a shallow view of the operations he performs, and the nerve with which he performs them. A better judgment might convince you that the surgeon’s knife is dictated by necessity, wielded with skill, careful to spare pain, and designed to restore health. “Oh!” you say, “only amputation will save life; my child’s leg must be taken off; it festers; it mortifies; I could not touch it; I could not do it; it cannot be done” and when you hear that the surgeon has cut through the flesh and the bone, you are apt to think, “What a cold heart he must have! Ah! but which is the more profitable, that love of yours that would let the child die rather than do violence to its feeling, or that which would cut off its leg, in spite of fall entreaties, to save its life? Oh! thank God for the surgeon; his deep incisions are tender mercies; his misgiving would be our undoing. And has not our God thus to deal with us when he takes those things from us which tend to fatal issues, and might otherwise prove our destruction? A fable has been sometimes told of a little plant which grew under a big tree, and was thereby shielded from the storm, and kept tranquil and happy. The little plant prayed that it might grow into a tree, and its prayer was heard. The woodman came along and cut down the tree. Then the poor plant was exposed to the shower, and the wind, and the snow, and the frost, and it said, “Alas! for me. I am left in a pitiful condition!” But the angel of the tree told it that was the only way by which it could ever grow into a tree. So, dear friends, when you lost your property, when the bank broke, when you lost your friend, when your mother died, when you lost, perhaps, your reputation through a slander which was abroad, it was only the taking down of the tree that the plant might grow, which could not have grown else. The discipline of nature is harsh and cruel, you may think. Ah! well, the Lord lets you think as you like, and misjudge him if you please, for he knows that time will soon correct your judgment, and then you will think very differently as you see the end from the beginning. You will judge more wisely now when your faith is brought into active exercise. You yourself will then begin to abhor idolatry as Christ does, and you will marvel as much with thankfulness as thoughtfulness that it is taken away. I have been reminded by this of what Rutherford said to Lady Erskine when she had lost her husband. “Well, your ladyship,” he said, “the Lord Jesus Christ sets great store by your love, for it is clear that he will have it all; he has taken away those who might have had a part of it, and he has said, ‘I will have it all! I have bought it, and I will have it.’“ Perhaps the Master has been doing the same, or will do the same, with some of us, so that he may get all our hearts to himself.

Now for our practical conclusion. Let our jealousy towards Christ now be cruel as the grave. Is there anything which keeps our heart from perfectly loving Christ? Let us have done with it at once. Have you got into any habit which keeps you from living near to Jesus? Is there any favourite sin which mars your communion with him? Have you any little practice which, in itself, may be excusable, but which, in its tendency, may be injurious? Give it all up. He who is poor for Christ’s sake is richer than the richest of men, and he who gives up a pleasure for the sake of Christ has more enjoyment in so doing than he would ever have had in the pleasure itself. It may be that you have been for some time trifling with a conviction which you would have embraced as a truth, only it would have involved a sacrifice; therefore, you have halted and wittingly overlooked it. I know there are very many Christians just now who are in, a position which they cannot justify, but they say they cannot see their way out of it. They apologize for themselves with questionings like these, “How am I to get right? What shall I do?” Now, dear friends, ask yourselves, Does not the Lord Jesus Christ deserve to have from you simple, absolute, unhesitating obedience? “Yes,” say you. Then yield it to him, and ask grace, that from this day forth you may look with holy jealousy upon the most pleasant things that in any form or disguise come between you and your Lord and Master. Oh! what a happy life! what a blessed life you would lead! Yours will be a path of separation! You may have to journey over a rough road.

Nevertheless, let your love be strong as death, and your jealousy cruel as the grave; and you will enjoy a communion with Christ dearer than life, and a Sabbath of peace that is like the days of heaven upon earth. Well, my dear hearers, there are some of you who have no part nor lot in the inheritance that we esteem beyond all other possessions. May God give you a share in it. Oh! if you have no love to Christ in this life, what can there be for you in the next but a fearful looking for of judgment and fiery indignation! But trust in Jesus, trust in Jesus, and you shall be saved. Being saved, you shall love him, and, loving him, you shall be jealous of everything that comes in the way to divide you from him. You shall be with him at last in the land where doubts and fears can never enter, and where jealousy can no longer intrude. Thus ye shall be for ever with the Lord.

Amen.

60. The Shulamites Choice Prayer (SS 8:6,7)

NO. 364

DELIVERED ON SUNDAY EVENING, FEBRUARY 24TH, 1861,

AT NEW PARK STREET, SOUTHWARK.

“Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it.” — Song of Solomon 8:6, 7.

THIS IS THE prayer of one who hath the present enjoyment of fellowship with Christ, but being apprehensive lest this communion should be interrupted, she avails herself of the opportunity now afforded her to plead for a something which shall be as the abiding token of a covenant between her and her beloved, when his visible presence shall be withdrawn. You will notice that this is not the cry of a soul that is longing for fellowship, for that cry is — “Tell me O thou whom my soul loveth, where thou feedest.” It is not even the cry of the soul that has some fellowship and needs more, for then it would say, “Oh that thou wert as my brother!” Nor is it the cry of a soul that has had fellowship but has lost it for that is, “Saw ye him, whom my soul loveth?” And she goes “about the streets and in the broad ways” saying, “I will seek him.” But this is the prayer of the spouse when she has been coming up from the wilderness, leaning upon his bosom. The thought strikes her, that he that has sustained her is about to go from her, to depart and leave her for a season, because it is expedient and more useful for her, and she prays that since he is no more in the earth, but has entered into the ivory palaces where her God dwelleth, that he would be pleased to make a covenant with her never to forget her, and that he would give here some sign and mark by which she might be well assured that she is very near to his heart, and still written upon his arm. I take it to be the prayer of the Church at the present day, now that Christ is before the Father’s throne; the Bridegroom is not with us; he has left us, he has gone to prepare a place for us, and he is coming again. We are longing for his coming; we are saying in the language of the last verse of this song of songs, “Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.” Yet ere he went, it seemed as if his Church did pray unto him, “Set me as a seal upon thine heart, as a seal upon thine arm.” And this is the cry of the Church to-night, and I trust your cry too, that while he is not present but is absent from you, you may be near to him, and have a sweet consciousness of that blessed fact.

Now without further preface, let me first notice, the prayer, and secondly, the reasoning with which the spouse argueth her suit. The prayer is, “Set me as a seal upon thine heart, as a seal upon thine arm.” The argument is four-fold; she pleadeth thus, “Love is strong as death;” she waxeth bolder — “Jealousy is cruel as the grave;” she wrestles again — “The coals thereof are coals of fire, which hath a most vehement flame;” and once again she bringeth forth her choice words, “Set me as a seal upon thine heart, for many waters cannot quench thy love, neither can the floods drown it.”

I. THE PRAYER, you will notice, is two-fold, although it is so really and essentially one — “Set me as a seal upon thine heart, as a seal upon thine arm.”

Now I think I can perhaps explain this text best by a reference to the high priest of old. You know that when he put on his holy garments — those robes of glory and beauty — he wore the breast-plate of cunning work in which four rows of precious stones were set. If you will turn to Exodus, thirty-ninth chapter, and fourteenth verse, you read, “And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to the twelve tribes.” How suggestive of this prayer! — “Set me as a seal or as an engraved signet, as a precious stone that has been carved — set my name upon thy breast.” Let it be always glittering there. But beside this breast-plate, there was the ephod, and we are told that “they made shoulder pieces for it, to couple it together by the two edges was it coupled together.” Then in the sixth verse we read. “And they wrought onyx stones inclosed in ouches of gold, graven, as signets are graven, with the names of the children of Israel; and he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the Lord commanded Moses.” So that it was set as a signet upon his shoulder, or upon his arm, as well as upon his heart. I think these were to indicate that the high priest loved the people, for he bore them on his heart; and that he served the people as a consequence of that love, therefore he bore them upon his shoulders. And I think the prayer of the spouse is just this, — she would know once for all that Christ’s heart is entirely hers; that he loves her with the intensity and the very vitality of his being; that his inmost heart, the life-spring of his soul belongs to her. And she would also know that that love moves his arm. She longs to see herself as supported, sustained, strengthened, defended, preserved, and kept by that same strong arm which put Orion in its place in the sky, and holds the Pleiades that they should give their light for evermore. She longeth that she may know the love of his heart, and that she may experience the power of his arm. Can we not, each of us, join the spouse in this prayer to night? Oh! Lord, let me know that my name is engraven on thy heart, not only let it be there, but let me know it. Write my name not only in thy heart, but may it be as a signet on thy heart that I may see it. Doubtless there are the names of very many written upon Christ’s heart, who have not yet been able to see their names there, they are there but not written as on a signet. Christ has loved them from all eternity. His heart has been set on them from everlasting, but as yet they have never seen the signet. They have never had the seal of the Spirit to witness within that they are born of God. While their names may be in his heart, they have not seen them there as a seal upon his heart. And no doubt there are multitudes for whom Christ has fought and conquered, and whom he daily keeps and preserves, who have never seen their names written as a seal upon his arm. Their prayer is that they may see Christ’s love visibly, that they may discover it in their experience, that it may be beyond a question, and no more a matter of doubt, that his hand and his heart are engaged for their eternal salvation. I repeat it, ye can all join in this prayer ye people of God, it is a cry that you would put up now, and continue to put up till it is fully answered. Oh! let me know, my Lord, that I am thine, bound to thine heart, and let me know that I am thine, protected and preserved by thine arm. This is the prayer; I shall not say more upon it, because I wish to speak more at length upon the arguments with which it is here pleaded. II. The spouse argues with her Lord thus. It is to my advantage that thou shouldst thus write my name upon thine hand and heart for I know this concerning thy love, that it is strong; that it is firm; that it has a wondrous intensity and that it has a sure and unquenchable eternity. With these four pleas she backeth up her suit.

1. She pleadeth that he would show her his love, because of the strength of it. “Thy love is strong as death.” Some expositors think that this means the Church’s love. Others say, “No, it means the love of Christ to his Church.”

I am not careful to determine which it meaneth, for they are extremely like each other. Christ’s love to his Church is the magnificent image; the affection which his people bear to him is the beautiful miniature. They are not alike in degree and measure, for the Church never loveth Christ so much as Christ loveth her, but, they are as much alike as the father in his strength is to the babe in weakness; there is the same image and superscription. The love of the Church to Christ is the child of Christ’s love to the Church, and consequently there is something of the same attribute in both, and while it is true that Christ’s love to us is so strong that he did defy and endure death for us, it is true also that the love of the Church to him is as strong as death. Her chosen sons and daughters have endured the pangs of the rack and the pains of the sword, and have gone through a thousand deaths sooner than be turned aside from their chaste fidelity to their Lord. I shall, however, keep to the first idea that this is the love of Christ, and shall use it thus, as being the plea of his Church that because his love is strong she desires to be certified of her interest in it, and to see most visibly the signet and seal of her being really in his heart. “Love is strong as death.” What a well-chosen emblem this is! What beside love is so strong as death! With steadfast foot Death marches over the world. No mountains can restrain the invasion of this all-conquering king. There is no chalet on the mountain Alp so high that his foot cannot climb to hunt the inhabitant. There is no valley so fair that he doth not intrude and stalk, a grim skeleton across the plain. Everywhere and in every place beneath the moon hast thou sway, O death! The lordly lion bows his neck to thee.

Leviathan yields up his corse which floateth many a rood upon the briny waves. Thou art the great fisher. Thou hast put thy hook into his jaw and dragged him from the sea. Master of all thou art! Thou hast dominion given unto thee. Thou wearest an iron crown, and thou dashest in pieces as though they were but potter’s vessels the strongest of the sons of men.

None among the sons of Adam can withstand Death’s insidious advances. When his hour is come, none can bid him delay. The most clamorous prayers cannot move the flinty bowels of Death. Insatiable, and not to be appeased, he devoureth and devoureth ever. That scythe is never blunted, that hour-glass never ceases to flow. Mightiest among the mighty art thou O Death. But Christ’s love is strong as death. It too can climb the mountain and lay hold upon the mountaineer, far removed from the sound of the ministration of the gospel. It too can march into the valley, and though Popery with all its clouds of darkness should cover it, yet the love of Christ can will its glorious way. What can stand against it? The stoutest must yield to it, and adamantine hearts are dashed to shivers by one blow of its golden hammer. As the sun dissolves the chains of frost and bids the will rush on in freedom, though once bound as if it were stone so doth this love of Christ wherever it cometh, give life and joy, and liberty, snap the bonds and will its way, never being retarded, never being hindered, because it is written “I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion.” Who can measure the strength of Christ’s love? Men have defied it but their defiance hath been overcome. They have resisted long, but they have been compelled to throw down their weapons. They have crossed it but they have found it hard to kick against the pricks. They have gone on caring for none of these things, but thus the eternal counsel has decreed it — Christ must, he shall have that redeemed man, and he has had him Jesus Christ’s love is strong as death. Sooner might a man live, after God’s will had decreed that he should die, than a sinner remain impenitent one hour after God’s love had decreed to melt his heart. Sooner might ye defy the grave and hurl back upon his haunches the pale horse of Death, than turn back the Holy Spirit when he cometh in his divine omnipotence to lay hold upon the heart and soul of man. As all the owls and bats with all their hootings could not scare back the sun when once its hour to rise has come; so all the sins, and fears, and troubles of man cannot turn back the light of love when God decrees that it should shine upon the heart. Stronger than death his love is found.

Death is but weakness itself when compared with the love of Christ. What a sweet reason why I should have a share in it! What a blessed argument for me to use before the throne of God! Lord, if thy love be so strong, and my heart be so hard, and myself so powerless to break it, oh! let me know thy love, that it may overcome me, that it may enchain me with its sure but soft fetters, and that I may be thy willing captive evermore. But let me notice here that when the spouse says that Christ’s love is strong as death, you must remember that she may in faith have foreseen that it would one day be tried which was the strongest. You know, do you not, that these two once entered into the lists to try their strength; and it was a struggle, sure, upon which angels gazed. Jesus — I mean incarnate love — at the first seemed to shrink before death. “He sweat as it were, great drops of blood falling to the ground.” Ye cannot see the brow of his antagonist, but could ye have perceived it, Death — the invaded — was trembling more than Christ — the invader. Christ had the prophecy of victory, but Death — the fates were against it. Well do you remember that story of how the Savior’s back was ploughed, his hands pierced, and his side opened? Death — methinks I see the flush that crossed his pale face as he thought that he had gained the victory, but Jesu triumphed. Love reigned while Death lays prostrate at his feet. Strong as Death indeed was Jesu’s love, for Jesus swallowed up Death in victory; not merely overcame it, but seemed to devour it, to make nothing of it, and put it away once for all. “O Death,” said Love, “I will be thy plague! O grave, I will be thy destruction!” And Love has kept its word, and proved itself to be” strong as Death.”

Well, beloved, we may add to these few remarks this word. Rest assured that as Death will not give up its prey, so neither will Love. How hard and firm doth Death hold its captives! Till that resurrection trump shall make him loose their bonds, none shall go free. Their ashes he preserves as carefully as a king keeps the jewels of his crown. He will not suffer one of them to escape. As did Israel out of the land of Pharaoh. In the house of bondage, there they must lie. And is not Christ’s love as strong as this? He shall keep his own. Those who are his he never will let go. Nay, when the archangel’s trump shall dissolve the grasp of death, then shall be heard the cry, “Father, I will that they also whom thou hast given me be with me where I am.” And when Death itself is dead, Love shall prove its eternal strength by taking its captives home. Love then, is strong as Death. Lord Jesus, let me feel that love; let me see thine arm nerved with it, and thine heart affected by this strong love which all my enemies cannot defeat, which all my sins cannot overturn, which all my weakness cannot gainsay. I think this is a most sweet and powerful argument to lead you to pray the prayer, and one which you will use when you are pleading before God.

2. Let us now turn to the second plea — “Jealousy is cruel as the grave.”

Krummacher, in a sermon upon this passage, following the translation of Luther quotes it as though it ran thus — “Jealousy is firm as hell;” and I believe that such is the proper translation, at least quite as correct as the present one “Jealousy is firm as hell.” Those of you who have Bibles with the margins in them, (and the margins are generally like fine gold,) will perceive the words in the corner, “Hebrew, hard” — “Jealousy is hard as the grave,” which is just the idea of firmness, it is as firm as the grave.

Sheol, I believe the word is here for grave, otherwise we translate it “Hades,” — the place of separate sours without reference to good or evil — or as Luther translates it — “hell.” “Jealousy is hard as hell.” The idea is just this, that the love of Christ in the form of jealousy is as hard and as sternly relentless as is the grave and hell. Now hell never looses one of its bond-slaves. Once let the iron gate be shut upon the soul and there is no escape. When the ring of fire has once girdled the immortal spirit, none can dash through the flaming battlements. The dungeon is locked. The key is dashed into the abyss of destiny and never can be found.

“Fixed is their everlasting state, could they repent ‘tis now too late.”

“Escape for thy life, look not behind thee,” is a cry which may be uttered on earth but which can never be heard in hell. They who are once there, are there for ever and for ever. That modern doctrine of the restoration of damned souls, hath no foundation in the Word of God. It is a dream, and they shall find it so who once come into that place. “Where their worm dieth not, and where their fire is not quenched,” — a more perfect picture of an unrelenting seizure could not be found anywhere. The firmness and hardness of the grave and hell are without abatement. When once they have got their hands upon their prey they hold it with a tenacity which defies resistance. Well, but such is the love of Christ. If just now we had to speak of its strength, we have now to speak of its tenacity, its hardness, its attachment to those whom it has chosen. You may sooner unlock Hades, and let loose the spirits that are in prison there, than ye could ever snatch one from the right hand of Christ. Ye may sooner rob death of its prey, than Jesus of his purchased ones. Ye may spoil the lion’s den, but shall the lion of the tribe of Judah be spoked? Shall the prey be taken from the mighty and the lawful captive delivered? Ere one child of God shall be lost, ye shall go first and make death relax his grasp, and then next ye shall make hell with all its fury give up its prey. As soon as ever it can be proved that one child of God perishes, it can be proved that the fires of hell can be put out, but until then, there shall never be shadow of a fear of that. As certainly as ever lost souls are lost so certainly believing souls are saved Oh! little do they know the love of Christ who think that he loves to-day, and hates to-morrow. He is no such lover as that. Even earthly worms would despise such affection, is Christ’s affection a play of fast and loose? Doth he choose, and then refuse; doth he justify, and then condemn? Doth he press to his bosom, and afterwards reject with distaste? It is not so. If ye have seen Niagara in its tremendous strength, leaping from its rock into the depth beneath, ye might conceive some hand bidding it leap back, or staying it in its mid-current. Some mighty imagination might conceive that stream staying in its course, and made to ascend and climb the hills, instead of leaping downwards in its strength; but even then, no imagination can conceive the love of Christ retracing its eternal pathway. The divine fury which is in it, drives it on and on it must go as it has begun. The love of Christ is like an arrow which had been shot from the bow of destiny; it flies, it flies, and heaven itself cannot change its course. Christ has decreed it, such men shall be his, and his they shall be, nor will he turn away one of them, or make a new election, or plan a new redemption, or bring those to heaven whom he never intended to bring or lose those whom he ordained to save. He hath said, and he will do it. He hath commanded his covenant for ever, and it shall stand fast. He will have compassion on whom he will have compassion, and he will have mercy on whom he will have mercy.

You have then, here, another reason why you should pray that your name may be upon Christ and upon his arm, — once there, it is there for ever. So surely there so jealously there, so hardly there, so fixedly there, that it can never be removed come what may. Christ is jealous of his people; he will not let another have his spouse. He will not sit still and see the prince of darkness walking off with her whom he spoused unto himself in the eternal ages. The supposition is absurd. That cruel jealousy of his would make him start up from his heavenly repose, to snatch his chosen spouse from him who would seek to lead her to the hellish altar, She shall not be divorced from him; she must not be married to another.

“Stronger his love than death or hell, Its riches are unsearchable; The firstborn sons of light Desire in vain its depths to see, They cannot reach the mystery, The length, the breadth, the height.”

3. If the love of Christ is strong as death; if it be such that it can never be moved from its object, yet the question arises, may not the love itself die out? Even should it abide the same in its purpose, yet may not its intensity be diminished? “No,” says the Shulamite, “it is an attribute of Christ’s love that the coals thereof are coals of fire which hath a most vehement flame.’” More forcible is the language of the original — “The coals thereof are the coals of God,” — a Hebrew idiom to express the most glowing of all flames — “the coals of God!” as though it were no earthly flame, but something far superior to the most vehement affection among men. Some who look carefully at it, think there is an allusion in this sentence to the fire which always burnt at the altar, and which never went out. You remember there were coals of fire which were always kept burning under the Levitical dispensation. The flame was originally kindled by fire from heaven, and it was the business of the priest perpetually to feed it with the sacred fuel.

You will remember too, that one of the cherubims flew and took a live coal from off this very altar, and said to Isaiah, “Lo, this hath touched thy lips.”

Now, the love of Christ is like the coals upon the altar which never went out. But the spouse has brought out a fuller idea than this. She seems to say, “Its vehemence never decreases; it is always burning to its utmost intensity.” Nebuchadnezzar’s furnace was heated seven times hotter, but no doubt it grew cool; Christ’s love is like the furnace, but it is always at the seven-fold heat, and it always has within itself its own fuel. It is not like fire merely, but like coals of fire, always having that within itself which supports it. Why did Christ love the spouse? What lit the fire at first? He kindled it himself. There was no reason whatever why Christ should love any of us, except the love of his own bowels. And what is the fuel that feeds the fire? Your works and mine? No, brethren, no, no, a thousand times no; all the fuel comes from the same place; it is all from his bowels.

Now, if the flame of Christ’s love depended upon anything we did; if it were fed with our fuel, it would either die out, or else it would sometimes dwindle as the smoking flax, and then again it might kindle to a vehement heat. But since it dependeth on itself, and hath the pure attributes of divinity, it is a self-existent love, absolute and independent of the creature.

Well, then, may we understand that it never shall grow less, but always be as a vehement flame.

Now I do not want to preach about this, but I wish you would think of it a little. Christian, turn it over in your mind — Christ loveth you; not a little; not a little as a man may love his friend; not even as a mother may love her child for she may forget the infant of her womb He loves you with the highest degree of love that is possible; and what more can I say, except I add, he loves you with a degree of love that is utterly impossible to man.

No finite mind could, if it should seek to measure it, get any idea whatever of the love of Christ towards us. You know, when we come to measure a drop with an ocean, there is a comparison. A comparison I say there is, though we should hardly be able to get at it; but when you attempt to measure our love with Christ’s, the finite with the infinite, there is no comparison at all. Though we loved Christ ten thousand times as well as we do, there would even then be no comparison between our love to him and his love to us. Can you believe this now — “Jesus, loves me?” Why to be loved by others here often brings the tear to one’s eye. It is sweet to have the affection of one’s fellow; but to be loved of God, and to be loved to an intense — so loved that you have to leave it as a mystery the soul cannot fathom — you cannot tell how much! Be silent, O my soul! and be ye silent too before your God, and lift up your soul in prayer thus — “Jesus, take me into this sea of love, and let me be ravished by a sweet and heavenly contentment in a sure confidence that thou hast loved me and given thyself for me.”

4. We shall now turn to the last argument of this choice prayer, which is equally precious. It is the unquenchable eternity of this love. There is that in its very essence which defies any opposite quality to extinguish it. The argument seems to me to run thus — “Yes, but if Christ’s love do not die out of itself — if it have such intensity that it never would of itself fail, yet may not you and I put it out?” No, says the text, “Many waters cannot quench love, neither can the floods drown it.” Christ has endured many waters already — the waters of bodily affliction, the waters of soul travail, the waters of spiritual desertion. Christ was in this world like Noah’s ark; the depths came up from beneath hell troubled him; the great water-floods came from above; it pleased the Father to bruise him. The cataracts leaped on him from either side; he was betrayed by his friends, he was hunted by his foes. But the many waters could no more destroy his love than it could drown the ark of gopher wood. Just as that ark mounted higher, and higher, and higher, the more the floods prevailed; so then that love of Christ seemed to rise higher, and higher, and higher, just in proportion to the floods of agony which sought to put it out. Fixed and resolved to bring his ransomed home, the captain of our salvation becomes perfect through suffering, plunges into the thick of the battle, and cometh out of it more than conqueror. And oh! since then, my beloved, what floods has Christ’s love endured! There have been the floods of our sins, the many waters of our blasphemy and ungodliness. Since conversion, there have been the many waters of our backslidings, and the floods of our unbelief. What crime on crime, what transgression on transgression have we been guilty of. Yet he hath never failed us up to this moment. “By the grace of God we are what we are. And we are persuaded that neither life, nor death, nor things present, nor things to come, nor angels, nor principalities, nor powers, nor height, nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord.” What if we should be tried in circumstances? “Neither famine, nor persecution, nor nakedness, nor peril, nor sword, shall separate from the love of Christ.” What if we backslide and wander from his ways? “Though we believe not, he abideth faithful.” And what if in the last black hour we should have bitter sufferings on the dying bed? Still he shall be with us in the last moment, for it is written, “The last enemy that shall be destroyed is Death,” — So you see he is to be destroyed, and we are to be victors over him. Gather up then all the thoughts of how we have tried and how are shall try the Master, and let us set to our seal to-night our own solemn “Yea and Amen” to this most precious declaration of the Shulamite. “Many waters cannot quench love neither can the floods drown it.” Then, Lord, write my name on thy heart, engrave my name as a signet on thy arm that I may have a share in this unfailing and undying affection, and be thine now, and shine for ever.

Poor sinner! I know thou hast been saying while I have been preaching thus — “I wish I had a share in that love.” Well, this prayer you may pray to-night — “Set me — it is a black name — set me as a seal upon thine heart, as a seal upon thine arm. Love me, Lord. Help me, Lord. Let thy heart move towards me; let thine arm move for me too. Think of me, Lord, set me on thy heart. Work for me, Lord, set me on thine arm. Lord, I long to have thy love, for I hear it is strong as death, and thou knowest I am chained by Satan, and am his bond-slave. Come and deliver me: thou art more than a match for my cruel tyrant. Come with thy strong love and set me free. I hear that thy love is firm too as hell itself. Lord, that is such a love as I want. Though I know I shall vex thee and wander from thee, come and love me with a love that is firm and everlasting. O Lord, I feel there is nothing in me that can make thee love me. Come and love me, then, with that love which finds its own fuel. Love me with those coals of fire which have a ‘vehement flame.’ And since many waters cannot quench thy love, prove that in me; for there are many waters of sin in me, but Lord help me to believe that thy love is not quenched by them, there are many corruptions in me, but, Lord, love me with that love which my corruptions cannot quench. Here, Lord, I give myself away; take me; make me what thou wouldst have me to be, and keep and preserve me even to the end.”

May the Lord help you to pray that prayer, and then may he answer it for his mercy’s sake.

61. Unpurchasable Love (SS 8:7)

June 6, 1872

"If a man would give all the substance of his house for love, it would utterly be scorned." -- Song of Solomon 8:7.

THAT IS A GENERAL truth, applying to all forms of real love; you cannot purchase love. If it is true love, it will not run on rails of gold. Many a marriage would have been a very happy one if there had been a tenth as much love as there was wealth. Sometimes, love will come in at the cottage door, and make the home bright and blest, when it refuses to recline on the downy pillows of the palace. Men may give all the substance of their house, and form a marriage bond- the bond may be there, but not that which will make it sweet to wear. "If a man would give all the substance of his house for love, it would utterly be scorned."

Who, for instance, could purchase a mother's love? She loves her own child specially because it is her own; she watches over it with sedulous care, she denies her eyes the necessary sleep at night if her babe be sick, and she would be ready to part with her own life sooner than it should die. Bring her another person's child, and endow her with wealth to induce her to love it; and you shall find that it is not in her power to transfer her affection to the son or daughter of a stranger. Her own child is exceedingly precious to her, and another infant, that to an unprejudiced eye might be thought to be a far more lovely babe, shall receive tenderness from her, for the woman is compassionate; but it can never receive the love that belongs to her own offspring.

Take, again, even the love of friends; I only instance that just to show how true our text is in relation to all forms of love. Damon loved Pythias; the two friends were so bound together that their names became household words, and their conduct towards one another grew into a proverb. Yet Damon never purchased the heart of Pythias neither did Pythias think to pay a yearly stipend for the love of Damon. The introduction of the question of cost would have spoiled it all; the very thought of anything mercenary, anything like payment on the one side or receipt upon the other, would have been a death-blow to their friendship. No; if a man should give all the substance of his house even for human love, for the common love that exists between man and man, it would utterly be scorned.

Rest assured that this is pre-eminently true when we get into higher regions, when we come to think of the love of Jesus, and when we think of that love which springs up in the human breast towards Jesus when the Spirit of God has renewed the heart, and shed abroad the love of God within the soul. Neither Christ's love to us nor our love to him can be purchased; neither of those could be bartered for gold, or rubies, or diamonds, or the most precious crystal. If a man should offer to give all the substance of his house for either of these forms of love, it would utterly be scorned.

I. We will begin at the highest manifestation of love, and commune together upon it. So let me say, first, that THE LOVE OF OUR LORD JESUS CHRIST IS ALTOGETHER UNPURCHASABLE.

This fact will be clear to us if we give it a moment's careful thought. Indeed, so clear is it that I scarcely like to multiply words upon it, and I do so only that you may dive the deeper into this glorious truth. It must be quite impossible to purchase the love of Christ, because 'it is inconceivable that he ever could be mercenary'. It would be profane, surely, it would amount to blasphemy, and a very high degree of it, to suppose that the love of his heart could be bought with gold, or silver, or earthly stores. No, if he loves, it must be all free, like his own royal self.

If he condescends to cast his eyes so far downward as to view the creatures of an hour, and to set his love upon them so that his delights are with the sons of men, it is not possible that he could gain anything from them. No, were we angels, we could not think that he could love us because of some service we could render, or some price we could pay to him. The bare idea runs cross and counter to all we know of Jesus; it is a flat contradiction of all our beliefs and all our knowledge concerning him.

He loves us because he pities us, but not because there is a fee when he comes to us as the great Physician. He instructs us because he grieves over our ignorance, and because he knows the sorrow of it, and would have us learn of him; but his instructions are not given in order that we may each one bring our school pence to him. He labors, it is true; but none shall say that he labors for hire; though if he asked all worlds for his hire, he might well claim them for such labors as those which he has performed.

The feats attributed to Hercules are nothing compared with the wonders wrought by Christ. He has cleansed stables far more filthy than the Augean, and slain monsters far more terrible than the hydra-headed demons of the ancient fables. True, "He shall see of the travail of his soul, and shall be satisfied;" there was a joy that was set before him, for which he endured the cross, despising the shame; yet the love that lay at the bottom of it all was love 'unbought', and love 'unsought', and love in which not so much as a single atom of any thing like selfishness could ever be discovered. The pure stream of his love leaps like the crystal stream, and there is no sediment that can be found in it; it is altogether unmixed love to us.

Besides, brethren, there is another point that renders this idea of purchasing Christ's love as impossible, as the first thought shows it to be incredible- 'for all things are already Christ's'. Therefore, what can be given to him with which his love could be purchased? If he were poor, we might enrich him; but all things are his. "He was rich," says the apostle; "he is rich," we also may reply. He could say to us, at this moment, if we were so foolish as to attempt to bribe him to win the love of his heart, "I will take no bullock out of your house, nor he-goats out of your folds. For every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls of the mountain: and the wild beasts of the field are mine. If I were hungry, I would not tell you: for the world is mine, and the fullness thereof."

All things are Christ's, not only on this speck of a world, but throughout the universe. The things that are seen by us are as nothing compared with the things that we have not seen; yet all belong to Christ, and he has the power to create ten thousand times more than ever yet have been formed by him. There is nothing which he conceives in his infinite mind but he could at once fashion it by his almighty power; there is nothing he might desire but he could in an instant command it to appear before him. "Let it be," he might say, and it would be even as he had said. With what, then, could you bribe him, and where is the substance of your houses that you would give in exchange for his divine love? O you who dwell in houses of clay, where is the substance which you could bring to him who is Lord of heaven and earth? Our substance? It is but a shadow. Our wealth? It is a child's plaything in his sight; it is nothing compared with his boundless riches.

Let us also note that, if Christ's love could be won by us by something we could bring to him or do for him, it would suppose that there was something of ours that was of equal merit and of equal value with his love, or, at any rate, 'something which he was willing to accept as bearing some proportion to his love'. But, indeed, there is nothing of the sort. Gold and silver-- I scarcely like to mention them in the same connection with the love of Christ. I am sure our poet was right when he said--

"Jewels to you are gaudy toys

And gold is sordid dust."

Think of the difference between gold and the love of Christ, in the hour of pain, in the hour of depression of spirit; what can the strong boxes of the merchant do for him then? But one drop of the love of Christ helps him to bear up, however fast the heart may palpitate, or however much the spirits may have been cast down. What is the use of earthly riches when one comes to die? One laid his money bags close to his heart, to see if they could make a plaster that would give him rest, but they were hard and cold. But the love of Jesus, like the touch of the king's hand in the old superstition, heals even the disease of death itself, and makes it no longer death to die.

There is nothing, then, by way of treasure that could be compared with the love of Christ. I will say it, and every believer here will agree with me, that there is no emotion we have ever felt in our most sanctified moments, there is no holy desire that has ever flashed through our soul in our most hallowed times, there is no seraphic longing that has ever been begotten in us when the Spirit of God has been most operative in our hearts, that we should dare to put side by side with the love of Christ, and say that it was at all fit to be reckoned as a fair price for it. Our best is not one-thousandth part as good as Christ's worst. Our gold is not equal to his clay. There is nothing that can be found in us, or that ever will be in us, that we should dare to say could for a moment stand in comparison with his love.

Well, then, since there is no coin of metal, or emotion of mental condition, or power of spiritual grace, that could be counted out or weighed as the purchase price of Christ's love, we will not dream of having anything of the kind; for there comes, at the back of this thought, the consciousness that, even if we do possess anything that is really valuable, if there is something about us now that is commendable, and pure, and acceptable, 'yet it all belongs to Christ already'. We have nothing with which we can buy anything of him, because all we have belongs to him. Under the righteous law of God, all the good of which we are capable is already due to our Creator. His command is, "You shall love the Lord your God with all your heart, and with all your soul, and with all your might." Very comprehensive, very sweeping, are the demands of the law of the Lord. You must not imagine that there is the slightest truth in the idea that man may come to do more for Christ than it is his duty to do; this cannot be, for all that is possible for us to do, is already Christ's.

"You are not your own," and yet you talk about giving yourself to him. You belong to him now, you Christians, doubly so; and all men are under obligation to Christ even for the temporal favors he has bestowed upon them. You, believer, cannot say, "Now I am going to do for Christ something more than, I think, might absolutely be claimed by him." Why, if you are really what you claim to be, you are his already, body, soul, and spirit! All your time, all your money, all your faculties, all the possibilities that are in you, are all his now; and therefore, wherewithal shall you come to purchase his love? No, it cannot be purchased; that is certain for many other reasons besides these which I have given you.

But what a blessing it is that 'we have the love of Christ, though we could not purchase it!' The Son of God has loved us; he has bestowed upon us what he never would have sold us; and he has given it to us freely, "without money and without price." And, beloved, this love is no new thing. He loved us long before we were born. When his foreknowledge sketched us in his mind's eye, he beheld us in love. He proved his love, too. It was not merely 'contemplative' love, but it was 'practical' love- for he died for us before we knew anything of him, or were even here to learn about him.

His love is of such a wondrous kind that he always will love us. When heaven and earth have passed away, and like a scroll the universe shall be rolled up, or be put away like a worn-out vesture, he will still love us as he loved us at the first. The greatest wonder to me is that this unpurchasable love, this unending love is MINE; and you, my brethren and sisters, can always say, each one of you, if you have been regenerated, "This love is mine; the Lord Jesus Christ loves me with a love I never could have purchased."

Peradventure, someone is saying just now, "I wish I could say that." Do you really wish it? Then, let the text serve to guide you as to the way by which you may yet know Christ's love to you. Do not try to purchase it, abandon that idea at once. Perhaps you say, "I never thought of buying it with money." Possibly not, but the mass of mankind think of purchasing it in some way or other. They hear from their priests of certain ceremonies, and they attach great importance to them, and offer them as a bribe to Christ; but these things will never buy his love.

They then resort to prayers-- not prayers from the heart, but prayers said as a sort of punishment; and it is thought by many that surely these will procure his love, but they never will. We have even known some who have punished themselves, tortured themselves, thinking they would get Christ's love in that fashion. Now, if I knew anybody who tried to win my love by making himself miserable, I should say to him, "My good fellow, you will never make me love you in that way; be as happy as you can, that method is a great deal more likely to touch my heart than the other." I don't believe that penance and mortification afford any pleasure to God; I think he would be more likely to say, "Poor silly creatures; when I make gnats, I teach them to dance in the summer sunshine; when I make the fish of the sea, they leap up from the waves with intense delight; and when I make birds, I show them how to sing." God has no delight in the miseries of his creatures, and the flagellations that fools give to themselves they deserve for their folly, but they certainly bring no pleasure to the heart of God. It is vain to think of purchasing the love of Christ in such a way.

"But surely, surely, we may do something. We will give up this vice, we will renounce that bad habit, we will be strict in our religiousness, we will be attentive to all moral duties." So you should; but when you have done all that, do you do you think have done enough to win his love? Is the servant, who has only done what he ought to have done, entitled to the love of his master's heart because of that? You shall not win Christ's love this way. If you have his love shed abroad in your heart, you have infinitely more than you have ever earned.

Suppose any person here were to say, "I do feel so resolved to be saved that I will give all I have in this world to some good cause, and then I will give myself to go abroad into foreign lands, to some fever-stricken place, to die in the service of God." Ah! should you do all that, you would utterly be scorned if you did think thus to purchase the love of God. Will he be bartered with? Will he put up his heart to be sold in the market, he whose very temple was defiled by the presence of buyers and sellers? It cannot be. Go and bid, and barter with your fellow-men; even they will disdain you if you think that love is thus to be procured, but dream not that you are thus to deal with your God. I say again, it cannot be.

The text does not merely say that the price would be refused, but "it would utterly be scorned." Love would open her bright eyes, and look at the man, and then she would frown, and say, "How can you insult me so? Take back your gold, and begone;" and God's great love, even when his pity was in the ascendant, would but weep a tear, and then reply, "I pity you, for you know not what you are doing; and I despise the price you bring to me. How could you think that I was such an one as yourself, and that my love could be purchased with paltry pelf that you can bring?"

We cannot spare more time for that point, but it is one that you may think over for many a day, and your heart may be charmed with it until you love and bless your Savior with all your heart, and mind, and soul, and strength.

II. My second remark is, that, IN OUR CASE, NOTHING CAN EVER SERVE AS A SUBSTITUTE FOR LOVE.

If Christ has loved us, or if we are desirous of realizing that he has done so, 'the one thing needful and essential is that we have true love to him'. God's demand of each one who professes to be his child is, "My son, give me your heart." There are many who would like to be thought to be his sons, and therefore every morning they wickedly say, "Our Father which are in heaven," though God is not their Father. If they were to say, "Our father," to him who is their father, they would pray to the devil, for God is no father of theirs. Alas! there are many who want to be thought to be God's children and they will come and bring to him anything but love. Sad, sorrowful truth!

If God would but say to men, "I will accept unspiritual service," he might be the God of the whole earth at once; or rather, let me more truly say that he would be the demon of the whole earth, for men do not care what the religion is externally so long as it does not trouble their hearts. The last thing some people will do is to think. "Give you a guinea? Oh, certainly-Excellent is the charity for which you are pleading. A guinea for the hospital? Certainly. Five guineas for a new place of worship? Certainly. When I have money, I am always glad to give it; but don't you come and bother me with any of your doctrines, for I don't want to hear about them. You religious people are so divided into sects and parties, and you are always controverting and contradicting one another, so I do not want to think about these things."

That is a very poor excuse, is it not? Because this seems to be a matter which requires a great deal of thought, therefore this person will not give it any consideration at all; and because those who do think about it do not exactly agree on all points, therefore this man says, "I shall not think of it at all." Because all the charts of an intricate portion of the ocean may not happen to be exactly alike, therefore this man will not even study that part of the sea over which his own vessel must go, although there all the charts do agree! He makes an excuse upon some trivial matter to neglect altogether the steering of his vessel.

He will strike upon a rock one day, and he will have no one to blame for it but himself. "Oh!" says another person, "I don't mind saying prayers; or I will go to church and listen to the reading of prayers. I don't mind hearing sermons, but don't come and tell me that I have to repent of my sins. I cannot do it; I do not understand what you mean. I join in 'the General Confession' every Sunday; I say that I am a miserable sinner though I don't know that I am particularly miserable, and I don't know that I am particularly a sinner either; but still, I always say that, and I don't mind saying it. Yet if you come to me, saying, 'Repent,' I cannot do that."

Men will offer to God anything but that which has to do with the heart. You may call upon them to torment their bodies, as the priests of false religions have done; and they will not object to that. The fakir in Hindustan will pierce himself with knives, or lie upon a bed of spikes, or swing himself up by a hook in his back, and hang there by the hour together in all but mortal agony. A man will do almost anything except bow his heart before his God; he will not confess that Jehovah is Lord of all, and that he himself is a poor sinful creature who deserves to be punished; he will not obey a law that is spiritual, and demands the allegiance of the secret thoughts and intents of his heart; and he will not accept a faith which is so superlatively pure that it demands that sin be given up, and tells him that even when given up it must be washed out in the precious blood of Jesus, and that a man must exercise repentance towards God and faith in the Savior or he cannot be saved.

The most unpopular truth in the world is this sentence which fell from the lips of Christ, "You must be born again" and, consequently, there are all sorts of inventions to get the truth out of those words. "Oh, yes!" say some, "you must be born again, but that means the application of aqueous fluid to an infant's brow." As God is true, that teaching is a lie; there is no grain or shade of truth within it. "Except a man be born again" (from above), "he cannot see the kingdom of God." No operation that can be performed by man can ever regenerate the soul; it is the work alone of God the Holy Spirit, who creates us anew in Christ Jesus.

Men do not like that truth; the spiritual still displeases the natural man. They will profess to worship God in Jerusalem or at Gerizim, and fight about the place where he ought to be worshiped, to show how little good their religion has done them! They will not speak to each other, the Jew will have no dealings with the Samaritan, to prove how unlike he is to the God who makes his sun to shine both on the just and on the unjust! But when you utter this message, "God is a Spirit, and those who worship him must worship him in spirit and in truth," they are offended, and turn away.

Still the truth holds good, whatever men think of it. If you give not to God your heart, you have given him nothing. If you give not to God your soul, if you love him not, if you serve him not because you love him, if you come not to him, and surrender to him your inner self, you may have been baptized-- immersed or sprinkled-- you may have come to the communion table, you may have bowed your knees until your knees have grown horny, you may have prayed until you are hoarse, and wept until the fountains of your eyes are dry, you may have given all your gold, and lacerated every member of your body with mortifications, and starved yourself to a skeleton, but you have truly done nothing towards obtaining love to Christ. The substance of your house is utterly scorned if you offer it to the Lord in the stead of the love of your heart.

Love he must have; this is his lawful demand. His people delight to render it; and if you do not, then you are none of his.

III. This takes us to a third truth, which is, that THE SAINTS' LOVE IS NOT PURCHASED BY CHRIST'S GIFTS.

The love of saints to their Lord is not given to Christ because of his gifts to them; I must explain what I mean, lest at the very outset I am mistaken or misunderstood. We love our Lord, and we love him all the more because of the many gifts he bestows upon us; but 'his gifts do not win our love'. I will show you why. All that he has given me today, he gave me many years ago. The covenant of grace was always mine. I heard the preacher tell about it. He told how Christ had died for me; that he had loved me, and given himself for me. Truly, he had done so; he had poured out his blood for my redemption. I would not believe it to be so, or, believing it, I did not think it was of any consequence to me. Then the preacher spread out the rare gifts of Christ before me, and I saw that he had given these to such as believed in him; but I did not think them worth examining, and I turned away from them. I should never have loved him if he had not given me much more than the substance of his house. I needed his blessed Spirit to show me the value of the substance of his house, and above all, to show me that for which this day I love my Savior best of all, namely, himself, HIMSELF.

Oh, it is "Jesus Christ himself" who wins the love of our hearts! If he had not given us himself, we should never have given to him ourselves. All else that may be supposed to be of the substance of his house would not have won his people's hearts, until at last they learned this truth, and the Spirit of God made them feel the force of it, "He loved me, and gave himself for me."

"My Beloved is mine, and I am his," is now one of the sweetest stanzas in love's canticle. The spouse does not say, "His crown is mine, his throne is mine, his breastplate is mine, his crook is mine;" she delights in everything that Christ has as a King, and a Priest, and a Shepherd; but, above all else, that which wins and charms her heart is this, "He himself is mine, and I am his."

But I meant mainly to say, under this head, that 'there are some of Christ's gifts that do not win our hearts', that is to say, our hearts do not depend upon them. And they are, first, his temporal gifts. I am very thankful, and I trust that all God's people are also, for health and strength. I have lost these sometimes, but I did not love my Lord any the less then; neither do I love Christ this day because I am free from pain. If I were not free from pain, I would still love him. Christ has given to some of you a competence, you have all you want for this world; but is that why you love Christ? Oh, no, beloved! if he were to take all away, I know that you would love him in your poverty.

The devil was a liar when he said of Job, "Does Job fear God for nothing? Have not you made a hedge about him, and about his house, and about all that he has on every side? You have blessed the work of his hands, and his substance is increased in the land. But put forth your hand now, and touch all that he has, and he will curse you to your face." We do not love God altogether for what he gives us in this world; ours is not such poor cupboard-love as that. We love him because he first loved us, and we do not pretend to have climbed to that high state of disinterested love in which there is no gratitude mingled with it. We always must be grateful to him, and love him for that reason; but still, temporal things never win our heart's love to God.

There are numbers of you who have health, and wealth, and many other things that so many desire, but they never make you love God, and they never will. You love them, and make idols of them very readily, but they do not lead you to love the Lord; while the children of God, who love their dear Savior, can tell you that they do not love him because of what he gives them, for if he takes from them, they love him all the same. With Job, they say, "The Lord gave, and the Lord has taken away; blessed be the name of the Lord." They do not love him simply because he caresses them, for if he chastens them, they love him still, and kiss the rod with which he smites them.

I meant also to say that 'we do not love Christ because of his temporary indulgence of us in spiritual things'. You know, beloved, our Savior very frequently favors us with manifestations of his presence. We are overjoyed when he comes very near to us, and permits us to put our fingers into the prints of the nails. We have our high days and festivals when the Bridegroom is with us, emphatically with us. He takes all the clouds out of our sky, and gives us the bright shining of the sun; or he opens the lattices, and shows us himself in a way only second to that in which we shall see him when we behold him face to face. And oh, how we love him then!

But, thank God, when he draws the lattice back again, and hides his face, we do not leave off loving him because of that. Our love to our Lord does not depend upon the weather. True, our love is not manifested to him so sweetly when we are in the dark as when he cheers us with his smile, but still it is there all the while. We could not let him go. "Though he slay me," -though HE slay me-- he who loves me, though he turn to be my enemy, and slay me-- "yet will I trust in him."

We will hold to him still, and love him still, not because of the substance of his house, but because of what he himself is. There are times when we are half inclined to say with the elder brother, "These many years have I been with you, privileged to serve you, and yet you have not given me so much as a kid that I might make merry with my friends." Perhaps we have been long without the light of his countenance, and have had no love-tokens from him; but for all that we will remain in his service, and abide in his house; and even if our Father should answer us roughly, we will tell him that he is our Father still. We do not love him merely for the substance of his house, but for himself, and because his Spirit has made love to him to be an instinct of our new nature, and has put within us such a principle that we cannot help loving him. Even if we should be called to pass through terrible trials and adversities, and should have to walk a long time in clouds and darkness, yet still would we love him and rejoice in him.

IV. The last observation I shall have to make upon our text is this, THE LOVE OF SAINTS CANNOT BE BOUGHT OFF FROM CHRIST AT ANY PRICE.

The love of some people to religion is very cheaply bought, and very speedily sold. It is very lamentable to notice the great numbers of people who are quite content to go and worship God with Christian brethren, and to hear the gospel preached, while they are themselves poor, or in middling circumstances, but who find, as soon as they have accumulated a little wealth, that the world has a church of its own, and they must go there, "because, you see, everybody goes there; and if you are cut off from Society, where are you?"

I have been asked that question, sometimes, and I have replied, "Where are you? Why, where Christ would have you to be-- outside the camp, bearing his reproach.'" But that place of separation, "outside the camp," is a position which is not always taken up cheerfully by professedly Christian people. It is very sorrowful to see how, because God has entrusted them with wealth, they get drawn away from the gospel, and from the Church of God; and though they are troubled a little at first, they soon get rid of one scruple after another, and subside altogether into worldliness.

Well, now, I am not altogether sorry that there is this test in the world. Every good husbandman keeps a winnowing fan; of course, he that is foolish, when he sees a great heap lying on the barn door, says, "All this is my wheat that I have brought in." He does not want to have it diminished, for it is the result of his labor; -but if he is a wise husbandman, he says, "Though I have brought in a great heap, I know that there is chaff with it," and he is glad to have the winnowing fan used, and the corn tossed up that the fresh breeze may blow through it. If the mere professors go, let them go. "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us."

There are some who go away from Christ's people, and renounce religion and love to Christ, because of business. It will pay better in certain lines not to be religious; and therefore, as the main thing with them is to get money-- religiously, if they can, but irreligiously, if need be-- therefore, by-and-by they are offended, and they sell Christ Jesus. I am pained to see the numbers of people who go and live in the suburbs of London, and who make that an opportunity for selling their religion, such as it is. It is not long ago that I stood at a dying bed, and a part of what I heard there was, "O sir, ten years ago, we used to be members of such a church; we came to live out here, but there was no place of worship handy, so we have not been anywhere." That person was dying without hope, after selling Christ for love of a little country air. That was about all it was, and little more was to be gained by it.

"Oh, but!" asks someone, "do saints sell Christ like that?" No, not they; these are only the 'professors' who have mingled with the saints. These are like the 'mixed multitude' that came out of Egypt with the children of Israel; howbeit they are not all Israel that are of Israel.

The saints sell Christ? No, they are too much like their Master to do that. You recollect how Satan took their Master to the top of a high mountain, and showed him all the kingdoms of the world, and the glory of them, and said, "All these things will I give you, if you will fall down and worship me." Wicked thief! It was not his to give; yet he tempted Christ in that way, but Jesus answered, "Get you hence, Satan: for it is written, You shall worship the Lord your God, and him only shall you serve."

If any of Christ's followers are tempted in the same fashion, let them give the same reply. All the substance of the devil's house could not win the love of that man who has set his affection on Jesus. "Who shall separate us from the love of Christ?" The cruel Romanists have taken the martyrs into the lone dungeon of the Inquisition, and tormented them there in such a way that it pains us even to read or hear of what they suffered. But did they give up Christ? No, not they; they never would.

At other times, they have taken the Christians into a palace, and said, "We will clothe you in scarlet and fine linen; you shall fare sumptuously every day; but you must give up Christ." Yet they would not. All the substance of this world has been laid at the feet of holy men, and they have rejected the price with scorn. I know men today, and rejoice to know them, who have sacrificed honor and position among men, who have borne abuse and scorn, and have been glad to bear it, and counted it their privilege that they were not only permitted to have Christ as their Savior, but also that they were allowed to suffer for his sake. O brethren and sisters, may the Lord so clothe us with the whole armor of righteousness that no temptation may ever be able to wound our love to Jesus! Let us feel, "We can let all else go, but we can never let him go." "If on my face for his dear name, Shame and reproaches be," there let them be for his sake. Give me but a vision of the Crucified, let me see that thorn-crowned brow, let me but gaze into his dear languid eyes so full of love for me, and I will then say, "My Master, through floods or flames, if you shall lead, I'll follow where you go. When the many turn aside, I will still cling to you, and witness that you have the living Word, and that there is none upon earth that I desire beside you. I will give up the treasures of Egypt, for I have respect unto the recompense of the reward. I will let the ingots of gold go, every one of them, I will cast them into the sea without regret; but if you will abide in the vessel, my soul shall be content. Bind me to your altar, for I am but flesh and blood, and may start aside in the trial-hour. Cast the links of your love about me; chain me to yourself; ay, crucify me; nail me to your cross, and let me be dead to the world, for then the world will leave off tempting a corpse. Let me be dead with you, for then the world, that cast you out, may cast me out, too, and have done with me; and it were well then to be counted as the offscouring of all things for your dear sake, my Lord!" If a man should give all the substance of his house to bribe the saints to sell their Lord, it would utterly be scorned. By this test shall we prove you, O professors! By this trial shall it be known whether you can stand firm in the evil day. God grant that you may, for our Lord Jesus Christ's sake! Amen.

62. Christ’s Love For His Vineyard (SS 8:12)

NO. 2785

INTENDED FOR READING ON LORD’S-DAY, JUNE 29TH, 1902,

AT NEW PARK STREET CHAPEL, SOUTHWARK,

ON A THURSDAY EVENING, DURING THE SUMMER OF 1860.

“My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.”-Song of Solomon 8:12.

YOU ARE AWARE that these Canticles are responsive songs,-that one sentence is uttered by Solomon, and the next by Solyma, his spouse. We believe that, in this “Song of Songs, which is Solomon’s,” we also hear Christ speaking to his Church, his bride, and the Church responding to his words of love in tones which his love has suggested to her. The fact that it is a responsive song sometimes renders it the more difficult to understand, because it is not easy, in every case, to discover whether it is Solomon or Solyma-Christ or his Church-that is speaking. The first sentence in our text is just of that character; it may be Christ who says, “My vineyard, which is mine, is before me.” Or it may be his Church, which is saying, “My vineyard, which is mine, is before me.” With regard to the latter part of the verse, we have no difficulty, for we can see, upon the very face of it, that it is addressed by the spouse, the bride, to her Divine Bridegroom, to whom she say; “Thou, O Solomon, must have a thousand.” I. Let us look at the first sentence: “My vineyard, which is mine, is before me.” We have no difficulty in understanding that this vineyard is Christ’s Church. She is not compared to a grove of trees,-even of fruit-bearing trees,-because there are many trees which are valuable, not only for their fruit, but also for their timber; and should they bring forth no fruit, they would still be of some value. Not so is it with the members of Christ’s Church; they are like the vine, for the vine, if it bringeth forth no fruit, is fit for nothing, it cumbereth the ground. The Lord said to the prophet Ezekiel, “What is the vine tree more than any tree, or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? Behold, it is cast into the fire for fuel: the fire devoureth both the ends of it, and the midst of it in burned. Is it meet for any work?” No, if it is fruitless, it is unless. It must bear fruit, or it is of no value whatsoever. Hence the Church is always compared to a vineyard, because, if she does not bring forth fruit to the Lord Jesus Christ, she is less useful even than an ordinary mercantile and commercial community. That mercantile community, or body corporate, instituted for wise purposes, may further some useful design; but the Church is of no use whatever unless she brings forth the fruits of holiness and of gratitude to her Lord, her Divine Husbandman. Better that she be not called a church at all than that she should pretend to be the Church of Christ, and yet bring forth no fruit to his praise.

So we have no difficulty in understanding that the vineyard, mentioned in the text, is Christ’s Church, because it is so significant a symbol of the body of believers banded together in love to their Savior, and known by the name of “the Church of the Lord Jesus Christ.” We must, therefore, consider the opening sentence of our text as being, first, THE WORDS OF THE LORD JESUS CHRIST; and here you see at once two things,-first, that Christ claims a special property in his Church; and, secondly, that he has special regard and care for her: “My vineyard, which is mine, is before me.”

The Master here, then, claims a special property in his Church. Twice does he mention that claim: “My vineyard, which is mine,” as if he meant to assert his rights, and to maintain them against all comers; being ready to defend them in Heaven’s High Court of Chancery, or before all the hosts of his enemies who might seek to snatch his inheritance from him. “Whatever is not mine,” saith the Divine Lover, “my Church is. She is so mine that, if I gave up Lebanon, if I should renounce Bashan, and give up all the rest of my possessions, I must retain Zion, my vineyard, my best-beloved.” We know that the Church is Christ’s by special bonds,-not simply by creation.

It is true that the Lord Jesus has created all his people, but then he does not claim them merely upon that ground, because all men are his by creation; nay, the very devils in hell are his in that sense; and, therefore, he does not claim his Church simply by the right of being her Creator. Nor doth he claim her merely by the prerogatives of providence; for, in that sense, the cattle on a thousand hills are his, and the lions of the forest, and the young ravens which cry unto him, for he supplieth their needs. All things are his by providence, from the stars of heaven down to the midge in the summer’s air, or the worm that conceals itself in the grass at eventide. But our Lord Jesus claims his Church by a far higher title than that of creation or providence. Nor is the Church his merely by right of conquest. It is true that he hath fought for his people, and that they may be considered as the spoils that he hath taken in war; he hath rescued his people from the hand of him that was stronger than they; all of them, as he shall take them with him into heaven, may be looked upon as signs and wonders, trophies of what his strong arm hath done in delivering them from their mighty and malignant foes. But, beloved, Christ claims his Church by a better title even than this.

First, he claims the Church as his own by his Father’s gift. You know that the Church is the property of all the three Persons of the holy and blessed Trinity. She is the Father’s property by election; she is the Son’s property by donation, passing from the hand of the Father to that of the Mediator; and, then, the Church is the Spirit’s by his indwelling and inhabitation; so that all three of the Divine Persons have a right to the Church for some special office which they exercise towards her. So Christ claims his Church as his Father’s gift, a love-token, a reward, a sign of the Father’s favor and regard towards him. He looks on his people as being dear, not only for their own sakes, but for the sake of him who gave them to his Son, to be his for ever and ever. They axe his, then, by donation; and, as such, since the Father gave them to him, they are very, very precious in his sight.

Next, Christ’s Church is his by purchase. There are some who say that all men are Christ’s by purchase. But, beloved, you and I do not believe in a sham redemption which does not redeem. We do not believe in a universal redemption which extends even to those who were in hell before the Savior died, and which includes the fallen angels as well as unrepentant men. We believe in an effectual redemption, and can never agree with those who would teach us that Christ’s blood was shed in vain. The good Shepherd laid down his life for his sheep. Christ loved his Church, and gave himself for it. He bought his own people with his blood. He purchased, not the world’s wide wilderness, but the “spot enclosed by grace,” the vineyard which his own right hand hath planted. Dear, then, to the heart of Jesus is every vine, and every cluster of grapes, in this vineyard, because he bought the whole of it with his blood. As Naboth, when asked to sell his vineyard to Ahab, answered the king, “The Lord forbid it me, that I should give the inheritance of my fathers unto thee,” and kept it even at the cost of his life; do you think that our Lord Jesus will ever part with his vineyard, which is not only his by inheritance from his Father, but also his by purchase, “not with corruptible things, as silver and gold,” but with his own most precious blood? On every leaf in that vineyard, his blood hath fallen. The red juice that flows so freely from the clusters, when pressed, is but his blood in another form. If the soil of the vineyard be rich, it is because he hath enriched it with his blood. If the vines bring forth plenteously, it is because of the care he has taken with them.

More than this, the Church is Christ’s by one other tie, which, perhaps, makes it dearer still to him. She is his bride, his spouse. Now, whatever a man may not have a right to, he certainly has a right to his own espoused wife. Whatever legal quibbles may be raised about a piece of earth, about a man’s title to his freehold property, to his own wife he certainly has a clear right and title. And Jesus looks into the eyes of his spouse, when he hath redeemed her out of the hand of the enemy, and taken her unto himself,- when he hath placed the jewels of his grace about her neck, and in her ears, and on her hands, when he hath adorned her with the robe of his own righteousness, and made her beautiful in his beauty,-he looks at her, and he says, “Thou art mine; thou art mine; and no one else can claim thee. My spouse, thou art no harlot, thou shalt not play the part of an adulteress with many lovers, for thou art mine, and no one but myself can claim thee.

None but myself shall partake of thine embraces, none but myself shall receive of the love of thy heart.”

By these three ties, then, O thou Church of Christ, thou art his special property, and by each of these thou art endeared to him! Jesus sees on thee, O Church of God, the mark of his Father’s love-gift! He sees, too, the evidence of his own loving purchase, and his espousal of thee unto himself, to be his forever and ever. But we must pass on to notice that, in the first sentence of our text, we are not only told about Christ’s special right to his Church, but also about his special care and observation of her: “My vine yard, which is mine, is before me.”

The Church is “before” Christ in the sense that he so loves her that he never has her out of his presence. The vineyard is so dear to the Husbandman that he never leaves it. He may sometimes hide himself among the vines; but he is always close at hand, watching how they progress, and delighting himself with their fragrance and fruitfulness. The Bridegroom is never absent from his spouse, for he loves her too much to be separated from her. Is it not a sweet thought that believers are ever under the eye of Christ? He would not be happy unless he had them continually before him. His Church may be willing to endure his absence for a while, but he loves her so much that he cannot bear to be away from her. She may grow so cold towards him that his absence may seem, to her, to be but a small matter; but the decay of her love is not a little matter to him. His love is strong as death, his jealousy is cruel as the grave, so he cannot bear to have her out of his sight even for a minute. He will always pour upon her the beams of his love, and ever fix upon her the affection of his whole heart.

The expression, “My vineyard, which is mine, is before me,” may also mean that Jesus is always caring for it, as well as always loving it. There is never a moment when Christ ceases to care for his vineyard. He himself said, “I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.” What! water it every moment? Keep it night and day? Yes, he will never neglect it. His word to his Church is, “Lo, I am with you always;”-not me rely for half a day, or for an hour in the day, leaving his ministers to care for them at other times;-but, “Lo, I am with you always, even unto the end of the world.” Jesus still walketh among the golden candlesticks; he doth not light the candles, and then leave them to burn by themselves; but he walks among them, and so keeps them from going out. “My vineyard, which is mine, is before me.” Christ is always in his Church, always caring for his Church, always bidding his providence assist her agencies, always upholding her in her hours of trial, leading her into all truth, instructing her sons and daughters, and making all her members “meet to be partakers of the inheritance of the saints in light.” There is also, in this expression, not only the sense of love and care, but also of knowledge: “My vineyard, which is mine, is before me.” Christ knows every vine in the vineyard, and he knows all the fruit that is on each vine, and how much there was last year, and how much there will be in years to come. Before there was a vine in that vineyard, Christ knew how many plants would be planted where they would be put, of what sort they would be, and how much fruit they would bring forth. He did not find out by degrees what his inheritance was to be; he knew all about it long before the worlds were formed. There is nothing in his Church that is new to him; he foreknew, and foresaw, and foreordained every single particle of mould that lies in that vineyard, and every stone that is in its walls, and every vine growing within them; ay, and every leaf, yea, and every particle of blight or mildew that falls upon a leaf; all has been settled and ordained, or foreknown and prepared for by the great Proprietor.

“My vineyard, which is mine, is before me.” There is a sweet thought here for all who love the Savior. You, as his Church, and each one of you who are his people, are specially preserved by him. Then, “why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God?” I tell thee, soul, that he sees thee as much as if there were no others for his eyes to look upon; and he cares for thee as infinitely, and with as undivided a heart, as if thou wert the only soul that he ever bought with his blood. If thou wert his only elect one, his only redeemed one, his only loved one, he could not deal with thee more tenderly and more lovingly than he is dealing with thee now. If thou art Christ’s, thou art never behind his back, thou art ever before him. He can always see thee, though thou canst not always see him. When the eye of thy faith is dim, the eye of his care is not. When thy heart seems dead and cold, his heart is still hot with infinite affection; and when thou sayest, “My God has ceased to be gracious,” thou dost belie him, and slander him. He is really manifesting his graciousness in another fashion. He has changed the manifestation of his purpose of love and mercy; but his purpose is the same as ever,-to drench thee with floods of mercy, to wash thee with streams of grace, and to fertilize thee till thou shalt be like that Eshcol “branch with one cluster of grapes,” which was so large and weighty that “they bare it between two upon a staff;”-nay, more, till the great Husbandman shall make of thee such a vine as earth has scarcely seen as yet, and shall, therefore, have to transplant thee to a better vineyard, even to the hill-top of glory. I think, then, if we regard the first sentence as the language of Christ, it is very sweet to hear him say, “My vineyard, which is mine, is before me.”

My brethren, the deacons and elders of the church, must always take comfort from this thought. If there is anything in the church that grieves us, we must feel, “It is his vineyard, not ours; it is before him, so he will know what to do with it.” I am sure, dear brethren, we should lay down our tasks if we had not our Master with us. I should not dare to be a minister, and you would not dare to be church-officers, unless we felt that it was before him. In your different districts, let the sick, the sorrowful, the backsliding, all be carried before your God; and let all the members feel that, although we are but feeble creatures to be the leaders of so great a host, yet that the church may grow and increase until we are not only fifteen hundred, but fifteen thousand if the Lord will, and that the church would then be just as carefully looked after as it is now, for it would still, be before him. He who is the Husbandman is just as able to care for his vines when they are most numerous as if there were only one, and that one had the whole of his attention.

II. Now, very briefly, I want you to regard this first sentence of our text as THE LANGUAGE OF THE CHURCH ITSELF.

According to the eleventh verse, “Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.” So, dear brethren, every one of us whom the Lord has brought to himself, has a part of his vineyard to keep for him.

We do not sing, with Wesley,-

A charge to keep I have, A God to glorify,

A never-dying soul to save, And fit it for the sky,”

because we do not believe anything of the kind. We leave the work of saving our souls in higher hands than our own; but after our souls are saved, then we have a charge to keep, and that charge is, to publish the name and fame of Jesus to the utmost of our power, to seek to bring others under the sound of the gospel, and to tell them what they must do to be saved.

There are a great many people, who seem to forget that they have a vineyard of their own to keep; or else, if they remember it, they cannot say, “My vineyard, which is mine, is before me,” for they go about gazing on other people’s vineyards, instead of keeping their eyes fixed upon their own. They say, “Look at So-and-so s vineyard; I don’t think he trims his vines in the new style.” I usually notice that those persons, who have such wonderful plans of their own, and who are always finding fault with other people’s plans, never do anything except find fault. I like the deacons and elders of the church, and the teachers in the Sunday-school, to have no other plan than this,-to do all the good they can, and to do it in the name of the Lord Jesus. When they are doing that, let other people not interfere with them, but themselves do all the good that they can. It is always well when a man has his work before him, knows what he is going to do, and then goes straight at it. There are far too many people gadding about to see what others are doing, and to find out their plans and methods of working.

Let me tell you, brethren, that the best way to succeed is to have no plan but this, “Whatsoever thy hand findeth to do, do it with thy might.” When I see the members of a church laying down a multiplicity of rules, I know that they are getting themselves into a multiplicity of troubles. If they will but leave rules and regulations to come up when they are needed, they will find them when they want them. Let every man, who has the Spirit of God within him, set about the work which he is called to do. Let him attend to the portion of the vineyard which is before him, and try to get his thousand pieces of silver out of his own portion, and not out of another’s. There is always a set of grumblers about, who think they could preach better, and manage Sunday-schools better, than anybody else. They are the people who generally do nothing at all.

I sometimes receive anonymous letters, asking me to amend my style in this way or the other. I know where they come from,- they are either from people who are very idle, to whom the penny post gives occupation for their idle hours, or from those who think they can bring themselves to our notice by their communications. I usually thrust all such letters into the fire.

Now, if these people, instead of wasting their time in that way, would write a letter, with good sound gospel teaching in it, to some poor sinner who wants to know the way of salvation; or if, instead of wasting their pennies upon me,-for I think I can do better without their advice than with it,-they would bestow them upon some poor crossing-sweeper, they would do more good. It is always the grumbling souls who are the idle souls; but the men, who get the thousand pieces of silver out of their vineyard, have their own work so constantly before them that they have no leisure to look upon the work of other people with the view of finding fault with it. They know right well that they have no right to interfere between other men and their Master; and that, to their own Master, each one must stand or fall.

I pray that this church, and every member of it, may ever be able to say, in the words of our text, ‘My vineyard, which is mine, is before me.’ I am not responsible for my brother, but I am responsible for myself. I will always keep my own work before my eyes; I will go about it, and do what I have to do just as if there were nobody else in the world to do anything. I will work as hard as if I were the only Christian alive; at the same time, I will always comfort myself with the thought that my feeble labors are not all that are being rendered to the Master, but that there are more than seventy thousand who have not bowed the knee to Baal, and who are serving the one living and true God. I will, while I am working, wish to every other worker greater success than I have myself. If I see any prospering more than I am myself, I will bless God for it; but I will still say, ‘My vineyard, which is mine, is before me.’ However well my neighbor is getting on, that is no reason why I should slacken my efforts; and however badly another may succeed, that is no reason why I should neglect my own duty in order to chide him, ‘My vineyard, which is mine, is before me.’“ The next time you are tempted to complain of some brother or sister, cheek yourself, and say, “It is my vineyard which is before me; there are some ugly thistles in it, and some great nettles over there in the corner. I have not trimmed my vines this summer; I have not taken the little foxes, which spoil the vines; but, henceforth, I will attend more diligently to ‘my vineyard, which is mine.”’ A blessed way of keeping from finding fault with other people is to look well to your own vineyard.

III. I will now turn to the second part of our text, which is THE LANGUAGE OF THE CHURCH TO HER GREAT PROPRIETOR LORD: “Thou, O Solomon, must have a thousand,”- “must have a thousand.” Whatever others have, our Lord must have Solomon’s portion; “and those that keep the fruit thereof two hundred.” So, then, in the first place, the fruit of the vineyard belongs to Christ; but, in the second place, both Christ and his Church agree to reward the keepers of the vineyard, and to let them have their two hundred.

First, then, all the fruit of the vineyard belongs to Christ, and he must have it. Dwell on that word “must”, and let each one of you feel the blessed necessity. There are some churches where, if they have any fruit, they keep it to themselves. The Word has free course, and is glorified; sinners are saved, saints are comforted, and then they take the honor and glory to themselves. Other churches there are, which give all the glory to the minister. The work succeeds well, everything prospers, and then the keeper of the vineyard has the thousand pieces of silver. There are other churches, which give all the glory to the rich people in their midst. “Everything will go well,” say they, “while the squire attends with us, while Mr. So-and-so is one of our deacons, and Mr. So-and-so is so generous a subscriber to our funds.” So that, there also, the thousand pieces of silver are given to man. Ah! but they must not be, brethren. Stand back, ye intruders! we dare not give you so much as a farthing’s worth of the fruit of this vineyard. The vineyard is Christ’s, he purchased it with his own life’s blood; so the fruit is all his, and he must have it all, none of it must be given to anyone else.

Open wide thy hand, O thief, and give up the fruit thou hast taken unto thyself! We demand it of thee imperatively; give it all up, sir, for Jesus Christ must have it all, even as Solomon had the thousand pieces of silver.

But, brothers and sisters, it sometimes happens that, in a church, there is no glory at all. The church is so badly off, the congregation is so small, there is such an absence of zeal, and so very feeble has the spirit of prayer become, that there is no glory to be given to anyone. What shall we say to such a church as that? “Brethren, do not rest satisfied with such a state of things as that; do not say, ‘Solomon must be content with a hundred.’ No, he must have his thousand.” I want all the members of this church to feel that our Solomon, our Lord Jesus Christ, must have his thousand pieces of silver. We must not allow one year to go below the mark of the previous one. If Christ received glory through us last year, he must have as much or more glory through us this year. If we had a revival in years gone by, we must have a revival now. If Solomon had a thousand pieces of silver from us once, we must never let our tribute to him be any less. Souls must still be brought to the Savior, even should-

“The wide world esteem it strange, Gaze and admire, and hate the change.”

The ministry must still be powerful, the prayer-meetings must continue to be full of faith and fervor, the members must keep on striving together in love for the extension of Christ’s kingdom, his kingdom must come, and his will must be done on earth as it is in heaven. We will not put in an “if” or a “perhaps”; it must be so, and we will not be satisfied unless it is.

“Thou, O Solomon, must have a thousand.” Suppose, my brethren, in looking back upon the past year, we find that we have not had so much of the Master’s presence, and have not done so much for him, as in years gone by, shall we say that we will make it up next year? Oh, no! that will not do; our Solomon must have his thousand this year. Shall he have less than the stipulated rental for his vineyard? Shall I contribute less, today, to my Lord’s honor than I did yesterday? Shall I be less zealous, less useful, less laborious? Shall the minister preach less than he did? Shall the elders visit less than they used to do? Will you, church-members, pray less, and serve Christ less? If you love him less, you will do so. But, brethren, I trust that you do not love him less; and I am sure that you owe him more, you are plunging every day deeper and deeper into debt to him. He is continually revealing to you more and more of the heights and depths, and lengths and breadths, of his love, that passeth knowledge; he is ever leading you further, and yet further still, into the mysteries of his kingdom, and teaching you to know himself, which is much more than knowing mere doctrine; so I ask you,-Can you love him less than you did in the years gone by? Will you pray to him less earnestly and praise him less fervently? No, brethren and sisters, I think that, as Christians, we shall unanimously cry, “As we come nearer to thyself, O Lord, make us the more fruitful! And as years increase upon us, let it not be said that we do less for our Master at fifty than we did at five-and-twenty.”

Let not people be able to say concerning any one of us, “He did run well; what did hinder him?” Let not the Spirit of God have to chide any one of us, and say, “Thou hast left thy first love.” Let us insist upon it that, as we began, so we will continue; or, rather, that we will not simply go on as we began, but that we will seek to go “from strength to strength,” until every one of us shall appear in Zion before our God. I charge you, O ye daughters of Jerusalem, by the undiminished beauty and the undivided love of your Lord, that ye love him no less than ye did in the day of your espousal to him! O ye keepers of the vineyard, my brethren in the ministry, and ye who go out from this church to preach the Word, if ye gave him glory last year, if ye loved the souls of men, if ye knew how to wrestle with the Angel of the covenant in months gone by, you must do the same now! You must not do less than you used to do, you must not preach less earnestly, you must not pray less fervently; but you must, rather, love him more, and serve him better. May the Spirit of God enable you so to do! But, alas! there are some of you who never give our King Solomon anything. Perhaps you are the people of God; at least, you profess to be so; but what are you doing for him? I do not think there are many members of my own church of whom I have cause to complain, but there may be some.

Perhaps you have been converted for years, yet you do not know that you were ever the means of bringing a soul to Jesus. You say that you love the Savior, but what are you doing for him? It is not doing anything for him merely to come here, on Sabbath-days or week-nights, to listen to his Word; there are other and better ways of showing your love to the Savior than by simply coming to hear another man talk to you about him. Oh, if I have one idle member in the church, who talks of loving Christ, but does nothing for him, I would look that member in the face if I knew which one it was, and I would say that faith without works is dead, that the love which does not show itself in practical piety is a pretended love, a painted flame, and not the gift of heaven! I feel that I must also say that if we are all doing something for Christ, we are none of us doing enough for him. I feel, sometimes, brethren, as if I wished that I had a thousand tongues with which to tell the story of his grace; -and as if I longed that each day were a year, and each year a century, in which I could keep on telling of his love. Often, when the sermon is over, I chide myself because I seem to have spoken so coldly of the theme that demands a tongue of fire; I have painted so badly that lovely face, which, if you could but see it, would so captivate your hearts that you would never want to see aught besides. Yet I can honestly say, from my very heart, that I do desire to give my Lord and Master his thousand pieces of silver.

“I’ll praise my Maker with my breath, And when my voice is lost in death, Praise shall employ my nobler powers.”

I cannot stop preaching, brethren; and you cannot cease praying; we cannot any of us, if we truly love our Lord, give up working for him. I am sure that, if we should live to be so very old, and so very feeble, that we could hardly get outside our own door, we would still try to serve him to the very last; we would find some means of praising him even on our dying bed.

Now I will conclude with a few remarks upon the last words of the text: “and those that keep the fruit thereof two hundred,” which means that the keepers of the vineyard are to receive a reward. Christ’s ministers are to receive the love, and regard, and esteem of his people for his sake. Joseph Irons put this thought very prettily; I forget his exact words, but they are to the effect that Christ’s ministers really do get their two hundred. They have one hundred while they are preaching, in their own enjoyment of the sweetness of the mystery which they open up to others; and then they have another hundred in the success of their ministry,-in the joy of seeing sinners saved, harlots reclaimed, and drunkards converted. Our Master is a blessed Paymaster, for he pays us while we are doing his work, in the work itself; he pays us when the work is done, and then he says that he has only begun to pay us; for, when the whole of our work here is over, we shall enter into his joy, and receive the fullness of our reward.

I may, perhaps, have some members of country churches present, who are not kind to their minister. I can speak plainly upon this point, because my people are almost too kind to me; but I say to members of other churches,- Take care of your minister, for you will never get a blessing unless you are kind to him whom God has set over you. If your minister does not have his two hundred,-that is, if he has not your love and respect, and if you do not give him sufficient to keep him above want,-you cannot expect the Spirit of God to work with you. I believe there are scores of churches in which no good is ever done, for this very reason. God says, “You starve my minister, so I will starve you. You find fault with him, and quarrel with him; then I will find fault with you, and quarrel with you. There shall be no blessing upon you; you shall be like Gilboa, there shall be neither dew nor rain upon you.” I sometimes hear sad stories of what is done in some churches to the minister of Christ; he is looked upon as the drudge and slave of the community. Some self-important, pompous man lords it over both pastor and people; and that poor man, even when he is preaching the everlasting gospel, often has to wonder how he will get his next coat, in which he is to appear in the pulpit. The one he has is nearly out at elbows; but, if he were to hint that another is needed, he would receive notice to go elsewhere.

They would tell him that he was a mere hireling, looking for loaves and fishes; -as if there were either loaves or fishes to be got out of such people as they are. I have often heard it remarked that the minister has a certain sum paid to him; but the great mass of the people never think, “He is our pastor, we must try to cheer his heart, and make glad his spirit.” This state of things ought to be altered; and, until it is, the Lord will have a quarrel with those who act thus.

I will say no more upon that point, but repeat that our great Solomon must have his thousand. The minister will cry, even though he is himself starving, “Solomon must have his thousand.” I was once travelling through Hertfordshire, and stayed the night at a certain place, and the minister said to me, “Will you preach here this evening, sir?” “Yes,” I replied, “I should like an opportunity of talking to your people if you will give them notice.”

I went into the minister’s house, and I found that they only gave him thirteen shillings a week, and I saw that his coat was threadbare. When I went into the pulpit, I thought,” I will just give these people something;” and I did, too, I can assure you; and after that, I gave him something, and they gave him something, and we just managed to contribute together enough to get him a new suit of livery, as he called it; and I do not think that brother has been quite as low down in the depths of poverty as he was then. There are scores of places in the country where ministers are treated as that poor man was, but it ought not to be so. The minister of Christ must have some regard, some esteem, some honor in his church; but, after all, our Lord Jesus Christ must have his thousand. My own people may take home to themselves the first part of my discourse, but you big farmer deacons must take the latter part to yourselves. Don’t you go to sleep tonight until you have thought, “What can we do for that poor dear man who is to preach for us next Sunday’?” As for my own members, you can think about the first part. Let it be your joy to know that the vineyard is Christ’s vineyard, and that it ever lies before him; and let each one of you seek to give to Jesus his thousand pieces of silver,-all the honor, and the glory, and the praise, and the love, and the service that you can render to him from the beginning of the year to the end thereof.

63. The Bridegroom’s Parting Word (SS 8:13)

NO. 1716

DELIVERED ON LORD’S-DAY MORNING, APRIL 15TH, 1883,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

“Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.”-Song of Solomon 8:13.

THE SONG IS ALMOST ended: the bride and bridegroom have come to their last stanzas, and they are about to part for a while. They utter their adieux, and the bridegroom says to his beloved, “Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.” In other words, when I am far away from thee, fill thou this garden with my name, and let thy heart commune with me. She promptly replies, and it is her last word till he cometh, “Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.” These farewell words of the Well beloved are very precious to his chosen bride. Last words are always noticed: the last words of those who loved us dearly are much valued; the last words of one who loved us to the death are worthy of a deathless memory. The last words of the Lord in this canticle remind me of the commission which the Master gave to his disciples or ever he was taken up; when he said to them, “Go ye into all the world, and preach the gospel to every creature.” Then, scattering benedictions with both his hands, he ascended into the glory, and “a cloud received him out of their sight.” As the sermon progresses you will see why I say this and you will detect a striking likeness between the commission connected with the ascension and the present adieu, wherein the spiritual Solomon saith to his espoused Solyma, “Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.”

I. We will get to our text at once, without further preface, and we notice in it, first of all, AN APPOINTED RESIDENCE. The bridegroom, speaking of his bride, says, “Thou that dwellest in the gardens.” The Hebrew is in the feminine, and hence we are bound to regard it as the word of the Bridegroom to his bride. It is the mystical word of the church’s Lord to his elect one. He calls her “Inhabitress of the gardens”-that is the word. So then, dear friends, we who make up the church of God are here addressed this morning under that term, “Thou that inhabitest the gardens.”

This title is given to believers here on earth, first, by way of distinction from the Lord himself, he whom we love dwelleth in the ivory palaces, wherein they make him glad: he is gone up into his Father’s throne, and has left these gardens down below. He came down awhile that he might look upon his garden, that he might see how the vines flourished, and gather lilies but he has now returned to his Father and our Father. He watered the soil of his garden with his bloody sweat in Gethsemane, and made it to bear fruit unto life by being himself laid to sleep in the tomb of Joseph of Arimathea; but all this lowly work is over now. He does not dwell in the gardens as to his corporeal presence; his dwelling-place is on the throne. Jesus has not taken us up with him; he will come another time to do that; but now he leaves us among the seeds and flowers and growing plants to do the King’s work until he comes. He was a visitor here, and the visit cost him dear; but he is gone back unto the place whence he came out, having finished the work which his Father gave him: our life-work is not finished, and hence we must tarry awhile below, and be known as inhabitants of the gardens.

It is expedient that we should be here, even as it is expedient that he should not be here. God’s glory is to come of our sojourn here, else he would have taken us away long ago. He said to his Father, “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.” He himself is an inhabitant of the palaces, for there he best accomplishes the eternal purposes of love; but his church is the inhabitress of the gardens, for there she best fulfils the decrees of the Most High. Here she must abide awhile until all the will of the Lord shall be accomplished in her and by her, and then she also shall be taken up, and shall dwell with her Lord above. The title is given by way of distinction, and marks the difference between her condition and that of her Lord. Next, it is given by way of enjoyment. She dwells in the gardens, which are places of delight. Once you and I pined in the wilderness, and sighed after God from a barren land. We trusted in man, and made flesh our arm, and then we were like the heath in the desert, which seeth not when good cometh. All around us was the wilderness of this world, a howling wilderness of danger, and need, and disorder. We said of the world at its very best, “Vanity of vanities, all is vanity.” Do you remember how you roamed, seeking rest and finding none? Your way was the path of darkness, which leadeth unto death. Then you were poor and needy, and sought water and there was none, and your tongue cleaved unto the roof of your mouth for thirst. Then came the Lord that bought you, and he sought you until he brought you into the gardens of his love, where he satisfied you with the river of the water of life, and filled you with the fruits of his Spirit, and now you dwell in a goodly laud “The fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.”

Your portion is with the Lord’s saints, yea, with himself; and what can be a better portion? Is it not as the garden of the Lord? You dwell where the great Husbandman spends his care upon you and takes a pleasure in you.

You dwell where the infinite skill and tenderness and wisdom of God manifest themselves in the training of the plants which his own right hand has planted; you dwell in the church of God, which is laid out in due order, and hedged about and guarded by heavenly power; and you are, therefore, most fitly said to dwell in the gardens. Be thankful: it is a place of enjoyment for you: awake and sing, for the lines have fallen unto you in pleasant places. Just as Adam was put into the Garden of Eden for his own happiness, so are you put into the garden of the church for your comfort. It is not a perfect paradise of bliss, but it has many points of likeness to paradise: for God himself doth walk there, the river of God doth water it, and the tree of life is there unguarded by the flaming sword. Is it not written, “I the Lord do keep it: I will water it every moment; lest any hurt it, I will keep it night and day”? See, beloved, although you are distinguished from your Lord by being here while he is there, yet you are made partakers of his joy, and are not as those who are banished into a salt land to die in desolation. The Lord’s joy is in his people, and you are made to have a joy in them also: the excellent of the earth, in who is all your delight, are made to be the comrades of your sojourning.

The title is also used by way of employment as well as enjoyment. Adam was not put in the garden that he might simply walk through its borders, and admire its flowers, and taste its fruits; but he was placed there to keep it and to dress it. There was sufficient to be done to prevent his stagnating from want of occupation. He had not to toil sufficiently to make him wipe the sweat from his brow, for that came of the curse: “In the sweat of thy face shalt thou eat bread:” but still he was not permitted to be idle, for that might have been a worse curse. Even for a perfect man unbroken leisure would not be a blessing. It is essential even to an unfallen creature that he should have work to do-fit work and honorable, seeing it is done by a creature for the great Benefactor who had created him. If we had not our daily tasks to fulfill, rest would corrode into rust, and recreation would soon gender corruption. You and I are set in the garden of the church because there is work for us to do which will be beneficial to others and to ourselves also. Some have to take the broad axe and hew down mighty trees of error; others of a feebler sort can with a child’s hand train the tendril of a climbing plant, or drop into its place a tiny seed. One may plant and another may water: one may sow and another gather fruit. One may cut up weeds and another prune vines. God hath work in his church for us all to do, and he has left us here that we may do it. Our Lord Jesus would not keep a single saint out of heaven if there were not a needs-be for his being here in the lowlands, to trim these gardens of herbs, and watch these beds of spices. Would he deny his well beloved the palm branch and the crown if it were not better for us to be holding the pruning-hook and the spade? A schoolbook wherewith to teach the little children may be for a while more to our true advantage than a golden harp. To turn over the pages of Scripture wherewith to instruct the people of God may be more profitable to us than to hear the song of seraphim. I say, the Master’s love to his own which prompts him to pray, “I will that they also whom thou bust given me be with me where I am, that they may behold my glory,”

would long ago have drawn all the blood-bought up to himself above, had it not been the fact that it is in infinite wisdom seen to be better that they should abide in the flesh. Ye are the lights of the world, ye are the salt of the earth: shall the light and the salt be at once withdrawn? Ye are to be as a dew from the Lord in this dry and thirsty land; would ye be at once exhaled? Brothers, have you found out what you have to do in these gardens? Sisters, have you found out the plants for which you are to care? If not, arouse yourselves and let not a moment pass till you have discovered your duty and your place. Speak unto him who is the Lord of all true servants, and say to him, “Show me what thou wouldest have me to do. Point out, I pray thee, the place wherein I may serve thee.” Would you have it said of you that you were a wicked and slothful servant? Shall it be told that you dwelt in the gardens, and allowed the grass to tow up to your ankles, and suffered the thorns and the thistles to multiply until your land became as the sluggard’s vineyard, pointed at us a disgrace and a warning to all that passed by? “O thou that dwellest its the gardens!” The title sets forth employment constant and engrossing.

Dear friends, it means also eminence. I know many Christian people who do not feel that they dwell in the gardens. They reside in a certain town or village where the gospel may he preached, but not in demonstration of the Spirit and in power. A little gospel is made to go a long way with some preachers. In some ministries there is no life or power, no unction or savor.

The people who meet under such preaching are cold of heart and dull in spirit; the prayer meetings are forgotten; communion of saints has well nigh died out; and there is a general deadness as to Christian effort. Believe me, it is a dreadful thing when Christian people have almost to dread their Sabbath days; and I have known this to be the case. When you are called to hard toil through the six days of the week you want a good spiritual meal on the Sabbath, and if you get it, you find therein a blessed compensation and refreshment. Is it not a heavenly joy to sit still on the one day of rest, and to be fed with the finest of the wheat? I have known men made capable of bearing great trials-personal, relative, pecuniary, and the like-because they have looked backward upon one Sabbatic feast, and then forward to another. They have said in their hour of trouble,- “Patience, my heart; the Lord’s day is coming, when I shall drink and forget my misery. I shall go and sit with God’s people, and I shall have fellowship with the Father and with the Son, and my soul shall be satisfied as with marrow and fatness, till I praise the Lord with joyful lips.” But what a sorry case to dread the Sunday, and to mutter, “I shall get nothing next Sunday any more than I did last Sunday except some dry philosophical essay, or a heap of the childish toys and fireworks of oratory, or the same dull mumbling of a mechanical orthodoxy.” Oh, brethren and sisters, my text is scarcely meant for those who dwell in such deserts, but it speaks with emphasis to those who dwell where sweet spiritual fruits are plentiful, where odours and perfumes load the air, where the land floweth with milk and honey. If any of you happen to dwell where Christ is set forth evidently crucified among you, and where your hearts do leap for very joy because the King himself comes near to feast his saints and make them glad in his presence, then it is to you that my text hath a voice and a call: “Thou that dwellest in the gardens, in the choicest places of all Immanuel’s laud, let me hear thy voice.”

Yet one more word. The title here employed is not only for eminence but for permanence. “O thou that dwellest in the gardens.” If you are only permitted to enjoy sound gospel teaching now and again, and then are forced to cry, “It may be another twelve months before I shall be again fed on royal dainties.” Then you are in a trying case, and you need to cry to God for help: but blessed are those who dwell in the good land, and daily fill their homers with heavenly manna. “Blessed are they that dwell in thy house: they will be still praising thee.” No spot on earth is so dear to the Christian as that whereon he meets his Lord. I can understand why the Jew asked of a certain town that was recommended to him as good for business, “Is there a synagogue there?” Being a devout man, and finding that there was no synagogue, he said be would rather remain where trade was dull, but where he could go with his brethren to worship. Is it not so with us? How my heart has longed for these blessed assemblies! Give me a crust and a full gospel rather than all riches and a barren ministry. The profitable bearing of the word is the greatest enjoyment upon earth to godly men. It would be banishment to go where every week’s business turned into a mint of money if one were also compelled to be a member of an unhappy, quarrelsome, or inactive church. Our greatest joy is in thee, O Jerusalem! Let our tongue cleave to the roof of our mouth if we prefer thee not above our greatest joy!

“How charming is the place Where my Redeemer God

Unveils the beauties of his face, And sheds his love abroad.

Not the fair palaces, To which the great resort,

Are once to be compared with this, Where Jesus holds his court.”

Beloved, if you dwell in the gardens you have a double privilege, not only of being found in a fat and fertile place, but in living there continually. You might well forego a thousand comforts for the sake of this one delight, for under the gospel your soul is made to drink of wines on the lees well refined. This, then, is my first head-appointed residence:- “Thou that dwellest in the gardens.” Is not this a choice abode for the Lord’s beloved? I leave you to judge how far this describes yourselves. If it be your case, then listen to what the Bridegroom has to say to you.

II. Secondly, let us note the RECORDED CONVERSE: “Thou that dwellest in the gardens, the companions hearken to thy voice.” She was in the gardens, but she was not quiet there, and why should she be? God gives us tongues on purpose that they should be used. As he made birds to sing, and stars to shine, and rivers to flow, so has he made men and women to converse with one another to his glory. Our tongue is the glory of our frame, and there would be no glory in its being for ever dumb. The monks of La Trappe, who maintain perpetual silence, do no more than the rocks among which they labor. When God makes bells he means to ring them. It may be thought to be a desirable thing that some should speak less, but it is still more desirable that they should speak better. When the tongue indites a good matter, it is no fault if it be nimble as the pen of a ready writer. It is not the quantity, it is the quality of what we say that ought to be considered.

Now, observe that evidently the spouse held with her companions frequent fellowship,- “The companions hearken to thy voice.” She frequently conversed with them. I hope it is so among those of you who dwell in this part of Christ’s garden. It should be so: “Then they that feared the Lord spake often one to another;” they had not now and then a crack, now and then the passing of the time of day, but they held frequent converse.

Heaven will consist largely in the communion of saints, and if we would enjoy heaven below we must carry out the words of the creed in our practice,- “I believe in the communion of saints.” Let us show that we do believe in it. Some persons sit still in their pews till the time to go, and then walk down the aisle in majestic isolation, as if they were animated statues.

Do children thus come in and out of their father’s house with never a word for their brothers and sisters? I know professors who float through life like icebergs from whom it is safest to keep clear: surely these partake not of the spirit of Christ. It is well when such icebergs are drawn into the Gulf Stream of divine love and melt away into Christ and his people. There should be among those who are children of the common Father a mutual love, and they should show this by frequent commerce in their precious things, making a sacred barter with one another. I like to hear them making sacred exchanges one mentioning his trials, another quoting his deliverances; one telling how God has answered prayer, and another recording how the word of God has come to him with power. Such converse ought to be as usual as the talk of children of one family.

And next, it should be willing and influential; for if you notice, it is put here: “Thou that dwellest in the gardens, the companions hearken to thy voice.” They do not merely hear it, and say to themselves, “I wish she would be quiet,” but they hearken, they lend an ear, they listen gladly. I know some Christians whose lips feed many. I could mention brethren and sisters who drop pearls from their lips whenever they speak. We have still among us Chrysostoms, or men of golden mouths; you cannot be with them for half an hour without being enriched. Their anointing is manifest, for it spreads to all around them. When the Spirit of God makes our communications sweet, then the more of them the better. I like to get sometimes under the shadow of God’s best people, the fathers in Israel, and to hear what they have to say to the honor of the name of the Lord.

We who are young men feel gladdened by the testimonies of the ancients; and as for the babes in grace, they look up to the grey-beards and gather strength from their words of experience and grace. If there are any here whose language is such that others delight to listen to it, it is to such that my text is especially addressed; and when I come to open up the later part of it I want you that have the honeyed tongues, I want you who are listened to with pleasure, to notice how the Beloved says to you, “The companions hearken to thy voice: cause me to hear it.” Give thy Lord a share of thy sweet utterances let thy Savior’s ear be charmed as well as thy companions ears. Come, speak to him as well as to thy brethren, and if there he music in thy voice let that music be for the Well-beloved as well as for thy fellow-servants. This is the very heart of the matter. I cannot help alluding to it even before we have fairly reached that part of the text. The converse of the bride in the gardens was constant, and it was greatly esteemed by those who enjoyed it.

I gather from the text, rather by implication than otherwise, that the converse was commendable; for the bridegroom does not say to the spouse, “Thou that dwellest in the gardens, thy companions hear too much of thy voice.” No; he evidently mentions the fact with approval, because he draws an argument from it why he also should hear that self-same voice.

Brothers, I leave it to yourselves to judge whether your communications with one another are always such as they should be. Are they always worthy of you? What communications have ye had this morning? Can I make a guess? “Nice and fresh this morning.” “Quite a change in the weather.” Is not this the style? How often we instruct each other about what we all know! When it rains so as to soak our garments we gravely tell each other that it is very wet. Yes, and if the sunshine’s we are all eager to communicate the wonderful information that it is warm. Dear me, what instructors of our generation we are! Could we not contrive to change the subject? Is it because we have nothing to say of love, and grace, and truth that we meet and part without learning or teaching anything? Perhaps so. I wish we had a little more small change of heavenly converse: we have our crowns and sovereigns for the pulpit, we need groats and pence for common talk, all stamped with the image and superscription of the King of heaven. O Holy Spirit enrich us after this sort. May our communications be such that if Jesus himself were near we might not be ashamed for him to hear our voices. Brethren, make your conversation such that it maybe commended by Christ himself.

These communications were no doubt, very beneficial. As iron sharpeneth iron, so does a man’s countenance his friend. Oh, what a comfort it is to drop in upon a cheerful person when you yourself are heavy! What a ballast it puts into your ship, when you are a little too merry, to meet with one in sore travail who bids you share his burden and emulate his faith. We are all the better, believe me, when our Lord can praise us, because the companions hearken to our voices.

In fact, our communications with one another ought to be preparatory to higher communications still. The converse of saints on earth should be a rehearsal of their everlasting communion in heaven. We should begin here to be to one another what we hope to be to one another world without end. And is it not pleasant to rise from communion with your brethren into communion with the Bridegroom?-to have such talk to one another that at last we perceive that truly our fellowship is with the Father and with his Son Jesus Christ? We thought that we only communed with our brethren; but, lo! we see that the Lord himself is here: do not our hearts burn within us? We two are talking of him, and now we see that he himself is here, opening to us the Scriptures, and opening our hearts to receive those Scriptures in the power of them. Beloved, let us try if we cannot make it so, that as we dwell together as church members, and work together in one common vineyard, we may be always making our fellowship with each other a grand staircase of fellowship with the King himself. Let us so talk that we may expect to meet Jesus while we are talking. How sweet to hear and see the Master in the servant, the Bridegroom in the bridegroom’s friend, the Head in the members, the Shepherd in the sheep, the Christ in every Christian! Thus may we rise upon the wings of hallowed fellowship with holy ones to yet more hallowed fellowship with the Holy One of Israel.

Thus have we meditated upon two things: we have noted the appointed residence and the recorded converse. We know what we are talking about.

III. Now comes the pith of the text: INVITED FELLOWSHIP- “The companions hear thy voice: cause me to hear it.” It is beautiful to hear the Beloved say in effect, “I am going away from you, and you see me no more; but I shall see you: do not forget me. Though you will not hear my voice with your bodily ears, I shall hear your voices: therefore speak to me.

Unseen I shall feed among the lilies; unperceived I shall walk the garden in the cool of the day: when you are talking to others do not forget me.

Sometimes turns aside, and when you have shut to the door, and no eye can see, nor ear can hear, then let me hear thy voice: it has music in it to my heart, for I died to give you life. Let me hear the voice of your prayer, and praise, and love.”

Now, I note concerning this invitation, first of all, that it is very loving and condescending to us that the Lord should wish to hear our voice. I do not wonder that some of you love to hear my voice, because the Holy Spirit has blessed it to your conversion: but what good has Jesus ever derived from any of us? Is it not marvelous that he, the infinitely blessed, should want to hear our voices when all that he hath heard from us has been begging, sighing, and a few poor broken hymns? You do not want to hear a beggar’s voice, do you? I expect if the man you have helped a score of times should be to-morrow morning at your door, you would say, “Dear, dear; there is that man again.” Might not the Well-beloved say the same of you? “There she is again: come on the same errand. Come to confess some new faults, or to ask fresh favors.” But instead of being tired of us our Lord says, “Let me hear thy voice.” O loving Bridegroom! Must he not love us very truly to ask us to speak with him? See, he asks as though he begged it of us as a favor, “Let me hear thy voice. Thy companions hearken: let me take a share in their fellowship: they find thy voice pleasant, let it be a pleasure also to me. Come, do not deny me, thy heart’s best beloved! Do not be silent unto me! Come, speak to me with thine own sweet mouth.” It is condescending and gracious, and yet how natural it is! How like to Christ! Love ever seeks the company of that which it loves. What would a husband say if his wife were seen to be chatty and cheerful to everybody else, but never spoke to him? I cannot suppose such a case it would make too sorrowful a household. I should pity the poor, broken-hearted man who should be forced to say, “My beloved, others hear thy voice, and admire it; wilt thou not speak to me, thy husband?” O believer, will you let the Lord Jesus, as it were with tears in his eyes, say to you, “You talk to everybody but to me: you lay yourself out to please everybody but me: you are a charming companion to everybody but to me”? Oh, our Beloved, how ill have we treated thee! how much have we slighted thee! In looking back, I fear there are many of us who must feel as if this gentle word of the Lord had also a sharp side to it. I do remember my faults this day. The text goes like a dagger to my soul, for I have spoken all day long to others, and have had scarce a word for him whom my soul loveth. Let us mend our converse, and henceforth show our Lord a truer love.

We may truly add, that this invitation to fellowship is a blessed and profitable request. We shall find it so if we carry it out, especially those of us who are called by God to use oar voices for him among the crowds of our companions. I address some brothers and sisters here who are preachers and teachers. What a relief it is, when you have been letting the companions hear your voice, to stop a bit and let Jesus hear it! What a rest to leave the congregation for the closet, to get away from where they criticize you to one who delights in you. What a relief, I say. And what a help to our hearts! Jesus gives us sweet returns if we commune with him, and such as speakers greatly need. The apostles said that they would give themselves to the word of God and to prayer. Yes, we must put those two things together. We shall never totally handle the word of God without prayer. When we pray we are taught how to speak the word to others.

Salvation and supplication are a blessed pair. Put the two together, so that, when you speak to others about salvation, you do it after having baptized your own soul into supplication. “The companions hear thy voice: cause me to hear it: before thou speakest with them speak to me: whilst thou art still speaking with them still speak with me; and when thy speaking to men is done, return unto thy rest and again speak with me.”

This invitation is a many-sided one; for when the bridegroom says, “Cause me to hear it,” he means that she should speak to him in all sorts of ways.

Frequently we should be heard in praise. If thou hast been praising the Lord in the audience of others, turn aside and praise him to his face. Sing thy song to thy Beloved himself. Get into a quiet place and sing where only he can hear. I wish we had more of that kind of music, which does not care for other audience than God. Oh, my God, may heart shall find thee, and every string shall have its attribute to sing, while my whole being shall extol thee, my Lord! The blessed Virgin had none with her but Elizabeth when she sang, “My soul doth magnify the Lord, and my spirit doth rejoice in God my Savior.” Oh, let the Lord hear your voice! Get up early to be alone with him. So let it be with all your complaints and petitions a let them be for Jesus only. Too often we fill our follow creature’s ear with the sad tale of all our care. Why not tell the Lord about it, and have done with it? We should employ our time far more profitably if instead of murmuring in the tent, we enquired in the Temple.

Speak with Jesus Christ, dear friends, in little broken sentences, by way of frequent exclamation. The best of Christian fellowship may be carried on in single syllables. When in the middle of business you can whisper, “My Lord and my God!” You can dart a glance upward, heave a sigh, or let fall a tear, and so will Jesus hear your voice! When nobody observes the motion of your lips you may be saying, “My Beloved, be near me now!” This is the kind of fellowship which your Savior asks of you: he says, “The companions hear thy voice: cause me to hear it. Be sure that when thou speakest with others thou dost also speak with me.

This is such a blessed invitation that I think, dear friends, we ought to avail ourselves of it at once. Come, what say you? The best Beloved asks us to speak with him, what shall we say at once? Think for an instant! What shall I say? Perhaps I have the start of you, because I have my word ready here it is:- “Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.” “Why,” say you, “that is what the church said in the last verse of the Song.” Exactly so, and that is what we may wisely say at this moment. We cannot improve upon it. “Come quickly; even so, come quickly, Lord Jesus.” Often and often, then, when you are about your business, say, “Come, Lord Jesus! Come quickly! “It is a sweet frame of mind to be in to be willing to invite Christ to come; and whenever you cannot do so let it be a warning to you that you are in dangerous waters. I can imagine a man in business calling himself a Christian about to engage in a doubtful transaction: how is he to discern the danger? Let him ask the Lord Jesus Christ to come while he is doing it.

“Oh dear no”; cries one, “I had rather he should not come until that matter had been finished and forgotten.” Then be you sure that you are moving in the wrong direction. Suppose you think of going to a certain place of amusement about which you have a question, it is easy to decide it thus:- When you take your seat your first thing should be to bow your head and ask for a blessing, and then say, “ Lord, here I sit waiting for thine appearing.” “Oh,” say you, “I should not want the Lord to come there.” Of course you would not. Then do not go where you could not wish your Lord to find you. My text may thus be a monitor to you, to keep you from the paths of the destroyer. Jesus says, “Let me hear thy voice,” and let thy voice utter these desires,- “Even so, come quickly; come, Lord Jesus!”

Alas, time reproves me; I must hasten on.

IV. I have a fourth head, which shall be very briefly handled. I find according to the Hebrew that the text has in it a REQUESTED TESTIMONY.

According to learned interpreters the Hebrew runs thus “cause to hear me.” Now, that may mean what I have said, “Cause me to hear;” but it may also mean, “Cause them to hear me.” Now hearken; you that are in Christ’s garden: make those who dwell in that garden with you to hear from you much about HIM. In the church everyone has a right to talk about the Head of the church. Some of our brethren in this Tabernacle kindly undertake to speak to individuals about their souls, and now and then they receive very sharp rebuffs. What right has he to put such a question? How dare he intrude with personal remarks? What! Is the man poaching? No: these are the Lord’s preserves; and the Lord’s gamekeepers have a right to do as they are bidden by him. They are not poaching in this place, for they are on the Master’s own land. Anywhere inside these four walls you may speak to anybody about Christ, and no man may forbid you. Speak lovingly and tenderly and prudently; but certainly the law of the house is that here we may speak about the Lord of the house. There are some other things you may not talk about, but about the Lord Jesus you may speak as much as you will. In the garden, at any rate, if not in the wild wilderness, let the Rose of Sharon be sweetly spoken of Let his name be as ointment poured forth in all the church of God.

Again, you, according to the text, are one that can make people hear, so that “the companions hearken to thy voice;” then make them to hear of Jesus. You have the gift of speech: use it for Christ crucified. I always feel regret when a powerful speaker espouses any other cause but that of my Lord. Time was when I used to wish that Milton had been a preacher, and instead of writing a poem had proclaimed the gospel to the multitude. I know better now, for I perceive that God doth not use learning and eloquence so much as knowledge of Christ and plain speech; but still I am jealous of any man who can speak well that he should not give my Lord the use of his tongue. Well-trained tongues are rare things, and they should be all consecrated to Christ’s glory. If you can speak to the companions-make them hear about Christ: if you can speak well, make them to hear attractive words about Christ.

If you do not speak about Christ to strangers, do speak to your companions. They will hearken to you; therefore let them hearken to the word of the Lord. I have heard of men who called themselves Christians who yet never spoke to their children about their souls, never spoke to their servants nor to their workpeople about Jesus and his love. This is to murder souls. If tongues can bless and do not, then they in effect curse men by their silence. If you have a voice, make the name of Jesus to be sounded out all around you. Many are the voices that strike upon the ear: the world is full of din, even to distraction, yet the name which is above all other names is scarcely heard. I pray you, my brethren, you that are like silver bells, ring out that name o’er hill and dale. As with a clarion, trumpet forth the saving name of Jesus till the deaf hear the sound thereof. Whatever is left out of your testimony, be sure that Christ crucified is first and last in it.

Love Christ and live Christ; think of Christ and speak of Christ. When people go away from hearing you preach, may they have to say, “He kept to his subject: he knew nothing but Jesus.” It is ill when a man has to say of preachers, “They have taken away my Lord, and I know not where they have laid him.” Yet in certain sermons you meet with a little about everything except the one thing. They offer us what we do not need; but the need of the soul is not supplied. Oh, my brethren, cause Christ to be heard. Hammer on that anvil always: if you make no music but that of the harmonious blacksmith it will suffice. Ring it out with sturdy blows- “Jesus, Jesus, Jesus crucified.” Hammer away at that. “Now you are on the right string, man,” said the Duke of Argyle, when the preacher came to speak upon the Lord Jesus. It needed no duke to certify that. Harp on that string. Make Jesus to be as commonly known as now he is commonly unknown. So may God bless you as long as you dwell in these gardens, till the day break and the shadows flee away. Amen.

64. Come, My Beloved!  (SS 8:14)

NO. 2360

A SERMON INTENDED FOR READING ON LORD’S DAY, MAY 13TH 1984,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

ON LORD’S-DAY EVENING, MARCH 4TH, 1888.

“Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountain of spices.” — Song of Solomon 8:14.

THE SONG OF SONGS describes the love of Jesus Christ to his people, and it ends with an intense desire on the part of the Church that the Lord Jesus should come back to her. The last word of the lover to the beloved one is, “Speed thy return; make haste and come back.” Is it not somewhat singular that, as the last verse of the Book of love has this note in it, so the last verses of the whole Book of God, which I may also call the Book of love, have that same thought in them? At the twentieth verse of the last chapter of the Revelation, we read, “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.” The Song of love and the Book of love and in almost the selfsame way, with a strong desire for Christ’s speedy return.

Are your hearts, dear friends, in tune with that desire? They ought to be, yet have not some of you almost forgotten that Jesus is to come a second time? Refresh your memories. Others of you, who know that he will come, have you not thought of it as a doctrine that might be laid by on the shelf? Have you not been without any desire for his glorious appearing? Is this right? That Song of Solomon is the central Book of the Bible; it is the innermost shrine of divine revelation, the holy of holies of Scripture; and if you are living in communion with God, you will love that Book, you will catch its spirit, and you will be inclined to cry with the spouse, “Make haste, my beloved.” If you have no longings for Christ’s appearance, no desires for his speedy return, surely your heart is sick, and your love is faint. I fear that you are getting into a lukewarm state. I believe that our relationship to the Second Advent of Christ may be used as a thermometer with which to tell the degree of our spiritual heat. If we have strong desires, longing desires, burning desires, for the coming of the Lord, we may hope that it is well with us; but if we have no such desires, I think, at best, we must be somewhat careless; perhaps, to take the worst view of our case, we are sadly declining in grace.

I. Well now, to come to our text; I want you to notice, first, WHAT THE CHURCH HERE CALLS HER LORD: “Make haste, my beloved.”

I will have only a few words upon this point. I am hardly going to preach to-night, but just to talk familiarly to you, and I want you to let your hearts talk. Observe, the spouse first calls her Lord, “Beloved,” and secondly, “My Beloved.”

Christ is our “Beloved.“ This is a word of affection; and our Lord Jesus Christ is the object of affection to us. If you read the Bible, especially if you read the New Testament, and study the life of Christ, and yet you only admire it, and say to yourself, “Jesus Christ was a wonderful being,” you do not know him yet; you have but a very indistinct idea of him. If, after reading that life, you sit down, and dissect it, and say to yourself, coolly, calmly, deliberately, “So far as is practicable, I will try and imitate Christ,” you do not yet know him, you have not come near to the real Christ as yet.

If any man should say, “I am near the fire,” and yet he is not warm, I should question the truth of his words; and though he might say, “I can see the fire; I can tell you the appearance of the coals; I can describe the lambent flames that play about the stove,” yet if he were not warmed at all, I should still think that he was mistaken, or that there was some medium that interposed between him and the fire at which he said he was looking.

But when you really come to see Jesus, and to say, “I love him; my heart yearns toward” him; my delight is in him; he has won my love, and holds it in his own heart,” then you begin to know him. Brethren, true religion has many sides to it; true religion is practical, it is also contemplative; but it is not true religion at all if it is not full of love and affection. Jesus must reign in your heart, or else, though you may give him what place you like in your head, you have not truly received him. To Jesus, beyond all others, is applicable this title of the Beloved, for they who know him love him. Ay, if ever love had emphasis in it, it is the love which true believers give to Christ; and we do well when we sing, —

“I love thee because thou hast first loved me, And purchased my pardon on Calvary’s tree; I love thee for wearing the thorns on thy brow; If ever I loved thee, my Jesus, ‘tis now.

“I will love thee in life, I will love thee in death, And praise thee as long as thou lendest me breath; And say when the death-dew lies cold on my brow, If ever I loved thee, my Jesus, ‘tis now.”

We may also go beyond that point, as the hymn does, and say, —

“In mansions of glory and endless delight, I’ll ever adore thee in heaven so bright; I’ll sing with the glittering crown on my brow; If ever I loved thee, my Jesus, ‘tis now.”

Our love to Jesus begins with trust. We experience his goodness, and then we love him in return. “We love him because he first loved us.” They say that love is blind; I should think it is, from what I have seen of it in some people; but love to Christ might have ten thousand eyes, and yet be justified in loving him. The more you see him, the more you know him, the more you live with him, the more reason will you have for loving him.

There will never come a time in which you will have to question whether you were right to surrender your heart to him; but even throughout the eternal ages you shall, in the felicities of his blessed company, feel that you were, in fact, more than justified in calling him your Beloved.

That is the first part of the name the spouse gives to her Lord; no, not the first; the first part of the name is “my“, she calls him “my Beloved.”

Brethren, this signifies appropriation; so that the two words together mean affection and appropriation: “My Beloved.” If nobody else loves him, I do.

This is a distinguishing affection; and I love him because he belongs to me; he is mine, he has given himself to me; and I have chosen him because he first chose me; he is “my Beloved.” I am not ashamed to put him in front of all others; and when men say, “What is thy Beloved more than another beloved? “I can tell them that “My Beloved” is more than all the earthly beloveds put together. It is a delightful thing to get hold of Christ with both hands, as Thomas did when he said, “My Lord and my God.” There he held him with a double-handed grip, and would not let him go. It is sweet and saving even to come into contact with him, as the woman did who touched the fringe of his garment; but, oh, to take him up in your arms, to hold him with both hands, and say, “This Christ is mine; by a daring faith, warranted by the Word of God, I take this Christ to be mine, to have and to hold, for better or worse, and neither life nor death shall ever part me from him who is ‘my Beloved.’” Now, there is a sweet name for the Lord Jesus Christ. My dear hearers, can you speak of Jesus in that way, “My Beloved”? One who can, by the Spirit of God, say this, has uttered two words that have more eloquence in them than there is in all the orations of Demosthenes. He who cannot truly say this, though he may speak with the tongues of men and of angels, yet, since he hath not this charity, this divine love in his heart, it profiteth him nothing. Oh, that every one of you could say, “My Beloved! My Beloved!” Do you all really know what saving faith is? It is the appropriation to one’s own self of Christ in his true and proper character as God has revealed him. Canst thou make this appropriation? “Oh,” says one, “I am afraid I should be stealing salvation if I did!” Listen: so long as thou canst get Christ anyhow, thou mayest have him. There is never any stealing of that which is freely given. The difficulty is not about any rights that thou hast, for thou hast no rights whatever in this matter, but come and take what God gives to thee, though thou hast no claim to it. Soul, take Christ tonight, and if thou takest him, thou shalt never lose him. I was going to say, if thou dost even steal him, so long as thou dost but take him to thyself, he will never withdraw himself from thy grasp. It is written, “Him that cometh to me, I will in no wise cast out.” Some come properly, and Christ does not cast them out; but there are some who come improperly, they come, as it were, limping on a wooden leg, or perhaps only creeping or crawling. It does not matter how you come to Christ, as long as you really do come to him, he will never cast you out. Get to him anyhow you can; and if you once come to him, you may plead that blessed promise of his, “Him that cometh to me I will in no wise cast out.”

I have told you before that, some years ago, I felt a great depression of spirit; I knew whom I had believed; but, somehow, I could not get the comfort out of the truth I preached. I even began to wonder whether I was really saved; and, having a holiday, and being away from home, I went to the Wesleyan Chapel, and a local preacher occupied the pulpit that morning. While he preached a sermon full of the gospel, the tears flowed from my eyes, and I was in such a perfect delirium of joy on hearing the gospel, which I so seldom have an opportunity of doing, that I said, “Oh, yes, there is spiritual life within me, for the gospel can touch my heart, and stir my soul.” When I went to thank the good man for his sermon, he looked at me, and he could hardly believe his eyes. He said, “Are you not Mr. Spurgeon? “I replied, “Yes.” “Dear, dear,” said he, “why, that is your sermon that I preached this morning!” Yes, I knew it was, and that was one reason why I was so comforted by it, because I felt that I could take my own physic, and I said to myself, “There now, that which I have seen to have a certain effect upon others has had the same effect upon me.” I asked the preacher to my inn to dinner, and we rejoiced together to think that he should have been led to give the people one of my sermons so that I should be fed out of my own cupboard. I do know this, that, whatever I may be, there is nothing that moves me like the gospel of Christ. Do not many of you feel just as I do? II. Now I will lead you on to the second division of my subject. I have shown you what the Church calls her Lord; now, in the second place, I will tell you WHENCE SHE CALLS HIM: “Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.” What does that mean? She cries to him to come from the place where he now is, which she calls “the mountains of spices.”

Readers of Solomon’s Song know that there are four mountains spoken of in the Song. The first set of mountains is mentioned in the seventeenth verse of the second chapter of the Song, where we read of the mountains of division: “Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether,” or, the mountains of division, the divided crags, or the mountains that divide. Well now, beloved, this was Christ’s first coming. There were mountains of division; our sins and God’s justice, like great mountains, divided us. How could God’s love ever come to us, or how could we get to it? There were mountains of division; and, as we looked at them, we said, “They are impassable; nobody can ever climb those lofty crags, or scale those awful precipices, or cross those dread abysses. These mountains effectually separate a guilty soul from a holy God; and, my brethren, there was no way over those hills, till Jesus came like a roe or a young hart. Roes and harts can stand on crags where men’s heads turn giddy and they fall; and our Divine Master was able to stand where we could not. He came leaping over the mountains of our sins, and over the hills of divine justice, and he came even to us, and opened up a way over the mountains of Bether, the mountains of division, by which God comes to us and we come to God; and now, instead of division, there is a sacred union.

That was Christ’s first coming, over the mountains of division.

But there were other mountains beside those, which you read of a little further on in the Song; these were the mountains of the leopards, the dens of the lions. Turn to the fourth chapter, at the eighth verse: “Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.” When Christ came the first time, he met with fierce opposition, from sin, and death, and hell. These were the lions; these were the leopards; and our great Champion had to go hunting them, and they hunted him. You know how these grim lions met him, and how they tore him; they rent his hands, and his feet, and his side. Do you not remember how that great lion of the pit came leaping upon him, how he received him upon his breast, like a greater Samson, and though he fell in the death-struggle, he tore that lion asunder, as though he had been a kid, and cast him down? As for his other enemies, he could truly say, “O death, where is thy sting? O grave, where is thy victory? “Our Well-beloved came to us, over the mountains of the leopards and the dens of the lions, more than conqueror through the greatness of his love. Do you not see him as he comes from Edom, with dyed garments from Bozrah, travelling in the greatness of his strength, speaking in righteousness, mighty to save? In spite of all opposition, he finished the work of our redemption.

So Jesus came to us, over the mountains of separation, and over the mountains of the leopards.

But there is a third mountain mentioned in this wonderful poetical Book, and that is, the mountain of myrrh. In the sixth chapter at the second verse, it says, “My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.” It is called a garden, but in the sixth verse of the fourth chapter it is called a mountain: “Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.” You know the story well. After Jesus had come over the mountains of our sins, after he had killed the lions and the leopards that stood in our way, he gave up his soul into his Father’s hands, and loving friends took his body, and wrapped it in white linen, and Joseph of Arimathea and Nicodemus brought myrrh and aloes to preserve his blessed body, that matchless casket of a perfect soul; and, having wrapped him up, they laid him in a new tomb, which thus became the garden or mountain of myrrh. A bitter thing was that grave wherein he buried all our sin, that grave out of which he came victorious over death, that grave out of which he rose that he might justify his people. That was the mountain of myrrh to which Jesus went for a very brief season. Scarcely three days was he there; but I think I can hear his Church standing at the tomb, and saying, “Make haste, my beloved! Be thou like a roe, or a young hart, and come quickly from thy sleep with the dead in the mountains of myrrh.” It was but a short time that he was there, even as he said to his disciples, “A little while, and ye shall not see me; and again a little while, and ye shall see me.” Soon was that slumber over, and when he woke, as Samson carried away the gate of Gaza, so Christ arose, and took up the gates of death, posts and bar and all, and carried them away, and neither death nor hell can ever bring them back again. By the resurrection of Christ, the tomb is opened, never to be closed again.

The “mountain of myrrh” is the third that is mentioned in the Song; but our text refers to “the mountains of spices.“ I am not stretching this passage, or drawing a lesson where there is none; the mountains of spices are those places where Jesus dwells at this very moment at the right hand of God. It is from there that we now call him with the spouse when she said, “Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of Spices.

What are these spices? Are they not Christ’s infinite merits, which perfume heaven and earth? The foul corruption of our sins is not perceptible, because of the mountains of spices. One single sin would be vile enough to pollute a universe; what, then, were all our sing put together? Behold this wondrous sanitary power of divine grace; these mountains of spices more than nullify the foulness of our sins. Christ’s merit is perpetually before the eye of his Father, so that no longer does he perceive our sins.

What shall I say next of these mountains of spices? Are they not our Lord’s perpetual and prevailing prayers? He intercedes for the people before the throne of God. He is that great angel from whose swinging censer there goes up continually the incense of intercession. The prayers of saints are presented by him to his Father with all his own merit added to them. These are the mountains of spices, Christ’s infinite merits, and his ceaseless prayers, his undying supplications to the great Father on behalf of all his people.

In consequence of this, I think I may say that the praises of his glorified people, the sweet music of the harps of the redeemed, the everlasting symphonies of the spirits of just men made perfect, and cleansed by his atoning blood, — are not these as sweet spices before God? Yea, all heaven is perfumed with everything that is precious and acceptable, full of a sweet savor unto God, and a delightful fragrance to all his people. Now, this is where Jesus is now; not here in this foul, polluted world, but up yonder he rests in the mountains of spices; and the prayer of his Church continually is, “Come, my Beloved! Make haste, my Beloved! Be thou like to a roe or to a young hart upon the mountains of spices.”

III. That brings me to what is really the gist, the main point, the arrowhead of the text. We have noticed what the Church calls her Lord, and whence she calls him; now, thirdly, note HOW SHE CALLS HIM. She says, “Make haste, my Beloved, make haste.”

Why is it that all the Church of God, and each individual Christian in particular, should be found anxious for the speedy coming of our Lord Jesus Christ? I think, surely, that this is the result of true love. Does not love always wish to see the object on which its heart is fixed? When your dearest one parts from you for a while, do you not always wish for a speedy return? The parting is painful; it were bitter indeed if you did not expect to meet again. So you say, “Be no longer absent than you are forced to be. Come home as speedily as you can.” Where there is great love, there gets to be great longing; and that longing sometimes becomes so vehement as to be well-nigh impatient. May not the Church that mourns her absent Lord sigh and cry till he returns? Is not this the very language of intense love, “Make haste, my Beloved, and return to me”? If we love our Lord, we shall long for his appearing; be you sure of that, it is the natural result of ardent affection.

But, notwithstanding this, beloved, we sometimes need certain incentives to stir up our souls to cry for our Lord’s return. One reason that ought to make the believer long for Christ’s coming is that it will end this conflict.

Our lot is cast in a wretched time, when many things are said and done that grieve and vex God’s Holy Spirit, and all who are in sympathy with him.

Sometimes, it is false doctrine that is proclaimed; and if you preach the truth, they smite you on the mouth, and then you say to yourself, “Would God the Lord would come!” At other times, it is sheer blasphemy that is uttered, when men say, “The Lord delayeth his coming,” or when they talk as if he were not Lord, as if his gospel were no gospel, and his salvation were worn out. Then we say, “Make no tarrying, O our God! Come, Lord, and tarry not!” We grow almost impatient then for his coming.

And, dear friend, when you see the oppression of the poor, when you hear the cry of the needy, when you know that many of them are ground down to bitter poverty, and yet are struggling hard to earn a bare pittance, you say, “Lord, will this state of things always exist? Shall not these wrongs be righted? Oh, that he would come, who will judge the people righteously, and vindicate the cause of the poor and the oppressed!” Then we look even on the professing church, and we see how luke-warm it is, how honeycombed it is with heresy and worldliness, and how often the church that ought to honor Christ insults him, and he is wounded in the house of his friends. We say, “Will not this evil soon be at an end? Will not the conflict speedily be over? “Oh, how have I stood, in the midst of the battle, when the deadly shafts have flown about me on the right hand and on the left, and, wounded full sore, I have cried, “Will not the King himself soon come, and shall I not ere long hear the sound of those blessed feet, whose every step means victory, and whose presence is eternal life?” “Come, Lord! Make haste, my Beloved! Come to the rescue of thy weak and feeble servants; come, come, come, we beseech thee!” Put yourself into this great fight for the faith; and if you have to bear the brunt of the battle, you will soon be as eager as I am that Jesus should make haste, and come to your relief. You also will cry, “Make haste, my Beloved,” when you think what wonders he will work at his coming.

What will Christ do at his coming? He will raise the dead. Mine eyes shall see him in that day. “I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see God.” When Christ shall come the second time, and that blast, of which we sang just now, “the loudest and the last,” shall ring through earth and heaven, then shall the dead men arise. There are newlymade graves; the mourners’ tears are not yet wiped away. There are the graves of many who have gone home long ago, and we remember them, and we say, “Would God that Christ would come, and spoil death of those precious relics! Oh, that he would reanimate those bodies, and call together the dry bones, and bid them live!” Come, Lord! Come, Lord! make no tarrying, we beseech thee! And when he comes, beloved, remember that then shall be the time of the glory of his people: “Then shall the righteous shine forth as the sun in the kingdom of their Father.” Slander will be rolled away in the day when Christ cometh. The wicked shall awake to everlasting contempt, but the righteous to an everlasting justification. They shall be clear of every accusation in that day, and then shall they sit on the throne with their Lord.

They were with him in his humiliation; they shall be with him in his glory.

They, too, were despised and rejected of men, as he was; but in that day none shall dare to despise them, for every saint shall be seen to be a king, and a son of the King. Oh, the glory that awaits his people in the day of his coming!” It doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” Well may the child of God say, “Make haste, my Beloved!” Oh, for the sheathing of the sword, and the waving of the palm! Oh, for the drying of the tear, and the handling of the harp of gold! Oh, for the ending of the doubt and the trouble, and the beginning of the everlasting enjoyment and the eternal serenity at the right hand of the Ever-blessed One! Still, there is another reason why we say, “Make haste, my Beloved.” It is this. We desire to share in Christ’s glory; but our chief desire is that our Lord may be glorified. I do believe I shall have the support of every Christian heart when I say that we would a: thousand times rather that Christ were glorified than that we should be honored. Many years ago, after the Surrey Music Hall accident, I well-nigh lost my reason through distress of heart. I was broken down in spirit, and thought that, perhaps, I might never preach again. I was but a young man, and it was a great Borrow that crushed me into the dust through that terrible accident; but one passage of Scripture brought me recovery in a moment. I was alone, and as I was thinking, this text came to my mind, “Him hath God exalted with his right hand to be a Prince and a Savior,” and I said to myself, “Is that so? Is Jesus Christ exalted? Then I do not care if I die in a ditch. If Christ is exhalted to be a Prince and a Savior, that is enough for me.” I distinctly recollect remembering what is recorded of some of Napoleon’s soldiers, who were well-nigh cut to pieces, lying dying, bleeding, suffering, agonizing on the battle-field, but when the Emperor rode by, every man lifted himself up as best he could, some resting on the only arm that was left, just to look at him once more, and shout, “Vive l’Empereur!“ The Emperor had come along, he was all right, and that was enough for his faithful followers. I think that I felt just like that; whatever happened to me, it was true of Christ, “Him hath God exalted.” Never mind what becomes of the man, the king lives and reigns, Jesus Christ is glorified; and so long as that is the case, what matters it what becomes of us? I think I can say for you, as well as for myself, that, if there is anything in this world that will glorify Christ, you will make no hesitation about the bargain. If it will glorify Christ, you say, let it come. Though your name should be cast out as evil, and your body should be left unburied, to be gnawed of dogs, what matters it, so long as he who loved us, and gave himself for us, should ride on conquering and to conquer in the midst of the sons of men? To every loyal soldier of king Jesus, this is the best thought in connection with his Second Advent, that when he comes, it will be to be admired in his saints, and to be glorified in all them that believe. Then shall there be universal acclamations to him, and his enemies shall hide their heads in shame and dismay. Oh, what will they do then? What will they do in that day of his appearing? They also will live again, and what will they do in that day? Judas, where are you? Come here, man! Sell your Lord again for thirty pieces of silver! What does he say? Why, he flees, and wishes that he could again go out, and destroy himself; but that is impossible. Now Pilate, vacillating Pilate, wash your hands in water, and say, “I am innocent of the blood of this just person.” There is no water for him to wash his hands in, and he dare not again perform that wicked farce. And now, ye who cried, “Crucify him, crucify him,” lift up your voices again if you dare! Not a dog doth move his tongue; but hearken, they have found their tongues, and what do they say? They are imploring the hills to fall upon them, they are calling on the rocks to hide them. The King has not put his hand upon his sword, he has not sent forth his lightnings to scatter you; why flee ye so, ye cravens? Hear their bitter wail!” Oh, rocks and hills, hide us from the face, from the face, from the face of him that sitteth upon the throne!” It is the face of Jesus, which they were bidden to look upon, that they might live; but now, in another state, they dare not look upon that face of placid love which, in that day, shall be more stern than the frowning brow of vengeance itself. Yes, they flee, they flee; but you who have trusted Christ, you whom he hath saved, you will draw near to him, you will shout his praises, you will delight in him, it shall be your heaven to bless him for ever and ever. Oh, yes, great Master, “Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices” and all his saints, with one voice and heart, will say, “Amen.”

Oh, that you, who have never trusted him, would trust him now and if you trust him, you shall live with him for ever and ever. God grant it! Amen.

END OF CHARLES SPURGEON ON THE SONG OF SOLOMON

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·         7 Classics on HOLINESS

·         5 Classics on the HOLY SPIRIT

·         5 Classics on POWER

PREACHERS AND REVIVALISTS:

·         Charles Spurgeon: 40 sermons on Prayer

·         Charles Spurgeon: Lectures to My Students

·         The Life and Works of Andrew Murray (50-in-1)

·         The Works of G. Campbell Morgan, Vol 1 (25-in-1)

- The Works of D. L. Moody (18-in-1)

·         The Works of Charles Finney (15-in-1)

·         The Works of R. A. Torrey, Vol. 1 (10-in-1)

·         Amy Carmichael 8-in-1

·         Hudson Taylor 7-in-1

·         The George Muller Collection (5-in-1)

·         The Life and Works of William Booth (5-in-1)

·         The Works of Catherine Booth (7-in-1)

·         Biography of John Wesley Collection: 4-in-1

·         The Revival Writings of Jonathan Edwards (7-in-1)

·         The Azusa Street Papers

3.  Hudson Taylor (1893, Allegorical.  “UNION AND COMMUNION”)

OR

THOUGHTS ON THE

SONG OF SOLOMON

BY J. HUDSON TAYLOR, M.R.C.S.

FOREWORD BY REV. J. STUART HOLDEN, M.A.

THIRD EDITION

FOREWORD

THIS little book, whose design is to lead the devout Bible-student into the Green Pastures of the Good Shepherd, thence to the Banqueting House of the King, and thence to the service of the Vineyard, is one of the abiding legacies of Mr. Hudson Taylor to the Church. In the power of an evident unction from the Holy One, he has been enabled herein to unfold in simplest language the deep truth of the believer's personal union with The Lord, which under symbol and imagery is the subject of The Song of Songs. And in so doing he has ministered an unfailing guidance to one of the most commonly neglected and misunderstood of the Sacred Scriptures. For how many have said in bewilderment at the richness of language and profusion of figure which both conceal and reveal its meaning, "How can I understand except some man should guide me?" It is safe to say that these pages cannot fail to help and bless all such.

To those who knew him, Mr. Hudson Taylor's life was in the nature of emphasis upon the value of this small volume. For what he here expounds he also exemplified. If his words indicate the possibility and blessedness of union with Christ, his whole life declared it in actual experience. He lived as one who was "married to Another, even to Him Who is raised from the dead"; and as the outcome of that union he brought forth "fruit unto God." What he was has given a meaning and confirmation to what he has here said, which cannot be exaggerated. It is inevitable that there are those who will read and reject as mystical and unpractical, that which is so directly concerned with the intimacies of fellowship with the unseen Lord. I would, however, venture to remind such that the writer of these pages founded the China Inland Mission! He translated his vision of the Beloved into life-long strenuous service, and so kept it undimmed through all the years of a life which has had hardly a parallel in these our days.

This is really the commendation of the following short chapters. They proclaim an Evangel which has been distilled from experience, and form at least a track through this fenced portion of God's Word, which will lead many an one who treads it into the joys of Emmanuel's land.

J. STUART HOLDEN.

ST. PAUL'S,

PORTMAN SQUARE, LONDON, W.

June 1, 1914.

Introductory: The Song of Solomon

THE great purpose towards which all the dispensational dealings of GOD are tending, is revealed to us in the fifteenth chapter of the First Epistle of Paul to the Corinthians: "That GOD may be all in all." With this agrees the teaching of our LORD in John xvii. 3: "And this is (the object of) life eternal, that they might know Thee the only true GOD, and JESUS CHRIST, whom Thou hast sent." This being so, shall we not act wisely by keeping this object ever in view in our daily life and study of GOD'S holy Word?

All Scripture is given by inspiration of God and is profitable, and hence no part is, or can be, neglected without loss. Few portions of the Word will help the devout student more in the pursuit of this all-important "knowledge of GOD" than the too-much neglected "Song of Solomon." Like other portions of the Word of GOD, this book has its difficulties. But so have all the works of GOD. Is not the fact that they surpass our unaided powers of comprehension and research a "sign-manual" of divinity? Can feeble man expect to grasp divine power, or to understand and interpret the works or the providences of the All-wise? And if not, is it surprising that His Word also needs superhuman wisdom for its interpretation? Thanks be to GOD, the illumination of the HOLY GHOST is promised to all who seek for it: what more can we desire?

Read without the key, this book is specially unintelligible, but that key is easily found in the express teachings of the New Testament. The Incarnate Word is the true key to the written Word; but even before the incarnation, the devout student of the Old Testament would find much help to the understanding of the sacred mysteries of this book in the prophetic writings; for there Israel was taught that her MAKER was her HUSBAND. John the Baptist, the last of the prophets, recognized the Bridegroom in the person of CHRIST, and said, "He that hath the bride is the Bridegroom: but the friend of the Bridegroom, which standeth and heareth Him, rejoiceth greatly because of the Bridegroom's voice: this my joy therefore is fulfilled." Paul, in the fifth chapter of the Epistle to the Ephesians, goes still further, and teaches that the union of CHRIST with His Church, and her subjection to Him, underlies the very relationship of marriage, and affords the pattern for every godly union.

In Solomon, the bridegroom king, as well as author of this poem, we have a type of our LORD, the true Prince of peace, in His coming reign. Then will be found not merely His bride, the Church, but also a willing people, His subjects, over whom He shall reign gloriously. Then distant potentates will bring their wealth, and will behold the glory of the enthroned KING, proving Him with hard questions, as once came the Queen of Sheba to King Solomon; and blessed will they be to whom this privilege is accorded. A brief glance will suffice them for a lifetime; but what shall be the royal dignity and blessedness of the risen and exalted bride! For ever with her LORD, for ever like her LORD, for ever conscious that His desire is toward her, she will share alike His heart and His throne. Can a study of the book which helps us to understand these mysteries of grace and love be other than most profitable?

It is interesting to notice the contrast between this book and that preceding it. The Book of Ecclesiastes teaches emphatically that "Vanity of vanities, all is vanity": and is thus the necessary introduction to the Song of Solomon, which shows how true blessing and satisfaction are to be possessed. In like manner our SAVIOUR'S teaching in the fourth of John points out in a word the powerlessness of earthly things to give lasting satisfaction, in striking contrast with the flow of blessing that results from the presence of the HOLY GHOST (whose work it is, not to reveal Himself but CHRIST as the Bridegroom of the soul); "Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst: but the water that I shall give him shall be in him a well of water springing up"--overflowing, on and on--"unto everlasting life."

We shall find it helpful to consider the book in six sections:--.

I. THE UNSATISFIED LIFE AND ITS REMEDY. Chap. i. 2-ii. 7.

II. COMMUNION BROKEN. RESTORATION. Chap. ii. 8-iii. 5.

III. UNBROKEN COMMUNION. Chap. iii. 6-v. 1.

IV. COMMUNION AGAIN BROKEN. RESTORATION. Chap. v. 2-vi. 10.

V. FRUITS OF RECOGNIZED UNION. Chap. vi. 11-viii. 4.

VI. UNRESTRAINED COMMUNION. Chap. viii. 5-14.

In each of these sections we shall find the speakers to be--the bride, the Bridegroom, and the daughters of Jerusalem; it is not usually difficult to ascertain the speaker, though in some of the verses different conclusions have been arrived at. The bride speaks of the Bridegroom as "her Beloved"; the Bridegroom speaks of her as "His love," while the address of the daughters of Jerusalem is more varied. In the first four sections they style her "the fairest among women," but in the fifth she is spoken of as "the Shulamite," or the King's bride, and also as the "Prince's daughter."

The student of this book will find great help in suitable Bible-marking. A horizontal line marking off the address of each speaker, with a double line to divide the sections, would be useful, as also perpendicular lines in the margin to indicate the speaker. We have ourselves ruled a single line to connect the verses which contain the utterances of the bride; a double line to indicate those of the Bridegroom, and a waved line to indicate the addresses of the daughters of Jerusalem.

It will be observed that the bride is the chief speaker in Sections I., II., and is much occupied with herself; but in Section III., where the communion is unbroken, she has little to say, and appears as the hearer; the daughters of Jerusalem give a long address, and the Bridegroom His longest. In that section for the first time He calls her His bride, and allures her to fellowship in service. In Section IV. the bride again is the chief speaker, but after her restoration the Bridegroom speaks at length, and "upbraideth not." In Section V., as we noticed, the bride is no longer called "the fairest among women," but claims herself to be, and is recognized as, the royal bride. In Section VI. the Bridegroom claims her from her very birth, and not merely from her espousals, as GOD in Ezekiel xvi. claimed Israel.

In the secret of His presence

How my soul delights to hide!

Oh, how precious are the lessons

Which I learn at JESUS' side:

Earthly cares can never vex me,

Neither trials lay me low;

For when Satan comes to vex me,

To the secret place I go!

THE SONG OF SOLOMON

THE TITLE

"The Song of Songs, which is Solomon's."

WELL may this book be called the Song of Songs! There is no song like it. Read aright, it brings a gladness to the heart which is as far beyond the joy of earthly things as heaven is higher than the earth. It has been well said that this is a song which grace alone can teach, and experience alone can learn. Our SAVIOUR, speaking of the union of the branch with the vine, adds, "These things have I spoken unto you, that My joy might remain in you, and that your joy might be full" (John xv. 11). And the beloved disciple, writing of Him who "was from the beginning," who "was with the FATHER, and was manifested unto us," in order that we might share the fellowship which He enjoyed, also says, "These things write we unto you, that your joy may be full." Union with CHRIST, and abiding in CHRIST, what do they not secure? Peace, perfect peace; rest, constant rest; answers to all our prayers; victory over all our foes; pure, holy living; ever-increasing fruitfulness. All, all of these are the glad outcome of abiding in CHRIST. To deepen this union, to make more constant this abiding, is the practical use of this precious Book.

Section 1: The Unsatisfied Life and its Remedy

Cant. i. 2-ii. 7

THERE is no difficulty in recognizing the bride as the speaker in verses 2-7. The words are not those of one dead in trespasses and sins, to whom the LORD is as a root out of a dry ground--without form and comeliness. The speaker has had her eyes opened to behold His beauty, and longs for a fuller enjoyment of His love.

Let Him kiss me with the kisses of His mouth:

For Thy love[1] is better than wine.

It is well that it should be so; it marks a distinct stage in the development of the life of grace in the soul. And this recorded experience gives, as it were, a Divine warrant for the desire for sensible manifestations of His presence--sensible communications of His love. It was not always so with her. Once she was contented in His absence--other society and other occupations sufficed her; but now it can never be so again. The world can never be to her what it once was; the betrothed bride has learnt to love her LORD, and no other society than His can satisfy her. His visits may be occasional and may be brief; but they are precious times of enjoyment. Their memory is cherished in the intervals, and their repetition longed for. There is no real satisfaction in His absence, and yet, alas! He is not always with her: He comes and goes. Now her joy in Him is a heaven below; but again she is longing, and longing in vain, for His presence. Like the ever-changing tide, her experience is an ebbing and flowing one; it may even be that unrest is the rule, satisfaction the exception. Is there no help for this? must it always continue so? Has He, can He have created these unquenchable longings only to tantalize them? Strange indeed it would be if this were the case. Yet are there not many of the LORD'S people whose habitual experience corresponds with hers? They know not the rest, the joy of abiding in CHRIST; and they know not how to attain to it, nor why it is not theirs. Are there not many who look back to the delightful times of their first espousals, who, so far from finding richer inheritance in CHRIST than they then had, are even conscious that they have lost their first love, and might express their experience in the sad lament:--

Where is the blessedness I knew

When first I saw the Lord?

Others, again, who may not have lost their first love, may yet be feeling that the occasional interruptions to communion are becoming more and more unbearable, as the world becomes less and He becomes more. His absence is an ever-increasing distress. "'Oh that I knew where I might find Him!' 'Let Him kiss me with the kisses of His mouth: for Thy love is better than wine.' Would that His love were strong and constant like mine, and that He never withdrew the light of His countenance!"

Poor mistaken one! There is a love far stronger than thine waiting, longing for satisfaction. The Bridegroom is waiting for thee all the time; the conditions that debar His approach are all of thine own making. Take the right place before Him, and He will be most ready, most glad, to "Satisfy thy deepest longings, to meet, supply thine every need." What should we think of a betrothed one whose conceit and self-will prevented not only the consummation of her own joy, but of his who had given her his heart? Though never at rest in his absence, she cannot trust him fully; and she does not care to give up her own name, her own rights and possessions, her own will to him who has become necessary for her happiness. She would fain claim him fully, without giving up herself fully to him; but it can never be: while she retains her own name, she can never claim his. She may not promise to love and honour if she will not also promise to obey: and till her love reaches that point of surrender she must remain an unsatisfied lover--she cannot, as a satisfied bride, find rest in the home of her husband. While she retains her own will, and the control of her own possessions, she must be content to live on her own resources; she cannot claim his.

Could there be a sadder proof of the extent and reality of the Fall than the deep-seated distrust of our loving LORD and MASTER which makes us hesitate to give ourselves entirely up to Him, which fears that He might require something beyond our powers, or call for something that we should find it hard to give or to do? The real secret of an unsatisfied life lies too often in an unsurrendered will. And yet how foolish, as well as how wrong, this is! Do we fancy that we are wiser than He? or that our love for ourselves is more tender and strong than His? or that we know ourselves better than He does? How our distrust must grieve and wound afresh the tender heart of Him who was for us the Man of Sorrows! What would be the feelings of an earthly bridegroom if he discovered that his bride-elect was dreading to marry him, lest, when he had the power, he should render her life insupportable? Yet how many of the LORD'S redeemed ones treat Him just so! No wonder they are neither happy nor satisfied!

But true love cannot be stationary; it must either decline or grow. Despite all the unworthy fears of our poor hearts, Divine love is destined to conquer. The bride exclaims:--

Thine ointments have a goodly fragrance;

Thy name is as ointment poured forth;

Therefore do the virgins love Thee.

There was no such ointment as that with which the High Priest was anointed: our Bridegroom is a Priest as well as a King. The trembling bride cannot wholly dismiss her fears; but the unrest and the longing become unbearable, and she determines to surrender all, and come what may to follow fully. She will yield her very self to Him, heart and hand, influence and possessions. Nothing can be so insupportable as His absence! If He lead to another Moriah, or even to a Calvary, she will follow Him.

Draw me: we will run after Thee!

But ah! what follows? A wondrously glad surprise. No Moriah, no Calvary; on the contrary, a KING! When the heart submits, then JESUS reigns. And when JESUS reigns, there is rest.

And where does He lead His bride?

The King hath brought me into His chambers.

Not first to the banqueting house--that will come in due season; but first to be alone with Himself.

How perfect! Could we be satisfied to meet a beloved one only in public? No; we want to take such an one aside--to have him all to ourselves. So with our MASTER: He takes His now fully consecrated bride aside, to taste and enjoy the sacred intimacies of His wondrous love. The Bridegroom of His Church longs for communion with His people more than they long for fellowship with Him, and often has to cry:--

Let Me see thy countenance, let Me hear thy voice;

For sweet is thy voice, and thy countenance is comely.

Are we not all too apt to seek Him rather because of our need than for His joy and pleasure? This should not be. We do not admire selfish children who only think of what they can get from their parents, and are unmindful of the pleasure that they may give or the service that they may render. But are not we in danger of forgetting that pleasing GOD means giving Him pleasure? Some of us look back to the time when the words "To please GOD" meant no more than not to sin against Him, not to grieve Him; but would the love of earthly parents be satisfied with the mere absence of disobedience? Or a bridegroom, if his bride only sought him for the supply of her own need?

A word about the morning watch may not be out of place here. There is no time so profitably spent as the early hour given to JESUS only. Do we give sufficient attention to this hour? If possible, it should be redeemed; nothing can make up for it. We must take time to be holy! One other thought. When we bring our questions to GOD, do we not sometimes either go on to offer some other petition, or leave the closet without waiting for replies? Does not this seem to show little expectation of an answer, and little desire for one? Should we like to be treated so? Quiet waiting before GOD would save from many a mistake and from many a sorrow.

We have found the bride making a glad discovery of a KING--her KING--and not a cross, as she expected; this is the first-fruit of her consecration.

We will be glad and rejoice in Thee,

We will make mention of Thy love more than of wine:

Rightly do they love Thee.

Another discovery not less important awaits her. She has seen the face of the KING, and as the rising sun reveals that which was hidden in the darkness, so His light has revealed her blackness to her. "Ah," she cries, "I am black";--"But comely," interjects the Bridegroom, with inimitable grace and tenderness. "Nay, 'black as the tents of Kedar,'" she continues. "Yet to Me," He responds, "thou art 'comely as the curtains of Solomon!'" Nothing humbles the soul like sacred and intimate communion with the LORD; yet there is a sweet joy in feeling that He knows all, and, notwithstanding, loves us still. Things once called "little negligences" are seen with new eyes in "the secret of His presence." There we see the mistake, the sin, of not keeping our own vineyard. This the bride confesses:--

Look not upon me, because I am swarthy,

Because the sun hath scorched me.

My mother's sons were incensed against me,

They made me keeper of the vineyards;

But mine own vineyard have I not kept.

Our attention is here drawn to a danger which is pre-eminently one of this day: the intense activity of our times may lead to zeal in service, to the neglect of personal communion; but such neglect will not only lessen the value of the service, but tend to incapacitate us for the highest service. If we are watchful over the souls of others, and neglect our own--if we are seeking to remove motes from our brother's eye, unmindful of the beam in our own, we shall often be disappointed with our powerlessness to help our brethren, while our MASTER will not be less disappointed in us. Let us never forget that what we are is more important than what we do; and that all fruit borne when not abiding in CHRIST must be fruit of the flesh, and not of the SPIRIT. The sin of neglected communion may be forgiven, and yet the effect remain permanently; as wounds when healed often leave a scar behind.

We now come to a very sweet evidence of the reality of the heart-union of the bride with her LORD. She is one with the GOOD SHEPHERD: her heart at once goes instinctively forth to the feeding of the flock; but she would tread in the footsteps of Him whom her soul loveth, and would neither labour alone, nor in other companionship than His own:--

Tell me, O Thou whom my soul loveth,

Where Thou feedest Thy flock, where Thou makest it to

rest at noon:

For why should I be as one that is veiled

Beside the flocks of Thy companions?

She will not mistake the society of His servants for that of their MASTER.

If thou know not, O thou fairest among women,

Go thy way forth by the footsteps of the flock,

And feed thy kids beside the shepherds' tents.

These are the words of the daughters of Jerusalem, and give a correct reply to her questionings. Let her show her love to her LORD by feeding His sheep, by caring for His lambs (see John xxi. 15-17), and she need not fear to miss His presence. While sharing with other under-shepherds in caring for His flock she will find the CHIEF SHEPHERD at her side, and enjoy the tokens of His approval. It will be service with JESUS as well as for JESUS.

But far sweeter than the reply of the daughters of Jerusalem is the voice of the Bridegroom, who now speaks Himself. It is the living fruit of her heart-oneness with Him that makes His love break forth in the joyful utterances of verses 9-11. For it is not only true that our love for our LORD will show itself in feeding His sheep, but that He who when on earth said, "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me," has His own heart-love stirred, and not infrequently specially reveals Himself to those who are ministering for Him.

The commendation of the bride in verse 9 is one of striking appropriateness and beauty:--

I have compared thee, O My love,

To a company of horses in Pharaoh's chariots.

It will be remembered that horses originally came out of Egypt, and that the pure breed still found in Arabia was during Solomon's reign brought by his merchants for all the kings of the East. Those selected for Pharaoh's own chariot would not only be of the purest blood and perfect in proportion and symmetry, but also perfect in training, docile and obedient; they would know no will but that of the charioteer, and the only object of their existence would be to carry the king whithersoever he would go. So should it be with the Church of CHRIST; one body with many members, indwelt and guided by one SPIRIT; holding the HEAD, and knowing no will but His; her rapid and harmonious movement should cause His kingdom to progress throughout the world.

Many years ago a beloved friend, returning from the East by the overland route, made the journey from Suez to Cairo in the cumbrous diligence then in use. The passengers on landing took their places, about a dozen wild young horses were harnessed with ropes to the vehicle, the driver took his seat and cracked his whip, and the horses dashed off, some to the right, some to the left, and others forward, causing the coach to start with a bound, and as suddenly to stop, with the effect of first throwing those sitting in the front seat into the laps of those sitting behind, and then of reversing the operation. With the aid of sufficient Arabs running on each side to keep these wild animals progressing in the right direction the passengers were jerked and jolted, bruised and shaken, until, on reaching their destination, they were too wearied and sore to take the rest they so much needed.

Is not the Church of GOD to-day more like these untrained steeds than a company of horses in Pharaoh's chariot? And while self-will and disunion are apparent in the Church, can we wonder that the world still lieth in the wicked one, and that the great heathen nations are barely touched?

Changing His simile, the Bridegroom continues:--

Thy cheeks are comely with plaits of hair,

Thy neck with strings of jewels.

We will make thee plaits of gold

With studs of silver.

The bride is not only beautiful and useful to her LORD, she is also adorned, and it is His delight to add to her adornments. Nor are His gifts perishable flowers, or trinkets destitute of intrinsic value: the finest of the gold, the purest of the silver, and the most precious and lasting of the jewels are the gifts of the Royal Bridegroom to His spouse; and these, plaited amongst her own hair, increase His pleasure who has bestowed them.

In verses 12-14 the bride responds:--

While the King sat at His table

My spikenard sent forth its fragrance.

It is in His presence and through His grace that whatever of fragrance or beauty may be found in us comes forth. Of Him as its source, through Him as its instrument, and to Him as its end, is all that is gracious and divine. But HE HIMSELF is better far than all that His grace works in us.

My Beloved is unto me as a bundle of myrrh,

That lieth betwixt my breasts.

My Beloved is unto me as a cluster of henna-flowers

In the vineyards of En-gedi.

Well is it when our eyes are filled with His beauty and our hearts are occupied with Him. In the measure in which this is true of us we shall recognize the correlative truth that His great heart is occupied with us. Note the response of the Bridegroom:--

Behold, thou art fair, My love; behold, thou art fair;

Thine eyes are as dove's.

How can the Bridegroom truthfully use such words of one who recognizes herself as

Black as the tents of Kedar?

And still more strong are the Bridegroom's words in chap. iv. 7:--

Thou art all fair, My love;

And there is no spot in thee.

We shall find the solution of this difficulty in 2 Cor. iii. Moses in contemplation of the Divine glory became so transformed that the Israelites were not able to look on the glory of his countenance. "We all, with unveiled face [beholding and] reflecting as a mirror the glory of the LORD, are transformed into the same image from glory to glory [i.e. the brightness caught from His glory transforms us to glory], even as from the Lord the SPIRIT." Every mirror has two surfaces; the one is dull and unreflecting, and is all spots; but when the reflecting surface is turned fully towards us we see no spot, we see our own image. So while the bride is delighting in the beauty of the Bridegroom He beholds His own image in her; there is no spot in that: it is all fair. May we ever present this reflection to His gaze, and to the world in which we live for the very purpose of reflecting Him.

Note again His words:--

Thine eyes are as dove's,

or

Thou hast dove's eyes.

The hawk is a beautiful bird, and has beautiful eyes, quick and penetrating; but the Bridegroom desires not hawk's eyes in His bride. The tender eyes of the innocent dove are those which He admires. It was as a dove that the HOLY SPIRIT came upon Him at His baptism, and the dove-like character is that which He seeks for in each of His people.

The reason why David was not permitted to build the Temple was a very significant one. His life was far from perfect; and his mistakes and sins have been faithfully recorded by the HOLY SPIRIT. They brought upon him GOD'S chastenings, yet it was not any of these that disqualified him from building the Temple, but rather his warlike spirit; and this though many of his battles, if not all, were for the establishment of GOD'S Kingdom and the fulfilment of His promises to Abraham, Isaac, and Jacob. Solomon, the Prince of Peace, alone could build the Temple. If we would be soul-winners and build up the Church, which is His Temple, let us note this: not by discussion nor by argument, but by lifting up CHRIST shall we draw men unto Him.

We now come to the reply of the bride. He has called her fair; wisely and well does she reply:--

Behold Thou art fair, my Beloved, yea, pleasant:

Also our couch is green.

The beams of our house are cedars,

And our rafters are firs.

I am (but) a rose of Sharon,

A lily of the valleys.

The last words are often quoted as though they were the utterance of the Bridegroom, but we believe erroneously. The bride says in effect, Thou callest me fair and pleasant, the fairness and pleasantness are Thine; I am but a wild flower, a lowly, scentless rose of Sharon (i.e. the autumn crocus), or a lily of the valley.

To this the Bridegroom responds: "Be it so; but if a wild flower, yet

As a lily among thorns,

So is My love among the daughters.

Again the bride replies:--

As the apple-tree (the citron) among the trees of the wood,

So is my Beloved among the sons.

I sat down under His shadow with great delight,

And His fruit was sweet to my taste.

The citron is a beautiful evergreen, affording delightful shade as well as refreshing fruit. A humble wild flower herself, she recognizes her Bridegroom as a noble tree, alike ornamental and fruitful. Shade from the burning sun, refreshment and rest she finds in Him. What a contrast her present position and feelings to those with which this section commenced! He knew full well the cause of all her fears; her distrust sprang from her ignorance of Himself, so He took her aside, and in the sweet intimacies of mutual love her fears and distrust have vanished, like the mists of the morning before the rising sun.

But now that she has learned to know Him, she has a further experience of His love. He is not ashamed to acknowledge her publicly.

He brought me to the banqueting house,

And His banner over me was love.

The house of wine is now as appropriate as the King's chambers were. Fearlessly and without shame she can sit at His side, His acknowledged spouse, the bride of His choice. Overwhelmed with His love she exclaims:--

Stay ye me with raisins, comfort me with apples:

For I am sick of love.

His left hand is under my head,

And His right hand doth embrace me.

Now she finds the blessedness of being possessed. No longer her own, heart-rest is alike her right and her enjoyment; and so the Bridegroom would have it.

I adjure you, O daughters of Jerusalem,

By the roes, and by the hinds of the field,

That ye stir not up nor awake My love,

Until she[2] please.

It is never by His will that our rest in Him is disturbed.

You may always be abiding,

If you will, at JESUS' side;

In the secret of His presence

You may every moment hide.

There is no change in His love; He is the same yesterday, to-day, and for ever. To us He promises, "I will never leave thee, never fail thee, nor forsake thee"; and His earnest exhortation and command is, "Abide in Me, and I in you."

Section 2: Communion Broken – Restoration

Cant. ii. 8-iii. 5

"Therefore we ought to give the more earnest heed

to the things that were heard, lest haply we drift

away from them."--Heb. ii. 1 (R.V.).

AT the close of the first section we left the bride satisfied and at rest in the arms of her Beloved, who had charged the daughters of Jerusalem not to stir up nor awaken His love until she please. We might well suppose that a union so complete, a satisfaction so full, would never be interrupted by failure on the part of the happy bride. But, alas, the experience of most of us shows how easily communion with CHRIST may be broken, and how needful are the exhortations of our LORD to those who are indeed branches of the true Vine, and cleansed by the Word which He has spoken, to abide in Him. The failure is never on His side. "Lo, I am with you alway." But, alas, the bride often forgets the exhortation addressed to her in Ps. xlv.:--

Hearken, O daughter, and consider, and incline thine ear;

Forget also thine own people, and thy father's house;

So shall the KING greatly desire thy beauty:

For He is thy Lord; and worship thou Him.

In this section the bride has drifted back from her position of blessing into a state of worldliness. Perhaps the very restfulness of her new-found joy made her feel too secure: perhaps she thought that, so far as she was concerned, there was no need for the exhortation, "Little children, keep yourselves from idols." Or she may have thought that the love of the world was so thoroughly taken away that she might safely go back, and, by a little compromise on her part, she might win her friends to follow her LORD too. Perhaps she scarcely thought at all: glad that she was saved and free, she forgot that the current--the course of this world--was against her; and insensibly glided, drifted back to that position out of which she was called, unaware all the time of backsliding. It is not necessary, when the current is against us, to turn the boat's head down the stream in order to drift: or for a runner in a race to turn back in order to miss the prize.

Ah, how often the enemy succeeds, by one device or another, in tempting the believer away from that position of entire consecration to CHRIST in which alone the fulness of His power and of His love can be experienced. We say the fulness of His power and of His love; for he may not have ceased to love his LORD. In the passage before us the bride still loves Him truly, though not wholly; there is still a power in His Word which is not unfelt, though she no longer renders instant obedience. She little realizes how she is wronging her LORD, and how real is the wall of separation between them. To her, worldliness seems as but a little thing: she has not realized the solemn truth of many passages in the Word of GOD that speak in no measured terms of the folly, the danger, the sin of friendship with the world.

"Love not the world, neither the things that are in the world. If any man love the world, the love of the FATHER is not in him."

"Ye adulteresses, know ye not that the friendship of the world is enmity with GOD? Whosoever therefore would be a friend of the world maketh himself an enemy of GOD."

"Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness? And what concord hath CHRIST with Belial? or what portion hath a believer with an unbeliever? . . . Wherefore:--

Come ye out from among them, and be ye separate, saith

the LORD,

And touch no unclean thing;

And I will receive you,

And will be to you a FATHER,

And ye shall be to Me sons and daughters, saith the

LORD ALMIGHTY.

We have to take our choice: we cannot enjoy both the world and CHRIST.

The bride had not learned this: she would fain enjoy both, with no thought of their incompatibility. She observes with joy the approach of the Bridegroom.

The voice of my Beloved: Behold He cometh

Leaping upon the mountains, bounding over the hills.

My Beloved is like a gazelle or a young hart;

Behold He standeth behind our wall,

He looketh in at the windows,

He glanceth through the lattice.

The heart of the bride leaps on hearing the voice of her Beloved, as He comes in search of her. He has crossed the hills; He draws near to her; He stands behind the wall; He even looks in at the windows; with tender and touching words He woos her to come forth to Him. He utters no reproach, and His loving entreaties sink deep in her memory.

My Beloved spake, and said unto me,

Rise up, My love, My fair one, and come away.

For, lo, the winter is past,

The rain is over and gone;

The flowers appear on the earth;

The time of the singing of birds is come,

And the voice of the turtle is heard in our land;

The fig-tree ripeneth her green figs,

And the vines are in blossom,

They give forth their fragrance.

Arise, My love, My fair one, and come away.

All nature is responsive to the return of the summer, wilt thou, My bride, be irresponsive to My love?

Arise, My love, My fair one, and come away.

Can such pleading be in vain? Alas, it can, it was!

In yet more touching words the Bridegroom continues:--

O My dove, that art in the clefts of the rock, in the

covert of the steep place,

Let Me see thy countenance, let Me hear thy voice:

For sweet is thy voice, and thy countenance is comely.

Wonderful thought! that God should desire fellowship with us; and that He whose love once made Him the Man of Sorrows may now be made the Man of Joys by the loving devotion of human hearts.

But strong as is His love, and His desire for His bride, He can come no further. Where she now is He can never come. But surely she will go forth to Him. Has He not a claim upon her? She feels and enjoys His love, will she let His desire count for nothing? For, let us notice, it is not here the bride longing in vain for her LORD, but the Bridegroom who is seeking for her. Alas that He should seek in vain!

Take us the foxes, the little foxes, that spoil the

vineyards;

For our vineyards are in blossom,

He continues. The enemies may be small, but the mischief done great. A little spray of blossom, so tiny as to be scarcely perceived, is easily spoiled, but thereby the fruitfulness of a whole branch may be for ever destroyed. And how numerous the little foxes are! Little compromises with the world; disobedience to the still small voice in little things; little indulgences of the flesh to the neglect of duty; little strokes of policy; doing evil in little things that good may come; and the beauty and the fruitfulness of the vine are sacrificed!

We have a sad illustration of the deceitfulness of sin in the response of the bride. Instead of bounding forth to meet Him, she first comforts her own heart by the remembrance of His faithfulness, and of her union with Him:--

My Beloved is mine, and I am His:

He feedeth His flock among the lilies.

My position is one of security, I have no need to be concerned about it. He is mine, and I am His; and nought can alter that relationship. I can find Him now at any time, He feedeth His flock among the lilies. While the sun of prosperity shines upon me I may safely enjoy myself here without Him. Should trial and darkness come He will be sure not to fail me.

Until the day be cool, and the shadows flee away,

Turn, my Beloved, and be Thou like a gazelle or a

young hart

Upon the mountains of Bether.

Careless of His desire, she thus lightly dismisses Him, with the thought: A little later I may enjoy His love; and the grieved Bridegroom departs!

Poor foolish bride! she will soon find that the things that once satisfied her can satisfy no longer; and that it is easier to turn a deaf ear to His tender call than to recall or find her absent LORD.

The day became cool, and the shadows did flee away; but He returned not. Then in the solemn night she discovered her mistake: It was dark, and she was alone. Retiring to rest she still hoped for His return--the lesson that worldliness is an absolute bar to full communion still unlearned.

By night on my bed I sought Him whom my soul loveth:

I sought Him, but I found Him not!

She waits and wearies: His absence becomes insupportable:--

I said, I will rise now, and go about the city,

In the streets and in the broad ways,

I will seek Him whom my soul loveth:

I sought Him, but I found Him not!

How different her position from what it might have been! Instead of seeking Him alone, desolate and in the dark, she might have gone forth with Him in the sunshine, leaning upon His arm. She might have exchanged the partial view of her Beloved through the lattice, when she could no longer say "Nothing between," for the joy of His embrace, and His public confession of her as His chosen bride!

The watchmen that go about the city found me:

To whom I said, Saw ye Him whom my soul loveth?

It was but a little that I passed from them,

When I found Him whom my soul loveth.

She had already obeyed His command, "Arise, and come away." Fearless of reproach, she was seeking Him in the dark; and when she began to confess her LORD, she soon found Him and was restored to His favour:--

I held Him, and would not let Him go,

Until I had brought Him into my mother's house,

And into the chamber of her that conceived me.

Jerusalem above is the mother of us all. There it is that communion is enjoyed, not in worldly ways or self-willed indulgence.

Communion fully restored, the section closes, as did the first, with the loving charge of the Bridegroom that none should disturb His bride:--

I adjure you, O daughters of Jerusalem,

By the roes, and by the hinds of the field,

(By all that is loving and beautiful and constant),

That ye stir not up, nor awake My love,

Until she[3] please.

May we all, while living down here, in the world, but not of it, find our home in the heavenly places to which we have been raised, and in which we are seated together with CHRIST. Sent into the world to witness for our MASTER, may we ever be strangers there, ready to confess Him the true object of our soul's devotion.

How amiable are Thy tabernacles,

O LORD of hosts!

My soul longeth, yea even fainteth for the courts of

the LORD;

My heart and my flesh cry out unto the living GOD.

Blessed are they that dwell in Thy house:

They will be still praising Thee. . . .

A day in Thy courts is better than a thousand.

I had rather be a doorkeeper in the house of my GOD

Than to dwell in the tents of wickedness.

For the LORD GOD is a Sun and Shield:

The LORD will give grace and glory:

No good thing will He withhold from them that walk

uprightly.

O LORD of hosts,

Blessed is the man that trusteth in Thee!

Section 3: The Joy of Unbroken Communion

Cant. iii. 6-v. 1

O JESU, KING most wonderful,

Thou CONQUEROR renown'd,

Thou sweetness most ineffable,

In whom all joys are found!

Thee, JESU, may our voices bless;

Thee may we love alone;

And ever in our lives express

The image of Thine own.

WE have been mainly occupied in Sections I. and II. with the words and the experiences of the bride; in marked contrast to this, in this section our attention is first called to the Bridegroom, and then it is from Himself that we hear of the bride, as the object of His love, and the delight of His heart. The daughters of Jerusalem are the first speakers.

Who is this that cometh up out of the wilderness

like pillars of smoke,

Perfumed with myrrh and frankincense,

With all powders of the merchant?

They themselves give the reply:--

King Solomon made himself a car of state

Of the wood of Lebanon.

He made the pillars thereof of silver,

The bottom thereof of gold, the seat of it of purple,

The midst thereof being paved with love (love-gifts),

From the daughters of Jerusalem.

Behold, it is the litter of Solomon;

Threescore mighty men are about it,

Of the mighty men of Israel,

They all handle the sword, and are expert in war:

Every man hath his sword upon his thigh,

Because of fear in the night.

In these verses the bride is not mentioned; she is eclipsed in the grandeur and the state of her royal Bridegroom; nevertheless, she is both enjoying and sharing it. The very air is perfumed by the smoke of the incense that ascends pillar-like to the clouds; and all that safeguards the position of the Bridegroom Himself, and shows forth His dignity, safeguards also the accompanying bride, the sharer of His glory. The car of state in which they sit is built of fragrant cedar from Lebanon, and the finest of the gold and silver have been lavished in its construction. The fragrant wood typifies the beauty of sanctified humanity, while the gold reminds us of the divine glory of our LORD, and the silver of the purity and preciousness of His redeemed and peerless Church. The imperial purple with which it is lined tells us of the Gentiles--the daughter of Tyre has been there with her gift; while the love-gifts of the daughters of Jerusalem accord with the prophecy, "Even the rich among the people shall intreat thy favour."

These are the things that attract the attention of the daughters of Jerusalem, but the bride is occupied with the King Himself, and she exclaims:--

Go forth, O ye daughters of Zion, and behold King

Solomon,

With the crown wherewith His mother hath crowned

Him in the day of His espousals,

And in the day of the gladness of His heart.

The crowned KING is everything to her, and she would have Him to be so to the daughters of Zion likewise. She dwells with delight on the gladness of His heart in the day of His espousals, for now she is not occupied with Him for her own sake, but rejoices in His joy in finding in her His satisfaction. Do we sufficiently cultivate this unselfish desire to be all for JESUS, and to do all for His pleasure? Or are we conscious that we principally go to Him for our own sakes, or at best for the sake of our fellow-creatures? How much of prayer there is that begins and ends with the creature, forgetful of the privilege of giving joy to the Creator! Yet it is only when He sees in our unselfish love and devotion to Him the reflection of His own that His heart can feel full satisfaction, and pour itself forth in precious utterances of love such as those which we find in the following words:--

Behold, thou art fair, My love; behold, thou art fair;

Thine eyes are as dove's behind thy veil;

Thy hair is as a flock of goats,

That lie along the side of Mount Gilead;

Thy teeth are like a flock of ewes that are newly

shorn,

Which are come up from the washing.

Which are all of them in pairs,

And none is bereaved among them.

Thy lips are like a thread of scarlet,

And thy speech is comely, etc. (See verses 3-5.)

We have already found the explanation of the fairness of the bride in her reflecting like a mirror the beauty of the Bridegroom. Well may He with satisfaction describe her beauty while she is thus occupied with Himself! The lips that speak only of Him are like a thread of scarlet; the mouth or speech which has no word of self, or for self, is comely in His sight.

How sweet His words of appreciation and commendation were to the bride we can well imagine; but her joy was too deep for expression; she was silent in her love. She would not now think of sending Him away until the day be cool and the shadows flee away.

Still less does the Bridegroom think of finding His joy apart from His bride. He says:--

Until the day be cool, and the shadows flee away,

I will get Me to the mountain of myrrh,

And to the hill of frankincense.

Separation never comes from His side. He is always ready for communion with a prepared heart, and in this happy communion the bride becomes ever fairer, and more like to her LORD. She is being progressively changed into His image, from one degree of glory to another, through the wondrous working of the HOLY SPIRIT, until the Bridegroom can declare:--

Thou art all fair, My love;

And there is no spot on thee.

And now she is fit for service, and to it the Bridegroom woos her; she will not now misrepresent Him:--

Come with Me from Lebanon, My bride,

With Me from Lebanon;

Look from the top of Amana,

From the top of Senir and Hermon,

From the lions' dens,

From the mountains of the leopards.

"Come with Me." It is always so. If our SAVIOUR says, "Go ye therefore and disciple all nations," He precedes it by, "All power is given unto Me," and follows it by, "Lo, I am with you always." Or if, as here, He calls His bride to come, it is still "with Me," and it is in connection with this loving invitation that for the first time He changes the word "My love," for the still more endearing one, "My bride."

What are lions' dens when the Lion of the tribe of Judah is with us; or mountains of leopards, when He is at our side! "I will fear no evil, for Thou art with me." On the other hand, it is while thus facing dangers, and toiling with Him in service, that He says:--

Thou hast ravished My heart, My sister, My bride;

Thou hast ravished My heart with one look from thine eyes,

With one chain of thy neck.

Is it not wonderful how the heart of our Beloved can be thus ravished with the love of one who is prepared to accept His invitation, and go forth with Him seeking to rescue the perishing! The marginal reading of the Revised Version is very significant: "Thou hast ravished My heart," or "Thou hast given me courage." If the Bridegroom's heart may be encouraged by the fidelity and loving companionship of his bride, it is not surprising that we may cheer and encourage one another in our mutual service. St. Paul had a steep mountain of difficulty to climb when he was being led as a captive to Rome, not knowing the things that awaited him there; but when the brethren met him at the Appii Forum he thanked God and took courage. May we ever thus strengthen one another's hands in God!

But to resume. The Bridegroom cheers the toilsome ascents, and the steep pathways of danger, with sweet communications of His love:--

How fair is thy love, My sister, My bride!

How much better is thy love than wine!

And the smell of thine ointments than all manner of spices!

Thy lips, O My bride, drop as the honeycomb:

Honey and milk are under thy tongue;

And the smell of thy garments is like the smell of Lebanon.

A garden shut up is My sister, My bride;

A spring shut up, a fountain sealed.

Thy shoots are a paradise of pomegranates, with precious

fruits;

Henna with spikenard plants,

Spikenard and saffron,

Calamus and cinnamon, with all trees of frankincense;

Myrrh and aloes, with all the chief spices.

Thou art a fountain of gardens,

A well of living waters,

And flowing streams from Lebanon.

Engaged with the Bridegroom in seeking to rescue the perishing, the utterances of her lips are to Him as honey and the honeycomb; and figure is piled upon figure to express His satisfaction and joy. She is a garden full of precious fruits and delightful perfumes, but a garden enclosed; the fruit she bears may bring blessing to many, but the garden is for Himself alone; she is a fountain, but a spring shut up, a fountain sealed. And yet again she is a fountain of gardens, a well of living waters and flowing streams from Lebanon: she carries fertility and imparts refreshment wherever she goes; and yet it is all of Him and for Him.

The bride now speaks for the second time in this section. As her first utterance was of Him, so now her second is for Him; self is found in neither.

Awake, O north wind; and come, thou south;

Blow upon my garden, that the spices thereof may flow out.

Let my Beloved come into His garden,

And eat His precious fruits.

She is ready for any experience: the north wind and the south may blow upon her garden, if only the spices thereof may flow out to regale her LORD by their fragrance. He has called her His garden, a paradise of pomegranates and precious fruits; let Him come into it and eat His precious fruits.

To this the Bridegroom replies:--

I am come into My garden, My sister, My bride:

I have gathered My myrrh with My spice;

I have eaten My honeycomb with My honey;

I have drunk My wine with My milk.

Now, when she calls, He answers at once. When she is only for her LORD, He assures her that He finds all His satisfaction in her.

The section closes by the bride's invitation to His friends and hers, as well as to Himself:--

Eat, O friends;

Drink, yea, drink abundantly, O Beloved.

The consecration of all to our MASTER, far from lessening our power to impart, increases both our power and our joy in ministration. The five loaves and two fishes of the disciples, first given up to and blessed by the LORD, were abundant supply for the needy multitudes, and grew, in the act of distribution, into a store of which twelve hampers full of fragments remained when all were fully satisfied.

We have, then, in this beautiful section, as we have seen, a picture of unbroken communion and its delightful issues. May our lives correspond! First, one with the KING, then speaking of the KING; the joy of communion leading to fellowship in service, to a being all for JESUS, ready for any experience that will fit for further service, surrendering all to Him, and willing to minister all for Him. There is no room for love of the world here, for union with CHRIST has filled the heart; there is nothing for the gratification of the world, for all has been sealed and is kept for the MASTER'S use.

JESUS, my life is Thine!

And evermore shall be

Hidden in Thee.

For nothing can untwine

Thy life from mine.

Section 4: Communion Broken Again – Restoration

Cant. v. 2-vi. 10

THE fourth section commences with an address of the bride to the daughters of Jerusalem, in which she narrates her recent sad experience, and entreats their help in her trouble. The presence and comfort of her Bridegroom are again lost to her; not this time by relapse into worldliness, but by slothful self-indulgence.

We are not told of the steps that led to her failure; of how self again found place in her heart. Perhaps spiritual pride in the achievements which grace enabled her to accomplish was the cause; or, not improbably, a cherished satisfaction in the blessing she had received, instead of in the BLESSER Himself, may have led to the separation. She seems to have been largely unconscious of her declension; self-occupied and self-contented, she scarcely noticed His absence; she was resting, resting alone,--never asking where He had gone, or how He was employed. And more than this, the door of her chamber was not only closed, but barred; an evidence that His return was neither eagerly desired nor expected.

Yet her heart was not far from Him: there was a music in His voice that awakened echoes in her soul such as no other voice could have stirred. She was still "a garden shut up, a fountain sealed," so far as the world was concerned. The snare this time was the more dangerous and insidious because it was quite unsuspected. Let us look at her narrative:--

I was asleep, but my heart waked:

It is the voice of my Beloved that knocketh saying,

Open to Me, My sister, My love, My dove, My undefiled:

For My head is filled with dew,

My locks with the drops of the night.

How often the position of the Bridegroom is that of a knocking Suitor outside, as in His epistle to the Laodicean[4] Church: "Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me." It is sad that He should be outside a closed door--that He should need to knock; but still more sad that He should knock, and knock in vain at the door of any heart which has become His own. In this case it is not the position of the bride that is wrong; if it were, His word as before would be, "Arise, and come away"; whereas now His word is, "Open to Me, My sister, My love." It was her condition of self-satisfaction and love of ease that closed the door.

Very touching are His words: "Open to Me, My sister" (He is the first-born among many brethren), "My love" (the object of My heart's devotion), "My dove" (one who has been endued with many of the gifts and graces of the HOLY SPIRIT), "My undefiled" (washed, renewed, and cleansed for Me); and He urges her to open by reference to His own condition:--

My head is filled with dew,

My locks with the drops of the night.

Why is it that His head is filled with the dew? Because His heart is a shepherd-heart. There are those whom the FATHER has given to Him who are wandering on the dark mountains of sin: many, oh, how many, have never heard the SHEPHERD'S voice; many, too, who were once in the fold have wandered away--far away from its safe shelter. The heart that never can forget, the love that never can fail, must seek the wandering sheep until the lost one has been found: "My FATHER worketh hitherto, and I work." And will she, who so recently was at His side, who joyfully braved the dens of lions and the mountains of leopards, will she leave Him to seek alone the wandering and the lost?

Open to Me, My sister, My love, My dove, My undefiled:

For My head is filled with dew,

My locks with the drops of the night.

We do not know a more touching entreaty in the Word of GOD, and sad indeed is the reply of the bride:--

I have put off my coat; how shall I put it on?

I have washed my feet; how shall I defile them?

How sadly possible it is to take delight in conferences and conventions, to feast on all the good things that are brought before us, and yet to be unprepared to go out from them to self-denying efforts to rescue the perishing; to delight in the rest of faith while forgetful to fight the good fight of faith; to dwell upon the cleansing and the purity effected by faith, but to have little thought for the poor souls struggling in the mire of sin. If we can put off our coat when He would have us keep it on; if we can wash our feet while He is wandering alone upon the mountains, is there not sad want of fellowship with our LORD?

Meeting with no response from the tardy bride, her

Beloved put in His hand by the hole of the door,

And "her" heart was moved for Him.

But, alas, the door was not only latched, but barred; and His effort to secure an entrance was in vain.

I rose up to open to my Beloved;

And my hands dropped with myrrh,

And my fingers with liquid myrrh,

Upon the handles of the bolt.

I opened to my Beloved;

But my Beloved had withdrawn Himself, and was gone.

My soul had failed me when He spake.

When, all too late, the bride did arise, she seems to have been more concerned to anoint herself with the liquid myrrh than to speedily welcome her waiting LORD; more occupied with her own graces than with His desire. No words of welcome were uttered, though her heart failed within her; and the grieved One had withdrawn Himself before she was ready to receive Him. Again (as in the third chapter) she had to go forth alone to seek her LORD; and this time her experiences were much more painful than on the former occasion.

I sought Him, but I could not find Him;

I called Him, but He gave me no answer.

The watchmen that go about the city found me,

They smote me, they wounded me;

The keepers of the walls took away my mantle from me.

Her first relapse had been one of inexperience; if a second relapse had been brought about by inadvertence she should at least have been ready and prompt when summoned to obey. It is not a little thing to fall into the habit of being tardy in obedience, even in the case of a believer: in the case of the unbeliever the final issue of disobedience is inexpressibly awful:--

Turn you at My reproof:

Behold, I will pour out My SPIRIT unto you,

I will make known My words unto you.

Because I have called, and ye refused;

I have stretched out My hand, and no man regarded; . . .

I also will laugh in the day of your calamity. . . .

Then shall they call upon Me, but I will not answer;

They shall seek Me diligently, but they shall not find Me.

The backsliding of the bride, though painful, was not final; for it was followed by true repentance. She went forth into the darkness and sought Him; she called, but He responded not, and the watchmen finding her, both smote and wounded her. They appear to have appreciated the gravity of her declension more correctly than she had done. Believers may be blinded to their own inconsistencies; others, however, note them; and the higher the position with regard to our LORD the more surely will any failure be visited with reproach.

Wounded, dishonoured, unsuccessful in her search, and almost in despair, the bride turns to the daughters of Jerusalem; and recounting the story of her sorrows, adjures them to tell her Beloved that she is not unfaithful or unmindful of Him.

I adjure you, O daughters of Jerusalem, if ye find my

Beloved,

That ye tell Him, that I am sick of love.

The reply of the daughters of Jerusalem shows very clearly that the sorrow-stricken bride, wandering in the dark, is not recognized as the bride of the KING, though her personal beauty does not escape notice.

What is thy Beloved more than another beloved,

O thou fairest among women?

What is thy Beloved more than another beloved,

That thou dost so adjure us?

This question, implying that her Beloved was no more than any other, stirs her soul to its deepest depths; and, forgetting herself, she pours out from the fulness of her heart a soul-ravishing description of the glory and beauty of her LORD.

My Beloved is white and ruddy,

The chiefest among ten thousand.

(see verses 10-16, concluding with)

His mouth is most sweet: yea, He is altogether lovely.

This is my Beloved, and this is my Friend,

O daughters of Jerusalem.

It is interesting to compare the bride's description of the Bridegroom with the descriptions of "the Ancient of Days" in Dan. vii. 9, 10, and of our risen LORD in Rev. i. 13-16. The differences are very characteristic.

In Dan. vii. we see the Ancient of Days seated on the throne of judgment; His garment was white as snow, and the hair of His head like the pure wool; His throne and His wheels were as burning fire, and a fiery stream issued and came forth from before Him. The Son of Man was brought near before Him, and received from Him dominion, and glory, and an everlasting kingdom that shall not be destroyed. In Rev. i. we see the Son of Man Himself clothed with a garment down to the foot, and His head and His hair were white as wool, white as snow; but the bride sees her Bridegroom in all the vigour of youth, with locks "bushy, and black as a raven." The eyes of the risen SAVIOUR are described as "a flame of fire," but His bride sees them "like doves beside the water brooks." In Revelation "His voice is as the voice of many waters . . . and out of His mouth proceeded a sharp two-edged sword." To the bride, His lips are as lilies, dropping liquid myrrh, and His mouth most sweet. The countenance of the risen SAVIOUR was "as the sun shineth in his strength," and the effect of the vision on John--"when I saw Him, I fell at His feet as one dead"--was not unlike the effect of the vision given to Saul as he neared Damascus. But to His bride "His aspect is like Lebanon, excellent as the cedars." The LION of the tribe of Judah is to His own bride the KING of love; and, with full heart and beaming face, she so recounts His beauties that the daughters of Jerusalem are seized with strong desire to seek Him with her, that they also may behold His beauty.

Whither is thy Beloved gone,

O thou fairest among women?

Whither hath thy Beloved turned Him,

That we may seek Him with thee?

The bride replies:--

My Beloved is gone down to His garden, to the beds of spices,

To feed in the gardens, and to gather lilies.

I am my Beloved's, and my Beloved is mine:

He feedeth His flock among the lilies.

Forlorn and desolate as she might appear she still knows herself as the object of His affections, and claims Him as her own. This expression, "I am my Beloved's, and my Beloved is mine," is similar to that found in the second chapter, "My Beloved is mine, and I am His"; and yet with noteworthy difference. Then her first thought of CHRIST was of her claim upon Him: His claim upon her was secondary. Now she thinks first of His claim; and only afterwards mentions her own. We see a still further development of grace in chap. vii. 10, where the bride, losing sight of her claim altogether, says:--

I am my Beloved's,

And His desire is toward me.

No sooner has she uttered these words and acknowledged herself as His rightful possession--a claim which she had practically repudiated when she kept Him barred out--than her Bridegroom Himself appears; and with no upbraiding word, but in tenderest love, tells her how beautiful she is in His eyes, and speaks her praise to the daughters of Jerusalem.

To her He says:--

Thou art beautiful, O My love, as Tirzah,

[the beautiful city of Samaria,]

Comely as Jerusalem,

[the glorious city of the great KING,]

Terrible [or rather brilliant] as an army with banners.

Turn away thine eyes from Me,

For they have overcome Me. (See vv. 4-7.)

Then, turning to the daughters of Jerusalem, He exclaims:--

There are threescore queens, and fourscore concubines,

And maidens without number.

My dove, My perfect one, is but one;

She is the only one of her mother;

She is the choice one of her that bare her.

The daughters saw her, and called her blessed;

Yea, the queens and the concubines, and they praised her,

saying,

Who is she that looketh forth as the morning,

Fair as the moon,

Clear as the sun,

Brilliant as an army with banners?

Thus the section closes with communion fully restored; the bride reinstated and openly acknowledged by the Bridegroom as His own peerless companion and friend. The painful experience through which the bride has passed has been fraught with lasting good, and we have no further indication of interrupted communion, but in the remaining sections find only joy and fruitfulness.

Section 5: Fruits of Recognized Union

Cant. vi. 11-viii. 4

IN the second and fourth sections of this book we found the communion of the bride broken; in the former by backsliding into worldliness, and in the latter through slothful ease and self-satisfaction. The present section, like the third, is one of unbroken communion. It is opened by the words of the bride:--

I went down into the garden of nuts,

To see the green plants of the valley,

To see whether the vine budded,

And the pomegranates were in flower.

Or ever I was aware, my soul set me

Among the chariots of my willing people.

As in the commencement of Section III., the bride, in unbroken communion with her LORD, was present though unmentioned until she made her presence evident by her address to the daughters of Zion; so in this section the presence of the KING is unnoted until He Himself addresses His bride. But she is one with her LORD as she engages in His service! His promise, "Lo, I am with you alway," is ever fulfilled to her; and He has no more to woo her to arise and come away; to tell her that His "head is filled with dew," His "locks with the drops of the night"; or to urge her if she love Him to feed His sheep and care for His lambs. Herself His garden, she does not forget to tend it, nor keep the vineyards of others while her own is neglected. With Him as well as for Him, she goes to the garden of nuts. So thorough is the union between them that many commentators have felt difficulty in deciding whether the bride or the Bridegroom was the speaker, and really it is a point of little moment; for, as we have said, both were there, and of one mind; yet we believe we are right in attributing these words to the bride, as she is the one addressed by the daughters of Jerusalem, and the one who speaks to them in reply.

The bride and Bridegroom appear to have been discovered by their willing people while thus engaged in the happy fellowship of fruitful service, and the bride, or ever she was aware, found herself seated among the chariots of her people--her people as well as His.

The daughters of Jerusalem would fain call her back:--

Return, return, O Shulammite;

Return, return, that we may look upon thee.

There is no question now as to who she is, nor why her Beloved is more than another beloved; He is recognized as King Solomon, and to her is given the same name, only in its feminine form (Shulammite).

Some have seen in these words, "Return, return," an indication of the rapture of the Church; and explain some parts of the subsequent context, which appear inconsistent with this view, as resumptive rather than progressive. Interesting as is this thought, and well as it would explain the absence of reference to the KING in the preceding verses, we are not inclined to accept it; but look on the whole song as progressive, and its last words as being equivalent to the closing words of the Book of Revelation, "Surely I come quickly. Amen. Even so, come, LORD JESUS." We do not therefore look upon the departure of the bride from her garden as being other than temporary.

The bride replies to the daughters of Jerusalem:--

Why will ye look upon the Shulammite?

or, as in the Authorized Version,

What will ye see in the Shulamite?

In the presence of the KING, she cannot conceive why any attention should be paid to her. As Moses, coming down from the mount, was unconscious that his face shone with a divine glory, so was it here with the bride. But we may learn this very important lesson, that many who do not see the beauty of the LORD, will not fail to admire His reflected beauty in His bride. The eager look of the daughters of Jerusalem surprised the bride, and she says, You might be looking "upon the dance of Mahanaim"--the dance of two companies of Israel's fairest daughters--instead of upon one who has no claim for attention, save that she is the chosen, though unworthy, bride of the glorious KING.

The daughters of Jerusalem have no difficulty in replying to her question, and recognizing her as of royal birth--"O Prince's daughter"--as well as of queenly dignity, they describe in true and Oriental language the tenfold beauties of her person; from her feet to her head they see only beauty and perfection. What a contrast to her state by nature! Once "from the sole of the foot even unto the head" was "but wounds, and bruises, and festering sores"; now her feet are "shod with the preparation of the Gospel of peace," and the very hair of the head proclaims her a Nazarite indeed; "the KING" Himself "is held captive in the tresses thereof."

But One, more to her than the daughters of Jerusalem, responded to her unaffected question, "What will ye see in the Shulamite?" The Bridegroom Himself replies to it:--

How fair and how pleasant art thou,

O love, for delights!

He sees in her the beauties and the fruitfulness of the tall and upright palm, of the graceful and clinging vine, of the fragrant and evergreen citron. Grace has made her like the palm-tree, the emblem alike of uprightness and of fruitfulness. The fruit of the date-palm is more valued than bread by the Oriental traveller, so great is its sustaining power; and the fruit-bearing powers of the tree do not pass away; as age increases the fruit becomes more perfect as well as more abundant.

The righteous shall flourish like the palm-tree:

He shall grow like a cedar in Lebanon.

They that are planted in the house of the LORD

Shall flourish in the courts of our GOD.

They shall still bring forth fruit in old age;

They shall be full of sap and green.

But why are the righteous made so upright and flourishing?

To show that the LORD is upright;

He is my ROCK, and there is no unrighteousness in Him.

One with our LORD, it is ours to show forth His graces and virtues, to reflect His beauty, to be His faithful witnesses.

The palm is also the emblem of victory; it raises its beautiful crown towards the heavens, fearless of the heat of the sultry sun, or of the burning hot wind from the desert. From its beauty it was one of the ornaments of Solomon's, as it is to be of Ezekiel's temple. When our SAVIOUR was received at Jerusalem as the KING of Israel the people took branches of palm-trees and went forth to meet Him; and in the glorious day of His espousals, "a great multitude, which no man" can "number, of all nations, and kindreds, and people, and tongues," shall stand "before the throne and before the LAMB, clothed with white robes"; and with palms of victory in their hands shall ascribe their "salvation to our GOD which sitteth upon the throne, and unto the LAMB."

But if she resembles the palm she also resembles the vine. Much she needs the culture of the Husbandman, and well does she repay it. Abiding in CHRIST, the true source of fruitfulness, she brings forth clusters of grapes, luscious and refreshing, as well as sustaining, like the fruit of the palm--luscious and refreshing to Himself, the owner of the vineyard, as well as to the weary, thirsty world in which He has placed it.

The vine has its own suggestive lessons: it needs and seeks support; the sharp knife of the pruner often cuts away unsparingly its tender garlands, and mars its appearance, while increasing its fruitfulness. It has been beautifully written:--

The living Vine, CHRIST chose it for Himself:--

GOD gave to man for use and sustenance

Corn, wine, and oil, and each of these is good:

And CHRIST is Bread of life and Light of life.

But yet, He did not choose the summer corn,

That shoots up straight and free in one quick growth.

And has its day, is done, and springs no more;

Nor yet the olive, all whose boughs are spread

In the soft air, and never lose a leaf,

Flowering and fruitful in perpetual peace;

But only this, for Him and His is one,--

That everlasting, ever-quickening Vine,

That gives the heat and passion of the world,

Through its own life-blood, still renewed and shed.

The Vine from every living limb bleeds wine;

Is it the poorer for that spirit shed?

The drunkard and the wanton drink thereof;

Are they the richer for that gift's excess?

Measure thy life by loss instead of gain;

Not by the wine drunk, but the wine poured forth;

For love's strength standeth in love's sacrifice;

And whoso suffers most, hath most to give.

Yet one figure more is used by the Bridegroom: "The smell of thy breath [is] like apples," or rather citrons. In the first section the bride exclaims:--

As the citron-tree among the trees of the wood,

So is my Beloved among the sons.

I delighted and sat down under His shadow,

And His fruit was sweet to my taste.

Here we find the outcome of that communion. The citrons on which she had fed perfumed her breath, and imparted to her their delicious odour. The Bridegroom concludes his description:--

Thy mouth [is] like the best wine,

That goeth down smoothly--

For my Beloved--

interjects the bride,

Causing the lips of those that are asleep to move.

How wondrous the grace that has made the bride of CHRIST to be all this to her Beloved! Upright as the palm, victorious, and evermore fruitful as she grows heavenward; gentle and tender as the Vine, self-forgetful and self-sacrificing, not merely bearing fruit in spite of adversity, but bearing her richest fruits through it;--feasting on her Beloved, as she rests beneath His shade, and thereby partaking of His fragrance;--what has grace not done for her! And what must be her joy in finding, ever more fully, the satisfaction of the glorious Bridegroom in the lowly wild flower He has made His bride, and beautified with His own graces and virtues!

I am my Beloved's,

And His desire is toward me,

she gladly exclaims. Now it is none of self or for self, but all of Thee and for Thee. And if such be the sweet fruits of going down to the garden of nuts, and caring for His garden with Him, she will need no constraining to continue in this blessed service.

Come, my Beloved, let us go forth into the field;

Let us lodge in the villages.

She is not ashamed of her lowly origin, for she fears no shame: perfect love has cast out fear. The royal state of the King, with its pomp and grandeur, may be enjoyed by-and-by: now, more sweet with Him at her side to make the garden fruitful; to give to Him all manner of precious fruits, new and old, which she has laid up in store for Him; and best of all to satisfy Him with her own love. Not only is she contented with this fellowship of service, but she could fain wish that there were no honours and duties to claim His attention, and for the moment to lessen the joy of His presence.

Oh that Thou wert as my brother,

That sucked the breasts of my mother!

When I should find Thee without, I would kiss Thee;

Yea, and none would despise me.

Would that she could care for Him, and claim His whole attention, as a sister might care for a brother. She is deeply conscious that He has richly endowed her, and that she is as nothing compared with Him; but instead of proudly dwelling upon what she has done through Him, she would fain that it were possible for her to be the giver and Him the receiver. Far removed is this from the grudging thought, that must so grate upon the heart of our LORD, "I do not think that GOD requires this of me"; or, "Must I give up that, if I am to be a Christian?" True devotion will rather ask to be allowed to give, and will count as loss all which may not be given up for the LORD'S sake--"I count all things but loss, for the excellency of the knowledge of CHRIST JESUS my LORD."

This longing desire to be more to Him does not, however, blind her to the consciousness that she needs His guidance, and that He is her true, her only Instructor.

I would lead Thee, and bring Thee into my mother's

house,

That Thou mightest instruct me;

I would cause Thee to drink of spiced wine,

Of the juice of my pomegranate.

I would give Thee my best, and yet would myself seek all my rest and satisfaction in Thee.

His left hand should be under my head,

And His right hand should embrace me.

And thus the section closes. There is nothing sweeter to the Bridegroom or to the bride than this hallowed and unhindered communion; and again He adjures the daughters of Jerusalem, in slightly different form:--

Why should ye stir up, or why awake My love,

Until she[5] please?

Hallowed communion indeed! May we ever enjoy it; and abiding in CHRIST, we shall sing, in the familiar words of the well-known hymn--

Both Thine arms are clasped around me,

And my head is on Thy breast;

And my weary soul hath found Thee

Such a perfect, perfect rest!

Blessed JESUS,

Now I know that I am blest.

Section 6: Unrestrained Communion

Cant. viii. 5-14

WE have now reached the closing section of this book, which, as we have seen, is a poem describing the life of a believer on earth. Beginning in Section I. (Cant. i. 2-ii. 7) with the unsatisfied longings of an espoused one--longings which could only be met by her unreserved surrender to the Bridegroom of her soul--we find that when the surrender was made, instead of the cross she had so much feared she found a King, the KING of LOVE, who both satisfied her deepest longings, and found His own satisfaction in her.

The second section (Cant. ii. 8-iii. 5) showed failure on her part; she was lured back again into the world, and soon found that her Beloved could not follow her there; then with full purpose of heart going forth to seek Him, and confessing His name, her search was successful, and her communion was restored.

The third section (Cant. iii. 6-v. 1.) told of unbroken communion. Abiding in Christ, she was the sharer of His security and His glory. She draws the attention, however, of the daughters of Jerusalem from these outward things to her KING Himself. And, while she is thus occupied with Him, and would have others so occupied, she finds that her royal Bridegroom is delighting in her, and inviting her to fellowship of service, fearless of dens of lions and mountains of leopards.

The fourth section (Cant. v. 2-vi. 10), however, shows again failure; not as before through worldliness, but rather through spiritual pride and sloth. Restoration now was much more difficult; but again when she went forth diligently to seek her LORD, and so confessed Him as to lead others to long to find Him with her, He revealed Himself and the communion was restored, to be interrupted no more.

The fifth section (Cant. vi. 11-viii. 4), as we have seen, describes not only the mutual satisfaction and delight of the bride and Bridegroom in each other, but the recognition of her position and her beauty by the daughters of Jerusalem.

And now in the sixth section (Cant. viii. 5-14) we come to the closing scene of the book. In it the bride is seen leaning upon her Beloved, asking Him to bind her yet more firmly to Himself, and occupying herself in His vineyard, until He calls her away from earthly service. To this last section we shall now give our attention more particularly.

It opens, as did the third, by an inquiry or exclamation of the daughters of Jerusalem. There they asked, "Who is this that cometh out of the wilderness like pillars of smoke, etc.?" but then their attention was claimed by the pomp and state of the KING, not by His person, nor by that of His bride. Here they are attracted by the happy position of the bride in relation to her Beloved, and not by their surroundings.

Who is this that cometh up from the wilderness,

Leaning upon her Beloved?

It is through the bride that attention is drawn to the Bridegroom; their union and communion are now open and manifest. For the last time the wilderness is mentioned; but sweetly solaced by the presence of the Bridegroom, it is no wilderness to the bride. In all the trustfulness of confiding love she is seen leaning upon her Beloved. He is her strength, her joy, her pride, and her prize; while she is His peculiar treasure, the object of His tenderest care. All His resources of wisdom and might are hers; though journeying she is at rest, though in the wilderness she is satisfied, while leaning upon her Beloved.

Wonderful, however, as are the revelations of grace and love to the heart taught by the HOLY SPIRIT through the relationship of bride and Bridegroom, the CHRIST of GOD is more than Bridegroom to His people. He who when on earth was able to say, "Before Abraham was, I am," here claims His bride from her very birth, and not alone from her espousals. Before she knew Him, He knew her; and of this He reminds her in the words:--

I raised thee up under the citron-tree;

There thy mother brought thee forth.

He takes delight in her beauty, but that is not so much the cause as the effect of His love; for He took her up when she had no comeliness. The love that has made her what she is, and now takes delight in her, is not a fickle love, nor need she fear its change.

Gladly does the bride recognize this truth, that she is indeed His own, and she exclaims:

Set me as a seal upon Thine heart, as a seal upon

Thine arm;

For love is strong as death;

Jealousy (ardent love) is cruel (retentive) as the

grave;

The flashes thereof are flashes of fire,

A very flame of the LORD.

The High Priest bore the names of the twelve tribes upon his heart, each name being engraved as a seal in the costly and imperishable stone chosen by GOD, each seal or stone being set in the purest gold; he likewise bore the same names upon his shoulders, indicating that both the love and the strength of the High Priest were pledged on behalf of the tribes of Israel. The bride would be thus upborne by Him who is alike her Prophet, Priest, and King, for love is strong as death; and jealousy, or ardent love, retentive as the grave. Not that she doubts the constancy of her Beloved, but that she has learned, alas! the inconstancy of her own heart; and she would be bound to the heart and arm of her Beloved as with chains and settings of gold, ever the emblem of divinity. Thus the Psalmist prayed, "Bind the sacrifice with cords, even unto the horns of the altar."

It is comparatively easy to lay the sacrifice on the altar that sanctifies the gift, but it requires divine compulsion--the cords of love--to retain it there. So here the bride would be set and fixed on the heart and on the arm of Him who is henceforth to be her all in all, that she may evermore trust only in that love, be sustained only by that power.

Do we not all need to learn a lesson from this? and to pray to be kept from turning to Egypt for help, from trusting in horses and chariots, from putting confidence in princes, or in the son of man, rather than in the living GOD? How the Kings of Israel, who had won great triumphs by faith, sometimes turned aside to heathen nations in their later years! The LORD keep His people from this snare.

The bride continues: "The flashes of love are flashes of fire, a very flame of the LORD." It is worthy of note that this is the only occurrence of this word "LORD" in this book. But how could it be omitted here? For love is of GOD, and GOD is love.

To her request the Bridegroom replies with reassuring words:--

Many waters cannot quench love,

Neither can the floods drown it:

If a man would give all the substance of his house

for love,

It would utterly be contemned.

The love which grace has begotten in the heart of the bride is itself divine and persistent; many waters cannot quench it, nor the floods drown it. Suffering and pain, bereavement and loss may test its constancy, but they will not quench it. Its source is not human or natural; like the life, it is hidden with CHRIST in GOD. What "shall separate us from the love of CHRIST? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? . . . Nay, in all these things we are more than conquerors, through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creation [R.V. margin], shall be able to separate us from the love of GOD, which is in CHRIST JESUS our LORD." Our love to GOD is secured by GOD'S love to us. To the soul really rescued by grace, no bribe to forsake GOD'S love will be finally successful. "If a man would give all the substance of his house for love, it would utterly be contemned."

Freed from anxiety on her own account, the happy bride next asks guidance, and fellowship in service with her LORD, on behalf of those who have not yet reached her favoured position.

We have a little sister,

And she hath no breasts:

What shall we do for our sister

In the day when she shall be spoken for?

How beautifully her conscious union with the Bridegroom appears in her expressions. "We have a little sister," not I have, etc.; "what shall we do for our sister," etc.? She has now no private relationships nor interests; in all things she is one with Him. And we see a further development of grace in the very question. Towards the close of the last section she recognized the Bridegroom as her Instructor. She will not now make her own plans about her little sister, and ask His acquiescence in them; she will rather learn what his thoughts are, and have fellowship with Him in His plans.

How much anxiety and care the children of GOD would be spared if they learned to act in this way! Is it not too common to make the best plans that we can, and to carry them out as best we may, feeling all the while a great burden of responsibility, and earnestly asking the LORD to help us? Whereas if we always let Him be our Instructor in service, and left the responsibility with Him, our strength would not be exhausted with worry and anxiety, but would all be at His disposal, and accomplish His ends.

In the little sister, as yet immature, may we not see the elect of GOD, given to CHRIST in GOD'S purpose, but not yet brought into saving relation to Him? And perhaps also those babes in CHRIST who as yet need feeding with milk and not with meat, but who, with such care, will in due time become experienced believers, fitted for the service of the LORD? Then they will be spoken for, and called into that department of service for which He has prepared them.

The Bridegroom replies:--

If she be a wall,

We will build upon her battlements of silver;

And if she be a door,

We will inclose her with boards of cedar.

In this reply the Bridegroom sweetly recognizes His oneness with His bride, in the same way as she has shown her conscious oneness with Him. As she says, "What shall we do for our sister?" so He replies, "We will build . . . we will inclose," etc. He will not carry out His purposes of grace irrespective of His bride, but will work with and through her. What can be done for this sister, however, will depend upon what she becomes. If she be a wall, built upon the true foundation, strong and stable, she shall be adorned and beautified with battlements of silver; but if unstable and easily moved to and fro like a door, such treatment will be as impossible as unsuitable; she will need to be inclosed with boards of cedar, hedged in with restraints, for her own protection.

The bride rejoicingly responds, "I am a wall"; she knows the foundation on which she is built, there is no "if" in her case; she is conscious of having found favour in the eyes of her Beloved. Naphtali's blessing is hers: she is "satisfied with favour, and full with the blessing of the LORD."

But what is taught by the connection of this happy consciousness with the lines which follow?

Solomon had a vineyard at Baal-hamon;

He let out the vineyard unto keepers;

Every one for the fruit thereof was to bring a

thousand pieces of silver.

My vineyard, which is mine, is before me:

Thou, O Solomon, shalt have the thousand,

And those that keep the fruit thereof two hundred.

The connection is, we believe, one of great importance, teaching us that what she was (by grace) was more important than what she did; and that she did not work in order to earn favour, but being assured of favour, gave her love free scope to show itself in service. The bride knew her relationship to her LORD, and His love to her; and in her determination that He should have the thousand pieces of silver, her concern was that her vineyard should not produce less for her Solomon than His vineyard at Baal-hamon; her vineyard was herself, and she desired for her LORD much fruit. She would see, too, that the keepers of the vineyard, those who were her companions in its culture, and who ministered in word and doctrine, were well rewarded; she would not muzzle the ox that treadeth out the corn; a full tithe, nay a double tithe, was to be the portion of those who kept the fruit and laboured with her in the vineyard.

How long this happy service continues, and how soon it is to be terminated, we cannot tell; He who calls His servants to dwell in the gardens, and cultivate them for Him--as Adam of old was placed in the paradise of GOD--alone knows the limit of this service. Sooner or later the rest will come, the burden and heat of the last day will have been borne, the last conflict will be over, and the voice of the Bridegroom will be heard addressing His loved one:--

Thou that dwellest in the gardens,

The companions hearken to thy voice:

Cause Me to hear it.

Thy service among the companions is finished; thou hast fought the good fight, thou hast kept the faith, thou hast finished thy course; henceforth there is laid up for thee the crown of righteousness, and the Bridegroom Himself shall be thine exceeding great reward!

Well may the bride let Him hear her voice, and, springing forth in heart to meet Him, cry:--

Make haste, my Beloved,

And be Thou like to a roe or to a young hart

Upon the mountains of spices!

She no longer asks Him, as in the second section:--

Turn, my Beloved, and be Thou like a roe or a young

hart

Upon the mountains of Bether [separation].

She has never again wished Him to turn away from her, for there are no mountains of Bether to those who are abiding in CHRIST; now there are mountains of spices. He who inhabits the praises of Israel, which rise, like the incense of spices, from His people's hearts, is invited by His bride to make haste, to come quickly, and be like a roe or young hart upon the mountains of spices.

Very sweet is the presence of our LORD, as by His SPIRIT He dwells among His people, while they serve Him below; but here there are many thorns in every path, which call for watchful care; and it is meet that now we should suffer with our LORD, in order that we may hereafter be glorified together. The day, however, is soon coming in which He will bring us up out of the earthly gardens and associations to the palace of the great KING. There His people "shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the LAMB, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters; and GOD shall wipe away all tears from their eyes."

The SPIRIT and the bride say, Come! . . .

Surely I come quickly.

Amen; even so, come, LORD JESUS!

Appendix: The Daughters of Jerusalem

THE question is frequently asked, Who are represented by the daughters of Jerusalem?

They are clearly not the bride, yet they are not far removed from her. They know where the Bridegroom makes His flock to rest at noon; they are charged by the Bridegroom not to stir up nor awaken His love when she rests, abiding in Him; they draw attention to the Bridegroom as with dignity and pomp He comes up from the wilderness; their love-gifts adorn His chariot of state; they are appealed to by the bride for help in finding her Beloved, and, stirred by her impassioned description of His beauty, they desire to seek Him with her; they describe very fully the beauty of the bride, but, on the other hand, we never find them occupied with the person of the Bridegroom; He is not all in all to them; they mind outward and earthly things.

Do they not represent those who, if not actually saved, are very near it; or, if saved, are only half-saved? who are for the present more concerned about the things of this world than the things of GOD? To advance their own interests, to secure their own comfort, concerns them more than to be in all things pleasing to the LORD. They may form part of that great company spoken of in Rev. vii. 9-17, who come out of the great tribulation, but they will not form part of the 144,000, "the first-fruits unto GOD and to the LAMB" (Rev. xiv. 1-5). They have forgotten the warning of our LORD in Luke xxi. 34-36; and hence they are not "accounted worthy to escape all these things that shall come to pass, and to stand before the SON of Man." They have not, with Paul, counted "all things but loss for the excellency of the knowledge of CHRIST JESUS the Lord," and hence they do not "attain unto" that resurrection from among the dead, which Paul felt he might miss, but aimed to attain unto.

We wish to place on record our solemn conviction that not all who are Christians, or think themselves to be such, will attain to that resurrection of which St. Paul speaks in Phil. iii. 11, or will thus meet the LORD in the air. Unto those who by lives of consecration manifest that they are not of the world, but are looking for Him, "He will appear without sin unto salvation."

END OF UNION AND COMMUNION

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- The Works of D. L. Moody (18-in-1)

·         The Works of Charles Finney (15-in-1)

·         The Works of R. A. Torrey, Vol. 1 (10-in-1)

·         Amy Carmichael 8-in-1

·         Hudson Taylor 7-in-1

·         The George Muller Collection (5-in-1)

·         The Life and Works of William Booth (5-in-1)

·         The Works of Catherine Booth (7-in-1)

·         Biography of John Wesley Collection: 4-in-1

·         The Revival Writings of Jonathan Edwards (7-in-1)

·         The Azusa Street Papers

4.  James Durham (1723, Allegorical)

CLAVIS CANTICI: or, An Exposition of the Song of Solomon

By

The Reverend Mr. James Durham,

late minister of the Gospel at Glasgow

Col 3:16.  Let the Word of Christ dwell in you richly, in all Wisdom, teaching and admonishing one another in Psalms and Hymns and Spiritual Songs, singing with Grace in your Hearts to the Lord.

Eph 5:2.  And walk in Love, as Christ also has loved us…

1 Cor. 13:13.  And now abides Faith, Hope, Love, these three: but the greatest of these is Love.

EDINBURGH

1723

Clavis Cantici: or, a KEY of the SONG, Useful for opening up thereof.

THIS IS A PLACE of Scripture, the Exposition whereof, many in all Ages have shunned to adventure upon; and truly I have looked upon it of a long time, as not convenient to be treated upon before all Auditories, nor easy by many to be understood; especially because of the height of Spiritual Expressions, and Mysterious raps of Divine Love, and the sublime and excellent expressions of the Bridegroom therein contained, which would require much liveliness of frame, and acquaintance in experience with the things here spoken of, and nearness in walking with God, as being necessary for finding out the mind and meaning of the Spirit of God therein: Yet we are now brought by the help of his Grace, to essay the Interpretation of it, upon these following considerations,

First, Because it is acknowledged by all, not only to be authentick Scripture, but an excellent Piece thereof; and therefore is to be made use of by the Church, and not to lie hid, nor to be laid aside, as if the meaning thereof were not to be searched into, because it seems dark and obscure.

2. Because the Subject and Matter of it is so Divine, carrying along with it many various Cases, both of particular Souls, as also of the Church, both visible and invisible, with many excellent commendations of Christ the Bridegroom, which ought to be the Subject of his Friends Meditations, and cannot but be profitable, if he bless them; there being here Maps, almost for all Conditions.

3. Because the Stile and Composition is so Divine and Excellent, carrying Affections along with it, and captivating them in the very reading; so that few can read this Song, but they must fall in love with it, we would therefore see what is within it, if at least we may get a taste of that which doth so sweetly relish.

4. It seems the Holy Ghost, by putting it into such a mould, intended to commend it: and if it be true that all the Poetical pieces of Scripture, ought especially to be learned and taken notice of; so should this, it being so commended to us in that frame.

5. The Strain and Subject of it is so very Spiritual, that it necessitates the Students thereof, to aim at some nearness with God; and ordinarily it leaves some stamp upon their affections, which is not the least cause, nor the smallest encouragement to me in this undertaking.

We shall not stand to prove the Authority of it: It carries a Divine Stile in its Bosom; nor is there need to enquire who was the Penman of it, it being clear that Solomon, who was furnished with Wisdom & Understanding, as never a King before, or since was, is honoured to be the Amanuensis of the Holy Ghost, in putting this Song upon record. Whether after, or before his backsliding, it is not much to us; though it be most probable that it was after in the warmness of a Spirit sensible of this so great a deliverance: For here we may (as it were) see him making use of that experience of the vanity of all things he had found, coming to the fear of God as the conclusion of the whole matter; whereof this Song of Love is not a little evidence, and which looks like his own saying, Ecclesiastes 12.13.

The Means which are necessary for our more perspicuous handling, and your more profitable hearing, of this profound Scripture will be.

First, Some acquaintance with the whole Word of God, but mainly the Book of Psalms, and other Songs recorded in the Word; as also, with the Gospel, and such places as have the most likeness to it.

2. Acquaintance with the Cases of others, either by Reading, or mutual Fellowship; but most all, it is requisite, that one have some experimental knowledge of the way of God towards his own Heart: He who is so wise as to observe these things, even he shall understand this loving kindness of the Lord: Such kind of experience is one of the best Commentaries upon this Text.

3. Watchfulness over ourselves, keeping our Heart with all keeping; and studying a tender frame of Spirit, that we may have a Conscience always void of offence towards God: Looseness all the Week will not be a frame for the Canticles. It is not the simple being of Grace, but the lively operation and exercise thereof, which prompts and disposes either to speak to purpose, or to hear of this with profit; He would grow in grace who would grow in knowledge here: Neither have others ground to expect that this secret of the Lord shall be with them, or that they shall be of a quick understanding, who fear him not: One may have Grace, and not a lively frame for this, except Grace be acting, and in exercise.

4. Much conversing with the Bridegroom, especially by Prayer, that he who causes the dull to understand Doctrine, may manifest himself, and open our Eyes to behold these wondrous things, and that he may bless us in the knowledge of his Will in this we undertake, which so especially concerns him and us; for, this Scripture may be dark to these who speaks on it, if this be not, and a sealed Book to you who hear it, if these things be wanting, Whereas, if these be in us and abound, we shall neither be barren nor unfruitful in the knowledge of this piece of Sacred Scripture.

Now, that we may have more clear access to speak profitably of the matter of this Song, and that our way of opening and applying of it (which may possibly in some things be different from others) may be the better cleared. We shall, 1. Premise some Propositions concerning it. 2. Draw some Conclusions from these; both which we shall endeavour shortly to clear and confirm, as useful to be taken along in our proceeding.

The first Proposition then is this, This Song is a piece of Divine Scripture, and a most excellent part thereof (which we shall speak to more fully on the Title) and so of equal authority with other Scriptures (wherein Holy Men spoke, as they were inspired by the Holy Ghost) and tendeth to the edifying of the Church, and making of the Man of God perfect, even as they do. For,

First, This Song has ever been received into the Canon, and accounted (as they speak) for Canonick, as the rest of the Scriptures were. It was never questioned by the Jews (as Mercer. praefat. ad Cant. cleareth) but was still received by them, and transmitted to the Gentile Churches, who received the Scriptures of the Old Testament from them, who had the Oracles of God in keeping: And that the same has been universally received by Christians, may appear by the Records of the Councils, and Writings of the Fathers, where the Catalogue of the Books of the holy Scripture is sat down.

2. It carries the Authority of the Holy Ghost engraved upon it, as evidently as any piece of Scripture, not only as to its Matter, manner of Expressions, Divine Stile; but mostly in that Divine Power and Efficacy it has on Hearts and Spirits (especially of the more discerning, who best know Christ's Voice, as his Sheep) whereby it relishes so sweetly, and elevates them to such an holy ravishment, that it obtained the Testimony from all, that there is something Divine in it, and more that can be in Humane Writings, even though they cannot particularly tell the meaning of it; That holding true here, which one said of a Book which was something obscure, That which I understand (said he) is excellent; therefore I judge, that which I understand not to be so also, though it exceed my reach. And that it's Christ who speaks, and that it is the Language of the Holy Ghost, and can be applied to no other, is by a Divine Conviction extorted from the Reader, and Hearer of it; so that confessedly and deservedly, it bears this Title, A Song of Songs.

This Song must either be attributed to the Spirit, as the Chief Author of it, (though Solomon was the Penman) or we must say, it was not only Penned, but Indited merely by some Man (Solomon, or whoever he be) led by his own Spirit, or some other Spirit, without the Spirit of God: But none of these last can be said. What other Spirit can so speak of Christ and the Church? What other Song (even of the most Holy Men) can be compared to this? Was it ever equalled? Or can it be equalled? And if it cannot be the fruit of the Spirit of a mere Man (though in the most holy frame) then it must be inspired by the Spirit, in wonderful Wisdom, and a most Divine Stile, compacting the Mysteries of Communion with God in Christ, in this short Song: Wherefore we say, it is justly called, A Song of Songs, whereby it is preferred not only to all Humane Songs, but even to other Scriptural Songs, which were blasphemous to do were it not of a Divine rise and authority.

There are Two Objections which sometimes have been started by some; but they will not be of weight to infringe this Truth. The first is, That there is no Passage of this Song cited in the New Testament: But citation of Scriptures in the New Testament doth not give authority to them. They are cited as having authority, and not to get it; And therefore there are many Scriptures in the Old Testament which were never cited in the New: Although it may be said, there are many near resemblances (at least) in the New Testament, to divers Passages in this Song; as the often styling the Church a Vineyard, Mat. 20. and comparing the Churches Union with Christ to Marriage, Matth. 22., &c. That Christ stands at the Door and knocks, Rev. 3.20. taken (as it were) from Song 5.2. The Virgins falling on sleep, Mat. 25. The Efficacy of Grace, called drawing, John 6.44. taken from Chap. 1.4., &c. Christ in the Parables called a King, or the King (which by way of Eminency is applied to Him, Psal. 45.1,2.) Neither is the Second Objection of greater weight, to wit, That no proper Name of God is to be found in this Song: For, 1. It's so also in other Scriptures, as in the Book of Esther: The Scriptures authority doth not depend on naming the name of God, but on having his warrant and authority. 2. This Song being Allegorical and Figurative, it's not so meet nor consistent with its stile, to have God named under proper names, as in other Scriptures: Yet, 3. There are Titles and Descriptions here given to an excellent Person, which can agree to none other, but Christ, the Eternal Son of God; as the king, O thou whom my Soul loves, the chief of ten thousand, the Rose of Sharon, and the like, whereby His Eminency is singularly set out above all others in the World.

In sum, there are none of the Characters usually condescended on as necessary of evidencing the Authority of Holy Scripture, wanting here; this Song being a Divine Subject, received into the Canon, bearing a Divine Stamp, having much Majesty in its stile, agreeing with itself and other Scriptures fully; impartially speaking out the blots and adversities of the Bride, as well as her Beauty and Prosperity, and written by a Prophet and Penman of Holy Wit, to wit, Solomon.

The Second Proposition is, that this Song is not be taken properly or literally, that is, as the words do at first sound; but it is to be taken and understood Spiritually, Figuratively and Allegorically, as having some Spiritual meaning contained under these Figurative Expression, made use of throughout this Song: My meaning is, that when it speaks of a Marriage, Spouse, Sister, Beloved, Daughters of Jerusalem, &c., these Expressions are not to be understood properly of such, but as holding forth something of a Spiritual Nature under these.

I grant that it has a Literal meaning, But I say, that literal meaning is not immediate, and that which first looks out, as in Historical Scriptures, or others which are not figurative, but that which is spiritually, and especially meant by these Allegoric and Figurative Speeches, is the Literal meaning of this Song: So that its Literal Sense is mediate, representing the meaning, not immediately from the Words, but mediately from the Scope, that is, the Intention of the Spirit, which is couched under the Figures and Allegories, here made use of: For, a Literal Sense (as it is defined by Rivet out of the School-men) is that which flows from such a place of Scripture, as intended by the Spirit in the words, whether Properly or Figuratively used, and is to be gathered from the whole complex expression together, applied thereunto, as in the Exposition of Parables, Allegories, and Figurative Scriptures is clear; And it were as improper and absurd to deny a Figurative Sense (though Literal) to these, as it were to fix Figurative Expositions upon plain Scriptures, which are properly to be taken.

For there is a Two-fold Literal Sense of Scripture. 1. Proper and Immediate, as where it's said, Solomon married Pharaoh's Daughter. The Second is Figurative and Mediate, as when it is said, Matth 22.2. A certain King made a Marriage to his Son, &c. Both have a literal meaning. The first Immediate, fulfilled in Solomon: The second is Mediate, setting out God's calling Jews and Gentiles unto Fellowship with His Son; and so that Parable is to be understood in a Spiritual Sense. Now we say, this Song (if we would take up its true sense and meaning) is not to be understood the first way, Properly and Immediately, but the second way, Figuratively and Mediately, as holding forth some Spiritual thing under borrowed expressions, which will further appear from these things.

First, There can be no Edification in setting out Humane Love (among Parties properly understood) so largely and lively; and yet Edification must be the end of this Song, being a part of the Scripture; it must have therefore an higher meaning than the words at first will seem to bear.

2. There can be no Parties mentioned, beside Christ and his Bride, to whom this Song can agree; nor can any proper meaning thereof be assigned, which can make it applicable to these Parties: and therefore it cannot be understood Properly, but figuratively, and that not of any other, but of Christ and Believers: To Solomon it cannot agree in its Application, nor to his Queen, yea, to no Man, if it be taken in a Proper sense: For, 1. These Commendations given to the Bridegroom, Chap. 5 to the Bride, Chap. 4.6,7. If properly understood, would be monstrous, blasphemous, and ridiculous; such as to have Teeth like a Flock of Sheep, an Head like Carmel, &c. and so in many other things. 2. Some things are attributed to this Solomon, who is the Subject of this Song, that were not within Solomon's reach, as that, his presence at the Table, Chap 1.12. Makes her Spikenard to smell, which influence cannot proceed from one Man more than another, and Chap. 3.10. where it is said, He made a Chariot, and paved it with Love, which is no material thing, and so could be no Pavement in Solomon's Chariot. 3. That Solomon being the Penman of this Song, yet speaks of Solomon in the second Person, Thou, O Solomon, Chap 8.12. makes it appear that some other was designed than himself; and many such like expressions that fill up the matter of this Song (such as Spices, Gardens, &c.) cannot be understood properly of these very things themselves, but of some other thing veiled under them; And so also, when she is called Terrible as an Army with Banners, it cannot be understood of Solomon's Queen, and applying it to the Church, we cannot understand it of any carnal terror, which the external aspect of the Church doth beget in Beholders.

3. The Stile and Expressions will bear out more than any Humane Love, or any Humane Object, upon which Men set their love: We are sure, no such love would be proposed to Believers as a warranted pattern for their imitation, as if it would be commendable in them to be so much ravished and taken up, even with the most lovely Creature.

4. Many things here are inconsistent with Humane Love, and that Modesty that is required in it (as the Hebrews themselves, apud Mercer, observe) as to propose him to others, to excite them to Love him, others undertaking to follow after him, her speaking to him in her Sleep, Chap. 5.2. Running in the Night through the Streets, and slighting him at the Door; which by no means can admit a Proper, Literal, Immediate Sense, but must needs aim at something Figurative. Besides, what reason can there be to plead a Proper Sense here, more than in other Figurative Scriptures of the same sort, as of these that speak of the Soul's Union with Christ, under the Similitude of a Marriage, and particularly that of Psal. 45. which is (as it were) a compend of this Song, and is looked upon by all as Figurative?

If it be enquired in what Sense we call this Song figurative, whether as Typical, or Allegorical? The answering and clearing of this Question will further us in the Interpretation of this excellent Scripture. We shall therefore show, 1. How Allegorical properly so called, differs from Typical. And 2. Why we call this Song Allegorical, and not Typical.

Allegorical Scriptures, or Allegories (we take Allegory here as Divines do, who take it not as Grammarians, or Rhetorians, for a continued Discourse of many Figures together) properly and strictly taken (for sometimes Allegory may be taken largely, and so may comprehend whatever is Figurative, whether Typical, Tropological, Analogical, &c. As the Apostle takes it, Gal. 4. speaking of Abraham's two Sons, which is yet properly a Type) differs from Types, or Typical Scriptures, thus,

First, Types suppose still the verity of some History, as Jonah’s casting in the Sea, and being in the Fishes Belly Three Days and Three Nights, when it is applied to Christ in the New Testament, it supposes such a thing once to have been: Allegories again, have no such necessary supposition, but are as Parables proposed for some mystical end. Thus, while it's said, Matth. 22.2. A certain King made a Marriage, planted a Vineyard, &c. That place supposes it not necessary as to the being of the Allegory, that every such a thing was, it may be an Allegory without that; but a Type cannot be without reality in the thing, or fact, which is made a Type.

2. Types look only to Matters of Fact; and compare one Fact with another (as Christ's lying in the Grave for such a time, to that of Jonah, who did lie so long in the Whale's Belly) but Allegories take in Words, Sentences, Doctrines, both of Faith and Manners, as in the former Examples is clear.

3. Types compare Persons, and Facts under the Old Testament, with Persons and Facts under the New, and is made up of something that is present, prefiguring another to come: Allegories look especially to Matters at hand, and intend the putting of some hid Spiritual Sense upon Words, which at first they seem not to bear, whether the Allegory be only in the Old Testament, or only in the New, or in both, it looks to the Sense and Meaning, being so considered in its self, as the Words may best serve the Scope, and teach, or manifest the thing the Spirit intends, without any comparison between this, and that of the Old Testament and New: Yea, an Allegory may be in Precepts, as Muzzle not the Mouth of the Ox, and cut off your right hand, &c. which have an Allegoric Sense in them.

4. Types are only Historical, as such, and the Truth of Fact agreeing in the Antitype, make them up, it being clear in Scripture that such things are Types; for we must not forget Types without Scripture warrant: But Allegories are principally Doctrinal, and in their Scope intend not to clear, or compare Facts, but to hold forth and explain Doctrines, or by such Similitudes to make them the better understood, and to move and affect the more, or the more forcibly to convince, as Nathan made use of a Parable, when he was about to convince David, 2 Samuel 12.1,2, &c.

5. Types in the Old Testament respect only some things, Persons, and Events, as Christ, the Gospel, and its Spreadings, &c. and cannot be extended beyond these: But Allegories take in every thing, that belong either to Doctrine, or Instruction in Faith, or to practise for ordering one’s Life.

Hence we may see, that Allegories are much more Extensive and Comprehensive in their Meaning and Application, than Types, (which cannot be extended further than some one thing) and so are much more Doctrinal, and concern both the Faith and Manners of God's People much more, and may for that, more warrantably be applied, and made use of for these ends.

2. We say, that as this Song is not Typical, as being made up of two Histories, to wit, Solomon's Marriage, and Christ's, nor doth it in any way intend the comparing of these two together in the Events, as to their Facts, or Deeds: But it is Allegoric, nor respecting Solomon, or his Marriage, but aiming to set out Spiritual Mysteries in Figurative Expressions, in such a manner as may most effectuate that end, for enlightening the Judgement, and moving of the Affections, without any respect to that Story, or Fact of Solomon’s: For,

First, the strain and Series of it, is clearly Allegoric, as the reading and considering of it will clear. 2. There can be no History to which it can relate, unto which the things spoken in this Song can be properly applied, as is said. 3. Solomon's Marriage was at least Twenty Years before this Song was written; See on Song 7.4. concerning the Tower of Lebanon, and compare it with 1 Kings 7.1,2. and Chap. 6 ult. Therefore it cannot be thought so much as to be Penned on that occasion, as an Epitalamium which was to be Sung that Night on which he as Married, (and although occasion of penning of it were taken from that, yet would it not prove it Typical, and to respect that as its Type.) And 4. What more is this Allegory of a Marriage to be accounted Typical, than other places of Scripture, where this same manner of expression is used? 5. If it be partly Typical, how is this Type to be made up? For Christ's Love unto, and Marriage with His Church, is not only set out here as peculiar to the New Testament, but is applicable to Believers under the Old: There can therefore be here no comparing of Facts of the Old Testament, with any thing answering to them in the New. If it be said, Solomon's Marriage Typified Christ's Marrying of the Gentiles. I answer, beside that there is no Scripture for this conjecture (and it's hard to coin Types without Scripture Authority, otherwise we might make Solomon a Type in as many Wives, possibly, and in many other such things; also that of his Marrying Pharaoh's Daughter was against the Law, as well as this) it cannot be said that this Song sets out only Christ's Love to the Gentiles; or the believing Gentiles, their carriage and love to him: for, was it not fulfilled (in that which they could make its Anti-type) before Christ came in the Flesh, in the believing Jews? yea, before ever that Marriage was: and therefore, there can be no typical respect had to that Marriage here. Besides, it would much darken the Spiritualness and Divineness of this Song, to make it in such a way typical, as having any proper fulfilling, or meaning, that were possibly verified in the Deed of any Man. We conclude then, that this Song is simply Allegoric.

We come now to a Third Proposition, which is this: The Divine Mystery intended and set forth here, is the Mutual Love, and Spiritual Union, and Communion that is between Christ and His Church, and their mutual carriage towards one another, in several Conditions and Dispensations. The comprehensive sum of this, is contained in this Song, and compended by the Spirit, for the Comfort and Edification of the Church, under these figurative expressions: This, we say, is the Scope and Subject-matter of this Song: For,

First, If the intent of this Song be to set out the Spiritual Carriage, among Spiritual Parties, and the Spiritual love which each has to [the] other, then it must set out Christ's Love to his Church, and hers to him: The reason is, because there are no other Spiritual Marriage parties known, but Christ and his Church; There is no other Spiritual Marriage, or Spiritual Marriage-love, but this: But this Song in its Scope is to set out a Spiritual Marriage, of Spiritual Parties, and their Spiritual Love, therefore it must set out this.

2. The Scope of this Song must be agreeable to the Matter contained in it. Now the Matter contained in it, can agree to no other Parties, and be approved in no other Love; Therefore these Descriptions given to the Bridegroom, can be given to no other but the Church, and must speak out no less Love than that Love of Christ's, the expressions being far beyond the love of all others: This will more fully appear in the opening up of the Song.

3. What is the Scope of these Allegories, in other Scriptures, as that of Psal. 45. that of planting a Vineyard, Matth. 21. that of Marriage, Matth. 22. (which none can deny) is meant of espousing spiritually. (See this same Allegory of Marriage, Jer. 3. Hosea 2.3. Ezek. 16. Matth. 22. Luke 14. 2 Cor. 11.1. Rev. 19.8.) that must be the Scope of this also. For, 1. There cannot be two Spiritual Marriages, to which these Scriptures and this can be applied. 2. Scripture must agree with Scripture, and one more obscure place, must be expounded by others more clear; and therefore seeing this Scope is clear in other Scriptures of this nature, we may conclude it's the Scope here also: that Psal. 45. doth agree with the expressions and strain of this Song, is clear, by comparing them; and that it speaks of that Spiritual Marriage between Christ and His Church, is clear by the Citations drawn from it, and applied to that end by the Apostle, Heb. 1.8,9.

4. Either this must be its Scope, or it must have some other Scope, or none at all. To say none at all, is blasphemous: If it be said another Scope than this, then it must either be such a Scope as agrees with these other Scriptures, or which differs from them; But not such as differs from them, that cannot be said, therefore it must be the same: And so it sets out Christ's way with His Church, and hers with Him, drawing them (as it were) in a Map together.

Object. If any would Argue, that it might better be Prophetically be applied, as foretelling Events in the Church, We suppose, it would be hard to make that out to be the Scope and Intention of the Spirit.

2. It would be more hard to get help from other Scriptures, in the Application of it so such Events, and such times; and so this would leave it wholly to uncertainty, or Men's Pleasure, as their Invention, and groundless Conjectures, would lead them to apply it: (as we fear some good Men have taken too much liberty, without any ground but mere conjectures, to wrest the Scope of this Song) and beside, such an Interpretation would exceedingly spoil Believers of that Instruction and Consolation, which the true Scope gives them; for then they were not to apply it to themselves, or to the Church, but to such a Time, and in such an Age: because, if it shall be once fulfilled in others, or, if it be not applicable to them, because they live not in such a time, it will certainly mar their confidence in making any comfortable application of it to themselves.

Beside, these considerations make clear, that in its Scope, it cannot be properly Prophetical of such, and such times, and events, but Dogmatical and Practical, for the Believer's use, in all Times and Events.

First, If the Scope and Matter of this Song will agree to any one time, or if all of it will agree to Believers at any time, then it cannot be Prophetical; for, Prophecy supposes a diversity of time, for divers Events, and cannot be said at any one time alike to be fulfilled; but all the Subject of this Song may be fulfilled in one Believer or other, at any one time; there are still some Enjoying Christ, some Deserted, some Praying, some Suffering &c. and so of what every part of it we can think upon, it may be said of one time, as well as of another, that it has its accomplishment in one Believer or other; and therefore, it is not properly Prophetical.

2. If all of it may now be applied to Believers, yea, and at any time before the end of the World, may be as well applied as being then fulfilled, as well as when it was written, then it is not Prophetical, seeing Prophecies have their particular accomplishments; but all parts of this Song, even the first parts, may now be applied, and will still agree to Believers, as properly as it did in Solomon's time. Therefore, &c.

3. If all the parts of it were in the same way applicable to, and true, in the Cases of Believers, than when it was written, even as now, or will be before the end, then it was not intended to be Prophetical, but Doctrinal, Narrative, and Consolatory: but the first is true; was there any Believer in Solomon's days, but these Commendations, Properties, Promises, Practices, &c., did agree to them, as they do to us? and was not Christ's way such to them also as it is to us?

4. Consider further, if the Scope of it be to set out Christ's way to His Church, and hers to Him, as is said, and if according to this Scope, it should be made use of by a Believer in any time, then it is not Prophetical, but Doctrinal, as has been said: But the former is true, as is cleared. Therefore, &c.

5. If it be applicable to Believers, according to their several Cases, and if it be the Case agreeing with any part of this Song, which grounds the Application of it to any Party, and not the Time when that Case is not; then it is not Prophetical, deducing Cases by Times, but Doctrinal, &c. applying Directions, Warnings, and Comforts to Believers Cases, in whatsoever time.

6. The Matter of it is the ordinary Cases which are incident to Believers in all times, and what may make it look Prophetical-like, may be considered in the Exposition.

7. If its Scope be one and the same with other Allegories of this kind, then it is not Prophetical, but Doctrinal: But the former is true, therefore, &c. The truth of both which, it may appear by what is said, and will further appear in that which follows.

We leave this then, and come again to the Proposition, to wit, that the great Scope of this Song is to set out that Mutual Love and Carriage that between Christ and His Church: That this Proposition, which is a main one, may be the more clear, we shall take it in five distinct Branches.

First, It holds out (we say) the Church's Case, and Christ's Care of Her, in all Her several Conditions, and under all Dispensations; Such as, 1. Her sinful Infirmities, and failings in Duties, Chap. 1.2,3,4. and 5.5. and almost throughout. 2. Under Crosses, Chap. 1.6. as being a Lily among Thorns, and hated of the World, Chap. 2.2. and also in Prosperity, wherein she is commended as terrible, Chap. 6.10. 3. As deserted and sick of Love, Chap. 3.1,2 and 5.4, 5 and again, as enjoying her Beloved, Chap. 1.4, Chap. 3.4,5. 4. As under faithful Shepherds, and lively Ordinances, Chap. 1.4. Chap. 3.4,5. and also, as under Carnal Watchmen, Chap. 5.7. And in all these, her various conditions, in all Ages, are painted forth, before Christ's Incarnation, as well as now, without respect to any particular Time or Age; for, Ceremonial things are not here meddled with, but what was Spiritual: Beside, the Church then, and now is one, as in the next Consideration will be cleared. 5. As in Private, dealing with Christ and longing after Him, and praying for Him, Chap. 4.16. Chap. 8.1. &c. almost throughout, and also what she was in Public Duties, going to the Watchmen, Chap. 3.3. and what she was in Fellowship with others, Chap. 5.8,9. Chap. 6.1,2.

6. It sets out Believers as more strong, and furnished with a greater measure of Grace and Knowledge, and also, as more weak in Gifts and Grace. 7. And Lastly, It holds forth the same Believers, as more and less lively in their Conditions.

This Book in its Matter, is a comprehensive sum of all these particulars formed in a Song, put together, and drawn as on a Broad, for the Believers Edification; to show, 1. What should be, and what will be their Carriage when it is right with them, as to their frame. 2. What are their infirmities, and what they use often to fall into, even when they who are Believers, that they may be the more watchful. 3. To show what they may meet with, that they may make for Sufferings, and not stumble at them when they come. 4. That the Care and Love of Christ to them, in reference to all these, may appear, that they may know upon what grounds to comfort themselves in every Condition, and may have this Song, as a little Magazine, for Directions, and Consolation in every Condition.

Therefore this Song is not to be restricted to any particular Case or Time, and is (even by Bernard, Serm. 1.) therefore observed to differ from other Spiritual Songs, in three things: 1. That it's penned upon no particular occasion, as others are, such as that of Moses, Exod 15. and Judges 5. &c. 2. That it is composed by way of Conference between several Parties. 3. That there are in this Conference more Parties than two; Christ, the Bride, Watchmen, Daughters of Jerusalem, &c. All which do show its Extensiveness, and Comprehensiveness, in respect of its Subject and Use.

2. This Song holds forth the Churches, or Brides Conditions under all Her several Considerations: We may consider the Bride, or Church, four ways, all of which we will find here. 1. As visible, and visibly professing Christ, and worshipping Him in Ordinances: in this respect there are Watchmen spoken of, a Mother's House, Gardens of many Believers together, and a Vineyard let out to Keepers, and a Mother having Children (called also Daughters of Jerusalem) who are professing Believers, and such like, which agree only to Church, as visible.

2. Consider Her as invisible, having True Faith in Christ, Spiritual Union with Him, and real exercise of Graces, &c. Thus Christ is Hers, and She is His; She is drawn by Him, and brought into the Chambers of lively Sense and Communion: thus She is near Him, or absent from Him, & such like, which only agree to the Church, or Saints, as Members of the invisible Church, having real (and not only professed) Union with Christ; and thus She is distinguished from the Mothers Children, which are outward Professors of the visible Church; and thus the most of the Commendations she gets throughout this Song, agree unto Her as invisible: Neither can it be thought strange that both these considerations take place in one and the same Song: For, 1. That distinction of the Church visible and invisible, is not a distribution of a whole into distinct parts, as, suppose one would divide a heap of Chaff and Corn, into Corn and Chaff; But this is a distinct uptaking of the same whole, (to wit, the Church) under two distinct Considerations; as, suppose one would consider the foresaid heap, as it is a heap, comprehending both Corn and Chaff, or as it is only comprehensive of Corn; so the Church thus distinguished, is but one, considered in whole, as having both renewed and unrenewed in it, and as having renewed only; Yet so, as the renewed are a part of the whole, under one consideration, to wit, as they are visible Professors; and also, are the invisible Church, being distinctly considered, as they have more than a visible Profession: Therefore, the likeness being so great and near, it is no marvel they be frequently conjoined in this Song, so as they must be distinguished in respect of these distinct considerations, seeing the visible Church in its consideration as such, comprehends the visible Militant Church under it, but not contrarily. 2. It's ordinary upon this ground, thus to conjoin them in other Scriptures, as when an Epistle is written to a Church, some things are said of it, and to it, as visible, some things again are peculiarly applicable to Believers, who are Members of the invisible Church in it; as by looking to these Epistles, Rev. 2. and 3. is clear, all are comprehended in every Epistle, yet is the matter diversely to be applied, and these who have ears to hear, (that is, are real Members of the invisible Church also) are particularly spoken unto, although indefinitely: And why then may not the Church in both these Considerations, be spoken of in this Song?

3. If we consider either the visible, or invisible Church, as whole or Catholic, something is spoken to Her under that Consideration, namely as Catholic; so she is said to be one, Chap. 6.9. made up of many, the Mother having many Daughters, a Vineyard intrusted to all the Keepers, having some Children beloved, others hated, &c. which must be applicable to her, as so considered.

4. I f we look to Particular Members, either, 1. As Professors of the visible Church, such as the Daughters of Jerusalem, seeking the Beloved with the Bride, and one of them are distinct from another, and from the Watchmen; such are the threescore Queens, and fourscore Concubines, as distinct from the Church, considered as one. Or, 2. As Members in particular of the invisible Church; so the Bride is distinguished from other Professors, and Believers; she speaks to them, and they to her, Chap. 2. So is one Queen & Concubine distinguished from another: Thus also is the Church considered in general, and in individuals in their carriage; yea, it serves much to the Scope of edifying Believers, that the Church in these respects, be thus distinctly considered and looked upon: Neither will this be thought strange, if we consider, that the Church however understood, and the particular and individual Members thereof (especially of this invisible Church) are of an homogenous nature; so that what may be said of the whole, may be said of all its parts, and what may be predicated concerning the whole essentially, may be predicated of every part, &c. As when we consider the whole Element of Water, it's Water; so when we consider a drop, it's also water: and what essential properties do agree to the whole, as such, agrees to every drop of the whole; so is it in the Church; All Saints, Members of the invisible Church, have the same Spirit, Faith, and Privileges, the same Covenant, Husband, &c. and what thus essentially agrees to one, agrees to all, and what may be said of all, may be said of one: I say in Essentials, because, though there may be many Circumstantial, & Gradual differences, as one Believer may be stronger than another, &c. yet that will not mar this oneness, and agreement in Essentials.

Yet, 3, We say, every thing in this Song, is not to be applied to all within the Church, or to the Church, under every consideration in the same manner; what agrees to the Church as visible will not, at least, in the same manner agree to Her, considered as invisible, & contra; nor will every thing which agrees to a Believer in one Case, agree to all; nay, not to that same Believer always. Therefore, there is a great need of wariness in Application that the Word may be rightly divided, and the divers Cases of the Church and particular Believers would be rightly taken up for that end: Every place is not to be applied to all (though sometimes a place may be taken up under divers considerations, as from other Scriptures, and the formerly cited Epistles is clear) but what agrees to everyone, would be so applied, and solely upon that consideration, and under that notion, as it argues unto such a Person, or such a Case.

For helping us in this distinct application, it is necessary that we lay down these following Rules:

First, We must weigh the particular Scope of such a place of Scripture, if it speak something concerning a Believer in Particular, or the Church in General; if it set out some outward, or some inward thing concerning them.

2. We should consider the matter spoken to, and see how it agrees, whether to the Church under one consideration, or under another; and if the matter predicated of Her, or attributed to Her, will agree to Her as visible, or as invisible only, for so it is to be applied; if to the whole Church, or if also to all its Members, and every particular Believer; for so it is to be understood.

3. We would see, how the same Matter is applied in other Songs and Scriptures, and it will be safe for us to follow the same way of Application here.

4. We would consider, what the particular circumstances, that may be observed in such a particular Scripture, will help in finding out the Sense; as who speaks, to whom, in what frame, on what occasion, &c.

Yet Fourthly, We say, that this Song doth most generally agree, and is especially applicable to the Cases, of particular Believers: Because,

First, the Scope is not so much to speak to all Collectively, as Distributively to hold forth the several Cases, that all of them, at all times are subject unto; for although every place do not point out the Case of the Church in general, or her Duty, yet we conceive it is still in every part, pertinent to someone Believer, or other: Such places must therefore be understood Distributively.

2. The Nature and Strain of the most of those things mentioned in this Song, generally will agree best (if not only) to particular Believers; As to love Christ, to seek Him, to be commended so by Him, to be out of one Case into another, pursuing after Him from one Duty to another: which indeed shows the way of the Church in General, but so as considered in the Exercises of Her individual Members, and in the fellowship of Communion, which uses to be between Christ and them & so agrees to the Church, only in respect of particular Believers.

3. There is a plurality of Parties speaking, differenced not only from Carnal Professors, but from one another, who are commending the Bride, and so loving her and Christ also; which says that the several parts of this Song must especially be distributively considered of Believers severally.

4. There is no time, we can conceive all Believers to be in the like Case, so that one Case or Word will not suit them all; as to be sick of love, to have his right hand under her head, &c. Something then must agree to one, something to another, and both also at different times to the same Persons: And therefore we must consider this Song, as speaking Distributively the Churches Condition, to be applied according to the several Cases of the Saints, and according to their several Conditions; something as spoken to one, and something to another.

5. The putting of these Exercises in a Song, as it were to be learned and sung by particular Believers (as a little compend, both of what concerns their Faith and Manners) was certainly for helping their Memories, and furthering their Consolation; which would be much impaired, if in singing of it, particular Believers might not suck their own Consolations in particular from Christ's Words unto them: And what can hinder, but a Believer may say, I am His, and He is mine, and that these and other places applicable to them, may not be so applied, seeing their Comfort and Edification is the Scope of this Song?

6. The last Branch of this Proposition is, That this Song holds forth the same love, and care in Christ to His Church, and the same Exercises and Duties of Believers, under figurative terms, which are plainly and properly held forth in other Scriptures, which are not figurative, such as are in the Gospel, in the Psalms, &c. There are no new, strange, or uncouth Cases here; but Believers ordinary Cases, there is no uncouth way of Christ's here, but what He uses to His Church: It's often the folly and vanity of Men’s Minds, that when expressions of Scripture look somewhat strange like, they suppose still some uncouth and strange thing to be there, and therefore loathes that which is plain. It's true, the Cases mentioned here, are most Spiritual, having Love often drawn in its most bright and lively colours, yet for substance, the exercises are the same, which in other plain Scriptures are otherwise expressed; for, it must express the same Cases, or, we must say, it expresses something different from them, not incident ordinarily to Believers, and not mentioned anywhere in Scripture, which to affirm, were both dangerous and absurd: Beside, Christ being still the same in his way with Believers, and they having still under the same Covenant, &c. we can conceive no other thing here, but what he has expressed concerning himself and them, other-where in Scripture. And certainly the Scope of this Song, is rather in a sweet way, to compact together the ordinary Cases of Believers, and their Consolations, for their Edification, than to pitch on strange things, or make new Cases, which would not be so profitable unto them, and would wrong, and enervate the great intent of this Song.

We proceed now, and shall draw some Conclusions from these Propositions.

First Conclusion. We may then warantably read, and expound this Song, it being Scripture, it must be edifying, and ought to be made use of. It's true, this, and some other Scriptures, were of old restrained by the Jews, from the younger sort, that none should read them, but these who were at thirty years of age: Origen marks four pieces of Holy Scripture thus restrained by them: The History of the Creation, Gen. 1. The Description of God's appearance, Ezek. 1. and of his Temple, Chap. 40., &c. And especially this Song, because the matters in them were so sublime, that there needed more than ordinary humility and experience in those who should meddle with them: This indeed, says Men ought to be sober, and with holy fear search these Scriptures: but that restraint (if preemptory) was unwarrantable, seeing the Lord has put none such on His People, as to any portion of Sacred Scripture. And though this Song be obscurer than many other Scriptures; yet, generally the reading of it, and hearing of it, will affect; and as to the composing of the Spirit, edify as much, as other more plain Scriptures: which faith, it's to be inquired into, that the meaning being found out, the profit reaped thereby, may be the more distinct and apparent.

2.Conclusion. We gather from what has been said, that seeing this Song may be expounded, the Doctrines for grounding our Faith, and directing our Practice, may be warrantably be drawn from it, for the Edification of God's People, seeing it is Scripture; and although it be Allegoric, it is in a special way useful for Edification, and may as Bread be broken to the Children: It's not only consistent with the nature of plain Scriptures, but also of Allegories, that they be thus extended in their use. We shall clear this Conclusion in these three,

First, There may be Doctrines drawn from this Song, in reference to all Cases that are incident to a Believer. As, 1. In reference to the Case of the Church, visible, or invisible, Catholic, or Particular. And, 2. In reference to the more Private and Personal Cases of Believers, Doctrines instructing them both in Faith and Manners, &c. For the Doctrines must rise as extensively as their Scope and Matter; and these are of a great reach and extent, as formerly has been said. Such Doctrines then, when handled in this Song, would not be thought strange, nor unsuitable to it; but the broader they arise, the Spirits Wisdom and Contrivance in this Song, will be the more wonderful and evident.

2. These Doctrines must not be taken from the words Properly, but Allegorically understood, according to the intention of the Spirit in them, even as from Parables, and other clearer Allegories and Figures in Scripture, it uses to be done.

3. These Doctrines so drawn, when rightly concluded from the Text and Scope, are solid and sure, useful for Faith and Manners, as Doctrines drawn from other places of Scripture: For, 1. It's certain, that many Scriptures are allegorically set down, and is their Authority therefore any way less than that of other Scriptures? And if their Authority be such in themselves, as is the authority of other Scriptures? Then their Exposition and Doctrines drawn from them, must be solid and useful, as these that are drawn from other Scriptures: Or, 2. We must say, there is no use of such Scriptures, which were blasphemous; and if they be useful, there may be solid uses drawn from the, as from other Scriptures. 3. Our Lord uses Parables and Allegories often the Gospel, and that in things relating both to Faith and Manners; which faith, the use of them is solid and safe, when they are rightly understood and applied.

All the difficulty is in the right understanding of them, and because Allegories are frequent in Scripture, and this Song is wholly made up of Allegories: therefore, both for removing prejudices, and facilitating our way, I shall speak something to these three, 1. We shall show what an Allegoric Exposition, or rather the Exposition of an Allegory is. 2. When it is necessary to understand a Scripture Allegorically. 3. How to walk in attaining the solid meaning, or how to know if such a thing be the meaning, of an Allegoric Scripture.

For the First, there is a great difference between an Allegoric Exposition of Scripture, and an Exposition of Allegoric Scripture: The first is that which many Fathers, and School-men fail in, that is, when they Allegorize plain Scriptures and Histories, seeking to draw out some secret meaning, other than appears in the words; and so will fasten many Senses upon one Scripture. This is indeed unsafe, and is justly reprovable; for, it makes clear Scripture dark, and obtrudes meanings on the words, never intended by the Spirit; As, suppose one speaking of Goliath's Combat and David's, should pass by the latter and expound Goliath to be the Flesh, or the Devil, and David to be the Spirit, or Christ: Such Expositions, may have some pleasantness, but often little solidity; and such, who most commonly thus interpret Scripture, often fall in errors. As guilty of this fault, Origen is generally complained of, though more also be guilty, as might be cleared by many instances.

2. And Exposition of an Allegoric Scripture, is, the opening and expounding of some dark Scripture (wherein the mind of the Spirit is couched and hid under Figures and Allegories) making it plain and edifying, by bringing out the sense according to the meaning of the Spirit in the place, though at first, it seemed to bear out no such thing: So, Matth. 13. Christ expounds that Parable, or Allegory, (for, though Rhetoricians make a difference between Similitudes, or Parables, and Allegories; yet, in Divinity, there is none, but that Allegories are more large and continued) calling the Seed, the Word; the Sower, the Son of Man, &c. This way of expounding such dark Scriptures, is both useful and necessary, and was often used as edifying by our Lord to his Disciples: Now, it's this we speak of, which teaches how to drawn plain Doctrines out of Allegories, and not to draw Allegories out of plain Histories, or Doctrines.

2. It may be asked then, When are we to account a place of Scripture Allegoric, and are we to seek out some other meaning, than what at first appears? Ans.

First, When the literal proper meaning looks absurd like, or is empty, and nothing to edification; as when it is said, we must eat Christ's flesh, whereby believing is expressed: And so, these Scriptures that do command to pluck out the right eye, cut off the right hand, take up our cross, &c. All which, if literally understood, were absurd and ridiculous; and therefore, the mistaking of such Scriptures, has occasioned many errors, as that of the Anthropomorphists, attributing Members, to wit, Head, Hands, Feet, &c., to God; and Passions, yea, Infirmities, as Anger, Repenting, &c. because the Scripture speaking of God, after the manner of Men, doth Allegorically attribute to him, Eyes, Hands, Wrath, &c.

2. These places of Scripture are to be accounted Allegoric, which reach not the Scope of Edification, intended by them if literally understood; as when Christ has spoken of Sowing, the disciples thought, that some more was intended than at first appeared; for, his aim could not be to discourse of Husbandry to them: So gathers the Apostle an Allegory from these words, Thou shalt not muzzle the mouth of the Ox, that treadeth out the Corn. And so also, that and the like Precepts, discharging the Jews, the sowing their Fields with divers Grains, &c. Which though they be not wholly Allegoric, but have in the letter their own truth, yet, somewhat in these beyond what appears, was aimed at by the Spirit; for, says the Apostle, Doth God care for Oxen? that is, that Precept has a further Scope, 1 Cor. 9.9,10.

3. When a Literal Sense would obtrude some falsity on the Scripture, then such a Scripture is to be understood Allegorically; as when Christ said, Destroy this Temple, and I will build it up in three days; it is not to be understood of the Material House, or Jewish Temple, because then Christ's Word would not have had its accomplishment; but Allegorically of His Body; So, when Christ says, Except a Man eat his flesh, he shall not live, John 6.53. It cannot be understood Literally, seeing all who have obtained Life, did never eat His Flesh in a carnal bodily way.

4. Any Scripture is to be accounted Allegorical, when the Literal Sense agrees not with other Scriptures, and is not repugnant to the Analogy of Faith, or Rules of Right Manners: As, when we are commanded to heap Coals of Fire upon the Head of our Enemy. Now, it were against the command of not avenging our selves, if Literally and Properly understood: It must therefore signify some other thing.

5. When a Literal Sense answers not the present Scope of the Speaker, and the Speaker would be thought impertinent, if his words were properly taken, then it would seem necessary to expound it as an Allegory; So, Matth. 3.10. When John is pressing Repentance, he says, The Ax is laid to the Root of the Tree, &c. And at that Parable of Christ’s, Luke 13.7. speaking of the Husbandman that spared his Tree three years. If these places were only properly understood, they would not enforce Repentance, which is aimed at; they must therefore be expounded, as having something more in them, of a deeper reach, which may conduce to that Scope.

And seeing, according to these Rules, all the absurdities mentioned would follow, if this Song were literally and properly expounded, it must therefore be taken Allegorically, and the Doctrines must be drawn from its inside, or scope, when the Veil of the Allegory is laid by.

But, 3. Because it's dangerous, to leave Men to coin what Expositions they please of such Scriptures, therefore as upon the one hand, it's absurd to cast all Doctrines from them, as unsolid; so upon the other hand, we would see, what may fix us in a solid Exposition, and so what may be esteemed a well-grounded Doctrine, drawn from such an Allegory.

I shall, in order to our help in this, name five Rules, whereof the last is safest.

First, Some Allegories at the first seem plain, and imprint their meaning on these that have the least Capacity, that it may be known, at least what in General they aim at; And therefore, such are left frequently in Scripture unexpounded, and are used to press most obvious truths, such as that of John, Mat. 3.10. The Ax is laid to the Root of the Tree, and he has his fan in his hand &c. The meaning whereof, is at first obvious to be a peremptory certification, pressing present Repentance: So is the Parable of the Marriage, Mat. 22.1. which at first view, appears to be understood of espousing Believers to Christ as their Husband: And so Christ's command to take up the Cross, &c. These, as to their meaning, are obvious; and we think such is this Song in its general series; the very reading of it seems to imprint, that Christ and His People must be taken up as the Parties, and the Love here spoken of, must be such, as is between them; and though particular expressions be dark, thus far it is obvious.

2. The meaning of an Allegory, may be gathered from the common use of such Phrases and Expressions, in our common use, so Kissing and Embracing, &c. signify Love, and are Expressions of Mutual Affection. In an Allegory, then, these, and such like, are to express Analogically some Spiritual Thing, answerable in our Spiritual Life to such things in our Bodily Life: Thus they express Spiritual Love, and the Sense of it. Thus eyes, Hands, Feet, &c. applied to God, denote some singular property in him: if Allegorically applied to Believers, they denote some qualification of the New Man, that has some Analogy, and Resemblance to these, as Knowledge, Activity, Patience, &c. Thus are they transferred, to hold out some other thing than appears at first from the words, and the work of the Interpreter is to bring out the Scope and Matter in plain expressions, that it may look like the thing it is, and which is aimed at as the Scope.

3. It's helpful in expounding of Allegories, to know how such Phrases are expounded in other places; as when some things are spoken of David, that cannot literally agree to David, then see who is meant, in other places of Scripture by him. If it cannot be known what is meant by a Marriage tie here, seeing it can be no human thing, see what other Spiritual Marriage is spoken of in any other place of Scripture, and who are the Parties, and this is to be expounded by that.

4. Being to interpret any Allegorical place of Scripture, we would see, not only to the Scope of all Scripture, and the Analogy of Faith in general; but to the Scope of the Spirit in that place: As for example, If we would understand what is intended by the Parable of the Prodigal, we would first consider the Scope, which is the show God's ready welcoming of a Sinner, and then level the exposition, as serving to illustrate that Scope. So we would consider what is the Brides scope, Chap. 5.10. and it's to describe Christ: And Chap. 7.1. we would consider what is the Bridegrooms scope; and it's to describe her. So then it agrees with the scope, to open these places, and apply them to what is commendable in him, and her: And thus the Exposition & Doctrines from it, do not only suite with the Analogy of Faith, and are not contrary to sound Doctrine; but also suite with the intention of the Spirit there, and are agreeable to it: For the Holy Ghost under general commendations, may include all particulars, which may serve to make out the general; and so when the Scope is to hold Christ out, as all desires, the whatever makes him appear desirable, and stands with the analogy of the expression, may well stand with that scope: This is sure, especially when negatively it's inferred; that is, when such a scope necessarily infers such a Doctrine, and when that scope could not be attained, if such a Doctrine were not supposed: As when in general, Christ and his Church are held out to stand in a near relation together, and so to carry on towards each other, as being under such a relation; this will necessarily infer a Covenant, and an Union by Faith upon the grounds of it, and some evidencing of the proofs of Christ's love, &c. because without these, that relation could never have been, nor can it without them be understood by us.

5. The last Rule, which we call most sure, is this: Then we may safely conclude, that we have reached the true meaning of an Allegorical Scripture, when from the Scripture in the same, or other places, agreeing with the scope of the present Allegory, we gather in plain expressions what is meant thereby, or what was intended by the Spirit in such an Allegorical expression; as when Christ clears the Parable of the Sower, he calls the Seed the Word, &c. which makes the meaning clear, and above question; Or, when a plain expression is mixed in with the Allegory. So that expression, Chap. 1.2. Let him kiss me, &c. in the words following is expounded by a more plain expression, viz. Your loves are better, &c. Hence we solidly gather that by kisses are meant loves and this Doctrine is sure, Christ's love is vehemently desired by the Bride. These ways for finding out what is the sense of such Scriptures, are safe; and therefore, that saying, Symbolic Scriptures are not Argumentative, is to be understood with a limitation, viz. except in so far as the scope and meaning of the Spirit is known, and in so far as the Allegory, or the several Parts thereof agrees with, and conduces to the clearing up of the known Scope.

All these ways going together, and taken along with us, we may through God's blessing, undertake the opening of this Song, and draw Doctrines from it so expounded; not only agreeable to other Scriptures, and the Analogy of Faith, but also as agreeable to the Scope of this Song; yea, even the Scope of such a portion of it, though possibly every expression in its meaning, be not so fully reached; which is not the thing we dare promise, but humbly to essay the making of it in some measure clear, relishing, amiable, and comfortable to God's People. And so we leave this Conclusion.

The 2. Conclusion and the last is, That the Doctrines which this Song yields for all Conditions, and which for Believers Use are to be drawn from it, are the same plain, solid, spiritual truths which are drawn from other Scriptures, wherein Christ's Love to His Church and People, and their exercises are set town: And if in its exposition, it resolve in the same meaning with other Scriptures, then it must also the Doctrines be the same; and therefore such Doctrines concerning Faith & Manners, for Believers Direction in all Cases, as arises from the Gospel, and other plain Scriptures, Psalms, and Histories, may be solidly drawn from this Song: And such when they are drawn are solid (being according to the foresaid general rules) and weight is to be laid on them, in a Christian walk. We shall therefore endeavour to make this out, that when the Doctrine of Faith, Repentance, Diligence, &c., and such other doctrines as are in the Gospel, concerning the Covenant, or Christ, are spoken of, ye may not think it strange, nor unsuitable to this Song. And therefore we say,

First, If the Doctrines be suitable to the scope and matter contained in this Song, then they are sure and solid, and weight is to be laid upon them: But the Doctrines concerning Christ's love to, and care of his Church, and concerning her exercising of faith, repentance, &c. are suitable to the scope, and agreeable to the matter of it. Or thus, If the scope and matter of this Song do agree with the Gospel (I call the Gospel what in the New Testament is more fully held forth, and more clearly) in the scope and matter of it; Then must the Doctrines which arise from it, be the same with these that rise from the Gospel: but the first is true, as is formerly cleared, therefore must this last be so also. And what is the Scope of the Gospel, but to set forth Christ's Love to His Church? to show Her Duty, &c. and is not the same the Scope here also? Only what is preceptively, or doctrinally delivered there, is here (as it were) acted in a sort of Comedy, and compiled in a Song, but still for the same end.

2. If the same Allegories in other places of Scripture, will bear solid doctrines concerning Christ, His Covenant, Faith, &c. even such as are in plain Scriptures; then must this Song do the like, seeing it is the Word of God, tending to the same Scope with these. But it's clear, Isa. 5.2. Jer. 3. Mat. 22. Rev. 19.7. that the same Allegories of Vineyards, Fruits and Marriage, &c., are used, and to the same scope with this, and are made use of to yield solid Doctrines concerning Faith, Fruitfulness, and other Doctrines belonging to a Believers Faith and Practice: Therefore it must be so here; for though this Song be larger, and is made up of more Allegories together, that will not alter the nature of it, or of the Doctrines which must be drawn from it.

3. If we compare this Song with the 45. Psal. it cannot be denied, 1. But that Psalm and this Song are to one Scope, and of one Stile, or Strain, in prosecuting that Scope; It's a Song of Love for the King, and a Spiritual Marriage is the Subject thereof, as is clear from the very reading of it. 2. It cannot be denied, but that solid Proofs and Doctrines, concerning many Points of Faith & Practice, which are in other plain Scriptures, are, and may be warrantably drawn from it, even as if it were plain Gospel: therefore must the Doctrines be such which arise from this Song also, for that Psalm is used even by the Apostle, Heb. 1.8,9. to confirm the great Truths of the Gospel.

4. If this whole Song be one piece, and of one nature, driving all along the same general scope, then such Doctrines, as the places in it which are clear, do yield; Such, I say, must be contained (if we could discern them) in these places of it which are most obscure: But what is most plain in this Song, speaks out such plain doctrines, experiences, &c. Therefore what is more obscure, may be resolved in such also: For we may best know what kind of doctrines flows from what is obscure, by the places that are more clear, seeing God in the most dark Scriptures ordinarily has inserted some plain Passages, or given some hints of his Mind, to be as a Key for opening all the rest. Now, if we will for instance, consider some such places as these, My beloved is mine, &c. I called, but he gave me no answer, they yield plain Doctrines, as other plain Scriptures do: And therefore, seeing it's one continued Song, and each of these dark, and Plain Places answer one another, to continue the Series of the Discourse upon the same Subject, we may know by what is plain, how to understand what is couched, within that which is more dark.

5. As one piece of the Allegory is to be resolved, so by proportion must all the rest, there being one thread and scope: Now, that some pieces of the Allegory may be expounded in clear Doctrines, concerning Christ & his Church, may be gathered from paralleling some parts of it with other Scriptures: As if we compare that excellent description of Christ, Chap. 5.10. with that which John sets down, Rev. 1.13. we will see a great resemblance between the two (if this last have not respect unto the former) especially in that which is spoken anent his Feet and Legs, and his Countenance; But it is certain, that description, Rev. 1.13. is given him, with a purpose to describe him, and to set out the several Attributes and excellent qualities he is furnished with, as Omniscience by his Eyes, Justice by his Legs, walking surely; Omnipotence by his Arms, &c. which are particularly so applied in the Epistles to the Seven Churches, Chap 2. and 3. and afterward: If then there, by the Spirit's warrant, we may draw from Christ's being said to have Eyes, that he is Omniscient (and so in other properties) may we not also think, that seeing it's same Spirit that speaks here in the particular description that is given of Christ, and the Bride in their several parts, that these same particular properties may be aimed at; and may we not make use of such interpretations elsewhere give, for our help in the like particulars, and so also in other things?

6. Thus we Argue, Either this Song is so to be resolved, as that been said, and such Doctrines are to be drawn from it, as arise from the Gospel, for expressing the way of Believers with Christ, and his with them; Or then, 1. There are no Doctrines to be drawn from it, but this Song is a mere Complement, and but ignorantly, with holy blind affection to be sung, which is absurd; Or, 2. The Doctrines are but to be guessed at, and so the truth of them is only conjectural, which will come near the former absurdity, and spoil the Believer of any solid edification he could have from it; Or, 3. It must contain such a kind of Love, such Cases and Doctrines concerning Christ and Believers, which are different from the Gospel, and the Cases of Saints plainly recorded elsewhere: Now this would necessitate an uncertainty of its meaning, and hazard the coining of two ways of Christ dealing with his People, as also, of theirs with him, two Unions, two marriages, &c. Or, 4. It must contain the same Doctrines concerning Faith, Christ, the Covenant, the Church, &c. which are contained in other Scriptures, and in the Gospel, which was the thing to be proved.

We have been on the larger on this, to obviate two extremes, that Men are given to follow, in reference to this Song. 1. Some loathing plain truths, which are plainly delivered in Scriptures, properly to be taken; and because this is in expression and strain diverse, they conclude there must be some uncouth, strange and odd thing here. It is true, if we look to the degree of warm affections that break forth here, we may concede that there is something odd, and singular in this Song: But, as to the kind of Doctrine here delivered, there is nothing new; and to imagine the contrary, were as if a Man supposed, there behoved to be some strange Liquor, or Meat in curious-like Glasses, and Dishes, because the Master of an House might use a variety of Vessels, for the delectation of the Feasters, yet still giving the same solid Food and Drink, though diversely prepared; Or, as if a Man would suppose, Paul and Barnabas, Christ our Lord, and John, did Preach different Gospels, because they were of different Gifts, and had a different manner of expression. 2. On the other hand, some are ready to cast at this Book as useless, because they see not plain truths at the first in it, and possibly think all endeavors to expound it, or draw Doctrines from it, but a guessing, and are ready to offend, when they meet with nothing but some such truths as are obvious in some other Scriptures. This wrongs the worth, and divine authority of this Scripture also, and though many (and we among others) may misapply some things in this Song, yet to say they cannot be rightly applied, or that such Doctrines as we have before mentioned, are not native to it, is to precipitant, to say no more.

For further clearing and confirming of these Propositions and Conclusions, we shall answer some Objections, or a Questions which may be proposed concerning what is said.

First, It may be objected, if Allegoric Scriptures be so expounded, and such Doctrines to be drawn from them; then why are such Scriptures set down under such figurative expressions? Might they not be better in plain words? Or might not such plain Scriptures be rather expounded, which bear such Doctrines with less difficulty?

Ans. If this were urged, it would not only reflect on the this Song, but also on many places of Scripture, and also, on the expounding of such Scriptures; yea, it would reflect on the Wisdom of the Spirit, and his Sovereignty, who may choose what way he pleases, to express his Mind to his People, and whatever way he take to do this, sure, it is still the best, and that may warrant us to acquiesce in the way he has taken to speak his mind, that it is he that speaks: Yet, there may be good answer given of this his way, or weighty reasons (even for our behove) why he speaks to his People in such terms, and language: As, 1. Here he puts all the conditions of a Believer together, as in one Map, which are more sparsely, and (as it were) here and there, to be found elsewhere through the Scriptures; We have them here compended together, in a sort of Spiritual dependence one upon another, and in a connexion one with another. And they are put in a Song, to make them the more sweet and lovely; and under such Poetical and Figurative Expressions, as best agrees with the nature of Songs, and Poetical Writings; that so Believers may have them together, and may sing them together, for the help of their Memory, and upstirring of their Affections.

2. These Figures and Similitudes, have their own use, to make us the better take up, and understand the spiritual things which are represented by them; when in a manner, he condescends to illustrate them by Similitudes, & so to teach (as it were) to our Senses, things which are not otherwise so obvious: For which cause, Christ often taught by Parables, the greatest Mysteries of the Gospel.

3. Thus not only the Judgment is informed, but it serves the more it to work on our Affections, both to convince us of, and to deter us from what is ill, when it is proposed indifferently in an Allegory, as Nathan in his Parable to David did: And also, it conduces the more to gain our Affections to love such things as here set out, wherefore, even Heaven itself is so described from Similitudes of such things as are in account with Men, Rev. 21.22. And Christ's Love becomes thus more comfortable, and our relation to him the more kindly-like, when it's illustrated by Marriage, and the kindly expressions of a Husband and Wife; for this also, God is compared to a Father and His Pity to a Father's Pity to Children, to make it the more Sensible and Comfortable.

4. Thus also any knowledge that is attained, or any impression that is made, is the better fixed and kept; Similitudes are often retained, when plain truths are forgotten, as we may see in Experience; yea the retaining of the Similitude in the memory, doth not only keep the words in mind, but helps to some acquaintance with the things which is signified, and furthers us in understanding the manner, how such and such things the Lord doth to His People are brought about.

5. Thus both the Wisdom and Care of God, and His Spirit appears, who takes divers ways to commend his truth unto Men, and to gain them to the love of it, that they who will not be affected with plain truth, he may by more taking expressions, commend unto them the same thing; which is the reason why he has given divers Gifts, and ways of holding forth his Truth unto Ministers; some have one way, like Sons of Thunder; some another, like Sons of Consolation; and yet all to carry on the same end, that the one may be helpful unto the other. Indeed if God had delivered His Truth only in obscure terms, the objection might seem to have some weight; but when he doth it both in plain and obscure ways, this is his condescendency and wisdom, by all means seeking to gain some.

6. Thus also the Lord removes the occasion of loathing from his Word, by putting it in some lovely Artifice, in the manner of its delivery; and also, He doth hereby provoke his People to more diligence, in searching after the meaning of it; It being often our way to esteem least of what is most obvious, and most of that which is by some pains attained.

7. Thus also the Lord makes the study of His Word delectable, when both the Judgment and Affections are jointly brought upon: and to show that all the Believers Conditions may be matter of a sweet Song to him, whereas some things, if plainly laid down, would not be so cheerfully digested: Thus he makes the saddest matter sweet, by his manner of proposing it.

8. Also the Lord uses to keep the Songs, and Spiritual allowance of his own, somewhat veiled from the rest of the World; for they have meat to eat the world knows not of, that Believers may see, and feed sweetly, where they discern nothing, and that they have this commented on by experience between him and them, may sing that Song, which none other in the world can learn, as the 144000 do, Rev. 14.1. For thus it's said, Matth. 13.9,10,11, &c. That Christ spoke in Parables, that not only He might condescend to the weakest of his own, so they might bear it, Mark 4.33,34. But also, that others, seeing might see, and not perceive: Often that same way which his own gets good of, proves a stumbling to others, through their own corruption.

9. There may be also something of God's design here, to try the Humility and Sincerity of His People, if they will stoop to every way He uses, because it's His; and if they will love the Word, not as so, or so proposed, but as it cometh from Him, and is His, and as such, humbly receive it, as being that which (though it seemed to others foolishness, yet) makes them wise unto Salvation. The mockers taunted Ezekiel's message under this notion, that he spoke Parables, Ezek. 20.49. But Zech. 11.10,11. when the Prophet broke the two Staves (which was a dark and mysterious-like action) the poor of the flock waited on him, when it (as it's like) others stumble also. By all which, we may see, why the Lord has so compacted together, plain useful Doctrines, and under such expressions in this Song; and also, why our undertaking to open it, may be well constructed, even though the same Truths may elsewhere as clearly arise; yet, these Truths are here in such a way connected together, and so not only proposed, but also commended unto us, as will not anywhere else be found.

Object. 2. If any say, the raising of such Gospel-Doctrines, makes this Song look more like the Gospel of the New Testament, then a song of the Old.

Answ. 1. Is it the worse, that that look like the Gospel? Or, are not such Doctrines (if they follow from it) the better and more comfortable? Certainly there is no Doctrine more edifying and comfortable to Believers, and more like, or more becoming Christ's way with Believers, or theirs with him (which is the Scope and Subject of this Song) than Gospel-doctrines are. High soaring words of vanity, and mysteries having nothing but an empty sound, are much more unlike this Spiritual Song, then these. 2. If it set out Christ's way to Believers, even under the Old Testament, and Believers way of keeping Communion with God even then; is not that the same Gospel-way which we have now? Their Faith and Communion with God, stood not in the outward Ceremonies, which were Typical; but in the Exercise of inward Graces, Faith, Love, &c. which are not the same now as then; Was not Christ the same to them as to us? Had they not the same Spirit, Covenant, &c. and so the Cases and Experiences of, or incident to Believers then, are also applicable to us now? That Christ was then to come, and has now suffered, and that the way of revealing him then, was some way different from that we have now, will not make another Gospel, Covenant, Faith, yea, nor Church; we being grafted in that same Stock which they once grew upon, and being by Faith Heirs of the same Promises, which sometime they possessed.

Object. 3. If any should yet doubt, if Solomon knew, or intended such Doctrines as these, and that therefore, they cannot be well digested, if drawn from this Song, beyond his mind and meaning. I Answ. 1. Our great purpose is to know what the Spirit intended, and not what Solomon understood; and if this be the Spirit's intention, to set out Christ's way with his church; then such Doctrines as agree therewith, must be agreeable to his meaning. 2. Yea, suppose Solomon and other Prophets should be ignorant, in a great measure, of the meaning of such things, as the Spirit foretold by them (as is not impossible in some extraordinary things, especially when their knowledge in these was not essential to the Truth of their Prophecy, for they might have a kind of prescience in the Particulars, though they were sure of the things they delivered were in the complex Prophecy God's Word) yet, will any say, that we should limit the words spoken by them, to their understanding of them? If so, by what Rule would we know, if, or how they did understand them?

3. Therefore we say, It was with Solomon here, as with other Prophets, (as Isaiah, and others) who spoke many of the of Gospel-truths, which in particular they might not so fully know, as we do now, when these Prophecies are fulfilled; yet was it never doubted, but the most deep mysteries of the Gospel were contained in their Prophecies.

Yet, 4. We say there is no ground to think, but Solomon knew much of the mind of the Spirit in the Song, yea, more than many learned Men now a-days. For, 1. He was not only a Believer, but one eminent for Gifts and Knowledge; and none will say, but he was so for Divine Knowledge, as well as Humane; as his Books, particularly Prov. 4.8,9. chapters, in his description of Christ, the substantial wisdom of the Father, &c. do show: And can it be thought, he wrote this Book without any sense of what he wrote? 2. Can it be thought, but that he leveled what he wrote here at a scope? and that afterward himself made use of it, for his edification & comfort? which could not be done, if he had not understood the most of these Gospel-Mysteries, upon which all this sweet conference between Christ and Believers is founded. 3. His writing in such terms shows, that the words were not ignorantly fallen upon; but he having knowledge of all Herbs, Spices, &c. and how to apply them to Spiritual Things, pitched upon these as the most pertinent Similitudes, which are therefore by the special wisdom of the Spirit, made use of in this Song, as in other of his Writings; yea, certainly his knowledge, how Spiritual Mysteries are couched up in these Similitudes, and represented by them, was beyond what we can reach unto now: and therefore we dare not insist, or be preemptory in the particular application of these Similitudes. 4. The subject of this Song not being Prophetical, but Narrative and Doctrinal, containing such exercises, as might be, and certainly were found in Believers, even then, and such dispensations as they used to meet with, will any say he was a stranger unto them, seeing there was access to know these much better, then Prophecies of such things which were to come? Yes, 5. Is there any thing here, but what in other Scriptures of the Old Testament (and especially Songs and Psalms) is to be found where the Cases and Exercises of God's People are set down? And it needs not be thought strange, if we equal him in knowledge with others of his time, or before him; and that he sets down in a more artificial manner, according to his measure of Gifts, that which others set down in more plain terms, yet both by the same Spirit.

We may then confidently hazard, to draw the same Doctrines concerning Christ, the Gospel, Church, &c. from it, that are to be found in other more clear and plain Scriptures. One of the Fathers (Athanas. in Synops.) comparing this Song with other Scriptures of the Old Testament says, It is as John Baptist among the Prophets, other Scriptures speak of Christ as coming, (says he) and afar off; and this speaks of Him, and to Him, as already come, and near hand; and indeed it is so: For so even then, He was sometimes very familiar and present both to the Faith and Sense of His People, as well as now. Thus also, even Origen (though in plain Scriptures too luxuriant, yet in this he) seems to own this same Scope. Thus also Zanch. in Eph. 5. makes it a Compend and Copy of the Spiritual Marriage with Christ. And Bodius in Eph. page 114. says, it's ipsius fidei, & Religionis Christiane, medulla [the very marrow of the faith and Christian religion].

If it be said, if we interpret this Song after this manner, then all the observations will run upon Believers Cases only; which would seem to say, that no Doctrines may be drawn from it, for the edification of these who are yet unrenewed; and what use can it then be of to them, who yet are the greater part in the Church?

1. Answ. the Gospel has Doctrines suitable to all within the Church; and this Song being in Substance, Christ's way with his Church, must also contain Doctrines useful for all within the same.

2. In this Song the Church is not only considered as invisible, and united by true Faith to Christ; but also as visible, and as under External Ordinances, as has been said; and in that respect, it furnishes Doctrines fit for all.

3. This Song will furnish Doctrines useful for these, as other Parables, or Allegories of that kind do, which Christ used often even for the edification of such.

4. Doctrines from all places of Scripture, may be raised by Analogy; as from such places, where God holds forth the way he uses with His own, when they have wronged Him by Sin, which is to humble them, and bring them to Repentance, ere they see His Face again, Sin becomes bitter even to them: From such places, I say, we may gather by proportion, that God's way with unrenewed Sinners, whom He minds to bring to Peace and Friendship with Himself, is to humble them, and make Sin bitter to them, seeing the recovering of Peace, and the first sounding of Peace, as to this, is brought about after the same manner.

5. From such places, as speak directly Christ's special love to Believers, there may be drawn good Uses and Applications to others; partly, to engage them to Him, who so loves His own; partly, to terrify these who are not His, by their being debarred from any right to such excellent privileges.

6. Where the Bride's carriage is commendable, it's a Copy and Pattern to all, even as Examples and Precepts are ordinarily given in common to all, and serve to direct everyone in what they should aim at; and also to convince for what they are short of: The Duties she is taken up with: being moral, her example in these, must lay an universal obligation upon all, & in such things wherein she fails through infirmity, her Carriage serves well to deter all from these evils.

And the Last Place, For better understanding of the Subject of this Song, we would take along with us, 1. Some Observations. 2. Some Rules.

1. The Subject thereof is to hold forth the mutual and interchangeable exercise, and outlettings of love, as well between Christ and Particular Believers, as between Him and the Church: As also, His various dispensations to the Bride, her divers Conditions and Tempers, and both his and her carriage under them, and her out gates.

2. The manner how this sweet Subject is set down, is by way of Dialogue, and several Conferences, after a dramatic way, (as it's called) because thus the Mutual Love of these Parties, is best expressed: In which there are, 1. The Principal Parties in the Discourse. 2. Others as Friends, or Attendance waiting on: In the Gospel, John 3.28,29. there are mentioned the Bridegroom, and his Friends, and the Bride. And Children of the Marriage chamber are spoken of, Matt. 9.15. by which are understood Virgins and Companions, that attend her, and also go forth to wait on him; which are of two sorts, some Wise, being really so, some Foolish, being wise in profession only, Matt. 25.9 1,9 2. There is also mention made of a Mother, Gal. 4.26. which has two sorts of Children, some born after the Flesh, and but Children (as it were) of the Bond-woman; others born after the Spirit, and true Members of the Church invisible: The former persecutes the latter; and of both kinds of Children, are some of all ranks, among Priests, Apostles, Ministers, &c.

We will find all these Parties in this Song, acting their several parts.

First, The Bridegroom is Christ, John 3.34. called the one Husband, 2 Cor. 11.2. for there is not another Spiritual Husband, to whom Believers can be matched; He is the King's Son, for whom the Marriage is made, Matth. 22.1,2, &c. He is the Lamb unto whose Marriage the Hearers of the Gospel are invited to, Rev. 19. 9. and Psal. 45. He is the King unto whom the Queen is to be brought after she is adorned; by this name he is also styled in this Song, The King, Chap. 1.4,12, &c. and the Beloved; Those, and such Titles are given to Him, which cannot be understood to be attribute to any but to Christ only, by Believers.

2. The Bride the Church, and every Believer and divers considerations (as is said before) who are Married to Christ, and are to be made ready and adorned for the Solemnizing of the Marriage. Of the nature of this Marriage see more, Chap. 8.8.

3. The Bridegroom's Friends are honest Ministers, who rejoice to see Him great; Such as John was, John 3.29. and such were the Apostles, John 15.15. Such are here Watchmen trusted with the oversight & edification of others, spoke and unto, Chap. 2.15. and spoken of, Chap. 3.3.

4. The Virgins, or Children of the Marriage-chamber, are here called Daughters of Zion, Chap. 3.11. and of Jerusalem (many whereof are weak, ready to stumble, Chapter 1.6. and of little knowledge, Chap. 5.9. and ready to stir up the Bridegroom, Chap. 3.5.) and the Virgins that love Christ, Chap. 1.3. and the upright, Chap. 1.4.

5. The Mother the universal visible Church, wherein are many True Believers, who are converted to Christ by the Word and Ordinances dispensed therein, and to which also many Hypocrites belong as Members.

6. The Children of the Promise, are true Virgins that love Christ, the Children of the Bond-woman, and the Flesh, are unrenewed Professors in the Church, as also, false Teachers, who act their part here likewise, Chap. 1.6. and 2.15. and 5.7.

3. This Conference, as it is between Christ and of the Believer, is followed as between Married Parties. 1. In their Titles, they attribute to each other. 2. In their claiming of this relation one in another, as that he is hers, and she is his. 3. In their expressions, which are such as use to be between most loving Parties, who live exercising conjugal love, most kindly and intimately together. The Reason whereof is, 1. To show the near Union that is between Christ and His Church; there is a Relation, and a most near Relation between them, that is not between him & any others. 2. To show the kindly effects of that relation in both the Parties, especially the Faithfulness and Tenderness of the Husband in walking according to it in everything. 3. It's to sweeten every piece of Exercise the Believer meets with; Yea, to make all Dispensations digest the better, seeing they are dispensed, and ordered by such a loving Husband. 4. It's for warming the Believers Heart the more to Christ, and to make this Song heartsome and delightsome, that so Believers may have always a Marriage-song, & every Night may be to them as a Marriage-night.

4. The Purpose, or Subject of this Song, is Christ, and divine things of all sorts; but mainly the Experiences of grown Christians, held forth in most noble and lively expressions, as was before a little cleared.

5. The Scope of all is, to express the desirableness of fellowship with the Bridegroom, and how the Bride thirsts and longs for it, and how careful she is to entertain it, and by laying out his matchless excellencies to commend him to others; which also seems to be the scope and design, for which this Scripture is given to the Church; and so her breathing after Communion with him, both here begin the Conference, verse 2. Let him kiss me, &c.

6. The manner of their expression is, 1. Sweet and Loving: and therefore, this Conference is carried on, under the terms of Marriage, and the titles of Beloved, my Love, Spouse, &c. (as being the most lively that can express that Relation, and most opposite for entertaining of Mutual Love) are here made use of. 2. The manner of expression is something obscure, though sweet, that so the Lord's People may be stirred up to painfulness, and diligence in searching out his mind; and also, because the Mysteries here contained, are great, and cannot, as there are in themselves, be conceived: Therefore that they may be illustrate, Parables are used, and as Matt. 13.34. compared with Mark 4.33. where it's clear, that the intent and effect of the Lord's speaking by Parables, is to help some to take up these Mysteries, and to leave some ignorant.

3. The Spirit of God doth here make use of borrowed Expressions, the more lively to set out the Spiritual Matter contained under them; and by things most taking, and best known to our senses, to hold out Divine Mysteries, unto which these Expressions are to be applied. 4. Often the these same Expressions, are made use of in one place, in speaking to the Bridegroom, and in another, speaking to the Bride, he calling her chief among the Daughters, and she him chief among the Sons, but in a different Sense; for, he stiles her from his acceptation of her, and from his imputation, and communication of his Graces to her: But she styles him from his own excellency and worth, he having all in himself, and nothing borrowed from any other, but imparting that which is his, to her.

2. The Rules we would take along with us in our proceedings, are these:

First, We would find out, who speaks in every Passage of this Song; for this serves much to clear what is spoken.

2. We would carefully ponder, what is the purpose of the Spirit in every part thereof.

3. We must apply, and conform expressions to the scope, and expound it them by it, and not stick too much in following of everything, which these Allegories seem to bear; but to draw the Doctrines from them, being compared with the scope, and other places of Scripture, not insisting too far upon the Similitudes.

4. We are to take special notice of the Brides frame, and her manner of speaking; For we may observe, that often in the vehemency of her passionate love, she breaks out without any seemed connection, or order, as Chap. 1.2. and by curted, broken, and vehement Expressions, in her divers frames, and tender fits, as her Case is up, or down, (abruptly, as it were) she uses to express herself.

5. We must not apply all so to the church, as to shut out Believers, nor contrarily; but take in both, where both may come in; and more especially apply to the one, with a purpose makes most for it, as has been said.

Chapter One.

Verse 1. The Song of Songs, which is Solomon’s.

BEFORE WE ENTER UPON the purpose of this chapter, or give the division of it, we would first speak to the title, which appears in verse 1.

We consider this title Scripture, it being in the original, even as other titles, prefixed to various Psalms, as to Psalm 51, 102, &c. In it three things are set down, 1. The nature of this Scripture. 2. Its excellency. 3. Its instrumental author, who was made use of by the Spirit in penning it.

First, for the nature of this Scripture, it’s a song. Songs in Scripture, are such portions, or books thereof, as were especially intended to be made use of, for the praising of God, the edifying and comforting of His People, in singing of them. Three sorts of them were in use among the Hebrews (as the titles of our Psalms do show, and as they are mentioned by the Apostle, Eph. 5:19.) 1. Psalms, such were used, both with voice and instruments. 2. There were hymns (so the 145th Psalm is entitled) such in the contents of them, were wholly made up of praise, and what immediately led to that. 3. There were spiritual songs, which were more extensive in their contents, taking in histories, cases, and exercises of all sorts; and might be sung with the of voice, without instruments, either publicly, or privately. This Song is of this last sort, intended to be made use of in the praises of God; and so composed, both for contents and manner, as it might best attain that end, and prove edifying and comfortable also to Believers in their singing of it.

2. The excellency of this Song is expressed in this, that it’s a Song of Songs, a most excellent song, this being the manner how the Hebrews expressed their superlatives. While it is called, a Song of Songs, it’s compared with, and preferred to all other Songs: And we conceive the comparison is not only between this and secular Songs; but, 1. It’s compared with, and preferred to all these which Solomon wrote, and is preferable to all these thousand and five mentioned, I Kings 4:32. 2. It’s compared with all other scriptural songs, such as is recorded, Exod. 15. and Judges 5, &c. Of all of these songs, this one is the most excellent, as being: 1. Purposely intended to treat of the most choice and excellent subjects, to wit, Christ and His Church; which is not done upon particular occasions, as in other songs, but is the great purpose that is particularly intended, and pursued. 2. It treats of Christ and his Church, in their most glorious, lively, and lovely actions, to wit, his care of, and his love unto his Church, and that in its most eminent degree; and also, of her love to him, in its various measures and workings. 3. It’s in the most excellent manner composed, by way of dialogue and sweet colloquies between these two parties, having in it many excellent and various expressions. These are well interwoven with sundry cases of several sorts, to make the whole composition the more taking and excellent. 4. It’s set forth in a most lovely, excellent, majestic style and strain, which exceedingly ravishes and captivates the affections, making the love contained in it, sweetly savour and relish through the beautiful garment of borrowed expressions, which is put upon it. 5. It’s a most excellent song, in respect of its comprehensiveness; here is an armoury and store-house of Songs in this one Song. Here there is something treasured up for every case, that may be edifying and comfortable, which will not be so found in other Song. Here there is something suitable for all sorts of believers, under all the variety of cases and dispensations wherewith they are exercised; and also, all relations under which the church stands: all which should commend this Song to us.

It is recorded of the Hebrews, that whatever Scripture was delivered in the form of poetry, they counted themselves specially bound to take notice of that, and to get it by heart. Indeed it is not for nought, that some Scriptures, and not others, are cast in that mould; and that this could be the intent of the Holy Ghost, may be gathered from Moses his putting his last words in a song, Deut. 32. that they might be the better remembered.

The third thing in the Title is the Penman made use of by the Spirit, in writing and recording this Song. Solomon was a Great Man, rich, wise, yea, an elect saint; yet one who had also fallen into manifold faults, whom the Lord allowed to die, without recording expressly anything of his recovery, though we make no doubt of it. (look up reference here) We shall endeavour to make this clear from these considerations:

First, from the Lord’s promises to him, 2 Sam. 7:14,15. where these three things are observable which the Lord undertakes concerning him, 1. That he will be to him a Father. 2. That he will correct him with the rods of men, if he shall sin: which says he would not eternally punish him. 3. That he would not do with him as he did with Saul, whom he rejected; he would not take away His mercy from Solomon, as he had done from him: and if no more were in these promises but what is temporal, there would be no great consolation in them to David (whose consolation is one chief part of the intention of that place.) Beside, these promises, Psalm 89:31,32,33. (which are the same as these, 2 Sam. 7.) are looked upon as special evidences of God’s Love, and particular promises of His saving-covenant.

2. When he is born, the Lord gives him his name, yea, sends Nathan, 2 Sam. 12. with this warrant, to name him Jedidiah, because the Lord loved him; which cannot be a love arising from any thing in him, as if he had been well pleased with his behavior, (Solomon had not yet done anything good or evil) but it must be a love prior to his works, and so not arising from his good deeds, and therefore not cut off by his sins. This is similar to the love God had to Jacob, before he had done good or evil, Rom. 9:11. and must speak out electing-love, as it doth in that place.

3. He is made use of by the Spirit to be a Penman of Holy Writ, and a prophet of the Lord; all which are by our Lord, Luke 13:28. said, to ‘sit down with Abraham, Isaac, and Jacob, and the kingdom of heaven.’ There is no reason to exclude him, seeing that universal assertion (all the prophets, &c.) would not be a truth, unless he were there. Although some wicked men have prophesied, as Balaam did, yet are they never accounted prophets of the Lord, as Solomon was, but false prophets and enchanters; neither were they Penman of Holy Writ; who were, as Peter calls them, 2 Peter 1:21, ‘Holy men of God, speaking as they were inspired by the Holy Ghost.’

4. Neither are the particular privileges and he was admitted unto to be forgotten; by him the Lord built the Temple, by him the covenant was explicitly renewed with God, I Kings 8:9. And his prayers are often particularly mentioned, to be heard; yea after his death, some testimonies are recorded of him, which cannot agree with his rejection: see 2 Chr. 11:17. There the ways of Solomon are put in, as commendable with David’s, though there were defects in both; and this being immediately after Solomon’s death, it would seem he left the worship of God pure, and so had returned from his idolatry, though all the monuments of it were not abolished. And especially in this, he was singularly privileged, that, in a most lively way, he was the Type of our blessed Lord Jesus, in his intercession, reign, and peaceable government: beside, that by a particular covenant, the kingdom of Christ, and his descent from him, was established to him.

5. It’s of weight also, that it seems more than probable, that Solomon wrote Ecclesiastes after his recovery; it being neither among the Proverbs, nor Songs which are mentioned, I Kings 4:32. And in it, he speaks out of experiences he had both of folly and madness, and the vanity he had found in all created things, even when he had finished his experiment of all the possible ways of attaining, either the knowledge of their perfections, or satisfaction in the enjoyment of them.

The Scriptures therefore, has not left his recovery altogether dark; yet, as to any historical evidence thereof, the Lord has so ordered that he passes away under a cloud, for these good ends:

First, thereby, Solomon is chastened with the rods of men (even after death) upon his name; for his failures are set down expressly, but his recovery (as to any direct testimony thereof) is passed over.

2. By this, the Lord makes his displeasure with Solomon’s failures always known; though he had favour to his person, and gave him his soul for a prey.

3. And thus the Lord would warn others from declining, and hereby teach his people, to be afraid to rest upon gifts; yea, or upon graces, seeing he has left this matter so far in the dark, as might yield an occasion (as it were) to question the eternal condition of Solomon.

4. It may be also, that Solomon after his recovery, did never recover his former lustre, nor attain to such a profitable way of appearing in God’s public matters, for which formally he had been so observable: for so it is taken notice of David, after his fall, that his following life is stained, as different from what went before; therefore it is the accommodation of Jehosaphat, 1 Chr. 17:3. that he walked in the first ways of his father David, which certainly, it is not done to condemn David’s state after that time, but to leave that mark (as a chastisement) on his failings: and seeing Solomon’s were greater, therefore may this silence of his recovery, be more universal as to him.

Before we draw any thing from this, by way of application, I shall answer a doubt, and it is this, how can all these thousand and five Songs mentioned, I Kings 4:32. be lost, without wronging the perfection of canonical Scripture? Or, what is, of them? Or, what is to be accounted of the loss of them?

Answer. we say, 1. The Scriptures may be full in the articles of faith, even though some portions thereof, which once were extant, were now missing; except it could be made out, that some points of faith were in these books, which are not to be found in other Scriptures. 2. Yet, seeing it is not safe, and it has many inconveniences, to assert that any book once intended of God to his Church, as a canon, or rule of faith and manners, should be lost.

And seeing, it is not consistent with that wise providence of his, whereby he has still carefully preserved the treasure of his oracles in his Church. We rather incline to say, that though these songs were possibly useful, and might be written by the Spirit’s direction; yet, that they were not intended for the universal edification of the Church, nor enrolled as a part of his word, appointed for that end. Neither can it be thought strange, that it should so be; for, that a thing be Scripture, it’s not only needful, that it be inspired, but also that it be appointed of God for public use. It’s not improbable, but Isaiah, Moses, David, Paul, and others, might have written many more writings, upon particular occasions, or to particular persons, which were useful in themselves for edification; and yet were never appointed of God to be looked upon, or received as Scriptures for public use in His Church: so do we account of these Songs mentioned in the objection, and other writings of Solomon, not now extant: and it may be the Spirit has pitched on this Song, to be recorded, as the sum and chief of all the rest; and he did pitch upon some particular prayers of David and Moses, &c. passing by others.

And lastly, we are rather to be thankful, for the great in advantage we have by this, then anxiously to inquire, what has become of the rest.

There are four things, we would propose for application, from the title of this Song.

First, that singing of believers cases, even their several cases, is allowable: or, that singing of divers and different cases, yea, even their saddest cases, is not inconsistent with, but very agreeable unto the work of praise: ye see, this is a song for the nature of it, which Song is to be sung, yet for matter, exceeding comprehensive of all sorts of cases, and these various.

There are (among others) five cases, in which to sing, doth sometimes stumble, at least, cause hesitation with those who are weak and tender; all which, we will find cleared in the Bride’s practice of singing this Song.

First, it’s doubted if sad cases should be sung, seeing, James 5:13. it’s said, ‘is any man merry, let him sing psalms?’ Answer. It’s true, those who are merry should sing, but not only they, no more than only they who are afflicted, should pray. It’s not our case, nor our cheerful disposition, but the duty that should be respected in this work of praise; yea, we should sing, for cheering our disposition, and mitigating and sweetening our crosses. So doth the Bride here sing her sufferings, chap. 1:6, chap. 5:7 when she was smitten; yea, her desertions, she puts these also in a Song.

2. It’s stumbled at some times, to sing complaints of our own sinfulness, and to turn our failings into songs; what matter of cheerfulness is there in these may one think? But we say here, she doth so, ‘Mine own Vineyard have I not kept’ (says she) Chap. 1:6. ‘I sleep,’ &c. chap. 5:2. It’s a ground of cheerfulness, that we may sing over these unto God, with expectation to be pardoned and delivered from them, as Psalm 65.3.

3. When the subject is different from our case, some think it’s hard to sing such Psalms. Answer. Certainly in this Song, there are different, yea, contrary cases; yet none can think, but a believer may sing it all at one time. Yea, 2. there had never then been a Psalm sung in public; for in no congregation, can all the members ever being in one case. 3. The same might be objected against public prayers also, seeing there may be many petitions that are not suitable to all joiners; yet has the Lord commanded both public praying and praising.

4. When the subject which is sung, is above us; being a thing we have not yet reached, and so cannot assert it in our particular condition as truth, as these words, Psalm 18:20,21. ‘I have kept his ways,’ &c. Answer. By this Song, all, at least most part of believers, are made to sing many things, beyond their own attainments possibly; yea, chap. 8:12. That phrase, ‘My vineyard which is mine, is before me,’ is of that same extent with that, Psalm 18:20. Yet will not any think that the Spirit proposing this Song, and that Psalm, as a subject for public praise, did ever intend that none should sing it, but such as were holy as David. Yea, it would seem that if either David, or Solomon, had stuck to the absolute perfection which these words seem to hold forth (if they be expounded according to the strict rule of the law, and not taken in an evangelical sense) that neither of them would, or could have sung them. Yea, it’s observable, that in this Song, there are spots mentioned, and not keeping of the vineyard, chap. 1.6. is one part of the Song, as well as keeping of it, chap. 8. is another.

How then may we join in these? Answer. 1. We sing not our own understanding and experience only, but what may attain the end of praise, which is attained in our acknowledging what others have reached, though we ourselves comes short. 2. Not only our own case, as particular members, is to be sung; but in public we take in the praises of the whole body. 3. That expression, chap. 1.6. ‘Mine own vineyard,’ &c. holds forth the sense she had of her negligence, not as if she had no way done her duty, but she confesses her failings in it; which she sings to the praise of that free-grace, that had pardoned her. Again, the other expression, chap. 8.12. ‘My vineyard which is mine, is before me,’ expresses her sense of her sincerity, blessing God for it, and refreshing herself in the acknowledging of it. Both these may agree, as to some measure, in the believer’s experience, at one and the same time; though when the believer sins more grossly, they do not so well agree to him, except in respect of different times and cases.

In praising then, we would neither simply look to our attitude nor to the subject in itself, which is to be sung, nor to the cases we are in, as if these were the warrant of our singing, or the rule to regulate us in it: but unto these three things. 1. The purpose wherefore singing is appointed. 2. The command. 3. The notion, or consideration, in respect of which, the believer to joins in the duty of praise.

The purposes are principally three. 1. Glorifying God, and making his praise glorious. Thus histories of the Lord’s dealing with his People of old, and thus the cases of others, in our singing of them, serve to that end, that he did such works, that such a case was once sung to him, and such a saint was so dealt with. Otherwise, we might scruple to sing, Psalm 44:1. ‘We have heard with our ears, our fathers have told us,’ and other Scriptures, as well as many cases. In this way, the most part of the subject of praise, and the book of the Psalms, would be laid aside as useless, and not so much as to be read; for we ought not to read, or say an untruth, any more than to sing it.

A second purpose is, edifying of others with whom we join, as well as studying edification ourselves: So, Col. 3:16. The end to be proposed in singing, is, ‘teaching and admonishing one another, in Psalms, and hymns, and spiritual songs.’ And suppose, some found themselves unsuitable in their own case, to the purpose that is to be sung, yet will it not teach them what they should be, and admonish them, because they are not such?

A third purpose we are to aim at in singing, is our own cheering and refreshing, ‘Making melody in our hearts to the Lord,’ Eph. 5:19. Which arises not always from the subject simply considered, as it holds true in our own experience: but, 1. From our conscientious going about it, as a piece of worship to God, and so doing, we are accepted in that. 2. From the heartsomeness of that soul-refreshing exercise of praise. Thus the Scripture which might be more saddening in meditation to us, yet should be cheering in praise, because it’s then used in that ordinance. 3. From the possibility that is herein revealed of attaining such a blessing, attitude, or experience, because once a saint did attain it. Since they were men of like passions, and infirmities with us, why may not we aim at, and hope to be made saints of the like graces with them, since they were, what they were, by the grace of God? 4. From this, that it was once made good in another, which mercy should be a motive for us, to mention that to the Lord’s praise. 5. From its being a part of Scripture, appointed for his praise, whether it agree with our case, or not: that being the end where for it was designed to be sung, is a sufficient warrant, for our joining in the singing thereof.

Secondly, we would consider the command we have, not only to praise, but to praise in these words of David, and other Penman of Holy psalms; for which cause, God has furnished his Church with Songs (but not so with forms of prayers, to which he would have us restrict us) and that for preventing doubt concerning the matter: For, 1. If God did propose these songs to be sung, then they are fit to praise him. 2. If he did allow none to sing them, but such as had no hesitation, or scruple to assert them, with application to themselves; then, either never should they be sung, or never in public: but, 3. Did he not appoint them to be used in David’s time? And joiners in then were not all of one size. Surely they had never been committed to public use, if none might have joined in singing them, but these who could sing them from their own experience. Will a believer be challenged for praising God, in the rule and words laid down by him? Certainly not: however he may be challenged, if he be not suitably affected in the singing of them.

Thirdly, we would consider the notion, or capacity under which believers join in this duty; for they join either as parts of the whole church, and so they go about their part of the duty of praise (as the matter holds true in any member indefinitely, even as they join in prayers) so being that which is sung, be considered simply material for that end. Or, they join as true believers, and then what points out infirmity, they look on it as agreeing to their flesh; what points out sincerity, they as spiritual, though not perfect, join on that account in the thankful acknowledging of it. What confesses a sin, if guilty, they acknowledge it, if not, they bless God they are preserved by grace, yet they are made to see their corruption, which has the seed of that sin in it, and take warning, as in singing the 51st Psalm is requisite, when all are not under that guilt, which David their confesses.

A fifth case in singing, which has been matter of doubting to some, is, when they are put to sing with others, who possibly are strangers to God. Answer. Such may be cleared from this, that the Bride joins with the daughters of Jerusalem, often they have a share in holding up this Song; so doth she go out to the Watchmen, being willing to join with them who smote her. Certainly this and other songs, being to be sung in public in the congregation, and such a congregation, as none will plead that it ought to have been separate from, it’s clear they joined, and that upon the account of the former grounds.

The second thing we are to observe for application, it is from the commendation of this Song, being for its excellency, a Song of Songs: And it is this, that the believer has the choicest Song, and most excellent mirth in the World; not such songs, or joy as the world has, or gives, John 14.27. Yea, their songs, are such songs, as none can learn but themselves, Rev. 14.13. Oh how happy and cheerful a life might a believer have, if he did not sometime mar his own comfort! All is most excellent which he has, his songs are so, for they have the most excellent subject, to wit, Christ, Psalm 45, and the most excellent grounds of rejoicing, and most solid; the largest, sweetest, and most comfortable allowance in the world. Considering all this Song together, though it has sundry sad and perplexing cases, yet it is most excellent. Right thoughts of Christ, will make every condition sweet, and a Song; nothing will come wrong to a believer. Christ, Christ makes up all, and makes all excellent: every condition with him is excellent; whoso covets him, covets what is best; whoso neglects him neglects what is only worth the seeking, and what can only afford a song to the owner: and it is clearness in Christ’s worth, and an interest in him, that turns all conditions into a song.

Thirdly, from the author (I mean the Penman) consider, that piety and tenderness is not unbecoming, but is rather an ornament to the most noble, most rich, and most wise men in the world. It’s a greater glory to Solomon, and a greater evidence of his eternal good condition, that he was acquainted with, and taken up in holy exercises, then that he was a king. Yea, places, parts, riches, &c. are beautiful, when made subservient to piety; piety makes these to shine in Solomon: and the Spirit also make its use of natural and moral wisdom, which the Lord had bestowed upon him, to set out deep mysteries in these writings. Which shows, that the Lord would have any measure of these gifts he has bestowed on us, adorned with the exercise of grace, and made subservient to his glory. Also we may see here, that much business in men’s common affairs, and a tender walk, are not inconsistent; if men would prudently manage their time, they might be engaged in their employment, and keep a spiritual frame also, as Solomon, David, and others did. It’s our corruption, and not the multitude of lawful employments, that distracts us: David went home to bless his own family, in the midst of public affairs, II Samuel 6.20.

Fourthly, from the consideration of the Penman (stained with such faults) made use of by God in the composition of this Song; we may observe, 1. That neither place, parts, nay, nor Graces, will exempt any man from falling. O Believers, what need is there to be watchful and humble! May not these examples of David, Solomon, Peter, &c. lay your pride low, and put you to your arms, and necessitate you to be upon your watch? Who of you will claim to Solomon’s knowledge, experience, or privileges? Yet even he, the Penman of this sweet Scripture, had His affections to God cooled, and became an offense even to this day. What is spoken of his fearful backsliding and fall, being still a rock of offense, upon which many still break their necks. 2. There may be much corruption dwelling beside much light and grace, and yet, the one not fully put out, or extinguish the other. 3. Grace has fitted and made use of many a knotty tree for the Lord’s work. For what Solomon naturally has been, may appear in his carriage (seeing men’s sinful carriage and way, is but the product of the natural corruption that is in their heart) notwithstanding he is thus made use of. 4. Corruption may live long under grace’s fear, and grace may attain to a great height, and that corruption may again strangely break out, and grace be brought very low. What knowledge had Solomon? What preference and clearness had he gotten by the Lord’s appearing to him? What hearing of prayer? How useful was he in GOD’s work, and building the temple, ordering all the Levites, &c.? And continued thus eminent for many years, even till he was well stricken in years, and then fell so foully? How may this strike us with fear? It’s much to win fair off the stage, without a spot. Be humble, and he that stands, let him take heed lest he fall. 5. Grace can wash foul spots out of believers garments, seeing without question Solomon’s was washed; and as he was recovered. So grace is able to recover the saints from their most dangerous and fearful backslidings. 6. Sometimes the spirit will honour the Penman of Holy Writ, by mentioning and recording their names, other times not; as is clear from some books, unknown by whom they are written, the Lord doth in this according to his pleasure, and as he seeth it may tend to edification.

Verse 2. Let him kiss me with the kisses of his mouth: for your love is better than wine.

HAVING SPOKEN CONCERNING the title, we come now to the Song itself: which is presented as a conversation, or dialogue. We shall divide the various chapters according to the number of the speakers, and their several exchanges and speeches. And so in this chapter, we have five parts. In the first the Bride speaks to verse 8. In the second the bridegroom, to verse 2. In the third the Bride again, to verse 15. And fourth the Bridegroom speaks, to verse 14. And lastly, the Bride in the last two verses. The Bride begins this sweet conference, verse 2. and continues to verse 8. 1. She speaks to Christ, verses 2,3,4. Then 2. to the daughters of Jerusalem, verse 5,6. Lastly, she turns herself again to the Bridegroom, verse 7.

In the first of these, there is, 1. Her aim and desire, by way of an earnest wish laid down, verse 1. 2. The motives that stir up this desire in her, and whereby she presses it on him, verse 2,3. 3. There is a formal prayer set down, verse 4. which is amplified in these three, 1. In the motive proposed. 2. In the answer obtained, and felt. 3. In the effects that followed on it.

Her great wish is, ‘Let him kiss me with the kisses of his mouth.’ That it’s the Bride that speaks, is clear; she begins, not because love arises first on her side (for here she begins, as having already closed with him, and therefore she speaks to him, as one who knows his worth, and longs for the out-lettings of his love) but because such expressions of Christ’s love, as are to be found in this Song, whereby his complacency is vented and manifested toward us, doth first presuppose the working of his love in us, and our exercising of it on him, and then his delighting (that is, is expressing his delight) in us: for although the man first suit the wife (and so Christ first sues for his bride) yet when persons are married, it’s most suitable, that the wife should be very pressingly long for, and express desire after the husband, even as the Bride doth here after Christ’s kisses, and the expressions of his love. Of this order of Christ’s love, see Chapter 8 verse 10.

In the words consider, 1. What she desires, and that is, the ‘kisses of his mouth.’ 2. How she points Christ forth, by this significant demonstrative, ‘Him.’ 3. Her abrupt manner of breaking out with this her desire, as one that had been dwelling on the thoughts of Christ, and feeding on his excellency; and therefore now she breaks out, ‘let him kiss me,’ &c. as if her heart were at her mouth, or would leap out of her mouth, to meet with his.

First, by ‘kisses’, we understand most lovely, friendly, familiar and sensible manifestations of his love; kisses of the mouth are so among friends, so it was between Jonathan and David, and so it is especially between husband and wife.

Next, there are several delightsome circumstances, the heighten the Bride’s this esteem of this, the so much desired expression of his love. The first is implied, in the person who is to kiss, it’s ‘him, let him kiss’, He who is the most excellent and singular person in the world,. The second is hinted at in the party whom he is to kiss, it’s ‘me, let him kiss me,’ a contemptible despicable creature; for so she was in herself, as appears from verse 5,6. Yet this is the person, this love is to be vented on. 3. Wherewith is he to kiss? It’s with the ‘kisses of his mouth;’ which we conceive is not only added as an Hebraism, like that expression, ‘the words of his mouth,’ and such like phrases, but also to affect herself, by expressing fully what she breathed after, to wit, kisses, or love, which are is a more lovely to her, that they come from his mouth, as having a sweetness in it, (Chap. 5:16.) above anything in the world. That Christ’s love has such a sweetness in it, the reason subjoined will clear, ‘for your love is,’ &c. That which is here kisses, is immediately denominated Loves; it is his love that she prized, and whereof kisses were but evidences.

They are ‘kisses’ in the plural number, partly to show how many ways Christ has to manifest his love, partly to show the continuance and frequency of these manifestations, which she would be at: And the thing which she here desires, is not love simply, but the sense of love; for she questions not his love, but desired to have a sensible expressions of it, and therefore compares it not only to looks, that she might see him, but to kisses; which is also clear from the reason annexed, while she compares his love to wine.

Again, her manner of designing Christ, is observable, ‘him.’ It’s a relative, where no antecedent goes before, yet certainly it looks to Christ alone, as the reasons show; herein no rules of arts are kept, for love stands not on these. This manner of speaking is to be found also in moral authors, when one eminent is set forth, who singularly known beside others, as having in the estimation of the speakers no match: so Pythagora’s scholars used to say of their master, ‘he said it.’ And in Scripture, when the saints speak of the Lord they had thus designed him, because they’re not afraid to be mistaken, Psalm 87.1. ‘His foundation,’ &c. and Isa. 53.2 ‘He shall grow up like a tender plant.’ This is neither for want of titles due to him, or rhetoric in her, but because in this manner of expression the saints set forth, 1. Christ’s singular excellency, which is such, that he has no match, or equal, there is but one Him. 2. Their singular esteem of him, whatever others think, 1 Cor. 8:6, ‘To us there is but one Lord, Jesus:’ only Christ is esteemed of by them. 3. A constant and habitual thinking, and meditating on him; for though there be no connexion in the words expressed, yet what is expressed, may have, and has connexion with the thoughts of her heart; and if all were seen that were within, it would be easily known what Him she meant: and so we are to gather its dependence on the affection, and meditation it flows from, rather than from any preceding words; for here there are none. 4. It is to show, her thoughts of Christ were not limited, or stinted to her words, or her speaking of Him: for though there be no words preceding, to make known who this Him is, spoken of; yet we may well conceive her heart taken up with desire after Him, and meditation on Him: and so there is a good coherence,--’let Him,’ that is, Him I have been thinking on, Him whom my soul desires, he only whom I esteem of, and who has no equal, &c. This sort of abruptness of speech, has no incongruity in spiritual rhetoric.

Whence we may observe, 1. That Christ has a way of communicating his love, and the sense of it to a believer, which is not common to others. 2. That this is the great scope and desire of believers, if they had their choice, it is to have sensible communion with Christ: this is their ‘one thing,’ Psalm 27:4. It is the first and last suit of this Song, and the voice of the Spirit and Bride, and the last prayer that is in the scripture, Rev. 22:17. 3. That believers can discern this fellowship (it is so sweet and sensible) which is to be had with Jesus Christ. 4. That they have an high esteem of it, as being a special signification of his love. 5. That much inward heart fellowship with Christ, has suitable outward expressions flowing from it. 6. That believers in an habitual walk with Christ will be abrupt in their suits to him, sometimes meditating on him, sometimes praying to him. 7. That where Christ is known, and rightly thought of, there will be no equal to him in the heart.

2. In the next place, she lays down the motives that made her so desire this; which are rather to set forth Christ’s excellency, to strengthen her own faith, and warm her own love in pursuing after so concerning a suit, than from any fear she had of being mistaken by him, in being as it were, so bold and homely with him in her desires. 1. The reason is generally proposed, verse 2, and enlarged and confirmed, verse 3. The sum of it is, your love is exceeding excellent, and I have more need, and greater esteem of it, than of anything in the world, therefore I seek after it, and hope to attain it.

There are four words here to be cleared, 1. ‘Your loves’ (so it is in the original) in the plural number Christ’s love is sometimes (as the love of God) taken essentially, as an attribute in him, which is himself, ‘God is love,’ 1 John 4:8. Thus the Lord, in his love, is the same in all times. 2. For some effect of that love, when he doth manifest it to his people; by conferring good on them, and by the sensible intimations thereof to them: so it is, John 14:21, 23. We take it in the last sense here; for she was in Christ’s love, but desired the manifestations of it; and it is by these that his love becomes sensible and refreshing to believers. It’s loves in the plural number, although it be one infinite fountain in God, to show how many ways it vented, or how many effects that one love produced, or what esteem she had of it, and of the continuance and frequency of the manifestations thereof to her; this one love of his was as many loves.

The second word to be cleared, is ‘wine.’ Wine is cheering to men, Psalm 104:15, and makes their heart glad: under it here is understood, what is most cheering and comfortable in its use to men.

3. Christ’s love is ‘better,’ 1. Simply in itself, it is most excellent. 2. In its effects, more exhilarating, cheering, and refreshing, And, 3. In her esteem; to me (says she) ‘It is better;’ I love it, prize it, and esteem it more, as Psalm 4:7, 8. ‘Thereby thou hast made my heart more glad,’ &c. This his love is every way preferable to all the most cheering and refreshing things in the world.

4. The inference, ‘for,’ is to be considered: it sheweth that these words are a reason of her suit, and so the sense runs thus, because your love is of great value, and has more comfortable effects on me, than the most delightsome of creatures, therefore let me have it. Out of which reasoning we may see what motive will have weight with Christ, and will sway with sincere souls in dealing with him, for the intimation of his love; for the love of Christ, and the sweetness and satisfaction that is to be found in it, is the great prevailing motive that has weight with them: and sense of the need of Christ’s love, and esteem of it, and delight in it alone, when no creature-comfort can afford refreshing, may, and will warrant poor hungry and thirsty souls, to be pressing for the love of Christ, when they may not be without it; which shows,

1. That a heart that knows Jesus Christ, will love to dwell on the thoughts of his worth, and to present him often to itself, as the most ravishing object, and will make use of pressing motives and arguments, to stir up itself to seek after the intimations of his love. 2. That the more a soul dives in the love of Christ, it is the more ravished with it, and presses, yea, pants the more after it: it was Him before, ‘Let Him kiss me,’ as being something afraid to speak to him; it is now, ‘Thou, your love,’ &c. as being more inflamed with love, since she began to speak, and therefore more familiarly bold, in pressing her suit upon him. 3. The exercise of love strengthens faith: and contrarily, when love wears out of exercise, faith dies: these graces stand and fall together, they are lively and languish together. 4. Where Christ’s love is seriously thought of and felt, created consolations will grow bare, and lose all relish; wine, and the best of creature-comforts, will lose their savour and sweetness with such a soul, when once it is seen how good he is. 5. An high esteem of Christ, is no ill argument in pressing for, and pursuing after his presence; for to those that thus love and esteem him, he will manifest himself, John 14:21,23. 6. Where there has been any taste of Christ’s love, the soul cannot endure to want it, it cannot enjoy itself, if it do not enjoy him; this is the cordial that cheers it in any condition, and makes every bitter thing sweet.

Verse 3. Because of the savour of your good ointments, your name is as ointment poured forth; therefore do the virgins love you.

THE SECOND REASON (which is also a confirmation and enlargement of the former) is verse 3, and it runs upon these supposed and implied grounds. 1. That there are many precious excellencies in Christ. So that, 2. The speaking of his name, is as if a man would open a sweet savouring box of ointment, as that woman did, John 12.

3. There is no title, or office, or qualification in Christ, but all are savoury; his very garments smell of myrrh, and aloes, and cassia, &c. Psalm 45:8. 3. It supposes that this worth and loveliness of Christ, ravishes all that ever knew him (here called virgins) with love to Him and therefore (which is the strength of the reason) it is no marvel, would she say, I love him so fervently, and desire so earnestly the manifestations of his love, which I have found so sweet.

So the verse may be taken up in these four things, 1. Christ’s furniture; he has many savoury ointments, and good. 2. The further explication, and amplification of this his commendation, expressing both what she meant by ointments, and also the abundance and freshness of these ointments which were in Christ, in these words, ‘your name is as ointment poured forth.’ 3. The effect that followed on these, or the attractive virtue of them, which is such, that the most chaste, who kept their affections from other objects, are yet without prejudice to their chaste nature, taken up and ravished with that loveliness of Christ: ‘Therefore’ (says she) ‘do the virgins love you.’ 4. There is the scope, which is partly to show the reality of Christ’s worth, which not only she, but all believers were in love with; partly to show, that it was no strange thing, to see her so taken up with him, it would be rather strange if it were otherwise; seeing it is not possible for any to see and taste what Christ is, and not be ravished with his love.

Ointments are both of an adorning and refreshing nature, especially to the sense of smelling, Psalm 104:15. ‘Ointment makes men’s faces to shine,’ and the house where it is, to savour, when it is precious and good, John 12:3. Men in vanity use sweet powders, and such things as these, which can but little commend them; but Christ’s ointments are his graces, Psalm 45:2, wherewith he is anointed, for opening the blind eyes, for preaching glad tidings to the poor, to bind up the broken-hearted, to give the oil of joy for mourning, &c. as it is, Isa. 61:1,2,3. Which qualifications, are both more delightsome and savoury, in themselves, and to the soul that is sensible of its need of them, than any ointments the high priest of old used, which were but typical of the graces and qualifications wherewith Christ is furnished: hence is in the gospel, 2 Cor. 2:14,15, (whereby these graces are manifested) called ‘a sweet savour.’

Again, these ointments are said to be good: so are they in their nature, and in their effects on, sinners, as is clear from Isa. 61:1,2, &c. And 2. They are said to savour; the scent and smell of them is sweet and refreshful to the spiritual senses. And 3. They are called his (’your good ointment’) they are his, not only as he is God, having all-sufficiency essentially in him, but as Mediator, having purchased eternal redemption, and having ‘the Spirit without measure’ communicated to him, John 3:34, and in that respect, ‘anointed with the oil of gladness above his fellows,’ Psalm 45:7, that out of his fullness we might all receive, grace for grace, John 1:14. Our graces being of that same nature, that his are of. It’s comfortable, that Christ has many good ointments; that they are his own, and that he has the right of disposing of them, and that as Mediator they are given unto him for that very purpose.

Observe. 1. Grace is a cordial and savoury thing, no ointment is like it. 2. Christ abounds in grace, he is ‘full of grace and truth,’ John 1:14. Hence our wants are said to be made up, ‘according to his riches in glory by Jesus Christ,’ Phil. 4:19. 3. They are good and excellent graces and qualifications, wherewith the Mediator is furnished; such as do exactly answer all the necessities and wants of empty and needy sinners.

2. The commendation is explicated, or illustrated by a similitude: the thing she explains, and which she understood by ointments, is his name: the similitude whereby it is illustrated, is, ‘ointment poured forth,’ Christ’s name is Himself or the knowledge of Himself, or everything whereby Himself is made known, his attributes, word, works, especially those of redemption, his ordinances, covenant, promises, &c. which are all his name (for so the preaching of the gospel is called the bearing of his name, Acts 9:15, and making known, or declaring his name, Psalm 22:22. Heb. 2:12, &c.) This is the thing illustrated. Now this name is compared, not to ointment simply, as sealed up in a box, but to ointment as poured forth and diffused. Whereby, 1. The abundance of these graces is held forth; there is no scarcity of them in him. 2. His liberality in communicating of them, he pours them out, as one opening a box of ointment, should so diffuse and distribute it. 3. By this is set out the lively savouriness of his graces; they savour not only as ointment closed up, but as ointment diffused. In a word, there is nothing in Christ (for whatever is in him, is comprehended under his name) but the unfolding of it will be more refreshful, and abundant in spiritual delights, than if men would break and open many boxes of costly ointments, and pour them all out on others.

Observe. 1. Believers are not soon satisfied in taking up, or expressing of Christ’s worth. 2. Christ and all that is in him, is as full of spiritual life and refreshing, as a box that is full of the most precious ointment: Christ is well stored with grace, it is ‘poured into his lips,’ Psalm 45:2. 3. This savour of Christ’s graces is not felt by every one, the box of his ointments is not open to all, but only to some, and that is to them that believe; for to them he is precious, and everything that is in him, is most cordial and savoury to the believer. 4. The more Christ and his worth be enquired into, it will savour the better, and be the more refreshful (for it is his name which is this ointment) Christ in his excellent worth, through men’s strangeness to him, is unknown in the world; they do not enquire into this savoury name, but if he were once known, they would find that in him, that would make them give over their other unprofitable pursuits, and pant after him. The effect of these his ointments (which is a proof of the reality of this truth, and the third thing in the verse) is in these words, ‘therefore do the virgins love you.’ By virgins here, are not understood bare professors, but sincere believers, who are not counterfeit in their affection, nor so common in their love, as to bestow it on any creature whorishly, but who reserve it for Christ only: so the church is called, 2 Cor. 11:2, ‘a chaste virgin;’ and so these who were kept unspotted, and sealed for the Lord, Rev. 14:4, 5, are called virgins. They are here called virgins in the plural number, because this denomination belongs to all believers, distributively, and in particular. They are said to love Christ, that is, whatever others do, who have no spiritual senses, and whose example is not to be regarded; yet these (says she) desire you only, and delight in you only: and this differences true virgins from others.

If it be asked, whether that be single love, which loves Christ for his ointments; we answer Christ’s ointments may be two ways considered, 1. As they make himself lovely and desirable; so we may, and should love him, because he is a most lovely object, as being so well qualified and furnished. 2. As by these, many benefits are communicated to us; thus we ought to love him for his goodness to us, although not principally, because no effect of that love is fully adequate, and comparable to that love in him, which is the fountain from which these benefits flow; yet, this love is both gratitude and duty, taught by nature, and no mercenary thing, when it is superadded to the former. Hence observe,

l. All have not a true esteem of Christ, though he be most excellently lovely: for, it is the virgins only that love him. 2. There be some that have an high esteem of him, and are much taken with the savoury ointments, and excellent qualifications wherewith he is furnished. 3. None can love him and other things excessively also they who truly love Him, their love is reserved for Him, therefore they are called virgins: it is but common love, and scarce worth the naming, that doth not single out its object from all other things. 4. They who truly love Him, are the choice and wale of all the world beside; their example is to be followed and weight laid on their practice (in the essentials of spiritual communion, more than on the example of kings, scholars, or wise men: so doth she reason here from the virgins, and passes what others do. 5. True chaste love to Christ, is the character of a virgin-believer, and agrees to them all, and to none other. 6. The love that every believer has to Christ, is a proof of his worth; and will be either a motive to make us love Him, or an aggravation of our neglect.

Verse 4. Draw me, we will run after you. The king has brought me into his chambers: we will be glad and rejoice in you, we will remember your love more than wine: the upright love you.

BEING NOW MORE CONFIRMED in her desire, from the reasons she has laid down, she comes in the 4th verse more directly to propound and press her suit: for rationally insisting upon the grounds of grace, in pressing a petition, both sharpens desire, and strengthens the soul with more vigour and boldness, to pursue its desires by prayer. In the words we may consider, 1. The petition. 2. The motive made use of to press it. 3. The answer, or grant of what was sought. 4. The effects of the answer following on her part, suitable someway to her engagement.

The petition is ‘draw me,’ a word used in the gospel, to set forth the efficacious work of the Spirit of God upon the heart, engaging the soul in a most sweet, powerful, and effectual way to Jesus Christ; ‘None can come to me’ (says Christ) ‘except the Father draw him,’ John 6:44. It is used here, to set forth the Bride’s desire to be brought into fellowship with Christ by the power of this same Spirit, that as she desires a visit from Christ, so she desires his Spirit, that he may by his powerful operations draw her near to him. And although a believer be not at a total distance from Christ, and so needs not renovation as one in nature doth; yet considering that a believer may fall into a deadness of frame, as to the lively exercise of grace, and a great distance, as to any sensible sweet communion with Jesus Christ, and that it must be by the power of that same Spirit (without which even these that are in Christ can do nothing) that they must be recovered, and again brought to taste of the joy of his salvation (as is clear from David’s prayer, Psalm 51:10, to have ‘a clean heart created in him,’ see ver. 12, of that Psalm.) And that there are degrees of communion with him, and nearness to him, none of which can be got at without the Spirit’s drawing, more than being made near at the first in respect of state: I say all these things being considered, it is clear, that this petition is very pertinent, even to the Bride, and doth import these particulars: 1. A distance, or ceasing of correspondence for a time, and in part, between Christ and her. 2. Her sense and resentment of it, so that she cannot quietly rest in it, being much unsatisfied with her present case. 3. An esteem of Christ and union with him, and a desire to be near, even very near him; which is the scope of her petition, to be drawn unto him, that she may have (as it were) her head in his bosom. 4. A sense of self-insufficiency, and that she had nothing of her own to help her to this nearness, and so a denying of all ability for that in herself. 5. A general faith, that Christ can do what she cannot do, and that there is help to be gotten from him (upon whom the help of his people is laid) for acting spiritual life, and recovering her to a condition of nearness with himself. 6. An actual putting at him (so to speak) and making use of him by faith, for obtaining from him, and by him, quickening, efficacious and soul-recovering influences, which she could not otherwise win at. 7. Diligence in prayer; she prays much, and cries for help when she can do no more.

II. The motive whereby she presses this petition is, ‘We will run after you:’ wherein we are to consider these three things, 1. What this is to run: which is, in short, to make progress Christ-ward, and advance in the way of holiness, with cheerfulness and alacrity (having her heart lifted up in the ways of the Lord) for the believer’s life is a race, heaven is the prize, 1 Cor. 9:24 and Phil. 3:13,14, &c. and the graces and influences of the Spirit give legs, strength, and vigour to the inner-man to run, as wind doth to a ship, to cause her make way; as it is, Psalm 119:23, ‘Then I shall run in the way of your commandments, when thou shalt enlarge my heart,’ which is, on the matter, the same with drawing here. And this running is opposed to deadness, or slowness in her progress before: now (says she) I make no way, but draw me, and we shall go swiftly, speedily, willingly, and cheerfully. Hence we may gather:

l. That often when there is desertion as to Christ’s presence, that there is an up-sitting in duty and the exercise of grace. 2. That bonds in duty are as observable and heavy to believers, as want of comfort. 3. That there is in them an high estimation, and a serious desire of enlargement in duty, or of liberty to run in the way of God’s commandments. 4. This desire is very acceptable with Jesus Christ, and therefore is made use of as a motive in pressing her petition before him: he takes it well, when a believer is like to lie by and sit up, that he look up to him, and pray and pant for help, to set him to his feet again.

2. Consider why the person is changed, ‘draw me,’ (says she) and ‘we’ shall run: if we take the church collectively under ‘me,’ then ‘we’ will set out the particular members; and it is this much, do me good, or pour your Spirit on the church, and we shall run in our stations who are members: it is the better with all the members, when it is well with the church in general. But it would seem to look to particular believers, the effect of drawing being most proper and peculiar on them: and so it is to be understood thus, if thou wilt draw me, and by the power of your grace work effectually upon me, then many more shall get advantage by it: which holds true, partly, by reason of the sympathy that is among the members of that one body; partly, because a work of grace fits and engages one the more to be forth-coming for the good of others: partly, because of the influence which liveliness in one, may have upon the quickening and stirring up of others: even as often, when deadness begins in one, it leavens and infects more; so by God’s blessing may liveliness do. This same argument is made use of by David, Psalm, 51, when he is dealing for the establishment and liberty of God’s Spirit, then (says he) ver. 12, 13, ‘I will teach sinners your way, and they shall be converted unto you.’ He was not only purposed to stir up himself, and walk tenderly in the strength he should receive, but that he would lay out himself for the good of others, and he promises himself success therein through the grace of God. And so Joshua, 24:15, ‘I and my house will serve the Lord:’ which speaks, that his serving the Lord, would have influence upon his house. Experience doth often make out, that a lively soul in a congregation or family, will readily occasion and provoke others, to stir and seek with them.

3. The force of the reason, in the connexion it has with the petition, imports, 1. That she was much in love with holiness, and had an ardent desire after more of it. 2. That she resolved to improve her receipts, for the edification of others. 3. That these designs were very acceptable to Christ. 4. That except she were drawn, she would come short of both. 5. A cheerful engaging to be forth-coming to his honour and the good of others, and to undertake what he shall call to, and fit for: these go well together, that when we see and are sensible, that we of ourselves, as of ourselves, can do nothing. 2. Cor. 3:5. Yet we may humbly engage, ‘To do all things through Christ strengthening us:’ in a word, I have need (would she say) to be drawn, if holiness be needful: and I hope, thou who respect holiness in me and others of your people, will grant what I seek. Her engaging to run, if he would draw, is no vain undertaking; but a humble pressing motive, holding forth some sincerity given from him, but no ability in herself, but as he who has given her to will, must also work in her to do.

III. The third thing in the verse, is the return, or grant of this suit; the King (says she) ‘has brought me into his chambers,’ he has indeed brought me where I was desirous to be. The words, ‘he has brought me,’ being compared with the petition, ‘draw me,’ and the effects following, whereby she changes from praying to praising, and that with expressions holding forth a kind of surprisal, do evidence this to be a real return to her prayer, and a comfortable alteration upon, and change in her condition.

In this answer, consider, 1. What she receives, a noble privilege; she is admitted into the king’s chamber to nearness with Him, which she longed for, and now she has it. Chambers are the most intimate places of familiar fellowship, especially with kings, where none but courtiers indeed come. They were the places where the Bridegroom and the Bride rejoiced together; and it has a tacit opposition to a salutation by the way, or admission to outer rooms, this to which she is admitted is more, yet is it something here attainable; which we conceive, is the enjoying of that love she formerly sought for, and which afterward she engaged to remember, as having now obtained it. In a word, she is where she would be, as the effects show.

2. Consider who brought her into these chambers; it is ‘the King,’ even Him she prayed unto, to draw her, he has heard her: this King (as being the chief of all that ever bare that name) is called the King by way of eminency; and so, Psalm 45:1,2, and Zech. 4:9. He is not only King, and supreme as God, having the same essential dominion with the Father, over all the creatures; but also, (which is here especially meant) as Mediator, he is a King by donation, Psalm 2:6,7, and also by conquest, having purchased his kingdom with his blood, and by the power of his spiritual arms that are effectual upon the hearts of sinners, brings them subject to him, Psalm 45:5. So he confesses himself to be a King before Pontius Pilate, John 18:36, 37, although his kingdom be not of this world. It is he, who by his blood has made access for believers to nearness with God, as it is, Eph. 2:18: through that ‘new and living way,’ Heb. 10:19,20: so that she may well say, he brought her in. She attributes this to him expressly, 1. For his commendation, and to give him the acknowledgment due to him in this work, which would never have been wrought without him: all nearness and access to God, all progress in holiness, and comfort in duties, should not only be sought by, and from Christ; but he acknowledged for these, and the praise of them returned to him.

2. She observes the return of her prayer, and his readiness to be entreated, I prayed to him to draw (says she) and he did it effectually; he drew me, and brought me into his chambers. Here we may say, Christ is easily entreated, Isa. 65:24, ‘Before they call, I will answer.’ 2. Believers should observe returns of prayer, and bless Christ for them. 3. She acknowledges he had brought her into the chambers, to magnify and to commend the mercy the more: it is the greater honour, that not only she is there, but that the King himself (like the prodigal’s father) met her, and took her in: Christ’s convoy is much worth, and sinners may hazard forward with it, and not despair of access. 4. She attributes it to him, that she may keep mind of his grace, whereby she stands and enjoys these privileges; and that she may be still humble under them, as having none of these from herself: it is much, under sense and a fair gale of flowing love, to carry even, and to be humble: and it is rare to be full of this new wine, and bear it well.

3. Consider the importance of the word in the original, it is here translated, ‘he brought me in,’ as it is, chap. 2:4; but the word in that conjugation, in which it is used in the first language, signifies, he made me come, or go in; implying, 1. A sort of averseness, and inability in herself. 2. Many difficulties in the way. 3. An efficacious work overcoming all these, and effectually bringing her over all, as the same word is used, Psalm 78:71, where God’s bringing David from the fold to be king, over so many difficulties, is spoken of.

IV. The last thing in the verse is, the effect following on this her admission, which is both exceeding great, spiritual cheerfulness in herself, and gladness of heart also in others, whereby both her own, and their hearts were much enlarged in duty, as she undertook (and therefore the person from ‘me’ to ‘we’ is changed again) for before (she says) ,he brought me,’ &c. but now, ‘we will be glad,’ &c. The effects by way of gratitude, are in two expressions, 1. ‘We will rejoice and be glad in you.’ And 2. ‘We will remember your love more than wine:’ and as she took her motive, while she desired Christ’s love, from that esteem which all believers (under the title of virgins) had of it, so now, having obtained what she sought, she confirms her estimation of that enjoyment, from the experience of the same believers, under the name of ‘upright;’ that by such an universal testimony in both assertions, she might the more confirm her faith anent the reality of Christ’s worth, seeing her esteem of him did flow from no deluded sense in her, but was built on such solid reasons, as she durst appeal to the experience of all believers, who thought Christ well worthy the loving: and so this is not only brought in here to show the nature of believers, whose disposition inclines them natively to love Christ; but also to show the excellent loveliness of Christ, as an object worthy to be loved, in the conviction of all that ever knew him.

The first expression holds forth a warm change upon her affections; no sooner is she admitted into the chambers, but she cries out, ‘O we will rejoice and be glad in you.’ Where, 1. Ye have her exercise and frame; it is to rejoice and be glad: cheerfulness and joy, disposing the heart to praise, are sometimes called for as well as prayer. If we look on this joy as it stands here, it says, 1. There are degrees and steps in communion with Christ; and the saints are sometimes admitted to higher degrees thereof, than at other times; sure it is a heartsome life to be near Christ, and in his chambers. 2. This joy, and that nearness with Christ, which is the ground of it, are both often the effect of prayer, and follow upon it, when faith is in a lively way exercised in that duty. 3. That faith exercised on Christ, can make a sudden change to the better in a believer’s case, Psalm 30:6,7, &c. 4. That a believer should observe the changes of Christ’s dispensations, the returns of their own prayer, and be suitably affected with them, whether he delay the answer, or give them a present return.

The second thing in the expression, is the subject of this joy, it’s ‘in you,’ not in corn, or wine; not in their present sense, but in him as the Author of their present comfortable condition, and as being himself their happiness, even in their greatest enjoyments, according to that word, 1. Cor. 1:31, ‘Let him that rejoices, rejoice in the Lord:’ and this qualifies joy, and keeps it from degenerating into carnal delight., when he ‘that rejoices, rejoices in the Lord;’ and it is a good character to try such joy with, as may warrantably pass under that name of the joy of the Lord, and as will have that effect with it, to strengthen us in his way, Neh. 8:10.

3. We may consider a twofold change of the number in the Bride’s speaking, it is ‘we,’ which was ‘me;’ ‘the King brought me,’ (said she) but now ‘we’ will rejoice. The reasons were given on the petition; and further, we may add here, that it is to show her being conformed in her practice to her undertaking; and to show that that admission of hers redounded to the good of more, and ought to take them up in praise with her. The other change of the person is, from the third to the second, from ‘he,’ the ‘King,’ to ‘you,’ in the second person (we will rejoice in ‘you’) which shows a holy complacency and delight, sometimes making her to speak of him, sometimes to him, yet so, as she loves to have Christ both the object and subject of her discourse, and the more he is to her, she is the more satisfied: this being another character of spiritual joy and exulting in Christ, it still makes him to be the more to them, and they are still pressing under it, to be the nearer to him.

The second effect is, ‘we will remember your love more than wine.’ What is understood by ‘love’ and ‘wine,’ as also, why the number is changed from the singular to the plural, has been formerly cleared. The word ‘remember,’ doth import these three things, I. A thankful acknowledgment of the favour received, and a making of it to be remembered to his praise; this remembering is opposite to forgetting, Psalm 103:2, from which we may observe two things, 1. The acknowledgment of the mercies we have received, is a necessary piece of the duty of praise; they will never praise for a mercy, who will not acknowledge they have received it: forgetfulness and unbelief do much mar praise. 2. They that pray most for any mercy, will most really praise when it is received; and this last is a duty as well as the former, but is not made conscience of, nor suitably performed, but by hearts that acknowledge God’s goodness to themselves. II. It imports, a recording of this experience of God’s goodness, for her own profit for the time to come: thus every manifestation of his grace is to be kept as an experience for afterwards, when that frame may be away, and be may hide his face, whereupon there will follow a change in the believer’s frame: it is good keeping the impression of his kind manifestations still upon the heart; so the Psalmist endeavoured, Psalm 119:93, ‘I will never forget your precepts: for with them thou halt quickened me.’ III. It imports, the doing of both these with delight, ‘we will remember your love’ (says she) ‘more than wine,’ that is, the thoughts of Christ’s love doth and shall relish more sweetly than wine, or any comforts among creatures; the very thoughts of it are, and will be so cordial and refreshful.

The last expression, ‘the upright love you,’ is added for confirmation, as was said on verse 3, and may be looked upon as brought in by way of obviating an objection. Who (might it be said to the Bride) will so rejoice in Christ with you? She answers, whatever the most part of the world do, yet those who have spiritual senses, love Christ as I do. The difference between this and the former expression, in the end of the third verse, is in two, 1. Though the persons be the same, yet she gives them different styles; there she calls them ‘virgins,’ as being chaste in their love, not joining themselves to idols, nor going a whoring after creatures: here she calls them ‘upright,’ as being sincere, neither dissemblers, nor hypocrites, but such as were really that which they appeared to be, having a practice suitable to their profession; such was Job, Job. 1:1. ‘An upright man;’ such was Nathanael, John 1:47, ‘An Israelite indeed.’ these have not double ends, nor double hearts, but are straight, and may abide the touch-stone, their practice being their very heart turned outward. The other difference is in the scope: formerly they were brought in, as being desirous of Christ, as she was; here as delighted with Christ when he is enjoyed, both go together: and whoever are desirous after him, will be delighted in him, while present; and afflicted for, and affected with his absence: in both she evidences a suitableness in her frame to the generation of God’s people, and cares not from whom she may differ, if she be conformed to them.

Observe. 1. Where there is love to Christ, there is sincerity in practice; neither is there true love to be found in any hypocrite; for, sincerity and love to Christ go together. 2. Sincerity is a characteristic of a virgin, and true believer: if we would know who are the ‘virgins’ spoken of, verse 3; she tells us here, they are the ‘upright.’ 3. All who are sincere, or upright, come in one category and reckoning; they are all of the same spiritual nature, or disposition, and what may be said of one of them (as to that) may be said of them all. 4. God reckons believers, not by the degree of their progress, but by the kind and nature of their walk, if it be sincere, or not; that is, if they be straight as to their ends, motives, and manner in duties, or not. 5. These characters which agree in common to believers as such, and these cases which agree with the ordinary way of all the saints in scripture, are solid, and weight may be laid upon them in concluding our sincerity, or the goodness of our state; but peculiar evidences, or singular experience, should not be leaned unto in that, as if our uprightness, or the goodness of our state, could not be made out without these, wherein possibly an hypocrite can go nearer to resemble a child of God, than in that which is more ordinary to saints as such.

Verse 5. I am black, but comely (O ye daughters of Jerusalem) as the tents of Kedar, as the curtains of Solomon. 6. Look not upon me, because I am black, because the sun has looked upon me: my mother’s children were angry with me, they made me the keeper of the vineyards; but mine own vineyard have I not kept.

IN THE FIFTH and sixth verses, we have the second piece of the Bride’s first discourse, and it is the speech she has to the ‘daughters of Jerusalem:’ wherein, verse 5, she gives a description of herself: then verse 6, applies and ears it for some edifying use unto these beginners.

For clearing of this place, let us, 1. See, who these ‘daughters of Jerusalem’ are. 2. What is the scope of these words. 3. What is their dependence upon, and connexion with, the former. 4. What is more particularly the meaning of them.

By ‘daughters of Jerusalem’ in common, are certainly understood professors, members of the church; and so born in and belonging unto Jerusalem; but because there are members of several sorts, some strong, some, weak, some sound, some unsound, some tender, some profane; we must inquire a little further who are meant by these ‘daughters of Jerusalem,’ they being often mentioned in this Song.

First, We look on them as distinct from ‘mother’s children,’ mentioned in the following verse as a party different from the ‘daughters’ here spoken to; and so they are not to be accounted among the profane, bitter heart-enemies of godliness, who yet live in the church: they are not the worst then of them that are in the visible church. 2. We take them also as distinguished from the ‘virgins’ and ‘upright,’ who loved and delighted in Christ in the former verse. For, chap. 5:8, 9, and 6:1, we will find them very ignorant of Christ, although they have some affection. In a word, we take them to include two sorts of professors, 1. Such as are weak and scarcely formed, yet are docile, and have respect to outward ordinances’ and godliness, in the practice of it: so their respect to the Bride, and the question propounded by them, chap. 5:9 doth clear. 3. They comprehend such as are formed believers, really honest, and who. have some sound beginnings, yet mixed with much weakness, ignorance and infirmity, and so not come up the length of grown Christians; such who need milk, and cannot endure strong meat; so their question and undertaking, chap. 6:1, Both evidence: they were daughters, while yet they were really very ignorant of Christ, and were ready to provoke him before he pleased, (as the often repeated charge the Bride gives them throughout this Song imports) and they were daughters still, even after they were something better taught and engaged.

We find, 1 John 2:13, the apostle speaks of three sorts, 1. ‘Fathers,’ that are grown a believers, rich in experience, such we esteem to be understood by the Bride in this Song. 2. ‘Young men,’ who are strong well advanced believers, such were the virgins and upright here made mention of. A third sort are styled ‘little children,’ that is, some who (as it were) are yet on the breasts, and that in knowledge, practice, or experience, had not come to a consistence, or to have their senses exercised to know good or evil, as it is, Heb. 5:14, such we account these ‘daughters of Jerusalem,’ and so may comprehend under them professors, who stand not in the way of their own edification, though they be weak.

2. The scope of her discourse to them, is to prevent their stumbling at the cross, or being deterred from godliness, because of any blackness, or spots that were to be seen in her; it being a great stumbling to weak professors, to see sufferings accompanying tenderness (especially when it is persecuted, and pursued by professors of the same truth) as also to see infirmities and sinful blemishes in persons eminently godly; now her scope is, for their edification, to condescend to satisfy them in both.

3. The reason why she breaks in with this discourse upon the back of the former (which shows the connexion) may be twofold, 1. To remove an objection that might be made, if any should say, what needs all this rejoicing? Are ye not both stained with sin, and blackened with sufferings? She answers by a distinction, granting that in part she was black, and that was truth, yet that blackness was not inconsistent with comeliness, which she clears, and that therefore she might in part rejoice also. The other way that this depends on the former, is, that she may further her project of engaging others to rejoice with her, she endeavours to remove these two occasions of stumbling (taken from the failings and sufferings of the godly) out of the way of weak professors, that she may get them along with her: and so it agrees well with the scope.

More particularly consider the words, wherein she endeavours to satisfy these doubts, and ye will find these things in them, 1. She concedes what is truth. 2. Qualifies it by a distinction. 3. Illustrates it. And these three in the 5th verse. 4. In verse 6, she applies it. And 5, more particularly explicates it. 1. then (says she) I answer, by conceding what is truth, ‘I am black,’ both with crosses and corruptions; that cannot be denied. 2. She qualifies her concession, though I be black yet I am comely, that is, I am not universally, or altogether unlovely, mine estate is mixed, being made up of crosses and comforts, corruptions and graces, beauty and blackness. 3. She illustrates this description of herself, or her mixed condition, by two similitudes, both tending to one thing, or one of them tending to set forth her blackness, the other her beauty, I am (says she) like ‘the tents of Kedar’ which were blackish and of no great value, being, by those who lived in them, so frequently transported in such hot countries; this sets forth her blackness.

The second similitude is, that she was like the ‘curtains of Solomon:’ he built glorious dwellings, and being a rich king, no question had rich hangings; this sets forth her beauty; as if she would say, Ye must not judge of my worth from one side, especially my outside, or upon one consideration, for I have in me both to humble and comfort me. It may be also, though these tents of Kedar were not outwardly beautiful, yet they were within well furnished; and that the curtains of Solomon which were most rich, had outer-coverings of smaller value, as the tabernacle had of badgers’ skins; and so the similitudes illustrate her condition, and set out the thing more to the life. As Kedar’s tents (says she) look poor and base like, yet if ye look within, they are glorious; so think not strange, if I appear without beauty to the eye, there may be, yea, there is comeliness within, if ye could discern it, for ‘within the king’s daughter is all glorious,’ Psalm 45:13, which way of distinguishing, is a notable piece of spiritual wisdom and learning, and a great means of peace in ourselves; when what is true of infirmities is acknowledged, and yet the conclusion that tentation would infer is denied. Here observe, 1. The conditions of believers, even the best of them are mixed of good and ill, sin and grace, comfortable privileges and sad sufferings. 2. There is a mixture of blackness in believers’ beauty even in their best frame and condition, for she is now in the king’s chamber, and yet we find her saying, ‘I am black.’ 3. Believers, if they would consider what they are rightly, would look on themselves as having contraries in them. 4. Where challenges are just and well grounded, they should be acknowledged and taken with. 5. It is wisdom so to acknowledge our sin, as we may difference it from any work of God’s grace in us. 6. Believers, their observing of their sinfulness, should not make them deny their grace; and their observing their grace, should not make them forget their sinfulness. 7. The cross that follows godliness, or the stain and spot that is on a godly person, is sooner taken notice of by onlookers, than either the advantages that follow holiness, or the graces and spiritual beauty of holy persons; this makes it needful to remove this offence. 8. When it may be edifying, believers should assert the worth and beauty of holiness, and their own comeliness thereby, as well as confess their own infirmities; and Christian communion will require both.

Having illustrated her answer, in the fourth place she applies it, verse 6, ‘Look not upon me’ (says she) ‘because I am black,’ seeing I am comely as well as black; look not on me only as such, and think it not strange that I am so: looking here, implies indignation and disdain. And so, ‘look not,’ is here to be taken, 1. As being a caveat against indignation or disdain: ‘look not,’ &c., that is, disdain me not as if nothing desirable were in me; for sin often waiting on the affliction of God’s people, obscures the beauty of grace, and makes them to be disdained and undervalued in the world. 2. This ‘look not,’ is a caution to dissuade them from gazing, or curious wondering at any cross that was on her, or sin that was in her: it should not be the object of their curiosity, much less of their delight or contentment to see it so, Obadiah 12. It is condemned in Edom, ‘thou should not have looked upon the day of your brother.’ Next, while she says, ‘look not upon me, because I am black,’ she doth not dissuade them from looking on her blackness simply, but from looking only on it; that should not be the alone ground of their search into their condition, but they should take notice of what good was in her as well as what was wrong: so then her blackness should not be the only cause of their looking on her, it should not be their work to ask after her crosses and infirmities, and no more; this she supposes may affright and terrify them and so it is implied here, that onlookers often pore more on believers’ infirmities, than on their graces; and this is the fruit which follows, they procure a stumbling and a fall to themselves.

4. In the rest of the 6th verse, she doth more fully explicate her answer, in so far as concerned her blackness, (for so the words run in this 6th verse) two ways, 1. In setting out her sufferings in general. 2. In a more particular distribution of the kind and occasions of her seeming an loveliness. Generally her sad condition is expressed in these words, ‘the sun has looked upon me.’ The sun in those countries had great heat, as we see in Jonah 4:8, where the beating of the sun upon him did sore vex him; Jacob also says, it burnt him in the day-time, Gen. 31:40. Therefore, Matt. 13:6 and 21, the Lord expresses persecution under the similitude of the scorching heat of the sun. Here the meaning is (as if she had said) it’s no marvel I be black, I have been made obnoxious to all sorts of persecution, and therefore can have no outward beauty, but must be in the eyes of the world contemptible, even as one cannot endure the hot sun-beams and not be blackened. So there are in this expression these things imported, 1. Persecution. 2. Vehement persecution. 3. Visible effects following it, she is thereby made black. 4. A continuance under it. So the sun’s looking on her, till she be made black imports. 5. There is her patient enduring of it. 6. There is her sense of it. Yet, 7. She is not ashamed of it, while she shows this her suffering to be no cause, why others should stumble at her.

Afterward, she proceeds more particularly, to describe, first her sufferings, then her infirmities. She describes her sufferings, 1. In the instruments of them. 2. The cause of them. 3. The nature of them. The actors are not heathens, but, ‘mother’s children;’ the visible church is the common mother, who has children born after the flesh, as well as after the Spirit; these children are professors of the same truth, but really not only strangers, but heart-enemies to godliness, and true tenderness; such was Ishmael, and such are all unrenewed persons, who are children of the flesh, and such there will be (Gal. 4:29) so long as there is a church visible: such instruments the apostle complains of, 2 Cor. 11:26, that he had perils from false brethren within, as well as from strangers without. This is not only mentioned to show there are such enemies, but to set out more fully the church’s strait; she is often more bitterly, and more subtly persecuted by those who are called Christians or professors of the gospel, than by heathens themselves.

2. The cause of her sufferings, as from men, is ‘they were angry with me,’ (says she;) she had not done them any personal wrong (as David often asserts of himself, in the like case) though she was not free of sin against God; but it proceeded from a malicious, malignant disposition of the natural men of the world, who, as they hate Christ, so do they hate all that are his, John 15:18,19, accounting them as the off-scourings of all men, and troublers of the world continually, upon no other ground, but because they are not such themselves, and because God has chosen them out of the world. This shows both the causelessness of their persecution, as also the degree of bitterness that it did proceed from. From which, Observe. 1. There are no such bitter enemies unto a godly person, as a graceless malignant professor: see Isa. 66:5. 2. No sort of persecution doth blacken, or obscure the beauty of an honest believer so much, as the foul, bitter reproaches of malignant professors. Yet, 3. Believers are often even under that cross. And, 4. The best-beloved believer, even Christ’s Bride, will not in the world eschew it; innocence will be no guard, but to the conscience within. And if the Bridegroom himself, while he was in the world, did not escape it, the Bride cannot think to go free. 3. The nature of her sufferings is expressed thus, ‘they made me the keeper of the vineyards.’ That this implies suffering, and no trust put on her, the scope and her complaint make it clear: besides that it is given as the evidence of the hatred and malice of these persecutors. This general expression then, being compared with other scriptures, will import these ingredients in her suffering, which occasioned her blackness. 1. That her suffering was heavy and painful; for it was a great drudgery, to be put to keep the vineyards; to be made keeper, was to watch both night and day, and so no wonder she was scorched. Matt. 20:11. The bearing burdens in the vineyard, in ‘the heat of the day,’ is spoken of as the greatest weight, and heaviest piece of their work. 2. That her suffering was reproachful; for, the keeping of the vineyards was a base and contemptible service, therefore it is said. Jer. 52:16, that the poor, who were not taken notice of, were left to dress the vines; and it’s a promise, Isa. 61:5, that his people should have freedom from that drudgery, and strangers should be employed in it for them. 3. That her sufferings occasioned sad distractions to her in the worship and service of God; for, in scripture sometimes, vine-dressing is opposed to the worshipping of God, as a distracting, diverting exercise, which is very afflicting to God’s people: therefore when they have a promise of more immediate access to God’s worship, it is said, they shall be liberated from such diverting employments, Isa. 61:5,6, and instead of these, they shall get another task, to wit, to ‘be priests to the Lord, and ministers of our God,’ as if these exercises were somewhat inconsistent together, and so she opposes her own proper duty to this, in the next words; in a word, these malignant brethren procured her pain, shame, and distraction from the service of God, as much as they could, and in a great part prevailed.

Observe. 1. Malice in rotten professors against godliness, will sometimes come to a great height. 2. Malice in wicked men thinks nothing of true tenderness, or of those who truly are so; but esteems them, and uses them as if they were base and vile. 3. Often in outward things, the profanest members of the church have the pre-eminence; and the most godly, as to these things, are in the meanest and basest condition; so as sometimes, they appoint the godly as their slaves, to their work. 4. Often while wicked professors are in power, the truly godly are under affliction.

Though this suffering was sharp, yet she resents her sinful infirmities much more sadly, in the words following, ‘But’ (says she heavily) ‘mine own vineyard have I not kept:’ and this her slothfulness and unwatchfulness made her black, and also procured the blackness that was on her by her sufferings. This part of the verse implies, 1. The Bride’s privilege. 2. Her duty. 3. Her sin. 4. Her sense of it. Her privilege is, she has a vineyard of her own, besides these she was put to keep: The similitude of a vineyard here, is to be taken in another sense than in the former expression: neither are we to think strange of this, seeing similitudes are to be interpreted according to the different scope of expressions, and places in which they are used. By ‘vineyard’ then here, is to be understood the particular privileges, graces and talents of any sort, which are given of God to a believer: these are the things she should have watched over; the neglecting thereof, brings blackness on her, and procures heavy challenges, called a ‘vineyard’ here; and also, chap. 8:13, partly, because there are many several graces to be found in believers, as plants planted in them; partly, because these will furnish them matter of continual exercise and labour; and partly, because what they have, they are to improve, that there may be fruit on them, and rent brought in to the master that intrusted them, chap. 8:12, 13. This vineyard is called ‘hers,’ because the special oversight and charge of it was committed to her. 2. Her duty is to keep and watch over this vineyard, that is, to improve the talents she has gotten, to see that no plants be unfruitful, and that no hurt from any cause inward, or outward annoy them: Christianity or godliness, is no idle talk, every privilege has a duty waiting on it. 3. Her sin is, that what with other diversions, and what from her own unwatchfulness, she had neglected the keeping of this vine-yard; so that this one task which was put in her hand, she had not discharged; but laziness came on, and the vineyard was not dressed, thorns and nettles grew, and tentations brake in, and this marred her fruitfulness: in a word, she was no way answerable to the trust that was put on her by Christ. 4. She resents this: where these things may be taken notice of, 1. She sees it, and observes it. 2. She acknowledges it. 3. She is sensible of it, and weighted with it, as the greatest piece of her affliction. It is ill to be unwatchful, for that may draw on both fruitlessness and heaviness on a believer; but it is good to observe and be affected with it, and to be walking under the sense of it, even in our most joyful frame, such as hers was here.

Here then, Observe, 1. Believers have a painful laborious task of duty committed to them. 2. They may much neglect this work and task wherewith they are intrusted. 3. Neglect and sloth make the weeds to grow in their vineyard, and the building which they ought to keep up, to drop through. 4. It is not unsuitable, or unprofitable for believers, in their most refreshing conditions and frames, sadly to remember their former unwatchfulness, and to be suitably affected therewith. 5. Believers should be well acquainted at home, how it stands with them as to their own condition and state. 6. They who are best versed in their own condition, will find most clearly the cause of all their hurt to be in themselves; whatever is wrong in their case, themselves have the only guilty hand in it.

If any should ask, how makes this last part of the verse for her scope, in removing the offence before these weak beginners? I answer, it doth it well: for, says she, there is no reason ye should stumble, or be troubled because of my afflictions, they were without cause, as to men, though I am under much sin and guilt before God: neither scare at godliness or joy in Christ, because of my infirmities; for, these spots came from mine own unwatchfulness, and not from godliness in itself (which is the soul’s special beauty) therefore take warning from my slips, and study to prevent the bringing on of such a stain and blot upon your profession, by security and negligence; but esteem not the less, but the more of Christ, his people and ways, and the beauty of holiness, which is to be seen in them, because by my unwatchfulness and untenderness, I have marred this beauty in myself, and that is the reason I look so deformed-like.

Verse 7. Tell me (O thou whom my soul loves) where thou feed, where thou makes your flock to rest at noon: for why should I be as one that turns aside by the flocks of your companions?

IN THE SEVENTH VERSE, we have the third part of the Bride’s first speech; in which she turns herself from the daughters to the Bridegroom; and the scope of what she speaks here, is, that by applying herself by prayer and faith to Christ Jesus (who is, and whom she for comfort acknowledges to be, the great and good Shepherd of his sheep, John 10:11,) she may be guarded against the hurtful effects of those two evils which she acknowledged in the former verse, viz. afflictions and sinful infirmities; in respect of the one, she desires Christ’s guiding and in respect of the other, his consolation; that so she being under his charge, may be upheld by him, and kept from miscarrying. that this is the scope, and so depends upon the former verse, especially the last part of it, will be clear by comparing the last part of this verse, and the last part of the former together. There are these three in it, 1. The title given to Christ. 2. The petition, or thing sought. 3. The argument whereby it is enforced.

1. The title is a sweet and affectionate one, ‘O thou whom my soul loves.’ In this title these things are implied, 1. A loveliness in Christ, and such a soul-affecting and ravishing loveliness, as no creature-beauty has, or can have. 2. An ardent and vehement love in her towards him, so that she might say, her soul loved, honoured, desired, and esteemed him. 3. A disrelishing of all things besides Christ, as nothing; he is the only object her soul loves, he alone has her heart, and is in the throne as chief in her affections, and has no allowed co-partner there, to whom this title may be applied. 4. It is implied, what tide Christ will best accept of, even that which bears out most affection to him; there can be no greater honour, or more acceptable piece of respect put on him by a believer, than this, to own him, and avow him as the only object of his soul’s love; as the Bride doth here, ‘O thou whom my soul loves!’

2. The thing that is here sought by the Bride, is set down in two petitions, meeting with the two-fold strait she was in, viz. of crosses and infirmities; and because fear of sin weighted her most, she begins with the suit that might guard against that, and in the reason presses it most. The first petition then is, ‘tell me where thou feed,’ (to wit, your flock,) for ‘feeding’ here, is to be understood actively, that is, where he feeds others: and not passively (as in other places) where he feeds and delights himself. The second petition is, ‘Tell me where thou makes your flock to rest at noon:’ that is, make me know where and how thou comfort and refresh your people, under scorching persecutions and trials: so these petitions go upon the relation that is between Christ and his people, of shepherd and flock, which is frequent in scripture. In sum, that which she seeks, is this, thou who guide all yours, as a shepherd doth a flock, let me know how thou order your people, and carry them through in times of snares, and where thou refreshest them in times of trouble: these being the two great duties of a shepherd, are well performed by Christ. 1. It’s his work to feed them, and lead them in wholesome and safe pastures, Psalm 23. And, 2. To give them quiet and cool resting places in the time of heat, when the sun becomes scorching; and therefore prays she to him, seeing thou dost both these to yours, let me know the right way of partaking of the benefit of your care. Which two petitions imply, 1. That there is a near relation between Christ and all believers; he is the Shepherd, and they the flock, Isa. 40:11; Ezek. 34:11,12; Psalm 23:1,2. 2. That Christ’s flock may be, yea, usually are in hazard both of sin or straying, and also of affliction. 3. That Christ Jesus is tender of his people, in reference to any hazard they are in of sin or suffering; he is ‘the good Shepherd,’ John 10:11, ‘He carries the lambs in his bosom,’ Isa. 40:11. ‘He stands and feeds his flock,’ Mic. 5:4. 4. That he has resting places, and shadows for refreshing and hiding his people, in all the storms and heats they may meet with. 5. That believers sometimes under straits, may not know well how either to rid themselves out of temptations, or to quiet themselves under crosses, till he help them with light and strength: they cannot know the well whence their supply and consolation cometh, till it be discovered, as it was to Hagar. 6. That even then, when they know not how to be guarded against sin, and shadowed under suffering, Christ knows both, and has help in both these cases provided for them. 7. That as it is he who must guide them in snares, and support them in sufferings; so believers, when they are at their own wit’s end in respect of both, ought even then to look for help and direction in these from him.

The reason presses for his guiding, with a great weight; ‘for why’ (says she) ‘should I be as one that turns aside, by the flocks of your companions?’ in which these things are implied, 1. That Christ may have companions, (not who are indeed so, but) such who set themselves up equally beside him, and make it their design to have others to follow them, but do not follow Christ themselves; thus heretics, false Christ’s, Matt. 24:23,24, lusts, idols, or whatever is equalled or preferred to Christ, and not subjected to him, is made, as it were, his companion: sure, the scope shows, they were not friendly companions; but it speaks the nature of corrupt men, who are seducers, and the sin of seduced people, that the one seek to themselves, and the other attributes to them, too much. 2. That these companions may have flocks, and many followers, even as our Lord Jesus has, so Matt. 24:23; 2. Peter 2:1, &c. 3. That believers, if not by Christ’s care prevented, may go astray after some of these companions, and throng on in a way of error and defection with them. 4. That believers will be afraid of this ill, and also sensible of their own propensness to it. 5. It imports an abhorrence and indignation at that evil, of being carried away a-whoring from Christ, ‘why’ (says she) ‘should I be,’ &c.? 6. She accounts it a great mercy to be kept in Christ’s way, and makes it a main piece of her prayer, that this may be granted to her as her mercy. 7. She exercises faith on Christ, and vents her requests by prayer to him, concern-everything she wants; he wanting what [he] will, she betakes herself to him, for the obtaining of it. 8. Where there is a loathness to go astray, or fall in snares, it will stir up to serious wrestling with Christ to prevent it. 9. Hazard of sin to believers, (who are sensible of their inclination to go astray) and weakness to hold on in God’s way, is a great motive, that being made use of in prayer, has much weight for obtaining direction, and an hearing from Christ; as it is a notable spur to stir up to pray seriously, ‘for’ (says she) ‘why should I be,’ &c. which speaks forth her indignation against every wrong way, and her expectation, that if anything prevailed with him, that would; and so we will find her success in this suit, to follow in the next words.

PART II -- CHRIST’S WORDS.

Verse 8. If thou know not (O thou fairest among women) go your way forth by the footsteps of the flock, and feed your kids beside the shepherds’ tents.

FROM THE 8TH VERSE to the 12th, follows Christ’s express return to her former suit; and because it is he that speaks, we take it up as the second part of the chapter. In the Bride’s condition there was, 1. Crosses and afflictions. 2. Sins and infirmities. 3. Snares and hazard of new failings. Now Christ so frames his answer, as he may meet with all her necessities most comfortably and lovingly; and because she was most affected with the fear of sin, he answers that first: and so he doth, 1. In order to her being guided against snares, give a direction for her duty, verse 8. 2. In order to her consolation under her suffering, and the sense of her failings, he commends her, verse 9, 10. 3. He gives her a promise, in order to her further consolation, verse 11. The scope of all is, to comfort her; and every part of the answer being from Christ’s mouth, may be effectual for that end.

In the direction, verse 8. there is, 1. The title he gives her. 2. The directions themselves, which are two. 3. A supposition, or ground upon which he gives them.

1. The title he gives her is, ‘O thou fairest among women’, which is much from Christ to the Bride, who immediately before styled herself black: believers who are humble under the sense of their own infirmities, are nevertheless highly esteemed by Christ; nor are always his thoughts of believers as theirs are of themselves; nay, by the contrary, blushing at their own deformity, is a chief part of their beauty. The giving her this title, implies these three things, 1. A real worth in a believer, beyond the most noble person in the world. 2. A real respect unto, and esteem that Christ has of them, which he has of none other. 3. Wonderful tenderness, condescending for her consolation, to intimate these his thoughts of her to herself, now when she was otherwise sadly afflicted, and under a double distress.

If it be asked, how these excellent titles and commendations may be applied to a sinful believer. Answer. These four ways, 1. By communication and participation of the divine nature, they have a stamp of the Spirit of holiness imparted to them, whereby they resemble God, 2 Peter 1:4, and none other in the world can compare with them in this. 2. In respect of the imputation of Christ’s righteousness, wherewith they are adorned, and which they have put on, which makes them very glorious and lovely, so that they are beautiful beyond all others, through his comeliness put upon them. 3. In respect of Christ’s gracious acceptation, whereby he doth esteem otherwise of them than of the most royal and beautiful in the world, they find such favour in his eyes. 4. In respect of his design, project and purchase; she is so, and to be made so in end; he will have his people made completely beautiful and spotless, before he have done with them, Eph. 5:27: ‘Without spot and wrinkle:’ all which are peculiar to a believer, of whom glorious things are spoken and written, which are applicable to none other.

2. The directions are two. Wouldst thou know, says he, how to be kept out of snares? then 1. Look how the old worthies walked, and follow their way. 2. Have respect to the public ordinances, and hold near them, that you may have direction from the word, by these to whom I have committed the trust of dispensing the same: I have (says he) no new light to give you, nor any new way to heaven to show you, nor any new means, ordinances, or officers to send among you, nor yet must ye expect immediate revelations; but walk in the light that shines to you, by the preaching of the word by my ministers, who are the under shepherds, which I have set over you: for thus I guide all by my counsel, whom I afterward receive to glory.

The first direction (’go your way forth by the footsteps of the flock’) holds forth, 1. That all believers, of old and late, are of one flock, of one common concernment, and under the care of one chief Shepherd: this is the flock spoken of, verse 7, whereof Christ is Shepherd. 2. That there is but one way to heaven, for the substantials of faith and godliness, in which they that went before have walked, and these that follow after must walk in the same way, if ever they think to come there. 3. That there are many in all ages, whom God has helped in trying times to keep in his way, and have been carried well through all difficulties to heaven. 4. That believers should observe these beyond others, as being especially worthy of imitation. 5. That they should, and may follow the commendable practices of believers in former times, and not affect singularity. 6. That it is commendable, and often safe in times when new opinions and doctrines bear sway, to follow their way, who we are sure went before us to heaven, Heb. 13:7; 1 Thess. 2:14; Heb. 6:14. This imitation of others, is to be limited with that necessary caution, in so far as the practice of others agrees with the first pattern, Christ, 1 Cor. 11:1. In a word, this direction shows there is no way, but the good old way to be asked for, and followed in the most declining times, Jer. 6:16, and that we should keep the very print of their steps, studying to be followers of their faith, who have been honourably carried through before us.

The second direction puts them to the right use and improvement of the ministry of the word, which he will have them to respect; ‘feed your kids beside the shepherds’ tents.’ Shepherds here in the plural number, are the servants of that one Shepherd, whose own the sheep are: so ministers are called often shepherds, or pastors, both in the Old and New Testament, 1. Because of their relation to Christ, by whom they are intrusted to feed his sheep; he is the owner, they are but shepherds, Ezek. 34:2. Because of their relation to the flock, which is committed to their care, and for which they must give an account, Heb. 13:17. 3. Because of the nature of their charge, as being assiduous, difficult, and tenderly to be gone about; for, such is the work and care of a shepherd, as we may see by what Jacob speaks of himself, when he had the charge of Laban’s flock, Gen. 31:40. 4. To show the necessity of that ordinance. And 5. The respect people ought to have to them who are over them in the Lord: no flock needs a shepherd more than a congregation needs a minister; people without labourers, being like sheep without a shepherd, Matt. 9:36, under a sad necessity of wandering and being lost. Next, ‘shepherds’ tents’ are mentioned, with allusion to these parts where shepherds in the wilderness carried tents about with them; and so to be near the tent, was to be near the shepherd: it is like they kept lambs and kids nearest unto their tents, because they needed more oversight than the rest of the flock; for a lamb to be at its liberty in a large place, was dangerous, Hosea 4:16. By ‘kids,’ we understand young, unexperienced believers or professors, whereby it is clear, 1. That there are kids and young ones in Christ’s flock. Yea, 2. That the strongest believers, even the Bride, have their own infirmities; and there are some particulars wherein they are weak: for this direction is given to the Bride, as a particular and experienced believer; and seeing ordinarily weak believers are called lambs, and unrenewed men goats, it may be kids here are mentioned to point at the relics of sinful nature, even in believers, which is the reason why they need still over sight. 3. It is clear, that the office of the ministry, is a standing, perpetual, and necessary office in the church, otherwise this direction would not always satisfy the believer’s question here proposed. 4. The strongest believers, have need and use of a ministry. 5. It is a great part of a minister’s charge, to keep believers right in snaring and seducing times, Eph. 4:12,13, &c. 6. Believers should make use of public ordinances, and Christ’s ministers, especially in reference to snares and errors; and they should take their directions from them, and in their difficulties consult with them, and their counsel should be laid weight upon. 7. Allowed dependence on a ministry, is a great means to keep souls from error; whereas on the contrary, when no weight is laid on a ministry, unstable souls are hurried away. 8. Christ has given no immediate, or extraordinary way to be sought unto and made use of, even by his Bride, in her difficulties; but the great means he will have her to make use of, is a sent ministry, and therefore no other is to be expected: it is no wonder therefore the devil (when his design is to cry down truth and spread error) seeks to draw the Lord’s people from the shepherds’ tents; and no wonder souls, who once do cast off respect to their overseers, be hurried away with the temptations of the times, as in experience has often been found a truth. 9. Ministers should have a special eye on the weakest of the flock, their care should be that the kids may be next them; our blessed Lord doth so, when the lambs are carried in his own bosom, Isa. 40:11. And therefore, seeing weak believers have most need of Christ’s oversight, if they begin to slight the ministry and ordinances, they cannot but be a ready prey; and the devil has gained much of his intent when he has once gained that. O that men would try whose voice that is, that says, come back from the shepherds’ tents (when Christ says, abide near them.) It is as if a wolf would desire the lambs to come out from under the shepherd’s eye: and lastly, when Christ gives this direction to his own Bride, we may see he allows none to be above ordinances in the militant church; it will be soon enough then, when they are brought to heaven, and put above the reach of seducers.

3. The supposition is in these words, ‘If thou know not,’ &c. which is not any upbraiding answer, but tends to insinuate the direction the more; I have given you means (says he) and so he puts her back to the serious use of these, as he sent Paul, Acts 9, to Ananias, to have his mind made known by him: which implies, 1. That a believer may be in many things ignorant. 2. That Christ pities the ignorant, and has compassion on them who are out of the way, or in hazard to go out of the way, Heb. 5:3. That believers should not in praying to Christ, neglect the ordinary means in seeking knowledge: nor in using them, neglect him; she prays to him, and he directs her in them. 4. Directions for a believer’s walk, given by Christ’s ministers from his word, are his own, and are accounted by him as if he did immediately speak them himself. 5. Christ would have his ministry and ordinances kept up in esteem and request among his people: therefore, he will not be particular in giving answer to his Bride, but sends her to them, that she might know the usefulness of them, and learn to know his mind from them. 6. They cannot expect to make great progress in religion that neglect the ministry, seeing it is to them that Christ recommends his own Bride; if people were enquiring at Christ, what should they do now in a time, when temptations to error and defection abound? No other answer were to be expected, than what he gives to his Bride here: yea, if Abraham were entreated to send some from the dead, to advise people to abhor profanity and error: his answer would be, they have Moses and the prophets, they shall have no other, and no other would prevail, if these ordinances do not: people should conscientiously, and thriftily use the means and light they have; for, it is by such the Lord trains his own Bride and though he will admit her as a courtier to his chamber, yet this familiarity he admits her to, is in the use of ordinances, and he will have no believer above ordinances and need of ministers, while he keeps them within the compass of snares.

Verse 9. I have compared you, O my love, to a company of horses in Pharaoh’s chariots.

10. Your cheeks are comely with rows of jewels, your neck with chains of gold.

THE COMMENDATION FOLLOWS, verses 9,10, in which the Bridegroom has respect to two things, which afflicted her most in her condition, 1. That she was in hazard to be a prey to every sin, and to every enemy. 2. That she lay under many blots, and was made black by her own miscarriages; therefore the Lord, that he might comfort her against those, is brought in speaking thus; thou art neither so weak, nor so black and unbeautiful as the world thinks you, and as thou esteems of thyself; my testimony of you is better to be believed, than either the world’s, or your own; and I assert you to be stately and strong, beautiful and comely.

First, verse 9. He sets out her stateliness, strength and courage, by a similitude taken from horses, are (says he) horses stately and strong? For so in Job is the horse described, chap. 39:19,20, &c. And is not a company of them much more stately, especially a company of Egyptian horses, which were the best in the world? 2 Chron. 1:17; Isa. 31:1. And if any in Egypt were beyond others, certainly Pharaoh the king had such in his own chariots. Now (says he) if these be lovely, strong and stately, then thou art so; for, ‘I have compared you’ to such: this expression, ‘I have compared you,’ bears out the confirmation of the assertion; for, it is not men that thinks you so, but I who know where true worth is, and who can be surety for my own assertion, I have said thou art as strong as these, I have likened you to them, and made you like them. This holds forth these things, 1. That there is an excellent courage and boldness, wherewith the believer is furnished beyond others, he is bold as a lion, Prov, 28:l, both in duties and sufferings. 2. That there is in believers an undauntedness of spirit, and an unconquerableness, that overcome they cannot be; better fight with all Pharaoh’s chariots, than with them, Zech. 12; Rev. 12. 3. The words hold out, that there is an infallible certainty in this truth; we have here Christ’s verdict of it, he in his reckoning counts believers so, and he cannot be mistaken. 4. There is the cause, why the Bride is so strong and stately, he makes her so: and so these words ‘I have compared you,’ may be taken efficiently, I have made you comparable, or made you to be like them; and there is an article in the original, which may confirm this, and the words may be turned, like my company of horses, or of my horses; which shows that, as believers themselves are Christ’s, so also, whatever stock of spiritual strength and courage they have, it is his, and from him; and that they are Christ’s and made use of by him, shows the use of their strength, Micah 4:13, and so, Zech. 10:3, they are called my ‘goodly horse.’ 5. It implies this, that it becomes not believers to droop, faint, or be discouraged under difficulties, seeing he has past such a sentence, or given such a verdict of them; it is a reflecting on him, as if it were not so with them as he affirms, or as if he did bear false testimony concerning them. Now this courage, strength, and boldness which is here attributed to believers, is to be understood of that which is competent to them peculiarly as believers; and their success in all their spiritual conflicts, is still to be looked upon with respect to the event, which is ever to be more than conquerors, in the issue at least, whatever appears for the present.

The second part of the commendation is, verse 10, wherein her comeliness and beautiful adorning is set out: though thou think thyself black (says he) yet, ‘your cheeks are comely with rows of jewels,’ and ‘your neck with chains of gold:’ what is meant by neck, or cheeks, or chains, or rows of jewels, we think not necessary to be particularly inquired into; the allusion is to women, who in those places, by such ornaments used to be adorned; and possibly there is here also an allusion to the horses of great ones, who are said to have chains of gold about their necks, Judges 8:26.

The scope and sum of the verse may be taken up in these things, 1. That though the Bride have some infirmities, yet there is exceeding great comeliness and loveliness to be seen in her, she is said to be comely, and that out of Christ’s own mouth: certainly grace puts much real beauty upon the person that has it. 2. That she has more ornaments than one, there are here jewels in the plural number, and chains of gold also; one grace goes never alone, neither is imputed righteousness and sanctification ever separate; whoever has one grace, has all. 3. That this beauty which is to be seen on believers, is universal, as to the subject; for, here one part of the body is adorned, as well as another, both neck and cheeks; the whole man is renewed, and the person is justified. 4. This comeliness grows not of any stock within the believer, nor is it natural to him, but it is communicated, or imparted beauty, such as is put on; a comeliness proceeding from the beneficence of another, and is the work of a cunning workman. See Ezek. 16:10,11, where similitudes, like these in this text are made use of.

Verse 11. We will make you borders of gold, with studs of silver.

IN THE 11TH VERSE for confirming of the former consolation, he gives her a promise; the scope whereof is to obviate an objection which jealous sense might make against what he has said: how shall beauty be obtained, or continued, might she say? Whence shall it come, seeing I am so black and loathsome? To this he answers, as it were, by a sweet promise, ‘we will make,’ &c. Wherein we may consider, 1. The thing promised, it is ‘borders of gold’ and ‘studs of silver.’ 2. The party promising, and undertaking the performance of it: ‘we will make them to you,’ says he.

Borders of gold and studs of silver, (it’s like) have been some special ornaments in these days, and that which is here pointed at by them, in general seems to be an addition to what formerly the Bride possessed, he would add to her beauty, and gloriously complete it: and certainly it must be an excellent work; which needs such workers as are here spoken of. We take the thing promised, to comprehend the increase, continuance and perfecting of her comeliness and beauty; in which work the blessed Trinity are engaged: and so, the second thing is, who undertakes it. ‘We will make you’ says the Bridegroom; this word make, in the original is used for making of man at first, Gen. 1:26. As also, for renewing of him, and begetting holiness in him, Psalm 100, because it is no less work to renew, than to create man. The number here is changed from the singular, ‘I have compared,’ &c. verse 9, to the plural, ‘we will’ &c. As it is also in the first making of man, from the singular, ‘He made’ heaven and earth, to the plural, ‘let us make man according to our image;’ as if the Holy Ghost, purposely in mentioning this renewing-work of grace, did allude to the first work of man’s creation. And this, 1. To show the excellency of it, not that God was put to any deliberation, but that the work was and is, exceeding excellent, and therefore deliberately as it were gone about. 2. To show, that man has no more hand in his renovation than in his first creation, that is, he is no more of himself able to bring about the one than the other. By this ‘we,’ we do not understand God speaking of himself in the plural number, as in some languages, for honour’s cause, kings do of themselves: for, 1. If that were more honourable, then it would have always been used for God’s honour, especially at solemn times, such as when the law was given; but we find the contrary true from the scripture. 2. Although that manner of speaking be used in some other languages, yet it is never so used in the Hebrew tongue (as by those who understand it, is asserted, and by some of the most learned Jews is acknowledged) and therefore we understand the Trinity of persons in one Godhead to be here understood; for, this one is also three, the Father, Son and Spirit, having a joint design in promoting the salvation of the elect, Isa. 61:1,2. And grace being a work, and gift prayed for, from them all, Rev. 1:4,5, it must be understood of these three blessed persons of the Holy Trinity, this work being common to the three persons of the Godhead, and communicable to no other. This then makes the consolation strong: for, says Christ, although the perfecting of your grace be a great task, and far above your reach, yet fear not, we the Father, Son, and Spirit have undertaken it, and shall make it out to you.

Hence we may learn, 1. That grown believers, even the Bride, has need of more grace and spiritual comeliness; there is a necessity of looking after a further growth in those, even to be transformed from glory to glory, 2 Cor. 3:18. 2. That growing in grace, and perseverance therein, is a great consolation and comfort to a true believer; and therefore the promise of it is given to the Bride for that end here. 3. That neither growth in grace, nor perseverance therein, is a work of the believer’s own working, but the omnipotence of grace is exercised here. 4. There is plurality of persons in the one Godhead; the Godhead, that is, ‘I,’ is also ‘we.’ 5. All the persons of the blessed Trinity concur, and are engaged in promoting the holiness, and in perfecting the beauty of a believer. 6. All the graces of a believer are pieces of the workmanship of the Holy Trinity: grace then must be an excellent thing. 7. The perfecting and perseverance of a believer is infallibly sure and certain, seeing all the persons of the Godhead are engaged in this work, and they who this day are believers, may promise this to themselves. 8. Much of believers’ beauty is yet in the promise, and in the perfecting, so that it has its defects and imperfections while they are here. 9. What is promised is so sure, that it ought to be no less comfortable, than if it were enjoyed; for the promise ought to have no less weight for that end, than the former commendation. 10. Christ allows his people freedom from anxiety, because of things that are to come, and to be comforted in him against the fears of those as well as to draw consolation from him against any evil that is present; therefore is this intimated unto them. 11. Believers ought still to hold all their enjoyments and privileges as from him, and the expectation of what is coming, as well as the performance of what is past. 12. Faith in the promise, has a large comprehensive object to rest upon, and to draw consolation from, even the power of the Godhead, and what may be by the Father, Son, and Spirit created, and brought about for a believer’s good, even though it have not at present a being; ‘we will make you’ what is wanting, and what is needful, says the promise; creating power is engaged to through his work concerning them, ‘I create the fruit of the lips,’ Isa. 57:19; And ‘I will create Jerusalem a joy,’ &c. More cannot be desired, and less the Lord allows not.

PART III.-BRIDE’S WORDS.

Verse 12. While the King sits at his table my spikenard sends forth the smell thereof.

13. A bundle of myrrh is my well-beloved unto me; he shall lie all night between my breasts.

14. My beloved is unto me as a cluster of camphire in the vineyards of Engedi.

THE THIRD PART of the chapter follows in these three verses, 12,13,14. In it the Bride expresses how refreshful Christ was to her, and how she did solace herself in him; this she holds forth, not only in the sweet and warm title she gives him; but further in these three things, 1. She declares the comfortableness of the fellowship she had with him, verse 12. 2. By two comparisons she illustrates it, in the beginning of the 13th and 14th verses. 4. She sets forth the warmness of her own affections to him in the end of verse 13.

The titles she gives him are two, 1. ‘The King,’ whereby his sovereignty and majesty is set forth. The second is, ‘beloved’ or ‘well-beloved,’ a title importing much love and affection: it differs from that title, ‘my love,’ which he gave her, verse 9, for that is a title given to her by him, as from a superior to an inferior, or as from an husband to a wife; this title which she here gives him, is as from an inferior, as a wife to her husband. The first holds forth condescending tenderness; the second respective love; but both agree in this, that they are most loving and affectionate titles.

She sets forth the comfortableness of Christ’s fellowship, verse 12. Where, we are to consider these three things, 1. The privilege of his sweet company which she enjoyed, in these words, ‘the King sits at his table.’ 2. The effect thereof, held forth in this similitude, ‘my spikenard,’ &c. 3. The connexion of these two, in this expression, ‘while the King sits,’ &c.

First, the King here spoken of, is Christ, as was cleared, verse 4. ‘His table,’ or feasting-house is the gospel, Prov. 9:1, &c. where the ‘feast of fat things’ is prepared, Isa. 25:6. His sitting at his table, or her sitting with him at it, imports familiar fellowship with him by the gospel; so the ‘table of the Lord’ is taken, 1 Cor. 10:21, and Matt. 22:4. The comfortable fellowship that is to be had with him by the gospel, is held forth under the similitude of a great feast; as fellowship in glory and enjoying of him there, is set out by eating and drinking with him at his table, Luke 22:29,30. Now this is most friendly, when Christ not only furnishes a table, Psalm 23:5, but he comes and sits down, and sups with them, and admits them to sup with him, Rev. 3:21. It is called his table, because he both furnishes it, and is master and maker of the feast, yea, the matter of it also.

2. The effect of this fellowship is ‘my spikenard sends forth the smell thereof.’ Spikenard here, signifies the graces of the Spirit wherewith the believer is furnished out of the treasure of the sweet spices that are in Christ: which are compared to spikenard, because grace is precious in itself, and savoury and pleasant to God, Psalm 141:2, and to others also, who have spiritual senses. To send forth the smell, is to be in lively exercise, and to be fresh and vigorous; grace without smell, or lively exercise, being like flowers somewhat withered, that savour not, or like unbeaten spice, that sends not forth its savour.

3. There is the connexion of this effect (which is so comfortable to her) with Christ’s presence, as the cause; it is while she sits, that her spikenard sends forth its smell, it is then, and not else, that her graces flow; such influence has his presence on her, as a cool wind has on a garden, for making the smell thereof to flow out, as it is, chap. 4:16.

Here Observe. 1. Christ the Bridegroom is a king. 2. It makes all his condescending to sinners the more lovely, admirable and comfortable, that he is so excellent; that he being such a King, sits at the table with poor believers, is much; love in Christ, brings his majesty, as it were, below itself, to feed and feast his poor people. 3. There is a way of most sweet and comfortable communion to be had even with the King in his own ordinances. 4. There is a great difference between an ordinance, or duty, and Christ’s presence in it; these are separable. 5. It is Christ’s presence that makes a feast to a believer, and makes all gospel ordinances, and duties so refreshful. 6. Believers may, and will observe when Christ is at the table, and when not: and it will be empty to them when he is absent. 7. All the provision wherewith believers’ table is furnished, and they are feasted is Christ. 8. Christ should have a continued dwelling in the believer, and they a continual conversing with him, as those who diet ordinarily at one table.

The effect (namely the flowing of her graces) and its connexion with his presence, as the cause, shows, 1. There is a stock of grace, and spikenard in them, with whom Christ uses to sup, and there is no other but such admitted to his table. 2. The graces of the Spirit in believers, may be in a great part without savour, void of lively exercise, almost dead as to their effects. 3. It is exceedingly refreshful to believers, to have their graces flowing and acting. 4. Christ’s presence has much influence to make all things lively and savoury; where he sits, all things that are beside him (as it were) blossom and savour: the graces of his people are then very fresh and lively. And, 5. Though grace be savoury in itself, yet in Christ’s absence, that savour will be restrained, and not seat forth; for it is implied, that when the King sat not at his table, her spikenard did not send forth its smell. 6. Christ’s company, or fellowship with him, will not only be prized by believers, as it brings sensible comfort to them; but also as it revives their graces, and makes them lively.

2. Her satisfaction in Christ’s fellowship, verses 13, and 14, is illustrated in two similitudes, whereby her holy fondness (to speak so) on him appears. The first similitude is, ‘a bundle of myrrh.’ Myrrh was a precious and savoury spice, made use of in the ‘anointing oil,’ Exod. 30:23. and in embalming Christ’s body. A bundle of it, signifies abundance of it; not a stalk, or a grain, but a bundle that must be of more worth, and virtue than a lesser quantity. The second similitude, to the same scope is a ‘cluster of camphire,’ or cypress; a sweet odoriferous and precious wood in these parts; and a cluster of it, implies a congeries of it, having much of its excellency bound up together: and under these two similitudes (because one is not enough to set forth the thing) is understood a most precious, refreshful excellency which is to be found in Christ, and wherewith the most desirable excellency among the creatures being compared, he is much more excellent than they all; he is more sweet and precious than a cluster, even of that camphire which grows in the vineyards of Engedi, where, it is like, the most precious of that kind grew. Now these expressions hold forth, 1. Christ’s preciousness. 2. His efficacy and virtue. 3. His abounding in both; the worth and virtue that is in him cannot be comprehended, nor told. 4. The Bride’s wisdom in making use of such things to describe Christ; and her affection in preferring him to all other things, and in satisfying herself in him, which is the last thing in these verses.

This respect of hers, or the warmness of her affection to him, is set forth two ways, 1. In that expression, ‘he is unto me,’ (which is both in the beginning of the 13th and in the beginning of the 14th verse) whereby is signified, not only Christ’s worth in general, but, 1. His savouriness, and loveliness to her in particular: she speaks of him, as she herself had found him. 2. To express what room she gives him in her affection, he was lovely in himself, and he was so to her, and in her esteem, he is (says she) a bundle of myrrh unto me, a cluster of camphire to me: this is further clear from that other expression, namely, ‘he shall lie all night’ (says she) ‘between my breasts,’ even as one hugs and embraces whom they love, or what they love; and keeps it in their arms, and thrusts it into their bosom; so (says she) my beloved shall have my heart to rest in, and if one room be further in than another, there he will be admitted. Which imports, l. Great love. 2. A satisfying her spiritual senses on him. 3. Tenaciousness in keeping and retaining him, when he is gotten, and great reluctance to quit, or part with him. 4. It shows his right seat and place of residence; the bosom and heart is Christ’s room and bed. 5. It shows a continuance in retaining him, and entertaining him, she would do it not for a start, but for all night. 6. A watchfulness in not interrupting his rest, or disquieting of him, he shall not be troubled (says she) but ‘he shall lie all night,’ unprovoked to depart. These are good evidences of affection to Christ, and offer ground for good directions how to walk under sensible manifestations, when he doth communicate himself.

PART IV.-CHRIST’S WORDS.

Verse 15. Behold, thou art fair, my love: behold, thou art fair, thou hast doves eyes.

THESE WORDS CONTAIN a part of that excellent and comfortable conference between Christ and the Spouse: there is here a mutual commendation one of another, as if they were in a holy contest of love, who should have the last word in expressing of the other’s commendation. In the verse before, the bride has been expressing her love to Christ, and he again comes in upon the back of this, expressing his esteem of her, and that with a behold: ‘behold,’ &c.

If ye look upon this verse in itself, and with its dependence on the former words, it will hold out these things. 1. That love-fellowship with Christ must be a very heartsome life, O the sweet, mutual satisfaction that is there! 2. That Christ must be a very loving and kindly husband; so have all they found him, that have been married to him: and therefore, Eph. 5:27. He is proposed as a pattern to all husbands, and may well be so. That our Lord Jesus thinks good sometimes to intimate his love to believers, and to let them know what he thinks of them: and this he doth, that the believer may be confirmed in the faith of his love: for this is both profitable, and also comfortable, and refreshful. Lastly, from the connexion observe, that there is no time wherein Christ more readily manifests and intimates his love to believers, than when their love is most warm to him. In the former verse, she has a room provided between her breasts for him, and in these words our Lord comes in with a very refreshful salutation to her: for though his love go before ours in the rise of it; yet he has ordered it so, that the intimation of his love to us, should be after the stirring of ours towards him, John 14:21.

In the commendation that he here gives her, consider these five particulars, 1. The title he gives her, ‘my love.’ 2. The commendation itself, ‘thou art fair.’ 3. The note of attention prefixed, ‘behold.’ 4. The repetition of both. 5. A particular instance of a piece of that beauty he commends in her.

1. The title is a very kindly and sweet one: and this makes it lovely, that therein he not only intimates, but appropriates his love to her, allowing her to lay claim thereto as her own; ‘my love,’ says he; and it says, that there can be nothing more cordial and refreshful to believers, than Christ’s intimating of his love to them; and therefore, he chooses this very title for that end: the men of the world exceedingly prejudge themselves, that they think not more of this, and study not to be acquaint with it.

The commendation that he gives her is, ‘thou art fair.’ If it be asked, what this imports? We may look upon it these three ways, 1. As it imports an inherent beauty in the Bride. 2. As it looks to the clearness and beauty of her state, as being justified before God; and this she has, as being clothed with the righteousness of Christ. 3. As it holds forth Christ’s loving estimation of her, that though there were many spots in her; yet he pronounces her fair (and lovely, because of his delight in her, and his purpose to make her fair) and without spot, or wrinkle, or any such thing: from all which, these three truths may be gathered, 1. That such as are Christ’s, or have a title to him, are very lovely creatures, and cannot but have in them exceeding great loveliness, because there is to be found with them a work of his grace, a new creature, and a conversation some way levelled to the adorning of the gospel. 2. Christ Jesus has a very great esteem of his Bride, and though we cannot conceive of love in him, as it is in us; yet the expressions used here, give us ground to believe, that Christ has a great esteem of believers, how worthless soever they be in themselves. Lastly, comparing this with verse 5, we may see, that believers are never more beautiful in Christ’s eyes, than when their own spots are most discernible to themselves; and oft times when they are sharpest in censuring themselves, he is most ready to absolve and commend them.

The third thing is, the rousing note of attention which is prefixed; and this is here added to the commendation of the Bride, for these reasons, which may be as observations, 1. That he may show the reality of that beauty that is in believers, that it is a very real thing. 2. That he may show the reality of the estimation, which he has of his Bride. 3. It imports a desire he had to make her believe, and a difficulty that was in bringing her to believe, either the beauty that was in her, or his estimation of her; and therefore is this note of attention doubled. She has her eyes so fixed on her own blackness, that she has need to be roused up, to take notice both of the grace of God in her, and also of the esteem that Christ had of her.

The particular that he commends in her, in the last part of the words is, ‘thou hast dove’s eyes.’ He insists not only in the general, but is particular in this commendation he gives her. And this shows, 1. Christ’s particular observation not only of the believer’s state, frame and carriage in general, but of their graces in particular. 2. That there may be some particular grace, wherein believers may be especially eminent; even as it is in corrupt, natural men, that are still under the pollution and dominion of the body of death; yet there is someone or other predominant lust that is strongest: in some sort it is so with the believer, there is some one thing or other, wherein grace especially vents, and puts forth itself in exercise. Abraham is eminent for faith, Moses for meekness, Job for patience: and hence the believer is considered sometimes under the notion of one grace, and sometimes of another, as we may see, Matt. 5:3. That our blessed Lord Jesus has a particular delight in the holy simplicity and sincerity of a believer: or, holy simplicity and sincerity, puts a great loveliness upon believers; for, by this, ‘thou hast dove’s eyes,’ we conceive to be understood a holy simplicity, separating her in her way, from the way of the men of the world: for, while their eyes, or affections run after other objects, hers are taken up with Christ; for by eyes are set out men’s affections in scripture; so, Matt. 6:22, and often in this song, the eyes signify the affections, as in that expression, ‘thou hast ravished me with one of yours eyes,’ &c. The eyes being some ways the seat, and also the doors of the affections. Now ‘dove’s eyes’ set out not only the Bride’s affection, and love to Christ, but also the nature of her love, which is the thing here mainly commended, as simplicity, chastity, and singleness, for which that creature is commended, Matt. 10, ‘Be simple as doves.’ And this is the commendation of the love that true believers have to Christ, that it is chaste, single and sincere love: singleness is the special thing Christ commends in his people. It is that for which believers are so much commended, Acts 2:46.

PART V. -- BRIDE’S WORDS.

Verse 16. Behold thou art fair, my beloved, yea, pleasant also our bed is green.

17. The beams of our house are cedar, and our rafters of fir.

WE COME TO the last part of the chapter, in the two last verses, in which the Bride commends Christ’s beauty, and the sweetness of fellowship with him: he had been commending her, and now she hastens to get the commendation turned over on him, ‘behold thou art fair,’ &c. And there are two things which she here commends, 1. She commends the Bridegroom himself, ‘behold thou,’ &c. 2. She commends fellowship with him under the similitude of bed, house, and galleries, verse 16,17. From the connexion of this with the former purpose, ye may see how restless believers are, when they meet with any commendation from Christ, till they get it turned over to his commendation and praise; and this is the property of believers, to be improving every good word they get from Christ, to his own commendation that speaks it; this is the end and design why grace is bestowed upon believers, that it may turn in the upshot and issue to the commendation of his grace. 2. That there is nothing [which] more readily warms the hearts of believers with love and looses their tongues in expressions of commending Christ than the intimation of his love to them; this makes their tongue as the ‘pen of a ready writer,’ Psalm 45:1.

More particularly in this commendation the Bride gives him, ye will find these four things, 1. There is the style she gives him, ‘my beloved’ 2. There is the commendation given, and it is the same with the commendation which in the former verse he gave her. 3. The note of attention prefixed, ‘behold.’ Lastly, an addition to the commendation Christ gave her, while she turns it over upon him, and which is as a qualification of Christ’s beauty; because one expression will not do it, she makes use of two, ‘thou art fair’ (says she) ‘yea, pleasant’ he had said she was fair; nay, (says she) ‘thou art fair,’ &c. She turns it over to him, because the same things that are commendable in her, are infinitely and much more commendable in him; that which is in a believer, being the extract of the principal which is in him, Christ being the principal, and the graces that are in the believer but the transcript, or copy: all these things are in Christ like the light in the sun, and in the believer but like the light in the moon, communicated to it by the sun; and they are in Christ as in their own element and ocean, and in the believer but like some little stream communicated from that infinite fountain; and it is upon this ground, that the same commendation given by Christ to her, is turned over by her to him: and it is even as much as if she had said to him, my beloved, what is my fairness? It is thou who art fair, I am not worthy to be reckoned fair, the commendation belongs to you, thou art worthy of it: and this is the nature of love in believers, to blush (in a manner) when Christ commends them, and to cast all such commendations back again upon him, that they may rest upon Christ, as the party who deserves them best.

From the title ye may see here, 1. Much humility in the Bride, and also much reverence and respect to Christ, which is the reason why she will not let the commendation lie upon her, but puts it back upon him: love to Christ, and estimation of him, aims always at this, that whatever is commendable in the believer, should ultimately resolve upon him. 2. Here is much familiarity, notwithstanding of her humility, in that she calls him ‘my beloved’ as he called her ‘my love.’ Humility and reverence, an high estimation of Christ, and confidence in him, and familiarity with him go all well together in the believer; and the believer should labour to have all these in exercise together, and should never let one of them part from another. In a word, it is a humble familiar way in believing, which we should aim at. 3. One special thing that makes Christ lovely to believers, and natively stirs them up to commend him is, when they are clear anent his love to them.

If it be asked, why she turns over this commendation to him in the second person, ‘thou art,’ &c? Answer. She doth it, 1. To testify her sincerity, that she was not flattering, nor complimenting, but she durst make him witness of what she said. 2. To show that there are many spiritual conferences, and sweet colloquies between the souls of believers and Christ, wherein they are familiar with him, which none knows, nor can know, hut Christ and they; for, she is speaking to him when nobody knows, and he to her. 3. Because there are many divine experiences of believers, that are scarcely communicable to any other, but Christ: and therefore she will tell them over to him.

The commendation she puts upon him, is even the same which he before gave her, ‘thou art fair’ (says she) and that which she aims at in this, is, 1. To set forth the exceeding great beauty that is in our Lord Jesus; which beauty is spiritually to be understood, namely of the qualifications wherewith he is furnished, having grace ‘poured into his lips,’ Psalm 45:2; John 1:14. 2. The great esteem that the believer has of Christ, and that both for what he is in himself, and for what he is to him: ‘thou art fair’ in thyself (says she) and ‘fair’ to me; and it says, a little glimpse of Christ’s beauty, has an attractive efficacy upon the heart of a believer: when Christ Jesus is seen, it puts a wonderful stamp of love upon the hearts of his people; he has a very amiable aspect, that cannot but get love in the beholders: as they said that heard him, never man spoke as he speaks; so they that have seen him, will say, never man’s countenance looked like his; among all the sons of men he bears the standard, and has a loveliness wherein he is beyond them all: no wonder, he being ‘the brightness of his Father’s glory, and the express image of his person.’ 3. It is to show, wherefrom all her beauty was derived (as was hinted before) it was from his; if I be fair (says she) it is because thou art fair, it is your beauty that puts beauty upon me.

The third thing, is, the ‘behold’ prefixed, and it holds out these three, 1. The excellency and admirableness of the matter: Christ’s beauty, is a subject of a most transcendent and admirable excellency. 2. Her seriousness in the expressions of his commendation, as having her heart at her mouth, while she speaks of it, being so affected and taken up with it. 3. Though he needed not, yet she needed upstirring herself: and there was need she should stir up others, and therefore this word, for her own, and others’ cause, is prefixed.

The last part of this commendation, is (as we said) an addition to what he spoke in her commendation: ‘yea, pleasant,’ says she; this pleasantness and loveliness doth relate to the communicativeness of Christ’s worth, his communicating of what is lovely in him to others; it had not been enough for us, that he had been lovely in himself as God, if he were not also lovely by that relation that is between him and a believer in the covenant of grace, whereby there is not only a communicableness, but also an actual communication of these things to a believer, which may make him lovely and beautiful before God. And this makes Christ pleasant, that of ‘his fullness we receive, and grace for grace,’ John 1:16. When the believer shares of Christ’s fullness, he cannot but be beautiful, and Christ cannot but be pleasant; and indeed if we could express any thing of the importance of the word, it is a most material and massy expression of that inexpressible worth that is in him, and likewise of a believer’s estimation of it; and, 1. In the general it imports this, a difficulty in commending Christ rightly; there cannot be words gotten for it; the thing that is commendable in him, is so large, that words, yea, the most superlative of them, come far short in setting him forth. 2. It sets forth, how unsatisfied believers are with their own expressions of that worth, which they see to be in him; they think the first word unsuitable, and therefore they pass on to another, and in the close, they are forced as it were to give it over, and to say, thou art altogether lovely. 3. It imports, that there is no kind of thing that may commend Christ, wherein he is defective; he has not only the materials of beauty (so to say) but he has the form: all things that are in Christ, are wonderfully delightsome and pleasant to look on. Lastly, this expression implies, an exceeding great refreshfulness and contentedness, which Christ Jesus doth yield to a believer; and that exceeding great satisfaction and delight, that a believer may have in looking on Christ: this word ‘pleasant,’ speaks their actual feeding upon the beautiful sight they have gotten of him, so that they cannot be withdrawn from it: must not Christ be lovely, when his people get eyes to see him? And must it not be a heartsome life to be in heaven, where they behold him, who is fair and lovely, as he is, and have their eyes fixed on him for ever, when he is so beautiful even here-away, where we see him but darkly, through a glass, and much of his beauty is veiled from our eyes?

That which follows, is the enlargement of the Bride’s commendation of Jesus Christ, as he is called a beloved, or husband, for she follows that allegory in commending his bed, house, and galleries; and this is the scope, to show how excellent and stately a husband he was. And, 2. How happy and comfortable a life his Bride had in communion and fellowship with him. In the words, these three are to be cleared, 1. What is commended, as ‘bed,’ ‘house,’ &c. 2. The several commendations given to these. 3. The title of claim or relation under which they are commended, ‘our bed,’ &c.

That which is commended, is expressed by three words, 1. ‘Bed.’ 2. ‘The beams of our house,’ . 3. ‘Rafters.’ In sum, it is this, that as husbands (who are in good condition) have beds to solace in with their Brides; houses to dwell in, and galleries to walk in, for their refreshing, and have these excellently adorned according to their rank; so our blessed Husband excels in these. By bed, is understood the special means of nearest fellowship with, and enjoying of Christ; the bed being the place of rest, and of the nearest fellowship between the Bridegroom and the Bride.

Its commendation is, that it is green: that is, 1. Refreshful, like the spring. 2. Fruitful, and so the similitude of greenness is opposed to a disconsolate, barren, unfruitful condition, Psalm 92:12,13, and Jer. 17:8. So then, that which is here pointed at, is, that nearness with Christ, is both exceeding heartsome and refreshful, and also has much influence on believers to keep them fresh, and make them fruitful.

The second thing commended, is ‘the beams of the house;’ the house is of a larger extent than the bed: it signifies the church, wherein Christ dwells with his Bride; the beams of it, are the ordinances, word, sacraments, promises of the covenant, &c. whereby the house is, both compacted together, and sustained; there being no living with Christ, nor fellowship with him, without these. The commendation is, that it is of cedar, 1. Cedar was a durable wood. 2. Excellent and precious, chap. 3:10. 3. It was typical of Christ, and therefore used in the ceremonial services: so this commendation holds forth the excellent nature of the ordinances, and promises, being of great worth, precious and perpetual in their use to the church, while upon earth: but it doth especially hold forth the eternal excellency and worth, and the durable power and strength of Christ, the main corner-stone of this building, Eph. 2:20,22.

The third word is, ‘rafters’: it is on the margin, ‘galleries,’ and so we take it, being rendered so, chap. 7:5. The word signifies, to run along: and the scope here is to show what pleasant walks there are with Christ; or, how pleasant a thing it is to walk with him. As to dwell with him, and lie, or bed with him, so to walk with him, must needs be pleasant: and this metaphor (with the rest) is here made use of, it being ordinary in this Song, under such expressions, to hold forth the love-fellowship, that is between Christ and his church. Now these galleries are said to be of ‘fir,’ or cypress, a durable wood. This word is not elsewhere in scripture, but the scope shows it is some fine thing, and points out the unspeakable satisfaction and pleasure which is to be had in a life of walking with him.

She claims title to all these, bed, house, galleries; she says not, your bed, nor my bed (whereby chap. 3 she signifies her own carnal ease and rest) but, our bed, our house, &c. whereby she points at somewhat which both of them had joint interest in, and did together converse into; although her interest be communicated from him; yet she keeps the manner of speech suitable to husband and wife.

These words show, 1. That there be several degrees of fellowship with Christ, and several ways and means, for entertaining of it: some more near, as when he lay between her breasts: some more mediate (when, as it were) he and she only live together in the house, which may point at her trading with Christ in the ordinances, but without sensible manifestations: and also believers walking with him in their ordinary callings, even when they are not in duties of immediate worship which is signified by galleries. 2. Any of these degrees and means of fellowship, are excellent in themselves, and to be pressed and sought after by the believer. 3. The nearest means of fellowship with Christ, is most refreshful to spiritual sense; the bed more than the house. 4. Yet though it be so, believers should not divide them; but should think much of all the means and ordinances, even as long as they abide here. 5. There is a mutual relation between Christ and his Bride, which gives a mutual interest in, and relation to all that is his; whatever is his, it is ours, his bed is ours, his house ours, &c. 6. Believers that can lay claim to Christ, may and should claim interest in all that is his. 7. This makes every dispensation lovely, and every step of our walk heartsome, when under every dispensation, and in every step of our walk, we are living a life of fellowship with Christ: to be spending all our time in lying, dwelling and walking with Christ, O how sweet a life were that! 8. The means of fellowship with Christ in all places and times, are so well contrived, and so large and refreshful, as they contribute exceedingly to make a believer cheerful in all duties of worship, and in all his conversation; for we here see, there are bed, house, and galleries provided in order to her keeping company with Christ.

Chapter Two.

PART I. -- CHRIST'S WORDS.

Verse 1. I am the rose of Sharon, and the lily of the valleys.

2. As the lily among thorns so is my love among the daughters.

THIS SECOND CHAPTER contains the same scope, and runs in the same strain with the former. It has two principal parts: in the first, Christ speaks in the first two verses. In the second, the Bride continues, to the end.

Again, in these two verses, Christ doth first commend himself, verses 1,2. He describes his Bride, verse 2. That it is he who speaks, appears thus; 1. It is clear, at first looking upon the words, that he speaks in the second verse, and who else can be thought to speak in the first? He is the 'I' in the first verse, who claims the Bride by this possessive particle 'my' in the second. 2. The words, 'I am the rose of Sharon,' &c. are stately, becoming him alone to speak them: like these, 'I am the true vine,' 'I am the bread of life,' &c. And so majestic is the commendation, that it can agree to none other, but to him. 3. The Bride's work is to commend him, and not herself, especially with a commendation, beyond what he gives her, verse 2, and therefore the first verse must be Christ's words, not hers.

The scope is, (for her instruction and comfort now in affliction,) that he may make her know himself:, the very knowing of Christ is comfortable, and it is one of the most excellent, rare, and ravishing things he can show his Bride, to show her himself, or to make her know him: neither can he choose a subject more profitable in itself, or more welcome to her, to insist on, than to display his own beauty, whereby she may see her blessedness in such a match.

In the first verse then, Christ comes in commending himself, 'I am the rose of Sharon, and the lily of the valleys.' The rose is a sweet savouring flower, and so is the lily: Sharon and the valleys are added, because the roses and lilies that grew there, were the best that were to be found. He is said to be that 'rose,' or 'the rose' and 'the lily,' as if there were no other, to distinguish him, as excellent and singular from all others. He thus sets forth himself to show, 1. That Christ Jesus has a most lovely savour, and a most delightful and refreshful smell, to them that have spiritual senses to discern what is in him. 2. That there is nothing refreshful in creatures, but is more eminently and infinitely in him; therefore he is called the rose and the lily. 3. That whatever excellency is in Christ, is singularly and incomparably in him; there is no other rose, or lily but he; and what excellency is to be found in others, doth not deserve the name, being compared with him. 4. That he is never suitably commended, till he be lifted up above all. 5. That none can commend Christ to purpose but himself; he takes it therefore on him, 'I am,' &c. He can indeed commend himself effectually and none but he can do it. 6. That he manifests more of his loveliness to those who have gotten a begun sight and esteem of it: for, she had been commending it formerly, and now he discovers more of it to her. 7. That it is one of Christ's greatest favours to his Bride, and one of the special effects of his love, to set out himself as lovely to her, and to bear in his loveliness upon her heart; and this is the scope here.

In the second verse, he describes his Bride. Here we have these things to consider, 1. What she is; a 'lily.' 2. What others of the world beside are called here; the 'daughters' (so men without the church are to the church, and corrupt men in the church are to believers) that is, daughters of their mother the world; no kindly daughters to her, they are thorns. 3. The posture of Christ's Spouse, she is 'as a lily among thorns,' a strange posture and soil, for our Lord's love and lily to grow in.

The lily is pleasant, savoury, and harmless; thorns are worthless, unpleasant and hurtful. The lily's being compared with them, and placed among them, sets out both her excellency above them, and her sufferings from them. In general, Observe. 1. Christ draws his own beauty and the Bride's together, thereby to show their kindred and closeness (so to speak) she is not rightly taken up, but when she is looked upon as standing by him; and he not fully set forth, nor known without her. 2. He took two titles to himself, and he gives one of them to the Bride, the 'lily;' but with this difference, that he is 'the lily,' she 'as' or 'like the lily:' setting forth, 1. Wherein her beauty consists, it is in likeness to him. 2. From whom it comes, it is from him, her being his love, makes her like the lily. 3. The nearness of the mystical union, that is between Christ and his Bride; it is such, that thereby they some way share names, Jer. 23:6, and chap. 33:16. 4. He intermixes her beauty and crosses together, drawing them on one table, to give her a view of both; and that for her humbling, and also for her comfort; it is not good for believers, to look only to the one without the other.

More particularly, Observe. 1. Christ's Bride is very lovely and beautiful. 2. The children of the world are natively hurtful to her. 3. In Christ's account the believer is exceedingly preferable to all others, of whatsoever place, or qualifications in the world. 4. Christ's relation and affection, doth not always keep off outward afflictions from his own Bride. 5. It is native to believers to have a crossed life in the world, their plantation here among thorns speaks it. 6. That the crosses are of more kinds than one, which believers are environed with, thorns grow on all hands beside Christ's lily. 7. Holiness and innocence will not always prevent wrongs and injuries from others, thorns will wrong even the lily. 8. Christ observes here, how she looks in her sufferings, and so he takes special notice, how his people carry in a suffering lot. 9. It is commendable to keep clean under sufferings, and to be lily-like, even among thorns.

PART II.--BRIDE'S WORDS.

Verse 3. As the apple .tree among the trees of the wood, so is my beloved among the sons: I sat down under his shadow with great delight, and his fruit was sweet to my taste.

The second part of the chapter may be subdivided in two; first, from the third verse, the Bride comes in, speaking as in a lively frame, to verse 8. 2. From that to the end, she speaks as being at some distance with the Bride-groom.

In the first part, 1. She commends Christ, and lays down this commendation, as the ground of her consolation, verse 3. 2. She proves it by her experience, ibid. 3. Explains the way of her coming to that experience, verse 4. 4. She cries out under the sense of it, verse 5. 5. She shows his tender care of her in that condition, verse 6. And lastly, expresses her fear, lest there should be any change to the worse in her condition, and her care to prevent it, verse 7.

The dependence of the third verse upon the second, is clear: she takes the commendation out of Christ's mouth, which he gave her, and after that same manner almost turns it over on him, as she had done, chap. 1:16, and then comforts herself in him: has she crosses? Then he has a shadow to hide her, and with this she settles herself, and doth not complain of her sufferings, Hence, Observe. 1. There is no staying of the heart against afflictions, but in Christ, 2. It is better for believers to insist in commending him, than describing their crosses.

Here there is, 1. The Bride's esteem of the children of the world, called here the 'sons,' they are like wild barren trees, that give no fruit, or comfort: the world is exceeding little worth, especially to those who know Christ. 2. Her esteem of Christ, he is like the 'apple-tree;' there is great odds between Christ and all the world; there is ever fruit to be found on him, and a shadow in him. This is proven by her experience (for they who have felt and tasted how sweet he is, can speak somewhat to this) I encountered with many difficulties (says she) like scorchings of the sun: (see on chap 1 verse 5.) and could find no shelter, nor refreshment among the creatures: but I resolved to make use of Christ by faith, in reference to them (even as men do, by interposing a tree between them and the heat, that they may have a shadow) and I found refreshing and ease, by the benefits and privileges that flow from Christ, and are purchased by him, and are enjoyed by virtue of an interest in him; which were very comfortable, even as sweet apples from an apple-tree, are refreshful to one sitting under its shadow in a great heat.

Observe. 1. Believers may be scorched with outward and inward heat; they may be exercised not only with sharp outward afflictions, but also with the sense of God's wrath, and with the fiery darts of Satan's temptations. 2. Christ is a complete shadow, and a cure for all. 3. They that would find Christ a shadow from the heat, must make use of him, and employ him for that end; they must 'sit down,' &c. 4. Believers never flee to his shadow till some heat scorch them; for, her being scorched with heat, is supposed here as that which made the shadow refreshful. 5. Faith in Christ, will compose believers in the midst of the greatest difficulties; it will set them down, &c. yea, and delight them also. 6. Much of the nature and exercise of faith, in its use-making of Christ, appears in its interposing of Christ between us and wrath, or whatever may be troublesome to us, end in the quieting of ourselves upon that ground; for, this is it that is meant by sitting down under his shadow. 7. There are many choice and excellent fruits in Christ, that flow from him to believers. 8. All the spiritual benefits and privileges that believers enjoy, are Christ's fruits; they are his fruits by purchase and right, and by him communicated to believers. 9. Believers eat and feed, and may, with his blessed allowance do so upon what is his. 10. Christ's fruits are exceeding sweet, when they are eaten; they are satisfying, and, as it were, sensibly sweet. 11. These sweet fruits are neither eaten, nor the sweetness of them felt by believers, till they go to Christ's shadow, and sit down delightsomely under his righteousness; then they become refreshful.

Verse. 4. He brought me to the banqueting house: and his banner over me was love.

She proceeds in expressing her cheerful condition, by showing the way of her access to it, verse 4, 'He brought me,' &c. Wherein, 1. She sets out the sweetness of the enjoyment of Christ's sensible love, by comparing it to a feast, or house of wine. 2. She tells who it was that brought her to it, 'he brought me.' 3. The manner how she was brought to it; it was by the out-letting of his love, 'his banner' (says she) 'over me was love.' The first expression sets forth three things, 1. The great abundance of satisfying and refreshing blessings, that are to be found in Christ; such abundance of provision as uses to be laid up at a feast, or in a banqueting-house, 2. His liberal allowance thereof to his own, who for that end has laid up this provision for them. 3. The nature of the entertainment; it is a feast of the best and most cordial things, a house of wine: the second is, 'He' that is Christ, 'brought me in.' It shows, 1. Believers' impotency to enter in there of themselves, and their want of right, that may give them access to the blessings that are laid up in Christ. 2. That it is Christ who makes their access; he purchased an entry by his death, he applies his purchase by his Spirit, and dispenses it by his office, and so brings them in. 3. It supposes a freedom of grace in the bringing them in: they are brought in by his mere favour. 4. It contains a thankful remembrance, or acknowledgment of this deed of Christ's and an holding of this favour of him. The third holds forth the manner how she is brought in; it is under a 'banner of love:' a stately manner; it was love that brought her in: the expression implies, that not only it was love that moved him to bring her in, but that he did it in a loving manner which amplifies and heightens his love; She comes in marching, as it were in triumph, having love like a banner, or colours, adorning this march, and making way for her entry; so that even in the manner of her being brought in, the general predominant, visible thing (as it were) that appeared, was love. Observe. 1. Christ will sometimes bring his people into the sense of his love, exceeding lovingly and kindly, even as to the manner of engaging them. 2. Believers should observe his way with them. 3. This loving manner, in the way of his dealing with his people, doth exceedingly commend his love, and is an heightening consideration of it. 4. Christ's love is in itself a most stately and triumphant thing. 5. It is only the love of Christ that secures believers in their battles and march, against their spiritual adversaries; and indeed they may fight, who have love for their colours and banners.

Verse 5. Stay me with flagons, comfort me with apples; for I am sick of love.

She is almost overcome with this banquet, and therefore cries out for help, verse 5. Here consider, 1. The case she is in, 2. The cure she calls for. 3. From whom she seeks it.

Her case is, that she is 'sick of love.' This is not to be taken for the fainting of a soul under absence, and the want of sense; all the context before and after, and the scope, will show it otherwise with her; but it is a sickness from the weight and pressure of felt inconceivable love, damishing her (as it were) and weakening her, she cannot abide that sight and fullness which she enjoys.

2. The cure she desires confirms this, 'stay me,' (says she) or support me, for I am like to fall under it; and 'comfort me,' the word is strengthen me, or bed me, straw me with, or in apples, let me lie down among them. The first expression looks to the house of wine where she was, which supposes no want, and may be rendered, 'stay me in flagons,' as seeking support in this holy fill of the Spirit, whereby she was staggering. The second looks to the apple-tree, verse 3. And she would ever roll herself among the apples that come from this tree; and like the disciples, Matt. 17:4. says (as it were) 'It is good to be here;' she would even be fixed and lie down in that posture, never to part with this happy condition again.

3. Those she speaks to, and from whom she seeks help, are expressed in the plural number (as is clear in the original) which shows a ravishment and kind of rapture in this exclamation; not observing to whom she speaks, but expressing her delight in that which she enjoyed, yet mainly intending Christ (as the disciples did, Matt. 17, not knowing what they said) for it is he who applies the cure in the next verse.

Observe. 1. Love will have a great out-letting at sometimes beyond others, as if a dam were gathered, and then let out. 2. Sense of love in a high degree will straiten and weight a believer, as over-burdening and overpowering him, so as he is put to say Hold, and 'woe’s me;' as it is, Isa. 6:5: the nature of God's presence is such, and our infirmity so unsuitable thereto. 3. Love is lovely when the believer is almost dotting with it, and staggering under the weight and power of it. 4. It can cure even the same sickness it makes. These flagons and apples are the only remedy, though our bottles be now weak, and can hold but little of this new wine.

Verse 6. His left hand is under my head, and his right hand doth embrace me.

She expresses Christ's care of her in this condition, verse 6 as a most loving husband, he sustains her in his arms, in this swoon and swarf, which from joy she falls into, as the words do plainly bear. Observe. 1. Christ's love is a sensible. sustaining thing, and is able to support the heart under its greatest weakness. 2. As Christ is tender of all his people, and at all times, so especially when they are in their fits of love-sickness. 3. As believers would observe Christ's love at all times, so especially when they are weakest; for then they will find it both seasonable and profitable so to do.

Verse 7. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love till he please.

This verse contains her care to entertain this condition, and the way she takes for that end.  That they are the Bride's words, is, 1. Clear from the scope and matter. 2. From the expressions she uses, speaking of him, 'my love,' and 'till he please;' for, it becomes to give Christ his own liberty in staying, or going, and it were not for our good that our pleasure were the rule in our fellowship with him. Now in order to the securing of this comfortable condition to herself, first she adjures and charges, which is, 1. To show the concernment of the thing. 2. Her seriousness in it; for, she is in very great earnest. 3. A fear of misguiding this condition. 4. A difficulty so to prevent the hazard, as to keep all quiet.

2. The parties she speaks to, while she thus adjures, are the 'daughters of Jerusalem:' giving them the lesson she would take to herself, because they had need to be thus guarded. Observe. 1. That professors are in hazard to mar their own enjoyments, and to interrupt an intimate fellowship with Christ. 2. Beginners are readiest to fall into this sin. 3. Seriousness will stir up believers to be watchful over themselves, and will make them press others to be so also.

The expression, 'by the roes and hinds of the field,' is but added, for keeping the strain of this song (which is composed in an allegoric way, and every similitude is not to be narrowly searched into) and to show how tenderly they ought to watch, to prevent this hazard, as men having to do with 'roes and hinds of the field,' is but added, for keeping the strain of this song (which is composed in an allegoric way, and every similitude is not to be narrowly searched into) and to show how tenderly they ought to watch, to prevent this hazard, as men having to do with roes, who are soon stirred; showing that a little thing may stir up Christ, and mar the comfortable fellowship that is between him and his people.

3. The charge itself is, that 'they stir not up nor awake the beloved;' as a wife would say (when her husband is come home and resting in her arm) be quiet all, and let no din be in the house to awake him : and this charge reaches herself, as well as others; when she as the mother, commands all the little ones, or children (as it were) to be quiet, that Christ may not be stirred up, and made to remove; she ought to be much more careful in this herself. Hence, Observe. 1. If a sensible presence be not tenderly entertained, it will not last. 2. Believers should be most careful then, when they are admitted to near and sensible fellowship with Christ, that nothing may fall out which may provoke him to depart. 3. The least sinful motions and stirrings of corruption should be suppressed, as having a great tendency to provoke and stir up the beloved to be gone.

Lastly, This charge is qualified in these words, 'till he please.' Which does not imply, that she gives them leave at any time to stir him up ; but the meaning is, see that by your fault he be not awaked, till his own time come. Observe then, 1. Christ guides his visits and love-manifestations, by his sovereignty and pleasure. 2. He may withdraw from his people without respect to any particular provocation, as having sinful influence thereupon. 3. Christ's pleasure is believers' rule, in the things that are most precious to them: here she acquiesces, even to his withdrawing, when he shall please. 4. Believers may have peace, and be quiet under absence, if they have not sinfully provoked Christ to withdraw: for this is the thing the Bride aims at, as to herself, in this her care. 5. Often believers are guilty in marring Christ's fellowship with them before he please, and they might enjoy Christ's company much longer oftentimes, if they did not sin him out of house and doors.

Verse 8. The voice of my beloved! Behold he cometh leaping upon the mountains, skipping upon the hills.

9. My beloved is like a roe, or a young hart: behold he stands behind our wall, he looks forth at the windows, showing himself through the lattice.

These words contain a case of the Bride's, different from her case in the former words; there she was in Christ's arms; here she sees him afar off; there she was endeavouring to keep him still; here she is sensible that he is away, and verse ult. is praying for his return. Observe then from the connexion, the most satisfying and comfortable conditions of a believer, while upon earth, are not abiding; even the Bride must experience distance, as well as presence. 2. Sometimes sensible presence will not continue, even when believers are most careful to retain it, as we find she was in the words before.

Her distance has two steps, 1. There are some views of Christ, and some fellowship with him, though afar off, in this chapter: then 2. She is deprived even of that, in the first part of the chapter following: and readily distance once begun, doth proceed from a lesser to a greater degree before it be removed.

More particularly, we would observe here, I. What is Christ's carriage, when the Bride doth not enjoy sensible presence in so lively a way: and that in two things, 1. What he is doing: he is coming, leaping, standing behind the wall, looking through the lattice, &c. 2. What he is saying; he is speaking to her, and, as it were, writing kind love-letters to her at that same time: Christ is both doing and speaking kindly to a believer, even when he is away to sense, if it be well discerned. II. We may see what is the Bride's carriage suitable to his, in four steps (worthy to be imitated by believers, for their own peace, in their disconsolate condition.) 1. She observes what he doth, though it be but a twilight discovery she has of him. 2. She records what he says, and reads his epistle often over. 3. She comforts herself in keeping the faith of her interest, and the hope of future enjoying of him, clear. And, 4. Prays in the meantime, for some manifestations of his love, till that come. The first is, verses 8, and 9. The second, verses 10. to 16. The third, verses 16, and 17. The fourth in the close of the 17th verse, In her observation of Christ's way with her, verse 8. Consider, 1. His practice, which she observes. 2. Her observation of it. 3. How she is affected with it. And lastly, her expression of it.

The first of these is contained in these words, 'He cometh leaping upon the mountains, skipping upon the hills.' There are four things here to be taken notice of, 1. A supposed distance, for when he is said to be coming, he is not present: this distance is not in reality, as to the union that is between Christ and a believer, that is always the same, but it is to be understood as the sense of his presence which may be interrupted. 2. It is said 'he cometh;' coming imports his drawing near to remove the distance, as being already on his way. Observe. 1. It is his coming that removes the distance between him and his people: the first motion of love is still on his side. And, 2. even when Christ is absent, if he were well seen, he is making way for our nearer union with him, and is upon his way coming again, John 14:3. Even when he is away he is still coming, though it may be afterward the distance seem to grow greater, and the night of absence darker. The third thing is, that there are mountains which he comes over, that is something standing between him and us, marring our access to him, and his familiarity with us, till he remove it, as mountains obstruct men's way in travel; and so difficulties in the way of God's work are compared to mountains, Zech. 4:7, 'Who art thou, O great mountain?' &c. So here, as there are difficulties to be removed, before the union between Christ and us be made up; so also there are particular sins, as perjury, breach of covenant, and other clouds of guiltiness, which must be removed, ere his presence can be restored, after he goes away. Again, coming over mountains, makes one conspicuous and glorious afar off; so Christ's march and return to a believer is ever in triumph, over some great ground of distance, which makes him discernibly glorious. 4. Christ is said to be leaping and skipping which imports, 1. An agility in him, and a facility to overcome whatever is in the way. 2. A cheerfulness and heartiness in doing of it; he comes with delight over the highest hill that is in his way, when he returns to his people. 3. It holds forth speediness: Christ comes quickly, and he is never behind his time, he cannot mistrust a believer; his term-day is their necessity, and be sure he will meet with them then. 4. It imports a beauty, majesty and stateliness in his coming, as one in triumph; and so he comes triumphantly and in great state; and what is more stately than Christ's triumphing over principalities and powers, and making a show of them openly, by over-coming the difficulties in his way to his Bride.

The second thing in the verse, is her observation of this; Christ in his way is very discernible to any that is watchful, and believers should observe his way when absent, as well as present. If it be asked how she discerned it? there is no question, faith is here taking up Christ according to his promise, John 14:3, 'If I go away, I will come again;' and faith lays hold on this: faith is a good friend in desertion, for as we may here see, it speaks good of Christ even behind his back: when sense would say, he will return no more, faith says he is coming, and prophesies good of Christ, as there is good reason.

The third thing is, how she is affected with it; this observation proves very comfortable to her, as her abrupt and cutted expression imports, 'the voice of my beloved:' as also the 'behold,' she puts to it, which shows, 1. That her heart was much affected with it. 2. That she thought much of it. 3. That it was someway wonderful that Christ was coming, even over all these difficulties to her; there is no such ravishing wonder to a sensible believing sinner, as this, that Christ will pass by all his sins, yea take them all on himself, and come over all difficulties unto him, therefore is this, behold, added here.

The fourth thing is her expression of this, which confirms the former, and it is such as sets out a heart, as it were, surprised, and overcome with the sight of a coming friend. Hence, Observe. 1. A sinner's thoughts of a coming Christ, will be deeply affecting; and these thoughts of him are misshapen and of no worth, that do not in some measure cast fire into, and inflame the affections. And, 1. A heart suitably affected with the power of Christ's wonderful grace and love will be expressing somewhat of it to others, as the Bride is doing here.

In the 9th verse the observation of his carriage is continued: where, 1. He is commended. 2. His carriage is described, with her observation of it. The commendation she gives him is, 'He is like a roe, or a young hart:' these creatures are famous, for loving and kindly carriage to their mates, as also for loveliness and pleasantness in themselves, Pro. 5:19. Thus he is kindly and loving: O so kind as Christ is to his church and chosen! Jonathan's love to David passed the love of women, but this surpasses that, beyond all degrees of comparison. 2. He is timeous and seasonable, in fulfilling his purposes of love to his Bride; no roe or hart for swiftness is like him in this and this may be the ground, from which she concludes that he was coming and leaping in the former words, because Christ's affections, and way of manifesting them, is such as this:

2. His carriage is set forth in three steps, held forth in allegoric expressions. The first is, 'he stands behind our wall,' that is as a loving husband may withdraw from the sight of his spouse for a time, and yet not be far away, but behind a wall, and there standing to see what will be her carriage, and to be ready to return; or as nurses will do with their little children, to make them seek after them; so says she, though Christ now be out of sight, yet he is not far off, but, as it were, behind the wall; and it is called 'our' wall, in reference to some other she speaks with, of him; and a wall, because often we build up these separations ourselves, between him and us (Isa. 56:1.) that hides Christ, as a wall hides one man from another; yet even then Christ goes not away, but waits to be gracious, as weary with forbearing: there is much love on Christ's side, in saddest desertions, and our hand is often deep in his withdrawings: it is sad when the wall that hides him, is of our building: there is often nothing between him and us, but our own sin.

The second step is, 'he looks forth at the window,' which is to the same purpose. The meaning is, though I get not a full sight of him, yet he opens, as it were a window, and looks out, and I get some little glance of his face: sometimes Christ will neither (as it were) let the believer in to him, nor will he come out to them; yet he will make windows, as it were, in the wall and give blinks of himself unto them.

The third step is, 'he shows himself through the lattice:' that is, as there are some windows that have tirlesses, or lattices on them, by which men will see clearly, and yet be but in a little measure seen; so, says she, Christ is beholding us, though we cannot take him up fully: yet the smallest bore whereby Christ manifests himself, is much and to be acknowledged. All this she observes with a 'behold,' as discerning something wonderful in all these steps: Christ has several ways of communicating his love to his people (and that also even under desertions and withdrawings) and there are several degrees of these, yet the least of them is wonderful, and should be welcomed by believers, if it were to see him but through the lattice.

Verse 10. My beloved spoke, and said unto me, rise up my love, my fair one, and come away.

11. For lo, the winter is past, the rain is over and gone;

12. The flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land;

13. The fig tree puts forth her green figs, and the vine with the tender grape give a good smell. Arise my love, my fair one, and come away.

Having put by her observation of his carriage, she comes to speak to the second part, namely, what was her carriage: and it was to read over, or think over with herself, or to tell over to others, what Christ had said unto her: this is a main piece of spiritual wisdom, to fill Christ's room in his absence with his word and call, and to read his mind only from these, the best interpreters of it. These words prefaced to Christ's epistle, or sermon, 'my beloved spoke, and said unto me,' are not idly set down, before she tell, what the words which he spoke were, But, l. It shows she delights in repeating his name, for she had made mention of it before, verse 8. 2. It shows what commended Christ's epistle, or words to her, it was not only the matter therein contained (though that was warm and sweet) but it is come (says she) from my beloved, it was he that said this, it was he that sent me this word. 3. It shows her discerning of his voice; and her assurance, that the word, call, and promise, (she was refreshing herself with) was his word, and no devised fable. It is a notable ground of consolation in Christ's absence to believers, when they are clear, that such and such gracious words come out of Christ's own mouth to them. 4. It says, that fellowship with Christ, is no dumb exercise; those that are admitted to fellowship with him, he will be speaking with, otherwise than with the world. And, 5. That a believer has an ear to hear, not only what the minister says, but also what Christ says. 6. It is the word as from Christ's own mouth, that has an effectual impression; and a believer will receive it as such, that it may leave such an impression upon his heart. 7. When Christ quickens a word, it will be sweet; and such a word will be retained, so that those who have been quickened by it, will be able long afterwards to repeat it is our getting little good of the word of the Lord, that makes us retain it so ill. 8. It affords much satisfaction to a believer, when he can say, Christ said this or that to me, and that it is no delusion. 9. What Christ says unto the spirits of his own, in communion with them, may bide the light, and is, on the matter, that same which he says in the word and gospel, as we will see in the following discourse, which for this end, and for the edification of others, and honour of the beloved, she tells over.

We may take these words or epistles of Christ's, as directed to three sorts (as the duty here pressed, 'rise and come away,' will bear,) 1. To those that are dead in sins, whom Christ by his voice quickens, and makes to rise, John 5:28. Although this be not the immediate intent of it, as it is spoken to a believer; yet considering the scope of recording this, and the matter contained in it, it may well be thought useful to engage those who are yet strangers to Christ, there being still but the same way of making at the first, and afterward recovering nearness with him, to wit, by faith in him; and so it will press receiving of, and closing with Christ. 2. We may consider it as spoken to believers, but to such as sleep, or are sitten up; so it presses quickening. And, 3. As spoken to believers in a disconsolate, discouraged condition; so its scope is to stir, quicken, rouse and comfort Christ's Bride, in any of these two last cases, that he may bring her into more nearness of fellowship with himself and to more boldness in the use-making of him; which is the great scope he aims at.

There are three parts of this sermon, or epistle, 1. There is a kindly invitation, that mainly respects the pressing of faith, from verse 10, to 14. 2. There is a loving direction, or two, verse 14, looking especially to the practice of duties. 3. Lest any thing should be wanting, he gives a direction concerning the troublers of her peace, verse 15.

In all these parts, there are four things common to be found in each of them. 1. Some sadness in her condition supposed. 2. Some directions given to cure it. 3. Some motives used, to press the practice of these directions. 4. Some repetitions, to show his seriousness in all, and the concernment of the thing spoken.

The case wherein those who are here spoken to, are supposed to be, in this first part of Christ's sermon, verse 10, &c. is, 1. Deadness, total, or partial: believers may be under a decay, and be in part dead. 2. It is supposed that they are secure, and not vigorous; but insensible, in a great part, of that ill. 3. That they are disconsolate, and heartless under distance and deadness: which ills often meet together.

The direction he gives in order to the helping of this, is in two words, 1. 'Rise.' 2. 'Come away.' Which says, that as she was now in a case of strangeness to Christ, so there was a necessity of rousing herself, and coming out of it; such a necessity as there is for a straying wife to return to her husband. Now these words are a sweet call of a kind husband, inviting to this return, and showing the remedy of straying, and estrangement from him. 'Rising' imports, 1. One that is settled some way, in a condition opposite to walking and running. 2. A stirring up of themselves as unsatified therewith, and desirous to be out of it, with some endeavour to be up again: declining from Christ puts souls still down, and holds them at under. 1. 'Come away,' holds forth a term from which she is to come, from that condition she was in, whatever it was, it was not good: men are in no desirable condition, when Christ calls them. 2. A term to which she is to come, and that is Christ; it is to follow the Bridegroom; to get her brought to a nearer union and communion with him, is the great thing he aims at. 3. An act whereby she passes from what she was, and turning her back on that, moves towards him, that she may thereby attain nearer union and fellowship with him. By both which, we conceive the exercise of faith in him, is mainly held forth, 1. Because faith is ordinarily in scripture set forth by coming, Isa. 55:1; John 5:40; John 6:35, and this expression suits well the act of faith. 2. Because it is the only means of making up the distance between him and us: decay in the exercise of faith, and distance from Christ, go together; and the exercise of faith, and nearness with him, are also inseparable companions. This is the meaning then, why lie thou in this discouraged, decayed and comfortless condition? There is another, and a far better, to wit, a lively and comfortable condition allowed upon you; Christ calls you to exercise faith in him, for recovering of your case. And this now is set down imperatively by way of command, that we may know that believing in Christ, or keeping communion with him by faith, are not left to our option, but are laid on by a peremptory command, for necessitating us to the exercise of it, 1 John 3:23, as a thing most acceptable to him, with which he cannot be angry, nor will he call obedience thereunto presumption.

3. When he has given the invitation; he presses it most seriously and weightily; for though it be our concernment, we are not easily induced even to believe: O but the world is much mistaken in this, that think it an easy matter to believe! And also he would have us knowing; he allows us the comfortable exercise of faith in him, with all his heart (if we may speak so) when he thus presses and persuades us to it; likewise we may gather, that it is no common thing which he exhorts unto, when he doth so seriously press it, but it is of most weighty concernment to us.

There are three ways he makes use of, to press it: 1. By excellent, loving titles, 'my love,' and fair one;' which are given here, especially to let her know he loved her, and thereby to encourage her to follow the call. The faith of his love, has no little influence upon our acting faith in particulars on him. 2. To show that he is no rigid, nor severe censurer of a discouraged believer, no, 'my fair one' (says he) even when she has many spots; Christ will raise no ill report on his own, whatever be their failings. 3. He presses it from the special relation he has to her, 'my love,' and 'my fair one,' which makes all his words very kindly, and shows an obligation on her, by the covenant-relation that stood between them to be his, and to subject herself to his directions, according to that word, Psalm 45:10, 'Listen O Daughter,' &c. 'Forget your father's house,' &c. And therefore she ought to leave all and cleave to him: Christ requires nothing from us, but according to the covenant, that ties us to communion or cohabitation (to speak so) with Christ, and it is a most binding obligation; if this prevail not in pressing us to duty, that we are Christ's, nothing will prevail: it is no little practice in believers, to be like the relation they stand in to Christ; what, my love (says be) becomes it you to be so strange? 'Rise and come,' &c. Some other thing is allowed to you than to others, and some other thing is called for from you, than is to be found in the way of others.

The third way he insists to urge this (for the call, and kindness come still on his side, even when we are in the fault) is by most pressing arguments of three sorts. The first is verse 11. 'Rise' (says he) 'and come away,' for there is no hazard now to travel this journey, because what may scare you is done away. The winter cold and storm is past, and the rain that makes rivers impassable and journeys dangerous and wearisome (therefore, it is said Matt. 24:20, 'pray that your flight be not in the winter') these are over. This supposes, 1. There was a sharp winter, and a bitter rain (as it were) whereby the way of fellowship with God, was impassable, till these were removed; the sword (as it were) standing to keep sinners from paradise, that is, the sentence and curse of the broken law, and the wrath of God pursuing therefor; Which was indeed a fearful winter, and storm that made the sun dark, and the day gloomy, therefore is God's wrath in scripture compared to 'terrible blasts and tempests,' and 'who can stand before his cold?' Psalm 147:17. 2. It says, that now these are done away by Christ; and by his call in the gospel, he assures his people, they shall find them fully removed, so that there is no wrath nor curse, that any who yields to it needs to fear. 3. It implies that the gospel brings good news, and there is none better than this, that God's justice is satisfied, and his wrath removed. 4. It imports, that Christ can bear sure testimony to this, that wrath is over, because he paid a price to remove it, and therefore sinners may take his word, and follow his call. And, 5. That believers are sometimes ready to suspect, more than they have ground, that there is some storm yet before them; but Christ has made all fair weather, ere he call: O great argument! He calls not to fight, but to gather the spoil. He puts not believers to the sea, till he himself has made all calm: believers meet with blasts and storms sometimes, but readily that is when their back is on Christ, and not when their faces are to him-ward: the wind of wrath is not in a sinner's face that seeks Jesus, but the word says to such 'fear not,' Mark 16:6, 'ye seek him.'

2. He presses her to rise and come, from some heart-some encouragement he proposes, verse 12. There is a great change (says he) now, when the angry winter is over, all things are pleasant and lovely. 1. 'The flowers appear,' that shows there is heat and warmness in the earth, and it is an effect of the spring, and a proof that winter is past. Hereby the fruits of grace, appearing in the change that is wrought upon sinners, may be signified, as is frequently hinted in this Song, where the church is called a garden, and believers are the flowers: come, (says he) grace has made others to come through the ground, who once were like flowers in the winter, underground, but now they appear and flourish. 2. 'The time of the singing of birds is come.' As in the spring, birds sing, which in the winter drooped: so (says he) now many poor sinners have changed their sad note, and begin to sing, who once were sinking under fears; and the good news of the gospel, like the voice of the turtle, is beard in our land;' these good tidings have been sent even to us, which is no little evidence of love, and no small confirmation to faith. That the news of the gospel, and the consolation of sinners thereby, is here understood, is very agreeable to the scope: and these prove the removing of wrath, and are encouraging for stirring sinners up to the exercise of faith. And O how heartsome, and refreshful is the spiritual spring, when the 'day-spring from on high' visits us! (as these things mentioned in the text, are in the natural spring very pleasant, and tend to provoke men to go and recreate themselves in the fields.) And this is the particular scope of this place: there is never a sinner has gotten good of Christ, but it proves him to be very kind; and the blessed change Christ has wrought on them, should encourage others to believe, especially when it is the day of their visitation, and the Sun of righteousness has become warm by the gospel unto them, or unto the place and society in which they live. 3. He presses his direction and call, by the very presentness and now, of the season of grace, verse 13, 'The fig-tree puts forth,' &c. Which shows not only, that summer is near, but that 'it is even at the door,' Matt. 24:32,33. And (says he) the vines bud and give a smell; whereby is held forth, the thriving of the plants of God's vineyard, under the dispensation of grace, as we may see verse 15. All these prove that 'now is the acceptable time, and now is the day of salvation;' and there are large allowances of consolation to them that now will accept of Christ's offers, and be subject to his call: therefore, says he, even to us, sit not the time when all is ready, but up, and come away: and that 'the voice of the turtle is heard in our land,' (that is even the church wherein we live) proves it to be the season of grace also; for, it is long since the time of the turtles' singing has come to us, and their voice is yet still heard:' and this says the season of grace is among our hands, now when Christ's call comes to our door, and therefore it should not be neglected.

And so he doth in the fourth place, repeat the call in the end of verse 13, 'Arise my love,' &c. And this repetition is to show, 1. His willingness to have it effectual, if sinners were as willing, it would soon be a bargain. 2. Our sluggishness in not answering at once, therefore must word be upon word, call upon call, line upon line, precept upon precept. 3. To bear out the riches of his grace and love in this call, wherein nothing is wanting that can be alleged to persuade a sinner to close with Christ, and to press one that has closed with him to be cheerful in him: what a heartsome life might sinners have with Christ, if they would embrace him, and dwell with him in the exercise of faith! they should have always a spring-time, and possess (to say so) the sunny side of the brae of all the world beside, walking in gardens and orchards, where the trees of the promises are ever fruitful, pleasant, and savoury to sight, smell, taste; and every word of Christ, as the singing of birds, heart-some and delightful to the ear; and all of them healthful to the believer. Who will have a heart to sit Christ's call? Or if they do, who will be able to answer it, when he shall reckon with them? It will leave all the bearers of the gospel utterly inexcusable. Lastly, this repetition shows the importunateness, and the peremptoriness of his call; he will have no refusal, neither will he leave it arbitrary, if we will come, when we will come, or what way: but he straitly enjoins it, and that just now: it is always time to believe, when Christ calls, and it is never time to shift, when he persuades. All this says, Christ must be a kind and loving Husband; how greatly play they the fool, that reject him! and how happy are they who are effectually called to the marriage of the Lamb!

Verse 14. O my dove, that art in the clefts of the rock, in the secret places of the stairs: let me see your countenance, let me hear your voice; for sweet is your voice, and your countenance is comely.

This 14th verse, contains the second part of Christ's sweet and comfortable sermon; wherein, besides the title which he gives his Bride, there are three things, 1. Her case. 2. The directions which he proposes, as the cure of her case. 3. The motive pressing it.

The title is, 'my dove:' this has a sweet insinuation and motive in it. Believers are styled so, 1. For their innocent nature, Matt. 10:16. 2. For their tenderness, and trembling at the word of the Lord, Hos. 11:11; Isa. 38:14. Hezekiah mourned as a dove. 3. For their beauty and purity, Psalm 68:13. 4. For their chaste adhering to their own mate, in which respect, that of Isa. 38:14, is thought to allude to the mourning of the one, after the other's death: This shows what a believer should be, and who deserves this name.

The condition of this dove is, that she is 'in the clefts of the rock, and in the secret places of the stairs:' it is ordinary for doves to hide themselves in the rocks, or holes in walls of houses; and this similitude is used sometimes in a good sense, as Isa. 60:8, sometimes in an ill sense, as pointing out infirmity, and too much fear and silliness, Hos. 7:11, Ephraim is a silly dove without heart, that goes to Egypt, &c. The Bride is here compared to a dove hiding itself, in the last sense, out of unbelief and anxiety, taking her to poor shifts for ease, and slighting Christ, as frightened doves that mistake their own windows, and fly to other hiding-places; the scope being to comfort and encourage her, and the directions calling her to holy boldness, and prayer to him (implying that these had been neglected formerly) doth confirm this. Then says the Lord, my poor heartless dove, why art thou discouraged, taking you to holes (as it were) to hide you, fostering misbelief and fainting? that is not the right way.

What then should she do (might it be said) seeing she is so unmeet to converse with him, or look out to the view of any that looks on? He gives two directions, holding forth what was more proper, and fit for her case, 1. Let me see your countenance (says he). Like one that is ashamed, thou hides thyself as if thou durst not appear before me, but come (says be) let me see your countenance. This expression imports friendliness, familiarity, and boldness in her coming before him: so this phrase of seeing one's face is taken, Gen. 43:3,5, and 2 Sam. 14:32, as the not showing of the countenance, supposes discontent or fear; so then the Lord calls by this to holy familiarity with him, and confidence in it, in opposition to her former fainting and misbelief. The second direction is, let me hear your voice. To make him hear the voice, is to pray, Psalm 5:3, and under it generally all the duties of religion are often comprehended: it is like, discouragement scared the heartless Bride from prayer, and she durst not come before him; do not (says he) but call confidently upon me in the day of trouble, and time of need.

Observe. 1. Prayer never angers Christ (be the believer's case what it will) but forbearing of it will. 2. Discouragement when it seizes on the child of God, is not soon shaken off; and therefore he not only gives one direction upon another, but also adds encouragements and motives suitable to these directions.

And so we come to the third thing in the verse, the motives he makes use of to press his directions, which are two, 1. 'Sweet is your voice.' 2. 'Your countenance is comely.' What is my voice and countenance, might she say (for proud unbelief is exceeding humble, and subtle, when it is opposing, and quarrelling with Christ's call) yea, (says he) your voice is sweet; there is no music in the world so pleasant to me, as the prayer of a poor believer. Now this doth not so much commend our prayers, as it shows his acceptation of them, and the excellency of his golden censer, that makes them with his odours so savoury before God, Rev. 8:3. And, 2, (says he) your countenance though there be spots on it, yet to me it is comely, therefore let me hear your voice, let me see your countenance. Christ had rather converse with a poor believer, than with the most gallant, stately person in all the world. Besides, Observe. 1 . Fainting may overmaster even a poor believer, and misbelief may mire him. 2. There are often foolish feckless shifts made use of by believers, for defending misbelief and discouragement, when they are under temptation. 3. Faithless fears, and discouragement may come to that height, as to scare believers from Christ's company, and mar them in prayer to him. 4. Misbelief bears out still this to a tempted soul that Christ cares not for it; yea, that he disdains such a person and his company. 5. Christ is tender of fainting believers, and of their consolation, even when they suspect him most, and when their suspicions are most unreasonable and uncharitable to him, Isa. 49:14,15. 6. Christ allows poor believers a familiar and confident walk with him; they might all be courtiers, for the access that is allowed them, if they did not refuse their allowance, and sinfully obstruct their own access thereto. 7. Christ loves to be much employed by his people, and there is nothing more pleasing to him, than frequently to hear their voice. 8. He is a sweet and gentle constructer of them, and their service; and is not rigid, even when often they have many misconstructions of him. 9. The more discouragement seizes upon the soul, there should be the more prayer, and thronging in upon Christ; for there is no outlet to be expected, but in that way. 10. None needs to fear to put Christ on their secrets; or they need not so to fear (if they be sincere) that they spill their prayers, as thereby to be kept from prayer, or made heartless in it; for it is Christ that hears them, whose censer, Rev. 8:6, makes them savoury before God: 'let me hear your voice,' is no little encouragement in that duty: and the right consideration of it, would help to much boldness in prayer; and especially considering, that the God who is the hearer of prayer, is our Beloved.

Verse 15. Take us the foxes, the little foxes that spoil the vines: for our vines have tender grapes.

This 15th verse contains the last part of Christ's sermon; wherein, as he had formerly given directions in reference to her particular walk, so here he evidences his care of her external peace: that Christ speaks these words, the continuation and series of them with the former, the scope (which is to make full proof of his care) and the manner how the duty here mentioned is laid on, to wit, by way of authority, makes it clear. There are three things in them, 1. An external evil incident to the church, and that is, to be spoiled by foxes. 2. A cure given in a direction; 'take them,' &c. 3. He gives reasons to deter all from cruel pity in sparing of them, 'for,' &c.

In clearing the case here supposed, as incident to the church, we are to consider, 1. What these vines are. 2. What be these foxes. 3. How they spoil the vines. For clearing the first, consider, that the visible church is often compared in scripture to a vineyard, Matt. 21:33. And the particular professors, especially believers, are as the vine trees that grow in it; so, Isa. 5:7, 'the vineyard of the Lord is the house of Israel,' collectively, 'and the men of Judah are his pleasant plants.' They are called so, 1. For their fecklessness in themselves, Ezek. 15:2,3, &c. yet excelling in fruit beyond others. 2. Because of God's separating them from others, and taking pains on them above all others, Isa: 27:2,3, for these and other reasons, they are called vines. Next, by foxes are understood false teachers Ezek. 13:4. 'O Israel; your prophets' (that is, your flattering teachers, as the context clears) 'are as foxes in the deserts.' And, (Matt. 7:15,) they are called 'wolves in sheep's clothing:' hereby are meant, not all those who in something differ in their own judgment from the received rule, if they vent it not for corrupting of others, or the disturbing of the church's peace; but those who are, in respect of others, seducers, teaching men to do as they do, in that which tends to the church's hurt; and such also, as by flattery and unfaithfulness, destroy souls, proportionally come in to share of the name, as they do of the thing signified thereby, as that place of Ezekiel, before cited, and chap. 34:2,3, doth confirm.

Now they get this name for their resembling foxes, in three things, 1. In their abominable nature; wherefore they are called, foxes, wolves, dogs, &c. and such like, which are abhorred and hated of all men; and so are these most hateful to God, and so ought they to be with all others. 2. For their destroying, hurtful nature, in their destroying of the church; therefore called 'ravening wolves,' Matt. 7:15; and 'grievous wolves,' Acts 20:29; 'who subvert whole houses,' Tit. 1:11; 'and whose word eats as doth a grangrene,' 2 Tim. 2:17. 3. They are compared to these for their subtlety, a fox being famous for that, for which cause Herod is called a fox, Luke 13:32. So false teachers speak lies in hypocrisy, 1 Tim. 4:2; creep into houses, their doctrines eat as a canker insensibly: and they are, 2 Cor. 11:13,14, called 'deceitful workers:' and as their master Satan can transform himself into an angel of light, so do they themselves into the ministers of Christ: all such beasts whatever their shape be, are hateful to Christ and his church. 3. These false teachers or foxes, are said to 'spoil the vines,' for foxes hurt not a vineyard, or a flock of lambs more than false teachers do the church. 1. Corrupting the purity of doctrine. 2. Obscuring the simplicity of worship. 3. Overturning the beauty of order and bringing in confusion. 4. Spoiling her bond of unity, and rending the affections, and dividing the ways of her members, thereby dissipating the flock. 5. Extinguishing the vigour and life of Christian practice; diverting from what is more necessary, to hurtful and vain janglings, which do still increase to more ungodliness, and have never profited them who are occupied therein, Heb. 13:7. 6. By ruining souls, carrying them headlong to the pit, 2 Pet. 2:1, and 3:16. There is no hurt nor hazard the church of Christ meets with, or ever met with, more grievous and dangerous, than what she meets with from such, although this be an exercise and trial, ordinarily incident to her.

2. The cure the Lord provides, is, the furnishing of his church with discipline, and the giving of directions for managing of it in these words, 'Take us,' &c. wherein consider these four, 1. To whom it is directed. 2. What is required. 3. A motive insinuated in the expression, 'take us.' 4. The extent of the direction, for the obviating of a question. It may be supposed to be directed to one of four. 1. Either to the Bride; or, 2. To angels; or, 3. To magistrates; or, 4. To church guides. Now it is to none of the first three, therefore it must be to the last and fourth: first, It is not to the Bride: for, 1. The word 'take' in the original, is in the plural number, and signifies take ye: now the Lord uses not to speak to the church, but as to one. 2. He says, 'take us,' and so taking the Bride in with himself, as a party for whom this service is to be performed, the speech must be directed to some third. 2. It is not directed to angels, these are not spoken to in all this Song, and this being a duty to be performed while the church is militant, they come not in to gather the tares from the wheat, till the end of the world, nor to separate the bad fish from the good, till the net be fairly on the shore. 3. This direction cannot be given to the magistrate; for, besides that he is not mentioned in this Song, nor as such, has he any part in the ministry of the gospel, or is capable to be thus spoken unto (although the duty from the force of its argument will also reach him in his station, because he should, so far as he can, prevent the spoiling of Christ's vineyard in his place) besides this, I say, this direction must take place in all times, whenever the church has such a trial to wrestle with, otherwise it were not suitable to Christ's scope, nor commensurable with her need: now for many hundreds of years the church wanted magistrates to put this direction in practice, yet wanted she not foxes, nor was she without a suitable capacity of guarding herself against them, by that power wherewith Christ has furnished her. It remains therefore, 4. That it must be spoken to Christ's ministers, and officers in the church, called rulers in the scripture, and in this Song, watchmen and keepers of this vineyard, as by office, contradistinguished from professors, chap. 3:3, and 5:7, and 8:11,12. Such the church never wanted, such are required to watch, (Acts 20:24.) against wolves, and such in the church of Ephesus are commended, (Rev. 2:3,4,) for putting this direction in execution. 2. The duty here required is to take them, as men use to hunt foxes till they be taken: and this implies all that is needful for preventing their hurting of Christ's vines: Christ's ministers are to lay out themselves in discovering, confuting and convincing, censuring and rejecting them, Tit. 3:11. That is, not to endure them that are evil, but to try them judicially, as it is, Rev. 2:2.

Observe. 1. Christ's church is furnished with sufficient authority in herself, for her own edification, and for censuring of such as would obstruct the same. 2. This church authority is not given to professors in common, or to the Bride as the first subject, but to their guides, Christ's ministers and servants. 3. It is no less a duty, nor is it less necessary to put forth this power against false teachers, than against other gross offenders: so did Paul, 2 Tim. 1:ult. and so commands he others to do, Tit. 3:10, heresy and corrupt doctrine being also a fruit of the flesh; Gal. 5:20, as well as other scandalous sins.

3. There is a motive to press this, implied, while he says, 'take us;' which words insinuate, that it is service both to him and her, and that ministers are his servants, and the church's for Christ's sake. It shows also his sympathy, in putting himself (as it were) in hazard with her (at least mystically considered) and his love in comforting her, that he thinks himself concerned in the restraint of these foxes, as well as she is.

4. The direction is amplified to remove an objection. Say some, all heresies, or all heretics are not equal, some comparatively are little to be regarded, and it is cruelty to meddle with these, that seem to profess fair. No (says he) take them all, even the 'little foxes;' for, though they be but little, yet they are foxes, though they be not of the grossest kind (as all scandals in fact are not alike, yet none is to be dispensed with) so they are (says he) foxes, and corrupt others; for, a little leaven will leaven the whole lump (often small-like schisms, or heresies, such as the Novatians and Donatists, &c. have been exceedingly defacing to the beauty of the church) therefore, (says he) hunt and take them all. How small a friend is our Lord to toleration? And how displeased is he with many errors, that the world thinks little of? Magistrates, ministers and people may learn here, what distance ought to be kept with the spreaders of the least errors, and how everyone ought to concur in their stations, for preventing the hurt that comes by them.

The last thing in the verse, is the reasons wherewith this direction is backed and pressed: The first is, all of them 'spoil the vines:' error never runs loose, and heretics never get liberty, but the spoiling of the vines one way or other follows; and can beasts be suffered in a garden, or orchard, and the plants not be hurt?

2. If any say, they are but little foxes, and unable to hurt. He answers this, and adds a second reason, in saying 'the grapes are tender;' or, 'the vines are in the first grapes' that is as they (while scarce budding or sprouting) are easily blasted by a small wind, so the work of grace in a believer, or Christ's ordinances in his church, are most precious and tender wares, and cannot abide rough hands; even the least of seducers, or corrupt teachers, may easily wrong them; they are of such a nature, as they may soon be spoiled, if they be not tenderly and carefully looked to.

Observe. 1. They that have grace should be tender of it; it may easily be hurt. 2, Gracious persons, should not think themselves without the reach of hazard from corrupt teachers; for, this is spoken of the Bride, 'the foxes spoil the vines.' 3. Our Lord Jesus is exceedingly tender of the work of grace, in and among his people, and where it is weakest, he is some way most tender of it. 4. This argument here made use of, says also, that those who are most tender of his church, and the graces of his people, will be most zealous against false teachers even the least of them; for these two are joined together in him, and are in themselves necessary to preserve the one, and restrain the other; and the suffering of these to ramble and run without a check, cannot be the way of building, but of spoiling Christ's church.

The third motive, or reason pressing the watchmen to have a care of the vines, is hinted in the possessive particle, 'our,' 'for our vines,' &c. which is relative to the watchmen, whom he takes in with himself, as having a common interest in the church; the church is his, and theirs, as the flock is the owner's, and the shepherd's, who are particularly set to have the oversight of it; for, the shepherd may say, this is my flock, which no other servant can say: and this is a great piece of dignity put upon ministers, to be 'fellow workers with Christ,' 2 Cor. 6:1, &c. and binds on their duty strongly; for, says Christ here to them, ye will have loss also, if ye see not to it, because ye must account for the vineyard, wherewith ye are intrusted; It is yours, and yet ye are not absolute lords, for it is also mine, I am the owner of it; and so the vines are both theirs and Christ's, their interest speaks how naturally they should care for them; his interest shows the dependency both ministers and people ought to have on him.

Verse 16. My beloved is mine, and I am his; he feeds among the lilies.

17. Until the day break, and the shadows flee away, turn my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

Now follows the two last parts of her carriage in the Beloved's absence; first after she has (as it were) read over this epistle, she comforts herself in his love, and her interest in him though he be absent. (It is a good use of his word, when it is made use of, for strengthening our faith in him, when sense is away). There are two parts of this consolation, 1. Her faith is clear for the present, verse 16. 2. Her hope is solid in the expectation of an excellent day coming, verse 17. Next, verse 17. she puts up a prayer for a gracious visit, which she knows he will allow upon her until that day come; and this is the last thing here recorded of the Bride's carriage in the Bridegroom's absence.

In the 16th verse, the faith of her interest in him, is, 1. asserted, 'My beloved is mine, and I am his.' 2. It is vindicated, or established against an objection in the following words, 'he feeds,' &c. The assertion holds out a union between him and her, 'I am his,' &c. or, as it is in the original, 'I am to him, and he is to me:' such as is the union between married persons, Hos. 3:3, which the tie of marriage brings on: even such is this which follows covenanting with God; for, this union presupposes it, and is founded on it, Ezek. 16:8, 'I entered into a covenant with you, and thou became mine,' or 'to me;' although (says she) he be not here, yet he is my husband, and that tie stands between me and him, which is no little privilege; and in this she comforts herself under absence.

Observe. First, there is an excellent union, and peculiar tie between Christ and believers, which none other can lay claim to but they: It's excellent, as will easily appear, if we consider these properties of it. 1. It's a near union, they are 'one flesh,' Eph. 5:27, as man and wife; 'they are flesh of his flesh, and bone of his bone.' 2. It's a real and not imaginary union (though it be spiritual and by faith) it makes and transfers a mutual right of the one to the other, and has real effects. 3. It's mutual on both sides, Christ is wholly hers, and she is wholly dedicated to him. 4. It's a kindly union, such as is between husband and wife, and followed with the fruits of a most sweet relation. 5. It's a union which is some way full; whole Christ is hers, and she by consent and title is wholly his. 6. It is an indissolvable union, there is no dissolving of it by any thing that can fall out, other wise the consolation were not solid.

Again, Observe. 2. That this relation which the believer has to Christ, is the great ground of his happiness and consolation, and not any sensible presence, or any dispensation, or gift communicated by Christ to him. 3. That believers may attain assurance, and clearness anent their interest in him, and may come to know really that Christ is theirs, and believers should aim to be through in this, that their 'calling and election may be made sure' to themselves, 2 Pet. 1:10. 4. Believers when they have attained clearness, should acknowledge it, and comfort themselves in it, and not raise new disputes about it. 5. This clearness may consist with absence and want of sensible presence, and there is no case, wherein a believer should stick faster to his confidence, than in such a case, when under desertion and absence, as the Spouse doth here.

2. She vindicates her faith in these words, 'He feeds among the lilies.' The words may be looked upon as the reventing of an objection, for it might be said, If Christ be yours, where is he? Is it likely that he is yours, when he is so far away? For, the faith of clearness will be assaulted and set upon, and it is not easily maintained, and unbelief takes the advantage of Christ's absence from sense, to brangle it; so that unbelief and temptation especially sets on then: therefore, she answers it thus, 'He feeds among the lilies,' that is, he is kind to his people, and present with them, though now I see him not; faith may, and will argue from Christ's love to his people in general, and from the promises that speak to all, when there seems to be nothing singular in the believer's own condition, from which he can take comfort. By lilies are understood all believers: the church was called a lily, verse 2. Here all believers are so called, as partaking of that same beauty and savour, and because planted in the same true garden. Christ was called a lily, verse 1. and here all believers are called lilies, showing, 1. That all believers have a conformity to Christ, and partake of the divine nature and Spirit that is in him. 2. That all believers in things that are essential to grace and holiness, have conformity one to another, they have the same faith, Spirit, covenant, Husband, &c. although in circumstantials and degrees, there be differences. Next, this 'feeding' among them, shows, 1. A special gracious presence in his church, and among believers; there he 'walks among the seven golden candlesticks,' Rev. 2:1. 2. A special delight he has in them, and satisfaction to be among them, as a man delights to walk in his garden: it is 'his meat' (John 4:32,34.) 'and drink' to do them good; so then (says she) he is kind to all his people, and is so to me, though for the time I see him not: and thus also she answers the question, chap. 6:1,2, even when Christ is a-seeking, and she was enquiring after him. Observe. 1. Christ's care of his church, and love to his Bride, is no less under absence, than when his presence is sensibly enjoyed. The consideration of this, tends much to further the consolation of believers, and it becomes them well to believe this, when under desertion and absence, and so to ward off temptations.

The solid exercise of faith never wants hope waiting on it, therefore, 2dly, Verse 17, that follows, for completing the Bride's consolation in these words, 'until the day break, and the shadows,' &c. Though there be shadows (says she) and veils between him and me, in this night of desertion; yet there is a day coming when these, by his presence, shall be made to flee away, and I shall see him as he is. There is a twofold day spoken of in scripture, 1. A day of Christ's presence here upon earth, Luke 1:78. 'The day-spring from on high has visited us.' 2. The day of his glorious appearing, commonly called the great day; and in a singular way called here 'the day,' because it has no night of interruption following thereupon, and because it goes as far beyond what believers possess now, as day exceeds the night; therefore it is called 'the morning,' Psalm 49:14, in which the just shall have the dominion; and, the dawning of the day, and, the rising of the day-star in our hearts, 2 Pet. 1:19, which is there opposed to the clearest prophecies and ordinances, which are but as a candle in a dark place in respect of that day.

Now we conceive the last and great day is signified here, I. Because that is her scope, to comfort herself in the hope of what is coming. II. Because she opposes it to the present means, as to shadows, even to faith itself, for that she enjoyed for the time; and also to sensible presence, which in the next words she prays for, till the day dawn. By 'shadows' is meant, whatever mars the immediate, full, and satisfying enjoying of Christ, which as shadows, hides him from us, or darkens him that we do not see him as he is, or gives but small and dark representations of him, (like shadows of the body) which are very unproportioned unto his own excellent worth. They are said to 'flee away,' because a glimpse of Christ then, when he who is the Sun of righteousness, shall shine at the break of that day, shall dispel and dissipate them more fully and quickly, than this natural sun when rising, doth scatter darkness and shadows that go before it. And by 'until,' we understand the setting of a fixed term, which distinguishes one time from another, as Gen. 32:26, 'I will not let you go until thou bless me;' so says she, until that day of immediate presence come, let me have love-visits, as is expressed in the following words. Observe. 1. There is an excellent day coming to believers, wherein Christ shall be immediately enjoyed and seen, and wherein the soul shall be comforted with no mediate object, or created excellency, but shall see his face, and be filled with the fullness of God. 2. While here there are many shadows even between Christ and the strongest believers; 'we see but darkly as in a glass,' 1 Cor. 13:12. There is, 1. A shadow of desertion, and his hiding of himself. 2. A shadow of ordinances, where he is seen, yet but darkly, like a face in a looking-glass. 3. A shadow of sinful infirmities, drawing veils between Christ and us, and hiding his face from us, Isa. 59:2. 4. A shadow of natural infirmity; for, not only are we ready through unbelief to slander him, but by reason of weakness (like narrow or old bottles) we are not capable of him, and unable to contain him.

III. At that day of his appearing, all these shadows will instantly be done away: there will not one tear be left on any believer's cheeks, there will be no affliction or desertion to hide him from them, but they shall be for ever with him there will then be no ordinances, nor temple, Rev. 21:22, 'but the Lord God, and the Lamb himself, shall be the temple' and light of his people: nor will there be any sinful infirmities then to interpose between him and them; death, the curse and corruption, will be cast into the lake: no unclean thing accompanies the believer into the New Jerusalem; nay, no imperfect thing is there, for whatever is imperfect, and whatever was in part, is then done away, 1 Cor. 13:10, and what is perfect will then come; the soul in its faculties will then be perfected, capacitated and dilated, to conceive, take up, and delight in God; and the body perfected, made glorious and spiritual, like the glorious body of our Lord Jesus, Phil. 3:ult. 4. The hope of that day, and of the fleeing away of all shadows then, is (and no marvel it be) very refreshful to the Lord's people; and believers in all their darknesses should comfort themselves and others from the hope of it, 1 Thess. 4:ult. 5. And all that are Christ's, or whoever have faith in Christ, and fellowship with him by virtue of his covenant, may expect at that day to enjoy Christ immediately and fully, and to see him as he is: O that men believed this! and that many were thronging into his covenant now, as they would not desire to be cast from his presence in that day! yet, 6. All shadows are never removed till then; the believer must, and some way will submit to Christ's way of ordering it so, and not seek it should be otherwise till then.

In the last place, the Bride falls about the exercise of prayer, in the rest of this verse; faith and hope in exercise always stir up to prayer: for, these graces do not foster laziness and security, but incite and provoke to duty (it is a good token when faith and hope are so accompanied) therefore she turns her to prayer, in which she speaks to him as to her beloved: clearness of interest, as it helps notably to many things, so to confidence in prayer especially. The petition (importing still absence) has these two in it, 1. The suit itself, 'turn.' 2. The enforcing and enlarging of it, 'be like a roe,' &c. Turning here, implies, 1. Sense and feeling of his absence. 2. Her serious desire to have Christ again. 3. That his absence may be removed by his own returning, and so the change of her case to the better must flow from him. And, 4. That she may ask this from him, and expect by prayer in faith to obtain it, believing prayer being the best means to effectuate this. Next, she enforces and enlarges her petition, 'be thou like a roe,' &c. that is, seeing (says she) all shadows will not be removed till that time, what is my suit for the time? it is even this, that thou wilt give me visits of your presence, and be like 'a roe or a young hart on the mountains of Bether.' The word 'Bether,' signifies division, and so it may be made use of here: so long (says she) as these mountains divide between me and you, Lord, be not a stranger, but swiftly, easily, and kindly (as the roes come over mountains to their mates, Prov. 5:19.) come thou to me, and comfort me with frequent love-visits, until that time come, that thou take me to you, to enjoy you fully and immediately.

Observe. 1. It is lawful for believers to desire sensible presence, even here-away: yea, it is suitable, they should often long and pray for it. 2. Where the hope of heaven is solid, sensible manifestations of Christ's love will be most ardently sought for: it will never prejudge one of their satisfaction and full payment, then, that they have gotten a large earnest-penny here, she knows that will never be reckoned up to her. 3. Much prayer, flowing from, and waiting upon the exercise of faith and hope, is a notable way to bring the soul to the enjoyment of sense. 4. The believer has a heartsome life, and a rich inheritance, Christ here, and Christ hereafter; 'the lines are fallen unto him in pleasant places.' 5. She grounds her suit on the marriage-relation and tie between him and her, 'my Beloved' (says she). A covenant-claim to Christ, is the most solid ground upon which believers can walk in their approaches before him, and in their pleadings with him. 6. He allows believers to plead for his company, from this ground, that he is theirs by covenant, as he pleads for their company, on that same ground, verse 10, &c.

Chapter Three

CHAPTER III. BRIDE.

Verse 1. By night on my bed I sought him whom my soul loves: I sought him, but I found him not.

2. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loves: I sought him, but I found him not.

THIS CHAPTER HAS three parts, 1. The Bride’s sad exercise under the want of Christ, and in seeking after him till she find him, to verse 6. 2. The daughters of Jerusalem come in, commending the Bride, verse 6. 3. The Bride, from verse 7, to the end, returns to discourse of, and commend the excellency and amiableness of Christ.

In her exercise consider, 1. Her case. 2. Her carriage in several steps. 3. Her success in every step. 4. Her practice when she has obtained her desire: or, we may take them up in these two, 1. Her sad condition, and her carriage under it. 2. Her outlet and her carriage suitable thereto. Her case is implied in two words, in the beginning of verse 1. 1. It was night with her. 2. She was on ‘her bed.’ By ‘night,’ is ordinarily understood darkness and affliction, opposite to light of day and joy; and here her exercise being spiritual, it must imply some spiritual affliction, or soul-sad spiritual exercise. So ‘night’ is taken, Psalm 42:8. ‘He will command his loving-kindness in the day, and in the night’ (while the day comes, that his loving kindness be intimated) this song shall be with me,’ &c: The scope shows, that it is a night of desertion she is under, through the want of Christ’s presence whom she loves: his presence, who is the Sun of righteousness with healing under his wings, makes the believer’s day; and his absence is their night, and makes them droop, as being under a sad night of soul affliction; therefore is it, that she seeks so carefully after his presence. 2. Her being ‘on her bed,’ is not taken here, as implying nearness with him, for the scope shows he is absent; but a laziness of frame on her spirit, opposite to activeness and diligence, as it is taken, chap. 5, verse 3, and so it is opposed to her after-rising and diligence, and therefore it is also called ‘my bed,’ implying that she was here alone in a secure comfortless frame, and therefore for this, it is distinguished from ‘our bed,’ chap. 1:16, and ‘his bed’ afterward, verse 7, where she is allowed rest, and spiritual ease, and solace in his company; but here on her bed she has no such allowance, whatever carnal ease and rest she takes to herself; believers have their own fits of carnal security, when they give their corruptions rest, that is, their own bed: and it is a heartless lair (to speak so) to lie alone and want the Beloved: this is her case, wanting Christ, yet lying too still, as contented some way in that condition; though it cannot continue so with believers, it will turn heavy and perplexing at last to them, as it doth here to the Bride: and sure, the easiest time under security is not so comfortable and profitable to believers, as is an exercise that takes them more up; therefore afterward she prefers rising and seeking, to this woeful rest. It shows, 1. That believers’ distance and darkness may grow; for, in the former chapter, Christ was absent, yet, as through a window or lattice, there were some glimpses of him; but here it’s ‘night,’ and there is not so much as a twilight discovery of him. 2. Often, distance with Christ, and security and deadness (as to our spiritual life) go together: when Christ is absent, believers then usually fall from activity in their duty, Isa. 64:7. ‘No man stirs up himself to lay hold on you,’ and the reason is, ‘thou hast hid your face,’ &c. Matt. 25:5, ‘While the Bridegroom tarried,’ even the wise virgins ‘slumbered and slept.’

Her carriage, or way that she takes in this case, is set out in four steps: The 1. Is in these words, ‘I sought him, whom my soul loves.’ Consider here, I. The title Christ gets, ‘him, whom,’ &c. Christ got this name before, and now several times she repeats it, And it holds forth, 1. The sincerity of her love, it was her soul and heart that loved him. 2. The degree and singularity of it, no other thing was admitted in her heart to compare with him, he bears the alone sway there in respect of the affection she had to him, it is he and none other, upon whom her soul’s love is set, otherwise, this title would not suitably designate him; Christ loves well to have such titles given to him, as may import the heart’s special esteem of him. 3. It shows, that even in believers’ lowest conditions, there remains some secret soul-esteem of Christ, and that in their judgment he is still their choice and wale above all the world. Yet, 4. That their practice while security prevails, is most unsuitable to their convictions and judgment.

II. Consider her practice and carriage. While Christ is absent her practice is not altogether a lying by, without the form of religion; for, (says she) on my bed ‘I sought him,’ that is, I prayed and used some means, but in a lazy way, not stirring up my self vigorously in it. Observe. 1. Believers in a secure frame, may keep some form of duty, yet their duties are like the frame of their heart, lifeless and hypocritical. 2. There is much of believers’ practice, such as themselves will find fault with, when they come to look rightly upon it; yea, even much of their way, while they keep up the form of duty, is but like the sluggard, Prov. 26:14, turning themselves upon their beds, as the door upon the hinges; not lying still nor altogether daring to give over the form, yet little better on the matter, because they make no effectual progress, nor can they say their soul is in and with their service, which they perform. 3. Her success, as to this step, is, ‘But I have found him not,’ that is, I was nothing the better, these sluggish endeavours did not my business: every form of seeking will not obtain, and one may seek Christ long in their ordinary formal way, ere they find him; yet it is good not to give over, but to observe the form: life and love is not altogether gone, when one discerns absence and their own laziness, with discontent.

When this doth not reach her design, she proceeds to a more lively step, verse 2, and that is, to get up, and seek him in a more active and stirring way: which says, 1. She observed the continuance of her distance, and, what came of her prayers and seeking: which is a good beginning of one’s recovery, and winning to their feet after a fit of security and decay. 2. It says, it is often good for a believer, as to his rousing, and his recovering of spiritual life, that sense is not always easily obtained; this activity had not followed (readily) had not Christ constrained her to it, by cross dispensations and disappointments. In this step we have, 1. Her resolving to fall about a more active way in seeking him. 2. Her performance. 3. Her success. First, Her resolution is, ‘I will rise now’ (says she) and go about the streets,’ &c. In which there are these three, 1. What she resolves to do; not to give over (for that should never be given way to) but to bestir herself more actively in duty, ‘I will rise and go’ from the bed to the streets of the city and seek him there. By ‘city’ is understood the church, whereof all members are ‘fellow-citizens,’ Eph. 2:19. It is called so, 1. For its order and government; so the church is as a city, that has watchmen and laws. 2. For its unity; it is one commonwealth and incorporation, Eph. 2:12. This Jerusalem is a city compacted together, Psalm 122:3. 3. For its privileges, whereof all believers (who are the burgesses and fellow-citizens) are partakers, Eph, 2:19, and unto which all others who are without, are strangers.

Her ‘going into the city,’ supposes a communicating of her case to others for help, and her using of more public means, opposite to her private dealing with herself on her bed, verse 1. even as rising imports a stirring of herself to more activity in the manner of performing, these duties, opposite to her seeking him formerly while she lay still on her bed: the thing then resolved upon is to this sense, what am I doing? Are there not more means, in the use of which I may seek Christ? Is there not another way of enquiring after him, than this lazy formal way? I will up and essay it. There are many means given for a believer’s help, and when one fails, another may be blessed, and therefore, believers are still to follow from one to another; and where true love to Christ is, it will make them do so, and spare no pains till they meet with him. Again, verse 2. Ere she gets to her feet, and goes to the streets, &c. she deliberately resolves it, ‘I will rise,’ &c. which shows, 1. That her former disappointment did put her to a consultation what to do, and made her more serious; and this is the use that ought to be made of disappointments in the duties of religion. 2. That there will be heart-deliberations in a Christian walk, when it is serious; and they are the best performances and duties, that are the results of those. 3. Serious resolutions are often very useful, and helpful in duty; for, they are engagements, and spurs to stir up to duty, when we are indisposed for it. 4. It is good cordially to resolve upon duty, when the practice of it is somewhat difficult or obstructed; for, this both speaks sincerity, and also helps to lessen the difficulty which is in the way of duty. 5. Resolutions to set about duty are sometimes the greatest length believers can win at, while under indisposition; and this much is better than nothing, because it draws on more.

This resolution is qualified, ‘I will rise now’ (says she); that is, seeing these sluggish endeavours doth not avail me, I will delay no longer, but will now presently fall about it in more earnest. It is the sign of a sincere resolution, when it doth not put off or shift duty, but engages the soul in a present undertaking of it, Psalm 119:59,60.

Next, her performance, or her putting this resolution in practice, doth accordingly follow instantly, ‘I sought him’ (said she) that is, in the streets, &c. Observe. 1. It is not a resolution worth the mentioning, that has not practice following; for every honest resolution is followed with practice, whatever shortcoming wait upon it. 2. Honest resolutions are often to duty, like a needle that draws the thread after it; and believers should not fear to resolve on duty from fear of coming short in performance, if their resolutions be undertaken in the strength of Christ, as this was, as is clear by considering her former frame, which was such as would give no great encouragement to self-undertakings in duties.

Lastly. Her success, or rather her disappointment follows in these words, ‘but I found him not,’ even then when I was most serious in seeking him, I missed him still; which is not only spoken to show the event, but also by way of regret, she is deeply affected with it. Observe. 1. When the Lord’s people have been formerly lazy, Christ may keep up himself, even when they become more active, rather hereby chastening their former negligence, than being offended at their present diligence in duty. 2. It is sad when Christ is missed even in duty, and that once and again. 3. She continues to be a distinct observer of the fruits both of public and private duties which is a commendable practice, and to be made conscience of by all the seekers of his face.

Verse 3. The watchmen that go about the city, found me; to whom I said, saw ye him whom my soul loves?

This verse contains the third step of the Bride’s carriage, being now abroad, the watchmen found her, and she enquires for her beloved at them: and her success in this may be gathered from what follows, she doth not upon recourse to them immediately find him, but is put to go a little further. In the words, there is, 1. An opportunity or means for finding Christ, met with. 2. Her improving of it. 3. Her success which is implied, as is said.

I. The means holds forth these three things, 1. What the church is; it is a city, wherein there is order, and a common fellowship, as has been said, verse 2. 2. The minister’s office is here implied: this city has ‘watchmen;’ so are ministers called Ezek. 3:17; Isa. 62:6; Heb. 13:17. Which words imports, 1. That the church is a city in danger, having outward and inward enemies, and therefore needing watchmen. 2. That there is the office of a ministry appointed in the church for guarding against and preventing her danger; and that some are peculiarly designed, and separated from others for that purpose; some who may be called ‘watchmen,’ which others cannot be said to be, and so they are here distinguished from believers or private persons. 3. This office is most necessary, burdensome, and of great concernment to the safety of the church, as watchmen are to the city; for so watch they over the souls of the people committed to their trust.

Again these watchmen, are in the exercise of their duty, They went about the city: which shows their diligence according to their trust; at least, it holds forth the end wherefore they are appointed. Observe. There is but one city or church, and all ministers are watchmen of that one church, given for the edification of that body; and they should watch, not only for this or that post (to say so) but for the safety of the whole, as watchmen that stand at their post, for the good of the whole city.

These watchmen found her, that is, (as we conceive) by their doctrine they spoke to her condition, and by their searching and particular application, made the two-edged sword of the word reach her; as if they had discernibly pointed her out, beyond all the rest of the congregation which shows, 1. The efficacy of the word when rightly managed, Heb. 4:12, It’s a ‘discerner of the thoughts and intents of the heart.’ 2. That God can make it find out one in the midst of many others, when the minister knows not; and can make it speak to a believer’s case, or any other particular person’s condition, as if he did know and aim at them particularly. 3. That ministers should be searching, and differencing in their doctrine, as, their several conditions, and various exercises of hearers require: that is, they ought to put differences between the precious and the vile, and rightly to divide the word of truth, or to lay every one’s portion to them so as it be not even in gross, or heaped together to all, but to everyone their own allowance. In sum then, that which she says, is this, when I had gone abroad, (says she) in heaviness to hear (if so I might meet with Christ in public) God made some watchmen speak to my condition particularly, as if one had acquainted them with it.

II. Her improving of this opportunity (coming as it were, beyond her expectation) follows in the next words she cries out in an abrupt manner, ‘Saw ye him;’ she thinks they can help her, being acquainted with such cases, and therefore she will consult them; that is, she follows in, upon the little experience she had felt of their skill, to seek for help from them, and for that end to communicate her case to them, as it were after sermon is done, or when some convenient time offers. Observe. 1. That believers that are serious, will let no fit opportunity for meeting with Christ pass; they are accurate observers, and frugal managers of them all. 2. She observes and is glad when a word speaks home to her case, and finds her; and this is indeed the disposition of a sound and serious believer. 3. Ministers should be well acquainted themselves with soul-sickness, and expert in the various exercises and cases incident to the people of God, both in order to the finding out their disease, and the cause of it (who often can scarce make language of their own condition themselves) and also in order to the making suitable applications for the cure of it; for, this is to have the tongue of the learned, to speak a word in season. 4. Believers often can say little of their cases, but in a broken and confused way; which says, ministers had need to be the better acquainted with the spiritual cases and exercises of souls, that they may understand by half a word what they would say. 5. Believers should advert well to whom they communicate their case, this should not be done to all. 6. Ministers are suitable physicians (though not the sole, or only physician) to whom believers should make known their soul-exercises and cases, and therefore, there should be much spiritual sympathy between their people and them. 7. It is a great encouragement to a distressed soul, to impart its case to a minister, when in his public doctrine he uses to speak pertinently unto it. 8. It is not unsuitable for exercised souls (besides the public hearing of their minister) to have their particular queries to him in private. 9. How Christ shall be obtained, is a suitable subject for ministers and people, in their converse together, to be mainly taken up with; and holy anxiety concerning this, is a frame fit for making addresses to ministers; they may indeed come to ministers with such questions, who are much in longing after him. 10. There may be much tenderness in affection and love, where there is much weakness in knowledge. He is the ‘him’ whom her soul loves, even now when she knows not where he is; and the most grown believers may be sometimes brought to this low ebb in their condition, for good ends, and for demonstrating the usefulness and necessity of public ordinances, even to them. 11. An exercised soul prizes most a ministry; and such spiritual exercises (as are here mentioned) do cherish their esteem of that ordinance, when other debates among a people often do derogate from its due esteem. 12. Ministers should not cast affection, nor reject zeal in weak Christians, even though these be joined with some infirmities, and may occasion some more trouble to themselves: but where sincerity is, there should be an overcoming condescendence as to both these, and the questions of a tender soul should be by them entertained, as having learned at their Master, not to break a bruised reed. 13. Tender exercised souls usually confine their questions to their own soul’s case; there is no abstract curious query here, nor for the fashion proposed, nor any needless debate about extrinsic things, or the faults or practice of others: but, ‘Saw ye him whom my soul loves?’ This is the sore upon which she keeps her finger, and this is the wound which she keeps bleeding, till he bind it up.

III. The success of her meeting with the watchmen, and of this query she puts to them, though it be not expressed, yet it is implied in the first words of the next verse, which being compared with this, holds out two things, 1. That she did not presently find an outlet from under her sad case, for she desired to go further. 2. It was but a little further that she is put to go, till she find him; which says, that her endeavours were not altogether fruitless. Observe. 1. Christ will sometimes let believers know, that all means without him are empty, and that he is restricted to none of them; yea, nor to any fellowship, no not of the most powerful minister. 2. Public means do not always bring present ease unto believers under disquieting cases, yet, (to say so) they dispose and make way for it in private; and one may get the good of an ordinance, and of fellowship with ministers or Christians, though not in the meantime, yet afterward even when they are retired at home; and it is as good a time thereafter, yea, and better for their benefit.

If it be asked here, what we should judge of these watchmen, if they were tender or not? The ground of the doubt is, because chap. 5:7, watchmen that are not tender are spoken of, which yet are there said to find the Bride. Answer. There is a twofold finding, 1. When one searches an exercised condition for this end, that he may contribute something for the exercised person’s ease and help. 2. When one follows or searches after tenderness in others, that we may find some advantage against them, thereby to make the heart of the righteous sad; the one finds, as a friend finds another: the other as an enemy or mocker finds another: the first sort of finding is to be understood here in this chapter, for the watchmen here carry as friends; the second sort of finding, chap. 5:7, for there they carry as mockers: which will appear by these differences, 1. Here she proposes her case to them for their help, it is like being encouraged thereto, by their finding out her case before in the preaching of the word, but chap. 5:7, she doth no such thing.

2. When they find her, chap. 5:7, they smite her and put her to shame, which makes her silent: but their finding her here, doth encourage her. 3. Though here she find not Christ instantly, yet she says not as in the former steps, ‘I found him not,’ she could not altogether say so, and immediately after she finds him; but [in] chap. 5 she goes long seeking him, after she meets with the watchmen; yea, goes from them heavier, and more wounded than when she came: and this Song being to hold forth the various conditions of a believer, and it being incident to them sometimes to fall in tender bands, and sometimes, yea, often in the hands of those which are rough and untender, we judge it safest to understand this place of the first, and chap. 5 of the last, and especially because this makes most for the believer’s instruction and consolation, which is here aimed at, and this is more suitable to the scope of the Song, than that both should be understood one way.

Verse 4. It was but a little that I passed from them, but I found him whom my soul loves: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.

The beginning of this verse, contains the last step of the Bride’s carriage, and also her desired success, She went ‘a little’ further, and ‘but a little,’ and she finds him whom her soul loves: public ordinances and fellowship with godly men, are very useful and necessary, but not to be rested on; and they who find not the desired outlet by these, should not immediately give over the business as desperate and hopeless; for, there is something even beyond these to be aimed at, ‘a little further’ must be gone, which is the first thing in the verse: and we conceive it doth import these two, 1. A more immediate going to Christ himself, (as if the ministers had said) ye must go over and beyond means, to Christ himself, and denying these, lean and rest, and that wholly on him: they go beyond means, that rest not on them, and are denied to them in the use of them, as that man, Matt. 17:14, that brought his son to the disciples, to get the Devil cast out, and when they did it not, he went not away, but stayed for Christ himself, and told the case to him: Christ can do when means fail, and we should trust him, when they seem to disappoint us how feckless are the best of ministers, when himself is not present? 2. This going ‘a little further,’ doth not import the doing of any duties she had not done, but a more vigorous and lively manner of going about these. There had some heartlessness, unbelief, and indisposition stuck to her, in all the former steps and struggling; now she steps further in, and goes further in the use of these same means; and not speaking to the minister, when she finds that the moving of his lips cannot assuage her grief, she looks through to the Master, and vigorously addresses herself to the exercise of faith in him, and of prayer to him, &c. in a more serious way than she had done before Observe. 1. Sometimes believers may lay too much weight on outward and public means; they may rest too much there, and go on further than these. 2. It is God’s goodness, by disappointment in means, to train his people on to a further length of power and life in their practice. 3. It may be when a believer has satisfied himself in going about all external means, and that in the due order, has neglected none of them, that there is still somewhat more to do, as to the bettering of his inward frame. 4. It is not a desperate business, nor are believers forthwith to conclude that their hope is perished, because they have not attained their desire in the use of means for a time. 5. It is not a less practise in the soul-exercises, to go over and beyond means and ordinances in suing for Christ, than to go about them; and the last is no less necessary than the first. 6. Believers in the use of means, should join these three together, 1. Making conscience of means; and yet, 2. For the success, looking higher than they; and, 3. Not standing when they find not instantly ease, or satisfaction by them.

The second thing here, is her success, which is according to her desire, ‘I found him’ (says she); when I had pressed but a little further, he sensibly and surprisingly made himself known to me. Observe. 1. Christ is not far off from his people when they are seeking him, whatever they may think when he hides himself. 2. They who love Christ, and conscionably follow all means for obtaining him are not far from finding, nor he far from manifesting himself to them. 3. They who sincerely press forward to the life of ordinances beyond the form, and by faith take themselves to Christ himself for the blessing, not resting on their performances will not long miss Christ, yea, it may be, he will give them a sensible manifestation of himself sooner than they are aware; for, ‘the Spirit is obtained, not by the works of the law, but by the hearing of faith,’ Gal. 3:2. 4. A soul that sincerely loves Christ, should not, and when in a right frame will not give over seeking Christ till it find him, whatever disappointment it meets with; and sure such will find him at last. 5. Christ found after much search, will be very welcome, and his presence then will be most discernible. 6. Believers should no less observe, and acknowledge their good success in the means, than their disappointments; there are many who often make regrets of their bonds, that are deficient in acknowledging God’s goodness when they get liberty.

Next, In this verse we have her carriage set down, when she has found him; she doth not then lay by diligence, as if all were done, but is of new taken up, with as great care to retain and improve this mercy, as before she was solicitous to attain it: whether a believer want or have; whether he be seeking, or enjoying, there is still matter of exercise for him in his condition. This her care to retain Christ (which is the fourth thing in the first part of this chapter) is laid down in three steps. 1. She endeavours to hold him that she again lose not the ground she had gained. 2. She seeks to have other members of that same church getting good of Christ also: and these two are in this verse. 3. When his presence is brought back to the church and ordinances, her care is to admonish, yea, charge that he be entertained well with them, lest they should provoke him to be gone, verse 5.

The first step then of her care is, ‘I held him and would not let him go:’ as a wife having found her husband, whom she much longed for, hangs on him lest he depart again, so doth she; which is an expression both of her fear, love, care, and faith. This holding of Christ, and not letting him go, imports, 1. A holy kind of violence, more than an ordinary, wherewith the Bride strives and wrestles to retain him. 2. That Christ (as it were) waits for the believer’s consent in this wrestling, as he says to Jacob, Gen. 32:26, ‘I pray you, let me go:’ which upon the matter seems to say, I will not go, if thou wilt hold me, and have me stay. 3. It imports an importunate adhering to him, and not consenting upon any terms to quit him. And lastly it imports the singular and inexpressible satisfaction she had in him; her very life lay in the keeping him still with her, and therefore she holds him, and cannot think of parting with him. Now this presence of Christ (being spiritual) cannot be understood in a carnal way, nor can they be carnal grips that retain him; and his power being omnipotent, it cannot be the force of a frail creature that prevails, but it is here as in Hos. 12:2,3, In Jacob’s prevailing, ‘he wept and made supplication,’ that is, an humble, ardent suing to him by prayer, with a lively exercise of faith on his promises (whereby he allows his people to be pressing) engages him to stay; he is tied by his own love that is in his heart, and his faithfulness in his promises, that he will not withdraw, and deny them that, for which they made supplication to him, more than if he were by their strength prevailed over, and overcome; as a little weeping child will hold its mother or nurse, not because it is stronger than she, but because the mother’s bowels so constrain her, as she cannot almost, though she would, leave that child; so Christ’s bowels yearning over a believer, are that which here hold him, that he cannot go; he cannot go, because he will not. Here we have ground to observe the importunateness of sincere love, which is such, as with an holy wilfulness it holds to Christ and will not quit him, as Jacob said, ‘I will not let you go.’ 2. We may observe here the power of lively faith (to which nothing is impossible) love and faith will stick to Christ against his own seeming entreaties, till they gain their point, and will prevail, Gen. 32:28. 3. See here the condescending, the wonderful condescending of the Almighty, to be held by his own creature, to be, as it were, at their disposal, ‘.1 pray you, let me go,’ Gen. 32:26, and Exod. 32:10, ‘Let me alone, Moses;’ so long as a believer will not consent to quit Christ, so long keeps their faith grip of him, and he will not offend at this importunity; yea, he is exceedingly well pleased with it: it cannot be told how effectual prayer and faith would be, if fervent and vigorous.

The second step of her carriage, which is the scope of the former; namely of her holding him, is in these words, ‘till I had brought him to my mother’s house to the chambers of her that conceived me.’ By ‘mother’ in scripture is understood the visible church, which is even the believer’s mother, Hos. 2:1, ‘Say to Ammi (my people) ‘plead with your mother.’ So chap. 1:6, this mother has children, both after the flesh and after the spirit, the former hating the latter; and chap. 8:5. It is the mother that has ordinances, for the Bride’s instruction. The church visible is called the mother, because, 1. By the immortal seed of the word, the Lord begets believers in his church, to which he is Husband, and the Father of these children; she is the Wife and Mother that conceives them, and brings them up. 2. Because of the covenant tie that stands between God and the visible church, whereby she may claim right to him as her husband (the covenant being the marriage contract between God and the church) which is therefore the ground of the former relation of mother. Again, Christ is said to be brought into the church not only when his ordinances are pure in her, (which is supposed to be here already; for verse 3, there were watchmen doing their duty, and dispensing pure ordinances) but when there is life in them, the presence and countenance of his Spirit going along with them, that they may be powerful for the end appointed: as it was one thing to have the temple, the type of his church, and another, to have God’s presence singularly in it; so it is one thing to have pure ordinances set up in the church, and another, to have Christ’s presence filling them with power: now (says she) when I got Christ, I knew there were many fellow-members of that same church, that had need of him, and I was importunate that he might manifest himself in his ordinances there, for their and my good. Church ordinances, are the allowed and ordinary means of keeping fellowship with Christ, and they are all empty when he is not there. Observe. 1. That even true believers have the visible church for their mother, and it is written of them as their privilege, that they were born there, Psalm 87:4,5. 2. Believers should not disclaim the church in which they are spiritually begotten and born, nor their fellow-members therein; but reverence her as the mother that gave them life, and carry respectfully toward her as such; ‘honour your father and mother’ being a moral command, and the first with promise. See Psalm 122:3,6. 3. When believers get nearest Christ for themselves, it is then the fit time to deal with him for others, especially for the church whereof they are members; it is Moses’ only express suit, Exod. 34:9, when God admits him to his company (in presenting whereof it is said, verse 8, he made haste) ‘I pray you, O Lord, go among us.’ 4. It is true tenderness, when one is admitted to more nearness with God than others, not to separate from the church whereof they are members, and as it were to carry Christ to their own chamber; but to endeavour to have Christ brought also to the church, that what is wanting of life among her members, or the rest of the children, may be made up by his presence. 5. They who are tender of their own comfort, and of retaining Christ’s presence with themselves, will be careful to have others, not yet sensible of their need of it, nor acquaint with it, made partakers thereof also. 6. Believers in their serious applications to Christ for the church whereof they are members may prevail much, and have much influence for obtaining his presence there, and for the putting of everything in a better frame for the good of others. 7. A kindly member of the church, is brought up ordinarily in that church, and by that mother, where she was conceived, therefore she goes back to her mother’s house, for they have breasts to nourish, who have a womb to bring forth in this respect, and yet here were both children that hated her, chap. 1:6, and watchmen that smote her, chap. 5:7, yet to this mother’s house she goes. In a word, this is, as a kind spouse living in her mother’s house, having after long seeking found her husband, will be desirous to have him home with her, not only for their mutual solace, but for the comfort of all the family; so do believers, living yet in the church, desire to improve their credit and court with Christ, for the good of the whole church, that where she was conceived, others may be conceived also: where Christ’s ordinances are, there ordinarily are children begotten of God; and where a church conceives seed, and brings forth to him, it is a token he has not given her a bill of divorce, nor will disclaim her to be his wife; so much less, the children ought not to disclaim her as their mother: it is a shame that many who profess to be children, either are not yet conceived, or the mother that conceived them, is despised by them; it is strange if the father will own such as children, who not only cry out against, but curse their mother, and place a piece of religion in this.

Verse 5. I charge you, O ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my Love till he please.

The third part of her care is in this verse, when she has prevailed with him, to give his presence and countenance to her mother’s house, then she turns to the daughters of Jerusalem, the visible professors and members of the church, charging them, that now seeing Christ is returned, they would be careful to entertain him well, and not to provoke him to withdraw. These words were spoken to the former chapter, verse 7, where they have the same general scope, which is to show her care of having Christ retained; but in this they differ, there they look to her particular enjoyment of Christ; here they look (as the scope and connexion with the former words show) to his presence in the church, or her mother’s house, lest that should, by the daughter’s fault, be interrupted: the first shows a believer’s care, conjuring all (as it were) that nothing in her might provoke him: this shows what should be the church’s care in reference to his visible presence, and blessing (to say so) in his church: now (says she) Christ is among you, O ye who are of my mother’s house, beware of putting him away; and in this she deals with them, as considered in their visible church state and relation, and not as real believers; the charge being to all: and therefore in the following verse, and chap. 8:5, the daughters return an answer, which they do not, chap. 2:7, because here she directs her words to the visible professors; whereas, chap. 2:7, her scope was only to compose herself, seeing the presence she enjoyed was only to her particular sense. Here, Observe. 1. As there is more of Christ’s sensible presence, and also of distance from him, in his way with particular believers at one time than another; so is there, in respect of his way to his church: sometimes he is not in the mother’s house, sometimes he is. 2. As every believer should endeavour to retain Christ in his presence with their own souls, so all the members of a visible church should be careful to prevent his departure from his ordinances. 3. Often it is with Christ’s presence in his church, as it is with the condition of particular believers in it; if they be secure, and he away from them, then often he is from the ‘mother’s house’ also; if they be lively, and he with them, then he is brought back again to the church with them. 4. As Christ may withdraw, if provoked and not entertained, from a private believer, so he will do from a church, if they bold not fast what they have received, and walk not answerably thereto. 5. Church members, by their sins, have much influence on Christ’s removal from among them; yea, sometimes it may come to pass, when the body of a church turn despisers of the gospel, that no intercession of the godly, for preventing his departure, will prevail, even though Noah, Daniel, and Job were among them, Jer. 15:1, and Ezek. 14:14. 6. Believers, that know the hazard of provoking Christ, and what a loss the loss of his presence is, should interpose seriously with new unexperienced beginners, and give them warning faith fully concerning this their hazard. 7. As a believer, in respect of the visible church, stands under the relation of a child to a mother; so, in respect of visible professors, they stand under the relation of brethren and sisters, and should keep religious communion with them, even as such, that being an external duty that lieth upon them. 8. True love to Christ will be affected even with the wrongs that others do to him who is their beloved, and will endeavour to prevent his being wronged and provoked, as she doth here. 9. True love to others, will not only put to pray and intercede for them, and employ all the court the believer has with Christ for their good (as the Bride did in the former verse) but will also manifest itself in giving faithful admonitions, advertisements, &c. and in doing what else may prevent sin in them.

DAUGHTERS OF JERUSALEM.

Verse 6. Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?

The visible professors having now gotten a serious charge (because they are not easily engaged; and it mars the good of our fellowship one with another in admonitions and warnings, when we are not serious even in the manner of our dealing with others) they are some way put into a little piece of warmness, and admiration more than ordinary (as ordinarily Christ’s return to a church and his ordinances in it, after a palpable decay, has some stir and affectionate like motions accompanying it, such as were to be found in John’s hearers, John 5:35.) And in this affected and stirred condition they answer the Bride’s charge, ‘O who is this?’ say they, importing they have more respect to the godly, and show forth more evidences of it in their expressions, than ever they used formerly to do.

That these are the words of the daughters of Jerusalem, may be cleared from these things, 1. That they are placed on the back of her charge to them; and when she charges, they used to answer (as chap. 5:9, and 8:5,) and then she proceeds to speak to them; even so it is here; for, the words hold forth a mutual conference between her and them, and therefore the words of this verse will be most pertinently understood as spoken by them. 2. They are the same words on the matter, and spoken on the same occasion with these, chap. 8:5. which we will find to be spoken by them. 3. They can agree to none other. To say, they are the words of angels, is not warrantable, they not being a speaking party in this song: to say, they are the Bride’s own words, will not suit with the commendation that is given to her, and of her in them, as by a distinct party: neither can they be Christ’s words spoken immediately by him: for chap. 8:5. where these words upon the matter are repeated, she is said to ascend, ‘leaning on her beloved;’ and he is spoken of, and looked on as a third, both from the Bride and the speaker. It remains then, that they must be the words of the daughters of Jerusalem, wondering at the change that was to be seen on the church, her case being now compared with what it was before; and wondering at believers in her, upon the same account also, as almost mistaking them, and so they speak as having other affections to them than they had before. It is like that wondering expression, Isa. 49:21. Thou shalt say (to wit, when the sudden change comes) ‘Who has begotten me these?’ or, as it is, Rev. 3:9, where it is promised to the church of Philadelphia, that others should ‘fall down, and worship at her feet,’ as being convinced now, that Christ loves his church. And that this verse is spoken of the Bride, the words in the original, being in the feminine gender, puts it out of question; for, they are in the original, as if it were said, ‘Who is she that cometh up,’ &c.

The words contain a commendation of the church, expressed both in the matter, and also in the manner of the expression (being by way of question) and it is given by visible professors, some whereof may be more tender than others, yet both contradistinguished from the Bride. The commendation has three part or steps. 1. She ‘cometh,’ or (as it is chap. 8:5.) ‘ascends from the wilderness:’ it is like before this manifestation of Christ, the Church was dry and withered-like, in a wilderness condition, without any beauty or lustre; but now that condition is changed, when Christ is present, she ascends and comes out of it: and this wilderness (considering her ascent from it) signifies the world, wherein believers sojourn in the way of heaven (as Israel did in the wilderness to Canaan) and wherein there is no true content, nor satisfying rest sought by them, nor to be found by any, therefore is their back on it, though formerly they seemed to be settled in it with the rest of the worldly; thus the heavenliness of believers in their conversation is set out.

2. She comes like ‘pillars of smoke;’ this looks not in all things to ordinary smoke but (as the afterwords do clear) to the ‘smoke of incense,’ &c. Now she ascends like smoke in a calm day, and like pillars of it together, making heavenward, as the smoke of incense, which being commanded in God’s worship, was acceptable to him: and as smoke fleeing from kindled fire cannot but ascend, (especially new kindled) cannot but have smoke, and that in abundance; so now the church being warmed, and of fresh inflamed and made lively with Christ’s presence, cannot but send out a sweet savour, which discernibly ascends upward from the world (which is but a wilderness) as smoke doth from the earth.

3. She is ‘perfumed with myrrh and frankincense, and all the powders of the merchant:’ that is, as precious powders are used to make one savoury, so the believer being replenished with the graces of Christ’s Spirit, (often in this song compared to sweet spices, chap. 1:12 and 4:6,13,14,16, &c.) and these graces being now quickened by his presence, they cast a delightful savour to them with whom such believers converse: so it was, Acts 2:ult. and the ordinances, being powerful and lively, will have such a powerful influence, as to be a ‘sweet savour in in every place,’ 2 Cor. 2:14,15, and to leave some conviction of their amiableness and excellency, even upon the consciences of those who will never get good of them, so that there is no costly ointment or powder, that will so perfume a person or place, as the gospel will do a church especially when immediately on the back of Christ’s return, he doth in an extraordinary manner countenance the dispensing of his own ordinances, so that even the temporary believer is made in a manner, to receive the gospel with joy.

Next, the manner of the expression is by way of question, and admiration, ‘who is this?’ say they, we never saw the like of her, she has no match; and so the question expresses a wonderful beauty and loveliness in her, and a great conviction and astonishment in them. In reference to which two, these things are to be learned, 1. That there is nothing more lovely and savoury in itself, than grace exercised in a believer’s walk, and Christ’s ordinances beautified with his own presence in his church. 2. That where Christ’s ordinances in his church, and the graces of his Spirit in the hearts of his people are made lively with his presence, they will be in their beauty very discernible to others, and will be much admired, spoken of, and commended by them. 3. That this beauty is usually most fresh, when Christ returns to his people and church, after he has been a while away; for, then tenderness is in life among them. 4. The world in itself, and being compared with Christ’s church (especially in their estimation, whose eyes God has opened) is but a miserable wilderness, and cannot give a heartsome being or place of abode to a believer. 5. Believers have a more noble design to compass, than to sit down and take up their rest in this world, their faces bend upwards, and their backs are upon it. 6. Christ’s presence gives life to a believer’s motions, and ravishes them upward, as fire put to fuel necessitates smoke to ascend. 7. A heavenly-minded believer is a comely sight, and a world-denied professor will extort a commendation, even from ordinary onlookers. 8. As there is more of the exercise of true grace among believers, by Christ’s more than ordinary presence with them, and in his church; so there is often a more than ordinary warmness and motion in the generality of church-members at such a time, whereof yet many may be unsound, as no question all the daughters of Jerusalem were not sound. 9. The church of Christ and believers in it, will look much more beautiful to professors at one time than at another, and they will be much more taken with this beauty sometimes than at other times; for, chap. 1:5,6. The daughters of Jerusalem were in hazard to stumble at her spots; here they are ravished with her beauty as thinking her another thing than she was before. 10. Christ’s presence will indeed put another face, both on a church and person, and make them every way different (but still to the better) from what they were. 11. The more active, believers be in exercising their graces, they will have the more fresh relish and savour; for, her ascending here, makes all her perfumes to flow.

BRIDE.

Verse 7. Behold his bed, which is Solomon’s: threescore valiant men are about it, of the valiant of Israel.

8. They all hold swords, being expert in war: every man has his sword upon his thigh, because of fear in the night.

The Bride, being commended in the former verse by the daughters of Jerusalem, as being jealous that they gazed upon her, to the prejudice of the Bridegroom, and being ever restless till every commendable thing that is in her, redound to his praise, to whom she owes, and from whom she derives all her beauty; she steps in hastily with a ‘behold,’ as having a far more wonderful and excellent object to propose to them, to wit, Christ Jesus, the true Solomon himself, whose loveliness and glory should take them all up, rather than any poor perfections they saw in her.

That this is the scope, the matter will clear, especially, verse 11, where, what she would be at, is propounded in plain terms; and her sudden coming in with a ‘behold,’ as in chap. 1:6, doth confirm it. That they are the Bride’s words also, the scope and connexion bear out; this being her disposition, that she can suffer no commendation from Christ, nor from any other to stay or rest upon her, but is restless till it be turned over to his praise, as, chap. 1:16, 2:3, &c. There is none so tender of him, or jealous of his honour, as Christ’s Bride is: again, the daughters being spoken unto, and Christ spoken of as a third person, it can be no other that speaks here, but the Bride; what? (says she) are ye taken with any loveliness ye see in me? I will propose to you a far more excellent object.

And this short but very sweet discourse, holds forth Christ, lovely and glorious in three most excellent steps, wherein by a notable gradation, Solomon is ever mentioned; his name (who was a special type of Christ) being borrowed to design him, while his glory is set forth. He is described, 1. From his bed, verses 7,8. Whereby is set forth, the excellent happiness and quietness that believers have in enjoying him. 2. From his chariot, a most stately piece of work by which is signified that excellent means (to wit, the covenant of redemption revealed and preached) whereby our Lord Jesus brings his people to his rest, verse 9,10. 3. She propounds his own most excellent self, and that crowned with the stately majesty and glory of his love, beyond which there is no step to proceed, but here she sits, and wills all others to be taken up, in ‘beholding him,’ as the only desirable and heart ravishing object, verse 11.

For opening of the first, in the 7th and 8th verses, we have these five things to consider. 1. Who this Solomon is. 2. What this bed is. 3. What this guard, that is about it, doth signify. 4. For what end that guard is appointed. 5. The use of the note of attention, behold, which is prefixed.

1. By Solomon, David’s son properly, is not understood, this scope will not agree to him (he was indeed a great king, ‘but a greater than Solomon is here’) therefore seeing in scripture, Solomon was typical of Christ, as from Psalm 72, and other places may be gathered; through all these verses, by Solomon, is understood Christ, the beloved, and Bridegroom, who especially was typified by Solomon in these things: 1. Solomon had a great kingdom from the river to the sea, and so will our Lord have many subjects. 2. As Solomon was, so Christ is, a powerful, rich king; our Lord Jesus has all power in heaven and in earth committed unto him. 3. Solomon was a royal, magnificent king, sought unto from all parts of the earth; and so the name and glory, wherewith the Mediator is furnished, is above every name in heaven and in earth. 4. Solomon was a wise judicious king; and singular for that: and so in our Lord Jesus ‘dwells all the treasures of wisdom and knowledge;’ there is no need to fear that any thing that concerns his people will miscarry in his hand. 5. Solomon had a peaceable reign (for which cause he had that name) and his government was blessed and happy to his people and servants; and so our Lord Jesus is the ‘Prince of peace,’ Isa. 9:6, and of his government there is no change: and happy are his subjects, and blessed are his servants, for the one half of his glory, magnificence, wisdom, &c. and of their happiness can neither be told nor believed. This is an excellent person, and a most stately king, who yet is the believer’s Bridegroom; Christ’s Bride is nobly and honourably matched.

2. By bed here, is understood the same thing that is signified by it, chap. 1:16, to wit, that access, nearness and familiarity that the believer has with Christ, and whereunto he admits them that are his; and the rest, solace and refreshment that they enjoy in fellowship with him: beds being especially appointed for these two, 1. For refreshing and rest, Isa. 57:2, and Psalm 132:3. 2. For the mutual fellowship of husband and wife. So then, by this is held forth the excellent refreshing and soul-ease, that a believer may have in the enjoying of Christ; there is no bed that can give quietness, rest and solace, like this. Again it’s called ‘his bed’ 1. To distinguish it from hers, chap. 3:1. There is great odds between the two, as was hinted upon that verse. 2. To show, that although she be admitted to it (and therefore it’s called ‘ours,’ chap. 1:16,) yet it’s wholly procured and framed by him alone. 3. It’s called ‘his,’ to show the communion that a believer has with Christ in his refreshings. O sweet! It is Christ’s own bed, if he lie well, they lie well who are married to him; It is his peace which they enjoy here, ‘my peace I leave with you, my peace I give unto you,’ &c. John 14:27. And it is his glory and throne, that they are made partakers of hereafter, when they are set down on the same throne with him. Again, it’s called ‘his bed, which is Solomon’s:’ which expression, is added to show where the weight of this wonderful refreshing lies, to wit, in this, that the rest (which he invites them to behold) is no mean man’s, it’s Solomon’s; yea, a greater than Solomon’s, whose curtains and hangings are much above his, chap. 1:6. If Solomon’s servants were happy that were admitted to his presence, how wonderfully happy are believers, Christ’s Bride, who are admitted to his own bed: the dignity of believing and union with him, should be read out of the dignity and glorious majesty of the person with whom we are united.

3. There is a guard mentioned here, which in relation to Christ, shows his stateliness, and in relation to us, shows our safety and security, that as kings (and it is like, Solomon) used to be attended by guards, for stateliness and security, that quietly they may rest (their guards watching about them) so this rest that a believer has in Christ, O it is sure! there is an excellent guard compassing them about. It is particularly described, 1. In its number, they are ‘sixty’ that is a competent and sufficient number. 2. They are ‘valiant,’ gallant, courageous men, that will not fail to execute orders: they are the choice men of Israel, that Solomon had to watch his bed, they are choice ones our Lord makes use of for the security of believers. 3. They are orderly disposed for their security, they are ‘about it,’ on all hands, there can be no approach made upon believers, to the prejudice of the repose they have in Christ. 4. They are well armed; yea, always at their arms, in a posture of defence, ‘they all hold swords,’ none of them want arms, and they have them still in readiness. 5. They are not only stout, but skilful, ‘expert’ men, who have been tried and well proved: none of his people needs to suspect Christ’s watch over them, dexterous is he in preserving poor souls. 6. ‘Everyone has his sword girt on his thigh,’ and is standing at his post. All the expressions tend to show that here, and here only, in Christ’s bed may a coal rest secure; there is no access for wrath to seize upon them that are in Christ, nor to devils to pull them from Christ; for, He and his Father are stronger than all, and none is able to pluck them out of his hand. Believers have a notable security and defence, Christ’s bed and his guard, if he be sure, they are sure, one watch watches both him and her. The same power of God, Isa. 27:2, the twenty thousand of angels, which are his chariots, Psalm 68:17, are for the believers’ protection in Christ’s company, ‘pitching their tents about them,’ Psalm 34:8. In a word, they are not only guarded with angels, but with divine attributes, the wisdom and power of God, and this makes them dwell in safety.

The end of all this; is, for ‘fear in the night;’ there are no nights to Christ himself, and so no fear; yea, Solomon the type, having such a peaceable kingdom, it is not like he had much fear; but the fear is in respect of believers, who are admitted to Christ’s company and fellowship: for preventing their fears, he has settled all firmly, as if guards were set for their security. Hence we gather, that the believer is supposed to be in the bed with him, otherwise there is no use of this guard; and his bed here is a piece of work that is framed not only for himself, but also for the daughters of Jerusalem, as the following chariot is. By ‘night’ here is understood believers’ darkness and lightless conditions (to speak so) wherein fears, doubts, challenges, &c. are most ready to assault, as affrightments use to befall men in the night. These words, ‘because of fear in the night,’ hold forth the use that our Solomon has of that guard, to wit, for quieting his poor people, against the doubtings, difficulties, discouragements, and such like, whereto believers are so subject in their drooping, night-conditions though when light shines, they are little troubled.

These words show, I. That Christ’s Bride admitted to fellowship with him, may have her black and dark nights. 2. That believers, who have thought themselves above doubtings and fears, when things went well with them, et in nights of temptation, darkness, and trial may be overtaken with many sad fears; it’s not always day with them, and when it is night with them, they are apt to fear. 3. That believers in their nights, and under their fears have good security and an excellent guard; yea, their safety and defence is as good then, as when there is no night nor fear; how dark soever their night be, Christ’s guard will sufficiently preserve them. 4. Christ is tender even of believers’ fears, and has provided so well for their peace, as he has appointed means, not only to prevent their hurt, but also to prevent their fears: for, ‘because of fear’ has he appointed this guard. 5. There is no king or monarch so well attended and guarded, or who may sleep so secure and sound as a believer: his guard is still at their post, and they are valiant men, that cannot fail; for, 1. He is at peace with God; and he that is within the peace of God, has the warrant, right, and advantage of it to ‘guard the heart and mind,’ Phil. 4:7. 2. The believer has all the promises, and confirmations of oath and seals, in which it is impossible for God to lie, to secure and quiet him. 3. He has the watch of angels, Psalm 34:7, pitching their tents about him, and chariots of angels waiting on him. 4. He has God himself, and his almighty power for his defence, who alone may make him dwell in safety, wherefore he may lie down with confidence, and also sleep with quietness, Psalm 4:8. It is good sleeping in Christ’s bed, there is not so good rest to be found any where in the world: so then, by the guard is understood, whatever contributes for confirming believers’ faith, and strengthening them against their fears of being interrupted in their rest, which (being in Christ) is allowed upon them.

5. A ‘behold’ is prefixed to all this, and that deservedly, 1. To show the wonderfulness of what she was to say, O how wonderful is it, if believed! 2. To provoke, and stir up to observe and take notice of it; few are acquainted with believers’ privileges, and if they had not been recorded in the word, we durst never have likened or evened ourselves to them. 3. It is to show an holy impatience in her affection, in breaking in so with this discourse, as more fervently desirous to fill their mouths and hearts with the commending of Christ, than what they were about in commending of her; a notable diversion, and sign of love in a friend of the Bridegroom, who with John the Baptist is content to decrease, so he may increase: true believers should and will endeavour more the commendation of Christ, in their fellowship together, than to commend any grace, gift, or what else they have gotten from him; they will not conceit, or cry up their graces and gifts as they are theirs, for that were base ingratitude, but withal they mention what they have received, partly to endear him to themselves, and partly to commend him to others; and thus they design to return him his own with advantage, wherein nevertheless they are the gainers, even while they seem to give what they have received.

Verse 9. King Solomon made himself a chariot of the wood of Lebanon.

10. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple; the midst thereof being paved with love, for the daughters of Jerusalem.

The second piece of work, mentioned for the commendation of the worker, is a chariot, described at large, verses 9,10. For clearing of the words, we are to enquire concerning these three things. 1. Its worker or former. 2. The end for which it is framed. 3. Concerning this chariot itself.

The author or maker thereof, is Solomon, and that King Solomon, that is Christ, as was cleared before, he is mentioned thrice under this name; but there is a gradation here that is observable, 1. He is called Solomon, verse 7. 2 King Solomon, verse 9. 3. King Solomon crowned, or, crowned King Solomon, verse 11. The longer she speaks of Christ, and insists in mentioning his excellency, her thoughts draw the deeper, she sets him up the higher, and becomes warmer in her apprehensions, affections, and expressions concerning him: acquaintance with him, would make one speak eloquently of him, he that is the worker and former of this chariot, is a most excellent king, it must needs then be a stately, royal piece of work.

2. There are two ends mentioned wherefore he makes it, 1. It is to himself, that is, for his own glory, and that thereby he may in a special way hold forth himself to be glorious, and that particularly in his grace; for, though he made all things for himself, yet is he said especially to manifest his glory in doing good to his people; and what serves for the manifestation of his grace, is in a peculiar manner made for: so Isa. 43:7,21. ‘This people have I formed for myself’ (in a far other way than he formed nations) ‘they shall’ (in a singular way) ‘show forth my praise;’ that is, the praise of his goodness, wherein his way was peculiar to them, and the paving of this chariot with love, and appointing of it for the daughters of Jerusalem, doth confirm this also, that it is the praise of grace that especially shines in this piece of work. And the second end, subordinate to the former is in the end of verse 10, in these words ‘for the daughters of Jerusalem,’ that is, for their good that are weak and far short of perfection; it is not only fitted for his glory, but also, it is fitted and confirmed to them, so as it may procure and bring about their good. Observe. 1. In the greatest pieces of Christ’s workmanship, he had mind of poor sinners yet unglorified, his delight was with them before the world was, Prov. 8:31. 2. The glorifying of grace is the great thing Christ aims at in all his contrivance and way toward his church and people. 3. He has knit his own glory and the good of his people together; that same work which is for himself, is also for them, that if he obtain his end, they cannot but be well; his glory and their good, ride (to say so) in one chariot. 4. For as stately a person as our Lord Jesus is, he disdains not to be occupied in making works, and as it were framing chariots, for the benefit of his people: rather than they should want what may further them in their way, he will make and furnish them himself.

3. The third is the work itself, which indeed is very admirable, as the worker and ends are: it is a chariot, several ways described, both in its matter, form, and furniture. The word translated chariot is nowhere else in scripture, it is translated bed on the margin, it is by the Septuagints expressed by such a word as signifies, to be carried, and to carry, as chariots and litters (wherein men are carried) used to be carried by horses: we think it fitly expressed by chariot, not only because the word is different from that which is translated bed, verse 7, but, 1. The immediate end and use seems to be different also; for, as stately kings use their beds for repose and rest in their chambers, and their chariots to ride in when they go abroad, and wherein their queens may ride with them; so is it here. As Christ has abed for believers’ quieting, he has also a chariot for safe conveying and carrying them through their journey, till they come to their complete rest, this being no less necessary for believers (such as the daughters of Jerusalem are) than the former.

In short, by this chariot we understand the way of redemption in general, as it is contrived in the eternal council of God, and so called the covenant of redemption, and also as it is preached and manifested to us in the gospel. The reasons why we thus apply it, are, not only because there is no other thing that it will agree unto; for, 1. It is a work of Christ and so not Christ himself. 2. It is a work of special grace for his own, and that while they are in the way (for the elect in heaven are not daughters of Jerusalem) therefore it is no common work of creation, or providence, or of glory in heaven. 3. It is for the church’s good, and therefore cannot be understood of her; for, besides that the several parts of its description will not suit her, not only Christ, but the daughters of Jerusalem are to be borne in this chariot; and we know not a fourth thing imaginable, that can be understood by it but the covenant of redemption revealed in the gospel. But, 2. The covenant of redemption is that work of Christ’s wherein most eminently the glory of his grace and love to sinners doth appear, which makes him wonderfully lovely and admirable; (to set forth which is the present scope) it therefore must be here understood. 3. That work is signified by this chariot, whereby Christ communicates his love to poor sinners, and carries them through, therefore it is said to be ‘paved with love’ for that end; now there is no partaking of special love from Christ, but by this covenant, nor was there ever another means made, or appointed for conveying love to them, or for bringing them through to the partaking of it, but this same covenant; therefore it must be understood. 4. All that is spoken of this chariot, as it will be applicable to no other thing, so will it well agree to the covenant of redemption manifested and preached in the gospel. 1. It may well be compared to a chariot, because by it poor believers are carried through as in a chariot, borne up and sustained by it, even in the way: yea, in it and by it they triumph and ride in triumph, (as he in his gospel rides prosperously) and if it be that wherein he rides, it must be that wherein they ride also, and therefore well compared to a chariot, because both he and they triumph by it. 2. It is eminently and peculiarly Christ’s workmanship, he made this covenant for their benefit, and entered himself surety, undertaking for them, when there was none upon their side of the covenant to undertake but he the Mediator; and therefore is he styled Jesus and Redeemer, and it is by his purchase (having procured this unto them) that they are admitted to it, and carried through in it. 3. It is in a peculiar way contrived and framed for the glory of his grace, and the good of his people, as has been said; by it is manifested in the church the manifold wisdom of God, and the riches of the grace of Christ; if ever a piece of work was made for the good of sinners, and the glory of grace, this is it, without which all the creatures had been uncomfortable; yea, hurtful to them. 4. It may be said to be of the ‘wood of Lebanon,’ that is excellent and durable, for so the wood of Lebanon was, for which cause it was made use of in building of the temple; and so all the materials of this covenant, and its properties are excellent and durable, it is an everlasting covenant, that fails not, and vanishes not away, but endures for ever.

5. The form is suitable also, ‘he made the pillars thereof’ (says she) ‘of silver:’ pillars in a piece of work signify, 1. Decoration. 2. Orderliness. 3. Stateliness, for which cause when ‘wisdom builds her house,’ Prov. 9:1,2, ‘she hews out seven pillars;’ and Solomon made pillars for the temple, the inscriptions whereof signified their end and use, Jachin and Boaz, stability and strength, 2 Chron. 3:17. And they are as silver pillars to show their excellency, and so this covenant has precious promises, as the pillars thereof, able to support believers, and has all these so well ordered and contrived that every thing is excellently in its own place; this covenant is therefore said to be ‘well ordered in all things, and sure,’ the pillars will not shrink, shake, nor bow, 2 Sam. 23:5. 6. It has a ‘bottom’ and that of ‘gold:’ a bottom is to show its stability and firmness to sustain and keep up those who ride in it, and gold shows its solidity and preciousness, it is a rich bottom, therefore the New Jerusalem is said to have streets of pure gold. Rev. 21:22. So this covenant has a sure foundation, elect and precious; this covenant cannot be unbottomed, and sinners cannot fall through, if once in it. 7. It has ‘a covering,’ and that ‘of purple:’ a cover is to preserve and save from any thing that may fall from above; and purple or scarlet (for in scripture both are one, as may be’ seen, Matt. 27:28, compared with Mark 15:17.) sets out the excellency and efficacy of that cover, it is not of everything, it is of purple; and this in scripture way made use of to be dipped in the blood of the sacrifices, Heb. 9:14, which was called, verse 20, ‘the blood of the covenant,’ typifying the application of Christ’s blood: this is the cover of the covenant, the worth and efficacy of Christ’s satisfaction, whereby all in covenant (as it were riding in his chariot) are preserved from the wrath of God, and their sins hid, and so covered by that blood, that they are never called to a reckoning for them, Psalm 32:1,2, Jer. 50:20. 8. ‘The midst thereof is paved with love:’ what can this be? gold is much but love is more; what workman but Christ can make this pavement: and what piece of work of his, but the covenant of redemption, is so lined and stuffed with love? ‘the midst thereof’ is the inward of it, as great men in their chariots and coaches, have their pillows and cushions of velvet, &c. to repose them; but here there is a far other thing, to repose and rest upon, love lines all this chariot, so that there is none in the covenant, but love is still next them, the word speaks good to them, and all the promises run like pipes, with streams of love to them: God’s dispensations toward them breathe out love, they walk on love, sit on love, rest on love; it must be good to be here; and love is reserved for the midst of it, to show, that though its excellency and beauty may someway shine, and glitter to those that are without; yet, none knows or can know the heart and bowels of the covenant, (to say so) and the love that is there, but those that are within.

Love is put over the bottom of gold, and made the pavement, 1. Because love in this covenant condescends lowest to us, and there can be no lower stooping imaginable, than that to which the love of Christ has made him bow. 2. It is love that makes the riches of Christ applicable to us, we could not walk on that gold, if love paved it not, the freedom of his grace and love makes all refreshful; the believer, even though a sinner, may ride and rest here. 3. It is to hearten a sinner to come in and close with this covenant, and it shows what fits it to be chariot for him to ride in, it is the pavement of love; a sinner may leap here, there is no hazard to fall, or if he fall, he falls soft, for it is upon love: there will be no rejecting of sinners that would enter and sit down in it, why? They are to sit, stand, and lie on love, which will cover their infirmities and not contend, otherwise there would be no access to it, nor abiding in it, it would cast them out. Thus doth grace shine in the covenant, as the lining and inside of all the promises, when they are seen, therefore is it peculiarly called the covenant of grace, 9. It is ‘for the daughters of Jerusalem:’ all the work is for them, but especially the ‘pavement of love;’ it is for them, who while they are in the way are subject to infirmities, it is fitted for them to roll on, and rest in, even when sense of sin would otherwise sting and disquiet them; this suits well with that word, 2 Sam. 23:5, ‘although my house be not so with God,’ but there are many things sinful to be found in it; yet, ‘he has made with me an everlasting covenant well ordered in all things, and sure, this,’ says he, (when he was to die) ‘is all my salvation, and all my desire:’ there needs no more for carrying believing sinners through, and giving them ease under their challenges and perplexities but this, it is so well suited for believers’ conditions. From all this she proceeds, verse 11, to point out Christ as precious, this covenant putting as it were the crown of grace, and loveliness on him.

Observe. 1. The work of redemption, bringing sinners out of a state of wrath, and carrying them through to glory, is a noble design, a wonderful excellent work, and has been deeply contrived. 2. O, the excellent wisdom, and wonderful grace that shines in his covenant! 3. They who would rest in Christ’s bed, must ride in his chariot; they who would share his peace and be admitted to sweet fellowship with him, must accept of his offers, and enter into covenant with him. 4. The weight of all contained in the covenant lies on Christ, therefore it is his workmanship alone, as being the surety thereof to the Father, the messenger of the covenant to us, and in effect the sum and substance of it himself, therefore is he called ‘the covenant,’ Isa. 42:6. 5. Christ has spared no invention nor cost, to make this covenant large and full for the believer’s consolation and happiness. 6. Love is a main ingredient in this work of redemption, and the predominant qualification of this covenant, love being the thing which he chiefly intended to make conspicuous and glorious therein. 7. Every particular of the contrivance of grace will be found more precious than another, every step thereof proceeds to a greater excellency, and therefore there is mention made here, 1. Of ‘wood.’ 2. Of ‘silver.’ 3. Of ‘gold,’ &c. The further in we come in the covenant, we will find it the more rich. 8. Love is here mentioned in the last place, to show the great excellency of Christ’s love unto redeemed sinners; there is something beyond gold, but nothing beyond love, especially that of the mediator: it is left last also in the description, to leave the daughters of Jerusalem to consider the more of it, as being the great attractive commendation of this work, which should make it amiable and desirable unto them: love has the last word, and there is nothing beyond it, but himself, whose glory and loveliness is spoken to in the following verse.

Lastly, her scope is, 1. To commend Christ, for they will never esteem him that are not acquainted with his covenant. 2. To engage both herself and the daughters to fall more thoroughly in love with him; the right uptaking of the covenant is a most forcible argument for drawing souls to Christ; for, 1. It has all fullness in it, for the matter: 2. All wisdom, for the manner. 3. All gracious condescending, in the terms. 4. It is most engaging in respect of its end, being made for this same very purpose, and designed for this very end, that it may bring about the peace and salvation of sinners; which considerations exceedingly commend it, and may much strengthen a sinner in applying himself to it. 5. It is most necessary in regard of the salvation of sinners, there is no riding or journeying to heaven, but in this chariot. ‘No other name by which men can be saved, but the name of Christ,’ that is manifested by this covenant.

Verse 11. Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.

She proceeds in this verse, to hold forth the worker of this great work, and although all the pieces of the work be admirable, yet has he much more glory, in as far as the builder is more glorious, and has more honour than the house; and because his commendation is her scope, therefore she propounds him in his beauty and glory, with an exhortation filled with admiration; if (says she) ye would wonder, ‘O daughters,’ &c. here is a wonderful object, Christ himself, on whom all eyes should be fixed; up therefore, come forth and behold him. There are four things in the verse, 1. The parties spoken unto. 2. A glorious object propounded to them. 3. This glorious object being Christ, is qualified and set out in his most lovely and wonderful posture, by three qualifications. 4. A duty in reference to him so qualified, is called for, and pressed upon the daughters.

1. The parties excited and spoken to here, are the ‘daughters of Zion:’ by Zion oftentimes in Scripture is understood the church: wherein Christ is set as king, Psalm 2:6, and elsewhere; and so by ‘daughters of Zion,’ we are to understand members of the church; they are the same with the daughters of Jerusalem mentioned verse 5, and her scope being to speak to them who spoke, verse 6, and they being the same to whom she spoke, verse 5, doth confirm it; for, the words run in one context. They are called here ‘daughters of Zion.’ 1. Because it was for Zion’s sake that the Lord so much prized Jerusalem, Psalm 87:2, his temple and ordinances being especially there. 2. To put the daughters of Jerusalem in mind, what was the especial ground of the relation which God owned in them, namely their being incorporated into his church, whereby they had access to his ordinances: and that so they might know whoever was deficient, yet this duty called for, did exceedingly become them, Christ being king of Zion; for which cause elsewhere, Zech. 9:9, the exhortation runs in these terms, ‘Tell the daughter of Zion, behold your King cometh,’ &c. It is no little thing to get professors taking up the relation they stand under to Christ, and engaged to walk accordingly.

2. The object proposed to these daughters, is King Solomon, even the King of Zion, the King of peace, and King of saints, in a word, their King: this relation makes him lovely to them, yet, it’s not Christ simply that is here proposed to their view, but Christ with a crown, in most stately magnificence, such as kings use to be adorned with, when they are in great state, or on their coronation day. While it’s said he has a crown, hereby is not signified any material crown, but majesty and glory, as Psalm, 21:3, ‘Thou settest a crown of pure gold on his head,’ &c. and so Christ conquering on the white horse, Rev. 6:3, is said to have a crown: and Rev. 19:12, it’s said, he has on his head many crowns, to show his great and manifold glory, such as becomes the Prince of the kings of the earth: every look of Christ is not enough, many think not much of him; this shows how Christ’s glory is to be seen, and how for that end he is to be considered by on-lookers; he is to be looked upon as he doth discover and hold forth himself, otherwise his glory will never rightly be taken up: and therefore to help us in this, and to prevent an objection which carnal sense might make against her scope, she qualifies this crown and glory of his three ways. 1. It is the ‘crown wherewith his mother crowned him:’ where we are to enquire, 1. What different crowns Christ may be said to have, and what this is. 2. Who this ‘mother’ is. 3. How she is said to crown him.

Christ may be said to have a fourfold glory, or crown. 1. As God co-essential with the Father; this crown is not put on him, being natural to him, who is ‘the brightness of the Father’s glory and the express image of his person,’ Heb. 1:2,3. 2. He has a crown and glory as mediator, in respect of the power, authority and glory wherewith he is invested, as God’s great deputy, and anointed upon the holy hill of Zion, having power and a rod of iron, even in reference to enemies: and seeing this is not of his mother’s putting on, it is not that which is here understood. 3. He has a crown and glory in respect of the manifestation of his glory in the executing of his offices, when he makes his mediatory power and glory apparent in particular steps: thus sometimes he is said to ‘take his power to him,’ Rev. 11:17, and is said to be ‘crowned,’ when the white horse of the gospel rides in triumph, Rev. 6:2. The last step of this glory will be in the day of judgment: in short, this consists in his exercising his former power, committed to him as mediator. 4. There is a crown and glory which is in a manner put on him by particular believers, when he is glorified by them, not by adding any thing to his infinite glory, but by their acknowledging of him to be so, especially their acknowledging his rich and free grace, and by believing, ‘putting their seal thereunto,’ John 3:33, and giving him glory, as Abraham did, Rom. 4:20, in which respect he is crowned, as on the contrary, when he meets not with this, he is despised, and it is a saying upon the matter, ‘this man shall not reign over us:’ now this last is to be here understood. Again, by ‘mother’ here, is not understood his natural mother, but it must be taken in a spiritual sense for one of two, either, 1. For the church catholic, which being mother to Christ mystical, may be said to be mother to him, as Rev. 12:5, the church is said to ‘bring forth a man-child,’ who is taken to heaven, and has ascribed to him the properties due to Christ, and yet Christ mystical is there understood; or, 2. For a particular, believer, who may be said to be Christ’s mother in these respects, 1. For the near relation that is between Christ and particular believers, and the account be has of them: for which reason they are called ‘his sister, and spouse,’ chap. 4:10, and Matt. 12:ult. He calls them ‘his brother, his sister;’ yea, ‘mother.’ 2. Because Christ is formed and brought forth in them, being as it were conceived in every one of them, Gal. 4:19, Christ (as it were) getting a new being in them, which he had not before. We conceive both may be understood here, and the last especially, as serving most to the scope of commending Christ to them: and if the first be included, to wit, the church universal, then particular believers (being homogeneous parts of the whole) cannot be excluded; for, the church crowns Christ, when she brings forth children to him, which is, when by the ordinances Christ is begotten in them.

Now they are said to crown Christ and glorify him, not by adding any new degrees of glory to him, considered in himself; but this his being crowned by them, doth especially appear in these three: 1. Their high estimation of them, beyond what others have, and what themselves were wont to have; now he is highly esteemed who before was despised by them, and whereas to them he wanted a crown and dominion, now he has it. 2. Their acceptation of him as their king, when by their consent, they ratify (as it were) God’s donation of the crown to him, and in acknowledging thereof, they submit to his sceptre and government: thus he is crowned by them, when he is expressly with full consent of the soul acknowledged as king and Lord: even as David formerly crowned, anointed and made king over Israel by the Lord, is said to be made king of Judah, when they accept of him to reign at Hebron; and afterward by the ten tribes in their submission to him, and consenting to the former appointment: even so believers’ submission to Christ, is a crowning of him, as to themselves: and so there are particular coronations (to say so) of Christ, even as there are particular espousals between him and believers. 3. This is in respect of the glory, that results to Christ from their submission and acknowledgment; even as sinners despising him, put (as it were) a blot on him, put him to open shame, and say, we will not have him to reign over us; so believers, yielding up themselves to Christ, do in a manner put honour and glory upon him, Isa. 62:2,3. The married church or people are said to be ‘a crown of glory in the hand of the Lord,’ when the grace of Christ has its native effect among them, as the conversion of souls proves to faithful ministers their ‘crown and joy,’ 1 Thess. 2:14, so doth it to the great bishop and shepherd of souls: and, as Prov. 12:4, ‘a virtuous woman is a crown,’ or ornament ‘to her husband,’ whereas if she be not so, she makes him ashamed: so are believers some way a crown to Christ, because all the glory and beauty which is to be found on them, is his, and from him. This then is the meaning: consider Christ in the beauty wherein he appears to believers, and with the esteem they have of him, as full of grace and truth, when they acknowledge him, and become subject to him, and he will be seen to be exceedingly stately and lovely.

The second qualification confirms this: this crown is put on him ‘in the day of his espousals;’ now Christ’s general espousals are not yet come, and so the crown in that respect is not yet put on him; it must be therefore the day of his espousals with particular believers (which is here understood, there being no other before his second coming) who are, 2 Cor. 11:2, ‘espoused to him,’ by their consenting to accept him for their husband, as he is king to them, by their submitting to his dominion. His being crowned here, is mentioned with respect to this day of his espousals, because as bridegrooms used to be most glorious in their marriage-day, so Christ has at the time of espousals, a special loveliness to the new married believer, what by the more kindly and tender manifestations of his love, and what by the fresh relish it has then to them, when their spirits are broken with the sense of their sin, and warm with a deal of holy joy and fainness which uses then to abound in their heart, in reference to so good a bargain; so Christ is then to believers wonderfully lovely: and although the effects of his kindness may be enlarged afterward, and their esteem of him may also grow, yet readily then as it is most sensible, so their admiration is most in exercise, and their thoughts of Christ’s excellent worth, are most affectingly, and overcomingly ravishing; and when in their after-thoughts they are taken up with him, the remembering of that day of espousals, when he took them by the hand, puts still a loveliness on him to them, that in his love he so wonderfully condescended unto them.

The third qualification confirms the same (for, it is in effect one qualification in three expressions) and it is in these words, ‘and in the day of the gladness of his heart;’ what is it (says she) that cheers Christ, and makes him heartily glad? It is even this, when poor sinners accept of him, that is Christ’s marriage-day; and as the bridegroom rejoices over the bride that day, so doth he rejoice: and as ‘the good shepherd’ rejoices when he recovers his ‘lost sheep,’ or the ‘father’ his ‘prodigal son,’ Luke 15:32, so doth Christ when sinners are brought in to him by the gospel: and this joy is called ‘the gladness of his heart,’ to show the reality of it. Christ (in a manner) can enjoy no such satisfying thing as a marriage with a poor sinner; then ‘he sees the travail of his soul, and is satisfied,’ Isa. 53:11, that cheers him and makes him smile (if I may say so) and this looks to that glory which shines in Christ, and is expressed by him when he is well satisfied with poor sinners, and that is mainly when he gets welcome by them. This signifies not joy in Christ, as it’s in us: but, 1. It shows how acceptable a sinner’s believing in him, is to him. 2. What confident welcome they may expect from him, when they come unto him. 3. How kindly he uses them, by manifesting himself to be well pleased, as one that is cheerful doth on his marriage-day to his bride.

3. The duty pressed upon the daughters is in two words, holding forth two duties, the one whereof is the middle or mean to the other, and the other the end of this. The first is, ‘behold,’ which points at the great scope and thing called for; and it imports, 1. A wonderful object, and indeed Christ is so, being considered in his most royal posture, as a crowned king upon his coronation-day; and in his most loving posture, as a beautiful bridegroom on his marriage-day. 2. It imports a dullness in the daughters, needing upstirring to take up Christ in this lovely and glorious posture. 3. A difficulty rightly to take him up under this consideration, yet a necessity of it, and that it be done with attention. 4. It implies an intenseness or bensil of spirit in the act of beholding; so rare an object calls for greatest intention of heart, and gravest consideration of mind in the beholder; it is not every look or glance of the eyes that will discern it; but, 1. There must be attentiveness and steadiness, a stayed looking, and as it were dwelling on the object with their eyes. 2. The exercise of faith must go along with this their looking, reading his worth by faith exercised on him, as Isa. 45:19, ‘Look unto me and be ye saved;’ beholding of him, as the stung Israelites did the brazen serpent. 3. Also the exercise of love; an affectionate look is here necessary, delighting in him, and being taken up with him, as one with that wherein they take pleasure, the eye of the seer here, cannot but affect and inflame the heart. 4. This looking is attended with wondering at this glorious object, as one beholding a wonder, and ravishing with the admirableness of it: all these are comprehended under this expression, ‘behold him.’

The second word (which has in it another piece of their duty) is, ‘go forth,’ and this is a help to the other: and (besides what has been hinted at in the former expression) it shows it is not in every posture that they will take up Christ thus, but there is a necessity they must come out from under the natural condition they were into: we take it to be the same with that precept, Psalm 45:10,11, ‘Forget your own people and your father’s house, so’ (and no otherwise) ‘shall the King greatly desire your beauty.’ Christ manifests not himself, as reconciled and pleased, till former lovers be given up with; and this beholding of his smiling and glorious countenance, cannot be obtained till then, even as one sitting in the house cannot discern a stately sight going by, except they go forth: thus the similitude is borrowed; to show the necessity of rousing of affections within; but not to signify any local mutation. This then is the sense and scope; O professors (says the Bride) would you see a stately sight? Then get up, and set yourselves to take up Christ, more glorious than Solomon, either on his coronation or marriage-day (to which there is an allusion here) and because few see great comeliness and beauty in Christ, why he should be desired; therefore she adds what a sight it is she understands. Endeavour (says she) to behold him as he is discernible to believers, when they close with him, and accept of him; if so ye will exercise faith in him, so as ye may perfect espousals with him, and satisfy him by resting on him, ye will then have a stately and ravishing object to look upon, otherwise Christ is not always and to everyone, pleasant and cheerful company.

Observe. 1. Christ, when rightly conceived and taken up, is a most ravishing satisfying sight, and a most glorious stately person to look upon. 2. Though Christ Jesus be so stately a person, yet he condescends to espouse and marry himself to the believer: thus Christ by faith becomes theirs. 3. This marrying has its day, and men are not born espoused to Christ, but their accepting of him, their espousals with him are consummated. 4. Christ is never taken up aright but by the believer, nor doth his glory ever appear as it is, but to the believer: others that are not spiritual cannot discern it. 5. Christ’s condescending to marry sinners, and accept of them, is as the crown and diadem of his glory; and that which makes him most singularly admirable, is that he is ‘full of grace and truth,’ John 1:18. 6. Christ accounts believing on him by a poor sinner, a singular piece of honour done unto him; it is as the putting of a crown on his head, when they make use of his grace; as he accounts it the greatest dishonour can be done to him, to refuse and slight him and therefore, misbelief (when Christ calls) is a most heinous sin, it is as it were the taking of Christ’s crown from him. 7. There is no such pleasure that a sinner can do to Christ, as to believe on him; and Christ is ever cheerful then, when sinners are thronging on him by faith, and he is never discontented with that; for, that is the day of the gladness of his heart, as other days in the church are sad, when this design of his, is (as it were) obstructed and disappointed. 8. Usually the sight and sense of Christ’s grace are most fresh and sensible to the soul, about the time of their closing with Christ, or of their being clear that they have closed with him. 9. Every lazy looking on Christ, or wishing for him, will not be acceptable to him, nor solidly comfort a sinner; but there must be a going forth, and a beholding of him. 10. This being spoken to the daughters of Zion, says, many may have much of a profession and a name, yea, they may have a kind of high esteem of gracious people (as the daughters had verse 6,) and yet be such as have not rightly taken up Christ, but are exceeding ignorant of him, as these are, chap. 5:9. 11. Considering these words as spoken by the Bride, who was so much commended, verse 6, we may observe, that no particular esteem or commendation will satisfy a sincere believer, so long as Christ gets not his due: his honour will still be nearer them than their own.

Chapter Four

CHRIST.

Verse l . Behold thou art fair, my love; behold, thou art fair; thou hast doves’ eyes within your locks: your hair is as a flock of goats that appear from mount Gilead.

That these are Christ’s words spoken to the Bride, is at the first clear; he continues speaking from the beginning unto verse 16, and then verse 16, the Bride speaks by prayer to him, for the influences and breathings of the Spirit.

In Christ’s speech there are two parts; the first to the eighth verse, wherein he gives both a general and particular commendation of the Bride. The second, from that forward to the last verse, wherein he begins with a sweet invitation, and then shows how he was affected towards her, and so breaks out in another commendation of her. The matter in both is sweet and comfortable; wonderful to be spoken by such a one as Christ, of such a one as a believer; but there is nothing in his love, but what is wonderful and like himself. The scope of the first part of Christ’s speech is twofold. 1. More general, to intimate his love to his Bride, on the back of so much darkness; chap. 3:1,2, (in the midst of which, notwithstanding, her love did appear in her commending him;) and it’s subjoined to the commendation that she gives of him to others, in the preceding chapter, to show, 1. That when believers slight their own esteem, to have it accruing to Christ’s commendation, it is never loss but gain to them; for, here Christ comes in to commend her himself, whereas it was but the daughters of Jerusalem who commended her, chap. 3:6. 2. It shows, that time taken, and pains bestowed for the edification of others, and their instruction in the excellency of Christ, is acceptable to him, and proves often useful for attaining sensible fellowship with him; yea, it proves often to be some way as useful in reference to this as their own particular praying for themselves, the Lord doth so return their pains taken this way into their bosom. That to commend the Bride is the scope in general, is clear from verse 7.

More particularly we take the scope to be, his giving her an answer to her prayer, chap. 2:17, where she prayed for his fellowship ‘until the day break,’ &c. Here he doth not only materially answer, but verse 6, formally repeats her words, that she may know what he speaks is a direct answer to her prayer: until that day come (says he) it shall be so as thou desire (as the words will make it clear) showing, 1. That a believer’s prayers may for a time lie beside Christ, (as it were) and yet he not forget a word of them, but mind well the answer and performance of them. 2. That sometimes he will not only give what is sought by his people, but make them know that he respects their prayer, in the giving of it; and so he not only hears their prayers, but lets them know he has heard them.

This commendation, whereby he intimates his respect to her, has four steps. 1. It is done in general, verse 1. Then, 2. He insists on particulars, from verse 1, to verse 6. 3. He shows how his respect to her affected him, verse 6. 4. He sums all particulars up in an universal commendation, verse 7, lest anything should be missed, or being left out might vex her; whereby he shows, what was his scope in that which preceded.

The general commendation in the beginning of verse 1, is the same that was given her, chap. 1:15, yet here it is repeated with the two ‘beholds:’ the reasons why he repeats it, are, 1. That Christ might evidence to her the reality of his love, and that he varies not, nor changes in it, even though fits of security on her side had intervened, chap. 3:1. Christ’s love and thoughts to his people, are still the same, whatever changes be upon their frame and way, which may occasion sad changes in his dispensations towards them. 2. That she might the more be persuaded of his love to her and esteem of her; Christ would have his own thoroughly persuaded that he loves them, 1 John 4:16, and would have others to know, that he respects them, more than the most mighty in the world. 3. It is because often believers from all other hands, whether the men of the world, or from themselves, have but little comfort, therefore Christ renews his intimations to support and comfort them: believers’ consolation hangs most on his kindness to them, and they who depend most on it are no losers. And further, we may here observe, that even a believer, especially after sad challenges, will need renewed intimations of Christ’s love.

The more particular explication and commendation of her parts follows; where we would advert, 1. That bodily members or parts, are not to be here looked unto, but believers have an inner-man, as well as an outward, a new man as well as an old; and so that inner-man has, as it were, distinct parts and members as the natural body has, which act in reference thereto, with some analogy to these members in the natural body. 2. As the new or inner-man sets forth the new nature and habitual grace in the believer; so the particular parts, eyes, lips, &c. signify distinct graces of faith, love, &c. which are parts of that new nature. 3. These parts may be looked on as useful in the new man, as the external members are in the body, or as they are evidences of something in the renewed disposition. 4. They set forth the disposition, as they are qualified in the commendation, and not simply. 5. Although we cannot satisfy our own, or others’ curiosity, in the particular application of these parts, yet there is a particular meaning of every several part here attributed to her, as well as of every part attributed to him, chap. 5:11, 12, &c. and he gives no idle words nor uses any vain repetitions: we should therefore beware of thinking all this needless, seeing he knows best what is needful. 6. Being clear of the scope, that it is to commend graces, and to evidence the beauty of her several graces, we must regulate all the application by that scope, and what is subservient thereto, cannot be impertinent. Yet, 7, There is much need of sobriety here; therefore we shall be short and peremptory in particular applications. 8. There being a connexion among all the graces of the Spirit, it must not be thought absurd that some of these graces may be signified twice in different respects, and that one part respect more graces (which are nearly linked) especially when the commendation gives ground to infer it. 9. We take this commendation to set forth especially the invisible church, or true believers, which are the members thereof, as the scope and application do clear.

If it be asked why he insists on particulars in this commendation? I answer, for these reasons; 1. That he may show, that whoever has the new nature, and a lively work of grace, has also particular graces in exercise. 2. That it may be known that the new nature is not a dead body, but a living: and exercises itself by putting forth these particular graces in exercise. 3. That he may show, that wherever one grace is, all are there, and as it is ordinarily with one grace, so it is with all; where believers are in a good and commendable case, it will not be one grace or two that will be in exercise, or one duty or two in which these graces are exercised, but it will be universally, all graces, and in all known duties. 4. To show, who may expect Christ’s commendation: those who have a respect to all his commands, and make conscience to exercise all graces. 5. To show what particular notice he takes of believers’ graces, he can tell how it is with every one of them; and takes this exact notice of them, because it is very acceptable to him, when he fords them in good case.

There are seven parts particularly mentioned, every one having its own distinct commendation. The first two of them are in the rest of verse 1. The first thing commended is her ‘eyes,’ which here have a twofold commendation. 1. That they are as ‘doves’ eyes.’ 2. That they are ‘within her locks.’ Eyes are the organs of seeing in the natural body, whereby we discern objects that are visible; and so our understandings are thereby set forth in scripture; ‘that the eyes of our understanding may be enlightened,’ says the Apostle, Eph. 1:18, By eyes also the affections are set forth, because the affection sets the eye on work to look here or there, (Hence is the phrase of a single and evil eye, Matt. 6:21,23,) and because it is some way the seat of these, and somewhat of love or hatred will be, and may be gathered from the eye. Here we understand, 1. A spiritual, sanctified enlightened understanding in the things of God, taking up Christ and spiritual things spiritually, 1 Cor. 2:15, that is by faith, it being ‘the evidence of things not seen,’ Heb. 11:1. And therefore looking is frequently put for believing in scripture, which presupposes understanding. 2. Kindliness, or a spiritual, kindly and affectionate carriage to Christ; in a word, it is the exercise of love upon this spiritual and wonderfully excellent object, Christ; a having respect to him, as it is Isa. 17:7, his eyes shall have respect to his Maker, it is such an uptaking of Christ and spiritual things, as works love and delight in them.

The commendation will confirm this, which is twofold, 1. They are ‘doves’ eyes:’ this was opened, chap. 1:15, and it signifies, I. What is the great object they behold, and are taken up with, it is Christ; and they are chaste to him, and seek to know no other at all but him, 1 Cor. 2:2. 2. It imports that the act of faith whereby they behold him, is simple, single and sweet, their understanding is not subtle, nor politic, nor are they puffed up with it, but it is taken up with studying Christ and him crucified, opposite to the vain wisdom of the world, 1 Cor. 2:1,2. 2. These eyes are ‘within her locks: locks are that part of the hair that hang about the face, handsomely knit, and was then instead of a veil to women, 1 Cor.11:7, and so the word in the Hebrew will bear; and it is differenced from that word translated hair, in the words following, which is that part of the hair that covers the head: it implies here, that the believer’s knowledge is not used for frothy ostentation (as the knowledge that puffs up) but is kept within its right bounds, and that they are wise unto sobriety, and that their knowledge is not at the first obvious, but seasonably vents itself and looks out, as eyes that are within the locks.

These things are sure, and may be observed from the words, 1. That a believer should be filled with spiritual knowledge and understanding. 2. Knowledge is no less necessary to a believer, that he may go right in the way of God, and not err, than eyes are to guide a man in a journey; and this necessity extends both to faith and practice. 3. A believer without knowledge, or weak in knowledge, is very far defective in spiritual beauty, he is as a man without eyes; it is not decent that a believer should be so: from this it is, that many are called weak in faith. 4. That knowledge of spiritual things, should ever have faith, love and singleness going along in the exercise thereof; for, every knowledge will not be commendable to Christ, more than every eye will be useful in a body; believers’ eyes must be as ‘doves’ eyes.’ 5. A believer’s eyes, or knowledge, is different from the knowledge of all others. 1. In respect of its object, which is Christ and spiritual things. 2. In that it’s joined with love, it respects him. 3. In that it is chaste, keeping the soul for him alone. 4. It works delight in him. 5. It is denied to other things. Observe. 6. Often the most subtle in worldly wisdom, knows least of Christ truly; whereas the most simple that have “doves’ eyes,” take up most of him. 7. Christ respects not how much a man knows, but how he is affected with it; it is not the eagle’s, but the ‘dove’s eyes,’ which he commends. 8. It is good to know and to think little of our knowledge, and not to be puffed up with it. 9. Christ loves it well, when his people seasonably use, and improve their knowledge and parts; then the new man becomes lovely, as the eyes are within the locks. 10. There are extremes in the use-making of knowledge, which are to be shunned; we should neither altogether obscure it that it be not seen, nor by ostentation make show of it; it is good when it runs in the right minds, then it gets to commendation, and is as ‘eyes within the locks.’

The second thing commended is her ‘hair,’ having a twofold commendation also. The hair is no integral, or essential part of the body (to say so) yet in all ages a great part of men’s decoration, has ever been placed in it it is the most conspicuous thing of the body, being highest and most discernible, especially in the way it used to be dressed; and this conspicuousness of it, by the commendation, seems mainly to be aimed at. By hair we understand the ornament of a Christian, godly, and sober walk, having the right principles of saving grace within, and the fruits thereof in a well ordered conversation, and suitable profession appearing without in the practice. We take it so, not only because it is a main piece of a Christian’s or believer’s beauty, but also for these reasons, 1. Because as hair sets out and adorns the natural body, though it be no substantial part thereof; so a well ordered conversation commends grace within, and makes it lovely. 2. Because as hair is upmost, and most conspicuous, and therefore seen when the natural body is hid (therefore it was to women a cover, 1 Cor. 11:5) so a suitable practical profession, is (as it were) the cover of holiness, through which it shines, and by which it is conspicuous, which otherwise would not be discernible. 3. And especially, because in scripture this adorning with good works, and with a meek and quiet spirit, is put in the place of decking of the hair, and other external decorations (1 Tim. 2:9,10.) as that wherein Christians’ beauty should ‘shine before men,’ (Matt. 5:17.) and which should be to a believer, as decking of the hair is to those who take pains to adorn the body. For sure these do make them beautiful before God and men, more than hair and its decorations can make any person in the world appear beautiful to the men thereof, 1 Tim. 2:9,10, whose ‘adorning’ (says the Apostle, speaking of believing women) ‘let it not be in costly apparel, broidered hair,’ &c. ‘but’ (what then should be in the place thereof:) ‘shamefacedness, sobriety, and good works;’ so, ‘Pet. 3:3,4,5, ‘Whose adorning let it not be the platting of the hair,’ but in the place thereof, let it be ‘a meek and quiet spirit, which in the sight of God is of great price.’ And this is also mentioned by the apostle, as that which is exceedingly engaging to the husband, for which Sarah there is com mended. Next, the commendation of her hair, in both its parts, will confirm this, 1. It is like ‘a flock of goats:’ goats are stately and comely in going, and a flock of them must be very stately, as they were especially in these parts, Prov. 30:21 and 31. And so this ornament of a good conversation, is an amiable, gaining and alluring thing; by it, says Peter, the husband’s affection may be won (and that both to Christ and to his wife in the Lord) more than by any outward decorating, and this puts them to glorify God, when it shines before them, Matt. 5:16.

2. It is commended from this, that it is like a flock ‘appearing from mount Gilead:’ this was a fruitful place, and it is like the goats that fed thereon, were more excellent than others in their beauty: and being seen afar, and discernible ere men came near them were pleasant and stately to beholders, and so good works, showing forth themselves in a well ordered conversation, do also as from a mountain appear to others, and set believers up as ‘lights shining in a dark place,’ Phil. 1:15, and also make them lovely and desirable in the consciences of onlookers and beholders. Observe then, 1. That practice should wait upon knowledge, for it is the end thereof, and without it all men’s knowledge is void and vain. 2. Grace and holiness appearing in a Christian’s practice, will shine, and be in some measure very discernible. 3. This is a thing that makes the believer’s conversation very beautiful and lovely. 4. It is not enough that believers should be tender, and conscientious in secret before God; but there ought to be a shining, even in their outward conversation before men. 5. This doth exceedingly adorn a believer’s walk, and make it stately to beholders, when the fruits of holiness visibly appear in his conversation.

Verse 2. Your teeth are like a flock of sheep, that are even shorn, which came up from the washing: whereof everyone bear twins, and none is barren among them.

The third particular commended, is in verse 2, and it is her ‘teeth,’ which have a fourfold commendation given them. The teeth properly taken, are useful for furthering the nourishment of the body, they being the instruments that fit meat for digestion; and what comeliness is in them, is not every way obvious; they are not seen or discerned in their proportionableness or disproportionableness, but by the motion of the lips, otherwise they are hid by them. 2. Again in scripture they are used to evidence and signify these three things, 1. They are used to signify the nature and disposition of a person, as good or evil; hence evil men are said to have ‘lions’ teeth,’ and that their ‘teeth are as spears,’ Psalm 57:4. And that beast, Dan. 7:5, 7, is said to have ‘three ribs in his teeth,’ pointing out its cruel disposition. 2. They evidence good or ill food, that the person feeds on. 3. A healthful or unhealthful complexion, which depends much on the former: hence Judah’s good portion and healthfulness is set out by this, Gen. 49:12, ‘His teeth shall be white with milk.’ According to the first, by teeth in the new man may be understood two things; 1. Faith; believing being often compared to eating, because it furthers the soul’s nourishment, and is the means by which the soul lives on its spiritual food. This says, 1. That the inner man must have food, as the natural body has, for its sustaining. 2. That the believer actually eats and makes use of that food, he has teeth for that end, and should not only look on Christ, but feed on him. Secondly; Meditation also may be here understood; that serving much to the feeding and filling of the soul, as Psalm 63:6, 7, ‘My soul shall be filled as with marrow and fatness,’ how? ‘While I meditate on you on my bed, and think of you in the night watches;’ meditation is as it were the soul’s ruminating and chewing its cud, feeding upon, and digesting what is understood and eaten, as the clean beast did: which maybe one reason why her teeth are in the first part of their commendation, compared to ‘a flock of sheep,’ which were among the number of clean beasts by reason of this property: meditation is exceedingly useful for a believer’s life, and they who are strangers to it, are not like Christ’s sheep.

Again, as the teeth evidence first the nature and inward disposition, so we conceive they are also made use of here (as the commendation also clears) to show, 1. The zealous nature which is, and ought to be in believers, they have ‘teeth’ and ought not always to be soft, wherein the Lord’s honour is concerned: zeal though it bite not, and devour not, yet it is not senseless, but easily touched with the feeling of that which reflects upon the glory of God. 2. The similitude here is to show what a meek and quiet spirit believers have, they have not such teeth as lions or tigers, but such as sheep have; nor tusks like dogs and ravenous beasts, but ‘even shorn,’ showing a moderation, and equitableness in their way, being ‘first pure, then peaceable, gentle,’ &c. James 3:17. This will agree well to teeth, as they appear by opening the lips, for, the new nature within is expressed, and doth appear in words, which afterward are spoken of under the similitude of lips. Now this Christian moderation which keeps the right midst, is a notable piece of spiritual beauty (as is clear from the second piece of the commendation) for it is ‘as a flock of sheep even shorn,’ and not unequally, and unhandsomely clipped; so true zeal will not upon bye-respect or interest be high or low, up or down, but keeps a just equality in its way: and this speaks out a well constituted frame, that is, neither too soft, nor too sharp, in biting and devouring one another (as is said, Gal. 5:15.) which carnal zeal sets the teeth a-work to do.

2. This similitude doth evidence and signify a good subject they feed on, to wit, Christ and his promises; and a good subject they meditate on, the same Christ, and what is most precious in him: hence in the third part of the commendation, they are likened to sheep ‘coming up from the washing,’ white and clean: neither mixture of human inventions, nor of carnal passions or worldly delights, gets place and entertainment with them; their zeal is pure, their ends are single, their affections are chaste and clean, being ‘purged from all filthiness of flesh and spirit,’ and they appear so.

3. Not only their healthfulness is hereby evidenced, but further also their fruitfulness; whereupon their inward meekness and zeal moderated by pure and peaceable wisdom, have great influence, as is clear by the fourth part of their commendation, ‘every one’ of these sheep ‘bear twins, and none is barren among them:’ the scope whereof, is to show their abundant fruitfulness, thus their sweet nature is a pleasant possession, like a flock of sheep that enriches their owner, they are so fruitful and profitable. Observe. 1. Feeding on Christ is ever fruitful to the soul that makes him its food; whereas other meats profit not them, that are occupied therein. Heb. 13:9. 2: Zeal moderated with meekness, has also a deal of fruit waiting on it, James 3:17, but bitter zeal (as it is there in the original) or strife, has confusion, and every evil work following on it, Ibid. verses 14, 15, 16. It is much to be zealous always in a good thing, and no little piece of spiritual commendation, to keep the right midst with our zeal.

Verse 3. Your lips are like a thread of scarlet, and your speech is comely: your temples are like a piece of a pomegranate within your locks.

In this third verse we have the fourth and fifth particulars that are commended in the Bride. The fourth thing commended is her ‘lips;’ the commendation given them is, that they are like ‘a thread of scarlet,’ that is neat and lovely, and of an excellent colour, as scarlet, which (being of the richest dye) was made use of under the law to represent the blood of Christ, as Heb. 9:19. Next, this is amplified, as we conceive, in the following expression (’and your speech is comely’) which is added for the explication of the former, and therefore is joined thereto with a copulative (’and’) which is added to none of the other parts here commended; and it may be here added, to show, 1. A way of opening the other expression; for speech is expressed by lips, because they are the organs (to say so) whereby it is formed and uttered. And, 2. To show, that under lips, come in both our words to God in prayer and praise, and also our words to others, whatever is spoken or comes out of the lips, as often the phrase is used for both. Also it shows, that in a special way he takes notice of believers’ speech (when it’s savoury) as a main part of their spiritual beauty, which makes them lovely.

The commendation of her lips and speech is twofold. 1. More general; it is like ‘a thread of scarlet.’ 2. That is expounded by another expression more clear and particular, namely this, ‘your speech is comely:’ the meaning of both which may be comprehended under these four, 1. That her speech is profitable for its matter, as a scarlet thread is precious and useful: the subject of a believer’s discourse is not common, but ‘good to the use of edifying,’ Eph. 4:29. 2. It is pleasant and delightsome for its manner, like a sweet, comely, and pleasant voice, opposite to some kind of voices that are harsh and unpleasant; it is by prudence and love sweetened, and made savoury, and therefore is said in scripture to be ‘seasoned with salt,’ Col. 4:6, and to ‘minister grace to the hearers,’ and it is called a giving of thanks, Eph. 5:3. It is articulate and distinct, therefore called ‘speech’ and not a sound; having honest ingenuity in it, speaking as they ‘think in their heart,’ Psalm 15:2, and opposite to lying, dissembling, &c. whereby one speaks to veil or hide his mind from another. 4. Hereby is also signified, that they hazard not even the best of their prayers on their own bottom and worth, but their work is to have them all dyed in the blood of the Lamb, and to put them up in his name, Heb. 13:15. They are all ‘offered up by him.’

Now these are special qualifications, commendations, and characters of a believer; showing, 1. That a believer, as a believer, is not dumb, but has renewed lips, whereby he can speak to God in praise for his honour, in prayers for his own good, and also to others for their edification: a believer that can speak nothing to a good purpose, or if he can, doth it not, is not like Christ’s Bride; much less those whose discourses tend quite another way. 2. That words are in a special way taken notice of by Christ, and are special evidences of the frame of the heart, according to which we may expect commendation or reproof from Christ, for by ‘our words we shall be justified,’ or ‘condemned,’ Matt. 12:37. 3. That there is nothing more commendable in itself, beautiful in a believer, or acceptable to Christ, than the well ordering of the words; he who can ‘rule the tongue,’ is a ‘perfect man,’ James 3:2. 4. That believers’ prayers are all dyed in Christ’s blood, and put up in his name: and we conceive prayer, or the believer’s speech to God, is especially understood; partly, because prayer gets this same commendation to be sweet and comely, chap. 2:14, and partly because mutual communication in words among believers, is expressed afterwards more clearly, verse 11, though it is not to be excluded here.

The fifth part of her commendation (or the fifth character or property of the Bride) is in these words, ‘your temples are like a piece of a pomegranate within your locks.’ The temples are that part of the face, that are between the ears and the eyes; and sometimes the signification is so large, as they take in the cheeks; they are a special part wherein the beauty of the face consists, and are the proper seat of shamefacedness and modesty, wherein blushing appears. The commendation is twofold, 1. They are like ‘a piece of a pomegranate:’ they who write of it say, it is a fruit, which when broken (as here the mentioning of a piece thereof signifies) is pleasant with red and white spots, not unlike blushing in a pleasant face. The second commendation is, that these temples are ‘within her locks,’ of the colour of a pomegranate, but not discernible fully (as the eyes also were, verse 1.) yet something observable; as sometimes modesty will make blushing, and again will seek to cover it, when hardly will it be gotten done. Here we take tenderness, shamefacedness, modesty in spiritual things, and blushing before God to be understood; Christ’s Bride has a tenderness that is soon affected with wrongs done to him, she easily resents them; and this is opposite to impudence, and a whore’s forehead, which cannot be ashamed, than which nothing is more displeasing to Christ, and unbecoming to his Bride; here the temples are not hard, (as the brow that is of brass) but like a piece of a pomegranate, opposite to it; here it is not stretched out impudently, but covered within the locks, and not shameless that cannot blush, but coloured (to say so) with shamefacedness and blushing, which though they seek to hide, yet it appears in them. And this application being safe in itself, and agreeable to the scope; (which shows what Christ is delighted with in her) and this being a main piece of her beauty, and also suitable to the commendation, there is no hazard to fix on it; for, without this she would not be so lovely.

Now we may easily conceive, that this tenderness, modesty, or blushing, is not any natural endowment, which appears in the carriage of man to man; but it is a saving grace, which especially is to be found in believers’ carriage before Christ as being their Lord and husband: and it evidences itself in believers in these, or the like steps. 1. In their being soon challenged, for anything that looks like sin. 2. In their being affected easily with challenges, and with the infirmities that are in them. 3. In their thinking shame of them, as of things that are disgraceful. 4. In their not being tenacious of them, or of their own will, nor disputing with Christ in any thing, but passing easily from their compearance, as it were, and thinking shame to be taken in any sin, or to be found in mistakes with him. 5. In being sparing to speak of any thing that tends to commend themselves, or in seeking their own glory. These are commendable things in a believer, and make him look like the piece of a pomegranate, spotted with red and white: and it shows the result of a believer’s looking on their own way, when they take it up, and see that wrong, and this right; and even that which is right, wrong in so many things, and so many ways; whereupon as there is ever some sincerity, so there is ever some shame, and holy blushing; and this is constant, and (as it were) native to them, still to blush when they look upon themselves.

2. This commendation, that her temples are ‘within her locks,’ imports, that Christ’s Bride blushes when none sees, and for that which no other sees: and also that she seeks not to publish her exercises, but modestly covers them; yet the evidences of all these in a tender walk, appear and are comely. Observe. 1. Shamefacedness or sobriety becomes a believer, or Christ’s Bride exceeding well, 2. Tim. 2:9. 2. Inward heart-blushing, when we look upon ourselves before God, is the best trial of true tenderness. 3. A believer will have many shameful representations of himself, and will think much shame of what he sees, which the world will never be acquainted with. 4. This grace of self-loathing and holy blushing, is much taken notice of by Christ, and most especially recorded by him, however it be much hid from others.

Verse 4. Your neck is like the tower of David built for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.

The sixth thing commended in the Bride, is her ‘neck:’ the neck being comely and straight, adds much to the beauty of a person, and is placed by nature, as a more eminent and essential part of the body than the eyes, legs, lips, &c. or any other part here mentioned: for it is that whereby the head and body are joined together. The commendation thereof is, that it is ‘like the tower of David:’ what particular place this has reference unto, it is hard to say, possibly it is that mentioned, Neh. 3:16,19,25, called the tower of the mighty, or the armoury; it is like, that some strong hold built by David, eminent for beauty and strength, is hereby signified; which might have been employed for keeping of arms, for times of danger, as the words following seem to bear.

This tower is more particularly explicated. 1. From the end and use for which it was intended, it was built ‘for an armoury,’ that men might be furnished with arms in time of need. 2. The store of arms there laid up, is here set down, ‘whereupon hang a thousand bucklers, all shields of mighty men,’ that is, it is furnished especially with defensive arms (the believer’s war being most defensive) as shields; but with abundance of these, for number a ‘thousand;’ and for quality excellent, and such as ‘mighty men’ make use of.

If we consider the neck here, in respect of its use, it holds forth the vigorous’ exercise of the grace of faith; for it is that by which a believer is united to Christ the head: it is that which strengthens them, and is their armoury furnishing them with shields, because it provides them out of Christ’s fullness, which is contained in the promises; which promises, or rather Christ in them, being made use of by faith, are for a believer’s security, against challenges, temptations, discouragements, &c. as so many excellent shields: therefore, Eph. 6:16, it is called ‘the shield of faith,’ and for their safety, it is commended above all the rest of the spiritual armour: and this being the believer’s great defence, and especially tending to their commendation when it is in lively exercise, this similitude cannot be so well applied to any other thing.

Observe. 1. Faith in exercise is a noble defence to a believer, against all assaults and temptations; there is no such shield as faith is; every promise and every attribute of God, is as a shield to those that exercise this grace of faith thereupon. 2. Faith exercised on these, is exceedingly well pleasing to Jesus Christ. 3. That all believers have their arms out of one armoury, there is but one store-house for them all, to wit, faith acting on Christ’s fullness. 4. Faith will never want a buckler, there is a thousand laid up in a magazine for the believer’s use. 5. He is the most mighty and valiant man, who is most in the exercise and use-making of faith. 6. Faith is the grace that makes a man valiant and victorious, as all the ‘cloud of witnesses,’ Heb. 11 proves.

Again, if we consider the neck, as it is commended here, as being like a tower for uprightness and straightness, it signifies a quiet serene mind, and a confident boldness in doing and suffering; in which sense, it is opposite to hanging of the head, which speaks discouragement: and as a stretched out neck, in a carnal sense, Isa. 3:16. signifies haughtiness and pride: so here in a holy and spiritual sense, it implies cheerfulnesss of heart, and confident holy boldness, which proceeds from the spirit of adoption; and this waits upon, and follows after the exercise of faith, being fixed and stayed upon the Lord and his word against all events, Psalm 112:6. Bold in duties, and valorous in sufferings, and in undergoing any difficulties. So then, this is no small commendation which Christ gives his Bride, and it is well consistent with that holy blushing, shamefacedness and sobriety, for, which she was commended in the former verse.

Verse 5. Your two breasts are like two young roes that are twins, which feed among the lilies.

The seventh and last part that is commended in the Bride, is her ‘two breasts,’ or paps. For clearing of this similitude, we are to consider, 1. That the breasts in nature are a part of the comeliness of the body, Ezek. 16:7. 2. They are useful to give suck and food to others. 3. They signify warmness of affection, and loveliness, as Prov. 5:19, ‘Let her breasts always satisfy you;’ and chap. 1:13. the Bride expressing her affection to Christ, says, ‘he shall lie all night between my breasts;’ and so the wife of the bosom is the chaste and beloved spouse; and thus Christ is called the Son of God’s love, or ‘of his bosom.’ For this cause, we conceive these things are here understood, 1. A believer’s fitness to edify others, and that believers are in a condition suitable to a married wife, or mother, that brings forth children, and has breasts to nurse them: and so to have ‘no breasts,’ chap. 8:8. is opposed to this: a believer is, as it were, a nurse with breasts fitted to edify others. 2. That believers being in case to be useful to others for their edification, is a special ornament to their profession, and the third thing that is here understood, is believers’ warmliness and kindliness to Christ, and those that are his, taking him and them (as it were) in their bosom; the believer has warm affections to receive them into. And two breasts are mentioned, to show there is no defect as to the extent, but both her breasts are in good case, and always ready in love to communicate their furniture, for others’ edification.

The commendation is in two steps, each whereof is qualified for the further enlarging of the commendation. The first is, they are like ‘two roes,’ that are lovely and kindly, Prov. 5:17, (often mentioned before) and like ‘young roes,’ because these are most lovely, and suit best to be a similitude to set forth the comeliness of that part of the body; they are like young roes, not too big; for, when breasts are too big, it’s a deformity; and so when private edification exceeds its true bounds, it’s not approvable or lovely. And these roes to which her breasts are compared, are ‘twins:’ which shows, an equality and proportionableness in their love to God and to others, giving each of these their own place, and keeping their love to creatures in the right subordination; and also their communicating their love to others, in admonitions and rebukes, &c. equally, keeping a proportionableness in all.

The second part of the commendation, is, they ‘feed among the lilies:’ as roes would not maintain their pleasantness long if they did not feed; yea, if the pasture were not good: so, these must needs be pleasant and useful, because they feed, and that not in a wilderness, but among the lilies; which shows, that believers in fitting and furnishing themselves that they may be forthcoming for others’ edification, do not neglect their own advantage and edification, but feed on good pasture, whereby they are yet more fitted for being useful to others.

By ‘feeding’ in this Song, is understood. 1. To be present in such a place, as chap. 2:16. 2. To make use of that which is food for the entertaining of life. 3. To delight in a thing for satisfying of the affections. Next, by the Bride’s ‘breasts’ (being ‘like roes which feed among the lilies’) three things may be understood. 1. As this expression respects Christ’s feeding, (so to speak) for he is said to ‘feed among the lilies,’ chap. 2:16, and so it says, that the believer loves to feed in Christ’s company, and where he is. And, 2. That this makes believers’ breasts run to others, when they are much with him, and in his company. 3. As it respects believers, who are called ‘lilies,’ chap. 2:16, and 6:2; and so it says, 1. That all believers have one pasture, they feed together as a flock doth. 2. That one believer loves and delights in the company of another, they are the excellent and the lilies of the earth, their delight is with them. And, 3. That this helps a believer’s growth, and fits him to be useful for others’ edification, and to improve well the spiritual fellowship of other believers. 4. As it respects Christ himself, who is called a ‘lily,’ chap. 2:1. and his ‘lips’ are said to be ‘like lilies dropping,’ &c. chap. 5:13. Whereby is held out, his words, promises, ordinances, &c.

And so it says, 1. That Christ and his word is the great and main food, upon which believers feed, that is their proper pasture; to be much drinking-in the ‘sincere milk of the word’ is their meat and drink. 2. That much acquaintance with Christ in the word, enables one for being very useful to others. In sum, it says, 1. That a believer is no bare novice, but has breasts that yield milk and nourishment to others. 2. That a believer has a good pasture to feed on. 3. That believers’ breasts run to others, according as they feed themselves; if they hunger themselves, others will not be edified by them; if they feed on wind and empty notions themselves, it will be no healthful food that others will from receive them. 4. That it is a pleasant thing and acceptable to Christ, when a believer so communicates what he has received to others, as he is still feeding on Christ himself, and not living on the stock he has already received.

Verse 6. Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

The words in this sixth verse, express the second way, how Christ evidences his respect to his Bride, he is so affected with her beauty, that he tells her, he cannot but haunt her company and answer her prayers. For, comparing this verse with verse 17, chap. 2, we find it a clear answer of her petition she puts up there. The words contain, 1. A promise. 2. A term set to the performance of it, showing the continuance of his performance. The promise is, ‘I will get me to the mountain of myrrh, and to the hill of frankincense:’ by this in general is understood no withdrawing of Christ’s, or shutting of himself up in heaven from her; for, that will not agree to the scope, which is to show how he loves her, and comforts her; nor will that be an answer of her prayer, but the contrary: it must then hold forth some comfortable act of Christ’s, evidencing his respect to her for her consolation; which we conceive to be a promise of his presence with her to the end of the world. By ‘mountain’ is often understood the church (as Isa. 2:1, and Mic. 4:1) called so for her endurance and stability; for typifying of which, the temple was built on mount Moriah. And it is called a ‘mountain of myrrh, and hill of frankincense,’ to difference this one mountain (which is in the singular) from the mountains, or excellencies in the world, after mentioned, verse 8, which are many: it is a sweet mountain, not of leopards but of ‘myrrh’ and ‘frankincense:’ these were spices much used in the ceremonial services, Exod. 30:23,24, and signified the preciousness, and savouriness of the graces of God’s people, and of their prayers, Psalm 141:2. ‘Let my prayer be set forth before you as incense,’ &c. Here then is understood that place of the world (namely the church) where the graces of God’s people flow, and their prayers (as acceptable sacrifices) are put up to him; and so it answers the scope, and is opposed to the mountains of the world, mentioned in the eighth verse. The church is called the ‘mountain of myrrh,’ and ‘hill of frankincense:’ 1. Because it is the place, where the graces signified by these are to be found; it is only in believers they do abound. 2. Because there they abound in prayers and praises, which ascend before him as incense from a high place. 3. Because he accepts so kindly of their duties, that they are pleasant to him, and he delights to rest among them beyond all other places, as being a ‘mountain of myrrh:’ in which respect, the house of God is called the house of prayer, because of the exercise of that duty frequently performed there.

The second thing is the term he sets to the performance of this promise, in these words, ‘until the day break, and the shadows flee away, I will get me’ (says he) ‘to the mountain of myrrh,’ till that day; the sense is, among all the places of the world, the church is the place in which I will choose to reside, and with believers abounding in the exercise of grace and prayer; they shall not want my presence, for there will I abide, until the everlasting day of immediate fellowship with them break up; and so this makes for the Bride’s comfort; thou may my spouse (says he) expect my company, and the acceptation of your prayers (which are an incense to me) until that day come, as thou desire: where we may see, (besides what was spoken upon this expression, chap. 2:17.) 1. That Christ conforms his answers to our suits, and makes the one as extensive as the other; the term she proposed is that he accepts of. 2. His hearing of one prayer, gives ground to his people to expect that he will hear all their prayers, and so he is called the ‘hearer of prayer’ indefinitely, Psalm 65:2, and this is the reason why he says not, he will turn to her: (which would look to that one prayer, chap. 2:17) but he says, he will ‘get him to the hill of frankincense,’ which looks to all her prayers, and so his answer is more extensive, than the particular sought; which shows, 3. That as Christ will not mince his answers to believers, and make them less than their prayers, so he will often enlarge them, and make them more extensive than their prayers.

Next, from this that he gives believers such a name, as the ‘hill of frankincense,’ which is a special way, with respect to their prayers. Observe 1. That believers ought to be very frequent in prayer, like a hill that abounds in incense. 2. That Christ’s presence is ever to be found, where these spiritual sacrifices of prayers and praises abound; for, wherever he has an altar built to himself, and records his name, there he will come and bless his people, Exod. 20:24.

And that he sets down this by way of promise, it gives us ground to observe, 1. That even our sense of Christ’s presence is in, and by, a promise; and it’s the promise thereof that should comfort and satisfy the believer, even when sense is removed, and is not for the time enjoyed, John 14:21,23. 2. Christ limits himself to no other term-day, for continuing of the fulfilling, and performing of his promises, than that very time when believers shall be entered into the possession of what is promised; for I will grant your desire (says he) ‘until the day break,’ &c. that is, until the great day come, I will keep this course with believers. 3. Christ’s promise of coming, and his making that sure, is one of the greatest evidences of love which he can bestow on his people. 4. There is no society or place (to speak so) but the church, nor any person in the church, but such as abound in spiritual sacrifices, who has a promise of Christ’s presence. 5. Christ would have the thoughts of eternal life, and of immediate enjoying of himself, entertained in his Bride, and would have her confirmed in the faith of it; and therefore is there here a particular repetition of the term which had been mentioned, chap. 2:17. 6. He would by this repetition also express, that (some way) he longs for that day of the consummation of the marriage, as well as she doth, and that he would gladly have all shadows gone between him and her; which serves much to confirm her in the faith of it, and comfort her till it come.

Verse 7. Thou art all fair, my love, there is no spot in you.

This verse contains the last piece of the commendation which Christ gives to the Bride, and it is the scope of all; whereby, having spoken of some particular parts, he now sums up all in a general, 1. Positively expressed, ‘thou art all fair, my love,’ then, 2. Negatively, ‘there is no spot in you.’ The reason why, thus in a general, he closes up her commendation, is to show that his forbearing the enumeration of the rest of her parts, is not because of any defect that was in her, or that his touching of some particulars was to commend these parts only, but to show this in general, that all of her parts, as well not named as named, were lovely. This universal commendation is not to be understood in a popish sense, as if she had had no sin; for, that will not agree with other express scriptures, nor with this Song, where she records her own faults, as chap. 1:6, and 3:1, and 5:2, 3. And also this commendation agrees to all believers, who yet are acknowledged by themselves not to be perfect. Neither is it to be taken in an Antinomian sense, as if their sins and failings were not sins to them, and did not pollute them; for, 1. That is not consistent with the nature of sin. Nor, 2. With the Bride’s regrets and confessions in this Song: nor, 3. With the present scope, which is to show the Bride’s beauty: and he doth thus highly commend her beauty, not because her sins were not sins in her, as they were in others, but because her graces were more lovely, which were not to be found in others: hence the particular parts of the new creature, or inherent holiness, are insisted on for the proof of this; further this commendation did agree to believers before Christ came in the flesh. And this love assertion, ‘thou art all fair,’ holds true of the Bride, in these four respects, 1. In respect of the justification and absolution; she is clean, though needing washing in other respects, John 13, ‘Ye are clean by the word that I have spoken,’ yet they needed to have their feet washed. Thus a believer is in a justified state, and legally clean and fair, so as there is no sin imputed to him, or to be found in him to condemn him, because the Lord has pardoned them, Jer. 50:20. 2. It is true in respect of sanctification and inherent holiness, they are all ‘fair,’ that is, they are wholly renewed, there is no part but it is beautiful in respect of God’s grace (though in degree it be not perfect.) Thus where grace is true, it is extended through the whole man; and makes an universal change. 3. It is true in respect of Christ’s acceptation; and so where there is sincerity in the manner, he overlooks and passes by many spots; thus ‘thou art all fair,’ that is, in my account thou art so; I reckon not your spots, but esteem of you as if thou had no spot: Christ is no severe interpreter of his people’s actions; and where there is honesty, and no spots inconsistent with the state of children, Deut. 32:2, he will reckon of them, as if there were none at all. 4. It is true of Christ’s Bride that she is ‘all fair,’ in respect of Christ’s design, he will make her at last ‘without spot, or wrinkle, or any such thing,’ Eph. 5:25, &c. And because of the certainty of it, it is applied to her now, as being already entered in the possession thereof in her head, in whom she is set in heavenly places. Hence we may see, 1. The honest believer ere all be done, will be made fully fair and without spot. 2. Christ often expounds an honest believer, from his own heart-purpose and design; in which respect they get many titles, otherwise unsuitable to their present condition; and believers themselves may someway reckon so also. If all were put together, it were a great matter for a believer to conceive and apprehend these words as spoken to him in particular from Christ’s mouth, thou, even, ‘thou art fair,’ and without this, they will want their lustre, for certainly Christ speaks so upon the matter to some, and he allows that they should believe that he speaks so unto them.

Verse 8. Come with me from Lebanon, my Spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir, and Hermon, from the lions’ dens, from the mountains of the leopards.

From this 8th verse to verse 16, follows a second way how the Bridegroom manifests his love to his Bride in other three steps, 1. He gives her a kind invitation and call, verse 8. 2. He sheweth her how he was taken with her love, and in a manner could not want the enjoyment thereof, verse 9,10. 3. Upon this occasion, he proceeds to a new commendation of her; and all of these are wonderful, being considered as spoken by him.

The invitation in this 8th verse, besides the title he gives her, (which we may take in as a motive) has three parts. 1. The state wherein the Bride was, is set down; and this is contained in the term from which she is called. 2. The duty laid on, included in the term to which she is called. 3. The motives pressing and persuading her to give obedience thereto.

I. The term from which she is called, gets divers names, 1. Lebanon. 2. Amana. 3. Shenir, and Hermon. 4. The lions’ dens, and mountains of leopards, which are added for explication of the former. Lebanon is a hill often mentioned in scripture, excellent for beauty, and therefore Christ’s countenance is compared (chap. 5:5) to it: Moses desired to see the goodly Lebanon, Deut. 3:25. It was profitable for cedar-wood, and sweet in smell by the flowers that grew on it, verse 11, and Hos. 14:6. It was on the north side of Canaan, a stately place, Isa. 35:1. Therefore Solomon built his dwelling for pleasure there, in the forest of Lebanon, as some conceive, though others think it was built at Jerusalem, and gets the name of the forest of Lebanon, for the pleasantness thereof. As for Amana, we read not of it, except it be that which is mentioned, 2 Kings 5:12, called Abana, but on the margin, Amana. It is like that river there spoken of, flowed from it, which being pleasant and stately, is preferred by Naaman to Jordan, in which the prophet appointed him to wash. Next, Shenir and Hermon, were two hills (or two tops of one hill) mentioned, Deut. 3:9, beyond Jordan, pleasant and fertile, and from which they might see the land of Canaan before they crossed Jordan: and which were conquered from Og, king of Bashan. The tops also of these are mentioned, to show their height, and she is here supposed to be on the top of them. Lastly, it is added “from the lions’ dens, from the mountains of leopards,” not designing any new place; but showing that lions and leopards often rove upon hills, and it is like upon these, notwithstanding all their beauty: therefore mountains are called ‘mountains of prey,’ Psalm 76:4, because wild beasts that used to make prey, often lurked in them. There is somewhat, Hab. 2:17, that confirms this, where the ‘violence of Lebanon,’ and the ‘spoil of beasts,’ is mentioned, supposing that there, beasts used violently to spoil.

2. By these ‘mountains’ here, we conceive are understood the most excellent, eminent and choice satisfactions that are to be found among the creatures, wherein the men of the world delight, who are often compared to ravenous beasts: and the reason is, it is something that is conceived to be excellent, that is here implied by the description, yet such as has no true excellency in it; therefore the Bride is called from it, and commanded to look over it, even at its height, and to leave it to the men of the world, whose portion properly these heights and excellencies are, for they have not another to enjoy or look after. By lions and leopards, we understand covetous, worldly men, who pursue the world to the destruction of themselves and others; so they are often called in scripture, as Psalm 57:4, &c. 1. For their devouring insatiable nature, that can never have enough, but use always to prey on others. 2. For their unreasonable, brutish nature, being in their way like brute-beasts, rather than men, Psalm 49 ult. 3. For their malicious nature, that are always hurting the godly that are among them. Again, these heights and excellencies of the world are called the dens and mountains of these beasts, 1. Because often ungodly men have the greatest share of those, and have no more to claim unto; ‘their portion is in this life,’ Psalm 17:14. 2. Because they rest in them, and seek after no more, as lions do in their dens. These mountains then are the excellencies of the creatures; for the enjoyment of which, men often use great violence, therefore they are called, Psalm 76:5, ‘mountains of prey’ as having such beasts, as cruel men lurking in them, above which God (who is the portion of his people) is there said to be far more excellent; and thus these mountains here are opposed to the mountain of myrrh, verse 6, where Christ has his residence. Next, the church (whose state and case is supposed to be the same naturally with the men of the world) is called from this her natural state, and from the remainders of such a frame, in two words, 1. Come, quit it, says he, and come with me, which is the same with that command chap. 2:10, ‘Rise up and come away,’ implying the exercise of faith in him, and the delighting of herself in communion with him, (as the spouse should do with her husband) and a withdrawing from those created concernments, wherein men of the world sought their happiness. The second word is, ‘Look from the top of these,’ which word sets out faith also, so Isa. 45:19, ‘Look unto me,’ &c. and looking from these, signifies her elevating and lifting of her affections higher than the highest excellencies of the earth, even towards heaven and the enjoyment of Christ, Col. 3:1,2. And so it says, she is not to look to what is present, but to what is not seen, and coming, which is by faith only to be discerned and apprehended: and this is to be done, by looking over the tops of the highest of created excellencies. Now this word being added to the former, doth show, that when they cannot ‘come,’ they are to ‘look,’ and that their looks are not to be fixed on created things, as their objects, but must ascend higher, as the Israelites from these mountains, Hermon and Shenir, beheld Canaan, with desire to be there.

Observe. 1. The world has its own taking excellencies, its heights and mountains, whereby it looks very pleasant to many. 2. The most beautiful created excellency has a palpable defect in it, the most pleasant hill has a wild lion lodging in it, that mars all the satisfaction that can be found there to a believer: God has wisely so ordered, that every gourd to them has a worm at its root. 3. Often the men of the world are much taken with these created excellencies; they love to live in them, and dwell in them, as beasts in their dens, and know no higher design to drive, than their satisfaction in created excellencies yea, 4. Believers are in hazard to fall into this sin, when things go well with them in the world, they are ready to sit down there; therefore are they here called upon, that this hazard may be prevented. 5. Addictedness to the world, when men excessively pursue either after its gain, honour, applause, or pleasure, transforms men into beasts, and makes them irrational, brutish, and violent, forgetting what should be their main work and end. 6. Often violence towards others, and oppression with much cruelty, is the fruit of addictedness to the things of the world: if he profit himself, such a man cares not whom he undo. 7. There is nothing more unreasonable, bitter and cruel, than a worldly Atheist, whose designs are only after things that are within time; they are lions and leopards. 8. Carnal men are often by their neighbourhood to the saints exceeding troublesome, even as lions in a mountain. 9. Addictedness to the world, and a surfeit with its contentments, can hardly stand with fellowship with Christ, and is most unbecoming his Bride; therefore he calls her from it. 10. Believers have, and ought to have a more high, noble, and excellent design, than the greatest conqueror that ever was in the world; the believer in this is beyond Alexander the great, who desired more created worlds; but he looks over from the highest top of all these, as undervaluing them, and longing to be at something else. 11. Believers should have their looks directed towards heaven, and their thoughts and affections (even before hand) should be fixed there, Col. 3:1; Phil. 3:20,21, their face should be set that way. 12. It is faith that looks toward Christ, as coming, when he is for the time absent; and when believers cannot win to walk and move towards him, they may look to him; and sure, Christ who calls for this, will accept of it, till the other be attained. 13. Often in the most excellent parts of this world, such as ‘Lebanon, Hermon,’ &c. men are most cruel and carnal; and the Bride of Christ has most enemies, and fewest friends. 14. The most excellent of created contentments, for profit, honour, and pleasure, should be denied and forsaken when Christ calls. 15. There is nothing a believer should watch more against, (as that which mars fellowship with Christ) than taking excessive contentment in created things. 16. Often a condition which abounds in worldly contentments and delights, is very scarce of Christ’s company; therefore when he allows her his presence, he calls her to leave them, in her affection at least.

3. Because he knows the world is most bewitching and the affections of his Bride are not so soon weaned from it (though this be most necessary) therefore three ways he presses her to deny herself in these, and follow him (which is the sum of the call,) 1. Says he, thou art ‘my Spouse,’ that is, my Bride: it is the same word which (Jer. 2:32.) is translated Bride, ‘can a Bride forget her attire?’ This title is frequently given her in this chapter, and verse 1, chap. 5. Importing, 1. A marriage-tie and relation between him and her. 2. Love in him, owning that relation, and claiming thereby an interest in .her. 3. A duty in her to own him as her husband, and to forsake all her lovers, that she go not a whoring after any other, as a wife should cleave to her husband: it is the same with what is pressed, Psalm 65:10, &c. My Spouse (says he) thou hast not your portion in the world therefore come away from it. 2. He presses it from the advantage of his own company, which she should enjoy upon her obeying his call: ‘come with me’ (says he) my Spouse, and this is repeated, ‘come with me,’ that is, thou art mine, and I am your husband, wilt thou not then come with me, ‘with me?’ This is a weighty argument, and none will prevail, if this do not; Christ’s company should have more weight and be of more force to engage a believer to Christ, than all the pleasantness of the world can have to divert them: he is more excellent by far than the ‘mountains of prey.’ Psalm 76:4, therefore is his company to be preferred to them all. 3. He presses it, from the heartless condition which she could not but have in the most excellent things in the world without Christ, they were but ‘dens of lions,’ not for her to stay with, nor yet any way agreeing with her state and case. Hence observe, 1. When Christ and the most excellent things in the world are opposed, there will be great odds, and a vast difference seen between them. 2. All the defects that abound in created excellencies, should necessitate the believer to take himself to Christ, there is no satisfaction for him till he come there. 3. Men have no great loss that loose their affections from the world, and set them on Christ; it is but leaving the dens of lions, &c. and coming to him, who is more ‘excellent than all the mountains of prey.’

We may also read these words, by way of promise, ‘thou shalt come with me;’ and the scope will not be against this, it being no less an evidence of Christ’s love, and no less comfortable to the church, to have his promise, than to have his call; and all his calls having promises implied in them, both will well agree. And so that which is set down by way of precept, Rom. 6:12, ‘Let not sin reign in your mortal body,’ is set down by way of promise, verse 14, of that chapter, ‘sin shall not have dominion over you.’

Verse 9. Thou hast ravished my heart, my sister, my Spouse; thou hast ravished my heart with one of yours eyes, with one chain of your neck.

10. How fair is your love, my sister, my Spouse! How much better is your love than wine! and the smell of yours ointments, than all spices!

Although what Christ has spoken in the former verse be wonderful, yet these expressions, verse 9,10, being spoken by Jesus Christ to a poor sinful creature, passes admiration: they may be looked on as the reason of his former call and promise, he thus seriously invites her to come to him, because he cannot want her company; for, his heart is ravished with her. The scope in both verses is the same, but is more clearly expressed, verse 10. Not so much setting forth the church’s loveliness (though that is not to be excluded) as his loving-kindness, who is admirably affected towards her, as every word in matter and manner of both shows. In them consider, 1, The titles given her, which are the same in both verses. 2. What is asserted, and that is, that his heart is ravished. 3. The manner how this is expressed, in a sort of holy passion, doubling the expression. 4. Wherewith it is his heart is so ravished, it is (says he) ‘with one of yours eyes,’ &c. in the end of the 9th verse, and more fully amplified, verse 10.

The titles are two; one of them, namely that she is his ‘Spouse,’ has been spoken of; but his repeating of it, shows a kind of glorying in it, as being very much delighted therewith. The other title, ‘my sister,’ is added, and it doth import these five things, 1. A condescending upon Christ’s part to be thus joined in kindred to the believer, and so it takes in his incarnation, whereby he was made ‘in all things like to his brethren,’ Heb. 2:17. Our blessed Lord Jesus is man, believers are his brethren and sisters, they are bone of his bone, and flesh of his flesh; and for his Bride’s consolation this is asserted. 2. A privilege whereto she is advanced upon her part, and that is, that by adoption believers are become sons and daughters to the Lord God Almighty, not only friends but children, and so ‘heirs,’ and ‘joint heirs’ with Jesus Christ, Rom. 8:17. So as now they are as brethren and sisters, which is an unspeakable advancement. 3. It imports a change of nature, as well as of state in believers, so that they partake of the divine nature and Spirit with Christ Jesus, as it is, Heb. 2:11, ‘He that sanctifies, and they that are sanctified, are of one;’ which is a special ground of his closeness and kindred to believers, not common to others, but special to them, and founded on their sanctification. 4. It implies sympathy, friendliness, and a kindly esteem in him that takes her up and speaks of her, and to her, in all the most sweet relations of ‘mother sister, Spouse,’ &c. Matt. 12:ult. 5. It shows his owning of all these relations; he is not ashamed to call believers, ‘sisters’ and ‘brethren,’ Heb. 2:11. Observe. 1. There are many wonderful, near, and sweet relations between Christ and the believer. 2. Christ is the most faithful owner of them, and is in a most friendly way forth-coming to them, according to them all.

2. The thing asserted here, is, ‘Thou hast ravished my heart:’ The word in the first language is one, and it signifies, ‘Thou hast hearted me,’ or so to speak, ‘Thou hast unhearted me;’ it is nowhere in scripture, but here; Christ’s unspeakable love, as it were, coins new words to discover itself by, it is so inexpressible: The word is borrowed from the passionateness of love, when it seizes deeply on a man, it leaves him not master of his own heart, but the object loved has it, and (as it were) possesses it, and commands it more than the man himself; so the gospel says, ‘where a man’s treasure is’ (that is, the thing a man esteems most of) ‘there’ (as it were) ‘his heart is,’ and not in the party that loves. Matt. 8:21. So the common phrase is, such a man has my heart, when he is dearly beloved; and thus in a subtle way, Absalom is said to have ‘stolen away the hearts of the people from his Father.’ It is in sum, ‘my Spouse thou hast my heart,’ thou hast won it, and as it were by violence taken it away, I am not master of it, I cannot but love you.

It is hard to draw observations, that may suitably express the thing here spoken of; only we may hint at these things. 1. Love in Christ to a believer, has strong and wonderful effects on him, in reference to them. 2. The believer has Christ’s heart, he has a seat in his affection, he possesses his love (for no other thing has his heart) and he may promise himself from Christ, whatever he can desire for his good, even as if he had his heart under his command; for (so to speak) he can refuse believers nothing, which they seek, and which he knows to be for their good. 3. Love in Christ to a believer, it is at a height, or, it is a love of the highest degree: there is no greater intenseness thereof imaginable; for to have the ‘heart ravished,’ is the expression of the greatest love.

3. The manner how he expresses this, is by doubling the expression, ‘Thou hast ravished my heart--thou hast ravished my heart:’ and this is to show, that this word fell not rashly from him, but was drawn out by the vehemence of affection in him. 2. That he allows believers to believe this great love and affection he has to them, and would have them dwelling on the believing thoughts of it; and therefore, he doubles the expression while he intimates his love unto them: only remember there are no disorderly passions in Christ, as in us; yet, that there is sympathy and love in him, and passionate effects of love from him, cannot be denied.

The fourth thing is, wherewith it is his heart is so ravished: it may be thought it is some great thing that thus prevails over Christ: now what it is, is set down in two expressions, which are joined to the former, to make this love of his the more wonderful; that which was conquered, or ravished, was ‘his heart;’ that which doth it, is her eye, the eye or the look of a poor sinful creature, even of such a person as maybe despised in the world, and Lazarus full of sores, and not admitted to men’s company. It is not with ‘both her eyes,’ but (says he) with ‘one of yours eyes,’ that is (as it were) with a squint-look; a side-look of the Bride prevailed thus with him. One eye is not there mentioned, as preferring the beauty of one of her eyes to the other; but to show what excellent beauty is in her, and much more what infinite love is in him, that he could not (because he would not) resist a look of one of her eyes cast toward him. We show what is understood by eyes, verse 1, and it is explained in the following verse, to hold forth love especially here, (lovers using to signify affection by their eyes) yet it takes in knowledge, as being presupposed; and faith as going along with it. The second expression is, ‘with one chain of your neck:’ these chains are spoken of, chap. 1:10. Whereby we show, was signified her inherent holiness, with imputed righteousness, which by faith she possessed; and so here also it signifies her graces, especially her exercising faith on him, for so the neck was expounded, verse 9, to be understood of faith, which joined the believer to Christ as his head: and it is said to have chains, because it never wants excellent fruits, wherewith it is adorned, when it is exercised. One chain is spoken of, not as if she had not had more, or as if he did not respect them all, but to hold forth this, that one of her chains (as it were) did overcome him; and so it may be gathered, what will both eyes do, and more chains, when one so prevails.

The scope then here doth show, 1. That Christ is easily prevailed with by his people, O how easily is he overcome by them, who have love to him, and faith in him! 2. That Christ stands not on the degree of his people’s graces, nor doth he suspend his love and acceptation of a person, upon such or such a degree; but wherever reality and sincerity are, if it were in the meanest degree, and but one look, or one chain, he will yield to it, and accept of it. 3. It is to provoke and encourage believers to cast a look to Christ, when they find their faith to be so weak that they can do no more; and to confirm them in the expectation of good from him freely, without any rigid reckoning; it is not only the strong believer, and the strong acts of faith and love, that prevail with Christ, but he condescends to be overcome, even by the weakest, with whom the sincerity of these graces is to be found.

This is further followed and explicated, verse 10, and that two ways, 1. By an indefinite question, ‘how fair is your love!’ 2 By two comparative questions, whereby in two similitudes, her love is preferred to the most excellent things, ‘how much better,’ &c. The thing commended, is, ‘her love,’ that is, the love wherewith she loves him, wherewith her heart breathes after him, delights in him, esteems him, and is zealous to please him, &c. The commendation he gives her love, is, that it is ‘fair.’ And by the way we may observe, that this clearly shows, that by all the former parts of her beauty, are understood spiritual graces: now (says he) ‘your love is fair,’ that is, it is lovely and acceptable to me: as beauty and fairness are much esteemed among men: so this grace of love is a beautiful thing in Christ’s Bride. The manner of the expression is by way of question, and admiration, ‘how fair!’ I can get nothing (says he) to compare it with a wonder, that Christ should be so taken with the love of sinners, as to admire it, or think that their love exceeds all expression; for, so men use to express what they cannot express: but this doth indeed show, that the height and depth, and length and breadth of that love, which Christ has to believing sinners, passes all knowledge, and is beyond all words. Observe. 1. That a believer is one that loves Christ, and true faith has always this grace of love joined to it. 2. That love where it is sincere and true, is a property of Christ’s Bride and Spouse, there are no other in the world who love him, but those who are espoused to him. 3. Where love to Christ is, there Christ loves; he cannot but love them, that love him, and there is nothing more acceptable to him, than the faith that is working by love. 4. Our Lord Jesus takes special notice of the frame of the heart, and what seat he has in the affections of his people, he lays more weight on their love, than on their work, though true love can never be without works.

The second way how he explains and illustrates this, is more particular, by two comparisons, yet keeping still the former manner of expression, by way of question and ,admiration: the first is, ‘how much better is your love than wine!’ Wine may be looked on in two respects, 1. As it is useful in man’s life, and refreshful, Psalm 104:15, ‘It makes glad the heart of man, and Eccles. 5:19, ‘It makes the heart merry:’ wine is one of the most comfortable creatures, therefore she calls ‘his love better than wine,’ chap. 1:2. Thus observe, 1. Christ will not be behind with his people, neither in kindness, nor in the expressions of it; for, this is beyond hers, chap. 1. 2. Not that he has a better object to love, but because the love wherewith he loves her, is like himself, and more excellent than hers. 3. There is no such refreshful thing in all the work of creation to Christ, no such feast, as the warming of a sinner’s heart with love to him is: this (Luke 7:47.) is thought more of by Christ in a poor woman, than all the great feast be was invited unto by the rich Pharisee.

Again, we may look on wine as used in the ceremonial services and drink-offerings, Levit. 23:13, &c. Thus the meaning is, your love is preferable to all outward performances and sacrifices, as Hos. 6:7. Love being the principle within, from which all our performances should flow, it is not opposed to sacrifice simply or to obedience; but, 1. Supposing these to be separate, he prefers love; if it were to cast in but a mite of duty out of love, it will be more acceptable than the greatest bulk of duties without love, as is clear in the case of the widow, Luke 21. Yea, if men would ‘give their bodies to be burnt,’ without this, 1 Cor. 13:3. it will avail nothing. 2. It says, that where both the inward principles, and the outward fruit or work are, the Lord respects that more than this, and he respects this in a manner but for that.

The second comparison is to the same purpose in these words, ‘and the smell of yours ointments than all spices.’ Ointments typified the graces of the Spirit,’ the pouring out whereof, is called, ‘the unction,’ John 2:20, and ‘the oil of joy,’ Psalm 45:7. The ‘smell’ thereof signifies the acceptableness of these graces, when in exercise: our Lord Jesus finds a sweet savour in them, as ointments cast a smell that is refreshful to men (as we said upon chap. 3:6.) the grace of love mentioned before is here included; but under ‘ointments’ there is more comprehended, to show, 1. That where one grace is, there are all the rest of the graces of the Spirit to found. 2. That love to Christ, and zeal for him, holds believers stirring, and makes them send forth a sweet and savoury smell. This smell is preferred ‘to all spices,’ not to one or two, but to all: spices were either used as gifts, because they were precious and costly; so the queen of Sheba presented Solomon with them, 2 Kings 10:2, and the wise men offered such to Christ, Matt. 2:11. And so it says, there is no such present can be offered to Christ, as love, and the graces of the Spirit, when they are in exercise. Again, spices were used in the Levitical services, and holy oil, Exod. 30:23, 24, and so they are to be considered as wine was in the last sense formerly spoken of, and it shows how preferable the inward exercise of grace, is to all external duties. Lastly, They are not only preferred while he says, ‘your love is better,’ &c. but as passing comparison, they are extolled far above all these things with which they are compared, How fair, or how much better is your love than wine! &c. O my Spouse (says he) it is not to be wondered that your love ravishes my heart; for, there no is created thing so precious, nor any external service so acceptable to me, as it is. Hence observe, 1. That inward love, or the inward exercise of grace, and outward performances are separable. 2. That when outward performances are separate from the inward exercise of love and other graces, the Lord respects them not. 3. That love is a good and necessary principle of all duties and especially of the duties of worship. 4. Those who have anything of the lively exercise of love to Christ, want never a present that will be acceptable to him; if it were but a mite, or a cup of cold water, or a look to Christ, if love be the principle from which these flow, they will be very acceptable with him.

Verse 11. Your lips, O my spouse, drop as the honey-comb honey and milk are under your tongue, and the smell of your garments is like the smell of Lebanon.

Having thus expressed his affection to his Bride, he breaks forth in a positive commendation of her (which may be looked upon as the ground of the comparative commendation in the former verse) and he describes and commends her at once, these two ways, 1. Touching, as it were, at some particulars (which are indeed generals) wherein her loveliness appears in actual fruits, verse 11. 2. In seven comparisons he holds forth her fruitfulness from the 12 to the 16 verse, wherein he not only commends her by the fruits which she brings forth, but from her fitness or aptitude to bring forth these fruits, so that she cannot but be fruitful; as if one commending an orchard from the fruit, apples, pomegranates, &c. or whatever other fruits are in orchards, should then fall upon the commendation of the orchard itself, in its situation, fences, waters, or kinds of the plants, &c. so is it here. And this last commendation, is to be looked upon as the cause of the former.

In this 11th verse there are three particulars commended: under which we conceive much of the series of a believer’s walk is understood. The 1. is her ‘lips:’ which are commended from this, that they ‘drop as the honey-comb.’ By lips, as verse 3, and frequently in the Song (and so in the Proverbs, a man of lips is taken for a man of talk) is understood her speech, words or discourse, especially to others. These her words (or her speech) are compared for the matter, to ‘honey’ or ‘the honey-comb,’ that is sweet, nourishing, healthful and pleasant as Prov. 16:24, ‘Pleasant words are as the honey-comb, sweet to the soul, and health to the bones:’ and by ‘honey’ in scripture, is often understood that which is excellent, and useful for the life of man: and therefore it was a property of Canaan, that it flowed with milk and honey, which are put together in the following piece of her commendation. 2. Her speech or words, are commended from the manner, or qualification of them, ‘they drop as the honey-comb,’ &c. Dropping words signify, 1. Seasonable words, which are like dew, dropping for the edification of others, as dew by its dropping makes the fields fruitful. 2. Prudence and moderation in discourse, and so dropping is opposed to floods, that with violence overflow. 3. This phrase signifies a continuance in seasonable, prudent, and edifying discourse, as Job 27:22, ‘My words dropped on them,’ and Deut. 31:2, ‘My doctrine shall drop as the rain:’ Thus ‘the lips of the wise feed many,’ Prov. 10:21. Observe. 1. A believer’s words tend to edification, and are for the true benefit and advantage of others. 2. Every subject is not the matter of their discourse; but, as the ‘honey,’ it is excellent and choice, and that which ministers grace to the hearers. 3. Mens’ words give a great proof of what is in them; and when rightly ordered, they are a good evidence of their love and respect to Christ. 4. A well ordered tongue is a most commendable thing before Christ, and every word that proceeds from the mouth, is observed by him. 5. Christ’s Spouse should be observably different, as to her words and discourse, from all others, ‘Your lips, O my Spouse’ (says he) ‘drop as the honey-comb:’ implying, that whatever be the way of others, it becomes the Spouse of Christ, to have her words seasonable, savoury, and edifying.

The second thing here commended, reaches more inwardly, and it is in these words, ‘honey and milk are under your tongue:’ there will be sometimes smooth words as butter, when there is much venom within; it is not so with Christ’s Bride. By ‘under the tongue,’ which is the part commended, we understand the heart or inward man, as it is distinguished from the bare expression of the tongue or words, which are only spoken (as we say) from the teeth forward: so, Psalm 66:17, He was exalted under my tongue, (as it is in the original) is expounded in the following verse, by ‘heart-regarding:’ there was an agreement between his words and his heart, without which God would not have accepted his words. And seeing, when it is said of the wicked, that mischief and vanity are under their tongue, Psalm 10:7; Rom. 3:13, whereby their deceitful rotten heart, and the venom that is within is signified; so here must be understood inward sincerity, and a good frame of heart within, as well as good words without. The commendation is, that there are ‘milk and honey under her tongue:’ it is almost the same with the former; as her words were edifying, so there was much edifying matter in her heart, or under her tongue; the honey-comb (as it were) was there, and it by words dropped to others. ‘Milk’ is added, because it is also sweet and nourishing. In a word, that which he here points at, is, that her inward constitution and frame is like a Canaan, flowing with milk and honey; so fertile and fruitful is Christ’s Bride, Here, observe, 1. That Christ takes not only notice of words, but of what is under the words; the disposition and frame of the heart, and the thoughts thereof are observed by him. 2. There is a suitableness often between the heart within, and the words without; when there is honey under the tongue, then the tongue cannot but drop, for, out of the abundance of the heart the mouth speaks. 3. It is a most commendable thing in the believer, when the inner-man is right, in a lively and edifying frame, and when the heart is watched over, so that no thought enters in, or word goes forth, but what is edifying. 4. The heart should be furnished with edifying, profitable purpose and thoughts, as well as the mouth with pertinent and useful words; and that is as the fountain, from which this must run and flow. 5. They will feed and edify others best by their words, who feed best upon the most healthful subjects, and savoury thoughts themselves.

The third thing commended, is, ‘the smell of her garments:’ garments are that which cover our nakedness, and are for decoration externally put upon the body; sometimes by them is understood Christ’s righteousness, which we are said to put on, Gal. 3:27, sometimes our own inherent holiness, which makes our way comely before others, and hides our nakedness from them; so, Job 29:19, says, ‘I put on righteousness, and it clothed me:’ Now, here it is to be taken especially in the last sense (though not only) as setting forth the outward adorning of her walk with holiness; and this is the third part of her commendation, distinguished from the other two, which pointed at her words and thoughts. And so it is the practice of holiness that is here commended, which is compared to ‘garments,’ because good works are called the clothing of such as profess godliness, 1 Tim. 2:9, and 1 Pet. 3:3, 4. The ‘smell’ of them, is the savour and relish of these good works to others, and also to him; even as it is said, that Jacob’s garments did smell to his father (to which this may allude) so our holiness, being washed in the blood of the Lamb, is very savoury to him, and is also savoury to others; yea, the smell thereof is as ‘the smell of Lebanon,’ which was a hill that abounded with trees and flowers, exceeding savoury and delightsome: whereas a corrupt conversation, is exceeding unsavoury, as rottenness and dead mens’ bones. In sum, this completes believers’ commendation, when their words are edifying, their heart answerable to their words in true sincerity, and their outward walk adorning to the gospel, so as their natural nakedness and pollution appears not in it. Observe. 1. Where there is true holiness within, it will appear in the fruits of holiness without. 2. There is no garment or clothing that can adorn or beautify men, as holiness doth a believer. 3. Though outward profession alone be not all, yet is it necessary for the completing the commendation of a believer. 4. Although good works be not the ground of our relation to Christ, but follows on it, and though it be not on the account of our works, that the Lord is pleased with us to justify us; yet are the good works of a believer and of a justified person, when done in faith, acceptable to God, and an odour and sweet savour to him. Phil. 4:18.

Verse 12. A garden enclosed is my Sister, my Spouse: a spring shut up, a fountain sealed.

Having thus summed up her carriage in the former three-fold commendation, now he proceeds both to describe and commend her, by a seven-fold comparison, wherein (to say so) the rhetoric of our Lord’s love abounds: each of them may point out these three things, 1. They describe somewhat the nature of a believer, or Christ’s Bride. 2. They evidence Christ’s love and care, which he has to ward her. 3. They hold forth her duty in reference to herself. We shall shortly explain them, as they relate to this scope.

In this 12th verse, we have three of these comparisons, whereby she is described and commended. 1. She is compared to a ‘garden enclosed:’ a garden is a plot of ground, separate from other places, for delight and recreation of the owner, having many flowers in it, and much pains taken on it: so believers are, 1. Set a-part by God beside all others in the world, and much pains is taken on them; the trees in Christ’s garden are digged about and dunged, Luke 13:8. 2. They are his delight, being separate from others for his own use, with whom he dwells, in whom he takes pleasure, and among whom he feeds, chap. 6:2. 3. They are furnished with many excellent graces, fruits of the Spirit, which are planted in them as flowers in a garden, Gal. 5:21. Next, this garden is ‘enclosed:’ it is a special property of gardens to be so. To be enclosed, is by a wall or hedge to be fenced from the trampling and eating up of beasts, and also from the hazard of winds; so, Isa. 5:2, the ‘vineyard of the Lord of hosts,’ (which is his church) is said to be fenced, a wall is built about it, to defend it from the danger of beasts, and storms. And this sheweth, 1. His care of her, in watching over her, Isa. 27:23. And, 2. Her watchfulness over herself, whereby she is not common or accessible to everyone; but as she is defended by his care, so also she has a watch herself at the door of her lips, of her eyes, of her ears, &c. she is not like a city without walls, obnoxious to every assault and temptation, but has a hedge of divine protection, which is as a wall of fire about her to defend her; and also a guard of watchfulness and holy fear, in the exercise of which the believer has rule over his own spirit, which (Prov. 25:28) is implied to be as strong walls about a city.

The second similitude wherewith she is compared, is ‘a spring shut up:’ springs were of great price in those hot countries, and served much for making gardens fruitful, as is implied, Isa. 58:11, where it is promised to the church, ‘thou shalt be as a watered garden:’ hence the righteous is called, ‘like a tree planted by the rivers of waters,’ Psalm 1:3, and on the contrary, the barren condition of his people is described, Isa. 1:30, by the similitude of ‘a garden, that has no water.’ In a word, she is not only a garden, but a spring, that is furnished with moisture and water, for making her fruitful. More particularly, by this may be set out the graces of the Spirit, compared to waters, John 7:38, 39, and said to become ‘a well of water’ in those that believe in Christ, John 4:14, for, these graces of the Spirit, and his influence on them, doth keep all things in the believer’s soul’s case fresh and lively, as a spring doth make a garden green and fruitful. Next, this spring is ‘shut up,’ for so were springs in these countries, where they were rare, as we see by Jacob’s rolling the stone away, Gen. 29:8. And this kept the waters from being corrupted by the sun, and also from being bemudded by beasts: this signifies the preciousness of the graces and influences of the Spirit, wherewith believers are furnished. 2. Pureness and clearness in them, as in waters that are not bemudded. 3. A care she has to keep them pure from carnal passions, or fruits of her own spirit, that would bemud all.

The third comparison is on the matter the same, but adds a further degree to the former; she is (says he) ‘a fountain sealed:’ a fountain may signify waters springing in greater abundance; and sealing doth signify not only shutting up, but securing it by a seal, after it is shut up so the den of lions was sealed, after Daniel was cast into it, Dan. 6:17. And the stone was sealed, that was put on Christ’s grave, that so it might not be opened by any, but by those that sealed it. And though there be other uses of sealing, yet we conceive that which is aimed at here, is, 1. To show that the church is not common, but well-kept and sealed, so that none can trouble believers’ peace without Christ’s leave, who has ‘sealed them by his Spirit to the day of redemption,’ Eph. 4:30, &c. 2. To show Christ’s particular right to the church and her graces, and his owning of her and them, she bears his seal (as the one hundred and forty four thousand, Rev. 7, are sealed) there is none but himself, that has access to these waters; her graces and fruits are all reserved for him, chap. 7:13. 3. It shows (to say so) her closeness, and resolute watchfulness, so that there is no gaining upon her to bemud her condition without advertency and observation, more than waters can be drawn from a sealed fountain, the seal not being broken: like that phrase, Prov. 5:15, ‘Drink out of yours own cistern, let them be yours own,’ &c. She has her own distinct fountain, from which she draws influences, and that she preserves and secures to herself. 4. It shows a kind of sacredness in this fountain, so that nothing may meddle with it, more than that which is marked and separated by a seal. In sum, the first comparison shows that Christ’s Bride or the believer is to be fruitful. The second, what makes her fruitful, the spring of the Spirit. The third shows her care to keep it clear, and to have it running and flowing, that she may be fruitful.

Verse 13. Your plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard;

14. Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh, and aloes, with all the chief spices.

The fourth comparison follows, verses 13, 14, wherein she is compared to an orchard (as before to a garden) planted with divers and excellent plants. Now this includes these three things, which he adds to the former commendation, 1. That the believer has many graces, he is an orchard that is planted with many trees and plants. 2. That the believer’s graces, as they are many, so they are various; and therefore trees and spices of divers sorts are reckoned here. 3. That the believer’s graces are excellent for kind, as well as many for number and variety, they are as ‘spikenard, saffron,’ &c. ‘with all the chief spices.’ And as it commends an orchard, to have many plants, and great variety, and to want none; so to have them of the best kinds, adds much to the commendation, when it is fruitful of these. Thus the believer is furnished with many various graces of the Spirit, as plants planted in his soul, and these of the best kind, rising from the most excellent seed that can be, the Spirit of Christ. And so the graces of believers are rare and precious, in respect of any thing that natural men have, which are but like shrubs in a dry wilderness.

Besides these, we may further observe, 1. That to have fruit, and abundance of fruit, will not prove one to be a believer, except it be choice fruit which he brings forth. 2. Believers’ fruits, and the graces that are in them, differ from the most excellent parts and gifts that can be in natural men, or most refined hypocrites. 3. It is excellent and commendable, when all the graces of the Spirit flow and increase together in the believer.

It is like, the Holy Ghost may here signify the effects and properties of divers graces, by these several spices and fruits; and, it may be, Solomon understood the particular signification of every one of them; for, having so great an insight in natural and spiritual things, it is like he did not conjecturally, but on knowledge, mention such spices and no others; but we must hold on the general they are precious, medicinal, savoury and delectable fruits, and so are the graces of the Spirit to one that path them, to others they converse with, and to Christ in respect of his acceptation; they are like an orchard, or garden, that abounds with these: this is the scope, wherein we rest.

Verse 15. A fountain of gardens, a well of living waters, and streams from Lebanon.

The fifth, sixth, and seventh similitudes, are contained in this verse, wherein the Lord, following the same scope, further insists and explains what manner of fountain this is, which makes the believer so fruitful. 1. She is ‘a fountain of gardens.’ A fountain was spoken of, verse 12, whereby is signified an inward principle (to say so) or spring, which from within sends forth and furnishes waters: here she is called ‘a fountain of gardens,’ she was called a garden, verse 12, here ‘a fountain of gardens’ in the plural number. By this is held forth, 1. The end of grace in a believer, it is given him, not only for himself, but also for the use of others, as the gifts of the Spirit are given to everyone ‘to profit withal,’ 1 Cor. 11:7. 2. It shows that believers act and exercise their graces for others’ edification, as a fountain that someway is common for the use of more gardens, and so it points out what public spirits they should have, intending the edification of all to whom they can conveniently communicate their gifts and graces. 3. It shows the abundance of spirit and life (to say so) wherewith Christ’s Bride is furnished, so as she may communicate for the admonishing, strengthening, and edifying of others with herself, as it is, Rom. 15:14, where believers are said to be full of goodness, filled with all knowledge, and able to admonish one another.

The sixth similitude is, ‘A well of living waters:’ this is not only to difference her from a cistern that has water, but has no spring in it, but also to show the nature of the Spirit of grace in believers, it proves quickening and healing to those that have it: both these are held forth, John 4:14. He that drinks of this ‘water shall never thirst,’ for it shall be in him ‘a well of living water, springing up to eternal life.’ So is it also, John 7:38,39, where the Spirit of grace is, it will be springing; and grace will never dry up, where it is true.

The last similitude is, ‘And streams from Lebanon:’ which says, that Christ’s Bride is not only a fountain, but also she is a stream: and it holds forth, 1. That grace in her has its rise from another, though it beget a spring in her, as if Lebanon sent a stream to a garden, which did become a spring by its constant flowing there. 2. By a stream also is set forth the abundance of grace in believers, it is in them not as a brook, but as a stream. Next, Lebanon was a hill much commended, it is like sweet streams issued from it: it is written that Jordan which watered much of the land, had its rise and spring there. In the 5th chapter, verse 15, Christ’s countenance is compared to Lebanon, and so here, while the flowing of grace in her is called a stream from Lebanon, the derivation of grace, and of the Spirit from Christ Jesus is held forth; which though it have a seat, and becomes a fountain in the believer, yet it has its rise from him, and is kept flowing and springing by him; it is as a fountain derived by a stream from Lebanon, and otherwise any spring of grace, that is in a believer would soon run dry. All these being put together, and compared with what is before, show, 1. That the believer is fitted by Christ not only with spiritual life, and a stock of habitual graces, but also with everything that may make him lively and fruitful in the exercise of these. 2. This contrivance of spiritual influence that makes believers fruitful, is a most lovely and excellent thing. 3. The great commendation of believers is grounded upon the graces of the Spirit that is in them, and upon the influences of the same Spirit that comes from Christ to them. 4. Where grace is, it will have fruits, and be savoury in the conversation, in the exercise thereof. 5. It is the best evidence of grace, and of Christ’s influence and Spirit, when it appears in the fruits, these prove the believer to be an orchard and a fountain. 6. Those graces that make a believer fruitful, have not their rise in, or from a believer, but from Christ, and the fountain that is in them, is but a stream that comes from him.

BRIDE.

Verse 16. Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.

Christ having now been large in commending the Bride, she steps to in this verse (as it were, taking the opportunity of his nearness) and puts up her desires to him, briefly in two suits, which are grounded on the commendation that he gives her, and shows what is the great design that she aims at now when she has Christ’s ear; and she follows these suits so, as she acknowledges all her fruitfulness (for which she is commended) to flow from him, and to depend on him, who is therefore so much the more to be commended and extolled himself. In sum, the sense is this, though I be a garden (says she) and have good plants, habitually in me, yet will they not bud nor flow, nor can they be fruitful except the Spirit (which is as the stream from Lebanon) blow to make them so; therefore, O Spirit come, and let me partake of your influences and breathings, that my beloved may have an invitation thereby, to come; and when come, may be entertained upon his own fruits.

The first petition is, for liveliness and fruitfulness: the second is, for the beloved’s presence, which is the end of the former. And these two, life and sense, are (as it were) the air that kindly-believers love to breathe into. That both these are the Bride’s words, may thus be collected. 1. Because they look prayer-like, and it is more suitable to her to say, ‘come,’ than for him: yea the Spirit being invited, ‘to come,’ to the garden, it is clear the party that speaks has need of his presence: and that it is not said go, but ‘come,’ with reference to the necessity of the party that speaks, doth make it evident, that it cannot be spoken by the Bridegroom, but by the Bride; for, so the phrase everywhere, and in the next, words, ‘let my beloved come,’ imports. 2. That the last part of the verse is her suit, none can deny; and there is no reason to conceive two different parties, seeing both the matter of the suits, and the manner of speaking, will agree to the same party.

In the first petition, we may consider these two, 1. The thing sought. 2. The end wherefore that which she seeks and prays for, is held forth, as it were, in three steps or degrees, in three expressions, ‘awake, O north wind, come thou south, blow upon my garden.’ For understanding whereof, we are to look, 1. What these ‘winds’ signify. 2. What this ‘garden’ is. And, 3. What these acts, of ‘awaking, coming’ and ‘blowing’ are. By winds often in scripture is understood the Spirit of God in his mighty operations, as Ezek. 37:3, and 14. And the special work and operation of the Spirit is compared to wind, 1. For its purifying nature. 2. For its cooling, comforting, refreshing power and efficacy. 3. For its fructifying virtue, winds being especially in those hot countries, both exceeding refreshful, and also useful to make trees and gardens fruitful. Lastly, for its undiscernible manner of working, as John 2:6, ‘the wind blows where it wills,’ &c. yet has this operation real effects with it. And it is clear that the Spirit is here intended, because it is the Spirit’s blowing that only can make the spices or graces of a believer to flow, as the wind doth the seeds and flowers in a garden. Next, by ‘north and south wind,’ are understood the same Spirit, being conceived and taken up in respect of his divers operations (as it’s, 1 Cor. 12:6,7,8, &c. and therefore called ‘the seven Spirits of God,’ Rev. 1:4,) sometimes cooling, and in a sharper manner nipping, as the north-wind, sometimes working in his people more softly and warmly, and in a still and quiet manner like the south-wind; yet, as both winds are useful, for the purging and making fruitful of a garden; so are the divers operations of the Spirit, to the souls of believers. In a word, hereby is understood, the different operations of the Spirit, whether convincing and mortifying, or quickening and comforting, &c. both which contribute to make her lively and fruitful, which is the scope of her petition.

2. By ‘garden,’ is understood the believer, called a garden, verse 12, and an orchard, verse. 13, because the believer doth abound in divers graces, as a garden doth in many flowers. And she calls it ‘my garden,’ as he calls the plants her plants, that were planted there, verse 13, and as she called the vineyard hers, chap. 1:6. and 8:12, which also is his, verse 11, as also this garden is called his in the following words, chap. 6:1. It is his by propriety, as the heritor and purchaser: as also, all these grace, in her are hers as being the servant that has the oversight of them, and who has gotten them as talents to trade with for the Master’s use. All that we have, viz. a soul, gifts, graces, &c. are given to us as talents, which we are to dress for bringing forth fruit to the owner, as the following words do clear.

3. The acting and workings of the Spirit, are held forth in three words, which are so many branches of her petition. The first is, ‘awake.’ This word is often used by God’s people in dealing with him, ‘awake, put on your strength, O arm of the Lord,’ &c. Isa. 51:9. It is not as if the Spirit were at any time a-sleeping, but she desires that by some effects, sensible to her, he would let it be known he is stirring. The second word, ‘come,’ is to the same purpose: the Spirit considered in himself, cannot be said to come or go, being every where present; but this is to be understood, in respect of the effects of his presence, and so he is said to come and go: thus, while she says, ‘come,’ the meaning is, let me find some sign of your presence, quickening and stirring my graces. The last word is, ‘blow upon my garden:’ blowing holds forth the operation, whereby the Spirit produces his effects in believers; It is not the Spirit himself, nor the fruits of the Spirit that are in believers, that are here understood, but the operation of the Spirit, whereby, he influences, or (if we may so speak) infuses them (as God breathed into Adam the breath of life) and whereby he stirs, excites, and quickens them for acting. The prayer then, is directed to the Spirit (as Rev. 1:14.) considering the Spirit essentially as the same God with the Father and Son, (in which respect, to pray by name to one person of the Godhead, is to pray to all the three, who in our worship are not to be divided) that he would by his operations (which are divers and various for believers’ good) so stir and quicken his own graces in her, that, seeing she is a garden wherein the Beloved takes pleasure, her graces for his satisfaction may be exercised, and made to savour, to the end that he may the more manifest himself in sweet communion with her.

Next, The end wherefore she presses this suit so much, is, that her spices may flow out: in a word it is, that she might be fruitful; for, though there were many graces in her, yet, without the Spirit’s breathing and influences, they should be as unbeaten spices, that did not send forth their smell.

Observe. 1. Although a believer have grace, yet it is not always in exercise; yea, it may be, and often is interrupted in its exercise, 2. That the believer’s great desire is to be fruitful, and to have grace in exercise, that he may be delighted in by Christ: it is not only his desire to have grace habitually, but actually to have it in exercise. 3. There is nothing can make a believer lively and fruitful, but the influences of the Spirit: and that same Spirit, that works grace, must quicken it and keep it in exercise. 4. There may be an interruption of the influences of the Spirit, so as his blowing may in a great measure cease. 5. The same Spirit has divers operations, and divers ways of working and manifesting himself: sometimes as the south wind, more smoothly; sometimes as the north wind, more sharply. 6. All his operations, how rough soever some of them may appear, are always useful to believers, and tend to make them fruitful: and to this end the most sharp influences contribute, as well as the more comfortable. 7. Believers should walk under the conviction of their own inability to act their graces, and of the necessity of the Spirit’s influences, for drawing them forth to acting and exercise. 8. They, who are thus sensible, may seek after the Spirit for that end: and it is a good frame in order to the obtaining of life and quickening by the Spirit of Christ, when the sense of their own inability, their love of fruitfulness, and the faith of attaining it by his Spirit, puts them to seek after it, 9. Prayer is a necessary and excellent means for stirring up one in a secure frame, and for attaining the Spirit to revive and quicken the work of his grace. 10. Believers may beg the Spirit to quicken them, when they find themselves lifeless; as well as they may ask pardon, when they find themselves under guilt. 11. Believers will be, and should be as desirous of liveliness and fruitfulness, as of sense yea, this is the order by which they must come, and should seek to come to the obtaining of sensible presence. 12. No commendation of any attainment in believers, nor any clearness of interest, should make them sit down on their attainments, or become negligent; but, on the contrary, should stir them up to aim at the more liveliness and spiritualness, that they may be answerable to that interest they have in him, and to the commendation he allows upon them: for which cause, this petition follows immediately upon the former commendation.

The second petition, which goes along with the former, is for the Beloved’s presence, ‘Let my beloved,’ (says she) ‘come into his garden, and eat his pleasant fruits:’ her desire here, is twofold, 1. That Christ would ‘come:’ this doth respect a greater degree of nearness, notwithstanding of any thing she enjoyed. 2. That he would ‘eat his pleasant fruits,’ that is, familiarly, and friendly delight in his own graces; and therefore it was she prayed for the influences of the Spirit, that there might be abundance of fruits for his satisfaction. The way she presses this petition is very kindly, though the words be short. 1. She presses it from the relation she had to him, ‘Let my Beloved’ (says she) ‘come:’ this makes her request and invitation warm and kindly. 2. From the kind of the fruits; they are ‘pleasant fruits,’ that is, delectable in themselves, and acceptable to him. But, 3. Lest this should derogate from him, and arrogate to herself, she adds ‘his pleasant fruits;’ they are ‘his,’ and that makes them pleasant, so that he cannot but accept them: they are ‘his’ being purchased by him, wrought by him, kept in life by him; though he has made me the garden (says she) wherein they grow (and the garden, as it has weeds, is hers) yet all the good fruits, in so far as any of them are to be found in me, are his: in sum, all my desire is this, 1. To be fruitful, then 2. To have Christ’s company, showing himself pleased and present with me. Observe. 1. Whatever believers have, they neither will, nor can rest upon it; nay, not in the most eminent measures of holiness attainable here away, without Christ’s presence and company. 2, Fruitfulness and liveliness help and contribute much to the enjoyment of Christ’s manifestations, John 14:21, 23. 3. Believers, that aim seriously at the exercise of grace in themselves, may confidently invite Christ to come, and may expect his presence. 4. All believers’ fruits, even when quickened by the Spirit, are Christ’s. 5. This should be acknowledged, and when we are most fruitful, we should look on our fruits, not as our own, but as his still. 6. Christ will feed or delight in nothing, but what is his own; and is acknowledged by his people to be so and there can be nothing, which he will accept of set before him, but such. 7. Believers’ end and design, in pursuing liveliness and fruitfulness, is not, and ought not so much to be their own satisfaction, and the feeding of themselves, as the satisfaction of Christ, and the pleasing of him; for, that is his eating his pleasant fruits; which is the Bride’s great desire and design, when she calls for the north and south wind to blow upon her garden.

Chapter Five

BRIDEGROOM.

Verse 1. I am come into my garden, my Sister my Spouse: I have gathered my myrrh, with my spice; I have eaten my honey-comb with my honey; I have drunk my wine with my milk: eat, O friends, drink, yea, drink abundantly, O beloved.

This chapter has four parts, according to the parties that successively speak. In the first part, verse 1. Christ speaks, and that it is he who speaks, doth at the first reading appear; they are kindly words, well becoming him, and are the answer of her suit in the former words: and so depend on them (for the division of this Song, as also of other scriptures into chapters, not being done by the penmen of the Holy Ghost, but by the translators, is not to be stuck on where there is no question in the matter) she desired him, verse last of the former chapter, to come, and now in this verse, behold I am come, says he, &c. In it we have 1. His yielding to come. 2. His carriage when he is come, as to himself: and also his intimation of both. 3. His invitation to others, which may be also a part of carriage when come, taken up in three. 1. He makes himself welcome; and, 2. Others. 3. He intimates it.

The title being spoken of formerly, the first thing is, ‘I am come into my garden’ (as thou desired) ‘my sister,’ &c. Hence observe, 1. Christ has particular and peculiar ways of coming to his people, and of nearness to them, even as he has of withdrawing from them. 2. There are some peculiar times wherein he is more near than at other times. 3. Sometimes he will not only draw near to his people, but let them know that he is near, and put them out of doubt that he is come.

Again, if we look to this as the answer of the former prayer, we will see, 1. Christ is easily invited and prevailed with to come to his people; and sometimes there will not be long between their prayer and his answer, it is the very next word. 2. Few words may be an effectual prayer to Christ (as the former suit was) a breathing or sigh will not be rejected by him, where sincerity is. 3. Christ will sometimes not only answer prayer in the thing sought, but he will intimate, and let his people know that he has answered it.

More particularly, we may consider the answer, 1. As it agrees with her prayer. 2. As it seems defective. 3. As it’s beyond it.

1. It agrees fully to her last suit, she prayed he would come and eat, he comes and eats. Observe. Christ will carve and shape out sometimes his answer, even according to his people’s desires, as if they had the power of prescribing their own answers. For, when our prayers make for our good, Christ will alter nothing in them; but will grant them in the very terms in which they are put up.

Again, I say there seems to be somewhat defective, there is no return recorded of the first suit of liveliness; and her drowsy, lazy case, verse 2,3, gives ground to think, that that petition was not as yet answered. Observe. 1. Christ may be particular in answering one petition of the same prayer, when yet he may for a time suspend an answer to another, in itself as acceptable to him. Yea, 2. He may answer the last prayer, and seem to pass over somewhat formerly sought for.

Finally, compare this answer with their last suit, he doth more than she required; for she desired him only to come and eat, but he comes, eats, gathers, &c. Christ will often stuff in more in the answer, than was in the desire of his people; and will do above what they asked or thought, Eph. 3:20.

Next, his carriage (as to his own satisfaction) is in three steps, 1. ‘I have gathered my myrrh with my spice:’ myrrh and spice signify (as has been often said) the graces that grow in believers, who are his garden; His gathering of them is his pulling (to say so) and dressing of them, as gardeners do their herbs and fruits, for making them useful; here, ere he eat he gathers, signifying, that as the spices are his, so he must prepare them for himself; she cannot prepare what provision Christ gives her, till he do it: she cannot put forth to exercise the grace she had received, till he breathe on it.

2. ‘I have eaten my honey-comb with my honey:’ when he has prepared, he eats: by honey-comb and honey, is signified the same thing (as chap. 4:verse 1I.) because as that was savoury and wholesome food in these days and places, so are believers’ graces a feast to Christ.

3. ‘I have drunk my wine with my milk:’ milk was for nourishing, wine for refreshing; Christ mentions drinking of both, to show, how abundantly he was satisfied, and fully feasted, both for meat and drink: and how heart-comely he entertained himself on it, as a friend that thinks himself very welcome. Consider here, 1. Meat and drink are mentioned: Christ will not want entertainment where he is, he will invite and treat himself, where he gets welcome: where Christ gets welcome, he will never complain of the want of fare, he has there a feast. 2. He accepts all heartsomely; as Christ is easily invited, so is he cheerful and pleasant company: where he comes, he takes what there is to give him, he is not sour and ill to please. 3. There is myrrh and spice, milk and honey and wine; which is not only to show that there are diversities of graces, but that Christ casts out nothing of grace that is found in his people, he takes the milk as well as the wine; he makes much of the weaker grace, as well as of the most lively. 4. He gathers, and eats; as Christ provides food for himself, (so to speak with reverence) he is his own cook, none can dress dishes for Christ, but himself. 5. Where he gets the most serious invitation to come, there may be much unpreparedness for him when he comes, until he right it, and prepare his own entertainment himself. 6. Though things be not prepared for him, yet sometimes he will not suspend his coming on that, nor will it mar his cheerfulness in his carriage, when he comes and is made welcome, he dresses and eats. 7. He intimates all this: sometimes Christ may be well pleased with believers, and be feasting himself on their graces, and yet they not discern it, nor believe it, until he intimate it and make it known to them: and therefore that their joy may be full, he graciously condescends now and then to put them upon the knowledge of it, and persuades their hearts of it.

The last thing, is his invitation to his friends to eat with him, which is pressed, 1. By kindly compellations, ‘Friends’ and ‘beloved.’ 2. By three words, ‘eat, drink,’ and that ‘abundantly,’ By ‘friends’ and ‘beloved,’ are understood believers, there are none other capable of these titles, and it was she that prayed, that is here understood by friends and beloved, and so he answers her. Hence we see, the believer is Christ’s friend, as Abraham, James 2:23, and Lazarus, John 11:11, were called. It imports, 1. A privilege on the believer’s part, to be admitted to a special league of friendship with him, when others are slaves or enemies. 2. A special friendliness in Christ’s carriage to them; familiarly, freely, telling them all his mind, so far as is needful for them to know, John 15:15, and lovingly manifesting himself to them, as one doth to his friend. 3. It holds out a duty lying on the believer, to carry friendly to Christ and them that are his, John 15:14. ‘A man that has friends must show himself friendly’ (Prov. 18:24,) to them and seeing he trusts them, and expects no ill from them, they should be like Christ’s friends, answerable to their trust. They are also beloved, the title that the husband gives the wife, for evidencing special love: all Christ’s friends are beloved, and believers are (whatever they be as to their desert, or in the eyes of men) both friends and beloved: no friend has such bowels for his friends, as Christ has for his friends. ‘Friends’ and ‘beloved’ are in the plural, 1. To show he excludes no believer, but includes all, and that with the same seriousness he invites and makes them all welcome to feast with him, whether they be strong or weak. 2. Because his mercy to one may be cheering to many, and he allows and would have others of his people to be cheerful, because of his kindness and mercy manifested to one.

His entertaining of them is held out in three words. 1. ‘Eat,’ that declares his desire to have believers partaking with him in the soul-refreshing blessings of his purchase, by their reflecting act of faith comforting themselves in the privileges, promises, and mercies allowed on them. Observe. 1. The same feast, is a feast to Christ and believers both. 2. Where he is cheerful, they should be so also. The second word is, ‘drink:’ he drinks, that is, satisfies himself as fully feasted, to wit, with the graces of his people (such is the complacency he has in them, when he stirs them up to any liveliness of exercise) and he allows them in this case to be refreshed, satisfied, and feasted also; it becomes them to drink when he drinks, and bids them drink. The third word is, ‘drink abundantly:’ that shows the largeness of his allowance, and the heartiness of his welcome: as a gladsome host, so cherishes he his guests; and all this is to be understood spiritually, of the joy. and comfort which he allows on his people, even to be ‘filled with the Spirit,’ in opposition to wine, Eph. 5:18, which is more satisfying, cheering, and refreshing to the inner man, than wine is to the body. The scope and dependence points out these things, 1. There is much notable soul-refreshing to be had in Christ’s company; wherever he is, there is a feast, Rev. 3:20. 2. He allows his people largely to share of it; yea, it is his will that all should liberally improve this allowance, he wills it. 3. If our joy run in a spiritual channel, there cannot be excess in it, if it were to be drunken with it, so as to forget our poverty, and to re member our misery no more. 4. Christ is never fully satisfied at his own feast, till he get his friends feasted and cheered also: he eats not his morsels alone, but is desirous to communicate his good things, according as they are communicable. 5. Christ’s preparing and dressing is rather for the welcoming of his friends, than for himself. I have gathered, eat ye, says he. 6. Christ is a most heartsome distributer to others, and entertainer of his friends: there needs be no sparing to eat where he invites. 7. Believers, even Christ’s friends, need invitation, by reason of unbelief, sense of unworthiness (which makes them sinfully modest) and the dullness of their spiritual appetite; and therefore they will need (to say so) bidding and entreaty oftentimes to eat their meat, and to cheer themselves in him, and he will not let them want that. 8. Wherever Christ is present, there is a feast with him for them that are in his company; he sups with them, and makes them eat with him; and all is his own, and of his own dressing. 9. It is a gift of Christ’s mercy, not only to have grounds of consolation, but to be enabled to comfort ourselves in these grounds; (as in outward things, it is one gift to have, and another to have the cheerful use of that which we have) for the believer may have the one when he wants the other; and when he has the one, to have the other added is a double mercy, as the exhortation, ‘eat, drink,’ &c. imports. 10. It is not every one who is Christ’s friend, nor every one that has that honour to comfort and feast themselves with him; it is a privilege that is peculiar to them who are his friends indeed.

Verse 2. I sleep, but my heart wakes: it is the voice of my Beloved that knocks, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.

From verse 2, unto the ninth, (which is the second part of the chapter) the Bride speaks, and sets down a very complex piece of her condition, which we take up in these three, 1. Her condition is shortly set down. 2. The mutual carriage of the Bridegroom and Bride are recorded; wherein (as it were) grace and loving-kindness in him, and unkindness in her, are wrestling together for a time. 3. The out-gate, and the way how she attained it, by several steps on his side, and hers, are particularly insisted on from verse 4, with what followed thereupon.

Her case is in short, ‘I sleep, but my heart wakes,’ or (as it is in the original) ‘I sleeping, my heart waking.’ It is made up of contraries, and seeming paradoxes; she is distinguished from her heart, and the sleeping of the one is opposed to the waking of the other both this sleeping and waking are spiritually to be understood; the first signifies a ceasing from spiritual duties, or a suspension of the acting of spiritual life, by a rising of some inward corruption, that dulls and binds up the spiritual senses, as in natural sleep the external senses are dulled and bound up: so 1 Thes. 5:6, and Rom. 13:11, ‘Let us not sleep, but watch and be sober.’ This is a further degree of spiritual distemper, beyond what was, chap. 3:1,2, where she was on bed, and yet seeking, but here she sleeps and lies still, as we see, verse 3. It imports, 1. An interruption of liveliness and actual exercising of grace. 2. An indisposition and laziness in the frame of the spirit, added to that. 3. A sort of acquiescing and resting securely in that indisposition, with a loathness to stir and be interrupted, such as uses to be in the bodily sleep, and such as appears to be here from the following verse: it is sleepiness, or to be given to sleep, such as the sluggard is subject unto, who sleeps excessively and out of due time.

This ‘I’ that sleeps, is the believer, but considered in so far as unregenerate; as, Rom. 7:18, ‘I know, that in me (that is in my flesh) there dwells no good thing,’ For, as the believer has two different natures, which have opposite actings; so are they considered as two different persons. Hence is that, Rom. 7, ‘I, yet not I,’ &c. by which Paul as renewed, is distinguished from himself as unrenewed. By waking, is understood, some liveliness and sensibleness, or at least life, in opposition to the former deadness and dullness, as, Rom. 13:11, ‘It is high time to awake:’ and ‘Thess. 5:6, ‘Let us watch, and be sober;’ which is opposite to that spiritual drowsiness, wherein we are scarce at ourselves. ‘My heart,’ looks to the renewed part, which is often called ‘the spirit that lusts against the flesh,’ as Gal. 5:17, and the ‘law in my mind,’ Rom 7, ‘Circumcision in the heart,’ Rom. 2:25; the ‘new heart’ in the covenant Ezek. 36.

In sum, it is this, things are not right with me, and indisposition to duty or lifelessness in it, is great (as it is with one that is in a sleep) yet even then there is some inward stirring of life, appearing in conviction of judgment, challenges purposes, prostestations of the inward-man, against this dead and lazy frame, as not delighting in it, but displeased with it, &c. wherein the new nature wrestles and yields not, nor gives itself leave to consent to it, although it can act nothing, at least in a lively way, under this condition: thus she is sleeping because she acts nothing; yet, the heart is waking, because it is kept from being involved in that security though it be bound up, and overpowered with corruption, that it cannot win to act according to the light and inclination that it has within.

Hence observe, 1. That the believer has two different and opposite natures and principles within him, leading him divers ways; the carnal and sleeping ‘I,’ and the renewed and waking ‘heart.’ 2. They may be both at one time acting oppositely, ‘the one lusting against the other,’ Gal. 5:17. 3. Sometimes corruption may prevail far over believers that have grace, and lay them (though not quite dead, yet) fast asleep for a time, and mar in a great measure the exercise of their grace. 4. Believers at their lowest, have life in them, and (by reason of their new nature) are not totally and fully involved in their security and backsliding conditions. 5. There may be some inward apprehending of our hazard, and dangerous condition, when it is very sad and low; so as believers may know it is not right with them, and yet (as it is here with the Bride) may continue under it and lie still. 6. Spiritual laziness and security are incident to the strongest believers: the wise virgins may slumber and sleep, Matt. 25. 7. Yea, after the greatest manifestations, and often on the back of the fullest intimations of Christ’s love, and the most sweet invitations they have from him, and most joyful feastings with him, they may be thus overtaken, as the words preceding bear out: the disciples fell into this distemper, that same night after the Lord’s supper. 8. Believers may fall over and over again into the same condition of sinful security, even after they have been roused and raised out of it; as this being compared with chap. 3 will clear. 9. The more frequently believers (or any other) relapse into the same sin, they will go the greater length readily in it, and by falling more dangerously be more hardly recovered than formerly: now she sleeps, and when put at, will not rise, but shifts, which is a further step than was chap. 3. 10. Lazy fits of indisposition and omissions of duty, do more frequently steal in upon believers than positive out-breakings and commissions, and they are more ready to please themselves in them, and to lie still under them. 11. Believers should be so acquainted with their own condition, as to be able to tell how it is with them, whether as to their unrenewed or renewed part; so here, ‘I sleep, but my heart wakes.’ 12. Believers in taking up their condition, should advert both to their corruptions and graces; and in their reckoning, should put a distinction between these two, otherwise they will misreckon on the one side or the other: they should not reckon themselves wholly by the actings of nature, lest they disclaim their graces; nor yet by their renewed part, lest they forget their unrenewed nature; but they should attribute every effect in them to its own cause and principle, wherefrom it proceeds. 13. It is good for believers when overcome with corruption, and captivate by it, to disallow and disown it from the heart, as not allowing what they do, and to present this to God, as a protestation entered against their prevailing lusts. In some sense a believer may both condemn himself as sinful, and absolve himself as delighting in the law of God, at one and the same time; and where he allows not his corruption, but positively dissents from it, he may disclaim it as not being his deed.

This being her case, follows the Bridegroom’s carriage, which is expressed in the rest of verse 2, and her carriage (implied only in this verse) is more fully expressed, verse 3. His carriage holds out the great design he drives, and that is to have access to her, and to have her roused up for attaining of which, 1. He doth something, and that is, knocks at the door. 2. He endures and suffers ‘dew’ and ‘drops’ in the cold night, and yet doth not give over. 3. He speaks, and uses many persuasive arguments for that end; all which she observes, and yet lies still. It is in sum, as if a loving husband, that is shut out by a lazy, yet a beloved wife, would knock, call, and waiting on still, use many arguments to persuade her to open; so doth our spiritual Bridegroom, wait upon believers whom he loves, to have them brought again to the lively exercise of faith in him, and to a frame of spirit meet for communion with him. To take the words as they lie, there is, 1. The Bride’s observation (as it were in her sleep) of the Beloved’s calling at the door. 2. There is set down his call. 3. The arguments he uses for prevailing with her. By knocking is understood the inward touches of the word upon the conscience, when the efficacy of the Spirit goes along with it, which raps at the Bride’s heart, as knocking Both at a door, and is the means of awaking her from spiritual sleep, as knocking at a door is a means of awaking from bodily sleep: So it is, Rev. 3:20, ‘Behold I stand at the door and knock;’ in which sense the word is compared to a hammer, Jer. 23:29. It takes in these three, 1. A seriousness in him that so knocks. 2. A power and efficacy in the word, that someway affects the heart, and moves it. 3. It implies some effect it has upon the heart, as being somewhat affected with that touch; therefore it is his voice or word, that not only calls, but knocks, implying some force it had upon her. By ‘voice’ is understood the word, as chap. 2:8,10, yet, as backed with the Spirit and power, and as commended thereby to the conscience, 1 Cor. 2:4, and convincingly demonstrated to be the very voice of Christ; yet, so as rods, inward and outward, and other means, may have their own place, being made use of by him, yet still according to the word.

His great end, for which he knocks, is in that word, ‘open;’ which, as it implies her case, that her heart was in a great measure shut upon him, and that by some carnal indisposition he was kept out of it, and was not made welcome; so it requires the removing of all that stops his way, and the casting open of the heart by faith to receive his word, and by love to receive himself: and in these two especially, this opening doth consist, 1. In the exercise of faith, Acts 16:14, the Lord opened the heart of Lydia, and that is expounded, she gave heed unto those things which Paul spoke. 2. An enlarging and warming of the affections towards him (which ever comprehends the former) as, Psalm 81:10, ‘Open your mouth wide, and I will fill it:’ what that is, the refusal following declares, ‘my people would not hear,’ (that is, believe) ‘Israel would none of me,’ or loved not me, (as the words in the original import) they cared not for me, they desired me not, and would not quit their idols, as in the foregoing words, verse 9, is mentioned. 3. There results from these two a mutual familiarity, as Rev. 3:20, ‘If any man will open, I will come in and sup with him, and he with me.’ This opening then, imports the removing of everything that marred fellowship with Christ, and the doing of everything that might dispose for enjoying of it, as awaking, rising, &c. all which follows in the 4th verse; and while he commands to open, he calls for the entertaining of fellowship with him, which now is by her drowsiness interrupted: which two parts of the verse put together, hold forth, 1. That Christ’s own Bride may shut the door on him, and so make a sad separation between him and her. 2. Christ’s word is the great and ordinary external means, whereby he knocks at mens’ hearts, and which he makes use of for begetting faith in them. 3. That in a believer’s secure condition there will be sometimes more than ordinary convictions, stirrings, and motions by the word. 4. That the word of God, backed with power, will reach the securest heart and affect it. 5. That believers will discern Christ’s voice and call, when their condition is very low. 6. It will be refreshful to them to have him knocking; she looks on it as a kindly thing, even to have his knock bearing in convictions, challenges, or somewhat else on her; though it please not her flesh, yet in as far as she is renewed, it will be ‘the voice of her Beloved’ to her. 7. Christ has a way of following his own, even when they are become secure; and sometimes then, will make his call, challenges, or convictions pursue more hotly and pressingly than at other times. 8. When Christ knocks and presses hardest, it is for our own good, and it is a token of love in him to do so; for there is nothing more deplorable, than when he says to one under indisposition, and in an evil case, let him alone. 9. When Christ calls by his word, it is then our duty to open to him, and to receive him; and this can no more be slighted without sin, than prayer, mortification; and other commanded duties, can be neglected or slighted without sin, 10. Christ may call very pressingly, and his word may have some work on the conscience and affections of hearers, and they be someway affected with it, and yet the word be rejected, and the heart not made open to Christ; as here she sleeps still notwithstanding; and the following verse confirms it. 11. There are some operations of the Spirit, which though they be more than a common work on the generality of hearers, yet are not saving, and may be, and often are, even by believers frustrated for a time, and by others for ever; for, this knocking gets a refusal, verse 3. So deceiving, beguiling and dangerous are common motions to rest on, when the finger of gracious omnipotence is not applied, as verse 4. 12. Christ’s design, when he knocks fastest, is friendly, and yet it sometimes says, things are not right: this is the end of all his knocking and speaking to a people, and then it is plainest when he speaks most powerfully.

2. The way how Christ presses this, is, 1. By showing who he is, it is ‘me,’ ‘open to me:’ there can be no greater commendation given to Christ, nor weightier argument used for him, than to make it known that it is he, the Husband, Lord, &c, whose the house is, and to whom entry by right from the wife ought to be given. 2. By giving her loving titles, and claiming her as his in many relations, as ‘my sister, love, dove;’ and (which was not mentioned before) ‘undefiled’ is added, that is, my perfect one, or upright, sincere one, as it is often rendered. These titles given now, and so many at once, show, 1. That believers, when secure, have very much need of the Spirit to rouse and stir them up: souls are not easily persuaded to receive Christ. 2. There is wonderful love in Christ, that condescends so to entreat his people, when in such a secure case: even then he changes not her name, no more than if all things were in a good case; for our relation to him, depends not on our case. 3. Christ will sometimes very lovingly deal, even with secure souls in his way, for obtaining entry, and persuading them to open to him, and sometimes will apply the most refreshful gospel-offers and invitations, and use the most kindly compellations for that end. 4. Christ sometimes will overlook the lazy distempers of his people, and not always chide with them for these, but give them their wonted styles notwithstanding. 5. The kind dealing of Christ to his people will ever prove love to be on his side, but will not always prove that the persons so dealt with are presently in a good condition; for, he may accept their persons, and speak comfortably as to their state, although he approve not their present condition, as here. 6. We may see that Christ’s love is not founded on our merit, nor is up and down according to our variable disposition, but he prevents both in his dealing with his people. These titles being made use of as a motive to answer his call, and to open to him, show, 1. That the persuasion of Christ’s love in souls, is a main thing to make way for their entertaining of him. 2. That it is a shame for a believer so beloved of Christ, to hold him without at the door, when he knocks to be in. Grace would make a heart to blush, and in a manner look it out of countenance, that would refuse his kindness.

The third and great argument, is, ‘for my head is filled with dew, and my locks with the drops of the night:’ very shame might prevail with the wife, when the husband uses such an argument as this: it is even as if a husband, standing long without doors in a tempestuous night, should use this motive with his wife to persuade her to let him in, it will be very prejudicial and hurtful to my health, if thou open not unto me; for, I have stood long without: this may no doubt be presumed to be a very strong and prevalent argument with a loving wife; yet, it gets but a poor and very unsuitable answer from the Bride. By ‘dew, drops’ and ‘night-time,’ are understood, afflictions, external crosses and lowness: so, Dan. 4, that king is said to be ‘wet with the dew of heaven’ in his low condition, as having no house to shelter himself in, but being obnoxious to all changes and injuries of weather: and Jacob mentions it as a part of the toilsome labour, that he had with Laban, ‘I did endure the heat of the sun in the day, and the cold in the night,’ that is, he was ever watchful, and spared not himself for the hurt of either day or night: here Christ’s spiritual sufferings also may come in, whereby he made himself obnoxious to the Father’s wrath and curse, that he might have access to communion with his people; and the account that he has of being kept out by his people, as a new piece of his sufferings, or as a painful reviving of the, remembrance of his old sufferings. The scope is to show, that as a kindly husband will so deal with a beloved wife, and expect to prevail, being put to this strait; so doth Christ with his people, being no less desirous of a room in their hearts, and being as much troubled by their unbelief, as any man is, when put to stand in the cold night, under dew and rain at his own door. This way of arguing says, 1. That the believer, as such, loves and respects Christ, and would not have him suffering, as a kind wife would be loath to hazard her husband’s health. 2. That Christ expounds her so, even when she is lazy and keeps him out, otherwise this argument would be of no force, nor would he have used it: he will see much evil (to speak so) ere he notice it in a believer; and is not suspicious, even when occasions are given. 3. Believers are often exceeding unanswerable to the relation that is between Christ and them, and may suffer Christ to stand long waiting without. 4. It affects Christ much (and is a suffering to him, and a kind of putting him to open shame, and a crucifying again the Son of God) to be kept out of hearts by unbelief, and there can be no pardonable sin that has more and greater aggravations than this; for, it is cruelty to kind Jesus Christ. 5. Believers, even when Christ is in good terms with them, may fall into this fault. 6. Christ is a most affectionate suitor, and patient Husband, that thus waits on even when he is affronted, and gives not over his kind suit: who would bear with this that he bears with, and passes by, and continues kindly notwithstanding? Many strange and uncouth things are comported with, and overlooked between him and believers without hearing, that the world could not digest. 7. Our Lord Jesus has not spared himself, nor shunned sufferings, for doing of his people good: Jacob’s care of, and suffering for Laban’s flocks, and Nebuchadnezzar his humiliation was nothing to this. 8. The love of Christ is manifested in nothing more for his people than in his sufferings for them, and in his patient on waiting to have the benefits thereof applied to them. 9. Christ’s sufferings, and his affectionate way of pleading from them, should melt hearts in love to him, and in desire of union with him, and will make the refusal exceeding sinful and shameful, where it is given; O so strong arguments as Christ has, to be on the hearts of his people! and how many things are there, to plead for that?

Verse 3. I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?

The Bride’s answer is here set down, but O! how unsuitable to that which was his carriage? He stands, she lies; he without, she within; he calls friendly; she ungratefully shifts it, at best: as if a wife should answer her husband so calling, I am now in bed, and have put off my clothes, and washed my feet, and so have composed myself to rest, I cannot rise, it would hurt me to rise; so doth the Bride thus unreasonably, and absurdly put back this fair call, upon a two-fold shift, both which are spiritually to be understood, as the sleep and opening, formerly mentioned, were. In it consider, 1. The answer. 2. The manner of it. 3. The particular grounds which she lays down to build it on. And, 4. The faults of this reasoning of hers, which at first may be concluded to be unsound. The answer in general is a denial, as the event clears; and it is like that, Luke 11:7, ‘I am in bed, and my children with me, trouble me not,’ &c. Yea, ‘how can I put it on?’ these words (being the interrogation, not of one doubting but of one shifting) imply a vehement denial, as if it were a most unreasonable and impossible thing for her to give obedience to what was called for: which shows, that Christ may get most indiscreet refusals to his fairest calls: which refusal is thus aggravated, 1. It was against most powerful and plain means: the most powerful external ordinances may be frustrated. Even Christ himself in his word, when he preached in the days of his flesh, had not always success. 2. It was against her light, she knew it was Christ’s call: even believers may sit challenges against their light, and sin wittingly through the violence of tentations, though not wholly willingly. 3. She had invited him by prayer, chap. 4:16, yet now lies still: which lets us see, 1. That believers, in their carriage, are often unsuitable to their prayers: there may be, and is often a great discrepancy between these. And, 2. Often believers may be more desirous of an opportunity of meeting with Christ, or any other mercy, when they want it; than watchful to make the right use of it, when they have gotten it.

Her way is to give some reasons for her refusal, as if she could do no otherwise, and were not to be blamed so much for her shifting off Christ, as the words, ‘how can I;’ &c. import. Observe, 1. The flesh will be broody and quick in inventing shifts for maintaining of itself, even against the clearest convictions and duties. 2. It is ill to debate or reason a clear duty, often Satan and the flesh get advantage by it. 3. Folks are oft-times very partial in examining their own reasons, and are hardly put from their own grounds once laid, although they be not solid; and the most foolish reasons will be convincing to a spiritual sluggard, who, in fostering his ease, seems wiser to himself, than one who can render the most conclusive arguments, and strongest reasons to the contrary, Prov. 26:16. The opening of the particular reasons will clear this; the first is, ‘I have put off my coat,’ and the conclusion is, ‘how can I put it on?’ putting off the clothes is an evidence of men’s betaking themselves to rest, as keeping them on, is a sign of watching, as in Neh. 4:23. ‘None of us put off our clothes, save to washing;’ hence keeping on of the clothes is borrowed, to set out spiritual watchfulness, and hiding of spiritual nakedness, as Rev. 16:15. ‘Blessed is he that watches and keeps his garments, lest he walk naked:’ and on the contrary putting off of clothes, signifies not only a spiritual drowsiness, but a high degree of it; as having put off, and fallen from that tenderness and watchfulness in her walk, wherewith she was clothed, chap. 4:11, and is now somewhat settled in her carnal ease and security. From this she argues, ‘how shall I put it on?’ the force of the reason may be three ways considered, 1. As it imports a difficulty in the thing, how shall I do it? O it is difficult! 2. As it imports an averseness to it, in herself: it stands against her heart, as a seeming unreasonable thing, as Gen. 39:9, ‘How shall I do this great wickedness,’ &c. 3. A sort of shame may be in it. I am now out of posture, and I think shame to rise, and to be seen: which shows, 1. That it is hard to raise one that has fallen into security. 2. To lazy souls every thing looks like an insuperable difficulty, their way to duty is as an ‘hedge of thorns,’ Prov. 15:19. and ‘there is a lion in their streets,’ and sometimes, as it were, even in the house-floor, when any duty is pressed upon them that would rob them of their carnal ease, Prov. 26:13, and 22:13. 3. It is much for one in a secure frame to wrestle with his own indisposition, it is a weariness then to take the hand out of the bosom, Prov. 26:15. 4. It is not a commendable shamefacedness, but must needs be a very sinful modesty, that keeps one from duty: it was indeed more shameful to lie still, than to rise.

Her second ground is of the same nature, ‘I have washed my feet:’ washing the feet, fitted and prepared for rest; men’s feet in these countries, being, by walking bare-footed, some way stiffened, beaten and bruised, which by washing were eased and refreshed, as we may see, Gen. 18:19, in Abraham and Lot’s carriage to the angels, supposing them to be men: so here, it is, I have fitted and composed myself for rest, as being wearied with the painfulness of holy duties and now she cannot endure to stir herself toward these, as if that would again defile her; in which reasoning, there are these faults, 1. That she doth at all offer to debate a clear duty, this makes way for the snare. 2. That she interprets the study of holiness, and communion with Christ to be a trouble, and carnal security to be an ease: there will be strange misrepresentations sometimes, both of our faults and failings, and of Christ’s worth and excellency, which have much influence on our deadness and sinful distempers. 3. She makes one sinful action the cause of her continuance in another, there is often a connexion among sins, and one draws on another; the premises, that the flesh lays down as principles, will still bear conclusions like themselves: it is unsound and unsafe reasoning from these. 4. That which should stir and persuade her to rise, to wit, that she was not right, she makes a motive of it to strengthen herself, in her lazy inclination to lie still: carnal sense draws conclusions most unreasonable in every thing, and tends still to foster itself; whereas faith and tenderness would reason the quite contrary. 5. She puts too honest a name upon her security, and calls it the washing of her feet, which was indeed the polluting of them: fairding and plaistering over our own evils, is a great fostering of security, yet too common; as to call unbelief humility; presumption, faith; security, peace, &c. We give to sin the name of virtue, and then without a challenge maintain it; which is a degree of putting darkness for light, and bitter for sweet, and a sort of calling evil good, which brings under the hazard of the pronounced woe, Isa. 5:20. 6. She fails here, that she expects more ease in lying still, than in opening to Christ, whereas it is but the flesh that is troubled at Christ’s presence; but, solid satisfaction is only to be had in his company: flesh has ever secret fears of Christ’s company, as if it were intolerable, irksome, and troublesome to be a Christian in earnest; and these whisperings, and wicked suggestions of the flesh, may have sometimes too much weight with a believer. 7. She mistakes Christ’s word, which pressed that he might be admitted, who was a most loving husband, and had suffered so much in waiting for entry; but, she states the matter otherwise, if she that was at ease should trouble herself, that so the shift might seem reasonable; though Christ be not directly and down-right refused, and the heart dare not under convictions adventure on that, yet by opposing respect to ourselves to him, and by shifting to open to him when he knocks, many are guilty upon the matter of refusing and slighting Christ himself, when they think they slight not him, but would only shun something that is troublesome to themselves; these words are not so to be looked on, as if explicitly believers would so argue but that in their lazy and drowsy spiritual distempers there is such arguing on the matter, and such or such like shifts prevail often to make them keep out Christ, when directly they dare not refuse him; which doth evidence the power and subtlety of corruption, even in a believer, and the greatness of the love of Christ that passes it by.

If it should be asked, why is this sinful distemper of hers registrated, and put on record? We say, 1. For her own good; it is profitable for believers to mind and record their miscarriages to Christ, as well as his kind dealings with them. 2. It is for the honour of the Bridegroom, whose love appears and shines most brightly, when it is set forth against her miscarriage; believers should acknowledge their infirmities and failings, as well as their mercies and graces, when it may make to the Bridegroom’s commendation. 3. It is for the edification of others; often one believer’s infirmities, through God’s blessing, may prove edifying to others, for making them watchful, and bidding them stand, and sustaining of them when fallen: the infirmities of Job, under his sore trials, have strengthened many, as his patience has convinced them.

In sum, this reasoning is indirect and frivolous, showing in the general, 1. That men incline to cover their secret misregard of Christ, as if it were rather tenderness to themselves, than indiscreet disrespect to him, yet he expounds it so: as, Matt. 22:5, when they alleged it as a necessary excuse, that they behoved to wait on their farm and merchandise, he interprets it, they made light of the invitation to the marriage of the king’s son. 2. It shows, that the shifts, whereby men put back Christ, are exceeding frivolous, there can be no strong nor relevant reason alleged for our slighting Christ, and for our ruining ourselves in slighting of him in the offers of his grace in the gospel; although corrupt nature exercise and rack its invention, to find out reasons to plead our excuse, yet when such reasonings are examined, they will not abide the trial. 3. That when men’s hearts are in a declining frame, very trivial and weightless arguments will prevail to make them keep out Christ; and, for as trivial as they are, they would prevail even with believers, did not grace refute them, and make way for his entry into the soul.

Verse 4. My Beloved put in his hand by the hole of the door, and my bowels were moved for him.

There follows in this fourth verse, a second step of Christ’s carriage, with the effects of it: he gives not over, but puts in his finger, and powerfully makes application to her, by a saving work of the Spirit upon her heart, which has the desired and designed effect following upon it she rises and opens.

In this we have, 1. The means applied and made use of. 2. The manner of application, (for that the worker is the Beloved himself, is clear; the means is his hand, which in scripture signifies three things, when attributed to God, 1. His omnipotence, whereby he doth what he pleases, Exod. 15:6, ‘Your right hand, O Lord, is become glorious in power,’ Exod. 8:19, it is said ‘This is the finger of God,’ that is, his power. 2. It is taken for the Spirit, or the common operations of the Spirit, whereby miracles, beyond the power of man are wrought; as by comparing Matt. 12:28, with Luke 11:20, will be clear. 3. It is taken for the saving work of the Spirit, applied for the working of faith in the elect at the first, or renewing and confirming of it afterward in believers; as, Acts 11:21, ‘The hand of the Lord was with them, and a great number believed.’ This is it which is pointed at, Isa. 53:1, where, ‘who has believed?’ and ‘to whom is the arm of the Lord revealed?’ are made of equal extent and so especially it is to be taken here, as the scope clears, to wit, for the immediate powerful work of the Spirit, made use of in the working of faith, as a key is made use of for the opening of a door.

The way of applying this means, is, be ‘put in his hand by the hole of the door:’ where (following the similitude of a husband’s standing at a shut door, and not getting entry) he shows what he did, when knocking prevailed not; to wit, he took an effectual way of opening it himself, which is ordinary by putting in the key or somewhat else at the hole of the door: so Christ by his Spirit made open the heart, in a kindly native way, not by breaking open, but by opening; he indeed having the key by which hearts are opened, even ‘the key of David, that opens and no man shuts, and shuts and no man opens,’ Rev. 3:7. Which words do show, 1. That besides the call of the word, and any common conviction that is thereby wrought in the heart, there is in the conversion of sinners, an immediate, real, powerful, and peculiar work of the Spirit that accompanies the word. 2. That the application of this is necessary, and that men being now asleep, and dead in sin, cannot without that be stirred and quickened by the most powerful external ordinances, or common operations: nay, even to the believer’s reviving, from his backslidden and drowsy case, this work of omnipotence is needful. 3. This work of the Spirit is effectual, and when peculiarly applied by Christ, cannot be frustrated; for, he ‘puts in his hand,’ and the effect follows. 4. Although it be a most powerful work, yet it works kindly, and brings about the effect without wronging of the natural faculties of the soul, but makes use of them formally for bringing forth the effect, as one that opens the door by the lock, makes use of a key, but doth not hurt nor destroy the lock: there is therefore no inconsistency between Christ’s opening and ours; for, he co-acts not, nor forces the will, but sweetly determines it, so that it cannot but be willing; he takes away unwillingness from it, and makes it willing, Psalm 110:3. Christ has the keys of hearts, and can open and shut at his pleasure, without wronging of them. 5. Grace being the work of a high hand, it cannot be easy to procure welcome to Jesus Christ even among believers, and much less with others, who have no principle of grace within to cooperate with Christ. 6. Christ Jesus as be is a most powerful worker, so is the work of his power most free, sovereign, and wonderful; which clearly appears in that it is applied on the back of such a slighting answer, and not before: yea, 7. Oftentimes the work of grace surprises his own, when they are in a most unsuitable case, and when in respect of their deserving they might have expected the quite contrary; certainly, we are not obliged to our free-will for our conversion, but to his Spirit; nor to our predispositions for his applying of it, but to his own grace, who in his gracious way of dealing with his people, comes over many obstructions, and packs up (to say so) many affronts and injuries.

If any should ask, why Christ did not apply this work, and put in his hand at first, but suspends it till he had gotten a refusal, and be now at the very withdrawing? Answer. 1. He doth this to show the sovereignty of grace, that works as well when it will, as on whom it will: grace must not be limited by us in the manner or time of its working, more than in its work, or subject-matter upon which it works. 2. By this he discovers, what believers would be without his grace (and so would teach them to walk humbly) which otherwise had not so well appeared. 3. His wisdom and tenderness appear herein, that he will not withdraw from her, and leave her lifeless too, but ere he awake challenges in her, he will make her lively in the exercise of her graces: otherwise she might have lien still in her deadness: Christ times his operations, his appearing and withdrawings with much tenderness, wisdom, and discretion.

This work of the Spirit puts a stir in the Bride, which vents itself it four steps. 1. Her bowels are moved 2. She arises. 3. Her fingers drop with myrrh. 4. She opens. All which may be considered, either, 1. As effects following the work of the Spirit, whereby she is recovered from such a condition: or, 2. As duties lying on a believer: or, 3. As they hold out the order of the effects wrought by the Spirit. In general, it holds forth, 1. That the work of the Spirit, when it is effectually applied, makes a very great, palpable, and universal change upon the persons in whom it works: there is a great difference between the Bride’s carriage here, and what it was, verse 3. 2. Although it be not absolutely necessary, nor ordinary for a believer, to know the instant of his conversion: yet when the change is sudden, and from an extremity of a sinful condition, it will be discernible, and the fruits following the change will be the more palpable. 3. A believer should endeavour to be clear in the change of his condition; and when this clearness is attained by the distinct uptaking of the several fruits of the change, it is very useful and profitable for establishing the believer in the confidence of his interest in Christ, and that there is a saving change wrought in him; so here, the Bride both asserts him to be her Beloved, and likewise the reality of the change he had wrought in her.

The first effect is, ‘my bowels were moved for him;’ Which, in short, holds forth the kindly exercise of serious repentance, affecting and stinging (as it were) the very inward bowels, for slighting Christ so long: which will be cleared by considering, 1. What is meant by bowels. 2. What by moving of the bowels. 3. What that is, ‘for him.’ By bowels, are understood either sorrow, and that in an intense degree, as, Job 30:27, ‘my bowels boiled,’ Lam. 1:20. ‘My bowels are troubled.’ And Jer. 4:19, ‘My bowels, my bowels, I am pained at the very heart:’ Or, bowels are taken for affection and tender love in the highest degree, such as mothers have to the children of their womb, Philip. 2:1,2, ‘If there be any bowels.’ And Philemon, 12, ‘Receive him that is my own bowels.’ Thus they are taken, Isa. 63:15, ‘Where are your bowels?’ and frequently elsewhere, both in the Old and New Testament. By ‘moving of the bowels’ (or sounding or making a noise, as the word is elsewhere translated, Isa. 16:11, and 63:15,) is understood a sensible stirring of the affections, when they begin to stir, and that kindly, and in a most affectionate manner, either severally, or jointly, such as is the ‘turning of the bowels,’ Hos. 11, and the ‘troubling of the bowels,’ Jer. 31:18, 19, 20. It is even such as is kindly sympathy with persons that are dearly beloved, when any sad change befalls them: it is called the yearning of the bowels, spoken of that mother, 1 Kings 3:26, who was so affected towards her child, out of love to him, that she had rather quit him to the other woman, that was not his mother, than see him divided, her bowels were so hot towards him; (another thing than was in any onlooker) it is the same word here, which shows, that this motion of the Bride’s bowels proceeded from love to Christ, and from sorrow for wronging of him, which two jumbled her within, and pierced and stirred her to the heart, as a kindly parent uses to be for the death or distress of his only child, which is the character of true repentance, Zech. 12:10,11. 3. ‘For him,’ holds out, 1. The procuring cause of this trouble, that it was for wronging of Christ, and the slighting of so kind an husband and friend, that stirred her at the heart above all, as, Zech. 12:10. ‘They shall look on him whom they have pierced, and mourn for him.’ 2. It holds forth the final cause wherefore she was so stirred and moved; it was ‘for him,’ that is, that she might enjoy him, as the word is, Hos, 7:14, ‘They assemble themselves for corn and wine,’ that is, to obtain them: so her bowels were moved for or after him, to obtain and enjoy him and thus, sense of the wrong done to him, in her bye-past unkindly carriage to him, and desire to recover him again, so affects her, as if it were the pangs of a travailing woman, till Christ be again formed in her heart.

Observe. 1. The first work of the Spirit, is, by powerful convictions to beget evangelic repentance in the heart, and to make the soul sensible of bye-past failings, Acts 2:37. This although it be not in time before faith, nor in nature (for, seeing it proceeds from love, it supposes faith) yet it is the first sensible effect, that sinners (surprised in a sinful condition) are touched with, and it is never separate from, but always joined with, the exercise of faith, Zech. 12:10. 2. This work of repentance is necessary to be renewed, even in believers after their failings, and it is the way by which they recover; Christ’s Bride is thus affected, and it becomes them well who have sin, to be deeply moved and afflicted with the sense of it. Where most love to Christ is, and where most sincerity has been, when awakening comes, it will be the more sensible, and affect the heart the more thoroughly. Particularly, we may gather hence these properties of true repentance or godly sorrow. 1. Godly sorrow is no fruit of nature, but is a work and effect of the Spirit of Christ, and a peculiar saving grace, beyond common conviction, and a believer is not the worker of it in himself. 2. This sorrow consists most in the inward pangs and stings of the heart, wherein love to Christ, and indignation against ourselves for wronging of him, struggle, and put all within in a stir. 3. True repentance is different from, and beyond convictions, and challenges (which the Bride had before when this was wanting in her) and makes another kind of impression, and a more sensible touch upon the heart and inward bowels I say not that it is always terrible; for, that is accidental to it, but sensible it is. 4. Though this godly sorrow affect the heart deeply, yet doth it work kindly, sweetly and affectionately, as a mother’s affection warms to her child, or, as a man is troubled for his first-born: love has a main influence upon, and goes along in this godly sorrow; both in the rise of it, love kindles this heart-indignation, and also in the exercise of it, love to Christ keeps it lively; and in the manner how it vents itself, it makes it a kindly and no torturing or terrible exercise. 5. Nothing more affects a kindly repenting heart, truly touched with godly sorrow, than that it should have sinned against Christ; its own hazard is not the predominant cause of this sorrow (she is clear of her interest still (nor is it any sad event that might follow, which so affects her (though she was not senseless as to these) but it is ‘for him,’ and his cause and not her own, that she is thus moved: the Spirit’s conviction, John 16:8, is, ‘because they believe not on me.’ 6. Considering the words with what follows, ‘I rose,’ &c. and comparing them with what went before, Observe, that true repentance brings forth always a change in a believer’s carriage to the better, in those things by which Christ their Beloved was formerly provoked; and it doth stir up to universal activeness, in the study of holiness: this makes her arise from the laziness in which she formerly was. 7. Consider, that she rests not till first she open to Christ, and thereafter obtain his presence; which sheweth, that where true repentance is, the soul will never sit down on challenges, convictions, or making amends in the conversation, or anything in itself; but it will be restless until by faith it close with Christ; yea, it will be pressing after the intimation of his favour, on the back of any peace attained in closing with him, as David doth, Psalm 51.

Verse 5. I rose up to open to my Beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.

There are two steps of her carriage, or effects of the Spirit’s work, verse 5. The first is, her bowels being thus stirred and moved, she arises to open, as being sorry she had lien still and shifted him so long; ‘I rose up:’ this is opposite to her former lying still, and refusing to give him entry; now she yields, and begins to bestir herself, to draw her clothes to her, &c. Which imports not only more diligence as to the matter of duty, but much seriousness as to the manner: it seems to differ from opening (which is the actual receiving of Christ into the heart when all things are ready and prepared) not as if it were simply contradistinguished from faith (for, this being a fruit of her repentance, and he acknowledged to be her Beloved, there behoved to be faith in it) but only, as one degree or act of faith is distinguished from another, as, Luke 15 in the prodigal’s case, it is said, after he came to himself, before he act, he deliberates and stirs himself; so this holds forth, her rousing and quickening herself, for receiving Christ, which is not separate in time, either from her repentance in the former words, or her faith in those that follow; she ‘rose to open,’ that shows her design, that she resolved now not to stand at, but to go over her former reasonings; and purposed by this stirring, to have the way rid for Christ’s entry, and to make him welcome; which shows, it was no confused exercise that her repentance put her unto, but distinct and digested, like the prodigal’s , I will arise, and go to my Father, and say,’ &c.

Observe. 1. Repentance will put the securest sinners to their feet, when it is real. 2. There is no settling of an exercised mind, but in receiving of Christ, and in making of him welcome. 3. When the heart is affected with the sense of sin, and desire to have Christ, it is not time to delay or dispute what to do, but to rise and open, and by faith to receive Christ. 4. Where a soul has been plunged in security, or (like the prodigal, Luke 15) in profanity, there will be need of gathering, composing and rousing of itself, for exercising of faith in Christ; this is not from any difficulty that is on grace’s side to receive a sinner, but from the difficulty that is on the sinner’s side, in acting of grace, who being at a low ebb, must by several steps of grace ascend out of it, with a kind of violence to corruption, discouragement and unbelief, from under the power of which the penitent must arise, when they combine to entangle and detain him, as she loth here. 5. Believers should be distinct in their exercises, especially in reference to their end and design, that in their activity and stirrings it may be discerned by themselves what they would be at: some exercises are confused, neither having a distinct cause, nor a distinct end; kindly exercise has both, though much confusion may be with it. 6. Faith in Christ, and making way for him into the heart, should be, and is the native end of all inward exercises, diligence in duties, &c. This must be the great scope of all pains whatsoever; those stings of exercise that put not the soul to open to him, though they put the person through other, are not to be fostered, nor laid much weight upon. 7. Though faith and duty differ, and the most active frame is not to be rested on without faith, yet activity in duty, and liveliness in the exercise of faith go together: as her rising and opening do, even as before, her lying still, and the keeping of him out, went together. Yea, 8. This activeness runs especially to perform what he called to: he called to open, and she accordingly rises to open; which shows, that the penitent’s activity doth principally bend itself towards those duties that Christ in a more especial manner calls for.

She proceeds to set down her experience which she found when she had risen, which is the third effect of the work of grace on her by Christ’s putting in his hand: when she arose to open, her hands and fingers dropped ‘sweet smelling myrrh upon the handles of the lock:’ she continues the comparison of opening a shut door, he, as it were, put in the key without, and she came to draw the handle or slot within (as is usual in some locks.) The door is the heart, as Psalm 24:7, called ‘the everlasting doors:’ The lock that closes, is unbelief and security, indisposition and declining in the exercise of grace; whereby, as by a fast lock, Christ in his access to the heart is kept out: now she puts to her hands and fingers to the lock within, which imports her stirring herself again in the exercise of faith and diligence, being now arisen to open. Therefore by faith we are said to grip and take hold of Christ, and to work righteousness, and by it the heart is opened to him, as follows. This ‘sweet smelling myrrh’ that drops, is the flowing of habitual grace, which formerly was not vigorous and active, but now it flows and vents, and is to the heart as oil applied to moisten and make easy a rusted lock, to make it open without difficulty: this grace is ordinarily compared to myrrh, and the anointing typical oil was made of it and of other spices, Exod. 30:23. It is said here, to drop, from her ‘fingers,’ implying the active stirring of her faith; because when faith becomes lively, it puts all other graces to exercise, and thereby (as it were by oil) her former hardness and indisposition was softened and removed, and her heart made meet to act lively. In sum, it is this, that when she, in the exercise of faith and holiness, set herself seriously and effectually to make way for Christ, and to remove what formerly had kept him out, through her indisposition, unexpectedly she found, that by his putting in of his hand, it went much more easily and sweetly than she expected, all had been so anointed and quickened; and thus conduced to the opening of her heart, as dropping of oil doth to the easy opening of a lock: which shows, 1. That the work of grace upon the heart, being applied by Christ from without, doth leave an inward fitness on the heart within for the opening of itself to him: grace infused and quickened by Christ’s Spirit, will make the most indisposed and secure heart to open to him heartsomely. 2. That though Christ apply grace from without to open the heart, yet will he have the heart formally opening itself to him; and though the heart open itself formally to him, yet it is by the virtue of his application from without; for, this putting to of her hand, and its dropping myrrh, is the effect of his putting in his hand first. 3. Often when the most spiritual and difficult duties (if it were even faith itself) are essayed, they will be found more easy than was expected, and none can tell how they will go with them, till they undertake and set about them. She, while lying in her security, thought it impossible to get this done, yet now it goes easily and sweetly with her. O! but when grace goes along and flows, the exercise of a duty is a sweet and easy work. 4. Although the exercise of grace make duties easy, and a supply of help be given thereby for doing of spiritual duties, yet the Lord will have the person essaying duty ere he find it so; nor can he find or expect that supply that will facilitate duties to him, till he first set himself about them, as she first rises to open before her fingers drop with myrrh. 5. Those that set themselves to open to Christ, and mind that singly from the sense of their need of him, and being affected for wronging of him, will not find grace wanting and deficient to help them; and by this all the mouths of unbelievers will be stopped, that are ready to say, and usually say, they had not grace to open. 6. Faith in exercise has a great influence on the keeping of all other graces in a believer fresh and green; because it acts by Christ’s strength, and therefore when it is in exercise, it makes all the rest to ‘drop’ as it were, with sweet smelling myrrh.’

Verse 6. I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spoke I sought him, but I could not find him; I called him, but he gave me no answer.

This 6th verse contains five particulars of the Bride’s experience in this case: the first of them, ‘I opened,’ &c. is the last effect following upon his putting in his hand, verse 4. This work of grace left her not in an indifference, whether to open or not, but having given her to will in the former verse, now he gives also to do, and actually determines the will, or makes it determine itself to receive him: but now Christ is found to be absent, whereupon follows the other steps of her carriage, and the disappointments that she met with in seeking of him. This opening is the very thing called for by him, verse 2, which (considering the words following) is especially to be understood of her exercising of faith in him, whereby the heart is dilated to receive him, hence believing is called a ‘receiving of Christ,’ John 1:12. And it being a heart-receiving, it must be the very thing understood here by opening. Now although faith, according to its several acts, may be several ways considered; yet that act of faith whereby the heart consents to receive Christ, and to rest on him, is that which is mainly here aimed at, 1. Because this opening, is opposed to refusing, Psalm 81:10,11. It must therefore be consenting. 2. It is not giving of consent, that mainly keeps Christ at a distance from souls, or keeps them without interest in him, as opening to him, or receiving of him, entitles them to him, John 1:11,12, and Acts 16:14. 3. This opening is both different from conviction, resolutions, repentance, and what may be supposed to precede; these were in the words going before: and is also distinguished from sense and the fruits of believing, which follow after: it must therefore be the heart’s yielding to Christ’s call, and submitting thereunto, Rom. 10:3, as actually consenting to be his: yet all these acts should not be looked on as distinct in respect of time, as they proceed from grace (which puts all together) but in nature, and in respect of the distinct uptaking of the same grace, in its effects: in a word, says the Bride, the Lord having applied the work of his Spirit to me, it effectuated one step after another, and left me not until I yielded myself to him to be his, as a mansion for him to dwell in. Which shows, 1. That grace doth not only work upon the understanding to enlighten it, but that it doth also immediately work on the will, and determines it; for, this opening of the heart is an effect of that work of grace, verse 4, as the former steps were. 2. The act of believing and opening to Christ is both the effect of grace, and also the work formally of the believer: therefore the Lord is said to ‘open the heart,’ Acts 16:14, because the effect flows from his putting to his hand; and the Bride is said to open her own heart, because she formally brought forth, or elicited the act of faith, by the strength of grace. 3. This (being compared with his call, verse 3.) shows, that it is by faith that way is made for Christ into the heart, and it is that which especially entitles one to Christ, closes with his call, receives him, and enters covenant with him; for, if opening or believing be that which he calls for, as giving him access to the hearts of his people, then believing being the performance of that called for condition, must unite the soul to him, and enter him into the heart. 4. There is some peculiar efficacy in faith, in the uniting of one to Christ, in accepting of Christ’s call, and making way for him to come into the heart, which is not in any other grace: or, it has a peculiar way of concurring, in effectuating the person’s union with Christ and (and so in justification) which no other grace has: hence this opening is peculiarly to be attributed to it, and is distinct from repentance spoken of before, verse 4, and from other duties mentioned in the words following. 5. Whoever honestly, from the sense of sin and need of Christ, and desire to have him to supply their need, essays believing, and opening their heart to him, shall certainly come good speed, and without fail attain their design; ‘I rose to open’ (says she) ‘and I opened.’ 6. Although the distinct exercise of faith be not attained instantly, (but there must be first a rising, and an offering of violence to our corruptions in the pursuing thereof, before we win to the distinct opening of the heart) yet it should be prosecuted till it be perfected. 7. Sometimes the exercise of faith will be distinct and discernible, so that a believer can tell he has believed; and it is no less comfortable to be clear from serious reflection on ourselves, that we have indeed by faith yielded to Christ, than to be clear of it by the fruits following thereupon: for she is clear and confident in this, that she had opened to him.

Having opened, now the beloved is gone: like as a husband, being offended at his wife’s disrespect to him, should withdraw, when she at length with much ado were brought to rise; so our Lord Jesus takes that way of rebuking kindly the former unkindness of believers, by after-desertions and withdrawings. The word is doubled, ‘but my Beloved had withdrawn himself, and was gone,’ or ‘he was gone, he was gone;’ which doth not only import in his carriage a sad withdrawing, and in hers an observation of it; but also a sorrowful regret and weightiness, as having met with a sad disappointment (as the following words clear) as if she had said, at last I opened, but alas he was gone and away! What this withdrawing of Christ is, we may know by considering what his being present is, which is not to be understood of the omnipresence of the Godhead, there being no coming or going that can be attributed to that infinite essence, which is everywhere, at all times present; but it is in respect of the out-letting of his especial love, and that in the peculiar way of manifesting it to his people, and not in regard of his love itself, or of their interest in him; for, here her interest stands in him, and faith in him is exercised, and the lifelessness that she was under is removed, so that now she is acting faith, and there is a presence of grace making her active and lively, even under this withdrawing: the thing then which is wanting, is a sensible manifestation of Christ’s love to her, which now upon her yielding to open, she expected to have been filled with, as a wife opening to her husband should expect his embracements, and yet in place thereof, find that he were gone: this withdrawing is no real alteration on Christ’s side, nor are we to look upon it as if now she had less than before she believed and bestirred herself; for, her union with him, and the influence of his grace on her remained: but, 1. She missed that comfortable and sweet sense of love that she expected from him; that was kept up. 2. She was then more sensible that he was provoked, and found that her peace was not so well grounded, which formerly she pleased herself with, as she conceived. 3. Upon this also followed some kindly exercise, whereby Christ might make his dissatisfaction known, as a husband doth his, by his withdrawing; so that although interest be not disputed, and the heart be kept in the exercise of duties yet disquietness may grow above what it was: and Christ wisely times this sense of his absence now, with the presence of his grace, because she might both better endure it, and it would also be more profitable thus to chasten her now, than if he had done it in her dead condition.

Hence, Observe, 1. That believers, in the lively exercise of faith and duty, may have many more exercises, and sharper spiritual dispensations, than they had formerly in their security. 2. Christ has a peculiar way both of presence with, and absence from his own. 3. Often believers when they are in the exercise, of faith and duty, expect satisfying manifestations of Christ to their sense; for, it is supposed here, that she looked for him this way, when she opened. 4. Sometimes Christ will keep up the sense of his love, and withdraw himself from his own, even when in the exercise of faith and duty. 5. Christ’s withdrawing is not always an evidence of the worst frame, even as his presence doth not speak out his satisfaction every way with his people’s condition, but these are often acts of sovereignty, timed according to his good pleasure; for, she is now in better case than formerly, and yet he is withdrawn and gone. 6. Christ by his withdrawing may be chastening for some former sin or disrespect, done to him before the believer became lively, who yet for good ends did suspend the taking notice of that sin, till he was in a frame to bear it, and profit by it. 7, Christ’s withdrawings ought to be observed by his people, as well as other pieces of their own experience: it is profitable to know what he doth, as well as what they do themselves. 8. There is a great difference between faith and sense; yea, between clearness of interest, and sensible presence: the one may be in a great measure, where the other is not, as in this case here. 9. It is the exercise of faith in Christ, that makes his absence to be discerned: (for that is not known here, till the door be opened) and the more lively a person be in the exercise of grace, the more will Christ’s absence be marked and regretted; whereas in a believer’s secure frame, or in a person still unacquainted with Christ, his absence is not discerned nor laid to heart. 10. Although sense be not satisfied, yet believers should not disclaim their faith when it is real, but acknowledge that they do believe, and open to Christ when they do it: so it is here, ‘I opened,’ or yielded by faith to him; even when he was gone, and I could not find him.

What effect this disappointment had upon her part, follows, ‘my soul failed when he spoke: ‘This effect is sad and heavy, the sense of her sin, and the apprehension of her grieving of him, kindled by love to him, pierces and stirs her so to the heart, that it becomes almost lifeless: so the word is used, Gen. 42:28, of Jacob’s sons, when they found the money in their sacks’ mouths, they were sore afraid, and ‘their hearts failed them,’ or went out of them; it is a surprising unexpected heaviness, and that in a high degree, holding forth, how deeply believers will be affected when disappointed of the expected presence of Christ, and that by their own guilt: the cause or occasion of this failing of heart, is in these words, ‘when he spoke,’ which look to the time past, though the effect was present; and they may be two ways understood. 1. As being a remembering how it was with her while he spoke (for now he speaks not) she now observes, and calls to mind, that when he called and she shifted, yet even then her heart was affected with his word; and this smites her now, that she should have so long smothered so much kindness, and have brought all this upon herself; it is like that of the disciples, Luke 24:32, who after Christ was gone, say one to another, ‘Did not our hearts burn within us, while he talked with us by the way, and opened up to us the scriptures; though before they little heeded it, yet afterward they observe; and when they recollect themselves, it becomes more distinct than it was in the time. 2. It may be looked on as being the present effect of the words formerly spoken, which although they did not so sensibly affect her when he spoke them, yet now being brought to her remembrance (as, John 14:16,) they pierce her, that she should have slighted and neglected them, as, Matt. 26, when Peter is admonished, the word for the time affects not, but afterward, verse 75, when he remembers it (as challenges bring back words formerly spoken) ‘he went out and wept bitterly;’ so her resentment of what she formerly slighted is now bitter. Observe. 1. The time of Christ’s absence is a time when by-gone challenges, or challenges for by-past offences, use to recur. 2. Often believers, when brought through a secure fit, will find some stirrings and effects of the grace of Christ to have been in them, even then, which were not so discernible to them while they were under their distemper. 3. Christ’s word may have effects long after it is spoken and heard; yea, a word long since heard, may be an after-remembrance (being brought again to mind by the Spirit) John 14:26, and have operation more than at first: or, although for a time it have had none at all, but may be as seed under the ground, till the Spirit blow on it to bring it above, yet afterward by the Spirit’s influence, it may have many blessed effects. 4. There is nothing that will affect a gracious soul more, than to miss Christ’s presence, when the disappointment has been procured by its own sin; if it be but a withdrawing for a time, that will make the hearts of his own even to fail; but O! if it be eternal, by reason of sinners’ constant slighting of him now in the offers of his grace, what desperate anguish will it produce! And there are none that slight Christ’s call now and put him away, but one time or other it will be heavy to them and cost them dear. 5. It is a kindly thing, when a believer misses Christ, and wants presence, to be affected with it; and it is unkindly to discern absence, and not to be affected. 6. Repentance, where it is kindly, or right heart-sorrow will have its continuance and growth from one degree to another: this failing of heart is a continued, but a further step of the moving of her bowels, verse 4. 7. Although interest in Christ be clear, and matters otherwise not in an evil case, yet want of Christ’s presence for the time, and the remembrance of by-gone guilt, will be a very sad exercise to the believer, and affect his heart very much.

This is a sad posture; yet she gives not over, notwithstanding of this or any following disappointments, till she obtain the holy design she drives: where faith and love are exercised together, for attaining Christ, nothing will scare nor discourage the soul in its pursuit of him. Her carriage follows in four steps (whereby she endeavours to recover him) with the success that she found in each of them. 1. She gives private diligence. 2. She applies herself to public ordinances, verse 7. When that also fails, she, 3. Betakes herself to the exercise of mutual fellowship with the daughters of Jerusalem, and seeks their help, verse 8, and at last, rests on the exercise of faith in him, chap. 6:3, Her secret painfulness, with the fruit thereof, is set down in two steps, in the rest of this verse. 1. ‘I sought him,’ that is, painfully used all means to meet with him, as one searches earnestly for what he wants; so the word is taken, Prov. 15:14. It shows her seriousness as to the end, and also her holy solicitude in the manner of pursuing it: ‘But’ (says she) ‘I found him not;’ he was now obtained, but she continues still under the want of the sensible manifestations of his presence. Again, the second is, ‘I called him,’ that is, prayed to him; ‘but’ (says she) ‘he gave me no answer:’ that is, I had no sensible ease, and return of prayer; though the prayer was not altogether unheard for, her continuing to seek after him, shows, that she was answered with strength in her soul, Psalm 138:3. There was sustaining grace even then, though there were not the soul-satisfying and comforting enlargements, or sensible embracements of Christ, and his warm speaking of peace to her heart, which she aimed at; and the greatness of her ardour after these makes her think that she had received no answer at all. It is in sum, as if a wife, by searching and running to and fro, did seek her husband; and when that succeeds not, she calls him by his name; so did she leave no means unessayed, but did not obtain what she sought. Which shows, 1. That God often blesses want of sense to a believer, to be a spur to much diligence. 2. When desertions are most sensible, then ought the believer to be most diligent in the use of all means, especially of prayer, for an outlet. 3. There may be much life in duty, even then when there is little sense and satisfaction as to the event; there is here seeking and calling on him, though she found him not, and he gave her no answer. 4. It is a blessed heart-sorrow, that vents in diligence and prayer to God for his presence. 5. The remembrance and resentment of our by-gone wrongs to Christ should not so affect as to scare us from him, but should press us to seek to be again in his company; otherwise, if we scare at him, or bide away from him, because of the sense of guilt, it will be the mending of one fault with another: it is ever best reckoning our own guilt, when he is present. 6. Christ’s presence is the only cordial that can satisfy a soul, fainting under a sense of the wrongs it has done to Christ: therefore when her heart fails, she sits not down under it for ease, but seeks and calls for himself and his own presence. 7. There may be much seeking and prayer, which may be so indeed, and accepted of by God, and yet his comfortable presence be kept up, and the particular sought for suspended. 8. Often the having our eye in prayer upon one particular (suppose upon one comfort) may make us construct our prayers to have less of an answer than they have, while as indeed they are not fruitless, but may be answered in other things, which we do not observe. 9. The Lord may deny comfort when it is sought, and yet show his grace in sustaining his people, and quickening them to follow him in their duty, when they in the meantime may take it for a sort of refusal, 2 Cor. 12:9,10. It is ever good for believers to reflect on their duty, and on the success of it, whatever it be; and that not in one step only, but in the whole tract of their way. 10. If we compare this with her former carnally easy and secure condition, verse 2,3, we see, that sensible desertion, when a believer is holily active under it, is no ill condition; comparatively it’s better with her now when she is swooning and fainting without Christ, than when she did lie still carelessly without him; grace is working more actively now (as from verse 4, is clear) and she is nearer unto him, and has much more solid ground of peace than she had at that time.

Verse 7. The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.

When private means do not the business, the Bride betakes her to public ordinances, and frequents them; and this 7th verse shows that she found, in the use of that means, a sad disappointment also, which is several ways aggravated; Christ’s presence is easily lost, but it is not easily recovered; this will cost much pains, and the enduring of many perplexing disappointments: it is much more difficult to win to enjoy Christ, than it is to lose him lying on the bed in ease may bring on that, which much labour and watching will not remove.

That this verse points at her going about the public ordinances, the scope makes clear, that being the next ordinary means used for enquiring after an absent Christ, when private diligence has had little success. The matter of the words as was cleared in chap. 3:3, doth also evidence this; the church is the ‘city’ which has ‘walls’ (that is, the ordinances) for preventing her hurt, and promoting of her edification: the ‘watchmen’ are her ministers, appointed and designed to keep the walls, and to go about the city; they are said to go about the city, in respect of their care and solicitude to prevent inward difficulties and hazards, and are called ‘keepers of the walls,’ as they stand to repel what from without may disturb the church’s edification, and ecclesiastic peace; in a word, they are the same by office, that these were, chap. 3:3, but their carriage to her is more unlike the relation they stood in: which is set forth in four steps, all which are to be looked on as a special piece of untenderness in them, and of suffering in her; which now the Lord in his wisdom permits her to meet with, that so she may find how unwisely she had done to neglect Christ’s kind call, verse 2, when as now other hands deal more roughly with her: the reasons hinted, chap. 3:3, do confirm this; besides, there being so much spoken of their wounding of her, either she or they must be wrong; now she is (for the main) in her duty, and under a fainting condition, seeking after Christ, and there is no warrant to wound a poor seeker of Christ in such a condition, even where there have been former failings, (2 Cor. 2:7, the apostle will have the incestuous person in such a case tenderly dealt with, lest he ‘should be swallowed up’) but it is duty rather to bind up their wounds, and to pour oil into them, by speaking a word in season to such weary souls. This was, no doubt, their duty, and the Lord himself doth so. Isa. 50:4. Neither could her former security be a round to reach her such blows now, especially her offence being between Christ and her alone, and so no object of public reproof; and she being a burden to herself, ought not to have been made more heavy by them: besides, chap. 3:4, the watchmen dealt more tenderly with her, when yet she had been in security also. This dealing of theirs cannot be to speak a word in season to the weary soul of a tender person, whose carriage is so convincing even to others, that verse 9, they give her a high commendation, which is a clear testimony against the malignity of these watchmen; they must therefore be looked on as untender, or unskilful, or both, who do thus misapply the word contrary to the end for which it is appointed, and as miserable comforters talk to the grief of such as he has wounded. 1. The first step, is, ‘they found me:’ it is not the finding of a friend, as chap. 3:3, but (as the effects clear) the finding of an enemy, and is, as if a minister should digress of purpose, to take in the case of some poor tender soul, that he might reach it a blow, though beside his text: thus, Ezek. 34:21. The idle shepherds (who it may be, had a true external call) are said to thrust with the side and shoulder, and push at the diseased with the horns: and, verse 4, to rule with force and cruelty: and in Ezek. 13:20, they are said to hunt the souls of God’s people: a part of which cruelty and oppression, is verse 22, in making the righteous sad this is their finding, a seeking occasion to load them with bitter invectives and reproaches. It is observable also, that here at the very first finding they hurt her, without so much as suffering her to tell her own case, as she did to the watchmen, chap. 3:3, so that, without taking notice of her condition, they presently fall upon her; which says, that in their smiting her, they did not respect her case. 2. They smote her; that is, more gently at first; however, they suffer no occasion to slip, whereby they have any access to give a wipe to such heart-exercised souls, but it is laid hold upon; and what infirmity is in any of them, or inconsiderateness in their zeal, that is cast up, and often somewhat of less moment is much magnified. The word takes in also wronging with the tongue, Jer. 18:18, ‘Come let us smite Jeremiah with the tongue:’ and it is like, by the words following in that verse, the profane priests had no little accession to it. 3. They wound her: this is a further step, and imports such a smiting as continues till the person be wounded, denoting a higher degree of cruelty, such as is the persecuting of those whom God has smitten, and talking to their grief, Psalm 69:26, which will exceedingly wound a tender exercised soul who is soon affected; and the Psalm especially points at Judas, who, John 12:4,5,6, was ready to condemn the holy zeal of an honest soul, which our Lord vindicates and leaves on record to her eternal commendation. 4. The last step is, ‘they took away my veil from me;’ the word that is rendered ‘veil,’ comes from a root that signifies to subdue, it is that same word which we have, Psalm 144:2, ‘who subdues the people,’ &c. It has a threefold use, 1. For decoration, as Isa.3:23. 2. For a sign of modesty, pleaded for by the apostle, 1 Cor. 11:6. 3. And mainly, for a sign of women’s subjection to their own husbands; for which cause Rebekah puts on her veil, when she meets Isaac, Gen. 24:65. And therefore it is called power, as being the sign of the wife’s being under the power of her husband, 1 Cor. 11:10. Here her veil is the tenderness of her profession, whereby, in a decent, modest and humble way, she professed herself to be a believer, seeking after Christ Jesus, as one bearing the badge of subjection to him as her Husband. The taking away of the veil, is their wronging of that honest profession she had, and the giving of her out, not to be that which she professed herself to be, and so not worthy of a veil; but that her profession was hypocrisy, her painfulness and tenderness, conceitedness, even as Judas, John 12:5, nicknames that good work wrought upon Christ by the honest woman, calling it wastry: and by these, and such other means, often tender souls are affronted, and proposed as a reproach to the multitude; even as if a wife that is chaste, were denuded of her veil, and reputed as a gadding harlot, while she is seeking her own husband: so when the Lord threatens his people, that their lewdness should be made to appear, he uses this expression, Ezek. 23:26,27, They shall ‘strip you out of your clothes;’ &c. that being a manifest shame to a woman, that should be covered, 1 Cor. 11:6. This is added, to show that they pretend they have reason for their smiting: they disgrace her, and take away her veil, that they may not be thought to smite holiness or tenderness, but a hypocrite under such a wail, or a whore more decently adorned than became her to be.

This is the sum; when I prevailed not in the private diligence, I frequented the public ordinances; but those who were watchmen and healers by office, being untender (as if they had intended it) did by malice, or want of affection, or through unskillfulness and want of experience, so apply the word, that they sewed pillows under the arm-holes of the profane, and made the righteous sad: whereby I was not only nothing profited, but returned, more weighted and ashamed, and had no encouragement to seek any more of their help, as I had done, chap. 3:3, but was necessitated to turn to others: which shows, that she accounts them untender, and therefore, sets it down here as a piece of her sad trial; whereas, had it been the wounding of a friend, it had been a ‘kindness to her,’ Psalm 141:5, and would have engaged her to follow on for healing from that same hand, so far it would have been from being the matter of her complaint, neither would it have been complained of by her.

These words afford many such doctrines, as, chap. 3:3. As 1. That the visible church is a distinct incorporation by itself, and all its members have right to its privileges, to wit, such whereof they are capable: it is the city, and they are the citizens, Eph. 2:19. 2. It is a city that is not without fear and hazard, though it have walls; but it had need to be watched both within and without: or, the visible church has many enemies, she is in constant war hence therefore, she is called the militant church; and for this cause, she has walls and watchmen. 3. The Lord has provided her with sufficient means against all assaults. 4. A lawfully called ministry, or watchmen peculiarly designed for that end, are the great means Christ has appointed for preventing the hurt, and promoting the good and edification of his church, Eph. 2:12,13. They are as the sentinels, which he has set on the walls, for giving advertisement and warning; and this well becomes their office, Isa. 62:6. Ezek. 3 and 33 chapters, and elsewhere. 5. Tender believers will put a great price upon public ordinances, even when they seem to themselves to come little speed in their private duties; private diligence furthers public, and public furthers private: these two ought not to be, neither will they be separated in a tender person, but go together. 6. Tender believers may have weights added to their exercise, and a load put above a burden, even by those whose stations and relations call for much more sympathy and healing. 7. Public ordinances may be sometimes unfruitful to believers, even when they have great need, and are under great sense of need. 8. When one that is tender gets no good nor ease by public ordinances, often there is an addition made to his burden thereby. 9. Untender, unskilful, and unfaithful men may creep in, and be admitted to the ministry, and to watching over the church, as Judas was. 10. When such are gifted and (as to order) lawfully called, they are truly ministers, though not true ministers, and have authority for discharging of all duties; and duties discharged, or ordinances dispensed by them, according to Christ’s warrant, are valid, and the word from their mouth, is to be received as from him: therefore they are called watchmen, which imports them to be really in office, which could not be, if the for mere assertions were not true.

11. Very often, tender believers, in their exercises, suffer much from such ministers or, an untender minister is often a great affliction to tender exercised believers, yea, of all men, these prove most sadly afflicting to them; no man wounds godliness more, or wounds and affronts the profession thereof more in them that are the most real and tender professors, than a gifted untender minister may do, and often doth; though sometimes the Lord will make use of him for their good, to humble them and yet more to provoke them to the study of more seriousness in secret duties, and to more close and constant waiting on the Lord himself. 12. Where enmity against godliness once arises, and vents itself against the godly, it often grows from one degree to another as here, men, especially ministers once engaged in it, are not easily recovered and brought out of that evil, but are carried, yea, often hurried from one step to another: yet, she accounts them watchmen, as holding out the respect she bare to their office, even then. Whence observe, 13. That it is a piece of spiritual wisdom and tenderness, to distinguish carefully between the office of the ministry, or the ordinance itself, and the faults and untenderness of persons, who may miscarry in the exercise of that office and not to fall from the esteem of the ordinances because of them, or of what faults may be in them, but even then to respect the ordinance out of respect to Christ, and his institution and appointment. 14. Believers should observe the fruit of public ordinances, as well as of secret diligence, as the Bride here doth.

Verse 8. I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.

When this means fails her, she gives not over, but betakes herself to the use of mutual fellowship with the saints (which is the third step of her carriage) verse 8,, that she may have their help for recovering of Christ’s presence: she propounds her case to them, and presses for their bearing burden with her; her case is in the last words, ‘I am sick of love:’ a strange disease, yet kindly to a believer: this sickness implies pain as of a woman in travail, whose showers are sharp, and pangs vehement till she bring forth: the same word is used to this purpose, Isa. 26:17. ‘Like as a woman that draws near her delivery, is in pain,’ &c. And it imports in this place, these two, 1. Vehement desire after Christ, from ardent love to him, so that she could not endure to want him. 2. Much heart-affectedness following upon that ardent desire, which (under her former disappointments) did beget such pain and fainting, that it was as a sore sickness, though not dangerous: this sickness differs from that spoken of, chap. 2:5, as the scope shows; that is like the pain procured by an overset of the stomach; so the sense of his love being let out in a very great measure, was like to master her; not, that sense of his love is simply or in itself burdensome, but she is weak like an old bottle, or a queasy and weak stomach that cannot bear much: but this is like the pain that proceeds from hunger, and a strong appetite, when that which is longed for is not obtained, which augments the desire, and at last breeds fainting and sickness. This shows, 1. That love to Christ, where it is sincere, is a most sensitive thing. 2. That the more disappointments it meets with, in seeking after sensible manifestations of Christ, it grows the more vehement. 3. That continued absence to a tender soul, will be exceeding heavy and painful; hope deferred makes the heart sick, especially when the sweetness of Christ’s presence has been felt, and his absence distinctly discerned. 4. That Christ’s presence is the soul’s health, and his absence its sickness, have else what it will. 5. That love to Christ will sometimes, especially after challenges and disappointments, so overpower the soul, that it cannot to its own sense (at least) act under it, or sustain it (it seems so heavy a burden) as sickness will do to the body, if it get not an outlet.

The way she takes to obtain Christ, after all other means fail her, is by making her application to the daughters of Jerusalem: indeed it is Christ, and not they that can cure her, he is the only medicine for a sick soul; therefore, her design is not to rest in their company, but to make use of it for obtaining his company: for, the company, although it were even of angels, will not be satisfying to a soul that seeks Christ; the best fellowship is empty without him, John 20:12,13, ‘Why weepest thou?’ (say the angels) ‘Why?’ (says she) ‘they have taken away my Lord.’ In this consider, 1. The parties she betakes herself to, ‘the daughters of Jerusalem,’ spoken of, chap. 1:5, professors not of the worst stamp; yet (as after appears) under much ignorance of Christ, and of spiritual exercise: this is the means she goes now unto. Where observe, 1. Spiritual communion, among professors or believers, is not only a duty, but a special means, being rightly made use of, to further our fellowship with Christ. 2. Believers, in their sad cases, may, and ought freely to make use of this means, by desiring other’s help; and for their own ease and furtherance in meeting with Christ, by communicating their case to them, as she loth here. 3. Even the strongest believers (whom the Bride represents) may be helped by those that are much weaker than themselves in gifts, grace, and experience; as the daughters of Jerusalem are here: and so Paul often requires of others, inferior to, and much short of him, the help of their prayers. Consider, 2. Her desire to them, ‘Tell him’ (says she) ‘that I am sick of love;’ make my ease known to him, and hold it up by prayer: she had been doing so herself, and had not come speed, and therefore she puts them upon it, that they might help her to obtain an answer. Observe. 1. That prayer for one another, is a duty of mutual fellowship, especially for those that are exercised others should be in that exercise with them, James 5:17. 2. Believers sometimes will not trust themselves with the opening of their own case to Christ, and will not be satisfied with their own way, but will think others can do it much better. 3. Praying for ourselves, and desiring of help from others, should go together; or, it will give most clearness and peace to believers, to desire the help of others, when they have been serious in the use of all means by themselves, as she had been. 4. It says, That believers holding up the case of another, will be very acceptable to Christ. And, 5. That there is nothing, we can tell Christ, of our own or other folk’s case, that will be more pleasant to, and taking with him, than this, that we are they who are ‘sick of love’ to him: this is propounded, as that which may and will be most acceptable to him: what shall ye tell him? (so the words run) these are the best and most acceptable e news to him. 6. Such a case as love-sickness is a good motive, upon which to press for the help of others’ prayers, and that which may also give confidence to any, to bear such a message to Christ. 7. Believers, in their communion with others, should more insist upon their own cases, than on the faults of ministers, or miscarriages of others: although she was formerly smitten by the watchmen, yet this is the great thing she propounds to them. Consider, 3. A qualification, put in her suit to the daughters of Jerusalem, ‘If ye find him:’ that is, if ye get access, which now she thinks herself excluded from. And it imports, 1. That there is a peculiar finding of, and access unto Christ at one time beyond another. 2. That a weak believer may sometimes have much more access to Christ, and sensible communion with him, than others of greater parts and experience: she supposes that they might find, while she did not. 3. That when any get access for themselves, then especially they should remember others, and improve their court with Christ, for their good who may be in bonds, and under sad exercise then (says she) when ye get access, remember my case she would share of the fruit of their most warm enjoyments. 4. She doth not resent nor envy this, or become jealous of it, but humbly submits to be helped by them Christ will have every one useful to another, and the strongest should not disdain to be in the common of the weakest.

The last thing is the manner of her proposing of it ‘I charge, or adjure you’ (says she) which has the force of an oath proposed to others as if she had sworn them that they should do it; the same charge or adjuration is set down, chap. 2:7, and 3:4. She puts them to it, as they will be answerable. Which shows 1. Great seriousness in her; the matter of Christian fellowship, and our desiring of the help of others’ prayers, is no matter of compliment, but should in earnest besought for. 2. She desires seriousness in them, in their discharge of this duty: in our praying for others, conscience should be made of it, as seriously as for ourselves, and we should beware of superficialness and overliness in it. 3. Our expressions in our fellowship, especially concerning the most serious purposes, should be suitably serious. A light manner of speaking in serious things often spills the beauty of them, mars edification, and diminishes from the weight of the matters themselves.

DAUGHTERS OF JERUSALEM.

Verse 9. What is your beloved more than another beloved, O thou fairest among women? what is your beloved more than another beloved, that thou dost so charge us?

In this 9th verse, is the third part of the chapter, where the daughters of Jerusalem are brought in speaking; where we may see what effect the Bride’s serious charge had upon them: it someway surprises and astonishes them, to see a person convincingly approvable in her carriage, so taken up with that which the most part of the world slights; this makes them think that he whom she asks for, must be a person beyond ordinary, and in this they conclude right: there is much infirmity in this question (as often many professors are upon the matter really ignorant of Christ’s worth) yet some honest-like things (at least) are in it. There is, 1. Respect to her as a beautiful and goodly person, even when she was thought little of by the watchmen. 2. Docileness, and a desire to know. 3. Some suspicion of their own knowledge of Christ: and, 4. Ingenuity in seeking help. All which, are good symptoms in beginners; and we will see that the question ended well with them, chap. 6:1, and it is like was awakened in them by her serious carriage. The return they make to her charge has in it, 1. The title they gave her. 2. The question they propose to her. 3. The rise of it, or that which gives them occasion to ask, and which puts them to it. The title is excellent, ‘O thou fairest among women:’ it was given to the Bride by Christ himself, chap. 1:8. It implies, 1. A spiritual beauty in her who now was thought little of by the watchmen, and had her own crosses in the world, yet even in this case lovely in herself, and lovely to those daughters, Observe. 1. That believers should be eminently convincing, and commendable in their carriage even before others; they should be fairest among them, and for spiritual beauty conspicuous, as lights shining in a dark place. 2. Grace, when seriously in exercise, is that which makes any person (though outwardly mean and contemptible) truly beautiful and lovely: it makes them so really, and also in the eyes of all spiritual beholders. 3. Sometimes God will make honest seekers of him the more lovely to others, when corrupt ministers seek most to defame them: the watchmen’s wounding her, mars not the daughters’ estimation of her; and this shows that they did smite her without reason. Again, 2. It implies respectfulness on their part, and also honesty; for there is now no external thing to commend her to them: which says, 1. That to the spiritual eye of honest souls, none will be so beautiful as the person that is holy; yea, sometimes holiness will have a commendation in the consciences even of them that are strangers to it. 2. Often holiness may be more esteemed of, and holy persons more respectfully dealt with, by men of little either knowledge or profession, than by those who may be much more knowing, and whose station and place calls them to be much more tender; the Bride here is like the wounded person, Luke 10:31, &c. whom the Samaritan succoured, when both the Priest and the Levite had passed by him. 3. Where grace shines, it should be highly esteemed of and respected; and such as are but babes in Christ, ought much to reverence those that are of older standing. 4. Tender souls when under exercise, if we can do no more to ease them, should he respectfully spoken unto at least: these daughters do not wound the Bride, as the watchmen did, but speak discreetly and respectfully unto her, although they can further her little. 5. The right use of freedom, and seriousness with humility in mutual fellowship, is a great help to entertain mutual respect among professors; when the weak see the strong ones not puffed up, but condescending to take their help, it will conciliate love and respect: thus the daughters meet the Bride here with respectful carriage. 6. Respectful expressions of one professor to another, with gravity and seriousness, becomes Christian fellowship well; and is a great furtherance of edification and mutual confidence; so we see here, and chap. 6:1, as also in the Bride’s expressions preceding.

2. The question propounded by them is, ‘What is your Beloved?’ as scarce knowing him, or acquainted with him themselves: it is not spoken out of disdain, but out of desire to know, being convinced that there behoved to be some excellency in him, beyond others, as the following effects clear. The question is proposed by way of comparison, and doubled, ‘What is your Beloved more than another beloved?’ or ‘the beloved of another?’ By beloved, all along is understood that which the soul loves and cleaves unto; therefore Christ is sometimes designed by the one name, the soul’s love; and sometimes by the other, the Beloved, as we may see by comparing chap. 3:1,2,3, with chap. 2:16,17, because he eminently and above competition had the Bride’s heart. By other beloveds are understood these things that men of the world set their love and affections upon, and which bear most sway with them, as that which in a singular manner their souls love; the same that ordinarily are called idols, because they are put in God’s room; there is the same reason here, why they are called other beloveds, and strange lovers elsewhere: such are the belly, Phil. 3:19, the world, 1 John 2:15,16, ‘Love not the world, nor the things of it,’ &c. ‘the lust of the eye, the lust of the flesh, the pride of life:’ so it is as they had said, there are many things which the men of the world seek after, it is none of all these that this Bride is enquiring for, she rests not satisfied with these, nor values them; he must then be some excellent person, a singular and non-such Beloved, that she is so serious in the enquiry after, and therefore they desire to know from herself what he is. The question is doubled as being the result of a serious desire to know, and of high admiration, what he might be, who was thus enquired for.

3. The words added, show what is the rise of their question and wondering, to wit, these, 1. ‘That thou doest so charge us:’ every word has weight, it is ‘thou,’ the ‘fairest among women,’ who certainly can make the best choice. 2. Thou art not only in earnest thyself, but charge us also. And, 3. Not only thou charge us, but so vehemently, pressing, and weightily; this sure must be some excellent Beloved. This question carries in it not so much an enquiry who is the believer’s choice, as their desire to know what Christ was indeed, in respect of his real worth, whose name only (or little more) they knew before; therefore they say not, who is, but what is your Beloved? As knowing his name, but being much ignorant of his worth. Again, it supposes such a question to be moved by these professors, upon occasion of her exemplary carriage; and indeed it cannot be told, what thoughts, serious challenges, and exercising questions the convincing carriage of believers will have among those with whom they Christianly converse; and so it shows, that this seriousness in one may put others to it, to question what the matter may be, and through God’s blessing may commend Christ to them in the end, which is the scope.

Observe. 1. There may be some respect to godly persons, where there is much ignorance of Christ himself. 2. Where there is esteem of godliness and of those who study it, there is some begun enquiry for Christ himself, and it leads on to further, although the beginnings be weak. 3. True tenderness in beginners, appears in nothing sooner than in respect to those who were in Christ before them; they are now but beginning, yet this shows itself in the respect they carry to the Bride. 4. It is no shame for those that are unacquainted with Christ, to enquire for him at such as know him. 5. What Christ is, and the necessity of praying for others, is a suitable subject of discourse in Christian fellowship. What is Christ say they to her; and pray for me, says she to them. 6. Christ’s name may be known to many to whom his worth is unknown, or but little known, and who are not acquainted with what he is. 7. All men naturally have some lust, idol, or beloved, that their affection is set upon besides Christ; it is some other thing, from which he is distinguished, and to which he is opposed. 8. Men lay out their affections liberally upon their idols, and upon those things their hearts cleave unto besides Christ; they are beloveds, and opposed to Christ, as being that to the men of the world, that Christ is to his own; they are as Gods and Christ’s to them, they run so mad upon their idols and are so joined to them, Hos. 4:17, men naturally have an high esteem of their idols, as placing some worth in them which is not, and they have a low esteem of Christ, and prefer their idols to him. 9. This mistake is a great cause of Christ’s being slighted in the world, that they think other beloveds as good as he, and other lives as good as the life of holiness; therefore they go to the farm, plough, market, and make light of Christ, Matt. 22:4. 10. The questioning of this grand principle of corrupt nature, that Christ is no better than other beloveds, or the enquiring whether he be indeed better than these, is one of the first rises of a soul’s making forward to enquire for him. 11. The growing of the esteem of Christ in a soul, and the decay of the esteem of all idols (formerly beloveds) go together; as the one stands, the other falls, as the one grows, the other decays. 12. The right up-taking of Christ’s worth, is the great thing that commends Christ to a soul (therefore the Bride describes him afterward) and the thorough conviction of the vanity of all other things looses the grips of our affections from them, and makes way for setting Christ more high. 13. The convincing carriage of a believer may stir and raise an exercise in those that formerly were secure: and God can make the words of a private humble Christian, the rise of a serious enquiry after Christ in another; thus her serious charging of them doth so stick to them, as if that word, ‘I charge you,’ had pierced them. 14. Nothing more adorns the gospel, and commends Christ, and makes him lovely to others, than the convincing, serious carriage of believers. 15. Those who are not acquaint with Christ’s worth, or the exercises of believers, are ready to wonder what moves them and puts them to make such a stir about Christ, more than others, that five satisfied and contented without him.

BRIDE.

Verse 10. My beloved is white and ruddy, the chief among ten thousand.

From verse 10, to the end (which contains the fourth part of the chapter) the Bride speaks: and in answer to the daughters of Jerusalem their question) in a sweet, pithy, taking manner, commends her Beloved. She is not long in returning answer to their question, as being fully clear and ready to demonstrate Christ, her Beloved, his worth above all: and as impatient that any other should be put in competition with him, (especially by the daughters of Jerusalem, whose edification she studies by this to promote) instantly she steps in with a large commendation of Christ, (though in few words) whereby she doth so demonstrate him to be an object infinitely worthy to be her soul’s Beloved beyond all others, that chap. 6:1, they as convinced yield, acknowledging that her Beloved was preferable to all other beloveds, and that therefore they are engaged to love and seek him with her.

In this commendation, she, 1. Asserts Christ’s preferableness in the general, verse 10. 2. She confirms and illustrates it in particulars, to verse 16. And then, 3. verse 16, sums it up in an universal expression, as being in its particulars inexpressible. Lastly, Having fully proved her assertion, she resumes the conclusion as unanswerable: ‘This’ (says she) ‘is my Beloved,’ a singular beloved indeed, and therefore it is no wonder that I am so serious in pursuing after him, and so sick of love to him, and so much pained at the very heart for the want of him.

The first general in this 10th verse sets out Christ positively, and comparatively: do you ask (says she) what my Beloved is? He is a non-such, an incomparable Beloved, ‘he is white and ruddy,’ O so lovely as he is in himself! and being ‘compared with all others, he has the pre-eminence by far, as being ‘the chief among ten thousand.’ By ‘white and ruddy’ we are to conceive Christ’s qualifications, according to the strain of the allegory, there being no bodily qualification set out here, Christ at that time not being incarnate, yet even then was he white and ruddy; the due and just mixture of these colours makes a man lovely, and evidences a good complexion of body: so by them in Christ is understood a concurrence of all fit qualifications and excellencies, that may make him lovely to the soul, when by faith looked upon, and taken up, there is sweet beauty and comeliness, or a comely beautiful sweetness that lustres and shines in him, through the excellent qualifications wherewith he is furnished, as the husband of his church, that ravishes spiritual affections far beyond the greatest beauty that can be in the fairest face; for, indeed he is fairer than the sons of men: there is nothing that may make a Mediator lovely but it is here. Again, as if that did not fully set out his amiableness, she adds, ‘He is the chief among ten thousand:’ this is a definite great number for an indefinite; in sum it is this, there are many beloveds indeed in the world, but compare them all with Christ, they are nothing to him: without all controversy he is the chief, 1 Cor. 8:5,6, For ‘though there be gods many, and lords many’ (to the world) ‘yet to us there is but one God, and one Lord Jesus;’ in all the world there is but one Christ. The word used here is, be is the standard-bearer, or it may be rendered passively, he is standarded (so to speak) above ten thousand; all tending to the same scope; love declares its rhetoric in seeking words to prefer Christ, as having indignation that his precedency and pre-eminence (who is ‘above all things,’ Col. 1:17,) should so much as once be questioned: it is like, that in these times the most comely persons were chosen to carry the standard, a piece of dignity being thereby put upon them; so then, if all the most choice, comely, and excellent persons in the world were mustered together, Christ would be preferred eminently and deservedly above them all.

Whence, Observe, 1. That Christ is the most lovely and excellent object that men can set their eyes on, that they can cast their love and affection upon: there is not such an one as Christ, either for the spiritual soul-ravishing beauty that is in him, or the excellent desirable effects that flow from him. O what a singular description is it which follows, if it were understood! 2. Christ is the most singularly excellent Husband that ever was closed with: under that relation he is commended here, as singularly lovely, and loving; it is a most honourable, comfortable, happy, and every way satisfying match to have him for a Husband. 3. Christ’s worth in itself is not expressible, and whatever he can be compared with, he doth exceedingly surpass it. 4. Where right thoughts of Christ are, there is nothing admitted to compete with him, other excellencies and beloveds are in their greatest beauty darkened beside him; he is set up as chief, and they are not to be taken notice of beside him, but to be accounted loss and dung. 5. Christ’s absence, when believers are right, will never lessen their esteem of him, but even then believers will be warm and fresh in their love to him, and high in their esteem of him. 6. Neither will the great mistakes of others shake believers that have a thorough esteem of Christ’s worth, but will rather with holy zeal awake them to commend him the more. 7. As where there is true love to Christ, there Christ will be lovely; so when he is looked on as lovely, that makes the heart to flow and abound with holy rhetoric in commendations of him. 8. True love to Christ, and to others for his sake, will not suffer one to despise the weakness of another, but make them rather take occasion from it, to honour him and edify them so much the more, as the Bride doth here in answering the question proposed. 9. The more nearly and fully any thing be compared with Christ, though it be otherwise lovely, yet then it will be seen to be nothing, he so infinitely excels all things he can be compared with; and it is ignorance of him that makes other things get such a place in men’s affections: but, when once they are set for against him, he is found preferable, as incomparably chief, for dignity, riches, and satisfaction, or whatsoever is delightsome, desirable, and truly excellent, verse 11,12,13, &c.

She passes from the general, to demonstrate it in particulars, and therein she insists in the following verses. If it should be asked, why she descends into particulars, especially now, considering her deserted case? I answer, for these good reasons, 1. That she might the more fully demonstrate, and the more satisfyingly unfold Christ’s worth; for, his worth cannot be soon nor easily told, nor conceived, nor soon believed by others, it needs to be demonstrated, amplified, and insisted upon; yet, his worth can bide the trial: there is no truth may more fully and demonstratively be made out than this, that Christ is a most excellent object of love, and infinitely preferable to all others. 2. This is for the edifying of the daughters of Jerusalem, and in reference to their question, that they might be the more convinced and satisfied anent the incomparable worth and matchless excellency of her Beloved, she branches it forth and insists upon it, that so a deeper impression of it might be left upon their hearts, Observe. 1. There is nothing more useful for the gaining and edifying of others, than to help them to the right uptaking of Christ’s worth. 2. That is a great part of the work that should take up Christians in their fellowship together, to be spending their mutual conferences on that subject for one another’s instruction. 3. To edify another, is no diversion from pursuing after him, to souls that love Christ, and would be helped by others to meet with him; this is well consistent with her pursuing after sensible presence for herself, to stay a while instructing them. A third reason of her insisting is, that it is suitable unto, and agrees well with her own sad condition, when he is away, she loves to think and speak of him, and of his loveliness, and that gives her some ease.

Observe. 1. Where love to Christ is, there will be a delight in speaking of him, and setting out his commendation, even when he is absent; it is a kind of ease to tell over his qualifications when he is absent. 2. It is a good diversion under a deserted condition, and a suitable way to an outlet, to be dwelling rather upon the excellency of Christ, than on the comfortless aggravations of our own sad condition; this is more honourable to Christ, more edifying to others, and more pleasant to ourselves: O, it is sweet to think of him! It is more useful also for confirming of our faith in him, for warming our affections to him, and for keeping the mind stayed in dependence on him for the outlet; every attribute or property of his is a cordial to the soul fainting under a deserted case. 4. Her insisting on this subject, shows the nature of true love to Christ, that a soul affected with it, being once entered to speak of this theme or subject (namely the excellency of Christ) it expatiates on it, and is not soon withdrawn from it; this (to say so) is the very native element of it: and it doth the heart good to enumerate, and tell over distinctly the commendable qualifications and excellencies of Christ: all which (being his own) are unspeakably delightsome and refreshing to reckon: if there were any good measure of love to Christ in men’s hearts, they would not be easily withdrawn from meditating on him, nor from speaking of him; and the great haunt that other things have in our hearts, and the rarity of any expression that tends to Christ’s commendation, shows plainly that there are (alas!) other beloveds abounding with us besides him.

In the opening of the following particulars, we would consider, 1. The scope, which is to demonstrate, that Christ Jesus is altogether lovely and desirable beyond all other things that the hearts of men are set upon; the question proposed, ver. 9, and the closing answer to it, ver. 16 makes this clear. This then being the scope, these particulars must be so taken up, as they best contribute to clear this scope, and so must necessarily imply the excellencies that are in Jesus Christ; the Mediator himself being as the body, and the several qualifications, properties, and excellencies wherewith he is furnished, being as the several members, and parts of that body. Now, seeing Jesus Christ is so excellent himself, and these being instanced as the choice excellencies that are in him, they must needs be exceeding and passing excellent, as the aggreging and heightning of every commendation doth show: there will be need therefore of much sobriety, holy admiration and reverence, in the opening of them, lest we mishandle so excellent a subject as is the transcendent excellency of our Lord Jesus. 2. That the Spirit intends by these parts, distinct considerations of Christ’s loveliness in so many distinct particulars, seems also to be without all question; for the particular enumeration is brought in to demonstrate this general, that he is the chief among ten thousand, which is done (as it were) by an induction of so many commendable things that are in him; besides in other scriptures, and especially, Rev. 1:13,14, where our Lord is thus considered, and also in the second and third chapters of that book of the Revelation, particular respect is had to the foresaid description; and these parts are there (being equivalent to them that are here mentioned) expounded of divers attributes and properties of his, and not unlike in many things to the description following, as the particulars will clear. Consider, 3. That it is both difficult and dangerous to be peremptory in the application of these particulars to the object described, it being so exceeding glorious, and the Spirit’s expressions so very comprehensive, we dare not so limit the words to one thing, as if they were exclusive of another, nor say this is meant and no other thing; although such and such things as have a necessary connexion with the scope to confirm it, may warrantably be included, and for instances pitched upon, especially when from the analogy that is in the expressions which are borrowed, and from other scriptures, we have some ground to fix upon: but to be sure, the words should be so taken up as they best afford the most solid general doctrines, which are sometimes (because of our darkness, and to prevent our curiosity) to be rested in; for, whatever be meant, it is Christ, and he by these commendations is set forth as most excellent: that all these are to describe a divine person, and no human body, we conceive so clear that it needs no advertisement. 4. All these parts hold him forth, not only as excellent in himself, but as lovely to his people, and as making up their privilege and happiness in having an interest in him to be theirs; and therefore as this is the scope, so it is to be applied as setting out his excellency, and the blessedness of all that have him for theirs; as on the contrary to cry down all other beloveds of the world, of whom these things cannot be said, for they are singularly peculiar to him.

Verse 11. His head is as the most fine gold; his locks are bushy, and black as a raven.

There are ten parts mentioned, that are brought in as proofs of Christ’s singular excellency, each of them almost having a double commendation; two of them are in the 11th verse. The first is, ‘his head,’ the most eminent part of the body; that furnishes influence and direction to all the rest: it may signify (if we dare adventure) these three in Christ, 1. His Godhead, which is the most eminent nature of Christ’s person, sustaining the other, and furnishing it for its office; thus, 1 Cor. 11:3, as ‘the head of the woman is the man,’ in respect of his dignity; so ‘the head of Christ is God,’ as the Godhead ‘dwells in him bodily,’ Col. 2:9, by a wonderful and unspeakable personal union, the like whereof is not to be found in any other. 2. It may hold out Christ’s headship, or sovereignty which he has as Mediator, being made head of ‘the body, the church,’ and ‘over all things for the church,’ Eph. 1:12, and his instalment into this office is the rise of all the other commendations that follow, which areas parts thereof: thus Nebuchadnezzar’s sovereignty, as being a king of kings, is set out by a head of gold, Dan. 2:32,38. 3. It may signify the qualifications, wherewith he, as head to the body, is furnished for its benefit and good: so he is an excellent head, for contriving of what is good for the body, and for furnishing life and motion to all his members; thus Eph. 4:16, he is the head, from whom the whole body, being fitly compacted together, doth make increase of itself in love: and to this purpose, a man of a great reach and profound wit, uses to be called a great head. All these agree with the scope, being instances of Christ’s excellencies, and also with the commendation following; yet, the first seems most agreeable to the analogy of head and members, and it is not unlike that Christ’s Godhead is begun at in his commendation: surely it cannot be excluded, seeing, in Rev. 1:14, by his head (as there described) is set forth his eternity, the same nature may well be here understood, though Christ be otherwise represented in the colour of his locks, because here he is described as a lovely Bridegroom, there as coming to judge, as also in Dan. 7, But it must be some excellent thing that is meant, as the commendation annexed clears. ‘His head is as the most fine gold:’ in the original, there are two words indifferently made use of, to signify gold, the first because of its shining brightness and beauty; the second is applied to it, because of its solidity and firmness; so it runs, his head is gold of gold, or gold and gold, or fine shining and solid gold, as if gold were not enough to set out the excellency of this head: gold is rich in the quality, solid and strong as to the efficacy, (as in chap. 3:10,) sovereign as to usefulness and profitableness; it is above other metals, and so in the heavenly Jerusalem, the streets are said to be of pure gold, Rev. 21:21. Therefore that dominion of Nebuchadnezzar’s, spoken of Dan. 2:32, is compared to a head of gold, for its excellency above the rest that followed, and especially for the shelter that the church of God had under it: and this being gold of gold, must hold forth such sovereignty, riches of grace, solidity and happiness, as is unsearchable; gold cannot reach it, no not gold raised to the highest worth conceivable.

This first particular may put us to a stand, when (as it were) the Bride is at a stand in the commendation, and must double the word, as gold, gold; and it’s hard to draw observations from it, yet warrantably this may be said, 1. Christ has a head (however we take it) that is exceedingly excellent, he is God, and in that respect is unsearchable, ‘being the brightness of the Father’s glory, and the express image of his person,’ Heb 1:3. He, as Mediator, is furnished with sovereignty and eminent graces for the good of the body; and these, as they are for their nature most solid and excellent, so as to their virtue they are most efficacious and quickening. 2. If we take it in general, Observe: That the excellencies wherewith Christ is furnished, are in the highest degree of excellency; therefore it is gold of gold, whatever it be, and this general will necessarily infer the former, that he is God and Mediator, and in such and such offices furnished for the good of his people, and the former doctrine is the proof of this: all Christ’s properties, wisdom, love, counsel, &c. are of more than an ordinary depth, being in him to the very ‘uttermost,’ Heb. 7:25, and ‘without measure,’ John 3:34. 3. Christ’s excellency is not only lovely in itself, but useful to others; he is not only rich in himself, but enriching those that possess him, as gold doth enrich the owners of it: Christ is a golden possession where there is a well-grounded claim to him. 4. Gold and all external riches, are empty things to a spiritual discerner of Christ’s worth; as it were, a new sort of gold must be invented, or imagined, to shadow forth the excellencies of Christ, gold itself is but an insufficient and dark shadow to represent him; whoever loves gold, may have (and that freely) the most fine and choice gold in him. Yea, 5. This is peculiar to him, in opposition to all other beloveds: men’s idols and other beloveds may be gilded, like the whore’s cup, spoken of, Rev. 17:4, but Christ only is the golden Beloved; for, this is so attributed to him, as it is denied to them, which are but clay, or ‘thick clay’ beloveds, Hab. 2:6.

The second thing commended is ‘his locks,’ which are no essential part of the body, yet are (when lovely) a special decorement, and ever have been so esteemed: the signification of locks (being joined to the head) will be so much the more clear, if we consider the commendation given them, which is threefold, 1. ‘They are bushy,’ or curled: not such as old men have, hairs here and there, but his are bushy, thick, and handsome, such as young men in the flower and vigour of their youth use to have. 2. They are black; and that, 3. As a raven: black hair in those times and places was comely in men, and betokens strength of youth, and vigour of age. Therefore the same word, which is here blackness, signifies youth also in the Hebrew, as Eccles. 11:10, ‘childhood and youth,’ &c. So black hair here, is opposed to white hairs, whereby decay is signified (as Hos. 7:9, by ‘gray hairs’ on Ephraim, is understood) and thus all other idols get a dash, as if they were gray haired, decaying beloveds; but Christ is always in youth and vigour, he continues always vigorous, as his love is always green. They are compared to the blackness of a raven, because that is native black, and lovely beyond other things that are black. As by Christ’s head then was signified that which is in Christ (to speak so) most intrinsically excellent; so here, by locks we understand the most extrinsic thing that is in him (if we may say any thing of Christ is so) that is, if any thing seem less necessary than another, yet is it in itself excellent, and serves to commend Christ to others. And again, by bushiness and blackness, we understand the vigour and perfection of Christ’s lovely and desirable excellencies, that as loveliness and desirableness are in a man, when in his youth, at their height and perfection, so are they in Christ, with all commendable aggravations, as in their prime and vigour. Gold did set forth the intrinsic worth of Christ’s qualifications, this aggravates it so, that it lifts up that worth to the highest pitch that is conceivable: as a lovely man is yet loveliest in the flower of his age and youth, so it is with Christ, his perfections are ever in their flower, and never decay, nor does he ever fail in the exercising of them for his people’s good, Isa. 42:4, ‘He shall not fail nor be discouraged;’ and, as Rev. 1:12, Christ’s eternity is held forth by white hairs, so by black hairs is signified his continuing young, vigorous and flourishing (to say so) through all eternity; which serves much to the scope of commending Christ; for, whatever is attributed to him, is in an implied way denied to all other beloveds: otherwise he were not the chief among them, and preferable to them all, which is the scope.

Observe. 1. There is nothing for completing Christ’s beauty but it is in him; yea, even these things in him, that are least taken notice of by us (though nothing in him be little in itself) they are in themselves, and in their use when discerned, exceeding lovely; his locks, yea, all his garments are so, Psalm 45:8. There is nothing superfluous, and useless in our blessed Bridegroom. 2. What perfections are in Christ (as there are none wanting) they are in him in their perfection; what unspeakable commendation inhere? 1. He has infinite numbers of perfections. 2. All these are rich, like the ‘most fine gold:’ 3. If there be a season (to speak so) wherein these perfections may be conceived more lovely and shining than another (for in themselves they are ever the same) they are so in our Lord Jesus Christ; it is ever harvest, summer and youth with him; he is that tree spoken of, Rev. 22:2, which bears fruit always: this Sun is ever at the height, and never goes down. Christ’s perfections are continuing perfections; he is a Beloved that never decays, that never waxes sick, weak, nor old; but is ever in youth, with his hair black, although he be eternal, and the Ancient of days, for all his properties are unchangeably in him, and ever agree to him, even now as well as in Solomon’s time, and will do so for ever: this is good and very comfortable to his people; Christ sets not up nor fails; his Spouse weeps not for the death, decay, or waxing old of her Beloved and Husband, which can be said of no other. 3. All other beloveds, besides Christ, are decaying beloveds, they evanish and are growing gray-headed; even all this clay world shall wax ‘old as doth a garment,’ and the beauty of it shall be stained, and it will become weak, like an old dying harlot, with whom many has gone a whoring: for, if this, to be black and bushy, be peculiar to Christ, it cannot agree to them; for, ‘they shall wax old,’ but he is the same, Psalm 102:27, which words are peculiarly applied to Christ, Heb. 1:10. 4. This continued flourishing of Christ’s excellency in its perfection, doth put Christ super-eminently above all compare, as having no match among all beloveds; they decay, but he is the same; they are broken cisterns, and can hold no water of comfort, and appear with no beauty at death and judgment, and through eternity they will be as clothes worn out and failed; but Christ is fresh and vigorous at death to the believer, and will be so for ever: how blessed are they, when they come to eat of the tree of life, that never wants fruit, to possess him, who is ‘yesterday, today, and for ever’ the same, ‘God over all, blessed for evermore!’ O the happiness! The eternal happiness, that there is in being espoused to Christ, when the breath of all clay idols and beloveds will be out, and Christ still fresh in the communicating of his fullness to his people! O what a sad heart will many have, who have forsaken this fountain of living waters, and chosen such broken cisterns to themselves as the creatures are, that have set their heart on ‘that which is not,’ Prov. 23:5, and ‘laboured for the wind,’ Eccles. 5:16, loading themselves ‘with thick clay,’ Hab. 2:6, and have neglected him who gave, and who continues the being of all things, and who then will be, when they will not be found, or have a being! In sum (says she) my Beloved is the golden Beloved, others are but of clay and earth; my Beloved is in his flower and youth, other beloveds are decaying, waxing old, and drawing to their grave, therefore is he incomparable beyond them all.

Verse 12. His eyes are as the eyes of doves by the rivers of water, washed with milk, and fitly set.

The third thing commended in him, is in verse 12, and it is ‘his eyes,’ which are several ways described. Eyes in the natural body are the organs, whereby we discern external objects: the Lord, as he is a Spirit, has no body, nor bodily members; but eyes are attributed to him, to hold forth his omniscience, who, having formed the eye, cannot but see, Psalm 94:9, and therefore eminently is said to see, in opposition to the idols, ‘who have eyes and see not,’ Psalm 115:5. This, then, sets out our Lord’s omniscience, before whom ‘all things are naked and open,’ Heb. 4:3, even the most secret things are open to his view, as if by the most sharp-sighted bodily eye he did behold them, and much more; so, Prov. 15:3, ‘The eyes of the Lord are in every place, beholding the evil and the good:’ and, Prov. 5:21, ‘The ways of man are before the eyes of the Lord,’ he knows them, as if he were looking on them with his eyes, all things are so naked and discernible to him: this agrees also with that, Rev. 2:18, where Christ is said to have ‘eyes as a flame of fire:’ which title, verse 23, is expounded, (as all the titles throughout those epistles are) and said to be given him, that men may know that he ‘searches the heart, and tries the reins;’ even the most inward things are fully reached by his all-seeing eye.

The excellency of his eyes (or omnisciency thereby pointed out) is held forth under several similitudes, 1. They are ‘as doves’ eyes,’ such as were attributed to the Bride, chap. 4:1, that is, eyes that are quick, lovely and loving, having much affection in them to his own. 2. They are as doves’ eyes ‘by the rivers of water,’ where doves are most lovely after washing, or bathing and basking themselves at riversides. 3. They are washed ‘with milk,’ that is, most clean, white and pure. 4. They are ‘fitly set,’ or (as the word is) set in fullness, like the stones in Aaron’s breastplate, Exod. 39:10, (where the same word is) signifying that there is no deformity in them, but like curious jewels, they are most equally and beautifully set, being neither too hollow, nor sticking too far out, which are the two extreme deformities in eyes. In sum, it says, 1. That Christ’s knowledge is sharp and piercing. 2. Pure and clean. 3. Pleasant to his people to look on. And, 4. That it is kindly vented, and well qualified for the good of his people, whereby he is made exceeding lovely to them. These notes are sure here, 1. That our Lord Jesus is omniscient, knowing all the designs of enemies, knowing all the straits and necessities of his people, he actually takes notice of all these. 2. Christ’s omniscience is one of his chief excellencies, that qualifies him for the good and comfort of his people, and doth exceedingly commend him to them above all others: it is a very pleasant comfort to his people, especially in the time of trouble, that their Beloved knows all, what we are, what we have need of, and what is good for us, and what is designed to our prejudice by any of our adversaries, and cannot mistake. 3. Christ’s omniscience, though it be terrible to his enemies (so his eyes are as a flame of fire) yet it is very amiable to his people, his eyes to them are as ‘doves’ eyes,’ his all-seeing knowledge is kindly and comfortable, and exercised for their good (as all his other attributes are) and is still at work for their good and advantage, 2 Chron. 16:9, ‘His eyes run to and fro throughout the earth, to show himself strong in the behalf of them, whose heart is perfect towards him:’ He takes notice of the case of his own, that he may succour them in their wants, as he takes notice of his enemies, that he may disappoint and bring them down. 4. When the tie of the covenant with Christ is once fastened, those attributes in him which are most terrible to flesh and to men in nature, are exceedingly lovely, and make Christ beautiful to his people, as his omniscience, justice, faithfulness, &c. 5. As it is our duty, so it is our advantage to walk under the conviction of Christ’s omniscience, and to converse before him with the faith of his beholding what we are doing. 6. It is a good evidence of sincerity, when his omniscience becomes delightsome to us, and when the heart is made glad with this, that Christ knows the secrets thereof, as Peter speaks, John 21:17, ‘Thou that know all things, know that I love you:’ it is much to abide Christ’s search, as omniscient, contentedly. 7. All other idols and beloveds are blind, they have no eyes, or though they seem to have, ‘they see not,’ Psalm 115:5, that is, they can take no notice of, nor give any succour to, their worshippers. Our Lord’s eyes, that are upon his people, make him singularly preferable to all that come in competition with him, 8. It is a singular commendation of Christ’s knowledge, that it is pure and holy, that it cannot approve of sin, nor take any complacency in it; for, his eyes are as “doves’ eyes, by the rivers of water, washed with milk:” ‘He is of purer eyes than that he can behold iniquity,’ O how doth he delight in purity; and what a strong motive may and ought this to be with his people, to make a covenant with their eyes, that they get not leave to wander and gad on sinful objects!

Verse 13. His cheeks areas a bed of spices, as sweet flowers; his lips like lilies, dropping sweet-smelling myrrh.

The fourth and fifth instances of Christ’s loveliness are in this verse. The fourth is, that ‘his cheeks are as a bed of spices, as sweet flowers:’ the cheeks, being comely, are a special part of the loveliness of the face: his cheeks are here commended from two things, first, they are ‘as a bed of spices,’ that is, like garden-beds furnished with excellent smelling and refreshful spices: it sets out, 1. A proportionable height of them, as cheeks are in the face, and as beds are higher than the rest of the ground. 2. A preciousness and sweetness of spirit-refreshing savour, as such beds use to yield to those who walk in a garden. The second commendation is, ‘as sweet flowers,’ or as the words may be read, as flowers of perfume: it tends to the same purpose, but holds forth an abundance of delight, to the spiritual sense of smelling in the believer, when Christ is made the object of it; O the sweet savour he finds in him! It is fit to be sober here, these excellencies being mysteries: it is not unlike that lesser glimpses of Christ’s manifestations, whereby he makes himself known, may be understood here; as if she said, he is so lovely, that the least glimpse or waffe of him, when it is seen, if it were but of his cheek, is very delightsome: and this sense may be gathered, 1. From this, that the cheek is a part of the face and countenance, yet not the full countenance; now by seeing his face and beholding his countenance, often in scripture (and it is like also, verse 15,) is understood his most sensible manifestations of himself to his people; by proportion then the cheeks would hold forth the same, though in a lesser measure and lower degree. 2. It makes well for the scope of commending Christ above all, whose incomparable worth by his manifestations, is much evidenced and confirmed to his people, and when a little glimpse of him doth this, how much more would a full view of him demonstrate it? and indeed such a view doth effectually demonstrate it to those who have experimentally known the excellency that is in him, although others who are unacquainted with his face, do therefore undervalue him, which may be hinted at as a cause of their so doing. 3. This agrees with the commendation, which sets him forth in this as pleasant to the spiritual sense of smelling, and so would imply, that it must be somewhat whereby Christ becomes sensibly sweet and refreshful, as his sensible manifestations make him more delightsome and refreshing to the soul’s senses, than flowers of perfume are to the bodily senses; therefore is his love compared to ‘ointment,’ chap. 1:3, and elsewhere; however, these things are certain, 1. That the least glimpse of Christ’s countenance is exceeding refreshful and savoury to the spiritual senses. 2. That Christ’s excellencies are delightsome to all the spiritual senses, to the smell as well as to the eye, ear, &c. The whole soul, and all its faculties have abundant matter in him, for delighting and refreshing them all. 3. The more senses be exercised on Christ, and the more sensible (to speak so) he become unto us, he will be the more lovely and pleasant: beds of spices, and flowers of perfume in a garden, to them that lie among them, are not so savoury as Christ is, when the senses of the soul are exercised to discern him.

The fifth thing instanced is ‘his lips;’ the bride’s lips were spoken of, chap. 4:3,11. and cleared to signify her speech: by proportion they hold forth in him the loveliness of his word, wherein he is especially lovely, in that he magnifies it above all his name, Psalm 138:2, and makes it often sweet as the honey and the honey comb to his people. This may be looked on, 1. As it respects the matter spoken by him, out of whose mouth many gracious words proceeded (while in the flesh) even to the admiration of his hearers, Luke 4:22, so that upon conviction they say, ‘Never man spoke as this man speaks,’ John 7:46. Or, 2. It may look to Christ’s manner of speaking, and his fitness to communicate his mind to his people (as lips are the organs of speaking) so he has ‘grace poured into his lips’ Psalm 45:2, that makes all his words gracious, as being formed or anointed by it. Thus it takes in that holy art, skill, and dexterity, wherewith Christ is furnished, to speak for the consolation of a believer, especially under sad exercise; as it is, Isa. 50:4. ‘He has the tongue of the learned, to speak a word in season to him that is weary:’ both these in the result come to one; and this being a special piece of Christ’s loveliness to his people, conducing exceedingly to the bride’s scope here, and the analogy being clear, and lips being frequently made use of in scripture to signify speech or words, we conceive that they may well be taken so here, especially considering, that all the parts of the commendation will agree well to his words. 1. They are ‘like lilies,’ that is, pleasant and savoury; so words spoken in season are often called pleasant and sweet like honey, Prov. 16:24, yea, they are said to be ‘like apples of gold in pictures of silver,’ Prov. 25:11. His words then may well be compared to lilies. 2. They are not common words, therefore it must not be ordinary lilies that will set them forth; but they are like ‘lilies dropping sweet-smelling myrrh:’ such lilies we are not acquaint with; and nature though excellent in its effects, yet comes short in furnishing fit resemblances to represent Christ, and what is in him, to the full. These ‘lilies dropping myrrh’ signify, 1. A savouriness and cordial efficacy in the matter, like myrrh proving comfortable to those it falls or drops upon. 2. ‘Dropping’ shows abundance, seasonableness, and continuedness therein, so as he still furnishes such strengthening efficacy and influence, as if it were ever dropping, and never dried up; as the phrase was, chap. 4:11. All these agree well, either to Christ the speaker, who never wants a seasonable word; or to the word spoken, which, in respect of its effects, endures for ever.

This must be an excellent Beloved (says she) who speaks much, and never a word falls from his lips, but it is precious and savoury, like any cordial to the souls of his people, especially in their fainting fits; and there is ever some good word to be gotten from him, far from the rough speeches that many use, but O, so pleasant and kindly as all his words are! Observe. 1. There is a special loveliness in our Lord Jesus’ words to his people; how much of this appears throughout the 4th chapter of this Song? and what love appears in all his promises! Yea, in the titles that he gives to his people, everyone is (as it were) big with child of strong consolation to them. 2. Christ’s words have a special refreshing efficacy in them, and can comfort, refresh and sustain drooping sick souls; he sends out his word and it heals them. 3. Those who love Christ himself truly, have also an high esteem of his word, and are much delighted with that; and where there is little esteem of his word, there is but little esteem of himself: they who have tasted the sweetness of the word, do highly esteem of Christ himself. 4. The word of Christ is as Christ’s own lips, and doth sweetly set out his thoughts of love to sinners; it is good reading of Christ’s loveliness out of his own word, and from his own mouth. 5. Where there has been a sweetness felt in the word, it should be turned over to the commendation of Christ that spoke it, as a proof of the reality of his excellent worth. 6. The word is never rightly made use of, though it should fill the head with knowledge, till it be savoury to the inward man and spiritual senses; and it is that which makes it lovely, when the virtue and consolation that flows from it is felt. 7. All the consolations of the word, they come not out at once, neither can we so receive them, but it drops by little and little in continuance; and therefore daily should men draw from these wells of salvation. 8. Observe from the scope, that Christ’s word, known by experience, will lift and set Christ up in the heart beyond all beloveds; and that the unacquaintedness of many with Christ’s lips, and the consolations that abound in his word, makes them so ready to slight him, and set up their idols above him. The scope says further, that she was acquaint with his words, and the refreshfulness of them, and in this she is differenced from others. Whence, Observe, 9. That believers are acquainted with the sweetness of Christ’s words, otherwise than any in the world are; Christ is another thing to them, and his word is so also, than to all the world beside: it is a good sign, where Christ’s lips are so lovely.

Verse 14: His hands are as gold rings set with the beryl; his belly is as bright ivory overlaid with sapphires.

The sixth and seventh particulars instanced to commend Christ, are in verse 14. The sixth is, ‘his hands:’ the hands are the instruments of action, as the lips are of speaking: they are commended that they are as ‘gold rings,’ that is, as men or women’s hands are adorned with gold rings, so his hands have a native loveliness beyond these: yet, this commendation (as all the former) answers not fully, therefore it is added, they are ‘set with beryl:’ this was a precious stone put in Aaron’s breast-plate, Exod. 39:13. To be ‘set’ with it, signifies, as preciousness, so rare artifice; and such is seen in the right setting of precious stones.

By our Lord’s hands, may be understood that powerful activity whereby he is fitted to bring about what he pleases, and that power which he exercises especially in the works of grace, as on verse 4, was cleared: or, we may understand the effects produced by that his power, or his works which are exceeding glorious; as, Psalm 109:27, ‘That they may know, O Lord, that this is your hand,’ that is, ‘that thou, Lord, hast done it.’ So his hands signify such works especially, wherein his divine power, art and skill do manifest themselves for the good of his people: both agree well together; for, excellent power and skill produce excellent effects, and excellent effects demonstrate the excellent qualifications of the worker. This being a main piece of Christ’s commendation, and which doth hold him forth to be exceeding lovely above all to the believer, (which is the scope) may well be taken here as the meaning, especially being subjoined to the commendation of his words: for, our Lord Jesus doth not only say well, but also doth well; he is a ‘prophet, mighty both in word and deed,’ Luke 24:19.

The commendation suits with his works, as if there were none of them but what are adorned (as it were) with excellent gold rings, there being much glory, grace, wisdom, and skill shining in them all; they are ‘honourable and glorious,’ Psalm 111:3, yea, ‘great and marvellous are the works of the Lord God almighty,’ Rev. 15:4. These are the deserved epithets of his actions: in sum, it is, as if she had said, Ask ye what my Beloved is, more than others? If ye saw but a glimpse of the white and red that is in his cheeks, and if ye heard the sweet words that proceed from his mouth, and if ye knew the excellent works which he has performed, even to admiration, for the good of his people, and how much loveliness appears in all these, ye would (no doubt) say with me, He is the chief among ten thousand.

Observe. 1. Christ is an active husband, having hands, and working with them for the good of his Bride: a piece of his work we heard of chap. 3:9, in that noble chariot he is no idle spectator; he ‘works hitherto,’ John 5:17. 2. All our Lord Jesus his works, are exceeding excellent and beautiful, and when rightly discerned, they will appear wonderful, honourable, and glorious, as proceeding from him ‘who is wonderful in counsel, and excellent in working,’ Isa. 28:29. What a curious and excellent piece of work is that chariot, or the covenant of redemption signified thereby, chap. 3:9. There are many shining well set jewels, and rings upon every finger of his hands: there is nothing that can be done better than what he has done. The works of Christ, in our redemption, do hold forth infinite skill, and gloriousness to be in the worker, all of them are so wisely contrived and exquisitely executed. 3. Christ’s works do exceedingly endear him, and that deservedly to his people, and do infallibly demonstrate his worth above all beloveds in the world; who is like unto him? and who can do great works, such as he has done? This makes heaven to resound with the praises of what this beloved has done for his people. 4. Believers should be acquaint both with Christ’s words and works, and should be well versed in the knowledge of the excellencies that are in them both, that so they may be the more affected with him themselves, and be more able to commend him to others. 5. Where Christ is lovely, all his works will be delightsome and it is by acquaintance with, and observation of, his excellent works, that the hearts of his people come to take him up, and to be rightly affected with him. 6. As ignorance of the excellency of Christ’s works (especially of the work of redemption) makes many slight Christ, and prefer others to him (for, she would discover the daughters of Jerusalem their mistake of him, by instancing this among other things) so it is a kindly-like thing to have an honourable esteem of Christ’s works in the heart. 7. Although the devil and mens’ idols seem to promise much to their lovers, when they suit and entice them yet never one indeed can equal Christ, or compare with him in respect of what he has done for his Bride; and this sets him up incomparably above them all: his hands, in respect of his magnificent works, are adorned, as it were, with gold rings; whereas they have hands, but work not for the help and relief of their lovers. Psalm 115:7.

The seventh part of this demonstration of Christ’s worth is from his ‘belly:’ the word in the original is the same word, which verse 4, is rendered bowels, and we rather use it so here as it signifies bowels, in the native signification of it, as not knowing why it should be altered in this verse; especially considering, that whatever it is attributed to God, it is translated ‘bowels,’ as, Isa 63:15, ‘where is the sounding of your bowels?’ and, Jer. 31:20, ‘my bowels are moved for him:’ reading it then thus, ‘his bowels are as bright ivory,’ &c. The words at the very first, would seem to signify the intense love and tender affection, wherewith our Lord Jesus (who is full of grace) is filled and stuffed (to say so) for the benefit and good of his people; so that no mother is so compassionately affected towards the fruit of her womb, as he is towards his own. This exposition is confirmed, 1. From the ordinary signification of the word bowels, when it is applied to God, as, Isa. 63:15, and Jer. 31:20, and it is borrowed from the affection that mothers have to their children, whose bowels yearn on them, as, 1 Kings 3:26. and so Joseph was affected toward his brethren, Gen. 43:30. Hence the word, both in the Hebrew and Greek, in the Old and New Testament, which is made use of to set forth the Lord’s tender compassion, flows from a root that signifies bowels. 2. The scope will confirm this, for, is there any thing that makes Christ more lovely and admirable than his love? which makes the prophet cry out, Mic. 7:18, ‘who is a God like unto you, that pardons iniquity?’ &c. ‘because thou delight in mercy;’ or, is there any other thing that more commends him as a Beloved preferable to all, than his love? Love in a husband is a special property. Now ‘Christ loved his church and gave himself for it,’ Eph. 5:25, it is not like therefore, that this is omitted: and, 3. It follows well on the commendation of his works for, and about his people, as showing the fountain from whence they proceed: the commendation of this is excellent.

1. It is as ‘bright ivory:’ ivory is rarely and singularly pure, and pleasant, being made of elephants’ teeth: ‘bright,’ is added, to show, that it is of the best sort, as all that is in Christ is. 2. It is ‘overlaid with sapphires;’ that was a stone in Aaron’s breast-plate, and also is reckoned one of the foundation stones of the ‘New Jerusalem,’ Rev. 21:19, which shows, that it is very precious, though we know not the particular properties of it: the word ‘overlaid,’ may be from the original rendered curiously set, or, enameled: in sum, here, his love is described as most lovely, clean and pleasant, like ivory; rich and precious like sapphires; and well-ordered and wisely vented for the good of his people, as bright ivory curiously enameled with sapphires: his love is a most excellent, curious, and pleasant object, the like whereof is not to be found among all the beloveds in the world. This verse commends Christ’s heart and inside, which is unsearchable as to its height, depth, breadth, and length: it may therefore be hard, and someway hazardous to offer doctrines on, or to form expressions concerning, that ‘which passes knowledge,’ Eph 3:18,19, the comprehending experimental knowledge of it will be the best commentary on it; yet these things are clear and safe.

1. There is singular love, affection, and bowels in our Lord Jesus to his people; so singular, that there is none can compare with him in this, no husband, nay nor wife, it passes the love of women; no tender hearted mother, and much less any idol can compete with him in this; it’s inconceivable in itself, and it is wonderful in its effects. 2. There is nothing that will contribute to make believers see Jesus Christ as admirable in himself, and lovely to them, than right apprehension of his love: this is the constraining, ravishing, engaging, and soul-inebriating consideration of Christ, the conceiving of him rightly in his admirable love; and they will never esteem of Christ rightly, who discern not that; it is (as it were) his crown: and the believing of it, is in a sort the putting the crown on his head. Among all his excellencies, none takes the believer more up than his love: and nothing is more remarkable in him than that; and right thoughts of Christ’s love is no ill token. 3. Our Lord Jesus his love and bowels are a rich jewel when seen, a precious stately sight; ‘bright ivory overlaid with sapphires’ is but a small and dark shadow of it; Christ’s love is a possession beyond jewels, a very beautiful object to look on, beyond the most excellent creature: it is both a wonder and a heartbreak that it is so little thought of, and that men are not more delighted in it. 4. Although there be much in many mouths of Christ’s love, yet there are few that really know and believe the love that he has to his people, 1 John 3:1. As this is the cause that so few love him, and why so many set up other beloveds beside him; so the solid faith of this, and the expectation of good from him, has a great engaging virtue to draw sinners to him, Heb. 11:6, and for that end it is made use of here. 5. Whatever seeming smiles idols may give to their lovers, yet will they not prove lovers in the end to them; for, that is proper to Christ, he only has strong love and bowels of affection to his own to the end, but other lovers in the end will fail men, only our Lord Jesus continues a loving husband to the end: for, whom he loves he loves to the end. 6. It is, beyond all peradventure, good and desirable to be matched with Jesus Christ, where so much honour, riches, power, wisdom, loveliness, and love, meet all together; for, the scope of this, and of all the rest of the commendations, is to engage sinners to match with him. 7. There is no cause to be jealous of Christ’s love, his people have a most loving husband, and never a spot or ground of jealousy has defiled his bowels since the world began, but they to this day are, and will be for ever ‘as bright ivory.’ 8. Christ’s love is excellent in itself, and is also excellent in the way of communicating itself to his people; therefore it is not as sapphires that are confusedly cast together, but that are artificially set; or, our Lord Jesus vents not his love fondly (to speak with reverence) or imprudently, but most wisely, skilfully, and seasonably, so as it may be for the good of his people; not as a fond and too indulgent mother, that gives that which is even hurtful because the child desires it, but as a wise father who gives that which is useful, though it he unpleasant: he guides his love by discretion, and according to expediency, as John 16:7, ‘It is expedient for you that I go,’ and therefore he will go, though they were even made sad with it. 9. Although some pieces of Christ’s love, being considered in themselves, seem not so pleasant and lovely, like precious stones not rightly set, yet when all are seen together, and everything taken up as in its own place, and proportionably corresponding with one another, and especially in respect of the fountain of love from which they come, they will then (being all looked on together) be seen to be very beautiful and pleasant and well ordered, like ‘bright ivory,’ that is regularly and curiously enameled, or indented with sapphires: the time comes, when Christ’s love will be thought to be exquisitely and wisely let out and conveyed, even in these things wherein it is most suspected now by his own.

Verse 15. His legs are as pillars of marble set upon sockets of fine gold; his countenance is as Lebanon, excellent as the cedars.

The eighth and ninth particulars of Christ’s commendation are in verse 15. The first of them here com mended is ‘his legs:’ the word ‘legs,’ comes from a root in the original, that signifies to walk; and so takes in thighs and feet, which are also useful in motion. In scripture, and by analogy, they are made use of to signify these two, 1. A man’s way in the series of his carriage and deportment, as ordinarily his life is called a walk: so, Eccl. 5:1. ‘Take heed unto your feet,’ that is, to your carriage; hence the ‘iniquities of the heels’ are spoken of, Psalm. 49:5, to set out men’s defects, that cleave to them in their conversation, as their feet leave prints and footsteps behind them in their walking. 2. This metaphor signifies strength and activity, Psalm 147:10, ‘The Lord delights not in the strength of an horse, nor in the legs of a man;’ wherefore (very probably) Eccl. 12:3, they are called ‘the strong men,’ because they sustain or bear up the body: here being applied to Christ, we conceive they signify his way, or administration of providence, which he uses with his people, it being by his dispensations that he walks among them. Hence the series of common providence is so often in scripture called the way of the Lord, as Ezek. 18:26, ‘The Lord’s way is equal,’ his carriage in his dispensations is still just, opposite to their way or walk, which is there called unequal: and the dispensation of grace is called a way, Rom. 11:33, ‘How unsearchable are his judgments and his ways past finding out?’ which take in the contrivance, and administration of his grace, as the scope there doth clear. His way is more general and comprehensive than his works, and takes in these three (for which it is called, a way.) 1. His design and end, that he proposes to himself. 2. His wise and powerful plot in contriving and applying means suitable thereunto, for bringing it about, especially the principle (to say so) by which he walks and works, to wit, his wisdom, power and love. 3. His convoy of, and the progress which he makes in these by which he is ever proceeding towards his end, as a man doth in his way by walking with his legs in all these respects, the Lord’s way of carrying on his design is said to be unsearchable: this we take as intended here, to set forth and commend the gracious and glorious steps of the Lord, in the administration of his grace, both in its contrivance and application among his people, whereby his wisdom, power, and goodness are in these paths of his (that are all mercy and truth to his own, Psalm 25:10,) made exceeding lovely and stately, as the commendation following imports. This is confirmed, 1. By the analogy that is between the legs and walking, and the frequent use that the scripture makes of this similitude for that end, and no other thing can suit so well. 2. In Rev. 2:18, where Christ’s legs and feet are spoken of, with a commendation not unlike what follows here, namely, that they are ‘like fine brass,’ as his eyes are expounded, verse 23, by this, that ‘he searches the heart, and tries the reins;’ so his feet are set out by this, ‘that he renders to every one according to his works,’ that is, he keeps an equal and just way in his administration towards every one. 3. The scope likewise confirms this, Christ being by his way to his people commendable above all, and this being a special commendation of his, that ‘all his works are perfect, and all his ways are judgment,’ Deut. 32.

4. As also the property attributed to his legs, and from which they are commended, will clear this, which is, that they ‘are like pillars of marble:’ marble is a stone that is firm, good and pleasant, therefore was it prepared by David, for the temple, I Chron. 29:2; ‘pillars’ signify strength, orderliness and beauty, as was cleared on chap. 3:10, which may be applied here: so pillars of marble say, that his ways are curiously, skilfully, and securely contrived; and wisely, dexterously and infallibly executed, and firmly settled like pillars, and that of marble, for unmoveableness: the amplification of the commendation confirms this also; they are not only like pillars of marble, but also like pillars ‘set on sockets of fine gold.’ Pillars are durable, according to the basis or foundation upon which they are set and founded, now gold (as often has been said) signifies preciousness and solidity, so all of them are settled and fixed on a good and precious ground, which cannot fail, therefore they cannot shake, slide, nor slip, but prosper he must in his ways, and nothing can mar his design, ‘for he is of one mind, and who can turn him? and what his soul desires, that he doth,’ Job 23:13. Yet not only are his feet or legs of brass, (which shows severity against enemies, in his treading on them, Dan. 10:6) but the sockets are of gold, as his head was, verse 11. All is of gold that is in him, he is a golden Mediator and Beloved from head to foot, whereas others are clay beloveds: the sockets are of gold, to show his graciousness to his people, as Psalm 25:10, all his ways are settled on mercy and truth, all his decrees anent them are made lovely and sure by grace, and so cannot be but precious and excellent as to them.

Observe. 1. Our Lord Jesus has a design, a gracious design, that he is carrying on among his people, and he is ever promoving therein for the end which he has proposed; he is not like the idols of the Gentiles, Psalm 115:7, ‘which have feet and walk not,’ but as he sees with his eyes, and works with his hands, so doth he walk and make progress with his legs. 2. Christ’s way with his people is a most excellent and stately way; or, in all his convoy of grace towards his people, there is a special excellency shining; ‘All his ways and works are holy and righteous,’ Psalm 145:17; ‘just and true,’ Rev. 15:3. Gracious and loving, even ‘all mercy and truth,’ Psalm 25:10. This King of saints is marvellous in his way of grace, as he is in all his works. 3. Christ’s purpose cannot fail, neither can his design be altered, the contrivance thereof is so wise, and the execution so powerful, he can not but attain his point. 4. However men may quarrel with Christ’s way, and say it is ‘not equal,’ as Ezek. 18:25. And although his way may be sometimes ‘in the deep waters,’ and not discernible, Psalm 77:19, yet it is ever ordered in deep wisdom, that there can be nothing more just, holy and glorious, so that there is no reason to complain thereof; and this holds, not only in one step or two, but in the whole series of his way. 5. A right sight of Christ’s wise, glorious, and omnipotent way of grace, will make him singular in the estimation of his people, and put him above all other beloveds, whose ways are neither for wisdom, nor stability, any way comparable to his; for, all the counsels and designs of the world beside his, will come to nought, and be made, nill they will they, subservient to his; clay idols have their breath in their nostrils, and in that same very day ‘when it goes out, their thoughts perish,’ Psalm 146:4, but it is not so with his, they are more solidly founded, and these strong legs, that are of marble, can neither he bowed nor broken: it must then be most sure and safe for the Lord’s people to drive this as their design, to side and share with Christ in his designs; and it must be a most desperate thing to drive contrary designs to him, whose ‘legs are as pillars of marble,’ and before whom none can stand. 6. Where there is respect to Christ, there will be an high estimation of his way; and it is a good sign of an especial esteem of Christ, when his ways are admired and loved.

The ninth particular instance, brought to prove that he is the chief among ten thousand, is, that ‘his countenance is like Lebanon:’ the word ‘countenance,’ as it is in the original, comes from a root that signifies to see, therefore countenance is used in scripture, not only to signify the face, but the whole stature and presentation of a person, or that which gives a full sight of one in all his parts together; and so it is here, and differs from the cheeks mentioned, verse 13, as being more extensive and comprehensive: therefore that phrase, which, 2 Sam. 22:12, is rendered a goodly man, or man of countenance (as it is in the original) is, 1 Chron. 11:23, (where that same story is recorded) expressed by this, that the Egyptian was a man of stature, as if it were said, a brave personage of a man, and so it takes in face, legs, body and altogether, when all these are so proportioned, as they make one a person goodly to be seen and looked on: now this being applied to Christ, as subjoined to the particulars formerly mentioned, we conceive it takes in his matchless stateliness, as it results from all his properties together: so that not only this or that part of Christ is lovely, but whole Christ, when seen, is exceedingly stately and lovely to the view and faith of a discerning believer, whatever, others think of him; so then, the meaning is, ‘Ask ye what my Beloved is?’ (says she) as all his parts are beautiful, severally considered, so all being put together, he is a most stately and lovely object to behold, when he gives a full view of his countenance. It sets out then, a more full view of Christ, or Christ in a more full view, as if not only a man’s head or legs were seen, but his whole stature, whereby he is more fully discernible: thus Christ’s countenance in scripture, is put to signify his manifestations to his people; and here, being subjoined to the cheeks, as more extensive, it signifies more full manifestations, whereby a view (as, it were) of whole Christ is attained at once, by the believer’s faith; as, ‘by faith,’ Heb. 11:27, Moses is said to have seen him that is invisible: and this will agree well with the scope, and the commendation following, which is in two things, 1. It is ‘as Lebanon,’ a most pleasant, stately hill; and therefore, that which is excellent, is often compared to it, as was said on chap. 4:8,11,15. 2. It’s amplified, that it is ‘excellent as the cedars:’ they were useful, stately, and tall trees, especially those that grew in Lebanon; the word is, elect, or choice as the cedars, which agrees well with a goodly presentation, to be tall, straight and stately, as they were: therefore the Bride’s stature, is compared to a palm-tree, chap. 7:7. In a word, my Beloved (when seen) looks excellently and passing well (says she) so as there is no other beloved in the world, that has such an aspect as he; who can look on him and not love him?

Observe. 1. Although there is no fully comprehensive view of Christ to be gotten here, even by the faith of a believer (while we are upon the earth we cannot see him as he is, that being reserved for heaven) yet there are more full uptakings of him attainable, even here-away, than ordinarily believers meet with; yea, such full views of him are to be had, which in respect of our other ordinary attainments, may be called, a beholding of his countenance, whereas these are but a beholding of his cheeks; for, he has a countenance which is discernible: neither doth the Bride speak of that she never saw, but of what she has seen; and it imports a more full, near, thorough and distinct sight of him than is usual. 2. There is no such lovely, delightsome, spiritually gallant, stately and glorious object, as our Lord Jesus, complexly considered as in himself; and there will be no sight more satisfying to a believer than this, when admitted to behold it. 3. All other beloveds, whatever they be in themselves, are yet exceedingly, nay, infinitely short of him, when he is seen; this differences him from them all, the more and the better other beloveds be seen, they are found to be the more feckless, insignificant and little worth; but the more full view be gotten of Christ, he is found to be the more excellent. 4. Slight and passing views of Christ, make men think the less of him, whereas more full, distinct and near beholding of him doth heighten the esteem of him, and lessen the esteem of all others beside him. 5. Faith in Christ will make a real impression of him, and of his excellency upon the heart of a believer, even as if he had been seen by sense: therefore she speaks so of his countenance; and it is a good sign, to be distinct and confident in our apprehensions of Christ’s excellencies.

Verse 16. His mouth is most sweet; yea, he is altogether lovely. This is my Beloved, and this is my Friend, O daughters of Jerusalem.

The tenth and last particular, commended in him, is in the beginning of the 16th verse, and it is ‘his mouth,’ which is compared to ‘sweetness’ or sweetnesses in the plural number. By ‘mouth’ sometimes is understood the words of the mouth, but it is not so used in this Song. The Bride’s words, and his also’ are set out by their lips, and it is not like, that that being spoken of, verse 13, is repeated here. Again, the ‘mouth,’ and its ‘sweetness’ especially, may be mentioned to signify friendliness and love, or rather the sensible manifestations of these, as the husband doth by kissing his wife; and in this sense is taken, chap. 1:2, and we take that to be aimed at here, to wit, the sweetness of Christ’s more immediate manifestations of himself unto the spiritual sense of his people, by ‘shedding the love of God abroad in their hearts, by the Holy Ghost,’ Rom. 5:5. For, this sensible manifestation of his love is a thing that much commends him to his people, and is their satisfaction, in opposition to all the creature satisfactions that others have, Psalm 4:6,7, therefore it agrees well with the scope. Again, it is a different commendation from any that is mentioned, 1. It differs from his ‘lips,’ or the comfort that one has from the word, as from the word (though it is not to be separated from that, but to carry that along with it) yet this is more immediate and sensible, and that is mediate, though real and sure unto faith. 2. It differs from seeing ‘his cheeks,’ in that this is more full, near and immediate also, she being, as it were, admitted to enjoy Christ’s sweet embracements. 3. It differs from ‘beholding his countenance,’ because that may be, and only can be taken up by faith, beholding him in his excellent qualifications and offices; but this is discernible to the believer’s spiritual sense, when Christ applies his love, as chap. 1:2. In which (to say so) we are more passive, as being fed by him, and having it infused and shed abroad in our hearts by the Spirit. If we may in a holy way follow the similitude in a spiritual sense (which is necessary for understanding of the thing) ‘kisses of his mouth’ are his applying and venting of his love, as one doth by kissing another; this also will agree with the commendation, it’s ‘most sweet,’ it’s but one word in the original, in the abstract, and that in the plural number, ‘sweetnesses,’ to show the exceeding sweetness and loveliness, the soul-ravishing delight that is in that, to which no similitude or comparison can come up, clearly and perfectly to resemble it, it is very sweetness itself. If we might allude to what Philosophers say of fire in its element, or water in its element, that being there, they are more properly and eminently fire and water; so sweetness is in its element here; or, Christ’s mouth is the very element thereof, in respect of its sensible refreshfulness to the spiritual senses of his people, to whom he manifests it. Ask ye then what my Beloved is? (says she) he is indeed stately to look on; but his mouth, when it is felt in his kissing of his own Bride, by manifesting his love to her sense, there, there, O there, exceeding, unexpressible and unconceivable, delight and satisfaction is to be found!

Observe. 1. Christ has more near and sensible ways of manifesting himself to the spiritual sense of his people, as if he had a mouth to kiss them. 2. There is nothing comparable to the refreshing sweetness, that these manifestations have with them; it is ‘a peace that passes understanding,’ Phil. 4:7, and a ‘joy that is unspeakable and full of glory,’ 1 Pet. 1:8. 3. This sensible feeling of the sweetness of Christ’s mouth, should be aimed at, and sought after by believers; although the manner, measure, time, and other circumstances thereof, should be submitted to him; yet this is not only commendable in itself, but also, as such, is proposed and commended to the daughters of Jerusalem, to be sought after by them. 4. The experimental feeling of this, doth notably demonstrate Christ’s worth to the soul that enjoys it, and makes him incomparably sweet and lovely above all things whatsoever, Psalm 4:7. 5. There is no other thing can have any such sweetness or relish to a believer as Christ has; and to a spiritual taste, the excellency of all created beloveds will be as the white of an egg in comparison of this. Only Christ’s mouth is sweetness; and so he differs from all others: and it is a good sign, when our affections, or spiritual senses, can relish nothing but Christ.

Next, it is added, ‘yea, he is altogether lovely.’ Although she has spent many sweet words (and indeed there has been no straitening in her)in commending Christ, and although all her words be sweet, and especially when she draws near the close, her expressions be the more massy and significant, yet as being necessitated to succumb under the great task of describing the excellency of her Beloved, she must give over particulars, and conclude with a general, as if she would say, Would ye know him? O, I, even I cannot tell you all his excellent properties for, he is most justly called ‘Wonderful,’ Isa. 9:6, but in sum, I may say, ‘He is altogether lovely:’ the word is, ‘he is all desires,’ or, ‘all he desires:’ the word that is rendered ‘lovely,’ comes from a root that signifies to covet, as in Josh. 7:21. It is said of Achan, when he saw the ‘wedge of gold,’ that he coveted it, so it is such a desire as ardently covets the thing desired: and thus Christ is not simply lovely, but of such an attractive excellency, as makes him the proper object of the most ardent and holy-coveting desires, or after which all desires should go forth, as towards the best and most desirable object; the words are meant to express somewhat that is not expressible, or rather the unexpressibleness of that Beloved she had been commending, lest they should think she were satisfied, as if she had fully described him.

We may consider the words several ways, 1. Negatively, as they show there is nothing in him, but what is desirable: as if she said, ‘all he is desires,’ there is nothing of any other nature in him, but such as I have mentioned, he is a ‘God of truth, and without iniquity, just and right is he.’ 2. Take them positively, and so they show whatever is in him is exceedingly desirable; go through all his parts, qualifications, attributes and works, whereof I have given you but a hint (says she) and ye will see them all exceedingly desirable. 3. Take them conclusively or comprehensively, and so while she says, ‘He is all desires,’ the meaning is, there is nothing truly desirable, but it is to be found in him, the soul cannot rationally imagine that satisfaction that is not to be found in Christ, otherwise all desires were not in him: this is sweet, even very sweet; what idol is perfect? There are many defects in all other beloveds, but (says she) my Beloved is perfect: all the beauties and perfections that are scattered among all creatures, are in an eminent and transcendent way gathered together, contracted and to be found in him at once, so that whatever can be desired, whether it be for this life, or that which is to come, whether for sanctification, justification, or consolation, it is eminently to be found in our Lord Jesus, ‘in whom all fullness dwells,’ Col. 1:19, and who alone is all and in all’ to his own, as being ‘full of grace and truth,’ John 1:14. 4. We may take them exclusively, or privately, as they deny any thing desirable to be in any beloved, but in Christ; he is all, and so consequently they must be nothing, he is altogether lovely, and so they must be altogether loathsome: Christ is never rightly conceived of, nor commended, but where other things come down, evanish and disappear, when compared with him; ‘Whom have I in heaven but you? and I desire none on earth beside you,’ says the Psalmist, Psalm 70:25, as having full satisfaction, and all that can be wished for in him. It is hard to observe what may be suitable to Christ’s loveliness, when the Bride gives it over: but we may say, 1. The more that believers insist on Christ’s loveliness, their hearts will warm the more with it, and it will be found to be the greater depth; for, now her expressions grow, till at last they be swallowed up. 2. Where there is true respect to Christ, no commendation of Christ that believers can invent (whatever it be) will be satisfying to them: for, there have been, 1. Many excellent commendations given of Christ, as being like gold, myrrh, spices, &c. Yea, 2. Like such gold, lilies and ivory, as are not in the world; and finally she has left and given over comparisons, and betaken herself to the abstract, sweetness itself; yet all comes short, and she must quit the thing as inexpressible: it is the very height of soul’s love-rhetoric, to close with a kind of holy amazement and admiration, which ends in silence, because they cannot say enough, when they have said all they can say.

O what a lovely object then must Christ Jesus be! They never knew him rightly, who were satisfied with their own apprehensions of him, or expressions concerning him. 3. There is an universal loveliness in Christ, whole Christ is lovely, neither is he to be divided in our apprehension and esteem, but as everything in him is wonderful and lovely, so is it to be admired and loved; even his lowest sufferings, and seeming infirmities, his frowns and seeming greater austerity, are lovely and profitable; he is altogether lovely. 4. There is a wonderful desirableness in our Lord Jesus, and incomparable satisfaction to be gotten in him; there can be nothing more to draw a soul to love it, than what is here; whatever may be attractive, is here; and there is nothing wanting to satisfy the soul that enjoys him, and has yielded to his call; to such he is all desires. 5. Christ is never rightly taken up, so long as anything desirable is supposed to be gotten elsewhere, he must be all desires: and therefore, where any thing has the least share of the affections beside him, he has not his own place. 6. Empty and undesirable are all beloveds in the world beside Christ, and broken cisterns will they all prove; and it is no marvel; for, all desires are in him, and therefore, not one desirable thing is or can be found in them. 7. They have a good bargain who have Christ. It’s the short cut (to say so) and compendious way to happiness, and to the inheriting of all things, to unite with Christ by faith, and to possess him; for, all desires are in him; and miserable will the persons be who shall miss Christ, although they were gainers of the whole world.

Having somewhat answered the daughters of Jerusalem their question, by insisting in this excellent description of Christ, now by way of application and holy boasting, in the close of the verse, she reasons thus: ye asked what my Beloved was more than other beloveds? And for your satisfaction, I have described him as I can, many several ways, though all fall very short of full expressing of his matchless worth: now (says she) this excellent person is ‘my Beloved, and this is my friend, O daughters of Jerusalem;’ bring all other beloveds, and compare them with him, and see if he be not the chief and standard-bearer among them all; and in this confident boasting of the excellency of her Beloved, she closes: which sweet discourse wants not its fruit on them, as we will see in the chapter following.

Consider the words four ways, 1. In the matter, they hold forth two sweet relations between Christ and the believer, and this sweetens all, not only that this Beloved is an excellent person, but that he was hers, she with, he ‘is my Beloved,’ and also ‘my friend;’ he is her friend (as she is his friend, verse 1,) that is, one that is friendly to her, and will do for her, beyond what a brother, or mother, or the nearest of all relations will or can do; he is one that is born for the day of her adversity, and one whom she trusts as her own soul, he is so dear to her, and she to him; for, this tie of friendship is mutual between them. In a word (says she) he is much in himself, and much to me, unspeakably excellent in himself, and very dear and precious to me, my husband, and my friend in sum, my friendly husband, and my loving friend.

Observe. 1. There are many sweet relations that Christ stands in to the believer, as husband, friend, brother, &c., even as there are many relations that she stands in to him, as spouse, sister, dove, &c. 2. Christ fills all the relations that he stands in to his people, and that exceedingly well; he is a singularly loving, faithful, kind and tender husband; and a singularly kind, faithful and unchangeable friend, the best friend that ever a believer had; for, the expression, ‘this is;’ &c. says, that what Christ is, he is indeed, and singularly so, as having no equal, he is a matchless husband and friend: this is the scope. 3. Christ and the believer are upon one side, they are friends, there is a league of friendship between them, and they have common friends, and common adversaries. 4. Those who are Christ’s friends, (as verse 1. ‘eat, O friends’) Christ may be claimed by them as their friend, and what that can infer, they may expect from him; for, he has no bare title, neither sustains he any empty relation. 5. Believers should lean much to Christ, trust him, and expect good from him, as their friend. 6. It is a notable and singular consolation for folks to have Christ their friend, it is comfortable in life, death, and judgment, in prosperity and adversity, it implies these things in which he is forthcoming to his friends, 1. Constant kindness and faithfulness at all times, ‘he loves at all times,’ Prov. 17:17, and, chap. 18 last: he never fails, nor can he at any time be charged with that which Absalom casts up to Hushai, 2 Sam. 16:17, ‘Is this your kindness to your friend?’ 2. Sympathy, and condescending to supply their wants, he cleaves ‘closer than a brother,’ Prov. 18:24; it is such a love, as one has who aims at his friend’s good, as well as his own. 3. Familiarity in mutual communion, as uses to be between friends, and freedom in conversing, as, Exod. 3:11, ‘The Lord spoke with Moses as a man doth with his friend.’ 4. It takes in a mutual confidence that one may have in another, as in his very own self, and more than in any other; all which are eminently in Christ, as ‘ointment and perfume rejoice the heart, so doth the sweetness of a man’s friend,’ and eminently of this friend, ‘by hearty counsel,’ Prov. 27:9. No other friends are comparable to this friend: happy, happy for evermore are they, whose friend Christ Jesus is. 7. Where Christ is a friend, there is he also the soul’s Beloved, or, believers’ choosing of Christ for their Beloved, and his being kindly to them as a friend, go together; these two relations, ‘my Beloved;’ and ‘my friend’ are never separate. Now to be the soul’s Beloved, implies these things, 1. That comparatively, Christ is eminently and only loved by his people, and nothing is admitted to share in their affection with him,’ Phil. 3:8. 2. That there is in the soul an high esteem of him, which begets this love. 3. That there is such an ardent affection to him, as makes them long for union with him, as love naturally desires union with that which it loves, it desires to be with Christ here, and hereafter, as that which is far the best of all, Phil. 1:23. 4. It supposes a delight and satisfaction, that their souls take in Christ, and expect from union with him; their happiness lies in it, and they are. disquieted, and someway holily discontented and weighted, when they miss it, and under desertion and absence, easily fear, lest their heart beguile and delude them in that concerning matter, as the scope of this place, and her present exercise show. 5. It supposes a kindliness in their love, and well groundedness, such as a wife has to her husband, and not such as is between the adulteress and the adulterer, which is all the love that the men of the world have to their idols, but the love that the Bride has to Christ, is a native and avowed love, of which she has no reason to be ashamed (as men will one day be of all their idols) but to boast and glory in him; and Christ is to the believer, not what idols are to the men of the world, but what a most loving husband is to his wife, being the object of her heart-contenting and satisfying love; wherever these properties of true love to Christ are, there may the soul lay claim to him as its friend, and be confident to find him its true and kindly friend; for, where he is the soul’s Beloved, he is the soul’s friend. 8. This is implied, that whatever other beloveds men set their love upon besides Christ, they will prove unsound, and unfaithful friends in the time of need; or, confidence in anything but Christ will fail a man at last; for, he is their friend, and no other beloved deserves that name. All other things will be like ‘a broken tooth, or a foot out of joint,’ Prov. 25:19, or like pools in the wilderness, that run dry in the heart, and make the wayfaring men ashamed, such as Job’s friends did prove to him, Job 6:15, miserable comforters will they be to men, in the day of their greatest need; but then especially will Christ Jesus be found to be a friend indeed; for, there is an excellency in Christ in every relation which he stands under to his people, and an infinite disproportion between him and all creatures, in respect of this.

A second way that we may consider the words is, as they relate to the daughters of Jerusalem their question, verse 9. ‘Ye ask what he is more than other beloveds?’ Now (says she) this is he, who is singular and matchless in all his properties; and so, it looks not only to her choice of him, to be her Beloved and her friend, but says also, that he is singularly and matchlessly such, even a non-such Beloved and friend, and one who will be found, after trial, only worthy to be chosen and closed with as such. Observe. 1. Believers in their answers to others, should, as particularly as may be, bring home what they say to some edifying use (for, this best clears any question proposed) and should not insist on generals, much less evanish in empty speculations, but should level at edification, and frame what they say, so, as it may best reach that end, and therefore she applies her answer to their question. 2. When Christ in his excellency and worth is a little insisted and dwelt on, he will be found to be incomparable; and the more souls search into him, the more confidently may they assert his incomparable excellency; this she here doth, and says, as it were, is he not, and see ye him not now to be the chief among ten thousand, and more excellent than all others? As having made her assertion demonstrative, and undeniable. 3. Christ’s worth can bide the trial, and there are, and may be gotten, good grounds to prove that he is well worthy of all the respect, that can be put upon him; and in reason, his worth and excellency may be made convincing unto others, and it may be demonstrated to consciences, that Christ is of more worth than all the world; and her resuming of it thus, supposes it now to he so clear, that they could say nothing against it, as appears more fully from the words following. 4. No other beloved, nor friend that men choose beside Christ, can abide the trial; the more they are inquired into, and searched out, they will be found to be of the less worth: therefore she appeals (as it were) to all men to bring their beloveds before Christ, if they durst compare with him, as being confident none durst enter the lists, purposely and professedly to compete with him.

3. We may consider these words, as her application made to the daughters of Jerusalem, holding forth her scope, to edify them by this description of Christ, and pressingly (for their good) to bear it in upon them, that they might be made to fall in love with this Christ, that had so high a room in her heart; for, so the very strain of the words seem to run. Hence, Observe. 1. Those who love Christ themselves, will be desirous to have others knowing and loving him also: and this may be a mark of love to Christ, an earnest desire to have him esteemed of, and loved by others. 2. Those who love Christ and others truly, will endeavour nothing more, than to have Christ made known to them, and to have them divorced from their idols, and engaged to him; thus love to them, as well as to him, manifests itself. 3. It is a piece of the duty of mutual communion, to which the Lord’s people are obliged, to instruct others in the knowledge of the excellencies of Christ, that they may be brought in love with him; and where that end is proposed, according to mens’ several places and stations, no opportunity should be missed, nor pains spared, which may attain it. 4. That this duty of commending Christ to ethers, so as it may be profitable, should be exceeding warily and circumspectly gone about, as all the Bride’s strain clears; for, she goes about it, 1. Tenderly, not upbraiding their ignorance. 2. Lovingly, speaking still to them as friends. 3. Wisely and seasonably, taking the fit opportunity of their question. 4. Fully, solidly, and judiciously, bearing forth the main things of Christ to them. 5. Affectionately and gravely, as being affected with the thing, and in love with Christ herself. 6. Exemplarily and convincingly, as going before them in the practice of that herself, which she endeavours to press upon them; that is, by loving and seeking Christ above all herself, she studies to commend that to others the more effectually. 5. Observe. That the right uptaking of Christ in his excellency, and the pressing of him upon the heart, is the most solid way of wearing all other beloveds out of request with the soul: if he once get room, the esteem of other things will quickly blow up; and there is no way to have the heart weaned from them, but to have Christ great in the affections of his people; therefore, when they ask, what he is more than other beloveds? She answers, not by crying them down, or by discovering their worthlessness, but by the describing of his worth, and thereby giving them a solid proof of his excellency to be a ground of their faith, which doth necessarily infer the other; for, ‘Who is he that overcomes the world, but he that believes that Jesus is the Son of God? 1 John 5:5.

4. We may consider this close, as it holds forth the holy exulting, and boasting of her soul in Christ, who is so far in excellency beyond all others: this is clear from her claiming of interest in him, and her repeating of the phrase, ‘this,’ this, singular ‘this, is my Beloved;’ and again, ‘this is my friend,’ especially compared with the scope, whereby now she holds him out, not only as a matchless beloved and friend, but to be hers, and she thinks no shame of him; her heart with holy gladness and joy doth exult in this excellent choice of hers above all others: as if she said, ask ye what he is? This, now so described, is he that is mine; he is not like the worthless, empty, and stinking beloveds, which others have, I avow him, and count myself happy, and well come to in him; the contentment I have in him is incomparably beyond the counterfeit contentment, that all other beloveds can give. This the manner of expression, and the frame of her heart in the uttering of it, and the scope (which is to show her confidence in this his commendation, as most worthy to be commended) do imply. Observe. 1. That there is matter of boasting and holy bragging in Christ Jesus, whether we consider the excellency that is in himself, or the confidence that his people may have in him, as one who will make all that is in him forthcoming to the utmost, for the good of his own. 2. That there is nothing besides him, that one can confidently boast of; for, this her boasting is so appropriate to him, as it is implied, to be utterly unsuitable that men should boast of any other thing. ‘Let him that glories, glory in the Lord,’ that is, in him, and in no other thing beside. 3. That believers who have interest in him, and have taken him to be their Beloved and their friend, may make their boast in him, Psalm 34:2; may glory in him, Isa. 45:25; and may bless themselves, as happy eternally in him, Isa. 65:16. This holy boasting implies, 1. An high estimation of him. 2. Confidence in him, without fear. 3. Satisfaction with him, and having full contentment in him. 4. An eminent joy resulting from these, which cannot be shaken, all the former being in an eminent degree. 4. Observe. That it is incumbent on the believer who has chosen Christ, sometimes to boast in him, and in a lovely and holy way to vaunt and boast (if we may so speak) of him above all, so are we commanded, to ‘glory in his holy name,’ Psal 105:3, and this is one of the ways we are to commend him, and Christ will take it as a piece of notable respect put upon him, when it is seriously done. 5. When a believer is in a right frame, and clear anent his interest, he will boast himself in Christ, as having ‘the lines fallen to him in pleasant places,’ Psalm 16:6, whatever else be his lot in the world: Christ is a bargain, that one day will be found worth the boasting of.

Chapter Six

DAUGHTERS OF JERUSALEM.

Verse 1. Whither is your beloved gone, O thou fairest among women? Whither is your beloved turned aside? That we may seek him with you.

THE SWEET CONFERENCE begun in verse 8, of the former chapter, and continued to the end thereof, between the Bride and the daughters of Jerusalem, is further drawn out in this chapter; and first they return a new serious question, verse 1. In the second place she replies, verses 2 and 3. After which, in the third place, the Bridegroom himself comes in, with a notable expression of his love to his Bride, and an affectionate commendation of her graces: and so, according to the number of the parties that speak, we have three parts of the chapter.

The question proposed by the daughters of Jerusalem, is verse 1, and it supposes them to be convinced of Christ’s worth, by the former discourse; and that they now are provoked, as being deeply in love with him, to desire and thirst after him, and communion with him. Now, as it depends upon the former discourse, and this is the continuance thereof, it gives ground to observe, 1. That serious and faithful endeavours to gain those that are weak, are often followed with a blessing on those upon whom such pains are taken; for, now the daughters are engaged to seek him with the Bride: and this should notably encourage to the discharge of this duty. 2. As it is the duty of one to admonish and instruct another, so it is all men’s duty to accept of admonition and instruction from others, and in the Lord to yield themselves thereunto, as these daughters do. 3. It makes Christian fellowship sweet and pleasant, where there is faithful tenderness upon the one side, and submissive yielding on the other: ‘A wise reprover upon an obedient ear, is an excellent jewel, even as an earring of gold, and an ornament of fine gold;’ Prov. 25:11. 4. Yielding to instruction, and acknowledging of a conviction after a mistake (especially concerning Christ) is one of the first things, whereby desire of obtaining Christ doth appear; whereas such grumblings, as, ‘Who made you a reprover, or instructor?’ &c. evidence an unhumbled frame, out of case for any true desire after Christ. 5. This may give some directions for Christians’ profitable conversing one with another: as, 1. A necessary and profitable subject should be proposed to be spoken of; for, so much the matter of the daughters’ question imports. 2. It should be entertained by both sides when once tabled, and all diversions barred out, and the subject proposed, closely followed with answers suitable to it. 3. The end designed should be practice and edification (for, so it is here, to seek him with them) and not a mere notional contemplation. 4. The manner should be grave and serious, suitable to the matter. 5. Compellations, and expressions that are used, should be respectful of each one to another. 6. Those who are weak should not shun to speak, and move questions, in those things that may edify them, as, we may see in the daughters’ carriage here. 7. They who have knowledge should not despise those who are weak, but condescend unto them. 8. It is sometimes useful to suspend explicit following of our own case, (especially when those who are present seem strangers to it) and to condescend to insist upon the case of others for their edification: thus doth the Bride with the daughters.

More particularly in the words of verse 1 consider 1. The title which the daughters give the Bride, ‘O thou fairest among women:’ It is the same which was, chap. 5:9, but here it shows their continuing in respect to her, which they vent by suitable grave expressions; it is not much at the beginning to carry respectfully to the lovers of Christ, but it is much after some familiar acquaintance to continue so doing, which is the lesson that may be learned here. 2. Consider the question, ‘whither is your Beloved gone?’ and it is repeated, to show how serious they were in it, and how desirous of an answer. 3. There is the end, or motive, that draws this question from them, and that is, ‘That we may seek him with you.’

She had told them that her Beloved was withdrawn; now they when convinced of his worth) ask, ‘whither?’ &c., which is a farther step of their desire of being acquaint with Christ and his way, than what was held out in their question, chap. 5:9, yet having infirmity also: and it shows, 1. That where there is any conviction of what Christ is, then the great design and main enquiry should be to know where he is, and how he may be attained. 2. There may be some acknowledgment of Christ’s worth, and affection to him, where yet there is much ignorance of the way how to come by him. 3. It is no less necessary for a person to know rightly where and how to seek Christ, than to know what he is. 4. There may be some honesty of desire after, and love to Christ, where faith dare not claim his as the believer’s own; for, say they, where is your Beloved? They say not, where is our Beloved? Beginners are often very anxious and afraid to make this application, although it may be, before their conviction and conversion, they did never question it.

Next, we would consider, that the daughters here leave the Bride’s case, and enquire for instructing of themselves, whence Observe, 1. Whosover have any affection to Christ, and any opportunity to be instructed anent him, should thriftily improve it; if they had but the fellowship of an intelligent private Christian, it should be made good use of to that purpose. 2. Young beginners often forget all others cases but their own, and the more experienced should bear with that, and for others’ good pass over their own case, and be content it be laid aside and forgotten for a time. 3. They ask this, that they may be the more enabled to sympathize, and concur with her, in what she required of them which teaches, that they can be most useful to others, that have some distinctness in their own condition: for, confusion in our own condition doth much obstruct the sympathy, faithful burden-bearing that we owe to others in theirs.

The end they propose, is ‘That we may seek him with you:’ which may be considered, first, as their end in enquiring; Tell us (as if they had said) for, we ask not for curiosity, but to be helped in practice. Whence observe, 1. The great end and design of all endeavours for knowledge, should not be to rest in speculation, but to be furthered in practice. 2. It says, no sooner should folk be clear in a duty but instantly should they set about the practice of it. 3. Men’s practice should be according to their knowledge; their seeking, and knowing where to seek, should go together. 4. The finding of Christ is the great end of all religious duties, wherein we are to seek him, as these duties are the end of knowledge. 5. Often good desires after Christ, are much impeded by ignorance and confusion, even in the judgments of those that affectionately love him.

Again, we may consider the words as a motive proposed to the Bride, to make her to answer; which is, show us we pray you where we may find him; for we are in earnest, and would gladly seek him with you. And from the words so considered, Observe, 1. Nothing will nor should more prevail with a tender believer, to move him to be helpful to others, than this, that they are serious and yet weak: yea, 2. Singleness of desire to profit by the means, is a piece of that frame that is necessary in order to our edification by them; for, thus they strengthen themselves in the expectation of an edifying answer, which otherwise they could not have expected; they who are serious and single, though feckless, may look for God’s guiding of them.

3. These words may be considered, as holding forth the daughters’ purpose, and (as it were) an obligation that they come under; tell us (say they) ‘and we will seek him with_ you:’ And this teaches, that humble, single purposes, are neither unsuitable, nor unprofitable to beginners: yea, it is very necessary, that they seriously devote, and engage themselves in that blessed work of seeking after Jesus Christ.

Further, the words, ‘we will seek him with you,’ considered in themselves, import not only a seeking, but a joint seeking with her, as coming in to share in the same exercise that she was taken up with. Which shows 1. That they acquiesced in the same way of religion, which they that were in Christ before them did follow. 2. That there is an union to be kept among the worshippers of Christ, and a joint cordial concurrence in going about of duties. 3. That this united, or joint-way is profitable to all, both to beginners, and to those that are more experienced; otherwise it would not be such a motive, as it is here held forth to be. 4. Although believers, and all professors, have an union and communion among themselves (as the Bride had formerly kept with the daughters of Jerusalem) yet when sincerity is begun to be more fresh and lively, or when it is begotten where it was not before, there follows a more near union and communion than that which was before: now they mind another joint-way of seeking him, than formerly they had done. 5. Often the persons, by whom souls have gotten good, are very dear to them, and in much respect with them, so that their way has a testimony from them, as approvable; for (says the daughters) we will seek him with you, who instructed us. It is true, that this may sometimes degenerate (so that folks may drink in the dregs from such persons with their wine) yet it seems, in the main principle of practical godliness, not to be unsafe: as, Heb. 13:7,8. 6. The great, main and native use of what is spoken of Christ’s excellency, is to have souls brought in love with him; and engaged to seek him; and if this be not gained, any other effect of what is spoken, is little worth, as to what mainly concerns themselves. As this was the scope of all the Bride spoke concerning Christ, so it is attained on these daughters to whom she spoke; and it is the great thing we should aim at, when either we speak of Christ’s worth, or hear it spoken of.

BRIDE.

Verse 2. My Beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

The Bride is not long in returning her answer, but being glad to have the opportunity to further their edification, instantly she replies, verse 2, ‘My Beloved is gone down,’ &c. as being well acquaint with the place, where he uses and haunts: if ye would find him (says she) his withdrawings are not far off, but as a man retires sometimes to his garden, and is not in his chamber, so Christ when withdrawn from sense (which is the chamber, chap. 1:4,) he is to be found in the assemblies of his people, in his church and ordinances, which are (as it were) his garden, there ye should seek him: this is the sum of verse 2; and then, verse 3, having instructed them by this notable digression, she returns to quiet herself (when all outward means fail) in the faith of her interest in him.

If it were asked, how the daughters could ask the Bride, where Christ was, or how she now can tell them, when she herself is seeking, and knows not (as she seemed to profess chap. 5:6,7,8,) where to find him?

Answer. 1. Believers will often give more distinct advice to others, in their difficulties, than they can take to themselves in their own exercises; because light and reason guides them unbiassedly, in reference to others, and sense, inclination, and affection sway too much in their own cases. 2. Believers may complain they know not how to find him, not so much from defect of light as of life, when either in their own practice, or in their success in duties, they are not answerable to what they aim at; exercised souls are ready to aggravate their own infirmities; and what is indeed in them, is to their own account as not in them, till the Lord shine upon it and quicken it, and so bring it out and make it appear.

In the first part of her answer, verse 2, she speaks to these two, 1. Where Christ is. 2. What he is doing. The first gives them direction where to seek him; the second encourages them to fall about it, as a thing acceptable to him; the place where he is, is set forth by two expressions, 1. He is ‘gone down to his garden,’ which implies the similitude, formerly expressed, of a man’s retiring from his chamber or closet to his garden: this ‘garden’ signifies the church, as chap. 4:12,15, and here, as opposed to gardens, in the words following, it holds forth the catholic visible church, as gardens signify particular societies, or congregations: the church is like a garden that is within one precinct, yet divided into divers quarters and inclosures: this being the church that has the promise of Christ’s presence, and where he is ever to be found, must be understood of no particular church, of which that cannot be asserted, that Christ shall be always there: it must therefore be the catholic church, distinguished from particular churches, or gardens. 2. He is gone ‘to the beds of spices:’ as gardens have distinct plots of flowers, and beds of spices, and some particular parts are allotted for these, where especially they grow; so in the church Christ has his plants, whereof some are sanctified with grace (therefore compared to spices) and these, in some parts of the visible church, are more abounding than in other parts, (as spices in beds together, that may be elsewhere but in particular stalks and not so frequent) and as men love and frequent that plot of their garden most; so doth Christ most manifest himself in his ordinances ordinarily, where he has his spices and lilies in greatest abundance: and thus this last part qualifies the former, he is in his church, but especially where his spices are most abounding: and therefore would you have him? Seek him in his church and among his people, and especially in such societies of his people, where true and lively believers are most to be found. Here observe (besides what was observed on chap. 4:12,) Christ’s church, though it have many subdivisions, yet is it one church; one whole catholic church, whereof particular churches are parts, 1 Cor. 12:28. 2. It is in that church and nowhere else, that Christ’s presence is to be found, and where believers, the spices and lilies are planted. 3. There may be, in that one visible church, many more real converts in one part thereof, than in another; ‘spices’ in ‘beds’ are not in every place of the ‘garden.’ 4. Though Christ has a singular care of, and respect for, his whole church, and has a peculiar presence there wherever there is any part thereof, yet where he has much people, beyond what he has in other places (as in Antioch, Acts 11:21, in Corinth, Acts 18:10, and Ephesus, Acts 19:20,) there especially is he present, and there ordinarily continues he the power and life of his ordinances. 5. Those who desire Christ, should not run out of the church to seek him, or expect any way of finding him, which others have not found out before them but should seek after him by the ordinary means, in his church; for, this answers their question, ‘Where is he?’ proposed for that end, that they might seek him and find him.

He has a twofold exercise in his gardens, for he is not idle, he is gone there, 1. ‘To feed in the gardens.’ By ‘gardens,’ in the plural number, are understood the sub-divisions, and particular plots of that one garden, formerly mentioned; the Jews had their synagogues, where the people did meet, and the law was read (as we have our distinct congregations) as Psalm 74:8, and Acts 15:21, do evidence. To ‘feed’ taken actively (as chap. 1:7, ‘where thou feedest,’ &c.) signifies his taking care to provide for his own in the church; if taken passively, he is gone down ‘to feed,’ that is, that himself may eat, and it is the same with what was, chap. 5:1, ‘I have come to my garden, I have eaten,’ &c. and the scope in both, looks to the same, and so the meaning of the similitude is, that as men have their gardens, wherein they solace themselves, and feed upon the pleasant fruits that are in them, so doth Christ delight himself in his church, and take pleasure therein, as Psalm 147:11, he ‘takes pleasure in them that fear him;’ and ‘He delights in the habitable parts of the earth,’ Prov. 8:31, that is, where saints dwell, and where the place of his rest and haunt is other places being but as uninhabited wildernesses to Christ, the church is the garden, wherein he delights and finds fruit. He is said to feed in ‘the gardens,’ and not in the ‘garden,’ 1. To show, that the way of his manifesting himself to his church, is by erecting his ordinances in particular societies, and thus they derive his blessing. 2. To show, that though there be divers societies, or particular churches, yet his presence is not excluded from, or tied to, any one of them: ‘He walks among the candlesticks,’ as observing every one of them, and manifesting himself among them, as he seeth good.

The second part of his exercise is, ‘to gather lilies:’ By ‘lilies,’ in this garden (as often has been said) are understood believers, chap. 2:2,16. To ‘gather’ is a borrowed expression from men that use to gather some flowers they delight in, to bring to their chamber with them, or some fruits, that they may dress and prepare them, as we heard, chap. 5:1. Christ’s gathering of his lilies, points, 1. At his calling of them effectually who belong to him; the elect maybe called lilies to he gathered, as they are called sons of God to be gathered, John 11:51,52. Thus also, Matt. 23:37, Christ’s expression, ‘I would have gathered you,’ &c. whereby their bringing in to him is signified. 2. It points at his glorifying of them, which is in part, when particular believers are gathered to their fathers, as the phrase is, Gen. 25:8, and 35:29. This is, as his pulling of some lilies for his own satisfaction: and this gathering will be perfected, when all the elect shall be ‘gathered from the four winds,’ Matt. 24:31, and the angels shall gather the good fishes into vessels, but cast the bad away,’ Matt. 13:48. In a word then, the sense and scope of the whole is this, would ye (says she) have my beloved, or know where he is, that ye may seek him? He is in his church, seek him in the way of his ordinances; for he is there, purposely to delight himself in doing good to his people, it is his errand to welcome and gather them ‘as a hen doth her chickens under her wings;’ therefore (says she) seek him there; for, ye can find no better opportunity. Observe. 1. Our Lord Jesus takes pleasure to be among his people, and to do them good; he feeds on this with delight, as a hungry man doth on his meat. 2. The more Christ gains (to say so) he feeds the better, and is the more cheerful: he feeds and gathers at once, and this gathering of souls, is as sweetly refreshing and delightsome to our blessed Lord Jesus, as the plucking of the sweetest flowers is to a man walking in a garden; and there is nothing more acceptable and welcome to him, than a seeking sinner. 3. Wherever Christ’s ordinances are, there may his presence be expected, in one particular church, as well as in another; for, he ‘feeds in the gardens.’ 4. The great scope of ordinances, is to gather in believers, and build them up: and there is nothing more acceptable to Christ, than to have some to gather, some whom he may save. That is a refreshing feast to him, John 4:34. 5. Our Lord Jesus has delight in all his people, and in every one of them, where sincerity is, though it be not in the greatest measure: therefore it is said he gathers lilies indefinitely, that is, one of them as well as another. 6. So long as our Lord Jesus has a church and ordinances in it, as long doth he continue to gather, and he is not idle, but is still gathering, though at sometimes, and in some places, this may be more sensible and abundant than ordinary. 7. It is a great encouragement to poor sinners to seek for Christ, to know; that this is his very errand in his ordinances, to gather them, and that he is waiting on, like the prodigal’s father, ready to run with delight to welcome them; this is proposed as a motive to the daughters, to seek him. 8. Although believers may seem for a time to be neglected, and, as it were, forgotten, yet will the Lord gather them all in at last, as his choice of all the world, they being the flowers of his gardens; there is a good day corning to believers, when not one of them shall be left to grow in this fighting church, but he shall take them in to the king’s palace, there to be for ever with him. 9. The readiness of Christ to welcome sinners, and the delight that he has in doing them good, should exceedingly provoke and hearten sinners to seek him, while he may be found: this is the great scope of this verse.

Verse 3. I am my Beloved’s, and my beloved is mine; he feeds among the lilies.

The second part of her answer to the daughters’ question, is, verse 3, and it contains the great ground whereon she quiets herself, and wherein she rests, as being that which makes Christ lovely to her, even though absent; ‘I am my Beloved’s, and my Beloved is mine:’ this now is the anchor which she casts, when all other means seemed to disappoint her. We had the same words for substance, and to the same scope, chap. 2:16, wherein she first asserted her interest, and secondly maintained it against an objection, even as she doth here. Besides what was said there, we may consider the words here, first, as in them her interest is repeated, though it was once formerly asserted: which shows, 1. That believers, though once clear anent their interest, may have their difficulties and doubts recurring upon them. 2. That when new difficulties recur, there is no new way to be taken for discussing of them, but the same way of believing, which is again to be renewed and kept in exercise. 3. It shows that miscarriages do not break off that union, which is between Christ and his people; for, although there had been many failings in her former carriage, yet her interest is still the same. 4. Believers, even over, and notwithstanding of, many challenges, may lay claim to an interest in Christ, when they are in the exercise of repentance, faith and, other graces. 4. Her thus repeating and again owning of her interest, shows, that she was exceeding clear and persuaded thereof: whence observe, believers may attain a great degree of assurance, and may and should not only aim to have it, but to preserve and keep it clear; for, that is of great concernment as to their peace; and the weight of their consolation, in their confident application of all the promises, depends on it.

2. Consider, although the words be the same, yet the order is changed; it was, chap. 2:16, ‘my Beloved is mine,’ &c. So there she begins at asserting her interest in him, but here she begins at asserting his interest in her, or her betaking of herself to him, for clearing of her interest in him. ‘I am’ (says she) ‘my Beloved’s’ or, I am to my Beloved; and from her betaking herself to him, and adhering to the bargain, she concludes he also is hers: which shows, 1. That they, who are clear of their adhering to Christ, and of their fleeing to him, as their choice, may warrantably conclude, that Christ is theirs, even though sense should say the contrary. 2. When there is nothing in Christ’s dispensation to us, that looks convincing-like of his love to us, it is good to reflect on our acting on him, and if it be found that we have fled to him, and closed with him, then there is ground to conclude our union with him, and interest in him: and there cannot be a sounder way of reasoning than that. For, if we on our part be answerable to the call, we are not to question his part (namely his bestowing of himself on us, according to the tenor of his offers) but to believe it according to his word: believers may sometimes be put to this way of arguing, and it is sure.

If we consider the words, as following on her former desertion and exercise, and as being now intended by the Bride (as her scope) to fix herself; they give ground to observe, 1. That faith is still a refuge; when all God’s dispensations, and everything in the believer’s case, seems to leave the heart in disquietness, faith is then the last and great refuge. 2. Faith is then most satisfying when repentance is exercised, and all other means diligently gone about; therefore may she now cast this anchor, after she has been in the exercise of repentance, and in the use of other means (as we have seen in the former chapter) which had been presumption to have been done at first, these being slighted; faith will sustain souls in duty, but presumption puffs up (as in verse 3,) even when they are out of it; faith preserves from fainting under discouragements in the way of God, presumption strengthens against just challenges, when folks are out of his way.

The second part of the verse, ‘He feeds among the lilies,’ was also spoken to, chap. 2:16. It is brought in here to remove that objection, if he be yours, where is he? Is he not away? And if he be away, why claim thou interest in him? She answers them, though he be not present to sense, yet is he ever kind to his people, and therefore cannot but be kind to me, which makes me conclude, that though he be not present to sense, yet he is mine, and I am his. Believers are called lilies often,

1. For their native beauty, Matt. 6:29. 2. For their savouriness, chap. 5:13. 3. For their growing, and making increase, as the lily, Hos. 14:5. And so the similitude points at these three excellencies of the believer, 1. The native beauty and loveliness of Christ’s grace in them. 2. The sweet relish and savouriness of their graces. And, 3. Their spiritual growth in grace, from one degree of it to another. Christ’s feeding among his lilies, shows, the great delight he takes in them, and the pleasure he has to do them good, as was cleared, chap. 2:16. Observe. 1. Christ is exceeding loving to, and tender of, all his people, of one as well as of another, and has been so from the beginning, that none had ever any reason to complain. 2. Christ’s way in general to his people, when well taken up, may notably quiet, content, and comfort any of them, when a difficulty comes on, or when under any darkness or desertion, as the Spouse here was; he never did any of his own wrong. 3. A believer, that has clearness anent his fleeing to Christ, by faith, may draw comfortable conclusions from, and comfortably apply, the way of Christ with others of his people to themselves, and expect that same kindness from him, that they have met with; for, the covenant is one and the same with them all. 4. Believers may sometimes be put to gather their comfort, and to sustain their faith, more from the experience of others, in what they have found, and how Christ has carried to them, than from any thing that is in their own present condition. 5. She propounded Christ’s kindness to his people (the lilies) to encourage the daughters of Jerusalem to seek him, verse 2, now here, she makes use of the same ground, for quieting of herself. Hence learn two things, 1. That same which warrants believers at first to approach to Christ, may encourage them to renew, and continue the exercise of their faith, in making application of him and his comforts. 2. It is good in our own practice, to make use of the same grounds, and to walk by the same rules, that we would propose to others.

BRIDEGROOM.

Verse 4. Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

In verse 4. (which begins the third part of the chapter) Christ, the Bridegroom, comes in and speaks: our Lord Jesus (as it were) has been long silent, and here he breaks in, without any preface, and makes up all his former absence and silence, by his singular kindness, when he manifests himself to his Bride; which kindness appears in the warmness and sweetness of his many and various expressions. He continues speaking unto verse 10, of chap. 7, after he had knocked at her door, chap. 5:2, he had been longing, as it were, to be in, and now when he wins in, he insists the more, and several ways prosecutes, and amplifies the commendation of his Bride. This is, 1. generally propounded in three similitudes, verse 4. 2. It’s aggreged in one instance thereof, verse 5. 3. He descends to particulars, verses 5,6,7. 4. He takes her up in divers considerations, that speak her to be lovely and beautiful, verse 8,9. 5. This is confirmed by two instances and proofs, 1. What the daughters did esteem of her, and their praise is marked, verses 9,10. 2. It is instanced in the influence that her loveliness had on him, verses 11,12,13. And, 6. He proceeds in a different method from what he had, chap. 4, to set out the particulars of her loveliness, chap. 7.

Generally she is set out, verse 4. by three comparisons, 1. She ‘is beautiful as Tirzah:’ this was a city of the tribe of Manasseh, the word in the original comes from a root that signifies acceptable; whereby it seems, that this city had been exceeding pleasant; it was the seat of one of the kings of Canaan, Josh. 12:24; and of the kings of Israel, after the rent of the ten tribes from the house of David, until Zimri burnt it; after which Omri built Samaria, as is to be seen at large, 1 Kings 16. Thus the spiritual beauty of holiness in believers (Psalm 110:3.) is set out as having in it so much loveliness as may commend it, and make it desirable and acceptable to others. 2. She is ‘comely as Jerusalem:’ this was the head city of ‘Judah, beautiful for situation, and the joy of the whole earth,’ Psalm 48:2, but most beautiful for the ordinances and worship of God, which were there; therefore glorious things are spoken of it, more than anything that was to be seen by carnal eyes, and it was loved on that account, ‘more than all the dwellings of Jacob,’ Psalm 87:2,3. It is ordinarily taken for a type of the church, which is set out by it, as, Psalm 122. It seems here the Lord doth respect the believer’s spiritual beauty, with reference to that comeliness and orderliness, which is to be seen among them, and is maintained by them in the exercise of his ordinances; and also in respect of his estimation, every believer is a Jerusalem to him, where he dwells, where he is worshipped, and to whom he has given the promise of his presence: believers are to him as Tirzah and Jerusalem, the most beautiful cities of that land, for the time. Or, the first similitude, taken from Tirzah, may look to outward beauty; for, Tirza was a beautiful city: and the other similitude, taken from Jerusalem, may look to church beauty, as the ordinances were there; and so the sense runs, My love thou art to me as the most excellent thing in the world; yea, as the most excellent thing in the visible church, which is more precious to him than anything in the world.

3. She is ‘terrible as an army with banners:’ an army is strong and fearful; a bannered army is stately and orderly, under command and in readiness for service; an army with banners, is an army in its most stately posture; the church is terrible as such an army, either, 1. Considered complexly or collectively, her ordinances have power, authority and efficacy, like a bannered army: so the church’s spiritual weapons are said to be ‘mighty and powerful through God,’ 2 Cor. 10:5. 6. This being compared with the 6th and 10th verses, may have its own place. But, 2. The scope here, and the words following, look especially at the stateliness, majesty, and spiritual valour that is in particular believers, who are more truly generous, valorous and powerful, than an army with banners; when their faith is exercised, and kept lively, they prevail wheresoever they turn; they carry the ‘victory over the world,’ 1 John 5:4. over devils, which are enemies whom no worldly army can reach; but by the power of faith they prevail, even to quench the ‘violence of fire,’ as it is in Heb. 11:34, and by faith they ‘waxed valiant in fight:’ but mainly this holds in respect of Christ himself, they prevail over him in a manner, by their princely carriage, as Jacob did, Gen. 32:28. ‘As a prince hast thou had power with God and men, and hast prevailed:’ see Hos. 12:4, ‘He had power over the angel, and prevailed:’ and indeed, no army has such influence upon him, as believers have, which is such, that he cannot (as it were) stand before them, or refuse them any thing, that they with weeping and supplications wrestle with him for, according to his will.

Now, that it is in this respect mainly, that the believer is called terrible as an army with banners, is clear, 1. From the scope, which is to comfort a particular believer, who has been wrestling with him already under desertions. 2. The next words confirm it, ‘Turn away yours eyes from me’ (says he) ‘for they have overcome me:’ what stateliness (might one say) is in a poor believer? It is easily answered, that this is not any awful or dreadful terribleness that is here intended, but the efficacy of faith, and the powerful victory which through the same by Christ’s own condescending, the believer has over him; and so in his account, as to prevailing with him, Christ’s Bride is more mighty than many armies, in their most stately posture; therefore (says he) ‘yours eyes’ (that is her faith) ‘have overcome me’ (that is her terribleness) turn them away, I cannot (to say so) abide them and these three together, make the believer (or rather Christ’s love, who uses these expressions) wonderful, 1. The believer is beyond all the world for beauty. 2. The visible church, and believers in her, in respect of ordinances and her ecclesiastic estate, is very comely and lovely; and yet the believer’s inward beauty is beyond that also, ‘the King’s daughter is all glorious within. 3. Believers, in regard of the power of their faith, are more terrible than armies, or all military power among men: thou art (says he) so to me, and hast such influence on me, and may expect thus to prevail with, and in a manner to overcome me: and so Christ is so far from quarrelling with her, for her by-gone carriage now, that he effectually comforts and commends her. Hence, Observe, 1. Our Lord Jesus is a most friendly welcomer of a sinner, and the sweetest passer-by of transgressions that can be; there is no upbraiding here for any thing, but every word speaks how well he takes with her. 2. Our Lord Jesus, his manifestations are seasonable and wise: seasonable, that now he comes when the Bride has left no means unessayed, and was at a stand; wise, that he comes not until she had found the bitterness of her own way, and was brought to a more lively exercise of faith, repentance, holiness, and profitable experiences therein; of which we have spoken in what goes before. 3. The Lord is not displeased with humble believing, and with the claiming of interest in him by his own, even when his dispensations to sense are dark, but takes very well with it, and has a special complacency in it, and therefore comes in with this intimation of his love here, importing his hearty accepting of her. 4. The Lord’s commendations of his people, and the intimations of his love to them are such, as it may be seen he conforms and proportions them to their conditions and exercise; and when they have been under any long and sharp exercise, (as the Bride was in the former chapter) he makes, when he comes, his manifestations the more sweet and full, as here. 5. Believers, when grace is exercised, must needs be beautiful creatures, and much esteemed of by Christ, who thus commends them. 6. Grace and holiness in a believer’s walk are much more beautiful and acceptable to Christ, than the external ordinances (though excellent in themselves) as separable from it; for, Jerusalem, that was very beautiful as to ordinances, is but an emblem of this. 7. There is an awfulness and terribleness in believers, as well as loveliness, which makes them terrible to the profane, even whether they will or not, a godly carriage puts a restraint on them. 8. Loveliness, terribleness, and authority in holiness, are knit together; when a particular believer, or church, is lively in holiness, then have they weight and authority, and when that fails, they become despicable. 9. The believer has great weight with Christ, he is the only army that prevails over him, as faith is the only weapon, being humbly exercised, by which they overcome: this is more fully expressed in the next verse.

Verse 5. Turn away yours eyes from me, for they have overcome me:-----

The first part of the fifth verse contains the amplification and heightening of the Bride’s lovely terribleness, and the great instance, and proof thereof, is held forth in a most wonderful expression, ‘Turn away yours eyes from me,’ and as wonderful a reason, ‘for they have overcome me,’ says the Beloved: wherein consider, 1. That, wherein this might and irresistible terribleness of hers consisted; it is her ‘eyes,’ which are supposed to be looking on him, even when she knew not, to her sense, where he was. By eyes, we show, chap. 4:9, were understood her love to him, and faith in him, whereby she was still cleaving to him under desertion, and in the present dark condition she was in, seeking to find him out. 2. This phrase, ‘Turn away yours eyes,’ is not so to be taken, as if Christ approved not her looking to him, or her faith in him; but, to show the exceeding great delight he had in her, placing her faith and love on him; which was such, that her loving and believing looks ravished him (as it is chap. 4:9,) and (as it were) his heart could not stand out against these looks, more than one man could stand out against a whole army, as the following expression clears: it is like these expressions, Gen. 32:28, ‘pray you let me go,’ and Exod. 32:10, ‘Let me alone, Moses;’ which shows, that it is the believers strength of faith, and importunity of love, exercised in humble dependence on him, and cleaving to him, which is here commended; ‘for’ (says he) ‘they have overcome me,’ this shows, that it is no violent, or unwilling victory over him. But (in respect of the effect that followed her looks) it holds forth the intenseness of his love, and the certainty of faith’s prevailing, that (to speak so with reverence and admiration) he is captivated, ravished and held with it, as one that is overcome, because he will be so: yea, according to the principles of his love, and the faithfulness of his promises, whereby he walks, he cannot but yield unto the believing importunity of his people, as one overcome. In sum, it is borrowed from the most passionate love that uses to be in men, when they are so taken with some lovely object, that a look thereof pierces them: this, though in everything (especially as implying defects) it cannot be applied to Christ, yet in a holy spiritual manner, the effects, for the believer’s comfort, are as really and certainly, but much more wonderfully in Christ. These expressions are much of the same nature with those spoken of, upon chap. 3:4, and chap. 4:9, and therefore the doctrines there, will follow here. But further from the scope and repetition. Observe. 1. That believers’ eyes may look, that is, their love and faith may he exercised on Christ, even in their dark and deserted conditions; and it is their property to look always to him, even when their eyes are, as it were, blind through desertion, he is still the object they are set upon. 2. That when these graces of faith and love are exercised on Christ, they are never fruitless, but always prevail and obtain, though it be not always sensible to the believer. 3. The love and faith of believers have weight with Christ and affect him, even when he keeps up himself; he may be overcome even then; for, the expression in the text looks to what was past. 4. Faith working by love, is a most gallant, and holy daring thing, bold in its enterprises to pursue after, to grip, and stick to Christ over all difficulties (as may be seen in her former carriage) and most successful as to the event. 5. The more staidly and stoutly, with love, humility and diligence, that faith is set on Christ, it is the more acceptable to him, and has the greater commendation, as the eleventh of the Hebrews, and his commendation of that woman’s faith, Matt. 15:25, do confirm: tenaciousness, and importunity in holding of, hanging on, and cleaving to Christ by faith, may well be marvelled at, and commended by Christ, but will never be reproved nor rejected. They greatly mistake Christ, who think that wrestling by faith, will displease him; for even though he seem to keep up himself, it is but to occasion, and to provoke to more of the exercise of the graces, in which he takes so much delight.

Verse 5. -----Your hair is as a flock of goats, that appear from Gilead.

6. Your teeth are as a flock of sheep which go up from the washing, whereof every one bears twins, and there is not one barren among them.

7. As a piece of a pomegranate are your temples within your locks.

The following particulars of her commendation, in the end of the 5th and in the 6th and 7th verses, are set down in the same words, chap. 4:1,2,3, and therefore we need say no more for their explication, only we would consider the reason for repeating them in the same words, which is the scope here, and it is this; although he commended her formerly in these expressions, yet considering her foul slip, chap. 5:2,3, and his withdrawing on the back of it, she might think that he had other thoughts of her now, and that these privileges and promises which she had ground to lay claim to before, did not belong to her now, and therefore she could not comfortably plead an interest in them now as before: to remove this mistake or doubt, he will not only commend her, but in the same very words, to show that she was the same to him, and that his respect was not diminished, to her, therefore he will not alter her name, nor her commendation, but will again repeat it for her confirmation, intimating his love thereby; and also for her instruction, teaching the Bride her duty by these particulars of her commendation and showing her what she should be: and this commendation had not met so well with her case, nor expressed so well his unchangeable love, if it had been given in other terms. From this we may Observe, 1. As believers are ready to slip and fail in their duty, so are they ready to suspect Christ to be changing towards them because of their failings; they are very apt from their own fickleness and changes, to apprehend him to be changeable also, and to refuse comfort from all by-gone evidences and intimations of his love, and from all words that have comforted them, till they be restored and set right again. 2. Our Bridegroom is most constant in his affection to his Bride, continuing still the same, and as he is the most free forgiver of wrongs to his own, so he is the most full forgetter of them, when they return; and therefore he continues speaking to her in the same terms as formerly, without any alteration, as if no such wrong on her side had been committed. 3. Renewing of repentance and faith by believers after failings, puts them in that same condition and capacity with Christ, for laying claim to his love, and their wonted privileges and comforts, wherein they were before, even as if such failings and miscarriages had never been. 4. Our Lord Jesus would have his people confirmed, and strengthened in the faith of the constancy of his love, the unchangeableness of their interest, and the privileges following thereon: and seeing he thus loves his people, he allows them to believe it. 5. It is not easy to fix and imprint Christ’s words on believers’ hearts, and to get them affected with them: therefore often, both promises and duties must be repeated; and what was once spoken must be again repeated for their good, especially after a slip and fit of security, the same word has need to be made lively again, and fresh to their relish, which the Lord doth here. 6. Unless Christ speak and make the word lively, the sweetest word, even that which once possibly has been made lively to a believer, will not savour, but will want its relish and lustre, if he repeat it not.

Verse 8. There are threescore queens, and fourscore concubines, and virgins without number.

9. My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her: the daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her.

This kind Bridegroom proceeds in the commendation of his Bride, verses 8,9, and shows the rich excellency that is in her, by considering her several ways, whereby she is preferable to what is most excellent; and then in the following verses, he confirms this by a twofold proof; and lastly, verse 13 closes the chapter with a kind invitation, whereby, as it were, by a new proof of his love, he puts the commendation given her, out of doubt.

For understanding the 8th and 9th verses, we are to conceive, that by ‘daughters, virgins, queens, concubines,’ by this ‘dove’ that is ‘one,’ and the ‘mother’ that bears, are not understood any party distinct from the church or Bride, but the same Bride diversely considered, taking in first the church as visible, which is beautiful in her ordinances, external profession and order; for, she is the mother that bears the daughters (who are the daughters of Jerusalem) and that is said to be seen both which expressions hold forth this, and accordingly mother and daughters have hitherto been understood in this Song, chap. 3:4,5. Secondly, and especially, the church as invisible, and the real believers who are members of the church invisible; for, the scope here is to commend her graces; and if we consider the commendation preceding, and the proofs given, it will appear that they especially belong to her, and by analogy agree to the visible church, wherein she is comprehended.

This diverse consideration of the church as one and more, is not, 1. Disagreeable to other scriptures, in which Christ uses to commend her, as we see, Psalm 45:9,13,14, where there is the queen, called the king’s daughter, and the virgins or daughters, her companions, who are with her, yet by all is understood the same invisible church, considered collectively as one body, or distributively in her several members. Nor, 2. Is it unsuitable to the strain of this song, nor is it absurd, as was shown in the preface, and needs not now be repeated. And, 3. It agrees well with Christ’s scope here (where he is, to say so, seeking how to express fully the commendation of his Bride, as singular and eminent,) thus to consider her; for, the more ways she be considered, her excellency appears the more, she being excellent, whatever way she be looked on: and if as visible, she be glorious, and some-way one in him, much more as in visible she is so, which is the scope, as is clear, verse 9. By ‘queens, concubines’ and ‘virgins’ then, we understand believers of different growths and degrees: I say, believers, 1. Because these titles agree best to them, according to the strain of this Song, and of Psalm 45:2. They are supposed to be of one mother. 3. They praise the Bride, which is an evidence of honesty and sincerity, and a greater argument of her excellency, that she is praised and commended by such as had discerning: I say, we are here to understand believers of different growths and degrees, so that some believers are queens, that is, more glorious, and admitted to the highest privileges; Some are as concubines, who were accounted lawful wives as to conjugal fellowship, but differed in this, that they had not such government over the family, and their children had not right to inherit, therefore they are as half wives, as the word in the original will bear: some are virgins, that are not so far admitted, yet are of a chaste carriage, and so differenced from others, as was said on chap. 1:3. Next, the commendation is, that though there be ‘many queens, more concubines,’ and ‘virgins without number,’ (that is, though there be many believers of different sizes and degrees,) yet there is but one Bride: which is a singular excellency in her, and an unheard-of thing, that so many make up but one Bride? The like whereof is not to be found in any marriage that ever was in the world: or, we may conceive thus, though men, for their satisfaction, sought out many queens, concubines, and virgins, because there was not to be found in any one what was satisfying, yet, says he, my one Bride is to me many virtually, as if the worth of so many queens, concubines, and virgins were combined in one: and thus as she set him out chief of all husbands, so doth he set her out as chief of all Brides, and as comprehending in her alone all that was desirable, as the next part of the 9th verse clears. By the number, ‘threescore,’ ‘fourscore,’ and ‘without number,’ we conceive an indefinite number is to be understood, that is, they are many, only they of the inferior ranks are most, that is, there are more concubines than queens, far advanced in Christianity, and again, more virgins than concubines, because experienced believers of an high degree are most rare, and those who are not grown up to have their senses exercised, are most numerous: in a word, there are more weak than strong believers. Which says, 1. That there are degrees among true believers, all have not the same degree of grace, though all have the same grace for kind, and though all be in the same covenant; there are old men, or fathers, young men, and little children or babes, 1 John 2:12,13. 2. Among believers, there are many more weak than strong. 3. He accounts of them all as honourable, and reckons even the virgins as commendable, though come not up to be queens. Yet, 4. Where grace is most lively, and faith most strong, there he dignifies believers with a most special and ample commendation, verse 9th.

The 9th verse makes up the scope with the former. By ‘dove’ and ‘undefiled,’ we said, is understood the church, especially the invisible church of believers, who all partake of the same nature and property, and so of the same privileges: the titles are spoken of before: the commendation is threefold, 1. She is one, which sets her out not only with unity in her affections, but (to say so) with a kind of oneness in herself: thus the visible catholic church is one garden, verse 2, comprehending many beds of spices; one church, made up here of many particular churches: and thus, oneness or unity is a great commendation to her, or a special part of her excellency. But, 2, The invisible church is but one, all believers make up one body; though there be many of different growths, yet there is but one Bride: this is a singular thing, and this makes for the scope of commending the Bride; and points out two things, 1. That all the excellencies in believers combine in one, and that must be excellent; every one of them partakes of another’s excellency, by virtue of the mutual union and communion they have with Christ, the head and husband, and one with another; as the beauty of the face adorns the leg, and the straightness of the legs commends the face, because both hold forth one glorious body. 2. It illustrates her commendation thus, there are many queens stately, many concubines and virgins lovely among men, yet one cannot be all; but (says he) although there be many of these in the church, yet is she one, and although she be one, yet is she all, collectively summing up all.

2. ‘She is the only one of her mother:’ this sets her out singularly and exclusively, there is not another but she: by mother here is understood the catholic church, wherein children are conceived and brought forth, she is the mother of all that believe, Gal. 4:25, ‘Jerusalem that is above, is free, which is the mother of us all:’ this church considered, as from the beginning of the world to the end, is one; and is the mother, in respect of the church considered as being in this or that place for the time present, which is understood by us all, wherever we live, we belong to that mother, Gal. 4:26. There is no church but that one, and who are begotten to God, are brought forth by her, and belong to her.

3. ‘She is the choice one of her that bare her:’ this sets her out comparatively, 1. She is the choice one in respect of the world, this one church is more excellent than the multitude of all the societies that are there. 2. She is the choice one in respect of all visible professors as such, she is beyond the daughters: among all her mother’s children, or professing members of the church, the believer doth excel. 3. The church considered complexly doth excel particular believers as having all their excellencies combined together; or the scope of these two verses, being to prefer the Bride as singular, and eminently beyond all other beloveds, whether queens, concubines, such as are joined unto men, or virgins, such as are yet suited and sought for, we may conceive it thus, My love, (says he) my dove has not a match, but is chief; and as she called him the chief of all beloveds, chap. 5:10, so here he commends her as the most lovely of all Brides, that can be wedded or wooed: although there be many of these; yet, 1. My dove is but one, that is, in respect of her singular excellency, she comprehends all. 2. ‘She is the only one of her mother,’ there are no more of that family, that are born of that mother, besides herself, that I can set my heart on, or can match with: and thus all the world besides the believer is cried down. 3. Comparatively ‘she is the choice one of her that bare her;’ that is, not only by comparing her with the world, but by comparing her with all mere external professors, she is still the choice of all.

That this is the scope, is clear; and the enumerating of so many queens, concubines, and virgins, doth illustrate it, either by showing her singularity and perfection, as having all in her alone, which is to be had in many; or, by preferring her to all, although they be many: and thus, in his commending of her, he is even and equal with her in the commendation she gave him, which was both comparative, that he was ‘chief of ten thousand;’ and also absolute and comprehensive, that he was ‘all desires,’ that nothing was wanting, but that all things desirable were comprehended in him: so now he commends and extols her above all other, as having more in her alone than was to be found in all others; to show that his love to her, and his estimation of her was nothing inferior to hers of him; and that he was satisfied with her alone, without seeking to multiply queens or concubines, as many men of the world did. This commendation out of Christ’s mouth, of a Bride so undutiful, may seem strange; therefore, to make it unquestionable; he brings in a double confirmation, both which respect what goes before, to make it the more convincing. The first is in the end of the 9th verse, and it is taken from that esteem that others had of her ‘The daughters saw her, and they blessed her,’ &c. This beauty (says he) is real and singular, even such that it makes onlookers, the most glorious and discerning not only the daughters but even the queens and concubines to be much affected; the beauty of my Bride is such as takes them all up. The daughters, that is, professors, ‘saw her’ [as] they beheld this beauty of hers (as chap. 3:6.) and ‘they blessed her,’ that is, 1. They were convinced of her excellency, and accounted her blessed and happy, as Mary says of herself, Luke 1:48. And 2. they wished well to her, desiring God to bless her, as, Psalm 129:8, ‘We bless you in the name of the Lord;’ for, these two are comprehended in one man’s blessing of another. Next, ‘the queens and concubines,’ that is, those who either in the world, or in the church, are thought most of, ‘they praised her;’ by which is understood some external expression of their esteem of her, and their endeavour to paint out her excellency and beauty to the view of others, so as they might fall in love with her: as the first then looks to the high thoughts, and inward esteem they had of her; so this looks to the outward expression of that esteem, by which they study to set her out in the eyes of all others: so they yielded the Bride to be excellent, and called her ‘fairest among women,’ chap. 5:9, which is an evidence of her loveliness, and of the loveliness of grace in an exercised believer; and whatever others thought of her, yet that such praised her, it shows, there was reality in the ground thereof. This is also spoken to their commendation, who did thus commend her; and it holds out. 1. The notice which he takes of the thoughts and words which men have of his Bride; our Lord knows what men say or think of his people, and records it. 2. How pleasing it is to him, to have them speaking respectfully of her, especially when she is exercised with any dark or afflicting dispensation.

Verse 10. Who is she that looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

The tenth verse may be taken as the expression of his own esteem of her, and so it begins the second proof of her excellency, that not only they, but he esteems of her. Or, the words may be looked on as the continuance of their praise, and be read thus, ‘They praised her,’ saying (as often that word is to be supplied) ‘who is she,’ &c.? If they be thus taken, the scope is the same, holding forth their esteem of her; and his repeating of it, shows his approbation thereof: and we incline to take the words in this sense, because it continues the series better, and shows their concurring in their thoughts of her, with what were his thoughts, verse 4, which is his scope. This is peculiarly taken notice of by him as well grounded praise, upon this account, that their thoughts were conformed and agreeable to his. It will also difference the two confirmations better to begin the second, verse 11, than to take the words simply as the Bridegroom’s words, wherein the same thing for substance with what was said, verse 4, is repeated.

However, in these words, her loveliness is set out, 1. In the manner of expression here used, ‘who is she?’ Like that chap. 3:6, which was spoken by the daughters, and so this looks the liker to be spoken by them also, as wondering at her, What is she? This she must be some singular person, and so it proves his scope, laid down, verse 9. 2. The matter of the words sets out her loveliness in four expressions or similitudes, tending to one thing, namely, to show the lightsomeness (to say so) of the church, and her ravishing beauty. The first similitude is, that she ‘looks forth as the morning:’ The morning is lightsome, compared with the night, and refreshful; so the Bride is like the morning, compared with the world that is darkness, and she is lovely, cheering and heartsome to look on beyond all others, so the morning is often opposed to affliction and heartlessness, Isa. 58:8, for, then birds and fields look cheerful, that before were dark and drooping. 2. She is ‘fair as the moon:’ the moon is the lesser of the two great lights, and was made to guide the night, and is a glorious creature, shining above all stars; so is the Bride like the moon in a dark night, very conspicuous and beautiful, and useful withal, to them that are acquaint with her. 3. She is ‘clear as the sun:’ This speaks yet more of her splendour, her taking excellent beauty, and usefulness, for the direction and comfort of the daughters that behold her: the sun being the most bright, lightsome and glorious creature of the world, and the greater light that is singularly useful to the world. 4. She is ‘terrible as an army with banners,’ which was spoken to, on verse 4, and is here repeated, to show that it is no common, effeminate beauty, but a stately majesty, wherewith she is adorned, that has an awfulness in it towards men, and a prevailing efficacy towards God. In sum, it describes the spiritual beauty of the Bride in these properties. 1. That it is light-some and shining, there is no true glory but this, which is like the light, all other beauty is but dark; grace makes one shine ‘like a light in a dark place,’ Phil. 2:15. 2. It is a growing beauty, every step of these similitudes ascends higher and higher till the sun be rested in, ‘The way of the just is as the shining light, that shines more and more until the perfect day,’ Prov. 4:24. 3. It is comprehensive, therefore it is compared to lights of all sorts; there is somewhat in grace that resembles everything that is lovely, God’s image being therein eminently. 4. It is stately and awful, being convincing and captivating to onlookers. 5. It is a beauty attended with a military and fighting condition, and therefore compared to armies the highest commendation of believers doth insinuate them to be in a fighting posture, and the more staidly they maintain their fight, and keep their posture, they will be the more beautiful. 6. A believer that prevails with Christ (as she did, verses 4, 5,) will also be awful to others, as here she is, and will prevail over them, as the Lord says to Jacob, Gen. 32:28, ‘Thou hast prevailed with God,’ and then follows, ‘thou shalt also prevail with men.’

Verse 11. I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.

12. Or ever I was aware, my soul made me like the chariots of Amminadib.

Follows now in the 11th and 12th verses, the second proof of the reality of the beauty and stateliness of the Bride, which puts all out of controversy; and this proof he takes from his own experience, respecting what was said, verses 4, 5, and it may be summed thus: That must be stately beauty, that ravishes me; (that is understood) but hers is such; this is proved from experience, ‘I went down’ (says he) ‘to the garden of nuts’ (having withdrawn from that sensible communion which was entertained with the Spouse, as a man doth out of his chamber to his garden) and was looking to the case of my plants, according as the Bride had informed the daughters of Jerusalem, verse 2, but (says he) ‘ere I was aware,’ she did cast an eye after me, that so suddenly and effectually ravished me, that I could not but return, and that speedily, as if I had been mounted upon the swiftest chariots, and therefore this cannot but be stately loveliness: which agrees with, and relates to what is said, verse 5, ‘Thou hast overcome me:’ and so we may look on the words, as if he therein, for her consolation, were giving her an account of his absence, and what he was doing; and he shows her that even while he was absent, her cries (which chap. 5:6, she thought had not been heard) and her looks to him, were not forgotten, nor slighted, even when to her sense she saw him not, yet even then (says he) they pierced me, and made my affections warm, that I could not but be affected, and return, as now thou sees.

The 11th verse shows where he was, and what he was doing, when he was absent: the 12th verse how he returned. The place whither he went, was to the ‘garden of nuts,’ that same which was called the garden and beds of spices, verse 2. His ‘going down,’ is his withdrawing from her sense, and as in that same place, so here his end is set out in two expressions (which expounds how he feeds in his gardens.) 1. It is to ‘see the fruits of the valley.’ The church, called the garden formerly, is here called the valley, because she is planted, as it were, in a good valley-soil, where fruits use to thrive best. His going to see them; holds forth his accurate observing in general how it is with them, and his taking delight (as it were) to recreate himself by beholding of them, as men do who visit their gardens. Next, and more particularly, it is ‘to see whether the vine flourished, and the pomegranates budded:’ by vine and pomegranates, are understood particular believers, who are as several trees of his garden, as was cleared on chap. 4:13. Their flourishing or budding, looks to the beginnings, of grace, scarce come to ripe fruit, but (as in the bud, chap. 2:15,) being exceeding tender; and these are mentioned distinctly, besides the former general, of seeing the fruits; to show, 1. His taking particular notice of every particular believer, as a man that goes from tree to tree in his garden. 2. His special notice taking of beginners, and of the beginnings of his work in them, as being especially delighted with the first buddings of grace, and careful that nothing wrong them: this is his feeding in his gardens, and his gathering lilies, to be delighted with fruitfulness in his people, even with their weak and tender beginnings, and to be solicitously careful of their good, as men use to be of the thriving of their fruit-trees.

Observe. 1. Where our Lord Jesus has a garden, which he has planted, and on which he takes pains, he looks for fruits; his garden should never want fruit. 2. There are diverse growths, degrees, or measures of grace among his people; for, some of his trees have fruits, and some but blossoms. 3. Our Lord Jesus takes special notice of his peoples’ fruitfulness, and that as particularly of every one of them, as if he went from one to another (as the gardener doth from tree to tree) to discover it. 4. Our Lord Jesus is especially delighted with the kindly blossomings of beginners, and he takes especial notice of the young and tender buddings of their grace, and will be so far from crushing them, because they are not ripe fruits, that he will more tenderly care for them. 5. Our Lord Jesus accurately takes notice of his Bride’s carriage, and fruitfulness, when he seems to her sense to be absent, and is especially much delighted with it then; for, when he is gone down to his garden, this is the errand, to ‘see the fruits of the valley, whether, &c.’ when he withdraws he has a friendly design, yet, says he, although this was intended, I was made, (as it were) to alter my purpose, and not to stay.

And so we come to the 12th verse, in which is set down, how suddenly he is transported with affection to his Bride; while he is viewing her graces in his absence from her, he is so taken with love to her, that he can stay no longer from her, we may consider in the verse, these three things, 1. An effect, as it were, wrought on him, He ‘is made like the chariots of Amminadib,’ or ‘set as in the chariots of Amminadib.’ Chariots were used to travel with, and that for the greater speed; or, they were used in war, for driving furiously (like Jehu) and mightily, over difficulties and obstructions in the way; the word ‘Amminadib’ may be read in one word; and it is to be taken for a proper name of a prince, and thus the expression sets out excellent chariots, such as belonged possibly to some such valiant men of that name; or it may be read in two words, ‘Ammi nadib,’ which in the original, signifies ‘my willing people;’ so, ‘Ammi,’ signifies, ‘my people,’ as, Hos. 2:1. Say to your brethren, ‘Ammi,’ that is, ‘my people;’ and ‘Nadib’ is the same word that is rendered, Psalm 110:3, ‘willing,’ ‘your people shall be willing;’ it is a princely beautifulness and willingness, the word, chap. 7:1, ‘O Prince’s daughter!’ is from the same root, and we rather take it so here, as being more suitable to the scope, which shows what effect his Bride’s affection had on him, and the word is often so elsewhere translated; and so it may be rendered, the chariots of my princely willing people: they get this name for their princely behaviour, in wrestling with him under difficulties. Again, the word, ‘I was made,’ may be rendered, ‘was set,’ (according to the more usual interpretation of the word) thus the effect may be taken two ways to one scope. 1. I was made like the most swift chariots for speedy return, that nothing could detain me from returning to my Bride. Or, 2. If we may call the prayers, faith, and love of his people, their chariots, he is set on them, as taking pleasure to ride and triumph in them, and to be brought back by them, as if by chariots sent from them he had been overcome: and this suits with what is spoken, verse 5, for, while he accounts her as an army; these must needs be her weapons and chariots, to wit, a longing willingness to be at him, and soul-sickness, casting her eyes after him, and in a manner, even fainting for him.

2. There is the manner how this effect is brought about. He is suddenly, as it were, surprised, ‘or ever I was aware,’ &c. I knew not (as if he had said) till I was transported with an irresistible power of love toward my Bride, who in the exercise of faith, repentance, and prayer, was seeking after me, while I had withdrawn myself. The expression is borrowed from men (for, properly it agrees not to him) who by sudden effects that fall out beyond their expectation, use to aggravate the wonderfulness of the cause that brings them about: thus I know not how it was, it was or I was aware, or, while I was not thinking on it, so forcibly and, as it were, insensibly the thing prevailed over me: Christ expresses it thus, to show the wonderfulness of the thing that came on him, that he could not but do it, and could not shun it, more than if he had had no time to deliberate about it. This narration of Christ’s, is not to resent that effect, but to show how natively it was brought forth, so that when they (to say so) sent their chariots to him, and did cast a look after him, he could not but yield, because he would yield, as the third thing in the verse shows, and that is, what it was that so easily prevailed with him; the cause is within himself that set him on these chariots of his willing people, and made him to be overcome: it was even, his soul, ‘my soul made me,’ or, set me, that is, my inward soul, my affections, my bowels were so kindled, (as it is Jer. 31:20,) and my soul cleaved so to my loving and longing Bride, and was so stirred with her exercise, that I could not but hastily and speedily yield, because I could not resist my own affections. Hence, Observe, 1. willingness is much prized by Jesus Christ, when the soul yields to open to him, and longs for him, verse 5, and cannot want him, there Christ (as chap. 5:6.) will not, and cannot continue at a distance. 2. Although Christ’s affection doth not properly surprise him, nor do the effects thereof fall from him inadvertently, but most deliberately, yet both his affection and the effects thereof, are most wonderful and astonishing in themselves, and ought, as such, in a singular manner to affect us. 3. The first rise and cause of all believers’ good, and that which makes their faith, prayer, love, &c. bear weight with Christ, is in himself; it is his own soul, and good will that overcomes and prevails with him in all these: it is not any worth or power in their graces, as considered in themselves, that has this influence upon him, but his intimate love to believers themselves, that makes their graces have such weight with him: all that ever came speed with him, were preceded by his love. 4. The believer has a notable friend in Christ’s own bosom, his soul is friendly to them, and is in a kindly way affected with their conditions, even though in his dispensations no such thing appear: and while he is man, and has a soul, they want not a friend. 5. Considering this as the exercise of his soul, when he was withdrawn to her sense, and she was complaining. Observe, That Christ’s bowels and soul are never more affected toward his people, than when he seems most offended with them, and when they are most offended with the wrongs done to him, Jer. 31:19,20, Judges 10:16. There be many inconceivable turnings in his bowels, even when he seems to speak against them to the sense, then he ‘earnestly remembers them still,’ and their Friend Love steps to, and takes part for them, and so prevails, that by his own bowels he is restrained from executing the fierceness of his anger (Hos. 11:8, compared with 9,) and constrained even when he is provoked to take some other course to express marvellous loving kindness to them.

Verse 13. Return, return, O Shulamite; return, return, that we may look upon you. What will ye see in the Shulamite? As it were the company of two armies.

The thirteenth verse continues the same scope, and is a confirmation of the interpretation given of the former verse, and a new expression of his love, whereby as a kind husband having forgotten by-past failing in his wife, he invites her to return to her former familiarity, with a motive signifying the love which he had to her, and that upon so good ground (in his gracious estimation) as that by her yielding to return, he puts no question, but what he had spoken of her stately terribleness, would be found to be a truth. The verse contains these three, 1. A most affectionate invitation. 2. A most loving motive proposed, persuading to embrace it, which is his end. 3. An objection removed, whereby the motive is confirmed and illustrated. In the exhortation or invitation, Consider, 1. The party invited, or called. 2. The duty called for. 3. Its repetition. The party called, is a Shulamite: this word comes either from Solomon as the husband’s name is named over the wife, Isa. 4:1, and it is from the same root that signifies peace, from which Solomon had his name; and it is in the feminine gender, because it is applied to the Bride: thus it holds forth, 1. The strict union between him and her, that she with him partakes of the same name: see Jer. 23:6, compared with Jer. 33:16, where ye will find the like communication of his name to her. 2. It shows the privilege she was admitted unto, through her tie to him and union with him, by which she is made his, and is admitted to share with him in all that is his; for, it is not an empty style she gets, while called by his name, it being to signify that she was his, and that whatever he had (whereof she was capable, and might be for her good) was hers. 3. It shows his affection that he so names her now, wishing her a part of his own peace, and entitling her to it. Or, 2. This word may be derived from Salem, which properly taken, is Jerusalem, Psalm 76:1 and Heb. 8:1. Melchisedec was king of Salem, which signifies peace, and so, as Shunemitish comes from Shunem, so Shulamite comes from Salem, and so taking the derivation thus, it comes to the same thing with the former, both being derived from the same root; and this holds forth his respect to her, as acknowledging her new-birth and original from the new Jerusalem. 2. The exhortation is, ‘return:’ this implies, 1. A distance whether in respect of sin, Jer. 3:1. for, sin breeds distance between Christ and his people, Isa. 59:2, or, in respect of sensible manifestations of his love; for, howsoever, the distance brought on by sin, was in some measure taken away, and she returned to her former obedience and wonted tenderness, yet she wants the sense of his love, and is seeking after it ‘return,’ here then, supposes somewhat of these. 2. A duty laid on her, to quit this distance and to return; this the very expression bears. 3. A kind offer of welcome, which is implied in his offers and exhortations, whenever he calls: so Jer. 3:14; Jer. 4:1, and thus the sense is, as if he had said, there has been a distance between us, and thou art suspicious of my love; but return and come hither, and neither your former faults, nor present jealousy shall be remembered; and this shows, that the words are his, both because the scope is continued, and also because none can call the Bride properly or effectually to return but he, neither would the voice of another be so confirming to her of his affection, and his scope is to confirm her as to that.

3. This exhortation is twice doubled, ‘Return, return,’ and again, ‘return, return:’ 1. To show the hazard she was in. 2. Her duty to prevent it. 3. The necessity of speedy putting the exhortation in practice. 4. The difficulty that there was to bring her over her discouragements. 5. His great and earnest desire to have them all removed, and to have the duty performed. These words show, 1. That there may be a distance between Christ and his Bride; even the beautiful believer may fall into a distance of sin. 2. Of indisposition. 3. Of comfortlessness. And, 4. Of discouragement and heartless ness, which follows on the former. 2. There is often a loathness to come home, when there has been a straying; discouragement and shame may prevail so far, as to scare fainting believers (who fain would have him) from hearty applying of his allowances to themselves. 3. Souls that are at a distance from Christ, whatever kind of distance it be, should not sit down under it, or give way to it, but wrestle from under it, over all difficulties that are in their way. 4. This should be done speedily, and without all delay, dispute, or dallying; therefore doth the Lord so double his call; there will sure be no advantage by delaying or putting off this great business of returning from our distance to him. 5. The return of believers after a slip, to confident walking with Christ, and comforting of themselves in him, is allowed by him and well pleasing to him, as well as the conversion and coming home of a sinner at first. 6. Believers after their slips, are not easily persuaded of Christ’s kindness, in the measure that he has it to them; nor are they easily brought to that confidence of it, that formerly they had. 7. Our Lord Jesus allows his people to be fully confident of his love, and of obtaining welcome from him; for which reasons this return, as a sure evidence and testimony of his kind and hearty welcome, is four times repeated to show that he is entreating and waiting for it, and cannot abide to have it delayed.

2. The end proposed, that makes him so serious, is in these words, ‘that we may look upon you:’ it doth him good (to speak so) to get a sight of her: this looking of his, is not for curiosity, but for delightsome satisfaction to his affection, as one desires to look upon what he loves so, chap. 2:14, speaking to his Bride, ‘Let me see’ (says he) ‘your face, for your countenance is comely.’ This is to take away all jealousy from the Bride, and to show how he was taken with her, so that her returning would be a singular pleasure to him, which is indeed wonderful.

Observe. 1. Our Lord Jesus allows the Bride, when returning to him after her departing from him, to be confident in him, and familiar with him. 2. The more that nearness to him be sought after and entertained, he is the more satisfied. 3. When believers hide themselves from Christ, even though it be through discouragement, and upon just ground and reason, as they think; yet doth it someway mar Christ’s delightsome complacency, and he is not satisfied till they shake off their discouragement, and show themselves to him with confidence.

Again, we should consider, that it is not said, that I may look on you; but that ‘we,’ &c. Which is to show, that she is delightsome to many, her beauty may be seen by any that will look upon her: this word, ‘we,’ 1. May import the blessed Trinity, the Father, Son, and Spirit, as chap. 1:11, ‘we will make,’ &c. A returning sinner will be welcome to all the persons of the Godhead. 2. ‘We,’ that is, ‘I,’ with the angels, who (Luke 15:10,) ‘Rejoice at the conversion of a sinner.’ And, 3. ‘We,’ may import, ‘I and all the daughters that admire you.’ The thriving of one believer, or, the returning of a sinner may make many cheerful, and is to be accounted a lovely thing by all the professors, of religion.

3. The third thing in the verse, comes in by way of question, either to heighten the loveliness that is in Christ’s Bride; what is it that is to be seen in her? As, Luke 7:24, &c. ‘what went ye out for to see?’ No common sight: or, it is to meet with an objection that strangers may have, what delightsome thing is to be seen in her, that seems so despicable? Or, she herself might object, what is in me worth the seeing? It may be, when it is well seen, that it be less thought of. The Lord to prevent such doubts, especially in her, moves the question, that he himself may give the answer; ‘what’ (says he) ‘will ye see in the Shulamite? (that is) which may be pleasant and delightful: and he answers, ‘as it were the company of two armies;’ which in general holds out, 1. We will see much majesty and stateliness in her; even so much as I have asserted, in comparing her to an army with banners. 2. Two armies may be mentioned, to show, that when she is rightly, and with a believing eye looked upon, her beauty will appear to be double to what it was said to be; and so, ‘two armies’ signify an excellent army, as, Gen. 32:1,2, God’s hosts of angels get the same name in the original, it is Mahanaim, that same which Jacob imposes as the name upon the place, where these hosts of angels met him; and there may be an allusion to this, these two ways, 1. Ask ye what is to be seen in her? even as it were Mahanaim, that is, for excellency she is like an host of angels, such as appeared to Jacob; she is an angelic sight, more than an ordinary army: this is a notable commendation, and serves his purpose well, which is to confirm her: and therefore, that his poor Bride may be encouraged to press in on him, and return to him, he tells her, she may be as homely with him as angels, that are holy and sinless creatures;, which is a wonderful privilege, yet such as is allowed on his people, by him who has not taken on the nature of angels, but of men, that he might purchase them a room among angels ‘that stand by,’ Zech. 3:6,7. 2. It may allude thus, what is to be seen in her? Whatever it be to the world, it is to me (says he) excellent and refreshful, as these hosts of angels were to Jacob at Mahanaim, when he had been rescued from Laban, and was to meet with Esau: either of these suits well the scope, and says, it will be, and is a sweet and refreshful meeting, that is between Christ and a returning sinner, a little view whereof is in that parable, Luke 15:20, of the prodigal his father’s hearty receiving of his lost son, and making himself and all his servants merry with him.

Observe. 1. Our Lord Jesus is very tender of believers’ doubts and perplexities, and therefore prevents their objections which they may make, by giving answers to them, before the objections be well formed or stated in their hearts. 2. Believers may and usually do, wonder what ground there is in them, for such kindness as Christ shows to them, when he magnifies them and their graces so much, that are so defective and full of blemishes: and indeed it is such that are readiest to wonder most at his love, and esteem least of themselves, whom he makes most of, and of whom he has the greatest esteem. 3. It is a wonderful welcome that Christ gives to repenting sinners, he receives them as angels, and admits them to such freedom with him, and has such esteem of them, as if they were angels; for, to be received ‘as an angel,’ signifies honourable and loving entertainment, Gal. 4:14. 4. The returning of sinners to Christ, and Christ’s loving welcome which he gives them upon their return, makes a heartsome and refreshing meeting between him and them: and O what satisfaction and joy shall there be, when they being all gathered together, shall meet with him at the last day!

Chapter Seven

BRIDEGROOM.

Verses 1,2,3. [Introductory Comments]

THIS CHAPTER HAS two parts; in the first, reaching to the tenth verse, Christ continues in the commendation of his Bride: in the second, thence to the close, the Bride expresses her complacency in him and in his love, her enlarged desires after communion with him, and that she might be found fruitful to his praise.

That it is Christ, the Bridegroom, who was speaking in the end of the former chapter, that continues his speech throughout the first part of this, there is no just ground to question, the scope, style and expressions being so like unto, and co-incident with what went before; and what is spoken in the first person, verse 8, can be applied to none other, neither would it become any to speak thus but himself, his love is enlarged and loosed (as it were) in its expressions, and this love of his is indeed a depth, that is not easily reached. In this commendation, he doth first enumerate ten particulars (as she had done when she commended him, chap. 5) Then, 2. He shows his acquiescing in her, as being ravished with her beauty, verse 6, &c. We had occasion to say something in the general of such commendations, chap. 4:1, which is now to be remembered, but not repeated; we take this to be understood after the same manner as that was, and although the visible church be in some respect Christ’s Bride, and therefore, we will not condemn the application of some of the parts of this commendation to her as so considered; yet, since the scope is mainly to comfort true believers, as differenced from others, and that it is she to whom he speaks, who had ravished him with her eyes in the former chapter (which can agree properly to the true believer only) and considering also, that some parts of the commendation do respect inherent grace in his people (and indeed it is this, which is the great ground of the Bride’s commendation) we therefore incline still to take these commendations, as holding forth the continuance of the expressions of Christ’s love to those, who are his own by saving faith; and so much the rather, as the words being taken so, are of special and particular use for believers.

There are four differences in this commendation, from that mentioned, chap. 4, and that which was spoken to, on chap. 6:6,7, which by answering four questions, we shall clear.

Quest. 1. Wherefore is this subjoined now, after so large a commendation in the words immediately preceding. Answer. The former commendation shows Christ’s love to his Bride (to say so) immediately after the marriage, or on the back of some agreement, after an outcast; but, this is added, to show what is Christ’s ordinary way of carriage to his people, and what are his usual thoughts (to say so) of them; he is not kind only at fits (as men sometimes use to be, and do no not continue) or, when he was surprised (as it were) with a sudden gale of affection, chap. 6:12; no, he is constantly kind; and therefore, these expressions are now renewed, to show that such are his ordinary kind ways of dealing towards them, even when there is no connexion between his dealing and their present condition, nor any thing in them that can be looked on as the immediate rise thereof. Our blessed Lord is a most fair, loving and friendly speaker unto, and converser with his Bride.

Quest. 2. Why is this commendation enlarged beyond the former, having more particulars in it? Answer. Thereby the Lord shows, 1. The sovereignty of his love, in making the intimations thereof, less or more as he pleases. 2. The last commendation is most full, in expressing the riches of his love, to show that Christ never speaks so kindly to one of his own, but there is more behind in his heart than has yet vented itself, and that there is more, which they may expect from him, than they have yet met with, however that may be very much. 3. It is to make it the fresher unto them, when by this it is evidenced to be a new intimation of his kindness, although it proceed on the same grounds, on which former intimations did and this may be a reason also of the third difference, and question following, which is,

Quest. 3. Why are the same parts named, as ‘eyes, hair,’ &c. and yet the commendation is different from what it was, for the most part? Answer. 1. This is to show the beauty of grace, which is such, that one commendation cannot reach it. 2. The account that he in his love has of her, which is so great, that one expression doth not fully answer it. The various and abundant ways, that love has to speak comfortably to a believer, there is strange eloquence and rhetoric in the love of Christ, when he thinks good to vent it.

Quest. 4. Why is the way be followed before changed? He began formerly at the head, now at the feet? Answer. This is also a piece of his sovereignty, and shows how he delights to vary the expressions of his love to his people; and that it may be seen, that whatever way we will follow in looking upon grace in a believer, it is still beautiful in itself, and acceptable to him.

Verse 1. How beautiful are your feet with shoes, O prince’s daughter! The joints of your thighs are like jewels, the work of the hands of a cunning workman.

The first verse contains two pieces of the Bride’s commendation: the first part that is commended is the feet, ‘How beautiful are your feet!’ &c. In this consider the title she gets. 2. The part commended. 3. The commendation itself. 4. The manner of expressing of it. First, The title is, ‘O prince’s daughter!’ This was not given her before, it is now prefixed to this commendation in general, to usher in all that follows, and to make it the more gaining on her affection: the word in the first language is, Nadib, which signifies a bounteous prince, or, one of a princely disposition, Isa. 32:5. It is given to the visible church, Psalm 45:13, ‘The King’s daughter is all glorious within.’ For more full taking up of the meaning, consider, that it doth here include these three, 1. A nobleness and greatness in respect of birth, that the Bride is honourably descended; from which we may learn, That believers (whatever they be in respect of the flesh) are of a royal descent and kindred, ‘a royal priesthood,’ 1 Pet. 2:9, ‘Sons and daughters to the Lord God Almighty,’ 2 Cor. 6:18. 2. It respects her qualifications, as being princely in her carriage, suitable to such a birth, Eccles. 10:17. Hence observe, the believer should be of a princely disposition and carriage, and when he is right, he will be so; for, he is endued with princely qualifications, with noble and excellent principles beyond the most generous, noble, gallant, and stately dispositions of men in the world: a believer when right, or in good case, is a princely person indeed. 3. It respects her provision and expectation; that she is provided for, waited upon, and to be dealt with, and even caressed not as children of mean persons, but of princes, to whom it is her ‘Father’s good pleasure to give a kingdom,’ and such a one as is ‘undefiled, and fades not away,’ Luke 12:32; 1 Pet. 1:4. Hence observe, That the believer is royally dealt with by Jesus Christ, and has a royal princely allowance bestowed on him; the charter of adoption takes in very much, even to ‘inherit with him all things:’ no less than this may be expected, and is the claim of a daughter to the King of kings, Rev. 21:7.

2. The part commended is, ‘the feet,’ by which a believer’s walk and conversation, as grace shines in it, is understood, as we may see frequently, Psalm 119:verses 59,101,105. So likewise shedding of blood, or other defiling sins, such as leave foul prints upon a man’s conversation behind them are called the ‘iniquities of the heels,’ Psalm 49:5, by which the nakedness and offensiveness of one’s conversation is set forth: and on the contrary, the Bride’s feet thus commended, sets out her good conversation.

3. Her feet are commended from this, that they are not bare, but, ‘beautiful with shoes.’ To be bare-footed, imports three things in scripture, 1. A shameful condition, Isa. 20:4. 2. A present sad affliction, the sense whereof makes men careless of what is adorning; so David, 2 Sam. 15:30, under heavy affliction, walks bare-footed.. 3. An unfitness for travel; therefore, when the people were to be in readiness for their journey, Exod. 12:11, their feet were to be shod: so then, to have on shoes, doth on the contrary import three things, 1. The honourable estate and dignity to which believers are advanced; and more especially, it holds out a singular beautifulness in their walk, whereby their shame is covered. 2. A thriving in their spiritual condition. 3. A readiness and promptness of obedience, to what they are called unto all which are beautiful in themselves, and adorning to the believer. We take it, in a word, to hold out a conversation, such ‘as becomes the gospel,’ Philip. 1:27, which is, to have ‘the feet shod with the preparation of the gospel of peace,’ Eph. 6:15, because, that as by shoes, men are enabled to walk without hurt in rough ground, and are in the company of others not ashamed of their nakedness; so, a gospel conversation quiets the mind, keeping it in peace against difficulties, and doth exceedingly strengthen the confidence of believers in their conversing with others, and becomes exceeding lovely, that they care not (as it were) who see them; as, Ezek 16:10. ‘I shod you,’ &c. Whereas a disorderly conversation is shameful, even like one that is bare-footed.

4. The manner of the expression is, to aggrege the loveliness of a well ordered walk. ‘How beautiful are your feet with shoes!’ It cannot be told how beautiful a tender and well-ordered conversation is; it is exceeding lovely, and acceptable to me (says he) to see your holy walk.

Observe. 1. Our Lord Jesus takes notice of every step of a believer’s carriage, and can tell whether their feet be shod or bare, whether their conversation be such as adorns or shames the gospel. 2. The believer has, or at least ought to have, and, if he be like himself, will have a well ordered walk, and will be in his carriage stately and princely. 3. A conversation, that is well ordered, is a beautiful and pleasant thing: grace, exercised in a Christian’s practice, is more commendable to Christ, than either greatness, riches, wisdom, or what the world esteems most of; none of these has such a commendation from Christ, as the believer, who, it may be, is not much in the world’s esteem: practical holiness is a main part of spiritual beauty, and is valuable above speculative knowledge and many gifts. 4. Believers should be walking creatures, therefore has the new nature feet; that is, they should be much in the practice of holy duties, according to the commands he has given in his word: and in their way they should be making progress towards perfection; for, that is their mark, Phil. 3:13. Sitting still, or negligence, much more going backward, is unlike a believer. 5. The conversation of all others, though never so fairded with much civility, and great profession, and many parts, is yet naked and abominable before God, and subject to bruisings, stumblings, and such inconveniences as feet that are bare are liable to. 6. A well ordered walk is sure and safe: ‘He that walks uprightly walks surely,’ Prov. 10:9. And, says the Psalmist, ‘Great peace have they who love your law, and nothing shall offend them,’ Psalm 119:165. Their feet are shod against an evil time, and there is nothing safer when offences abound than that.

The second part of the commendation is to the same scope, ‘The joints of your thighs,’ &c. It is the coupling and turnings of them, as the word hears; they are also useful in motion, and help the feet to stir, the same thing is intended as in chap. 5:15, by his thighs or legs; only it seems to look to the principles of their walk, as the feet do respect their way more immediately: these are compared to jewels, which are precious and comely, serving much for adorning; and it is not to ordinary jewels, to which they are compared, but such as are the ‘work of the hands of a cunning skilful artificer, or workman,’ that is, such as are set orderly and dexterously, by skill and art; the work, not of a novice, but of one that is expert; by which, not only the matter of their practice is held forth to be solid, hut also, in respect of the principles from which their way and duties have their spring and rise and the manner of their performing them, they are rightly gone about, with an holy kind of art and dexterity: which says, 1. That there are many things necessarily concurring in a well ordered conversation; there must be skill to do rightly, what is in itself right, to make it commendable: it is needful that holy duties, and what is on the matter called for, be done in the right manner, and according to art, and not put by thus, and so. 2. Believers are singularly expert, in doing of the same duties of religion which other men do, they do them in another manner. 3. The several pieces of a holy walk, are in a manner but split, when not rightly ordered, and every one put in its own place, like jewels undexterously set by one that is unskilful. 4. There is an holy art required to those that would walk commendably, and men naturally are unskilful in such practices, until they be taught them. 5. Being right in the manner, is no less necessary to make a man’s way commendable, than to be right in the matter, as much of the commendation lies in this, as in the other; when these two go together in a believer’s conversation, it is excellent and beautiful; there is no jewel, most finely set, comparable to a well ordered walk. 6. Believers that use to walk in the way of godliness, may attain to this spiritual dexterity and skilfulness in a great measure: and there is no other way of attaining it, but by accustoming ourselves to it; when her feet are once shod, this commendation follows, that ‘the joints of her thighs are like jewels.’

Verse 2. Your navel is like a round goblet, which wants not liquor: your belly is like an heap of wheat set about with lilies.

In the second verse, the Lord proceeds from the ‘thighs,’ to the ‘navel’ and ‘belly:’ which parts, were not touched in her commendation, chap. 4. These parts in men’s bodies have not much beauty in them; and therefore, it seems, that by them the Lord points rather at what is inward and useful, in the spiritual complexion and constitution of believers, than what is outward and visible in their walk, that serving no less to their commendation than this.

The navel has much influence on the intestines; and when it is sound, it furthers much the health of the whole body; so, Prov. 3:8, it is said, the fear of the Lord ‘shall be health to your navel, and marrow to your bones;’ that is, it will be exceeding useful and profitable for your well-being, as it is useful for the body to have that part in good case: and, on the contrary, a wretched miserable condition (such as is our condition by nature) is described by this, ‘your navel was not cut,’ &c. Ezek. 16:4. It is known also, that in nature, the navel has much influence on the child in the womb, which may be especially taken notice of here, as appears by the following commendation, namely, that it ‘is like a round goblet,’ that is, well formed and proportioned (opposite to a ‘navel not cut,’ Ezek. 16:4. ‘which wants not liquor,’ that is, furnished with moisture for the health of the body, or entertainment and nourishment of the child in the womb.

Before we further clear the words, or observe anything from them, we shall join to this the fourth part here commended, and that is, the ‘belly:’ the word differs in the original, from that which is translated belly: being spoken of him, chap. 5:14, and it is taken for the inward parts, Jer. 15:35; Prov. 18:8. It has a special influence on the health of the body, and on the bringing forth of children: it is here compared to ‘an heap of wheat;’ to ‘an heap,’ to show her bigness, as being with child, and still fruitful, and that in abundance: to ‘an heap of’ the grain of ‘wheat,’ to show, it was not big with wind, but with good grain, even the best, whereby she feeds him herself, and others: and so, as in the former similitude, she is represented to be furnished with liquor, so here she is set forth to be furnished with bread, whereby her spiritual liveliness and healthfulness may be understood. Again, this heap of wheat is said to be ‘set about with lilies,’ not only thereby to express its beautifulness, with its usefulness, but also the fruitfulness thereof, in having particular graces as lilies growing about it, which are moistened and nourished by these two parts; the navel and the belly. Now we conceive, that most likely (though it be hard to be peremptory) the graces of the Spirit may be understood here, which being infused in their habits, and drawn forth in their actings by the influences of the Spirit, are compared to waters and liquor, and are said to be in the belly of the believer, John 7:38, (’He that believes on me, out of his belly shall flow rivers of waters’) because they have such influence on the new man, and (to speak so) are the health of the navel thereof. In sum, the sense of the words comes to this, O prince’s daughter, thou hast a lively spiritual constitution, by the inward flowings of the Spirit, whereby your navel is formed and beautified (which was by nature otherwise) and therefore thou art not barren, but fruitful, and that of the most precious fruits. Hence observe, 1. That believers’ inward constitution and frame, is no less beautiful than their out-ward conversation and walk: this ‘King’s daughter is all glorious within,’ Psalm 45:13. 2. Soundness within, or heart-soundness is no less needful than outward fruits, for completing a believer’s commendation; to have the navel well formed, is as necessary and requisite, as to have the feet beautiful with shoes. 3. Inward liveliness, or a well-furnished inside, has most influence on a believer’s liveliness in all external duties: this keeps all fresh, being like precious liquor which makes Christ’s Spouse fruitful and big, and that not with wind, but wheat.

Verse 3. Your two breasts are like two young roes that are twins.

The two breasts (which is the fifth part here commended) are spoken to in this third verse: they were spoken of, chap. 4:5, with the same commendation, and we conceive the same thing hinted there, is aimed at here, namely to show, that as she was healthful in herself, and prosperous (like that which is said, Job 21:24, ‘his breasts are full of milk’) so was she both fitted to communicate, and loving in communicating the graces that was in her, as nurses their milk to their children: which clears, that the scope in short is to show, that the believer is not only a beautiful bride, but a fruitful mother for bringing forth, verse 2, and nourishing and bringing up, verse 3, which was (especially in those times) a great commendation of a wife, and a thing that engaged husbands to them, Psalm 128:3; Gen. 29:34, as on the contrary, barrenness was a reproach to themselves, and a burden to their husbands: now, Christ’s Bride has breasts, and is furnished as becomes a mother and a wife, contrary to that of the ‘little sister,’ chap. 8:8, whose desolate condition is set out by this, that ‘she had no breasts;’ and this is repeated particularly, to show the Lord’s particular taking notice thereof, and his respect thereunto.

Verse 4. Your neck is as a tower of ivory; yours eyes like the fish-pools in Heshbon, by the gate of Bathrabbim; your nose is as the tower of Lebanon, which looks toward Damascus.

In the fourth verse, three more of the Bride’s parts (which make the sixth, seventh, and eighth) are commended. The sixth is the neck: it was spoken of, chap. 4:4, neither doth the commendation differ much: there, it was said to be like ‘the tower of David,’ here it is ‘as a tower of ivory,’ that is, both comely and precious, being made of the elephant’s teeth, a tower whereof, must be very precious: and by this we conceive, the great defensive efficacy of faith is set forth, which is still a tower, yet comparable to many, it is so excellent and sure; they dwell safely who are believers, because they dwell in God, and in his Son, Jesus Christ. And so we may here observe, 1. Faith is a precious defence; for, Christ is a precious biding-place, and faith must be precious, because Christ is precious: hence it is not only precious as ivory, but ‘much more precious than gold,’ 1 Pet. 1:7. 2. Faith is a sure defence, and is the believer’s tower, where to he betakes himself when he has to do. 3. It is lovely and pleasant to Christ, when believers by faith betake themselves to him; he will never quarrel with them for it, seeing he so commends it. 4. There is no safe tower to any of the world, but what the believer has; for, he, and he only, has a tower of ivory to make use of: Christ is the only rock and sure foundation, and it is only believers that build their house upon him.

The seventh part instanced, is ‘her eyes,’ which were several times mentioned before; they point at her spiritual discerning, and understanding of spiritual things, and the believing uptaking of them; in which respect, all natural men are blind, because of their ignorance and unbelief; she only has eyes. They are compared to ‘fish-pools in Heshbon, at the gate of Bathrabbim:’ this city Heshbon is mentioned, Num. 21:25,26. It was a royal city, where Sihon king of the Amorites dwelt; and it is like, there has been some place there called Bethrabbim, for the great resort that was made thereunto: and the fish-pools that were there, it seems, were excellent and clear, and fit to give a shadow to those who looked into them. Now it would seem, that believers’ eyes are compared to these pools, because of the clear, distinct, and believing knowledge they have of themselves, of Christ, and of other spiritual objects. And from this we may observe, 1. That solid and distinct knowledge in spiritual things, is very commendable. 2. That a believer has another kind of insight in spiritual things, than the most understanding natural man: he has eyes in respect of him; the natural man (who has no experimental nor believing knowledge of spiritual things) is but blind. 3. He is sharpest sighted that discerns himself, and can rightly take up his own condition; ‘the wisdom of the prudent is to understand his way:’ so believers’ eyes, or knowledge, is compared to a fish pond, that gives representations of a man’s face to him.

The eighth particular is, the nose, (it was not mentioned in her commendation, chap. 4). It is not to be taken here for the whole countenance, but for apart thereof therefore it is distinguished from the eyes, and is described as being eminent (like a tower) beyond the rest of the face, and so it is to be applied to the nose properly, which arises with a height on the face, like a tower, and is the seat of smelling to discover what is hurtful, or savoury; also anger or zeal appear in it, therefore is it in the Hebrew language in the Old Testament, sometimes put for these, because it shows a real indignation, when a man’s anger smokes forth at his nose, Psalm 18:8. It is said,

1. To be like ‘the tower of Lebanon:’ there is no particular mention of such a tower, but, that Solomon built there a stately house, 2 Chron. 8:3, called the ‘house of the forest of Lebanon,’ wherein, 2 Chron. 9:15,16, he put many ‘targets’ and ‘shields;’ and Lebanon being on the north side of Judah, near to Syria (where enemies soon brake out against Solomon) it is not unlike, but either this house was made use of as a frontier-tower, or that some other was there built, for preventing of hurt from that hand, to which this alludes. Next, this tower is said to look ‘towards Damascus:’ Damascus was the head city of Syria; so, Isa. 7:8, it is said, ‘the head of Syria is Damascus:’ those that dwelt in it, were at that time among the most malicious enemies that Israel had; they were so in David’s time, 2 Sam. 8:5, he slew two and twenty thousand of them; they were so in Solomon’s time, 1 King 11:34. Rezon (whom God raised up to be an enemy to him) did reign in Damascus; and generally they continued to be so. They lay on the north of Judah (therefore it is called evil from the north, which came from Syria) and Lebanon was on the north border of Israel next to it: and it is like, that for this cause, either Solomon did change that place into a tower, or built some other of new, to be a watch especially against that enemy, which was his chief enemy, to prevent the hurt that might come from that hand; therefore, it is said to look toward (or to the face of) Damascus, as having a special respect to that enemy. Now we conceive, that by this, the Bride’s watchfulness and zeal, in prosecuting and maintaining her spiritual war against her enemies, is understood; as also, her sagacity, in smelling and discovering the stirrings and motions of her spiritual enemies, as the nose doth easily smell and discover what is pleasant or hurtful to sense. Christ’s Bride has many enemies, and some more terrible than others; therefore, she has her watches, and (as it were) sentinels at the post, to observe their motions, especially she has an eye upon her most inveterate and malicious enemy, the enemy nearest her doors, that is naturally most predominant, and her great care is to be kept from ‘her iniquity,’ Psalm 18:21. This we conceive, agrees both with the scope, and also with the description and comparison here made use of.

Observe. 1. The most beautiful Bride of our Lord Jesus has enemies, and such enemies, as are strongly seated and fortified (as the Syrians at Damascus were) to watch against. 2. There are some particular quarters, or enemies, from which, and by which, believers often suffer most and although they have enemies on all hands, yet is there ordinarily some one particular enemy, more terrible, malicious and predominant than others, from which they are most in danger. 3. Believers should ever be on their watch against those enemies, and must neither make peace with them, nor be negligent to provide against them. 4. Although the believer should not be secure or careless, in reference to any ill, but every evil is to be carefully watched against; yet, where one ill doth more often assault him than others, and is more strong, by the concurrence of tentations from without, or from his own inclinations within, there the believer has need of a special watch. 5. This watchfulness impartially extended, and constantly maintained, is a main piece of spiritual beauty, and has much influence on the adorning of a believer, and is a good evidence of a person that is commendable before Jesus Christ.

Verse 5. Yours head upon you is like Carmel, and the hair of yours head like purple: the king is held in the galleries.

The first part of verse 5, contains the ninth and tenth particulars, that are commended in the Bride: the ninth is her head; it looks here to be taken for the uppermost part of the head (from which sense and motion do flow) as being distinct from eyes and nose; therefore it is said, ‘Your head upon you,’ to wit, upon and above those parts before mentioned: next, it is said to be ‘like Carmel;’ which may be understood, 1. As it relates to a fruitful place, mentioned with Sharon, Isa. 35:2, ‘The excellency of Carmel and Sharon:’ 2. It may be translated scarlet or crimson, as the same word is, 2 Chron. 3:14, thus it is a rich colour, wherewith princes and great men used to be decorated; and the hair being in the next words compared to purple, it is not unlike that it is taken for a colour here also.

By ‘head,’ we must understand either Christ himself, who stands in that relation to the believer, and in respect of dignity is called ‘a head to all men,’ 1 Cor. 11:3. Or, 2. (which is not inconsistent with the former) some grace in the believer, acting on Christ, and quickening the new life; and seeing the scope is to commend the believer from inherent grace, and the new nature being compared to an inner-man, which is described from its several parts, and so must have an head, we think that it is some particular grace that is here especially aimed at. By ‘head’ then, we conceive the grace of hope may be understood, it being the grace whereby the soul sticks to Christ, expecting the enjoyment of him; for, not only is hope a grace necessary and commendable (and so it cannot be unsuitable to the scope, to take it in upon one branch or other) but it may be called the head, 1. Because it is above, having Christ himself for its object; and though the word may be said to be the object of hope, yet it is not so much the word, as Christ held forth in the word; and therefore, hope is said to be ‘within the veil,’ Heb. 6:19, for, properly we hope for him, because of his word, and so he is ‘our hope,’ 1. Tim. 1:1. 2. Hope is a grace, which has its rise from faith, and is supported by it, as the head is by the neck; though hope be someway above faith, yet doth faith sustain it, and give it a being; the believer hopes, because he believes. 3. It has much influence on all spiritual duties, and especially on our consolation, and is useful in the spiritual war, as being an essential piece of the believer’s spiritual armour, and is therefore called the ‘helmet’ or head-piece ‘of salvation,’ 1 Thess. 5:8, and the head-piece may be someway called the head; so hope, which keeps (to say so) grace’s head, may not unfitly be called the head, seeing without it the head will be at least without its helmet; and taking it so, for this special piece of the believer’s armour, it follows well on watchfulness: however, it is certain, that hope bears up the believer under difficulties, Rom. 7:24, and that it rests on Christ, who therefore is called our hope and so, co-relatively being considered, as acting on him, it may get the name of head, as faith is upon the like account called our righteousness, and thus our head is Christ hoped upon: and the commendation, that is, like crimson, will suit well this interpretation, the red or crimson colour having a special reference to Christ’s death and sufferings, which puts the right colour on our hope, and makes it of this dye, that it is never ashamed or stained, Rom. 5:3. Observe. 1. The exercising of hope is a necessary piece of a believer’s beauty, and as to have the heart sustained and comforted in the hope of what is not seen, is both necessary and profitable; so, when by the power of hope, a believer’s head is helped up, and kept above in all waters, that he sink not, it is his singular ornament. 2. Hardly will a believer be in good case, without this grace of hope, and when other graces are lively, hope will be so also these pieces of armour, and spiritual decorating go together. 3. There is no other in the world that has a well-grounded hope but the believer; it is only the believer, whose head is like crimson: all others, their hope makes ashamed, and their confidence shall be rooted out; whereas, his will be always fresh and green.

The tenth and last particular here commended in the Bride, is her ‘hair:’ this was spoken of, chap. 4:1. But here, both the word in the original, and the commendation that is given of it, do differ from that which is there recorded: the word here translated, ‘hair,’ is not elsewhere to be found, it comes from a root that gives ground to expound its smallness, or tenderness: therefore, it is taken by some, to signify a pin, or some of the small decorations of the head: and it is compared to ‘purple,’ for its preciousness, loveliness, and other reasons formerly mentioned in speaking of that colour.

We take the scope here to be, to show the universal loveliness and preciousness of grace in a believer, even in the least things; what shall I say (says he) that your ‘feet, navel, eyes’ and ‘head’ are beautiful? Even your ‘hair,’ or the pins that dress it, are lovely and excellent so glorious, princely, and stately a creature is this Bride, that there is not a wrong pin or hair to be found upon her: and thus, all the commendation is well closed with this. By the ‘hair’ then, we conceive is understood, even the meanest gestures and circumstances of a believer’s walk, which being ordered by grace, are beautiful, and serve much to the adorning of the gospel.

Observe. 1. That grace makes an observable change upon the whole man, it regulates even the least things, it orders looks, gestures, and circumstances, wherein often men take too much liberty. 2. Grace vented in the meanest piece of a Christian carriage, is very beautiful; it puts a special beauty and lustre upon the meanest circumstances of the Christian’s actions: or, when a believer squares all his walk, even in the least things, by the right rule, it makes his way exceeding lovely; whereas, often a little folly, or unwatchfulness in such, proves like a dead fly, that makes a whole box of ointment to stink, Eccl. 10:1. 3. Our Lord takes notice of the smallest things in a believer, even of the hair, yea, of the smallest thereof; there is nothing in his people so mean, but he takes notice of it, and there is nothing so little, but grace should be exercised therein; in a word all things in a believer should be suitable, ‘eyes,’ ‘hair,’ ‘head,’ &c.

The particulars of the Bride’s commendation, of which we have spoken (if they were understood) certainly they contain much; but, as if these were little, he proceeds in expressing this beauty of, or rather his love to, his Bride, in three wonderful expressions, as proofs of what he has said concerning her loveliness and beauty, or (if we may improperly so call them) aggravations thereof, whereby that commendation is raised and heightened to an exceeding great height. The first is in the end of the fifth verse, and it is this, ‘the King is held’ (or bound) ‘in the galleries:’ the sense in a word is, what ravishing loveliness is this that is to be found in this Bride, that the king is thereby (as it were) held and bound, and must stand to look upon it, he is so delighted with it? 1. This ‘King’ is our Lord Jesus, the prince of the kings of the earth; he is not only here, but elsewhere often styled ‘the King,’ because he is eminently so, and it is much to the believer’s consolation that he is so; if the faith of it were fixed in them. Our Lord is a most royal kingly. person. 2. The ‘galleries’ here, are the same that were, chap. 1:17, called there ‘rafters,’ the word there, is our galleries. Galleries are places where great men use to walk, and here (Christ and the believer having one house, wherein they dwell together) the galleries signify the means or ordinances, wherein, in a more special way they come to walk together. 3. To be ‘held’ (or bound as the word is) signifies a holy constraint that was on him, that he could do no otherwise, because he would do no otherwise, it was so delightsome to him, as, chap. 3:4, and 4:9, and chap. 6:5,12, where, on the matter, the same thing is to be found. The word here used, is borrowed from the nature of affection among men, that detains them to look on what they love: in sum this in an abrupt manner comes in on the close of the particulars of the Bride’s commendation; as if it were said, so lovely art thou, that Christ as captivated, or overcome, cannot withdraw, but is held (as, chap. 3:4.) to look upon your beauty; which is the more wonderful, that he is so royal a person, whom enemies, death, and devils could not detain, yet he is so prevailed over by a believer. And it is observable, that there is not one thing oftener mentioned in this Song, than the wonderful expressions of Christ’s yielding himself to be prevailed over by them, as if his might were to be employed for them, rather than for himself, and as if he gloried in this, that he is overcome by them, which is indeed the glory of his grace.

Observe. 1. There are some more than ordinary admissions to nearness with Christ, that believers may meet with; which are more than ordinary for clearness, so as they may be said to have him in the ‘galleries,’ and also for continuance, so as they may be said to have him ‘held’ there. 2. Christ Jesus by the holy violence of his peoples’ graces (so to speak) may be held and captivated to stay and make his abode with them; it is good then to wrestle with Christ, that he may be held and prevailed with. 3. Holiness in a believer’s walk, has much influence on the attaining and entertaining of the most sensible manifestations of Christ: thus he is ‘held in the galleries.’ 4. Our Lord Jesus thinks no shame to be out of love prevailed over by his people; yea, he esteems it his honour, therefore is this so often recorded for the commendation of his love, and the comfort of believers.

Verse 6. How fair and how pleasant art thou, O love, for delights!

This verse contains the second expression, whereby the Bride’s commendation is heightened, in three things, 1. By the title he gives her, ‘O love, for delights;’ he calls her in the abstract, love itself, there can be no more said, she is not only lovely, but love itself; ‘for delights’ is added as the reason of it, because of the various and abounding delights that are to be found in her; she is (to say so) a person so excellently beautiful, and has so many lovely things in her. The second thing is the commendation he joins with this title, and it is in two words, 1. She is ‘fair:’ this looks to the external loveliness of her person. 2. She is ‘pleasant:’ this respects the sweetness, and amiableness of her inward disposition: these two may be separate in others, but they meet in the believer, as they do in Christ; therefore she had given him these two epithets, chap. 1:16. The third thing is the manner of expression, which heightens all this: it is expressed with an ‘how!’ ‘how fair!’ &c? (as chap. 4:10) showing an incomparableness, and an inexpressibleness to be in her beauty: whereby in sum, the love of this blessed Bridegroom shows his satisfaction in his Bride, by multiplying such wonderful expressions, as holds forth the high esteem that he has of her. Observe. 1. There is nothing so lovely in all the world, as grace in a believer; the most delightsome pleasant thing in the world is nothing to this. 2. The love that Christ has to his people, is inexpressible; although he uses many significant ways to express it, yet must it close with an indefinite expression and question, to which an answer cannot be made, ‘how fair!’ it cannot be told how fair, and men cannot take it up otherwise than by wondering at it. 3. This loveliness of the Bride, and the king’s being kept in the galleries, or the sense of the enjoyment of his presence go together; and therefore it is subjoined here, as the cause of the former, like one that is ravished with the admiration of some excellent sight, he stays and beholds it, and O (says he) how pleasant it is! The believer is the uptaking object of the love of Christ, wherein he delights. 4. There is no lovely nor delightsome thing in all the world, that Christ cares for, or esteems of, as he doth of the believer: grace makes a person Christ’s ‘love for delights:’ riches, honour, favour, parts, will be of no value without this: whereas one without these, may with this, have Christ’s affection engaged to them.

Verse 7. This your stature is like to a palm-tree, and your breasts to clusters of grapes.

8. I said, I will go up to the palm-tree, I will take hold of the boughs thereof: now also your breasts shall be as clusters of the vine, and the smell of your nose like apples; 9. And the roof of your mouth like the best wine for my beloved, that goes down sweetly, causing the lips of those that are asleep to speak.

The former two expressions, verses 5,6, have fallen from him (to speak so) in a ravished abrupt manner, by way of exclamation: the third way how he amplifies the commendation of the Bride, follows, verses 7,8,9, (as subjoined to the preceding particular description) and this amplification is expressed these three ways: 1. By commending her stature, as the result of all her parts (formerly described) put together with a repetition of one of these parts mainly taken notice of, verse 7. 2. By showing his resolution to haunt her company, by which his respect to her appears, verse 8. 3. By promising gracious effects to follow on his performing the former promise, of his keeping company with her, verses 8,9.

The seventh verse then speaks to two things, her stature and her breasts: her stature respects all the by-gone parts being now put together, for so they represent the whole stature and by stature is understood the proportionableness and comeliness that is in the whole, being considered as jointly united in one body, as well as severally (as was said of him, chap. 5:16,) and the relative ‘this,’ clears it, ‘this,’ that is, ‘this’ which is made up of all the several parts I have been enumerating, they being put together, make your stature, and your stature thus made up of these members and parts, is ‘like the palm-tree:’ and so from this similitude, her stature is commended the palm-tree is recommended in scripture to have divers commendable properties, 1. It is straight: therefore it is said of the idols that they are ‘upright like the palm-tree;’ Jer. 10:5, straightness is comely in a stature, he was ‘like to a cedar’ chap. 5:15, she is like to a ‘palm-tree’ here. 2. A palm-tree has good fruits, the dates are the fruit thereof. 3. It is a tree of long continuance, and keeps long green; hence, Psalm 92:12,14. It is said of the righteous, ‘they shall flourish like the palm-tree:’ therefore, Joel 1:12. It is an evidence of great drought, when ‘the palm-tree withers.’ 4. They were looked on as most fit to be used in times when men were about to express their joy in the most solemn manner, and so when Christ is coming triumphantly to Jerusalem, John 12:they cut down ‘branches of palm-trees,’ to carry before him, and, Rev. 7:4, these victors have ‘palms in their hands,’ and in Levi. 23:40, we find branches of these trees commanded to be made use of in the joyful feast of tabernacles, and the ‘seventy palm-trees’ that were found by the Israelites at Elim, are mentioned, Num. 33:9, as refreshful, so is the city of palm-trees also mentioned as a most pleasant place, Deut. 34:3. All these may be applied to believers, who, both by the change that is wrought upon them by the grace of Christ, and also, as they are in him by faith, are such; they are straight not crooked, but beautiful and flourishing, and to him refreshful, as the next verse shows, being the living signs and monuments of his victory over death and the devil. Observe. 1. There ought not only to be in a believer, a thriving of graces distinctly, but a right joining, ordering, and compacting of them together, that they may keep a proportionableness, and make up complexly a lovely stature: that is, not only should all graces be kept in exercise together, but as members of one new man, each ought to be subservient to another, for making up of a sweet harmony in the result; love should not wrong zeal, nor zeal prudence; but every grace, as being a distinct member of the new man, should be settled in its own place, to make the stature lovely. 2. When this proportion is kept, and every grace has its own place, it is exceeding lovely, like a beautiful stature; whereas grace, when acting unorderly (if then it may be called grace) is like an eye, beautiful in itself; but not being in the right place of the face, doth make the stature unlovely and disproportionable: it is not the least part of spiritual beauty, when not only one has all graces, but has every one of them acting according to their several natures, even when they are acting jointly together. 3. This furthers much believers’ usefulness, and continues them fresh and green, when the whole stature of grace is right, and kept in a due proportionableness.

The particular that is again repeated, is her ‘breasts,’ which are compared to a ‘cluster of grapes,’ or ‘wine,’ as it is in the eighth verse. We conceive, by ‘breasts’ here, is signified her love and affection, whereby he is entertained, so, chap. 1:13. ‘He shall lie all night between my breasts.’ and so it agrees well with that expression, Prov. 5:19, ‘Let her breasts satisfy you at all times, and be thou always ravished with her love:’ this is confirmed from the similitude unto which it is compared, and that is, ‘grapes,’ or ‘wine;’ showing that her love is refreshful, and cordial (to speak so) to him: your breasts (says he) that is, to lie between your breasts, and, to be kindly entertained by you, is more than wine to me: and this is the same thing which was said, chap. 4:10, ‘How much better is your love than wine?’ And the similitude being the same, we think the thing is the same that is thereby set forth and commended; and it is singularly taken notice of by Christ through all the Song, and marked in chap. 4 and here, as that which makes all her stature so lovely in itself: love makes every grace act (therefore is it ‘the fulfilling of the law’) and makes grace in its actings beautiful and lovely to him. These words then, may either express, 1. The loveliness of her love: or, 2. The delight which he took in it, as esteeming highly of it; she was so very lovely, that nothing refreshed him so much as her breasts: which expression (as all the rest) holds out intense spiritual-love, under the expressions that are usual among men. And it says, 1. That the beauty of grace is a ravishing beauty; [f]or Christ’s love delights in the love of his people; a room in their hearts is much prized by him. 2. Christ has a complacency and acquiescence in his people, which he has in none other, and where more grace is, there his complacency (though one in itself) doth the more manifest itself. 3. When a believer is right and in good case, then his love to Christ is warm: and particularly, a right frame is by nothing sooner evidenced, than by the affections; and it is ordinarily ill or well with us, as our love to Christ is vigorous or cold.

The second way how our Lord expresses his love to his Bride, is in the beginning of verse 8, and it is by expressing of his resolution to accompany with her, beyond any in the world: she was compared to a palm-tree in the former verse, now (says he) ‘I will go up to the palm-tree’ (that is, to the palm-tree before mentioned) it is on the matter the same with that promise, chap. 4:6, ‘I will get me to the mountain of myrrh,’ &c. Consider here, 1. The thing promised or proposed, and that is, his going ‘up to the palm-tree,’ and taking ‘hold of the boughs thereof:’ that the scope is to hold forth his purpose of manifesting himself to her, is clear, 1. By the dependence of this on the former, he had said, Thou art a palm-tree, and now (says he) ‘I will go up to the palm-tree,’ which speaks his prizing that tree above all others. 2. The effects also of his going up, in the following words, do clear it; it is such a going up as has refreshful and comfortable influence upon her: the importance of the similitude is, as men love the trees they converse much about (and it is like, palm-trees were much used for that end) or as climbing up upon trees, and taking hold of their boughs, do show the delight and pleasure men have in such or such a tree, and how refreshing it is to them to be near it; so having compared her to a palm-tree, he expresses his delight in her, and his purpose of manifesting himself to her, under the same similitude, as is ordinary in the strain of this Song. 2. Consider, that this resolution is laid down as no passing thought, but is a deliberate and determined resolution, ‘I said I will go,’ &c. ‘I will take hold,’ &c. which doth show, 1. Christ’s inward thoughts and conclusions with himself, this is his heart language. 2. The expression of these, and so the words come to be a promise, which the believer may make use of, as of a thing which Christ has said. 3. It shows a deliberateness in both, that they were not sudden, but the advised result of a former deliberation, and that of old, I said it in a word (says he) my Bride is my choice in all the world, the tree that I have resolved, for my delight, to climb up upon, beside all others. Observe, 1. The scope and result of all Christ’s commendations of his Bride, is, that she may be brought to look for, and expect to be made happy with his own company, and to be unspeakably made up in the enjoyment of his presence. 2. It is not every one that has the promise of Christ’s company and fellowship, or that may expect it; it is the believer only who may look for it, he has Christ’s word for it, and none but he. 3. Christ’s most passionate expressions of love are not from any surprise of affection in him, but are deliberately resolved, and that of old, so that now they cannot be altered; his delight was in the habitable parts of the earth, and his resolution was laid down to ‘go up to the palm-tree’ before it was. 4. Christ’s thoughts to his people (if known) would be found to be precious, thoughts of peace and not of evil; many a good purpose has been in his heart of old, and there is no greater evidence of love, neither can be, than to intimate and accomplish these, as he doth here; I laid down this resolution (says he) long ere now, and I will follow it out. 5. A holy tender walk in believers (which is indeed to have the stature lovely as the palm-tree) will obtain the manifestation of Christ’s heart to them; and there is no greater evidence of Christ’s respect, than that, John 14:21, & 23.

The third way how he expresses his love, is by the effects, which he promises shall follow on his presence with her, as his presence is subjoined to her lovely stature (which connexion is observable) the effects that follow, are three, the first two are in the second part of the eighth verse, and the first of them in these words, ‘Now also your breasts shall be as the clusters of the vine;’ this is the first fruit of his going up to the palm tree, which (as also the rest of them) may be taken as comprehensive of these two. 1. Of some gracious effect that shall be wrought in the Bride, and so these words bring him in speaking to this purpose, when I come to you, then by my presence your grace shall flow, and thou shalt be in a capacity to edify others, and to satisfy me, as if your breasts were clusters of the vine, to furnish what might be refreshful: thus he comforts her, from what should be wrought in her, by his presence with her: and the scope and connexion shows, that this cannot be excluded, it being a native consequence of his presence, and comfortable in itself to her, 2. They are to be looked upon as comprehensive of his gracious acceptation of her and her fruits, as being well satisfied with her; and thus the meaning of these words, ‘Your breasts shall he as clusters of the vine,’ is this, when I shall come to you, your love and company, your bosom (to say so) shall be to me more refreshful than clusters of the vine, I will feed upon it, and delight in it, as, chap. 4:10, this completes her consolation, and the evidence of his love, that he undertakes it shall be well with her inward condition, and that he shall accept of her also, and be well satisfied with her: these are not only consistent together, but do necessarily concur for making up the scope, which is to evidence his love, and to comfort her; and the one of these follows on the other, therefore, we comprehend both in all these effects. Observe. 1. Christ’s presence has much influence on believers’ liveliness; their breasts run when he is present. 2. Liveliness is a singular and comfortable mercy in a believer’s estimation; therefore it is promised as a thing that is in a special way comfortable to her. 3. Christ’s presence, or nearness with him, and fruitfulness, go together: and where your breasts are not as clusters, no condition the believer can be in, is to be accounted presence.

The second effect is in these words, ‘And the smell of your nose like apples.’ Apples are savoury fruit, the smell of the nose is the savour of the breath, that comes from it, which in unwholesome bodies is unsavoury; says he to the Bride, yours shall not be so, but your constitution shall be  lively, and all that comes from you shall be savoury, and so shall be accepted of me; it shall be savoury in itself, as apples are to the smell, and it shall be delighted in by me, as having a sweet air and breath with it: this imports a conspicuous inward change, by the growth of mortification, whereby believers being purified within from all filthiness of the flesh and spirit, there proceeds nothing from them but what is savoury, whereas a loose and ragged conversation, as corrupt breath (Job 17:1.) evidences much inward rottenness. Observe, 1. Christ’s presence, is of an healing, cleansing virtue, and makes an observable inward change. 2. An inward change evidences itself in the outward fruits and effects, the very smell and savour of the conversation, and of all external duties, is changed. 3. This inward purity is very desirable to the believer; for so it is here a piece of his comfort, to have a promise that the smell of his nose shall be as apples, and it is a special evidence of Christ’s respect, to have that performed.

It may also take in the savouriness of the believers’ breathing, in respect of themselves; when Christ is present, they shall draw in a wholesome, pleasant and refreshful air; whereas now ordinarily we breathe in a corrupt air: it shall not be so then, says he, the smell of your nose shall be as if thou didst savour of apples: Christ’s company makes all both fruitful within, and refreshful to the believer, and also makes all duties and all dispensations he is exercised with, savoury and acceptable to himself; all which follow on Christ’s presence, and suits with the scope, that says, both taste and smell are satisfied.

The third lovely effect of Christ’s presence, is in the 9th verse: and, 1st, The effect itself is set down, then its commendation is amplified. The effect, or advantage of Christ’s presence, is in these words, ‘The roof of your mouth’ (or your palate) ‘shall be as the best wine;’ the palate, or roof of the mouth, is the instrument of taste, and so is sometimes taken for the taste itself, and is so translated, chap. 2:3, ‘His fruit was sweet to my taste:’ so Job 34:3, or by palate may be understood the mouth, as, chap. 5:16. Next, it is compared to wine, yea, the best wine (the reasons of the comparison have been often spoken to) the best wine is that which is most refreshing and exhilarating: now this wine is three ways set out in its excellency (for, that the following expressions are to this purpose, is clear) 1. It is ‘for my beloved,’ that is, such wine as he allows his friends, whom he styles beloved, chap. 5:l. (and this shows what kind of wine is understood) and so it must be excellent wine, being that which is allowed on Christ’s special friends. Or, it is an abrupt expression, whereby he speaks in name of the Bride; it is such wine as I (as if she were speaking) allow on you, my beloved, and which I reserve only for you for which reason, she is called a fountain sealed, and garden enclosed, as being set apart for him, and not common to others; and thus is he expressing in her name, what she expresses herself in the last words of this chapter, it is all ‘for you my beloved;’ and it implies both a commendation of its sweetness, and her devoting of it to him. However, the words hold forth something that proves it to be excellent and not common, but such as is; found among those who stand in this spiritual relation. 2. It is commended from this, that ‘it goes down sweetly,’ that is, it is pleasant to the taste, and is not harsh, but delightsomely may be drunk off; or, it may respect that property of good wine, mentioned, Prov. 23:31. (that it ‘moves itself rightly’) if the words be translated as the margin imports. 3. It is commended from the effects, it drinks sweetly, and when it is drunk, ‘It causes the lips of those that are asleep to speak.’ Wine is cordial and refreshful, but this wine must be in a singular way refreshful, that makes men that are infirm, or old (as the word may be rendered) and almost dead, to revive and speak, or those that were secure (as the Bride was, chap. 5:2.) and in a spiritual drowsiness, it can quicken them, and make them cheerfully speak; thus the wine is commended.

Now we conceive, by this comfortable effect, that is promised to her upon Christ’s coming to her, these two things are here held forth. 1. How refreshing it shall be to herself, all her senses shall be taken with it, both the smell and the taste; it shall be singularly sweet to her spiritual taste, as it is, chap. 2:3. And thus the wine of the Spirit is commended, which accompanies his manifestations, and is reserved for his beloved, chap.5:1. And it is a joy that no stranger is made partaker of: this wine is indeed peculiar for his beloved, (and is suitable to himself) and is the wine that goes sweetly down; and is most refreshful, and makes secure sinners to speak, and those that are faint it revives them, as Eph. 5:18, ‘Be not filled with wine,’ &c. but ‘be filled with the Spirit, speaking to yourselves in psalms, singing and making melody in your hearts to the Lord:’ this effect agrees well to the Spirit, yea, only to this wine of the Spirit: and it suits well the scope, which is to show what comfortable influence Christ’s presence should have on her, so that when he comes to his palm-tree, her taste shall relish as with the best wine; his presence shall thus revive and quicken her, and be a special evidence of his singular respect to her.

2. It holds out (which follows on the former) that not only her breath shall savour well to him and others, and her inward senses abound with refreshings to herself, but also the expressions of her mouth, to others shall be savoury, and to him refreshful, as a delightsome fruit flowing from her: thus (says he), when I betake me to fellowship with you, and come near by sensible embracements, to take hold of your boughs (as a man embracing one whom he loves; for thus the allegory is spiritually to be understood) thou shalt be to me, and in my esteem, exceedingly lovely; your breasts, smell, and mouth, will be cheering and savoury, like grapes, apples, and the best wine: and here spiritual affections and holy reason should be made use of, to gather the life of Christ’s love from the effects of it, with some resemblance of what uses to be between man and wife, in their mutual loving carriage (for so runs the strain of this song) although our carnalness makes it hazardous, and unsafe to descend in the explication of these similitudes: and thus, as chap. 5:16, by his month or palate, was understood the kisses thereof, or the most sensible manifestations of his love to her: so here, by her palate or mouth, is understood her most affectionate soul-longings of love to him, which being warmed and melted by his presence, doth manifest itself in a kindly way, in spiritual embraces and kisses (as from verse 11 and 12 will be clear) which are exceedingly delightsome to him: and so the sense of this promise is, when I come to you, then, yea even now, your love with the sense of mine shall be warmed and refreshed, so that it shall in an affectionate way vent itself on me, and that shall be as the most exhilarating cordial unto me, as the manifestations of my love will be cheering and refreshing unto you; both which are notably comfortable to her, and special evidences of his respect, which is the scope.

Observe. 1. There are some secret flowings of love, and soul-experiences between Christ and believers, that are not easily understood; and that makes the expressions of his love so seemingly intricate. 2. These flowings of love that are between Christ and his people (how strange soever they be) are most delightsome to the soul that partakes of them, they are as ‘wine that goes down sweetly.’ 3. Christ’s presence has many benefits and advantages waiting on it, which contribute exceedingly both to the quickening and comforting of the believer; many things hang on this one, ‘his going up to the palm-tree.’ 4. The joy of the Spirit has notable effects, and can put words in the mouth of those that never spoke much before, yea, can make the dumb to sing, with a sensible warming of the heart and inward affections, stirring up melody in their souls, which yet will be distinct in the impressions and effects of it. 5. Our Lord Jesus has designed the comfort of the believer, which he holds out in comfortable promises, and allows them to make use of it, and it is pleasant and delightsome to him to have them so doing.

BRIDE.

Verse 10. I am my Beloved’s, and his desire is toward me.

The Bride has been long silent, delightsomely drinking in what she has been hearing from the Bridegroom’s sweet mouth, and so suffering him to say on: now in this tenth verse, and those that follow, she comes in speaking, and having well observed what he said, the result and effect thereof upon her heart doth appear in what she says. And, 1. She comforts herself in her union with him, as now being clear in it from his owning of her; and she lays down, and begins with this conclusion, verse 10. Now (says she) I may say, ‘I am my beloved’s,’ &c. Then, 2. Looking to his promise, verse 8, she puts up her great desire after communion with him, that according to her interest in him, she might be admitted to enjoy him which suit is put up, qualified or enlarged, and by several arguments pressed on him, verses 11,12,13.

The conclusion which she gathers, verse 10, from his discourse, comes not in altogether abruptly, but is the expression of a heart comforted with the intimations of Christ’s love, and wakened with the wine that makes them that are asleep to speak; and so breathing out the great ground of her consolation: now (says she) seeing he loves me, and out of the infinite freedom o€ his grace is pleased to commend unworthy me so much, certainly, I may conclude, ‘I am my Beloved’s, and his desire is towards me.’ The first part of this verse, wherein she asserts her interest in him, was spoken to chap. 2:16, and 6:3, and it is now repeated on this occasion; for these reasons, 1. Because it is the great commend of all her consolation, and that wherein it consists, that she is Christ’s, and Christ is hers: this is indeed matter of solid consolation, and whatever is comfortable doth flow from it. 2. To show that she kept the clearness of her interest in him, in some measure constantly, and carried it along with her in the several parts of her exercise, she can assert it this day, and the next day, and the third day. 3. It’s now a full tide with her, as to Christ’s manifestations, and the flowings of his Spirit; he has been liberal and large in the intimations of his love, and she makes this use of it, to put her interest in him out of question, while the evidences of it are so legible. Observe. 1. Believers may at sometimes, more clearly and distinctly gather and conclude their interest in Christ, than at other times. 2. When believers are admitted to nearness with Christ, and clouds that would darken their faith are scattered, then they should endeavour to fix their confidence, and put their interest out of question; that when their sun comes under a cloud, and they see not to read their evidences so distinctly, they be not put to question their interest, and all by-past experiences, as delusions. 3. When the Lord owns his people, and speaks comfortably, to them (as he has been doing to the Bride) then they should own him, and acquiesce in that consolation allowed upon them by him.

The last part of the verse, in these words, ‘and his desire is towards me,’ shows not only that the interest was mutual, and that he loved her, as she did him; but that he loved her affectionately, so that in a manner he could not be without her, his desire was to her. 2. That he condescended to love her with such a kind of love and respect as a woman has to her husband; for, so this is spoken of the first woman, Gen. 3, ‘Your desire shall be towards him,’ that is, subordinate to his, or seeking to conform to his, that she may please him: and so here it shows Christ’s great condescending, to have the believer carving (as it were) to him, so ready is he to please and satisfy his people for their good. 3. It shows a deal of satisfaction that she had in this; it was the matter of her humble spiritual boasting, that Christ so loved her, hate or condemn her who would. 4. She thinks still much of this privilege of an interest in Christ, and esteems nothing the less of it that she had attained clearness in it before now: clearness is ever of much worth, and those who are clearest anent this, will esteem most of it: that holy fainness (to say so) that this word, ‘My Beloved is mine,’ brings in to the soul, eases and comforts the more that it is often renewed.

Verse 11. Come, my beloved, let us go forth into the field; let us lodge in the villages.

12. Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give you my loves.

13. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for you, O my beloved.

When she has laid down this ground of her interest in him, she proceeds to improve it, verse 11, by giving him a kindly and familiar invitation, which she, first, qualifies in the end of the eleventh verse, and beginning of the twelfth, and then in what follows, adds some motives to press it. The similitude of a loving wife’s carriage to a kind husband is continued, as if such a loving wife, desirous of her husband’s company, did invite him to the fields, thereby in a retired way to be solaced with his company, especially by going abroad with him in a pleasant spring time, and staying some nights in villages for that end, and that they might the more seriously and comfortably view the state of their orchards and gardens, which is both pleasant, profitable, and delightsome to be done in the husband’s company, even so doth the Bride follow the similitude, to show what she desired from Christ in desiring of his company, and for what end, to wit, both for the profit and comfort she expected to reap thereby.

The invitation she gives him, is, ‘Come, my Beloved;’ Come, is a word much used between Christ and the believer, and is a kindly word. He says, ‘Come,’ chap. 2:10, and now she uses the same word; her putting up this desire, expresses a desire of communion and nearness with him, and also much affection, and is the language both of the Spirit and the Bride, who says ‘Come,’ Rev. 22:17, here it imports a petition, pressing for a greater degree of communion, which, by comparing this with the former words, may be gathered; for, she possessed it in a good measure for the time, and yet here she says, ‘Come:’ First, considering this invitation in itself, we may observe, that communion with Christ is the one, principal, and common suit of the believer, wherein he is never satisfied till it be perfected. Next, comparing these words with the preceding, Observe. 1. The more that Christ be manifested to his people, the more near they be admitted to him, and the better that their frame be, and the more clear they be anent their interest in him, the greater will their desire be of more near communion with him. 2. Clearness of interest in him, when it is solid, is a good ground to press for his fellowship, and still it presses the person who has it to pursue after more full manifestations of Christ. Again, considering these words as they respect his promise, verse 8, ‘I said’ (says he) ‘I will go up to the palm tree,’ &c. Now she having heard it, lays hold on this promise, and is not long in saying, ‘Come.’ Observe. 1. That believers should improve the promises they have, for attaining what is promised in them, and should not suffer promises to lie by them not made use of. 2. What is promised to a believer may, and should be prayed for by him. 3. Believers in their prayers and suits to Christ, should have a special respect to the promises, not only to conform their desires to them, but to ground them upon them. 4. The more tender believers be in their frame, they will the more carefully gather up all Christ’s words and promises, and strengthen their faith thereby in their dealing with him.

Next, she contents not herself to put up this suit, but she further qualifies it, in several repeated petitions (whereby the ardency of her desire, and the strength of her faith doth appear) all which are recorded, both as a pattern to teach believers how they should carry in prayer, and also as evidences what will be their way and manner in that duty, when their spirit is in a good condition. The first qualification of the former petition is, ‘Let us go forth into the field.’ Going forth into the field, holds forth these two, 1. The extent of her desire, she would have him at home and abroad also, she desires not to go out of doors without him. 2. A desire of retiredness with him, that she might be alone in his company, as a wife going abroad to the fields alone with her husband, as Gen. 24:63, it is said, that ‘Isaac went out to the fields to pray:’ that is, that he might be the more retired in that duty. Observe. 1. That where desire of fellowship with Christ is right, it breathes after a walk with him every where, at home and abroad, they cannot endure to go out at doors, or to the fields without him. 2. Delight in Christ’s company seeks to be retired with him, to be alone with him, to be freed from all other companies, and abstracted from all distraction, the more freely to be solaced with him.

Again, the pronoun, ‘us,’ ‘let us go,’ is not without good purpose added: it is not, go thou, nor, I will go; but, ‘Let us go,’ as bearing in it a double motive, and evidence of her affection. 1. That she offers herself to bear him company. Observe. When Christ’s company is loved and respected, the soul will be content to leave all others, and go with him, for the entertaining of it. 2. It implies, that though she had an errand, and desire to be abroad yet, she could not endure to go about it without him; therefore (says she) ‘Let us go.’ Observe. 1. The fields, and most pleasant recreations, are heartless and wearisome without Christ’s company in the believer’s esteem. 2. His company is the believer’s great encouragement to undertake any thing, and that which makes his out-going and in-coming pleasant: she is content to go with him, and cannot aide to go without him. Lastly, It shows her respecting that which was her part in the exercise, as well as his, and her resolution to conform her practice to her prayers; for, as she desires him to go, so she is willing to go herself: if we would expect the answer of prayer, our practices should be like our prayers.

The second qualification is, ‘Let us lodge in the villages.’ Villages are rural, or land-ward places, by that name distinguished from towns or cities; in these, men travelling, or continuing a time in the fields for their recreation or business, do lodge, as retired from their ordinary vocations in cities. Her desire, ‘let us lodge’ in these (or, as the word is, let us night or dwell there) shows that she desired him abroad with her, nor for a piece of a day, to return at night, but for a greater length and continuance of time, as loving rather to lodge with him in the villages, and to take what might be had in his company, for lengthening their retirement, than to return hastily to the city, or business whereby she might be distracted, and in hazard of an interruption of her communion with him. Observe. 1. True desire of communion with Christ in the enjoyment of his presence, as it presses for retiredness with him, so is it desirous to have that lengthened, and cannot endure to think of parting with him, when it gets him in a corner. 2. A back-side, or a corner alone with Christ’s company, is good lodging to a lover of Christ: solitariness with his presence, is more frequented and delighted in by such, than more public fellowship and societies.

In the twelfth verse we have some more qualifications of her petition, and some of the motives, that press her to seek after Christ’s company. The third qualification is in these words, ‘Let us go up early to the vineyards:’ the similitude is continued, but this word ‘early,’ is added, and it implies (as it is used in scripture,) 1. Timeliness, so the women came to Christ’s grave ‘early,’ Luke 24:1, ‘while it was dark.’ 2. Seasonableness, so it is taken in that expression, ‘the Lord will help, and that right early,’ Psalm 46:5. 3. Seriousness, so Hos. 5:15. ‘They shall seek me early,’ that is, seriously. Here it implies, that she, as one impatient of delays, desires to go with expedition, and for that end offers him her company. Observe. 1. Sincere desire of fellowship with Christ cannot endure delays, but would presently be at enjoyment. 2. There is a season of earliness, a fit opportunity of keeping company with Christ, and that should not be neglected. 3. As privacy is a great friend to communion with Christ, so is earliness and timeliness in setting to it: the more early one begin, they may expect to speed the better. 4. As no duty should be put off, or delayed, so especially this great and concerning duty of endeavouring for fellowship with Christ, should by no means be delayed or shifted, but early and promptly should be gone about.

The fourth qualification follows in the motives, that she might see how the several fruits budded: and it shows, that she desired not his company only for her satisfaction, but, for her profit also, that thereby she might he helped to thrive in her spiritual condition, and might be enabled the better to do her duty.

Observe. A sincere and right desire of communion with Christ, studies to improve it for spiritual advantage, when it is attained, So then, all these put together, show, that she desires Christ’s presence retiredly, constantly, promptly, and in order to her spiritual advantage and profit: this last will appear more in the motives, especially the first. This is indeed a main desire, and therefore, in what follows she presses it with motives, which put her to it, and also (as being well pleasing to him) give her ground to expect it from him and though she uses these motives, as if they were arguments to induce him to grant her desire, yet they are mainly for strengthening her own faith in pressing her suit. The using of motives, and her thus qualifying of her desire, with, that believers in their petitions, should insist and press them: for, although Christ be not informed by words, nor persuaded by our arguments, yet this both helps to warm the affections, and strengthen the faith of the believer himself, and is becoming believers in their prayers to him, who calls for, and admits of reasonable service. The motives in particular are four, the first is taken from the end of her petition, which is to see how her graces prosper: the similitude continues, as a wife intending to visit her husbandry (to say so) is helped and encouraged therein by her husband’s presence, and therefore desires his company; so, the believer has a husbandry, ‘vineyards, grapes, pomegranates,’ and divers plants to oversee, which are the graces of the Spirit, and divers duties committed to him (as was said upon chap. 4:12,13, and 6:11,) and his visiting of these, is the taking of a reflect view of himself, in an abstracted retired condition, that thereby he may be distinctly acquainted how it is with him, and with his graces: in following of which duty, Christ’s presence in some secret corner is exceeding helpful; therefore, for that end doth the Bride seek it, and makes use of this motive to press it, because it is a duty of concernment to her to search herself; it is pleasing to him, and a thing that she would be at, yet, cannot win to it in a common ordinary frame, it is so difficult; therefore doth she propose this (which is her end) as that which would be respected and well taken off her hand by him. Observe. 1. Believers have a task, and husbandry committed to them to manage, that is, several duties and graces, held forth under the similitude of ‘vines, pomegranates,’ &c. which they are carefully to notice. 2. It is necessary, in the managing of this task, for a believer to be well acquainted with the condition of his graces, and it is his duty to be reflecting on himself for that end; and if men ought to look to the state of their flocks and herds, Prov. 27:23, how much more ought they carefully to look to this. 3. This duty should be purposely, retiredly, and deliberately intended, undertaken, and gone about, with a resolute design for attaining to the discovery of her own case, as she doth here. 4. This duty has difficulties in it, and ordinarily the heart is not prevailed with to be kept serious about it, except the frame thereof be more tender than ordinary. 5. To a tender believer it will be a great favour to get this duty of self-examination profitably and unbiassedly discharged it is a mercy worth the seeking from God, and the more tender believers be, they will be the more in this. 6. Although believers be clear as to their interest (as the Bride was, verse 10,) yet may they be indistinct as to the knowledge of their own condition, and therefore ought not to neglect this duty of self-examination: but where clearness is solid, they will be the more careful in the searching of themselves. 7. Christ’s presence, as it is a notable help to all duties, so particularly it is in a special way helpful to believers in searching themselves, by making the heart willing and pliable, to follow it sweetly, by discovering things as they are, and by making the eye single, rightly to judge of every thing, and impartially to take with that which is discovered: much presence should encourage the Lord’s people to follow this duty, which otherwise is gone about in a heartless way. 8. It is a good use of Christ’s presence and company, when it is improved for attaining of more thorough and distinct knowledge of our own condition; and then especially believers should take the opportunity of putting themselves to trial. 9. A believer, when tender, will be particular in his search. He will search even to the least, he will not disapprove any thing of God’s grace that is real, although it be weak and tender, therefore she looks to buds, as well as more mature fruit, and acknowledges them, because Christ doth so, chap. 6:11. 10. Believers promise not much in themselves, or, they expect not great things anent their own fruitfulness; therefore, it is to see what is budding or appearing, rather than what is ripe, which she proposes here to herself, as her design. 11. A tender believer will esteem much of little grace where it is real, a bud is much to him, if it look fruit-like, as it is the evidence of Christ’s Spirit in him, and the work of his grace: he that is humble will have a high esteem of it, though he expect no great thing, nor yet think much of it, as it is inherent in him, yet he will not cast what is least, if solid. 12. The more tender one is, he will be the more desirous to search his own condition, as being unsatisfied with what he has attained. Again, if we compare this with chap. 6:11, where it is said ‘He went down to his garden’ for this very end, for which she desires his presence; we may see, 1. A co-incidence between Christ’s work and the believer’s (to say so) they have one task. 2. A going along both of their ends and ways to attain them; he takes pains on his people by the means of his grace to make them fruitful, and they diligently haunt and improve the means for that same end, And, Christ’s words are near the same with hers, the more to strengthen their faith in obtaining what she sought, when it so concurred with his design: a believer that aims at fruitfulness and tenderness by Christ’s company in the means and ordinances, may expect to obtain his desire; for, that same is his work, which he drives by the means of grace among his people.

The second motive which makes her press for Christ’s company in this retired way, is in these words, ‘There will I give you my loves;’ that is (in short) as in retirements the Bridegroom and the Bride rejoice together, in the expressions of their mutual love, with more than ordinary familiarity: so (says she) let me have your company continued with me, that thereby my heart being warmed, I may get opportunity to let out my love in a lively manner on you. By ‘loves’ here, love simply is not meant, but love in the highest degree of it, manifesting itself in the most sensible manner, when the heart is melted, as it were, and made free to pour out itself in love to him: it is therefore called ‘loves’ in the plural number, to show the many ways it will vent itself, as, in thoughts delightsomely making the heart glad, in cheerful exulting in him, and affectionate embracing him in its arms, feeding and delighting on him, and such like ways; there is nothing kept up from him, and all doors, whereby love uses to vent, are opened. While she says, ‘I will give you my loves,’ it is not to be understood, as if then she would begin to love him, (for, the thing that made her put up this suit was her love to him) but that then she would with more freedom do it, and with ease and delight get it done, which now would not do for her, (till his presence warned her) at least in the manner she would be at. The word, ‘there,’ that in the latter relates to the ‘fields, villages,’ &c. is to be understood of that retirement in fellowship, which she desired with him; in the scope it looks to his secret manifesting of himself to her, in admitting of her to his bosom; O! says she, come, my heart longs to be near you; and this advantage I expect from it, I would then get my heart drawn from idols, and my affections engaged unto you, which in your absence I cannot get done so as I would: as a person cannot vent love so in company, as when he is alone in solitariness with his bosom friend: thus Joseph, being to manifest his love to his brethren, Gen. 45:1, commanded all to go out, that so he might with the greater freedom let forth his affections on them: and as Jonathan sent away his boy, when he was to embrace David in the fields, 1. Sam. 20:40, &c. so here, the secret manifestations of Christ, by his Spirit to his people, being that which gives them liberty to let forth their hearts on him, especially in their unknown access to him, to which no man is witness, are by this word ‘there,’ signified. Observe. 1. There are many more good things than one which accompanies Christ’s presence: and where love is in a believer’s heart, there will be no scarcity of arguments to hold forth the advantage thereof. 2. As there are some more than ordinary manifestations of love from Christ to his people, which are not constant; so, there are some more than ordinary flowings of the love of believers towards him; there are some times, and cases, wherein especially the heart will melt in affection to him, and wherein it will be made to pour out itself with ease and delight upon him. 3. It’s no less the desire of believers to love Christ, and to have their affections flowing on him, than to have the manifestations of his love to them; therefore speaks she of this as of a benefit she exceedingly desired, to get leave to pour her heart out in love upon him. 4. Believers that love Christ, will not be satisfied with the degree of their own love, but will be desirous to have it more withdrawn from other things, and more fully venting on him. 5. Although sometimes, yea, oftentimes, the believer’s heart comes not up that length in love to Christ that he would have it, yet he designs to set it on Christ alone, and there is none that willingly he gives it unto with consent but Christ, it is on him only he allows it. 6. There is no greater gift can be given to Christ, than his people’s love; this is therefore the motive that is proposed by the Bride in her dealing with him, as holding forth the present or entertainment which he should receive. 7. Christ’s presence, and the manifestations of his love conduceth notably unto, and has great influence upon, the gaining of our affections to him; it doth not only, (as it were) give us the opportunity of his company, but it gains the heart, softens it, ravishes it, and heightens the esteem of Christ in it, (which no report of him can do so effectually as his own presence) and also it oils all the affections, that they have a freedom to flow out (like the ice before the sun) which otherwise are key-cold. 8. Love to Christ, loves solitariness and retirements with him; it is neither so stirred itself as when it is alone with him, nor are the men of the world able to bear, or understand the intimate familiarity, that will be in the flowings of the love of Christ to a believer, or of a believer’s liberty and holy boldness with Christ; nor were it meet, that they should be witnesses of the love-secrets that are between him and them. 9. It is an evidence of single love to Christ, when his presence is longed for, that we may the more ardently and affectionately love him, and when all opportunities are sought for that may increase this; this is singleness and spiritualness in a great length, when this makes us glory in Christ’s love to us, and desire the manifestations thereof, that we may have access thereby to love him: a believer will love heaven, because there he will have access fully to love Christ, as well as to be loved of him; and will abhor hell, not only because there are no intimations of Christ’s love there, but also because there is no access to love him there: to get the heart loving Christ is indeed the believer’s great delight, and in a manner his heaven. 10. Love in a believer to Christ, is the result or reflex of Christ’s love to him, it is the sun which begets this heat in the soul that loves him: and the more brightly he shines on believers, the more is their love hot toward him; for ‘here is love, not that we loved him, but that be loved us’ first. 11. It’s an evidence of true love to Christ, and esteem of him, when the heart is longing, praying and using means that it may love him, and get its love to him heightened till it be all bestowed on him allenarly.

In the thirteenth verse, we have the third and fourth motives, whereby the Bride presses her suit: the third is, ‘The mandrakes give a smell,’ &c. It is like that motive which he uses in pressing her to listen to his call, chap. 2:12, ‘The flowers appear on the earth,’ &c. The graces of the Spirit, growing up (as in a garden) in the believer’s walk with Christ, are like flowers in the spring, which by their pleasantness and savour, invite men to the fields: thus the sense of this motive comes to this, all things (says the Bride) are in a good condition, and there is a thriving among my graces, which are for pleasantness as flowers; therefore come. This avowing of the flourishing of her graces, is not from any vain boasting, but in humble sincerity, acknowledging what she found in herself to his praise, and what she knew to be acceptable to him, as a confirmation to her faith in the expectation of what she prayed for; for (which is a lesson we should learn) although the goodness of our condition can merit nothing which we pray for, yet, it may give us confidence and boldness in prayer, when we have a good conscience and testimony within us, I John 3:20, this fruitfulness of hers is four ways set forth, 1. That these her fruits are ripe, and in their flower, ‘the mandrakes give a smell:’ mandrakes were much longed for by Rachel, Gen. 30:14, and by their savouriness of taste there, and of smell here, it appears that they were some lovely fruit, and now in their prime most pleasant, because they give their smell. 2. Her fruitfulness is set forth in its comprehensiveness and variety, she is adorned ‘with all manner of pleasant fruits;’ whereby is held forth, that as believers have many divers graces, like variety of spices, chap. 4:13,14, which they should entertain, so all of them were in good case with her. 3. These fruits were ‘new and old,’ whereby the plenty of the same kind is set forth, both (to say so) of this and the former year’s growth; whereby is signified, a thriving or increase of the believer’s grace, there being a new degree of faith and love, &c. of this year, added to the former degree she attained before: she preserves the old, and she brings forth new, as Matt. 13:52, the scribe, taught in the kingdom of God, ‘brings out things new and old;’ he has the old stock, and the new increase, the talents that were given him, and five more gained by them. 4. These fruits are said to be ‘at our gates;’ this looks most simply to signify this, that it is pleasant to have such fruits at the doors, and it betokens a frequency or plenty, and great abundance of them, when not only in the garden, but at the gates they so abound; so this abounding of grace in a believer, makes (to say so) Christ’s entry savoury and pleasant, and shows, that all things are in a good readiness for him, as the last motive (that they are laid up for him, even while they are at the gates) doth show: in sum, all things (says she) are in readiness, and for you only my beloved; although not in perfection, yet in sincerity, provision is made for your entertainment.

Observe. 1. There are many various kinds of graces in a believer; and when it’s right with one, or when one of them is thriving, it is ordinarily so with all. 2. Grace has its growth, and should be increased by new additions, where it is begun; and when it goes well with the believer, there will be of these spiritual fruits, ‘both new and old.’ 3. There is no keeping in good case of the old stock of grace, but by continuing and growing in fruitfulness; where the old is preserved, there will be found new also, otherwise, what seemed once to blossom, becomes almost withered. 4. Those who are seriously desirous of Christ’s, company, should be making ready for him, by liveliness of all manner of graces, new and old; and they who aim at such a condition, may with some confidence expect his presence and company. 5. Believers who seriously, tenderly, and humbly follow holiness, may attain a great length in it, as this expression of her case signifies: and therefore, the blame is only our own, that our attainments in grace are so small.

The last motive is in the last words, these are the fruits (says she) ‘which I have laid up for you, O my Beloved;’ these fruits are many, and at the doors, yet they are laid up for him; they are then such fruits, as are reserved for Christ. And this motive completes the former, whereby having asserted her fruitfulness, lest she should seem to boast of it, that her graces did so abound, whatever increase they have made, O my Beloved (says she) I have devoted them to you; they shall not be for my own satisfaction or boast, but for your glory; therefore (says she) come: as one would say, I have such good fruits of purpose kept for you, which no other shall share of, and therefore I invite you to come and enjoy them which is a kind invitation, turning over the acknowledgment of what she had on Christ, as indeed belonging to him, and as only to be made use of for his honour: so then, to lay up, signifies, 1. A carefulness and solicitousness, carefully to gather together as covetous worldly men use to lay up riches, and to gather them together. 2. It signifies the success which she had in her endeavour, that there was much gathered, a store of fruits, as in a treasure; so we find laying up, to have this sense, Psalm 31:19, ‘How great is your goodness which thou hast laid up,’ as it were in store, &c. 3. It signifies a setting apart of that store from common uses, as men do what they lay up, and a reserving of it for some peculiar use. And the peculiar uses for which she laid them up, follows in these words, ‘for you, O my beloved!’ which implies, 1. That in her gathering and storing up, respect was had to Christ; and that her provision was not to rest herself upon it, but to honour him with it. 2. That even when it was attained, she was denied to it, and did not look upon it as if it could be any stock to herself to live upon, but that she had prepared it as an offering to present or entertain him with: even as a kind wife would provide what might be for the husband’s refreshment and honour, and would be still laying up for his return, aiming singly to satisfy and entertain him with it; (so says the Bride) this store is for satisfying and honouring of you, and for you only, O my Beloved! It is for your cause, because thou commands it, loves it, and art honoured by it. ‘O my Beloved,’ is added, to show how affectionately she insisted in this discourse; and in particular, how well bestowed she thought all that she had laid up was, when it was bestowed upon him; ‘O my Beloved!’ it is for you, and I have willingly and affectionately laid it up, for that use, therefore come and lodge, and dwell with me, which is the scope. Observe. 1. Increasing in fruitfulness, or growing in holiness, is a work that will not be done in one day; but it will take time, and both carefulness and diligence to gather together and lay up these spiritual fruits. 2. When Christ is absent to sense, it is a suitable and seasonable duty to be laying up provision by fruitfulness in holiness, for his coming and return: or, when Christ seems not presently to come and accept of a believer’s prayers, duties, or graces, yet are they not to be rejected, and cast at, as null and useless; nor is the believer to desist from performing of them, but to continue and persevere in stirring himself up in the exercise of graces and duties, until he come. 3. Although Christ come not at the first, but suffer many of the believer’s duties, and the exercise of his graces (if we may say so) to lie long on his hand, yet they are not lost, but laid up (and grace is no ill treasure) and Christ will one time or other come and make good use of them. 4. It is no less practice (to say so) or it is no less difficult in believers’ walk, to reserve what store they have gathered for Christ’s use alone, and to be denied to it themselves, than to get duties performed, and spiritual provision laid up. 5. It is not enough to do duties, and to lay up fruits, unless they be laid up for Christ; and this is no less a duty than the former. 6. It is no small attainment in a believer, and a strong motive for attaining of Christ’s company (without which all will be nothing) when not only he has store of fruits, and is painful in holiness, but also is denied to these, as to any use-making of them for his own ends, more than if he had never been taken up in attaining them, and when he reserves the praise of them to Christ Jesus alone, that they may be subservient to his honour; this laying up of fruits for him, is opposite to the laying up for ourselves, as living, eating, fasting, &c. to him, 2 Cor. 5:15; Zech. 7:5, 6, are opposite to living, eating, fasting to ourselves, which in God’s account is to be as an empty vine, Hos. 10:l. 7. Grace is of a durable nature, it can keep, or it will endure laying up; all other treasures are fading; if men lay them up, they will rust and canker; but, the laying up of this spiritual treasure, which makes men rich in good works is profitable, commendable; and the riches thereby treasured up, are most durable.

Chapter Eight

BRIDE.

Verse 1. Oh that thou were as my brother, that sucked the breasts of my mother I when I should find you without, I would kiss you; yea, I should not be despised.

2. I would lead you, and bring you into my mother’s house, who would instruct me: I would cause you to drink of spiced wine of the juice of my pomegranate.

THIS CHAPTER CARRIES on the copy of that spiritual communion, which is between Christ and the believer; the Bride speaks most here, and the nearer she comes to a close, her expressions become the more massy. It may be divided into these parts, 1. The Bride continues, and heightens her one great request, of more intimate familiarity with Christ: which is propounded, amplified and pressed, with the insinuation of her success, and after-carriage in the first four verses. 2. The daughters of Jerusalem being charged by her, verse 4, break out with a commendation of her, verse 5. 3. She forbears to own them, but proceeds, verse 5, to speak to him (as loath to be interrupted or diverted) with two further petitions: the first whereof, is for fixedness in her fellowship with him, that it be not liable to the frequent interruptions of a declining heart, verses 6,7. The second, is for those not yet brought in, verse 8. 4. The Bridegroom replies to this last suit, in good words and comfortable, verse 9. From which, in the fifth place, she gathers a comfortable conclusion to herself, verse 10, which she con firms, verses 11, and 12. 6. The Bridegroom gives his farewell-request unto her, verse 13. Which, seventhly and lastly, she meets with the ardent expression and putting up of her first, last, and great suit to him, to wit, that he would ‘make haste,’ that is, haste his coming for completing her happiness, beyond which she has nothing to say, and until which, she is never silent, Rev. 22:17, so then, this chapter doth consist of seven parts, according to the several fellowships of the speakers.

In the first part, the Bride first propounds, and amplifies, or qualifies her suit, verse 1. 2. It is pressed with motives, verses l,2. 3. Her attainment and success in her suit is mentioned, verses 3,4. And 4. her care of entertaining Christ, is recorded, verse 4.

The suit is in the first words, ‘O that thou were as my brother:’ this I conceive looks not mainly to Christ’s incarnation, but to something that might have been by believers obtained even then before his incarnation, and may yet be desired by those who now love him: but, that which is chiefly intended in these words, is the following forth of the love strain of a heart longing for Christ’s company, in the terms and expressions that are in use among men: it has been ever thought unseemly for virgins, too familiarly to converse with men that are strangers, even though they were suited for by them, this path been cause of reproach to many: but, for brethren and sisters to be familiar, has not been subject to mistakes; they who are in that relation may use more freedom, than without offence can be used by others; therefore, Abraham fearing to call Sarah his wife, gave her out to be his sister, that their conversing together might be the less suspected; thus, the scope here is to press, that Christ would condescend to be so homely with her, as she with boldness and without fear might converse with him O! (says she) that thou were so familiar with me, that I might confidently converse with you, as a woman may do with her brother: and because, there is great odds between brethren that are of the same father, yet born of divers mothers (as Joseph, Simeon, and Judah were) and brethren that are also of the same mother (as Joseph and Benjamin were, who therefore more dearly loved one another) she doth therefore add that qualification, ‘that sucked the breasts of my mother,’ that is, such a brother as has been conceived in the same womb, and nourished by the same breasts (mothers being then both mothers and nurses to their own children) whereby, a brother in the most near and warm relation is signified: in sum, the sense is this, O! if thou were to me so condescending, as a brother is to one born of the same womb with him, that I might with the more freedom, boldness, and confidence, and sensible out-letting of my affections, converse with you: such sensible breaking forth of affections, we find to have been between Joseph and Benjamin, Gen. 43:34. She looks upon all the familiarity that she had attained, but as that which might be among strangers, in respect of that which she longed for and expected: and that this is the scope of this part of the allegory, the words after do clear, ‘then I would kiss you, and not be despised,’ or reproached for it; whereas now in her present condition, which had much of estrangement in it, any claim she made to Christ, was by tentation cast in her teeth, and she upbraided, as if it were unsuitable for her to carry so to him: but (says she) if thou wilt condescend to me, and be familiar with me as a brother, I would not be ashamed for any challenge of that kind.

This suit, and its qualification, import, 1. That there should be much loving tenderness between those that are in so near a relation as this, to be born of one mother, &c. 2. That mothers who bear children, and are fitted to give suck, should not decline that duty to their children; the giving of suck being a duty no less natural, than bringing forth, where the Lord has put no impediment to the contrary in the way. 3. It imports, that there are steps of access to Christ, and degrees of fellowship with him, beyond anything that the most grown believers have attained: there is somewhat of this, even by the Bride to be wished for, that she has not yet attained. 4. There ought to be no halting or sitting down in any attainment of nearness with Christ, till it be brought to that measure that no more can be enjoyed, and till it be at the utmost height that is possible to be attained. 5. To have sensible warmliness, and condescending familiarity from Christ, and confident freedom with him, is the believer’s great design; that is, to have him as a brother: and these two, to wit, confident freedom with Christ, and his warm condescending to them, go together; which the reasons following will clear. They are set down in seven motives, or advantages, which his being as a brother would bring along with it to her; and hereby it will be further cleared, what it is that is here intended. The first is hinted at in these words, ‘When I should find you without:’ when, is supplied, and the words read in the original, ‘I would find you without:’ now (says she) I have sought you often without, and have for a long time not found you (chap. 3:2,3, and 5:6,7) but if thou were thus familiar with me, I would have your company everywhere, and think no shame of it. This supposes, 1. That Christ may be without, or at a distance, even with his own sister and spouse: the most sensible manifestations have interruptions: 2. When Christ is without, or at a distance, then the believer’s work is to seek him till he find him; he loves not to be separated from Christ, and therefore he pants after his manifestations: an absent Christ, and a seeking, painful, diligent believer, should go together. 3. That where Christ is familiar, all interruptions of presence are easily superable, yea, more easily superable than to others, with whom he is not so familiar and intimate: he may be found by them even without, that is, in cases that have in them some obstructions unto intimate fellowship, as without is a place that is not convenient for familiar communion. 4. It is a great benefit to a believer, to have Christ’s presence easily recoverable, or recovered; it is no small mercy to find him when he is sought. Other things rising from this expression may be gathered from chap. 3:2,3, and 5:6,7. In general, from all these arguments we may observe, that they all include advantages to the believer, yet she makes use of them as motives to press her suit; which says, that whatever may be any real advantage to a believer, doth sway much with Christ.

The second reason why she desires this, is, that she may embrace and kiss him, and it follows on the former (as each of them depends upon another) I would find you without (says she) and ‘I would kiss you,’ having found him, she would with delight let out her affections on him. Kisses among men, are the most kindly evidences of their love, as was cleared, chap. 1 verse 1, upon these words, ‘Let him kiss me:’ his kisses are kindly intimations of his love to her; and therefore her kissing of him must be a most sensible flowing and abounding out-letting of her affections on him, as affectionate relations do when they kiss one another. It is much to the same purpose, with what she said, chap. 7:12, ‘There will I give you my loves:’ in sum, if thou were familiar with me (says she) when I find you, I would sensibly, confidently, and with freedom solace myself in you, which now I dare scarce do when I find you, being possessed with fear of your removal. The difference between this expression, and that in chap. 7:12, seems to be this; there, she desired communion with him, that her heart might be by his presence disposed (to say so) for letting out her love on him, and that she might have the opportunity to do it: here, she desires that he would manifest himself more familiarly, that with the greater holy boldness and confidence, she might satisfy herself in pouring forth her love, by spiritual soul-embracings, and kissings of him whom she loved. This imports, 1. That there are degrees in the way of believers’ letting out their love on Christ, as there is in his manifesting of himself to them; there are some times they ‘give him their love,’ when they have no access to kiss him; and other times they are admitted to kissing of him, as at some times he doth them. 2. The more familiarly his love lets out itself on them, the more doth their love flow out on him. 3. It is a mercy to the believer, and highly prized by him, to have access to kiss Christ, and to let out his heart and love on him. 4. It says, that at all times believers will not get themselves solaced in Christ; this is an exercise to which their hearts doth not frame, till he familiarly manifest himself; they cannot kiss and embrace him, until his embracements come first. More particularly, if we consider the scope of these words, ‘I would kiss you,’ and that, ‘without:’ they imply, 1. A more present sensible object, such as may be kissed: whence, observe Christ’s familiar out-letting of himself, that makes him exceedingly obvious unto the believer; it makes him so sensibly present as he may be in a spiritual way embraced and kissed. 2. It holds out the out-letting of the believer’s love on him: from which, Observe 1. The great duty of one that finds Christ, is to love him, and to let the heart flow out on him. 2. This should be done whenever, or wherever, Christ is found; and so soon as opportunity is offered, the heart should close with it without delay. 3. Familiarity with Christ will not be displeasing to him, but exceedingly acceptable; otherwise, this could be no motive to press her suit.

3. Kissing him, imports, both a holy confidence, and satisfaction or delight, in her letting out her heart upon him: which shows, that it is sweet not only to have Christ loving us, but to get him loved; and so this is both satisfying to her, and acceptable to him.

The third motive or reason (which depends on the former two) is, ‘Yet, I should not be despised,’ or, they should not despise me: that is, although I found you without, and were seen kissing you, and by confident boldness delighting in you; yet, if thou were familiar with me as ‘my brother,’ and according to the nearness of that relation would familiarly own me, neither men, devils, temptations, nor anything else, would have access to despise, upbraid, or reproach me for it, I would be confident against all; as a virgin that is showing her respect to her own born brother, needs fear no reproach from that. Observe. 1. Believers are subject to be despised, even the beloved Bride of Jesus Christ is not freed from this trial, to be little esteemed of, even as the off scourings of all things, to be reproached and shamed by men (as she was, chap. 5:7.) to be baffled (to say so) as an hypocrite, by the devil and temptation, as Job was, Job, chap. 1 and 2:2. Believers are not senseless or stupid; when reproached or despised, they may be affected with it, and may endeavour rightly to have it prevented or removed. 3. Often the more tenderly that believers let out their affection on Christ, or their zeal for him, they are the more subject to be despised; for, when she kisses Christ, she looks upon despising then as waiting on her, if he prevent it not. 4. Christ’s familiar presence, or, his being as a brother owning his Bride, is the great thing that guards off, and prevents despising, and procures freedom from reproach, or at least is a bulwark to the soul against reproaches: it is no little advantage that familiarity with Christ brings along with it; for, by his owning of believers, either their carriage is made so convincing, that malicious mouths are stopped, as having nothing to say against them; or they are so sustained, under all these outward or inward despisings, that they trouble them not, and so they are to them as if they were not. 5. Christ’s keeping up of himself, is the dispensation under which the believer is most obnoxious to be despised: the devil, temptations, and men, usually cast up to them then, ‘Where is their God?’ Psalm 42:9,10, and that pierces them: so our Lord was dealt with on the cross; Job calls this the Lord’s renewing of his witnesses against him, whereby (as it were) temptation is confirmed in what is asserted.

There follows in the second verse, four more arguments, she makes use of to press her suit: we heard of three in the first verse; the fourth is in these words, ‘I would lead you:’ the word in the original signifies such a leading as uses to be in triumph, a leading that is joined with respect and honour to the person who is led. Christ leads his people as a shepherd doth his flock, or a nurse her child; and this signifies tenderness in him, and weakness in them: the believer again, leads Christ, as a servant or usher doth the master, or as men do kings and victorious conquerors whom they honour; and this supposes stateliness in him, and respect and attendance in the Bride, she looks upon him as a glorious, magnificent person, in whom, and with whom, she desires only to triumph. In sum, the meaning is this, If (says she) thou were as my brother, when I found you myself, I would not soon quit you, but wait with all honourable attendance upon you. Observe. 1. Honourable attendance on Christ, and respectful service, is a duty that well becomes believers. 2. To give him this honour, is a thing which they mainly aim at. 3. It is a great mercy to them (and they will so look upon it) when they are helped, in a way suitable to his majesty and stateliness, to wait upon him, and do him service. 4. Christ’s familiar presence, both gives believers the occasion, and also the fitness and disposition, for giving him this honourable attendance; she speaks here, as if one would say to another whom they respected, if thou were in our quarters, I would wait on you, and think it a favour to have the opportunity to do so: this, or the like, is alluded unto here.

The fifth argument follows on this, and it is, ‘I would bring you into my mother’s house:’ this is a resolution, to perform what she had practised, chap. 3:4, and was spoken to there: the sense is, if thou were familiar with me (says she) I would usher you into the church, whereof I am a member, for the good of all the family; as if a virgin, living in her mother’s house, should press one whom she loved, and with whom she might be familiar as with a brother, when she had found him without, to go in and abide with her in her mother’s house, as the greatest evidence of her respect, and that they of the family might have the benefit of his company, as well as she: so it is here. And it shows, 1. That she would leave no respect, that was possible to her, unexercised towards Christ; she would not only honour him herself, but she would endeavour to have him made known to others, that they might have a high esteem of him also; believers whom Christ is familiar with, they will not be satisfied with any respect they can put upon him, but are careful to have him known and honoured by all others that live in the church with them. 2. That in her seeking for him, she minded the public good of the church, as well as her own which teaches us, to purpose to ourselves the public good, as well as our own particular advantage, whenever we haunt the means, wherein we are called to seek him. 3. That she thought it a great mercy, to be any ways useful for the good of her mother’s house: and so believers will look upon it, not only as their duty, but also as their mercy, to be useful to others. 4. That Christ’s presence familiarly manifested to particular believers, doth exceedingly capacitate them, for being usefully instrumental in the church wherein they live.

The sixth argument amplifies this, from the benefit that she would have by his being brought into her mother’s house, in these words, ‘who would instruct me;’ that is, then she would instruct me, if thou were there: the ordinances in the church, whereby believers are edified and instructed, would then be lively and profitable, in a greater measure than formerly: whereby it appears, that by ‘mother,’ is understood the visible church; for, there only are the ordinances which do instruct; and by the Bride, is understood particular believers, because it is to them that these ordinances become ‘the power of God unto salvation:’ or, the words may be read, thou wouldst instruct me; that is, if thou were brought to the church, thou by your ordinances wouldst teach me. The scope in both these readings is one, to show, that by Christ’s presence in the church, she expected to be taught, which she looked for no otherwise, nor by any immediate way, therefore, she would have him there. Observe. 1. The most grown believer needs instruction, and is still a scholar while he is in the church upon earth. 2. The ordinances in the visible church, are the means, whereby Christ ordinarily teaches his people; otherwise, there were no force in this reasoning, to desire him to her mother’s house, that she might be instructed. 3. The most eminent believer, even the Bride of Jesus Christ, is not above the reach of ordinances, but is to be instructed by them in the visible church. 4. Believers should endeavour the enjoyment of Christ’s company in the same church that was their mother, and seek to he instructed there, and should not endeavour to carry Christ away from their mother-church. 5. Christ has a more full way of manifesting his presence in his church at one time than at another; even as also at different times, there are different measures of his manifestations to particular believers. 6. Christ’s presence in his church and with his people, singularly furthers their edification and instruction, and gives a blessing to the ordinances. 7. Believers, when in a right frame, will account it no little mercy to be instructed by Christ in his ordinances, and to have the word blessed unto them. 8. The most sensible and full manifestations of Christ, should not, yea will not, lessen the esteem of the ordinances; but both should, and will put the Lord’s people in a capacity to be edified by them, and will incline and fit them to profit under them.

The last motive is taken from the entertainment she would give him; if (says she) thou wouldst familiarly manifest thyself, and if once I had found you, and gotten you brought to my mother’s house, then ‘I would cause you to drink of spiced wine, of the juice of my pomegranate:’ in a word, I would entertain you as well as I might, and thou should be very welcome, and kindly taken with, as guests who are respected, use to be. By ‘spiced wine,’ and ‘the juice of the pomegranate,’ is understood the most excellent entertainment; as in these countries, it is like (as we may see from Prov. 9:2, and Song, chap. 5:1.) they used to mix the wine they gave their friends, that it might be the more savoury. Now through this Song, by such similitudes are understood the graces that are in believers; as, chap. 4:10, 13, &c. chap. 5:1, and in sum, the sense comes to this, if thou were familiar with me, and by your presence in my mother’s house, were making the ordinances lively, then I would feast you on my graces, and my love, faith, hope, &c. (which are to you, more savoury than wine, with which men use to entertain their most special friends) should flow out abundantly on you. Hence, Observe. 1. That believers’ design and aim at the feasting and entertaining of Christ, when they have his company, as well as to be entertained there by themselves. 2. It is no little mercy to get respect to Christ discharged; and a believing soul will think it no small privilege to get him to entertain, if he have where with to entertain him. 3. Christ’s coming to a soul brings sufficient provision for his own entertainment: the Bride makes no question, but there shall be a feast, if he will come; and if he come not, there will be nothing but emptiness there: she doubts not, but if once he would come to her mother’s house, his presence would make enough of good provision. 4. The Lord respects, even the offer of welcome from his people, when he is not actually entertained as they would: or though they be not in case for the time to entertain him, yet their serious desire to do it, is very acceptable to him; otherwise, this would be no argument for our Lord Jesus, to grant her suit.

Verse 3. His left hand should be under my head, and his right hand should embrace me.

The third verse is the same, and to the same scope with verse 6 of chap. 2, and the words being the same in the original, we conceive they will read better here as they are there, ‘his left hand is under my head;’ here it is, ‘should be under my head,’ but ‘should’ is supplied and so the words hold out here (as in chap. 2:6,) a return, which the Bride had to her suit; our Lord Jesus coming, and putting in his left hand under her head, and as a kind brother taking her in his arms, answers her suit, and satisfies her desire: this agrees best with the words, as they were formerly used, chap. 2:6, and with the scope here. The verse following confirms it also, where she charges the daughters not to stir him up, which supposes him to be present: so we find the same charge following the same words, chap. 2:7, as also, her finding him, and bringing him to her mother’s house, is followed with the same charge, chap. 3:5, and she is said to be leaning on him here, verse 5, and yet is by the daughters commended, and not despised, which is a proof that he was present; for, this is it that made her not to be despised. The meaning then is, now (says she) I have obtained what I desired, and he is become very friendly and familiar with me, like a brother, which was my desire. And this shows, 1. That Christ easily condescends to his longing Bride, to give her such a degree of his presence as she called for; and that he doth this so suddenly, is great kindness and confidence: Christ will in this sometimes condescend very quickly to the desires of his longing people. 2. That she observes and acknowledges it; it is no less duty to observe and acknowledge a return, than to put up a prayer. 3. Christ has a singularly tender way of communicating his love, and of embracing his people, he can take them in his arms, and make much of them, when he sees it fit. 4. There is a sweet satisfaction, and unspeakable heart-quieting refreshment to be found in Christ’s arms; she thinks it so good to be here, that she speaks of it with much complacency, and carefully sets herself not to have it interrupted in the verse following.

Verse 4. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.

Having now access to much familiarity with Christ, as she desired, and being in his arms, she expresses her care in this verse, to prevent any new interruption of his blessed presence; as if a woman having her friend or husband sleeping in her arms, should command all in the house to be quiet lest he should be awaked: so the Bride sets herself to watch so tenderly over every thing that is in her, that nothing give him just ground to withdraw: and though she speak to the daughters of Jerusalem, yet the scope shows, she looks to herself; but it is thus expressed, partly, to keep the form used in this Song, and so having spoken of bringing him to her mother’s house, she makes use of the similitude of keeping the house quiet; partly, to show her seriousness and reality in this her care, and the great need that there is of being watchful, even as David provokes all the creatures to praise, and lays that charge on them, thereby to show his own seriousness in the thing, and the greatness of the work of praise which he was taken up with: so to the same purpose is this resemblance here. The same words were found, chap. 2:7, and chap. 3:5, where they were opened there are two little differences in the original, which yet alter not the scope. 1. That expression, ‘by the roes and hinds’ (which was formerly used) is here left out, not because this charge is less weighty, but it shows a haste and abruptness in her speaking, which makes her omit that, the more speedily to express her charge. 2. It was before, ‘If ye stir or awake:’ here it is (as the margin reads from the original) ‘why will ye stir or awake?’ which doth more plainly import, 1. A readiness, or bensil in them to stir him up. 2. A certainty of the effect of his withdrawing, if they should stir him up, or awake him. 3. An unreasonableness and absurdity in the doing of it, Why will ye do it? says she. 4. A pressing seriousness, in her proposing of this question, and urging it so vehemently, From this, and the frequent repetition of this charge, Observe, 1. That it is a difficult piece of work, to keep the heart tender and watchful for entertaining of Christ, even when he is present. 2. The strongest believer will take one charge after another, and all will have enough to do, to make him watchfully tender in keeping Christ: there is so much laziness in the hearts of the best, and there is so great need to stir them up to renew their watchfulness. 3. When the heart has had frequent proofs of its own declining, there is the more need to be very serious in the preventing of it again. 4. There is nothing that a kindly loving believer will have more indignation at, whether in himself or others, than at this, that Christ should be provoked, and thereby put to withdraw; this he cannot abide, ‘Why’ (says she) ‘will ye stir him up?’ 5. They who have Christ’s presence, will not be peremptory with him, for the constant continuing of the sense thereof, although they love it; but will be peremptory with themselves, that by their sin they provoke him not to withdraw before he please. 6. Communion with Christ is an uptaking exercise to the believer, it takes him so up that he is never idle: if he be waiting for Christ, he is breathing, ‘O that thou were,’ &c. and seeking to find him; if he enjoy him, he is endeavouring to keep and entertain him, and these two take him up: believers are either seeking while they obtain, or watching that they may entertain what they have attained.

DAUGHTERS OF JERUSALEM.

Verse 5a. Who is this that cometh up from the wilderness leaning upon her beloved?--

The daughters of Jerusalem come in speaking to the Bride’s commendation, in the first part of the fifth verse, ‘Who is this’ they say, (or who is she?) ‘that cometh up from the wilderness, leaning upon her beloved?’ This part of the verse stops the Bride from following the purpose she was upon, with a kind of an abrupt exclamation to her commendation. The daughters now beholding her resting in her Beloved’s arms, as it is, verse 3, to show the commendableness of that posture of leaning on him, they are brought in admiring it: and therefore, both the Bride and the Bridegroom are spoken of in the third person, and that by way of question, which supposes no doubt in the thing, who it was of whom they speak, but implies an exceeding high estimation of the party spoken of, as being (especially in that posture) exceedingly lovely. The words hold out a believer’s walk, 1. In the nature of it: it is a coming up, or ascending. 2. In the term from which, it is from the wilderness; by which too (as was cleared, chap. 3:6) is understood the believer’s spiritual progress heaven-ward, with their backs to the contentments of the world, as being unsuitable for them to rest in: these two are spoken of chap. 3:3. There is added here a more express description of her posture, in this ascending, she is ‘leaning on her Beloved:’ that is, as they who are weak, make use of a staff, in climbing of a straight and steep ground, or ease themselves by leaning on one that is strong, and especially one whom they love, for helping them on their way; so the believer is said to come up from the wilderness, ‘leaning on her Beloved,’ because she being weak in herself, and unfit for such a difficult voyage, by faith rests on Christ, for helping her in the way, whereby she is sustained, and carried through in the duties of a holy walk, and the difficulties in her way, till she come through the wilderness unto the land of rest. So then this leaning imports, 1. Felt weakness in herself, for encountering with the difficulties of this walk or journey. 2. Strength in Christ, sufficient for enabling her. 3. Her use-making of this strength by faith; for, that is to lean or rest on him, or to be joined or associated to him, as the word is rendered by some; and it is ordinary for faith to be expressed by leaning, resting, taking hold; and so leaning to Christ, is opposed to ‘leaning to our own understanding,’ Prov. 3:5. 4. Her quieting of herself delightsomely in her leaning or resting on Christ, which gave her security against all fears and difficulties in her way, as John when he leaned on Christ’s bosom, John 13:23, so the believer thinks himself sure and safe, when admitted to lean his soul there. 5. A progress that she made. by this in her way and journey, and that this leaning had much influence on her advancement therein, and upon this account is her leaning mainly commended.

Observe. 1. That even believers are insufficient of themselves, as of themselves, for the duties of a holy walk. 2. That believers should walk under the sense of this their insufficiency and weakness, and when they come the greatest length in a holy walk, they should not lean unto themselves, or any inherent stock of gifts or grace; which two supposes, that a believer’s conversation, when right, is a heavenly and tender walk. 3. Christ Jesus has a sufficiency and efficacy in him, not only for the justification of believers that rest on him, but for the furthering of their sanctification also, and helping of them to a victory over the world; 1. Cor. 1:30, ‘He is our sanctification,’ as well as our justification. 4. Believers in their way, should not only by faith rest on Christ, for attaining pardon of sin by his righteousness; but, should also depend on him, for furthering of their mortification and sanctification: and thus in the exercise of faith and holy dependence, we are to ‘acknowledge him in all our ways,’ which is opposed to ‘leaning to our own understanding,’ Prov. 3:5. This was practised in an exemplary way, by the worthies, recorded, Heb. 11:5. The exercising of faith on Christ for sanctification and life, and for performing of the duties of holiness, has much influence on the believer’s success in all these; for, ‘this is our victory,’ whereby the world is overcome, ‘even our faith,’ 1 John 5:4,5. And therefore, those that are most in the use-making of Christ, for the helping them forward in their way, cannot but come best speed; for, ‘leaning on him,’ and ‘going up,’ are here joined together: and so they can never make progress in holiness, that make not use of Christ in their endeavours after it; God has so coupled use-making with Christ, and progress in holiness together, that Christ may bear all the glory of the believer’s success in the way of holiness, and that he that glories may glory in him. 6. The believer’s walk toward heaven is both a stately, and also an easy and successful walk; for, he is to go about all duties in the strength of Christ, and so Christ bears the burden, and his yoke becomes easy: it is the neglecting of him, that makes all duties wearisome. 7. It is no little piece of the dexterity of a holy walk, and is the great commendation of it, to do all we do by faith, to walk and go on in the faith of his strength, as leaning on him; this makes the Bride’s posture wonderful, for its rarity and commendableness. 8. Although doing of duties will not prove an interest to Christ, and although believers come not to perfection, or any exact suitableness in them, yet the doing of them in the strength of Christ, and walking, as leaning on him, will make out an interest in him: none can actually employ him, for bearing them through in duty, who have not first closed with him, as their beloved, for obtaining of pardon; this is the Bride’s property, Christ is first her beloved, and then she leans upon him to be helped in her walk. 9. That this solid faith, which doth empty the believer of himself in the performance of all duties, as well as of righteousness in the point of his justification: the native work of faith, is to make the soul rest on Christ, yea, and actually it makes the soul rest on Christ alone; for, all true faith lays the burden of all duties and difficulties upon him, and so it is compared to leaning.

BRIDE.

Verse 5b. --I raised you up under the apple-tree: there your mother brought you forth; there she brought you forth that bare you.

The second part of this verse, in these words, ‘I raised you up,’ &c. are not without obscurity: we take the words to be a new argument of the Bride’s, whereby (after this exclamation of the daughters of Jerusalem) she comes in to press her former suit upon the Bridegroom, and proceeds in it, as being loath to be interrupted or diverted from her direct application to him; wherefore she seems to take no notice of what the daughters spoke, and makes no reply, but instantly goes on in her wrestling with him, as if nothing had been spoken by them. That they are words spoken to him, the affixes in the original make it clear; for, although there be no such difference in our language, whereby we may discern whether the word ‘you,’ be masculine or feminine, as spoken to man or woman, yet in the Hebrew there is a clear difference and so, the word ‘you, I raised you,’ being in the original of the masculine gender, it is ‘you’ man, or ‘you’ my beloved, or husband: and therefore; they cannot be understood as his words to her, but as hers to him, seeing it may be clearly discerned in the original that they belong to a man and it is a different word from that which is ordinarily spoken of a woman; and there being no convincing example to the contrary, we must so understand the words here, and to understand them otherwise, would bring in needless confusion in that language. Next, that her scope is to press for nearness with him, both what went before, and what follows, do demonstrate: which also the opening of the words will confirm. In them there are two experiences asserted, which tend both to this scope: the first is her own experience, ‘I raised you up under the apple-tree.’ The second is, the experience of all other believers, ‘there your mother brought you forth, there she brought forth’ (for ‘you’ in this repeated expression, is not in the original) ‘that bare you.’

By the ‘apple-tree,’ we understand Christ himself, who is so called, chap. 2:3, because of his fruit and shadow, under which she sat down. To be ‘under the apple-tree,’ supposes her to be near him, and actually delighting herself on him, as being abundantly refreshed under his shadow, as was cleared, chap. 2:3. Her raising up of Christ, imports these three things. 1. A duty on her part (to say so) patting him to show himself someway for her, more than formerly he had done; so to raise, or awake, when it is applied to God, signifies, as, Psalm 7:6; Psalm 44:23, ‘Awake, why sleepest thou? Arise, cast us not off?’ So then, the meaning of this expression, ‘I raised you,’ is, I dealt with, and importuned you in this. 2. It implies importunity in dealing with Christ, incessantly she stirred him, and with petitions pressed him; so, when it is said, Isa. 64:7, ‘No man stirs up himself,’ &c. The word, ‘stirs up,’ is the same word, and imports more than to pray: it signifies liveliness and wrestling in it, as fowls use to stir their young ones when they would have them flying, from which the word is borrowed. 2. It implies success, I not only made application to you, and was helped to be serious; but I prevailed, and thou was awaked and raised, and did make thyself in more than an ordinary way manifest to me, and for me, when I being admitted under your shadow, took that opportunity to deal with you. This then is the scope and strength of this first assertion, it is no marvel (says she) that I long for your company; for, by former experience I have found the good of it, not only for present ease under sad difficulties, but also I have been thereby helped to more liberty in prayer, and have had success for attaining new experience of your love; therefore, I desire your company still, and cannot but desire it.

The second assertion is more broad and extensive, not only I (says she) have found it so; but all your people have found access to you, or your blessed company and presence singularly useful, to make them fruitful, as having much influence thereon, so, by Christ’s mother, here we conceive is understood the believer, in whom he is formed and brought forth, as we cleared on chap, 3:11, and they bring forth Christ. 1. By giving him a being in their hearts, where he had it not before; his image is in some respect herself, and when his image is brought forth in the soul, Christ is said to formed and brought forth there. 2. By bringing forth of the fruits of Christ’s Spirit before others, when being, as it were, in travail in the pursuit of holiness, they are helped to manifest his image (after which they are created) in their conversations. 3. By attaining to the knowledge of this, that Christ is in them; believers being, as it were, in travail, till they know their delivery; but when that is clearly made out, and intimated to them, then (as the woman that brings forth a man-child, John 16:21,) they are at quietness, as being delivered. The force of the argument lies in the word ‘there,’ which relates to the ‘apple-tree;’ under the apple-tree (says she) where I raised you up, being admitted to your fellowship; there also they were made fruitful, and delivered from their former pangs and travail, even as I was; and when it is found in the experience of all your people, as well as by me (says she) that your presence and company is so useful, it can therefore be no delusion, nor is it any wonder that I so press after it and by this it seems, that bringing forth of Christ in this second part, is the same in substance with raising him up in the former, to wit, the obtaining of some sensible manifestation of Christ’s respect, by which, those who were formerly in pain to have Christ formed in them, are now delivered and eased from the flames of jealous love, that are as pangs to such as travail in birth (as it were) to have their interest in Christ made clear, as the words in the following verse express.

Observe.  1. That which in a believer’s experience has proven useful, is in a special manner lovely and commendable to him: experience is a most convincing demonstration of the worth of any thing, and leaves the deepest impression thereof behind it. 2. The more any by experience have learned Christ’s worth, and the more they have ‘tasted that he is gracious,’ their affections do the more vehemently stir after him. 3. Christ’s presence has many great and excellent advantages waiting on it; it brings ease and quietness to the soul, and gives refreshment under his shadow, it gives access to pray with freedom, and duties then have usually a sensible success. 4. The believer looks upon it as a great mercy to have freedom in prayer, and to be heard when he prays; that by prayer she raised Christ up is remembered as a mercy not to be forgotten, and this yet commends unto her the good of sitting under his shadow. 5. Access to Christ is no time for security, but for prayer; and when the believer is admitted to solace himself in Christ’s presence, then should he be diligent in wrestling with him, and improving that opportunity for pressing after a farther manifestation of him. 6. There are some experiences that are unquestionable to all believers, though they be mysteries to all others in the world. 7. It is not a little strengthening, yea, exceedingly confirming to believers, when their experience and the experiences of other believers coincide, and jump in the proof of the same thing. 8. Although believers may in some things differ, yet there are some things commonly found good in experience by them all: this is the advantage of Christ’s company, there was never a believer that attained it, but he found much good of it; and those who still travail for it, apprehend groundedly that there is an unspeakable good in it.

Verse 6. Set me as a seal upon yours heart, as a seal upon yours arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which has a most vehement flame.

7. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.

In the sixth verse, she proceeds to her second petition, wherein she is strengthened from her former experience the suit is in two expressions, to one purpose; and it is pressed with several reasons, in the end of the sixth and seventh verses; whereby she shows, that less could not be satisfying to her, and this much she behoved to have granted her. The first expression, holding forth her suit, is, ‘Set me as a seal upon yours heart:’ the second is to the same purpose, in the words that follow, and ‘as a seal upon yours arm.’ By Christ’s ‘heart’ is signified his most inward affections; for, it is frequent in scripture by the ‘heart’ to signify the most inward affections; so, Matt. 6:12, where the treasure is, there the heart will be.’ And chap. 4:9, ‘Thou hast ravished my heart,’ &c. A ‘seal’ is used for confirming evidences, or closing of letters; they have some peculiar engraving on them, serving to distinguish the deed of one man from the deed of another; wherefore men use to have a special care of their signet or seal (for both are one upon the matter and in the original) thus Ahasuerus kept his seal upon his own finger, Esth. 3:10,12. So then from this we may see, that a seal, or signet, signifies, 1. What one has a precious esteem of; and therefore, Jer, 22:24. the Lord said of ‘Coniah, though thou were the signet on my right hand,’ &c. Hag. 2:23, the Lord expresses his love to Jerusalem in this, that he would take Zerubabel and make him as a signet. 2. By a ‘seal’ is signified something that makes an impression, and leaves a stamp thereof behind it, that doth not wear out again, as a seal doth on the wax. Next, by Christ’s ‘arm,’ may be understood, his care of his people, outwardly expressed in the effects, wrought by his power for their good: so, Isa. 40:11, it is said, he ‘will gather the lambs with his arms,’ &c. thus then, to be set as a seal on his heart, doth imply, 1. Exceeding great nearness to Christ, even to have a special room and seat in his heart. 2. It imports, a settledness in that condition, that she may be set there, as the Lord says of Jerusalem, 2 Kings 21:4, there I have put or set my name, and as it is, Psalm 132:14, there will I dwell. 3. To be set as a seal on his arm, takes in further, that, as she would be always minded by Christ, and have him loving her; so would she have him in all his dispensations making that manifest, and that (as it were) they may bear it engraven upon them, that he minds her; like that expression, Isa. 49:14, ‘I have graven you upon the palms of my hands,’ whereby he expresses his mindfulness of her, that he could look to nothing in all his works, but he saw (as it were) her name engraven thereupon; for, all his works express love to her. In sum, we conceive the words look to one, or both of these similitudes, or allusions: 1. In general, to men who have such respect to their seals or rings, that they wore them on their fingers, and carried them still about with them; now, she would be carried about on his heart, and have him sympathizing with her in every thing that she meets with. 2. And more especially, it may allude to Aaron’s breastplate, whereby he did carry the names of the children of Israel on his heart, Exod. 28:12,29, which engraving is said to be like the engraving of a signet, in which the high-priest was certainly a type of Christ: however, this is certain, that she would be established in her union with Christ, so that neither desertions on his part, nor backslidings on hers, might mar that; but that she might be fixed as to her union with him, and made to abide in him, as the impression of a seal is fixed upon the wax, and made to abide in it.

Observe. 1. True love to Christ, will be bold, pressing and importunate, in its suits to him; it will not stand to seek any thing that may endear him to the soul, to have him as a brother, and to be worn upon his heart, &c. 2. Christ’s heart and inside, are most heartsome to the believer, who has had any discovery thereof made unto his soul; and true love can settle nowhere, till it get a lodging in his very heart, that is the proper resting place of a believer, and that is the refreshing, which can make the weary to rest. 3. Love to Christ would not only be near him, but would be fixed and established in nearness with him. 4. A stayed, immoveable condition, or frame of heart, in the enjoying of communion with Christ, is most desirable and profitable; and therefore, it is no marvel it be longed for. There is no staying or settling of a believer, till he be admitted to dwell (as it were in Christ’s heart) that is, to dwell near him in the believing and enjoying of his love; all other grounds are wavering, but this is stable; and dwelling here, if it were pressed after, would bring more establishment.

This seems to be a peremptory suit, she doth therefore give two reasons to press it, both which show that it will not be unpleasant to Christ, nor can it be condemned in her, for (says she) the love that presses me to it is of such a vehement nature, I cannot resist it, more than death, the grave, or fire can be resisted. This reason is contained in the rest of the sixth verse. The second reason in the following, wherein she shows, that the love that pressed her, was of such a peremptory nature, and so intractable (if we may so speak) as to this, that there was no dealing with it, if it did not obtain its desire, no other thing could quench or satisfy it. The strength of her love is amplified in the sixth verse, by three steps, in several similitudes. By ‘love’ here is understood that vehement, ardent desire, after Christ’s presence, which is kindled in the heart of the believer. And first, it is called strong, in respect of its constraining power, whereby the person that loves, is led captive, and brought down as weak under it, so that he cannot withstand it: says she, love masters, and will undo me, if it be not satisfied; love-sickness so weakens the soul, when it once seizes on the heart, till it be cured with Christ’s presence. Next, it is called ‘strong as death,’ which is so strong, that it prevails over the most powerful, wise, mighty and learned in the world. Eccles. 8:8, ‘there is no discharge in that war;’ neither can the most mighty monarch encounter death, and stand before it: so (says she) I can no more stand against the strength of this love, it overpowers me, and is like to kill me, if it be not satisfied. The second step or degree of this love, and the similitude illustrating it is in these words, ‘jealousy is cruel as the grave:’ it is the prosecution of the same purpose, only, what she called love before, is here termed jealousy: jealousy may be taken in a good sense, or an evil: in a good sense, jealously is the highest degree of love, or love at its height, and is the same with zeal: thus the Lord is said to be ‘jealous for his glory::’ and it imports, 1. Ardent affection. 2. Desire of enjoying. 3. Impatiency of delay. 4. A deep measure of grief, mixed with love, for any seeming appearance of a disappointment in the enjoying the person they love, or, when they do not meet with love again from the person whom they dearly love; so jealousy in this sense is applied to both God and men, but properly it agrees only to men; for, there are no such passions in God, though he, condescending to our capacity, speaks thus of himself, after the manner of men. Now this jealousy is said to be cruel, or hard: it is called, Prov. 6:34, the ‘rage of a man;’ and this was the jealousy, or zeal that did eat up David, Psalm 69, and so it is compared to the grave, which Prov. 30, is the first of those four things that are never satisfied, but wastes all the bodies that are laid in it: so (says she) this love of mine, being at a height, torments me restlessly, as if it were cruelly persecuting me, till it be satisfied, with a good answer from you, O, my Beloved! In an evil sense jealousy signifies not a simple fear of missing the thing men desire, or a suspicion of their own short-coming in attaining of it, but a groundless suspicion of them whom they love, as if they did not entertain their love as they ought; and thus, jealousy is called ‘the rage of a man,’ Prov. 6:34, and so here this cannot be altogether excluded; jealousy thus taken, having in it some unbelief, which torments believers horribly, when the suspicion of Christ’s not taking notice of them grows; and this is frequently to be found in the saints’ cases, in times of desertion; they are then very apt to suspect God’s love, and this exceedingly disquiets them, the want of the faith and sense of his love being a death unto them, Psalm 77:8,9,10. And so the reason runs thus, let me be admitted to your heart, for my love will be satisfied with no less; and if this be not obtained, jealousy and suspicion of your love may steal in, and that will be torturing and tormenting: and therefore, she puts up this suit, that she may be set as a seal upon his heart, to have that prevented; for she cannot abide to think of it. 3. She compares this jealousy to coals of fire (the coals thereof are coals of fire) for their vehement heat, tormenting nature; and consuming power; all which are to be found in this strong and jealous love; it is vehement for heat, and painful and destructive as fire is: yea further, it is compared to coals that have ‘a most vehement flame,’ or as it is in the original, the ‘flame of God;’ for so the Hebrews do name any thing that is superlative in its kind, and this is added, to show the horrible torture that Christ’s absence, and love-sickness has with it, to a tender loving soul, especially when carnal unbelieving jealousy enters and prevails, they cannot abide it, but would choose any rod before that, if it were at their election. Observe. 1. Love to Christ, where it is strong and vigorous, will make strange and mighty impressions on the heart, which others are not acquainted with, and will break out in such expressions, as men of the world may wonder what they mean, none of them having any such feeling or sensibleness of Christ’s absence or presence. 2. Where true love to Christ is, it is a most constraining thing, the soul, that has it, cannot but pursue for Christ, and go about all means which may any way further its communion with him. 3. Where love begins to pursue after Christ, the longer it be in meeting with him, it increases the more, where it is real; and the more disappointments it meet with, it grows the more vehement, till it break out in jealousy and zeal. 4. Believers that have true love, are ready to fall in jealousies of Christ, and to be suspicious of his love, especially in his absence; this is supposed here, that where true love to Christ is, there may be jealousy of him. 5. Where jealousy enters, is cherished and prevails, it is not only dishonourable to Christ, but exceedingly torturing to the believer: there is not a more vexing guest can be entertained, than jealousy of Christ. 6. Jealousy of Christ’s love may be where there is little cause, and often where there is least cause, it is most ready to enter: the reason whereof may joined be taken from the ardency of the soul’s love to him, with the mistakes they have of his way; so, Isa. 49:13,14, for considering what is gone before, it might be thought, that, whatever any other might seem to have, the Bride had no cause of jealousy. 7. Believers should endeavour to prevent all jealousy of Christ and his love, and by all means seek to he established and confirmed in the faith of his love to them, as that which can only keep and guard the heart against these sinful suspicions and jealousies. 8. Though this jealousy be vexing, yet sometimes the believer cannot rid himself of it, it will so prevail, and is so cruel against him. In the similitude of death and the grave, that is here made use of, it is implied that no man shall escape death and the grave, they are as strong and mighty conquerors, that prevail over all that come in their way: it is clearly hinted here, that the believer carries this conviction in his heart, that some time he will be prevailed over by death and the grave, this is no ill impression, ‘the graves are ready for me,’ and, ‘I have said to corruption, thou art my father: and to the worm thou art my mother, and my sister,’ Job 17:1,14.

Her second reason is contained, verse 7, and it’s taken from the peremptoriness of her love; for, her love is such as it will have love from Christ again, or no other thing will satisfy it. This is two ways illustrated, 1. From its invincibleness, which appears in this, no opposition can extinguish it, ‘many waters cannot quench love, neither can the floods drown it:’ waters will quench fire, but nothing will quench this love. By waters in scripture, often (as Psalm 42:7, and 93:4, and frequently) are understood afflictions, crosses, and even spiritual desertions, Psalm 40:7, ‘all your waves and billows have gone over me,’ Psalm 109:1,2, and so here it says, love to Christ is of that nature, and is so strongly fixed on him, that no cross or rod, nay not the blackest dispensations and desertions can make it alter; but it will stick to him through and over all, as, Rom. 8:35, ‘neither famine, sword, pestilence,’ &c. can do it, but it triumphs over all, though floods of trial and opposition were let out upon it. The second way how the peremptoriness of love is illustrated and proven, is, that it rejects all offers, that may be made to it by any other that would have Christ’s room: there are two sorts of trials, that ordinarily carry souls away from Christ, the first is on the left hand, from crosses; and when these will not do it, but the thorny ground will abide the heat of the sun; yet, the second sort of trials, to wit, the cares of the world, and the deceitfulness of riches, which are tentations on the right hand, may choke the word, and carry the soul away: but (says she) true love to Christ, will be prevailed over by neither, it will tryst and capitulate with other lovers upon no terms; nay, though a man would give it ‘all the substance of his house;’ that is, all that can be given, though he would leave nothing behind, but give it all to one that loves Christ, for love, that is to purchase and buy away the soul’s love from Christ, that it may be given to some other thing that comes in competition with him, so to bud and bribe the soul’s love from Christ, that it may settle on some other thing that is offered in his place: what entertainment would be given to such offers and treaties? True love (says she) in so far as it is true, and lively in exercise (otherwise where something of true love is the soul may often be ensnared) ‘would utterly contemn it,’ or as it is in the first language, ‘contemning it should be contemned’ that is, not only would all such alluring offers be rejected, but with a holy disdain and indignation, they would be despised, abhorred and abominated, as unsuitable once to be mentioned: so that true love to Christ, will not once enter to capitulate, what to have in Christ’s room; but all possible overtures, which may be made by the flesh and the world to divert it, will be loathed, abhorred utterly, and ‘accounted as loss and dung,’ Phil. 3:8. And therefore, the reason concludes, at your heart I must be, for my love will neither be boasted from you, nor bribed or allured to be satisfied with any other thing in your room; but you I must have upon any terms, and must not be refused of this my suit, of being set as a seal upon your heart: and this sort of peremptoriness from love, will not be accounted presumption by Christ, nor is any ways displeasing, but most acceptable to him. Observe. 1. Where true love to Christ is, there will be many essays to cool it, or to divert it, and draw it away from him: it is no easy thing to get love to Christ kept warm; for, the devil and the world, will especially aim at the throwing down of this hold and bulwark, that maintains Christ’s interest in the soul. 2. The devil has several kinds of tentations, which do all drive especially at this, to cool the believer’s affections in the love of Christ: and these tentations may be contrary, some of them mustering the difficulties that follow those that love him, and such as the tempted seekers of Christ may be oftentimes exercised with; for, they often meet with reproaches, or other afflictions in the world: others of them again, alluring the heart to embrace some other thing in Christ’s room, and making fair offers of advantages, to those that will take the way of the world in following of them. 3. The lovers of Christ may be assaulted by both these extremes successively; and when tentations from the one hand fail, then tentations from the other begin, so that the believer should constantly be on his guard. 4. The tentations that come from the right hand, and entice the soul with the offers of worldly pleasure, honour, riches, &c. are more strong and subtle than the other, and more frequently do prevail, yea, sometimes when the other may be rejected; therefore, this is mentioned after the other, as being that wherewith the soul is assaulted, when the first cannot prevail, and so the devil leaves this till the last; when he was permitted to tempt Christ, having tried him with several tentations, at last he makes offer of the world to him, Matt. 4:9. 5. Tentation will sometimes make great offers, as if nothing more could be offered, ‘even all the substance of the house,’ and still it offers more than it can perform, when it is in its offers most specious: the devil at once offered all the world to Christ, Matt. 4:9, though he had not power of himself to dispose of one of the Gadarene’s swine. 6. The great scope of the world’s courting a man with its offers, is to gain his love from Christ; this they had need to look well to, on whom the world smiles most, for then the temptation to this ill is strongest. 7. It is a proof of true love to Christ, when it can endure and hold out against tentations upon all hands, and that when they are most speciously adorned. 8. Where love is true, although it may be sometimes (as it were) violated, or the soul in which it is, circumvented and beguiled by tentations (as the experiences of saints do clear) yet when it is at itself, or in good case, it will not deliberately capitulate to admit any thing in Christ’s room, but will reserve itself wholly for him: where love cedes, and yields finally, it is a sign that it was never true. 9. Tentations though most pleasant, yet tending to divert the love of the soul from Christ, should be with indignation, at their first moving and appearing, rejected. 10. Love will not only refuse a consent to some tentations, hut will have a great abhorrence at the moving of them; whereas others, though they may, as to the external actings, resist these tentations, yet their wanting of this indignation, betrays their want of love. 11. As it’s good to be actuated in doing duty, from a principle and motive of love; so it is good and commendable, to reject tentations upon that same account.

Verse 8. We have a little sister, and she has no breasts; what shall we do for our sister in the day when she shall be spoken for?

The Bride’s third petition, for those that are not yet brought in to Christ, follows in this eighth verse: her love is strong in pressing for the enjoyment of Christ; and seeing it has two arms, as it reaches out the one to embrace Christ, so it reaches out the other to bring others in to him; love is very desirous to have others enjoying him with itself; and by this arm of love, the Bride is pulling in those that are yet strangers, that they may be engaged to love Christ; and she forgets them not, even when she is most serious for herself: this being an undoubted truth, that, whenever our love is most fervent after Christ for ourselves, it will also be most sensible and sympathizing, in respect of the condition of others; when love is hot and fervent the one way, so will it be the other way also, and when it cools to the one, it also decays in respect of the other. We may take up this verse in these three, 1. She remembers and propounds her little sister’s case to Christ. 2. There is her suit, in reference thereunto. 3. This suit is qualified, in the last part of the verse. 1. Her little sister’s case is proposed in these words, ‘We have a little sister, that has no breasts:’ here much love and sympathy appears in these three things, 1. That she is called a ‘sister,’ 2. ‘Our sister,’ 3. ‘A little sister,’ and without breasts, which do express much tenderness of affection and sympathy. By ‘sister,’ is sometimes understood, more strictly, such as are renewed converts to the faith, whether in profession only, or really, 1 Cor. 7:15, but that is not the meaning here; for, the sister here mentioned ‘has no breasts,’ and is not yet spoken for. Again, ‘sister’ may be more largely taken, for one, or all of these three. 1. For all men, as partaking of one common nature. 2. For men of one stock and nation; so Samaria was sister to Jerusalem, &c. Ezek. 16:46. 3. For the elect who are yet unconverted, who are sisters in respect of God’s purpose, as they are Christ’s sheep, John 10:16, and sons of God, John 11:52, even before their conversion; for which cause, the ‘sister’ here spoken of, is said ‘to have no breasts,’ as not being yet changed from her natural condition; and so we take this especially to look to the unrenewed elect, not excluding the former two. The sense then is, there are yet many who have interest in, and many that belong to, your election, yet uncalled. Now, it is their in-bringing, and the making of them ready to be Christ’s Spouse and Bride, that she breathes after, and prays for. Next, it is said, ‘We’ have a sister, and so she is called ‘our’ sister, that is, yours and mine; Christ’s sister, because of his purposed respect to her; the believer’s sister, not only because of their native and kindly sympathy, but also because of the common adoption, to which they are designed. She is called ‘a little sister,’ and that ‘has no breasts,’ 1. To show the sad condition that the unconverted elect are in, like little young children that are unfit to do anything for themselves, and altogether unfit for the duties of marriage, as those at age, who have breasts, are: thus, Ezek. 16:7, the wretched condition of that people, before they were taken into God’s covenant, is set out by this, that their breasts were not formed; and the good condition that followed their being in covenant is expressed thus, that their breasts were fashioned. This then is the scope here, to show that this little sister was yet in nature, unmarried to Christ, yea, (as to many of the unconverted elect) not spoken for, or called. 2. She is called ‘little,’ to express the Bride’s pity and sympathy, as one would say of a young one, that cannot do anything for herself, what will become of her? She is a little one.

2. The suit is, ‘what shall we do for our sister?’ This is a petition, that seems to have more affection than distinctness in it: it is proposed by way of question, the better to express her sympathy; where she disputes not, but again asserts his relation to her, and puts no question but he will be tender of her; and withal acknowledges that there is a duty lying on herself, in order to the case of her little sister, but would be informed and taught by him in the right discharge of it: and so this question supposes necessity and wretchedness in this sister, affection and duty in herself, but unclearness how to discharge it. Now, the way she takes to be helped in it, is the putting up this petition to Christ, ‘what shall we do?’ says she; not as if Christ knew not what he would do, but it shows her affection to this sister, and her familiarity with him; and also, that she will not separate his doing from hers, but looks upon it as her duty to co-operate with him, in bringing about the conversion of their little sister.

The qualification of her suit is, ‘what shall we do for her, in the day that she shall be spoken for?’ This phrase, to speak for her, is in allusion to the communing that is used for the attaining women in marriage: we find the same phrase in the original, 1 Sam. 25:39, ‘David sent messengers to commune with Abigail, that he might take her to wife.’ Now (says she) our little sister is not ready, nor spoken for, but when she shall be suited or communed with, what shall we do then? This communing, is the Lord’s dealing by his ministers in the gospel, with people, to marry and espouse his Son Christ Jesus, so it is often called, Matt. 22:3, ‘He sent forth his servants, to call them that were bidden to the wedding:’ the ministers of the gospel are his ambassadors, to tryst this match, and to close it, 2 Cor. 5:19, and 11:2 ‘The day’ when they shall be spoken for, is either whilst the means are among people, and so that is the acceptable time, 2 Cor. 6:2, or more especially, when the means have any force on them, and God seems in a more than ordinary way to treat with them, then it is the day of their visitation, as it was in the days of Christ’s ministry, though that people were treated with before. In sum, the meaning of the verse is this, there are many who in your purpose are designed to be heirs of life, who yet are strangers, and not suited or engaged; now when the gospel comes among such, or, by stirring them now and then, puts them in some capacity to be dealt with, what shall be done for them, to help on the bargain, that the marriage be not given up, when it has come to a treaty, and thou halt by the gospel bespoken them, and propounded it? It may look to sister-churches, and no question the believing Jews, who understood the prophecies of the Gentiles’ conversion, did then long for their in-gathering, and in-churching of them (for we were then to them a little sister without breasts) yet we cannot astrict it to that, but now, and to the world’s end, it speaks out the believer’s desire of the perfecting of the saints, and the building up of Christ’s body, as well as it spoke out their desire after this then: and by the same sympathy, the converted Gentiles long, and should long for the in-bringing of the elder sister, the Jews, who now have no breasts, and also of the fullness of the Gentiles, who are as yet unconverted; and according to the strain of the song, it takes in the believer’s respect to the conversion of other church-members, who being indeed not converted, and not effectually called, they are without breasts, and so to be helped forward in the time when God is bespeaking them and trysting with them.

Observe. 1. There may be relations between one in grace, and those who are yet in nature, which grace doth not dissolve, but sanctify; the little sister is ‘a sister,’ though unrenewed, and the Bride’s desire is to have her gained. 2. There is a jointness, and community of relations between Christ and the believer, they have common friends and interests, and as it is between husband and wife, the sister of the one is the sister of the other. 3. Before men be by faith married to Christ, even the elect in that estate are lying in a most miserable, wretched condition, as we may see, Ezek. 16:3, they are loathsome before God, and indisposed and unfit for being fruitful to Christ in any duty, as a little damsel without breasts is unfit for marriage. 4. The converted elect should be tenderly affected with the sad condition of the unconverted especially of those that are in any relation to them, and to whom God has respect in his secret purpose, though definitely they be not known unto them: and this tender affection ought to appear, in sympathizing with them, pitying of them, holding up of their condition to God, and praying for them, as the Bride doth for the little sister and when the case of believers is right, they will be making conscience of longing, and praying for the gathering in of all the elect, that Christ’s work may be thoroughed and perfected, and that his kingdom may come in the earth. 5. It is a most difficult business, how to get the conversion of sinners promoted, and Christ’s kingdom advanced; believers will be nonplussed in it, as being put to say ‘what shall we do?’ 6. The Lord has a way of espousing, and marrying to Christ Jesus, even such as are by nature most sinful and loathsome; it is such that he suits, woos, and speaks for, that they may be married to him. 7. Christ’s great design in the gospel, by sending ministers from the beginning, was, and is to espouse a Bride to himself, and to make up a spiritual marriage between him and such as by nature were lying in their blood. 8. He has a special time of carrying on this treaty of marriage, a day before which he treats not, and after which, there is no opportunity of a treaty of grace; it is the day of sinners’ merciful visitation, and an acceptable time for a people. 9. In this treaty, by the ministry of his ordinances, the Lord will sometimes more effectually drive the design of the gospel, namely the matching of sinners to Christ, than at other times, and will bespeak them more plainly and convincingly, as he doth, chap. 5:2. 10. When the Lord presses closing and matching with Christ home upon sinners, there is great hazard lest it miscarry, and be given over unconcluded, through their own default. 11. It is a main and special season for believers to step in, to further the engaging of others to Christ, when the Lord is putting home upon them the suit and offers of the gospel, and when they are put to some stir, and made something serious and peremptory about it. 12. It is a great happiness to be spoken for to Christ, everyone is not admitted to that privilege: and it is our great concernment, to see how we make use of that our day, when he treats with us. 13. There is nothing wherein a believer’s love to his friends, or to any others, will appear more, than in endeavouring their conversion, and in longing to have them engaged to Christ. 14. As God’s call in the gospel, is a wooing, or bespeaking for marriage between Christ and sinners, so believers’ believing, is their consenting to accept of Christ for their husband, according to the terms of the contract proposed; and this closes the bargain, and makes the marriage; for, then the proposed offer of matching with Christ is accepted of.

BRIDEGROOM.

Verse 9. If she be a wall, we will build upon her a palace of silver; and if she be a door, we will enclose her with boards of cedar.

This verse contains the Bridegroom’s answer unto the Bride’s last petition: our Lord loves to have his people praying for others, as for themselves, and therefore, he so accepts this petition for the little sister, that instantly he returns an answer thereunto, by a gracious promise; in which we are to consider these four things, 1. The party to whom the promise is made. 2. The promiser. 3. The promise itself. 4. The condition that it is made upon. First, the party to whom this promise is made, is implied in the words, ‘she,’ and ‘her,’ that is, the little sister yet unconverted, who is mentioned in the former verse. 2. The promiser is, ‘we,’ that is, the Bridegroom and the Bride; to whom this sister stands in relation, verse 8, or rather, ‘we,’ the Father, Son, and Spirit (as we took the like expression, chap. 1:11,) for, this work which is undertaken and engaged for in the promise, doth belong especially to them. 3. The promise is in two expressions (as is also the condition.) 1. ‘We will build upon her a palace of silver:’ a palace (if the word be so rendered) is a place for dwelling in; and here it signifies the adorning of her to be a mansion for his Spirit, and wherein himself will dwell, which is a privilege that the believer in him is admitted unto, 1 Cor. 3:16, 17. and 6:19. and this is more than to be a ‘wall,’ which is an house, but not so completed and adorned. He is no common guest that is to dwell there, therefore it is no common palace, but ‘of silver,’ both precious, and also durable, and stately for its matter, which we must have to dwell in: we will make her such, says he. The condition proposed in this part of the promise, is ‘if she be a wall:’ a wall is different from stones, considered in themselves, and supposes them to be built on a foundation: now Jesus Christ being the only ‘foundation,’ 1 Cor. 3:10, upon which the believer, who is the spiritual temple, is built. This to be a ‘wall’ supposes her to be by faith united to him, whereby she becomes fixed and settled as a wall, who before was unstable and so the sense runs thus, if she, the little sister when she shall be spoken for by the gospel, shall receive the word, and by faith close with Christ, then (says he) we will thoroughly adorn her, as a mansion fit to be dwelt in, and we will ‘make our abode’ with her, John 14:23. If we render the word, ‘towers,’ we will build on her towers of silver, it comes to the same scope; walls are for defence, and they are defective till towers be built on them: and so the promise is to strengthen and adorn her more, if Christ be received by her. The second part of the promise, is, ‘we will enclose her with boards of cedar:’ cedar was a precious wood, and durable (as has been often said) and to be enclosed with it, signifies the adorning of her, and strengthening of her more. The condition annexed to this part of the promise, is, if ‘she be a door:’ doors make way for entry, and are the weakest part of the wall: the opening of the heart to receive Christ, is compared to the opening of a door, Psalm 24:7, and chap. 5:4, here he says, although she be weak (possibly like a door of fir) yet if she be a door, and give entrance to Christ (for all without faith, are as houses without doors to Christ, that cannot receive him) we will not only adorn her, but also fix and strengthen her more. From all which it appears, that these two things are clearly to be found in the scope, 1. That there is an access, and addition of beauty and strength promised to the little sister, even so much as may fully perfect her beginnings, and carry them on unto perfection; as a ‘palace,’ or towers ‘of silver,’ are beyond a wall; and ‘boards of cedar,’ beyond an ordinary door. 2. That these things promised, are here made to hang upon the condition of her receiving Christ, and being by faith united to him, and built on him. That this is the meaning of the supposed condition, is clear, 1. From the promise that is annexed to it, faith in Christ is the condition, upon which all the promises of increase of grace, and establishment, do hang; and the thing promised her can be no other thing: therefore, the condition must be her union with him by faith. 2. It agrees with scripture, to expound her being a ‘wall,’ to signify her union with Christ; for, Christ being the foundation, and believers being the wall, there must be supposed an union between them, otherwise these names could not denote that relation which is between Christ and the believers, even such as is between the wall and the foundation. Now this union, by which believers are built on him, is made up by coming to him, which is believing, 1 Pet. 2:4,5, ‘To whom coming as unto a living stone’ (or foundation) ‘ye also as lively atones, are built up a spiritual house.’ Their coming to him builds them upon him, as the foundation: and, Eph. 2, those that are by nature ‘aliens to the commonwealth of Israel’ (as the little sister is here, while she has no breasts) are by their believing on Christ, said to be of ‘the household of faith, and to be built on the foundation of the prophets and apostles’ doctrine, whereof Christ is ‘the chief corner-stone,’ verses 19,20, &c. 3. It is clear by the opposition implied; for, to be a wall supposes her to be that which she is not now, when she has no breasts; and what that is, is clear from the next verse, where the Bride says, ‘I am a wall, and my breasts like towers,’ and so I have found favour in his eyes: therefore, to be a wall, is to be a believer, whatever it includes more: for, none is a wall but the Bride, and who find favour in his eyes, as her argument will conclude; and therefore, to be a wall, must include faith. So then, the meaning of the words comes to this, I tell you (says he) what we will do with our little sister, when she shall be spoken for; if she by faith come to Christ, and be built on him, we will perfect that work, for her eternal communion with him; yea, though she be weak and unstable, yet if she yield to Christ, we shall make her grace grow, till she be stable and firm, even as thou, by becoming a wall, hast your breasts made as towers, and hast found favour to be friendly dealt with, so shall she, and upon the same terms.

Observe. 1. That receiving of Christ by faith, puts them that have been strangers to him in that same capacity, for acceptation and communion with Christ, that his Bride has, or that those who were formerly believers have by their union with him, 2. All that are bespoken by the gospel, have not interest in the things promised, nor can they apply them, till by faith they be united to Christ, and fulfil the condition to which the promise is annexed, and that is faith. 3. One may really close with Christ, and so be ‘a wall,’ and yet have many things to be perfected: grace is not perfect at the beginning, but that ‘wall’ has a ‘palace’ or tower to be built upon it. 4. The believer’s growing in grace, even after his union with Christ, is a great mercy, and is as such promised here. 5. Growth and increase in grace, after conversion is no less a work of Christ’s, and a gift of God’s, than conversion itself. 6. Christ has given a promise to the believer, for furthering and perfecting of his sanctification, as well as of his justification. 7. Where there is any honest begin beginning or foundation laid by real union with Christ, although it be weak, yet it will be perfected, and that may be expected; for, Christ’s word, is here engaged for it. 8. There are none of the promised blessings that can be expected from Christ, without performing of the condition of believing in him; and they, who rest on him by faith, may expect all.

BRIDE.

Verse 10. I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.

In this tenth verse, and the two verses that follow, the Bride comes in speaking and accepting the Bridegroom’s gracious answer and promise: and first, she doth confirm, the truth of it from her own experience, verse 10, and then she doth more fully clear and strengthen her experience, by laying down the grounds from which she draws that comfortable conclusion (of finding favour in his eyes) in reference unto herself, verses 11,12.

First, then, in the tenth verse, the Bride brings forth her experience, for confirmation of the truth of what the Bridegroom had spoken: that they are the Bride’s words, we conceive is clear; for, this ‘I,’ is she that put up the suit for the little sister, and by her description is opposed to her, as being ‘a wall,’ and having breasts like towers, which ‘she,’ the little sister had not; and there is none other that has found favour in Christ’s eves but she. What the scope is, shall be cleared when we have opened the words; which have three things in them. 1. A short description of her own good condition. 2. An excellent advantage that followed thereupon. 3. The connexion of these two. First, Her condition is set forth in two expressions. 1. ‘I am a wall:’ that is, what the little sister was not, and what the condition, proposed by the Bridegroom in the former verse, required: in a word, that condition is fulfilled in me (says she) by faith I am built on Christ, and like a wall stand stable on the foundation. The second expression, setting forth her condition, is, ‘and my breasts like towers:’ this supposes a growth, and further degree of her faith and other graces, as having not only breasts, which the little sister had not, verse 8, but ‘breasts like towers,’ i.e. ‘well fashioned,’ Ezek. 16:7, and come to some perfection; and so she is a wall with towers.

Next, the privilege, or advantage which accompanies this her good condition. is held out in these words, ‘I was in his eyes as one that found favour,’ or peace; to find favour in his eyes, is to be kindly and affectionately dealt with, and to have that manifested by some suitable evidence: so it is said, Esther found favour in the eyes of the King, and he held out the golden sceptre to her, Est. 5:2. The thing that Moses pitched on, as the evidence that he and the people found favour in God’s eyes (Exod. 33:16,17) is, that his presence might go with, them, ‘whereby’ (says he) ‘should it be known that we have found grace in your sight, is it not in that thou go with us?’ So then, to find favour in his eyes, is to have his presence in a gracious manner manifested to his people, as John 14:23. And in sum, this expression implies these three, 1. Love in Christ’s bosom to her. 2. His manifesting of this by his complacency in her, or his making the delight which he had in her, manifest in the effects of it on her. 3. Her being comforted and delighted in the favour that she found from him.

3. The connexion of this comfortable attainment, with her gracious state, is implied in the word ‘then:’ ‘then was I’ &c. That is, when I was a wall, and by faith rested on him, I found this favour, and not before: it holds out no casuality between the one and the other, but a peremptory connexion of order and time; for though God’s love of benevolence, whereby he purposes good to us (such as was his love to Jacob, ‘before he had done good or evil,’ Rom. 9:13) and also his love of beneficence, whereby he actively confers, and brings about our conversion and regeneration, go before our believing in him, and our love to him, and is the cause of our loving of him (who love him because be first loved us) yet his love of complacency, whereby he shows himself delighted with the graces, which by his love he has bestowed on us, doth follow, in order of nature, upon our faith in him, and love to him; so, John 14:21,23, ‘He that loves me, shall be loved of my Father, and I will love him;’ and what is meant by this love, the words following clear ‘I will manifest myself to him;’ and so, verse 23, having said, ‘my Father will love him,’ it is added, ‘we will come and make our abode with him:’ This then is the sum of this verse, I am by faith founded on him, and united to him, and so am a wall, and have breasts, who by nature once was not a wall, and had no breasts; by which union my breasts becoming as towers, I did find favour from him, and had his presence friendly manifested to me. The scope, as appears from the coherence of this verse with the former, is to make good, from her experience, the truth and certainty of the promises, which he had made for the encouragement of the little sister and for comforting of herself, who had been seriously pleading with him on her behalf: thus, these promises are faithful, says she; for, in my comfortable experience, I have found it so: I was once without the evidence of his love, as now others are; but being by faith engaged to him, I have found favour of him, so as others may be assured of obtaining the like, and on the same terms, if when he is bespeaking them by the gospel, they will close with Christ, and by faith unite with him.

Observe. 1. There are great, real, and discriminating differences between one in nature, and one that is in Christ; the one is not a wall, and has no breasts; the other is a wall, and has breasts, which shows a great odds. 2. Believers may come to know that marches are cleared between their estate and condition, now while they are in Christ, and their estate and condition as it was before; or, believers should set themselves to know, whether marches be cleared or not, or if they may say that of themselves, which cannot be said of others that are not in Christ. 3. It is no little advancement, to be able upon good grounds to assert our union with Christ, to say that ‘I am a wall,’ &c. each one cannot do it. 4. Although none ought to be proud of their attainments, yet may believers humbly (where there is good ground) acknowledge the reality of grace in them. 5. Although the Lord loves the elect, and the believer always, yet there are special times or occasions upon which, or ways by which, he manifests his love to them. 6. The believer has Christ’s favour otherwise let forth and manifested to him, than it was before his conversion, although this love, as it is in God himself, be ever the same. 7. It is a singularly refreshful thing to find favour in Christ’s eyes, and to have that love of his sensibly manifested, and clearly made out unto us. 8. There is an inseparable and peremptory connexion between holiness in a believer’s walk, and Christ’s manifesting of his favour thus unto them. 9. Those that have felt by experience, the fulfilling of Christ’s promises, are both more clear in the meaning of them, and more thorough in the faith of them: experience is both a good commentary upon, and proof of, the promises of Christ, which the Bride makes use of here. 10. The experience of one believer in the way of grace, which is founded upon the essentials of the covenant, and is agreeable to it, may be an encouragement to strengthen others, in expectation of the accomplishment of the same thing, when the same way is taken in suing for it. 11. Believers that are more versed in, and acquainted with experiences than others, should fitly and conveniently bring them out, and communicate them for the benefit of others, who yet have not attained that length. 12. It is the duty of hearers, when they hear gospel truths and offers (such as were held forth in the ninth verse) to reflect on themselves, and try if their experience suit with them, if they have such conditions in themselves, and have felt the fulfilling of such promises in their own particular experience and it is comfortable, when their experiences and the promises agree so together, that when he says, ‘If she be a wall, we will build on her’: or, ‘who loves me, I will manifest myself to him,’ they may groundedly answer, and say; ‘I am a wall,’ and so have ‘found favour in his eyes; I love him, and so he has manifested himself to me.’

Verse 11. Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers: every one for the fruit thereof was to bring a thousand pieces of silver.

12. My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.

It is a great assertion which the Bride laid down, verse 10, that she was a wall, and had found favour in his eyes and it being of high concernment, if well grounded, therefore, to make out the warrantableness thereof she proceeds to demonstrate it, verses 11,12, thereby to give believers advertisement, that they should be well seen in the grounds of their own peace, and to show the solid way how the well groundedness thereof may be found out and because, the conclusions, asserting our union with Christ and interest in him, follow on premises, whose major proposition is in the word, and whose assumption is to be searched, and confirmed from the conscience, speaking from inward experience and feeling, she doth formally proceed: first, by laying down a sum of the gospel, in a complex general doctrine, verse 11, to this purpose, Christ had a church, which he took pains on, for this end, that it might be fruitful, and that in such a measure. Then in the twelfth verse she compares her practice with that rule, and finds it suitable, therefore the conclusion follows. We may take it up thus in form, They who improve the trust well that is put upon them, to bring forth such fruits as Christ calls for in his covenant, may conclude, that ‘they are a wall, and have found favour in his sight:’ this truth is confirmed in the eleventh verse, because it is for that very end, and on these very terms, that Christ has appointed the ordinances in his house, and made the promises to his people, that they should ‘bring forth a thousand for the fruit thereof to him,’ and he will not reject a consequence drawn from that which he himself has appointed in his covenant; for, such grounds, as the word and covenant confirm, are only sure to reason from. Then she assumes, verse 12, but I have been sincere in that trust which was committed unto me, conform to the terms of the covenant, and have a thousand (according thereto) to give to Christ, Therefore, &c. And because this has need to be well grounded also, she proves it, partly, by instancing the fruits that belonged to him and to the keepers, which she had brought forth, to show that his ordinances were not in vain to her; and partly, by attesting himself immediately, in these words, ‘Thou, O Solomon,’ speaking to him in the second person, thereby to evidence her sincerity before him, who alone could bear witness thereof, and that it was not mere external performances (which, as such, are manifest to others) upon which she grounds what she asserts in the assumption. This is the native series and scope of the words, whereby they depend on the former, and by which, now before death, leaving this way of communion with Christ, which she enjoyed here-away mediately in ordinances, and before that eternal and immediate way beyond death (which is prayed for, verse 14.) she doth collect her interest, and confirm her assurance: the particular exposition of the words will clear it more.

From the scope, Observe. 1. That thorough persuasion of interest in Christ had need to be solidly grounded, and believers should be distinct in the grounds thereof, and not go by guess with their confidence. 2. The nearer that people come to dying, they should be the more accurate in this search, and have the evidences of their interest in Christ the more clear. 3. We may gather from her example that the solid and only way to be thoroughly cleared of our title to Christ, is when the grounds thereof are comprehended in the Lord’s covenant; as he that believes, repents, has the fruits of the Spirit, &c. he is justified, sanctified, &c. And when the assumption, bearing the application of these grounds to ourselves, will abide the trial in Christ’s sight, and may be instanced before him in the effects thereof, thus, but it is so with me, therefore, &c. this is her way of concluding.

We come now to expound the words more particularly: and first, we conceive it is out of doubt, that they are mystically and spiritually to be understood, that is, by Solomon, Christ is meant, and by the vineyard, the church, &c. for, so the strain and nature of the allegory throughout this Song and the manner of speaking all along doth require; and there being but one Solomon that is spoken of in this Song, his having of a vineyard must be understood as his making of a chariot, chap. 3:9,10, which being paved with love, could not be a piece of work framed by David’s Son: we are not therefore, curiously to enquire here, what place this is, called Baal-hamon or, whether Solomon had such vineyards or not, let out at such a rent? These things make not to the scope.

Again, that they are the Bride’s words, is clear not only from the scope and matter thereof, but also from these things, 1. She not only speaks of Christ (by the name of Solomon) in the third person, verse 11, but to him, ‘Thou, O Solomon,’ &c. in the second person, verse 12. It cannot therefore be the Bridegroom that here speaks, but the Bride, as personating a believer. 2. She is differenced from strangers and hypocrites, in this, that she has fruit to give him, and has that proposed to herself for her end: and she is differenced from the keepers of the vineyard, the ministers, verse 12, they get from her two hundred; it must therefore be the Bride, as personating a believer, who was speaking in the former verse, and continues here in speaking. 3. The expressions, verse 12, where she applies to herself what she had in the general asserted, verse 11, agree well to her, as the opening of them will clear.

The words do contain the proof of a believer’s sincerity and reality in the covenant of God, made out by two things put together, 1. By laying down distinctly the nature and terms of the covenant, verse 11. 2. By comparing herself exactly and impartially therewith, verse 12. The general doctrine of the covenant, verse 11, runs on three heads; the first looks to the sum and end of all, that Christ had a church or vineyard, committed or given him. The second looks to Christ’s administration in his church, by external ordinances, ‘he let out to keepers.’ The third holds forth the ends of his letting out this vine-yard, or the terms upon which it is leased, ‘everyone was to bring for the fruit thereof, a thousand pieces of silver.’

For explaining of the first, we are first to remember, that by Solomon, we are to understand Christ; for, as ever hitherto, so here, the allegory is continued, to express and set forth Christ in his way with his church, under that name. Next, the vineyard here is his church, Isa. 5:7, &c. the visible church in some respect is his vineyard, as she is separate from others, and appointed to bring forth fruits to him; but especially the church invisible and elect, who in a peculiar respect are Christ’s as given to him and purchased by him, and so frequently in this Song, the believer is called a garden or vineyard. 3. The place where this vineyard is planted, is called Baal-hamon: which is the name of no proper place anywhere mentioned in scripture, but is borrowed for its signification, and it signifies ‘father of a multitude,’ and so it points out that Christ’s vineyard is planted in a soil that is fruitful, and bringing forth much; and it is on the matter the same with that, Isa. 5:l, ‘my beloved had a vineyard in a fruitful hill,’ or, horn of oil, as the word there in the Hebrew signifies, to show that it was well situate in a good soil, and did lie well, and was by his industry well fitted for bringing forth of fruit. Now, Christ is said, and that in the peterite time, to have ‘had’ this vineyard, which shows his interest and propriety therein, and title thereto, and that by an eternal right, and afar other kind of title than he has to the rest of the world beside: now this right of Christ’s (in respect of which it is he had this vineyard) is not to be understood with relation to his essential dominion and sovereignty, whereby with the Father and Holy Ghost he created all things, and so as Creator, has a conjunct interest in them; but this looks to that peculiar title, which Christ has to the church of the elect, especially as mediator, by the Lord’s giving of such and such particular persons to him to be saved, John 6:38,39, &c. for, he has this vineyard as distinct from the world, and claims title to the given ones, when he disclaims the world, John 17:6, 8, ‘they are mine’ (says he) ‘because thou gave them to me:’ yet, in so far as the visible church is separated to him by external ordinances (and so all Israel are said to be elected, Deut. 6) they may be said to be Christ’s; but it is those who are by God’s election separated from others, given to Christ, and undertaken for by him, in the covenant of redemption, that especially are intended here, and it is necessary to advert, that there are four divers parties, to which the church in divers respects is said to belong. 1. She is the Lord’s: the Father, Son, and Spirit, his by eternal election; this is the first right, John 17:6, ‘yours they were,’ to wit, by your eternal purpose: and, from this flows the second, to wit, the mediator’s right, and thou gave them me;’ the Father is the owner and proprietor of the vineyard, Matt. 21:40, called, John. 15:1, ‘the husbandman;’ for, the church is first his, and next Christ’s who as Mediator is the great deputy, and universal administrator of grace, to whom the elect are given as to the great bishop and shepherd, and to whom all the ordering of what concerns their good is committed this right is by donation, and differs from the former. 3. The vineyard is said to be the Bride’s, verse 12, and chap. 1:6, in respect of the believer’s particular trust, with oversight of, and interest in, those things that Christ has purchased for them, and bestowed on them, which they are to improve and trade with: in which respect, Matt. 25 and Luke 19 the talent is said to be not only the master’s, but also the servants because the right improving of it, brings advantage unto the servant more properly than to the master: and each believer in some kind has a vineyard, because each of them shares of all the graces, privileges, benefits, &c. that are saving. 4. The vineyard is also the minister’s; they have a title as under-keepers, overseers and dressers, therefore it is said to be let out to them by Christ; they are as farmers; Hence when Christ, Rev. 2:5, writes to the angel of the church of Ephesus, speaking to the angel, he calls the church, ‘your candlestick,’ and chap. 2:15, while the vines are called ‘our vines,’ the minister’s interest is asserted as well as Christ’s: so all these interests mentioned in these two verses are well consistent.

Observe. 1. That our Lord Jesus has some who beyond all others are his, by peculiar right and title; and he had this title to them before ever actually there was a church, this vineyard did belong to him otherwise than others, in the world; even before it was, which could not be but the Father’s giving the elect to him. 2. Christ has a notable right to, and propriety in, these elect who are given him, so that the vineyard is his, and it cannot be that one of these perish, without the impairing and prejudice of the property of our Lord Jesus. 3. There is an old transaction, concerning the salvation of the elect between the Father and the Son, which can be no other thing but the covenant of redemption; for, the Son’s having an interest in some and not in others, supposes that some were given to him and accepted by him, as that word, John 17:6, bears out, ‘yours they were, and thou gave them to me,’ and so they are mine. 4. Christ’s church or vineyard, has the only choice soil in all the world to live into, it is Baal-hamon where they are planted, though often their outward lot be not desirable, yet their ‘lines have fallen in pleasant places.’

The second part concerns Christ’s managing of his church when he has gotten it; he doth not immediately dress it by himself, but ‘he lets it out to keepers,’ as a man having purchased a field, or planted a vineyard, doth set it, or farm it for such a rent; so has Christ thought good to commit his church to keepers, that is, to watchmen and farmers, that by their ministry, he might in a mediate way promote their edification and salvation, which he accounts his rent: the very same parable, almost in the same words, pressing this scope, is recorded, Matt. 21:33, ‘A certain householder planted a vineyard, and let it out to husbandmen, and sent servants to gather the fruit; the husbandmen are the ordinary office-bearers in the church (the scribes and Pharisees did fill that room for the time) the servants are extraordinary prophets raised up of God, to put them to their duty; so here the keepers are the ministers, who are intrusted with the church’s edification under Christ, as stewards are with distributing provision to the family, or shepherds with feeding their flocks, or a farmer with the labouring of his farm that he possesses: and this name, of keepers given here to ministers, agrees well with the names that ministers have in scripture, watchmen, overseers, stewards, builders, husbandmen, &c. and also with the nature of that office, which, 1 Cor. 3, is to plant and water this vineyard: and lastly, with the scope of this and the like parables, whereby Christ’s mediate way of building up of his church, by the intervention of ordinances and ministers, is expressed. Particular professors are as vines, the ordinances like the press that presses the grapes, the ministers like the dressers that dig, dung, prune, and water the trees, and put the grapes in the press, and gather the fruits, by applying of these ordinances convincingly to the consciences of hearers. Next, his setting of this vineyard, or church to the keepers, is borrowed from a proprietor, his farming of his heritage, and giving of a lease, or leasehold tenure under him, to some other, both for the better labouring of his land, and for furthering of his rent; and this is opposed to his immediate labouring of it himself: so here, as Christ is the proprietor (whose own the vineyard is) ministers are the farmers: which implies, 1. That the minister has a title and interest in the church of Christ, which no other has, he is a farmer and keeper of it. 2. It supposes, that it is but a subordinate title the minister has; he is not as a lord of Christ’s vineyard, or master of the faith of God’s people, but as a farmer or subordinate overseer, he is to be a helper of their joy. In sum, the sense comes to this, that this trust that was put on Christ of governing his church, he thought meet not to discharge it all immediately, but has appointed some others as instruments under him, to promote their edification, whom singularly, he has entrusted for that end. Observe. 1. Since our Lord Jesus had a church militant, he has thought good to guide it mediately, by a standing ministry and ordinances; and that is to set out his vineyard to keepers. 2. There ought none without Christ’s tenure or lease, enter upon the ministry, and become keepers of his vineyard; for, they are but lease-holders, and what right they have, it is from him: thus that which is here called his setting a lease, is, Mal. 2:4,5, called the ‘covenant of Levi.’ 3. Although Christ employ ministers, yet he makes them not masters, but he reserves the propriety of his church to himself, and they are such as must give an account. 4. Though ministers be not masters, yet are they keepers, and have a special trust in the church; they are intrusted with the affairs of Christ’s house, for carrying on of his peoples’ edification; which is a trust that no others have committed to them.

The third thing in this verse, is the end for which he lets it out, or the terms upon which; and these are, ‘that every one may bring a thousand pieces of silver for the fruit thereof:’ and so the condition, upon which it is set out, is, that he might have a competent revenue and fruit, as is clear from Isa. 5 and Matt. 21 and the rent is agreed on by himself, and it is ‘a thousand silverings,’ which is mentioned, Isa. 7:23, as a great rent. The number is a definite for an indefinite, saying, in sum, that Christ’s scope, in letting out his church, is thereby to make her fruitful, that by his servants’ ministry he might have rent from her, as he says, John 15:16. ‘I have chosen and ordained you, to go and bring forth fruit.’ &c. Which is especially to be understood in respect of their ministerial fruit (to say so) or the fruit of their ministry.

The sum required is alike to all, that every man may bring, &c, not implying, that all ministers will have alike fruit in effect, or de facto, but to show, that all of them have one commission, and de jure, or of right, ought to aim at having much fruit to the landlord, and should by no means seek to feed themselves, but seek the master’s profit. The words aim at these four things, 1. That Christ’s great design in planting of a church, and sending of a ministry, is to have souls saved, that is the fruit which he aims at, for the travail of his soul: and so to have his people brought on towards heaven, by every step of knowledge, conversion, faith, repentance, holiness, till they be brought completely through. 2. It supposes the people’s duty, that they who are planted in the church, should be fruitful: this vineyard bears well, else the keepers could not pay so much. 3. The minister’s duty is implied here also, and it is to crave in Christ’s rent, that is his office, as a factor, or chamberlain to gather it in; so, Matt. 21:31, ‘He sent his servants to gather in the fruits of the vineyard.’ Ministers are to labour among the people, and either to bring fruit, or a report of ill success unto Christ. 4. Whatever fruits the minister have to render to Christ, he must return a reckoning; so the word, bring, imports a returning of an account to the owner that sent him. The last thing is the peremptoriness of this lease, in respect of the fruits or rent, which is held forth in two things, 1. It is determined it must be ‘a thousand:’ which says, 1. It is not free to ministers to call for or to accept of what they will, or what men will, as enough for Christ’s due; he must determine himself what he will have, and none other, and he has determined it. 2. There can be no alteration of the terms which Christ has set down and imposed, it is definite in itself what everyone must bring. Again, 2. Its peremptoriness appears in this, that ‘every one,’ none excepted, are put at for this rent: this is the great article in all their leases, fruit, fruit. Observe. 1. Every minister of the gospel has a weighty trust put on him, in reference to the church’s edification. 2. Ministers’ right discharging of their trust, may have much influence on a people’s thriving, and Christ’s getting of his rent from among them. 3. All Christ’s ministers have every one of them the same commission, for the same end, and every one of them should endeavour fruits proportionable thereto. 4. The Lord has every minister’s fruit, as to the event, determined, as well as their duty is appointed them. 5. Though all ministers have not alike success, in respect of the number of souls brought in by their ministry; yet, where there is honesty and diligence, the Lord will account it a thousand, as well as where the fruit is more: therefore are they alike in his reckoning, though not in the event. O! but an unfruitful minister, and unfaithful also, who, besides what fruit a common Christian should render, ought to render a thousand for his ministry, will be much in Christ’s debt, when he shall reckon with him! Let ministers consider well this double reckoning.

Having laid down the general doctrine, verse 11, she doth now in the twelfth verse make application thereof to herself: and this she doth. 1. By asserting of her own sincerity. 2. By proving it in two instances. Her assertion is, ‘My vineyard, which is mine, is before me:’ the Bride’s vineyard is the particular trust which is committed to her, in reference to her soul’s estate; called a vineyard, 1. Because every particular believer, intrusted with his own soul’s concernment, is a part of, and of the same nature with the church of Christ, which is called a vineyard in scripture, 2. Because of the variety of graces bestowed on her, and the ordinances and privileges, whereof she is a partaker with the whole, as is said. It is called hers, because she must make a special account for her own soul, and the talent that is given to her, according to the trust that is put on her. We have almost the same phrase, chap. 1:6, where the Bride calls it, ‘mine own vineyard:’ this vineyard is said to be before her, which is like the expression, Psalm 18:22, ‘all your judgments were before me;’ which the scope, by the words foregoing and following, shows to be, not a pleading of innocence, but of sincerity and watchfulness in keeping himself from his iniquity; and it is to be understood in opposition to departing wickedly from God, mentioned verse 21. And thus, to have her vineyard before her, signifies watchfulness and tenderness, as those who have their eye always on their orchard, or vineyard; and it doth import, 1. Watchfulness, as has been said. 2. Diligence and carefulness; so it is opposed to the hiding of the talent, Luke 14. She did not so, but had the talent she was intrusted with, still before her, and among her hands, that she might trade with it. 3. It imports tenderness and conscientiousness, and so is opposed to mens’ casting of God’s law behind their backs, Psalm 50:16,17. This she did not, but the work God had appointed to her, and the trust which was committed to her, was always in her eye. 4. It implies sincerity and honesty in aiming at her duty, and that by a constant minding of it, as suffering it never to be out of her sight: all which, being put together, holds forth the sense of the words, Christ has given every one in his church a trust (which is, as it were, the vineyard that every believer ought to have before him) and that (says she) which was committed to me, I have been singly and conscientiously careful to do my duty in reference thereunto, so as I have a testimony in my conscience of it. And thus her case is far different from what it was, chap. 1:6, where she acknowledges that her own vineyard she had not kept. Observe. 1. It is no matter how well one be acquainted with the general truths of the gospel, if there be not a conformity of practice; whatever knowledge Christians have, it will never further their peace, except their practice be suitable. 2. Every member of the church, and every believer, has a particular trust committed to him; and he must be accountable for his carriage in reference thereto. 3. The right discharging of this trust calls for watchfulness and diligence, and it will require daily oversight and attendance, that so the believer’s vineyard may be always before him. 4. They who assiduously wait upon the work committed to them, may through grace make good progress in it, and attain to a good testimony from their own consciences thereby. 5. It is exceeding comfortable to believers, when they have a testimony within them, that they have been diligent and careful in the duty committed to them. 6. Believers should reflect on their carriage in the trust committed to them, that they may be able to make some distinct report concerning the same. 7. They who are most tender in their duty, are also most diligent to search how it is with them, that they may know the condition of their vineyard, whether it thrive or not.

If it be moved here, how she could assert so much of her condition, seeing, chap. 1:6, she acknowledges the contrary, that her own vineyard, or, the vineyard which was hers, she had not kept; and it is evident, chap. 5:3, that she was under a great measure of security, in which case she fell into many escapes? I answer, both maybe true, in diverse considerations, 1. As David in one place acknowledged sin, yet, Psalm 18:21, 22, &c. pleads sincerity; so doth she here. Observe. 1. There may be a just ground of a plea for sincerity, where there is much guilt to be acknowledged: these are not inconsistent, otherwise she could not assert her sincerity so confidently here. 2. Believers’ plea for peace in the discharge of their duty, and the testimony of their conscience thereby, is not founded on perfection of degrees, but on sincerity. 2. Answer. Chap. 1:6, contains the Bride’s case at one time; this speaks of her case afterward, when by repentance she was recovered and restored to his friendship. Observe. 1. There may be a great difference in the way of one and the same believer, in respect of different times: at one time (possibly in youth) most unwatchful, at other times tender and serious. 2. Those that sometimes have been under many challenges for unwatchfulness, may through God’s blessing afterward obtain a good outlet, both from their sins and challenges. 3. Bygone failings, will not, nor should not, mar a present favourable testimony from the conscience, when God has given to one the exercise of faith, repentance and true tenderness. 3. Answer. Since these failings, Christ has spoken peace to her, and therefore now she remembers them not, for marring of her peace, though otherwise she has regretted them for her humbling. Observe. When Christ speaks peace, believers should not obstruct it, by continuing the resentment of former provocations and quarrels to the prejudice thereof, though they should still mind them for furthering of their own humiliation.

She comes, in the next place, to make out this assertion which is done, 1. By the matter of her words, while she instances the fruits, that belonged both to the owner and to the keepers. 2. By the manner of her words, while she turns her speech over to Christ himself; ‘Thou, O Solomon, shalt have a thousand;’ (for so it will read as well as, must have, &c. seeing either of the words, shall, or must, may be supplied) and this shows both what he should have, and with what cheerfulness she bestowed it on him. And, 1. She instances the fruits that Christ should have, and these are ‘a thousand:’ by the thousand that Christ is to get, is understood that which was appointed and conditioned in his lease of the vineyard, and is mentioned, verse 11. It is, in a word, thou shalt have what thou hast appointed, the terms shall not be altered by me. Hence it appears, that the ‘thousand’ which the minister was to bring in as the revenue of the vineyard, is the engaging of souls to Christ, and the making of them fruitful; for, then gets Christ his rent from his people, when this is effectuated by the ordinances. Observe. 1. That fruits are the best evidence of sincerity. 2. That there can be nothing offered to Christ as fruit, or which can be an evidence or proof of sincerity, but that same, for the matter and manner, which is prescribed by him in his covenant; our fruits must be suitable to what is called for, and accepted by him, or they will be no ground of peace. 3. True sincerity will never alter the terms that Christ has set down in his covenant, nor lessen his rent, which he has prescribed as his due, but will think that most suitable which he hash prescribed, and will think it a mercy to have that to render to him.

The second instance, proving her fruitfulness, holds forth what the keepers should receive; the keepers shall have ‘two hundred:’ two hundred is a definite number for an indefinite. The scope is to show, that she acknowledged Christ’s care, in providing watchmen and ordinances to her, and as they were not useless to her, but were blessed for her good so he should have honour, and their pains taken on her, by her fruitfulness, should redound to their commendation and glory, yet (as it becomes) in a lesser degree than to the Master, and without wronging of the rent due to him; this ‘two hundred,’ (says she) ought not, and shall not diminish his thousand. Now, this may relate either to the reward that faithful ministers shall have from Christ, spoken of, Dan. 12:3. O what joy and glory will result to them, from the people’s fruitfulness (among whom they have laboured) in the day of the Lord ‘that they have not run in vain, but with much success, will bring them much joy in that day; so, 1 Thess. 2:19,20, ‘What is our hope’ (says the apostle) ‘or crown of rejoicing, are not even ye in the presence of our Lord Jesus Christ, at his coming? For ye are our glory and our joy.’ It is a piece of their life and satisfaction, to see the work of the gospel thrive among the people: ‘We live’ (says Paul, 1 Thess. 3:8) ‘if ye stand fast in the Lord.’ Or, 2. It may look to that which is called for from a people to their ministers, even here, they are to acknowledge them that are over them for their work’s sake, to obey and submit to them, yea, to give themselves to them by the will of God, having given themselves first to Christ, 2 Cor. 8:5, and this being a testimony of believers’ sincerity, it looks like the scope; and so the sense is, thou shalt have (says she) that which is called for, as your due, and the keepers shall have what respect and encouragement is due to them, for your sake.

This ‘two hundred’ belonging to the keepers, is added here, and was not mentioned in the former verse: because there the terms that were required of the keepers themselves were set down, here the duty of every particular believer is expressed, which is to give Christ his due, and in doing that, to give to his ordinances and ministers as commissionate from him what is their due; and this is to be given them, not as men, nor as believers, but as keepers; which though immediately it be given to them, as to the ambassadors of Christ, yet that obedience, submission, &c. being to his ordinance, and given them only for their work’s sake, 1 Thess. 5:3, it is rent also due to him, and called for by him.

If it be asked, why her giving of ‘two hundred’ to the keepers, is subjoined to the giving of him ‘a thousand?’ The answers to this are so many observations from the words; and the first is, that those who are trusted by Christ to be keepers of the vineyard, and his ministers, ought also to be respected by the people over whom they are set; and Christ allows this on them. 2. Where Christ is respected and gets his due, there the keepers will be respected and get their due: if Christ be made welcome, the feet of them that bring good tidings will be beautiful, Isa. 52:7. 3. It is a good sign of honesty and sincerity before Christ, when ministers and ordinances are respected in their own place, with subordination to the respect that is due Christ; therefore it is mentioned here. 4. It is no burden to an honest believer to acknowledge Christ’s ministers, to obey their doctrine, and submit to their censures; for sincere believers both willingly do this, and engage to do it, as the Bride doth here. 5. The respect that is given to ministers, should be given to them as to his ministers, without derogating from, or encroaching upon, that which is the Master’s due; therefore, his thousand is reserved whole for him, and this two hundred is no part thereof. 6. Where Christ gets his due among a people, and where his ordinances be received, there, and there only do ministers get their due; for, it is (as Paul says) not yours but you, that we seek: and less will not be accepted by faithful ministers: they will never think they get their due, if the gospel be not taken well off their hand.

The last thing in the verse, is the way she takes to prove her uprightness, by attesting Christ to bear witness to the sincerity of her fruits; and this is held forth in the change of the person, from the third to the second, ‘Thou, O Solomon’ (says she) ‘shalt have a thousand:’ which, in short, is done for evidencing of her sincerity, that it was such as might abide his trial; and so she doth pass sentence upon herself, as in his sight, who knew what was truth: and this doth not proceed from boasting, but from humble confidence, being desirous that he would accept of it, and approve her in it. Observe. 1. Sincerity gives one boldness in approaching to Christ. 2. It is a good evidence of sincerity, when believers are not very anxious, and careful what is the judgment of men concerning them, if they may have Christ’s approbation; and therefore they consider their case and practice as speaking to Christ, and before him. 3. It is delectable, in the most spiritual passages of our inward walk, to turn them over into addresses to Christ, and to speak them over between him and us. 4. It is best gathering conclusions concerning our condition, and best learning how to esteem of it, when we are set as in Christ’s presence, and are speaking to him: every thing will then be best discerned, and the soul will be in the best posture for discerning itself.

BRIDEGROOM.

Verse 13. Thou that dwells in the gardens, the companions listen to your voice: cause me to hear it.

The thirteenth and fourteenth verses contain the last part of this kindly conference, that has been between these two loving parties, and express their farewell and last suits, which each of them has to the other. He speaks in this verse, and being to close, as a kind husband, leaving his beloved wife for a time, he desires to hear frequently from her till he return; this is his suit: and she, like a loving wife, entreats him to hasten his return, in the next verse, and this is the scope of both these verses. That the words in this thirteenth verse are spoken by him, appears by the title he gives the Bride, ‘Thou that dwells in the gardens,’ which in the original, is in the feminine gender, as if one would say, ‘thou woman,’ or, ‘thou Bride,’ or, ‘thou my wife:’ or, take it in one word, as it is in the original, it may be rendered, ‘O inhabitress of the gardens;’ which can be applied to none other, but to her; and therefore, these words must be spoken by him to her, and thus the scope laid down is clear.

There are three parts in the verse, 1. The title he gives her. 2. A commendation, that is insinuated. 3. A request made to her, or duty laid on her. The title is, ‘Thou that dwells in the gardens:’ by gardens, in the plural number, we understand (as chap. 6:2.) particular congregations, where the ordinances are administered, called gardens in the plural number, as contradistinguished from the catholic church, and from a particular believer, who are also called a garden in the singular number. To ‘dwell in,’ or inhabit these gardens, imports three things, 1. A frequenting of these meetings. 2. A continuance in them ordinarily, as if there were her residence. 3. A delight in them, and in the exercises of his worship and service there. And in sum, the meaning is, ‘thou, my Bride, who frequents and loves the assemblies of my people, and my public ordinances,’ &c. Observe. 1. That Christ Jesus loves to leave his people comforted, and therefore, is distinct in this his farewell, that there be no mistakes of him in his absence: and this way he used also with his apostles, John 14:13,14,15, &c. before his ascension. 2. Christ has ordinarily ever preserved the public ordinances, by particular assemblies, in his church. See, chap. 6:2. 3. Where God’s people are in good case, there the public ordinances are most frequented and esteemed of; and still the better in case they he, the ordinances are the more prized, and haunted by them; for, this is a special character and property of such, that they love to dwell among the ordinances, Psalm 27:4. Also, this is pleasant and acceptable to Jesus Christ, and the title he gives the Bride here, shows his approbation thereof.

The second part of the verse, namely the commendation he gives her, is insinuated in these words, ‘The companions listen to your voice.’ By companions here, are understood particular believers, members of the church, called also ‘brethren’ and ‘companions,’ Psalm 122:8, and the ‘brotherhood,’ 1 Pet. 2:17, so also, Psalm 45:14, and 119:63. ‘I am a companion of all that fear you,’ &c. and this title is given them for these two reasons, 1. Because there is a jointness and communion among them, in all their interests, both of duties and privileges, and also in sufferings, &c. and so John, Rev. 19 calls himself their brother and companion in tribulation: they are all fellow-citizens of one city, Eph. 2. And, 2. Because they have a familiar way of living together, according to that joint interest, by sympathizing with each other, freedom to each other, and kindness of affection to one another, opposite to that strangeness and particularness that is among the men of the world: and this is the right improving of the former, and results from it. Next, by the Bride’s ‘voice,’ is here understood her instructions, admonitions, and such parts of Christian fellowship, which tend to edification, wherein that companionship (so to speak) doth most appear: an example whereof we find in the instructions she gave to the daughters, chap. 5. The companions, their hearkening to her voice, is more than simple hearing (for hearkening and hearing are much different, and have different words in the original) and it implies, their laying weight on what she said, by pondering of it, and yielding to it, as the daughters did, chap. 6:1, to which this may relate. And so the meaning is, your fellow-worshippers (says he) with reverence and respect, receive your words, thou speak so weightily unto them. And this doth import not only the practice and duty of the Bride and her companions, but also a commendation of them, both which we may take up in the doctrines. Observe. 1. That there is a most friendly union and familiar relation among all believers; they are companions in this respect, though there may be many differences in externals, which this takes not away. 2. Believers ought to walk friendly together, according to that relation; and it is pleasant when they converse together as such, Psalm 133:3. Believers ought not to be useless in their fellowship and mutual conversing one with another, hut should be speaking, by instructions, admonitions, and exhortations, that others with whom they converse may hear their voice. 4. Believers should not only listen to public ordinances, and the word spoken by the office-bearers in the church, but also to that which is spoken by a companion when it is edifying. 5. It is a thing pleasant to Jesus Christ (who takes notice how companions walk together) when there is conscience made of mutual fellowship, with fruit and freedom among his people: this were good company. 6. God’s making the stamp of his Spirit on a particular believer to have weight on others, so as their fellowship with them has success, should provoke the believer to pursue more after fellowship with Christ himself; which is the scope of this part of the verse, compared with that which follows.

The last part of the verse, containing his desire to her, or the duty he lays on her, is in these words, ‘Cause me to hear it.’ The words, as they are in the original, are, ‘Cause to hear me:’ which occasions a twofold reading. 1. ‘Cause me to be heard,’ and let me be the subject of your discourse to others, seeing they give ear unto you, improve that credit which thou halt with them for that end: thus this same phrase is rendered, Psalm 66:8, ‘Make the voice of his praise to be heard,’ or, as it is in the original, ‘Cause to be heard the voice,’ &c. 2. They may be read as they here stand, ‘Cause me to hear it;’ and thus Christ desires, he may be the object spoken unto, as by the former reading he is to be the subject spoken of; so this same phrase is rendered, Psalm 143, ‘Cause me to hear your loving-kindness:’ and this translation agrees well with the scope here, where before he brake off communing with the Bride, as in the first part of the verse he had commended her for her frequenting of public ordinances, and in the second, for her keeping fellowship with others, in both which her duty is insinuated; so here he calls for her keeping of fellowship with himself, by her sending frequent messages to him in prayer; which he not only requires as a duty, but now requests as a favour (to speak so) that he may hear often from her, which he will account as much of, as any man will do of hearing from his wife in his absence. And, thus, to make him hear her voice, is by frequent prayer to make addresses to him, as, Psalm 5:3. ‘In the morning shalt thou hear my voice:’ and, chap. 2:14, of this song, speaking to the Bride, ‘Let me hear your voice,’ says be. Observe. 1. That though Jesus be a great Prince, and sometimes be absent to the sense of his people, yet has he laid down a way how his Bride may keep correspondence with him, and let him hear from her when she will, in his greatest distance: he has, as it were, provided posts for that end, prayers, exclamations, thoughts, looks, if wakened by his Spirit, which will carry their message very speedily and faithfully. 2. The Bride ought to be frequent in sending posts and messages to her blessed Bridegroom, that he may hear from her; and both duty and affection call for this. 3. Messages from the believer are most welcome and acceptable to Jesus Christ, they are as messages from a loving wife to an husband at a distance, and believers may expect that such messages shall be well entertained; they cannot be too frequent in suits and prayers to him, when these duties are rightly discharged; and there will be no letter sent to him so short, or ill written, but he will read it: and sure, the neglecting of this, is a sin doth exceedingly displease and wound our kind Bridegroom. 4. In this verse, frequenting public ordinances, fellowship with believers, and much corresponding with Christ in secret prayer, are all put together, to show, that they who rightly discharge the duties of public worship, and the duties of mutual fellowship, and the duties of communion and corresponding with Christ in prayer, must necessarily join all together; and when it goes well with a believer in one of these, they will all be made conscience of; and this last is subjoined, as the life of both the former, without which they will never be accepted by him.

BRIDE.

Verse 14. Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.

The last verse has in it the Bride’s last and great suit to her Bridegroom, that he would haste his return: as in the former verse the Bridegroom commended all his will, as it were, in one suit to the Bride; let me often hear from you that I may know how it is with you, said he so here, she sums up all her desire in one snit, which to her is both first and last, I beseech you (says she) my Beloved, ‘make haste’ and do not tarry. In the words there are, 1. Her suit. 2. The title she gives him. 3. Her repeating and qualifying of her suit. Her request is, ‘make haste:’ the word, in the original signifies ‘flee away,’ importing the greatest haste and speed that maybe, so would she have Christ hasting his coming in the most swift manner; whereby the holy impatience of her affection, that cannot endure delays, doth appear; therefore abruptly she breaks out with this as her last suit, and that which especially her heart desires of him. That it is for a speedy return, the scope, her love that expresses it, and the manner which she uses through the Song, doth clear; and there being two comings of Christ spoken of in scripture, 1. His coming in grace, which already she had prayed for, and it is promised, John 14:21,23. 2. His coming in glory at the last day to judge the world; we conceive that it will agree with her scope here, to take in both, but principally the last, that is, her desire, that Christ Jesus would hasten his second coming: not that she would have him to precipitate, or leave anything undone that is to do before the end: but her desire is, that in due time and manner it may be brought about, and that what is to go before it, may be hastened, for making way for it; for, the phrase, ‘haste, my Beloved,’ is indefinite, and therefore it may look both to his second coming, and to all that must necessarily precede it; and therefore, so long as there is yet anything to be performed, as previous to his coming, she bids him hasten it. 2. We take this desire to look mainly to his second coming, because that only can perfect believers’ consolation, and put an end to their prayers: till he come, their consolation cannot be full, and all shadows are not away, chap. 2:17. There is ever something to be done, and therefore they have ever something to pray for (to wit, that his kingdom may come) till that time. 3. This is the great, joint, and main suit of all believers; they all concur in this, Rev. 22:17, ‘The Spirit and the Bride say, come.’ &c. It is essential to all who have the Spirit, to join in this suit; and the Bride cannot but be supposed to love the last appearing of our Lord Jesus, which will perfect all her desires: and this coming of his, was prophesied of by Enoch, the seventh from Adam, Jude, verse 14, and was delighted in by believers (Psalm 96:12, &c. Psalm 98:6,7) before Solomon wrote this.

2. The title which she gives him, is, ‘my Beloved,’ that which ordinarily she gave him, and is here inserted, 1. To be a motive to press her suit, and it is the most kindly motive which she could use to him, that there was such a relation between him and her, and therefore she prays, that he would not leave her comfortless, but return again. 2. It is made use of as a stay to her faith, for sustaining of her against discouragement: and that there is such a tie standing between him and believers, is a notable consolation, seeing he is faithful and kind in all his relations; and by this she sweetens this her farewell-wish. 3. It is an expression of her affection, she cannot speak to him, but her heart is kindled, and must speak kindly: and it shows that their parting is in very good terms, like friends. 4. It shows, her clearness of her interest in him, on which she grounds this suit, so as heartily she hereby makes ready, and prepares for his coming, knowing that he is hers.

3. The qualification of her suit is in these words, ‘Be thou like to a roe, or a young hart, upon the mountains of spices:’ roes and harts frequent mountains, and do run swiftly, speedily and pleasantly on them, as has been often said: see upon chap. 2:8,17, the allusion and scope here is, as roes and harts run swiftly over mountains, so, my Beloved (says she) make haste to return with all diligence: or, because ‘the mountains of spices’ signify some excellent mountains, such as it may be, were not ordinary for roes and harts to run upon (though in these countries it might be so in part) therefore we may read the words, thus, my Beloved, be thou upon the mountains of spices, like a roe, &c. and so heaven may be compared to such savoury and refreshful mountains. The scope is one, and speaks thus, ‘now my Beloved, seeing there is a time coming, when there will be a refreshful meeting between you and me, never to be interrupted, therefore I entreat you, so to expede your affairs which are to precede, which in reason I cannot obstruct, that that blessed and longed-for meeting may be hastened, and thou may come to receive your Bride at the last day.’ From all these, Observe. 1. which is supposed, that there is a final and glorious coming of our Lord Jesus to judgment, which will be when all that he has to do in the earth is perfected otherwise this could not be prayed for by the Bride. 2. It is implied, that this coming of JESUS CHRIST, is a most comfortable and desirable thing to believers; there is nothing that they more aim at and pant for, than his company; and that being so desirable here, it must be much more so hereafter, when all his people shall be gathered to him, and the queen shall be brought to the King in raiment of needle-work, and shall enter into the palace with him, there to abide for ever: that cannot but be desirable, and therefore it is pressed as her farewell-suit. 3. This suit of the Bride’s implies, that this glorious coming of our LORD JESUS is much in the thoughts of his people, and uses to be meditated on by them; for, this prayer of hers, is the expression of what uses to be in her heart. 4. It implies, that believers ought to be established in the faith of CHRIST’S second coming, so as it may be a ground of prayer to them. 5. Even the thoughts of this second coming, which flow from the faith thereof, long ere it come, will be refreshful to the believer. 6. It is peculiar to the believer to be delighted with, and to be longing for Christ’s second coming; for, it agrees with this relation the Bride has to him as her Beloved: and whatever others may say, yet this coming of CHRIST JESUS, really is, and will be dreadful to them: and therefore are believers differenced from all others by this name, that they are such who love his appearing, 2 Tim. 4:8.

That we may further consider this prayer of the Bride’s we may look upon it, first, more generally, and so gather these. Observe. 1. Faith and love will compend much in few words, and will thrust together many suits in a short expression; there is much in this same word, flee, or haste; it is not the longest prayer that is made up of the most words. 2. Faith in CHRIST, and love to him, where they are in exercise, will make the believer to meddle in his prayers with things of the greatest concernment: so doth this prayer of the Bride’s, it looks not only to his second coming, but also takes in the overturning Satan’s kingdom, the calling of Jews and Gentiles, the dissolution of heaven and earth, &c. which go along with, and before, CHRIST’S coming: these are great things, and yet that they may be accomplished, is that which she here prays for. 3. Faith will look far off in prayer, it will be minding things that are to be performed long after the person’s removal out of this life.

Again, we may consider this suit as it follows on the former long conference, and goes before the off-breaking thereof: and so,  Observe. 1. That the most lively and longest continued enjoyments of Christ, that believers have here upon earth, may, and will have their interruptions and off breakings for a time: uninterrupted communion is reserved for heaven. 2. Believers that have been admitted to familiar access unto, and fellowship with CHRIST JESUS, should endeavour to have it distinctly breaking off: so that although they cannot entertain it always, yet they should be careful that it slip not away, and they not knowing how, nor understanding in what terms their souls stand with CHRIST; neglects here occasion many challenges. 3. Those who are best acquainted with fellowship with CHRIST here-away, and are clearest of their interest in him, will be most desirous of, and most pressing after his second coming: and the little acquaintance that many have with him here-away, is the reason that so few are taken up with this suit. 4. When believers have been admitted to much sweet fellowship with CHRIST, before their sun decline, or before his sensible presence be withdrawn, they ought to have a new design and desire tabled for his returning; and this is a good way to close such sweet and comfortable conferences with CHRIST, by referring distinctly to a new meeting, especially to this last, which will never admit of a parting again. 5. When temporal enjoyments of Christ break off, believers should endeavour the clearing of their hope of that eternal enjoyment which is coming, and should comfort themselves in the expectation of that, which no time will put an end unto.

3. We may consider the words in themselves, as this particular prayer holds forth a pattern and copy of prayer to believers, and as the Bride evidences the nature of true love by this suit. And so we may Observe, 1. That it is the duty of a believer to long and pray for CHRIST’S second coming, and when they are in a right frame and case, they will do so: love to Christ himself, who at his appearing is to be glorified; love to the church in general, which that day is to be adorned as a bride for her husband, and fully to be freed from all outward crosses and inward defects; and love to a believer’s own happiness, which that day is fully to be perfected, do all call for this. 2. This second coming of our LORD doth fully satisfy the believer in all respects; they have no suit nor prayer after this, when that day is once come, there will be no more complaints, all sorrow and sighing flies then away; there will be then no more prayer, for there will be no more necessities and wants, but all they can desire will be then enjoyed, and praise will be the work of that blessed world, among all the saints to all eternity: there will be no such use of the promises and of faith, as we have of them now, but all will be in possession; our warfare will be ended, and our victory completed, when we shall see him as he is, and be like him: it is no marvel then that he ‘Spirit and the Bride say, come,’ and cry constantly, ‘haste, my beloved,’ until this desire be fulfilled. Even so, come, LORD JESUS.

END OF CLAVIS CANTICI

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5.  Matthew Henry (1706, Allegorical)

By Matthew Henry

All scripture, we are sure, is given by inspiration of God, and is profitable for the support and advancement of the interests of his kingdom among men, and it is never the less so for there being found in it some things dark and hard to be understood, which those that are unlearned and unstable wrest to their own destruction. In our belief both of the divine extraction and of the spiritual exposition of this book we are confirmed by the ancient, constant, and concurring testimony both of the church of the Jews, to whom were committed the oracles of God, and who never made any doubt of the authority of this book, and of the Christian church, which happily succeeds them in that trust and honour. I. It must be confessed, on the one hand, that if he who barely reads this book be asked, as the eunuch was Understandest thou what thou readest? he will have more reason than he had to say, How can I, except some man shall guide me? The books of scripture-history and prophecy are very much like one another, but this Song of Solomon's is very much unlike the songs of his father David; here is not the name of God in it; it is never quoted in the New Testament; we find not in it any expressions of natural religion or pious devotion, no, nor is it introduced by vision, or any of the marks of immediate revelation. It seems as hard as any part of scripture to be made a savour of life unto life, nay, and to those who come to the reading of it with carnal minds and corrupt affections, it is in danger of being made a savour of death unto death; it is a flower out of which they extract poison; and therefore the Jewish doctors advised their young people not to read it till they were thirty years old, lest by the abuse of that which is most pure and sacred (horrendum dictu—horrible to say!) the flames of lust should be kindled with fire from heaven, which is intended for the altar only. But, II. It must be confessed, on the other hand, that with the help of the many faithful guides we have for the understanding of this book it appears to be a very bright and powerful ray of heavenly light, admirable fitted to excite pious and devout affections in holy souls, to draw out their desires towards God, to increase their delight in him, and improve their acquaintance and communion with him. It is an allegory, the letter of which kills those who rest in that and look no further, but the spirit of which gives life, 2 Cor 3:6; John 6:63. It is a parable, which makes divine things more difficult to those who do not love them, but more plain and pleasant to those who do, Matt 13:14,16. Experienced Christians here find a counterpart of their experiences, and to them it is intelligible, while those neither understand it nor relish it who have no part nor lot in the matter. It is a son, an Epithalamium, or nuptial song, wherein, by the expressions of love between a bridegroom and his bride, are set forth and illustrated the mutual affections that pass between God and a distinguished remnant of mankind. It is a pastoral; the bride and bridegroom, for the more lively representation of humility and innocence, are brought in as a shepherd and his shepherdess. Now, 1. This song might easily be taken in a spiritual sense by the Jewish church, for whose use it was first composed, and was so taken, as appears by the Chaldee-Paraphrase and the most ancient Jewish expositors. God betrothed the people of Israel to himself; he entered into covenant with them, and it was a marriage-covenant. He had given abundant proofs of his love to them, and required of them that they should love him with all their heart and soul. Idolatry was often spoken of as spiritual adultery, and doting upon idols, to prevent which this song was penned, representing the complacency which God took in Israel and which Israel ought to take in God, and encouraging them to continue faithful to him, though he might seem sometimes to withdraw and hide himself from them, and to wait for the further manifestation of himself in the promised Messiah. 2. It may more easily be taken in a spiritual sense by the Christian church, because the condescensions and communications of divine love appear more rich and free under the gospel than they did under the law, and the communion between heaven and earth more familiar. God sometimes spoke of himself as the husband of the Jewish church (Isa 64:5, Hos 2:16,19), and rejoiced in it as his bride, Isa 62:4-5. But more frequently is Christ represented as the bridegroom of his church (Matt 25:1; Rom 7:4; 2 Cor 11:2; Eph 5:32), and the church as the bride, the Lamb's wife, Rev 19:7; Rev 21:2,9. Pursuant to this metaphor Christ and the church in general, Christ and particular believers, are here discoursing with abundance of mutual esteem and endearment. The best key to this book is Ps 45, which we find applied to Christ in the New Testament, and therefore this ought to be so too. It requires some pains to find out what may, probably, be the meaning of the Holy Spirit in the several parts of this book; as David's songs are many of them level to the capacity of the meanest, and there are shallows in them learned, and there are depths in it in which an elephant may swim. But, when the meaning is found out, it will be of admirable use to excite pious and devout affections in us; and the same truths which are plainly laid down in other scriptures when they are extracted out of this come to the soul with a more pleasing power. When we apply ourselves to the study of this book we must not only, with Moses and Joshua, put off our shoe from off our foot, and even forget that we have bodies, because the place where we stand is holy ground, but we must, with John, come up hither, must spread our wings, take a noble flight, and soar upwards, till by faith and holy love we enter into the holiest, for this is no other than the house of God and this is the gate of heaven.

SONG OF SOLOMON 1

In this chapter, after the title of the book (ver. 1), we have Christ and his church, Christ and a believer, expressing their esteem for each other. I. The bride, the church, speaks to the bridegroom (ver. 2-4), to the daughters of Jerusalem (ver. 5-6), and then to the bridegroom, ver. 7. II. Christ, the bridegroom, speaks in answer to the complaints and requests of his spouse, ver. 8-11. III. The church expresses the great value she has for Christ, and the delights she takes in communion with him, ver. 12-14. IV. Christ commends the church's beauty, ver. 15. V. The church returns the commendation, ver. 16-17. Where there is a fire of true love to Christ in the heart this will be of use to blow it up into a flame.

Song 1:1

We have here the title of this book, showing, 1. The nature of it; it is a song, that it might the better answer the intention, which is to stir up the affections and to heat them, which poetry will be very instrumental to do. The subject is pleasing, and therefore fit to be treated of in a song, in singing which we may make melody with our hearts unto the Lord. It is evangelical; and gospel-times should be times of joy, for gospel-grace puts a new song into our mouths, Ps 98:1. 2. The dignity of it; it is the song of songs, a most excellent song, not only above any human composition, or above all other songs which Solomon penned, but even above any other of the scripture-songs, as having more of Christ in it. 3. The penman of it; it is Solomon's. It is not the song of fools, as many of the songs of love are, but the song of the wisest of men; nor can any man give a better proof of his wisdom than to celebrate the love of God to mankind and to excite his own love to God and that of others with it. Solomon's songs were a thousand and five (1 Kings 4:32); those that were of other subjects are lost, but this of seraphic love remains, and will to the end of time. Solomon, like his father, was addicted to poetry, and, which way soever a man's genius lies, he should endeavor to honour God and edify the church with it. One of Solomon's names was Jedidiah—beloved of the Lord (2 Sam 12:25); and none so fit to write of the Lord's love as he that had himself so great an interest in it; none of all the apostles wrote so much of love as he that was himself the beloved disciple and lay in Christ's bosom. Solomon, as a king, had great affairs to mind and manage, which took up much of his thoughts and time, yet he found heart and leisure for this and other religious exercises. Men of business ought to be devout men, and not to think that business will excuse them from that which is every man's great business—to keep up communion with God. It is not certain when Solomon penned this sacred song. Some think that he penned it after he recovered himself by the grace of God from his backslidings, as a further proof of his repentance, and as if by doing good to many with this song he would atone for the hurt he had perhaps done with loose, vain, amorous songs, when he loved many strange wives; now he turned his wit the right way. It is more probable that he penned it in the beginning of his time, while he kept close to God and kept up his communion with him; and perhaps he put this song, with his father's psalms, into the hands of the chief musician, for the service of the temple, not without a key to it, for the right understanding of it. Some think that it was penned upon occasion of his marriage with Pharaoh's daughter, but that is uncertain; the tower of Lebanon, which is mentioned in this book (Song 7:4), was not built, as is supposed, till long after the marriage. We may reasonably think that when in the height of his prosperity he loved the Lord (1 Kings 3:3) he thus served him with joyfulness and gladness of heart in the abundance of all things. It may be rendered, The song of songs, which is concerning Solomon, who as the son and successor of David, on whom the covenant of royalty was entailed, as the founder of the temple, and as one that excelled in wisdom and wealth, was a type of Christ, in whom are hidden all the treasures of wisdom and knowledge, and yet is a greater than Solomon; this is therefore a song concerning him. It is here fitly placed after Ecclesiastes; for when by the book we are thoroughly convinced of the vanity of the creature, and its insufficiency to satisfy us and make a happiness for us, we shall be quickened to seek for happiness in the love of Christ, and that true transcendent pleasure which is to be found only in communion with God through him. The voice in the wilderness, that was to prepare Christ's way, cried, All flesh is grass.

Song 1:2-6

The spouse, in this dramatic poem, is here first introduced addressing herself to the bridegroom and then to the daughters of Jerusalem.

I. To the bridegroom, not giving him any name or title, but beginning abruptly: Let him kiss me; like Mary Magdalene to the supposed gardener (John 20:15), If thou have borne him hence, meaning Christ, but not naming him. The heart has been before taken up with the thoughts of him, and to this relative those thoughts were the antecedent, that good matter which the heart was inditing, Ps 45:1. Those that are full of Christ themselves are ready to think that others should be so too. Two things the spouse desires, and pleases herself with the thoughts of:—

1. The bridegroom's friendship (Song 1:2): "Let him kiss me with the kisses of his mouth, that is, be reconciled to me, and let me know that he is so; let me have the token of his favour." Thus the Old Testament church desired Christ's manifesting himself in the flesh, to be no longer under the law as a schoolmaster, under a dispensation of bondage and terror, but to receive the communications of divine grace in the gospel, in which God is reconciling the world unto himself, binding up and healing what by the law was torn and smitten; as the mother kisses the child that she has chidden. "Let him no longer send to me, but come himself, no longer speak by angels and prophets, but let me have the word of his own mouth, those gracious words (Luke 4:22), which will be to me as the kisses of the mouth, sure tokens of reconciliation, as Esau's kissing Jacob was." All gospel duty is summed up in our kissing the Son (Ps 2:12); so all gospel-grace is summed up in his kissing us, as the father of the prodigal kissed him when he returned a penitent. It is a kiss of peace. Kisses are opposed to wounds (Prov 27:6), so are the kisses of grace to the wounds of the law. Thus all true believers earnestly desire the manifestations of Christ's love to their souls; they desire no more to make them happy than the assurance of his favour, the lifting up of the light of his countenance upon them (Ps 4:6-7), and the knowledge of that love of his which surpasses knowledge; this is the one thing they desire, Ps 27:4. They are ready to welcome the manifestation of Christ's love to their souls by his Spirit, and to return them in the humble professions of love to him and complacency in him, above all. The fruit of his lips is peace, Isa 57:19. "Let him give me ten thousand kisses whose very fruition makes me desire him more, and, whereas all other pleasures sour and wither by using, those of the Spirit become more delightful." So bishop Reynolds. She gives several reasons for this desire. (1.) Because of the great esteem she has for his love: Thy love is better than wine. Wine makes glad the heart, revives the drooping spirits, and exhilarates them, but gracious souls take more pleasure in loving Christ and being beloved of him, in the fruits and gifts of his love and in the pledges and assurances of it, than any man ever took in the most exquisite delights of sense, and it is more reviving to them than ever the richest cordial was to one ready to faint. Note, [1.] Christ's love is in itself, and in the account of all the saints, more valuable and desirable than the best entertainments this world can give. [2.] Those only may expect the kisses of Christ's mouth, and the comfortable tokens of his favour, who prefer his love before all delights of the children of men, who would rather forego those delights than forfeit his favour, and take more pleasure in spiritual joys than in any bodily refreshments whatsoever. Observe here the change of the person: Let him kiss me; there she speaks of him as absent, or as if she were afraid to speak to him; but, in the next words, she sees him near at hand, and therefore directs her speech to him: "Thy love, thy loves" (so the word is), "I so earnestly desire, because I highly esteem it." (2.) Because of the diffuse fragrancy of his love and the fruits of it (Song 1:3): "Because of the savour of thy good ointment (the agreeableness and acceptableness of thy graces and comforts to all that rightly understand both them and themselves), thy name is as ointment poured forth, thou art so, and all that whereby thou hast made thyself known; thy very name is precious to all the saints; it is an ointment and perfume which rejoice the heart." The unfolding of Christ's name is as the opening of a box of precious ointment, which the room is filled with the odour of. The preaching of his gospel was the manifesting the savour of his knowledge in every place, 2 Cor 2:14. The Spirit was the oil of gladness wherewith Christ was anointed (Heb 1:9), and all true believers have that unction (1 John 2:27), so that he is precious to them, and they to him and to one another. A good name is as precious ointment, but Christ's name is more fragrant than any other. Wisdom, like oil, makes the face to shine; but the Redeemer outshines, in beauty, all others. The name of Christ is not now like ointment sealed up, as it had been long (Ask not after my name, for it is secret), but like ointment poured forth, which denotes both the freeness and fulness of the communications of his grace by the gospel. (3.) Because of the general affection that all holy souls have to him: Therefore do the virgins love thee. It is Christ's love shed abroad in our hearts that draws them out in love to him; all that are pure from the corruptions of sin, that preserve the chastity of their own spirits, and are true to the vows by which they have devoted themselves to God, that not only suffer not their affections to be violated but cannot bear so much as to be solicited by the world and the flesh, those are the virgins that love Jesus Christ and follow him whithersoever he goes, Rev 14:4. And, because Christ is the darling of all the pure in heart, let him be ours, and let our desires be towards him and towards the kisses of his mouth.

2. The bridegroom's fellowship, Song 1:4. Observe here,

(1.) Her petition for divine grace: Draw me. This implies sense of distance from him, desire of union with him. "Draw me to thyself, draw me nearer, draw me home to thee." She had prayed that he would draw nigh to her (Song 1:2); in order to that, she prays that he would draw her nigh to him. "Draw me, not only with the moral suasion which there is in the fragrancy of the good ointments, not only with the attractives of that name which is as ointment poured forth, but with supernatural grace, with the cords of a man and the bands of love," Hos 11:4. Christ has told us that none come to him but such as the Father draws, John 6:44. We are not only weak, and cannot come of ourselves any further than we are helped, but we are naturally backward and averse to come, and therefore must pray for those influences and operations of the Spirit, by the power of which we are unwilling made willing, Ps 110:3. "Draw me, else I move not; overpower the world and the flesh that would draw me from thee." We are not driven to Christ, but drawn in such a way as is agreeable to rational creatures.

(2.) Her promise to improve that grace: Draw me, and then we will run after thee. See how the doctrine of special and effectual grace consists with our duty, and is a powerful engagement and encouragement to it, and yet reserves all the glory of all the good that is in us to God only. Observe, [1.] The flowing forth of the soul after Christ, and its ready compliance with him, are the effect of his grace; we could not run after him if he did not draw us, 2 Cor 3:5; Phil 4:13. [2.] The grace which God gives us we must diligently improve. When Christ by his Spirit draws us we must with our spirits run after him. As God says, I will, and you shall (Ezek 36:27), so we must say, "Thou shalt and we will; thou shalt work in us both to will and to do, and therefore we will work out our own salvation" (Phil 2:12-13); not only we will walk, but we will run after thee, which denotes eagerness of desire, readiness of affection, vigour of pursuit, and swiftness of motion. When thou shalt enlarge my heart then I will run the way of thy commandments (Ps 119:32); when thy right hand upholds me then my soul follows hard after thee (Ps 63:8); when with loving-kindness to us he draws us (Jer 31:3) we with loving-kindness to him must run after him, Isa 40:31. Observe the difference between the petition and the promise: "Draw me, and then we will run." When Christ pours out his Spirit upon the church in general, which is his bride, all the members of it do thence receive enlivening quickening influences, and are made to run to him with the more cheerfulness, Isa 55:5. Or, "Draw me" (says the believing soul) "and then I will not only follow thee myself as fast as I can, but will bring all mine along with me: We will run after thee, I and the virgins that love thee (Song 1:3), I and all that I have any interest in or influence upon, I and my house (Josh 24:15), I and the transgressors whom I will teach thy ways," Ps 51:13. Those that put themselves forth, in compliance with divine grace, shall find that their zeal will provoke many, 2 Cor 9:2. Those that are lively will be active; when Philip was drawn to Christ he drew Nathanael; and they will be exemplary, and so will win those that would not be won by the word.

(3.) The immediate answer that was given to this prayer: The King has drawn me, has brought me into his chambers. It is not so much an answer fetched by faith from the world of Christ's grace as an answer fetched by experience from the workings of his grace. If we observe, as we ought, the returns of prayer, we may find that sometimes, while we are yet speaking, Christ hears, Isa 65:24. The bridegroom is a king; so much the more wonderful is his condescension in the invitations and entertainments that he gives us, and so much the greater reason have we to accept of them and to run after him. God is the King that has made the marriage-supper for his Son (Matt 22:2) and brings in even the poor and the maimed, and even the most shy and bashful are compelled to come in. Those that are drawn to Christ are brought, not only into his courts, into his palaces (Ps 45:15), but into his presence-chamber, where his secret is with them (John 14:21), and where they are safe in his pavilion, Ps 27:5; Isa 26:20. Those that wait at wisdom's gates shall be made to come (so the word is) into her chambers; they shall be led into truth and comfort.

(4.) The wonderful complacency which the spouse takes in the honour which the king put upon her. Being brought into the chamber, [1.] "We have what we would have. Our desires are crowned with unspeakable delights; all our griefs vanish, and we will be glad and rejoice. If a day in the courts, much more an hour in the chambers, is better than a thousand, than ten thousand, elsewhere." Those that are, through grace, brought into covenant and communion with God, have reason to go on their way rejoicing, as the eunuch (Acts 8:39), and that joy will enlarge our hearts and be our strength, Neh 8:10. [2.] All our joy shall centre in God: "We will rejoice, not in the ointments, or the chambers, but in thee. It is God only that is our exceeding joy, Ps 43:4. We have no joy but in Christ, and which we are indebted to him for." Gaudium in Domino—Joy in the Lord, was the ancient salutation, and Salus in Domino sempiterna—Eternal salvation in the Lord. [3.] "We will retain the relish and savour of this kindness of thine and never forget it: We will remember thy loves more than wine; no only thy love itself (Song 1:2), but the very remembrance of it shall be more grateful to us than the strongest cordial to the spirits, or the most palatable liquor to the taste. We will remember to give thanks for thy love, and it shall make more durable impressions upon us than any thing in this world."

(5.) The communion which a gracious soul has with all the saints in this communion with Christ. In the chambers to which we are brought we not only meet with him, but meet with one another (1 John 1:7); for the upright love thee; the congregation, the generation, of the upright love thee. Whatever others do, all that are Israelites indeed, and faithful to God, will love Jesus Christ. Whatever differences of apprehension and affection there may be among Christians in other things, this they are all agreed in, Jesus Christ is precious to them. The upright here are the same with the virgins, Song 1:3. All that remember his love more than wine will love him with a superlative love. Nor is any love acceptable to Christ but the love of the upright, love in sincerity, Eph 6:24.

II. To the daughters of Jerusalem, Song 1:5-6. The church in general, being in distress, speaks to particular churches to guard them against the danger they were in of being offended at the church's sufferings, 1 Thess 3:3. Or the believer speaks to those that were professors at large in the church, but not of it, or to weak Christians, babes in Christ, that labour under much ignorance, infirmity, and mistake, not perfectly instructed, and yet willing to be taught in the things of God. She observed these bystanders look disdainfully upon her because of her blackness, in respect both of sins and sufferings, upon the account of which they though she had little reason to expect the kisses she wished for (Song 1:2) or to expect that they should join with her in her joys, Song 1:4. She therefore endeavors to remove this offence; she owns she is black. Guilt blackens; the heresies, scandals, and offences, that happen in the church, make her black; and the best saints have their failings. Sorrow blackens; that seems to be especially meant; the church is often in a low condition, mean, and poor, and in appearance despicable, her beauty sullied and her face foul with weeping; she is in mourning weeds, clothed with sackcloth, as the Nazarites that had become blacker than a coal, Lam 4:8. Now, to take off this offence,

1. She asserts her own comeliness notwithstanding (Song 1:5): I am black, but comely, black as the tents of Kedar, in which the shepherds lived, which were very coarse, and never whitened, weather-beaten and discoloured by long use, but comely as the curtains of Solomon, the furniture of whose rooms, no doubt, was sumptuous and rich, in proportion to the stateliness of his houses. The church is sometimes black with persecution, but comely in patience, constancy, and consolation, and never the less amiable in the eyes of Christ, black in the account of men, but comely in God's esteem, black in some that are a scandal to her, but comely in others that are sincere and are an honour to her. True believers are black in themselves, but comely in Christ, with the comeliness that he puts upon them, black outwardly, for the world knows them not, but all glorious within, Ps 45:13. St. Paul was weak, and yet strong, 2 Cor 12:10. And so the church is black and yet comely; a believer is a sinner and yet a saint; his own righteousnesses are as filthy rags, but he is clothed with the robe of Christ's righteousness. The Chaldee Paraphrase applies it to the people of Israel's blackness when they made the golden calf and their comeliness when they repented of it.

2. She gives an account how she came to be so black. The blackness was not natural, but contracted, and was owing to the hard usage that had been given her: Look not upon me so scornfully because I am black. We must take heed with what eye we look upon the church, especially when she is in black. Thou shouldst not have looked upon the day of thy brother, the day of his affliction, Obad. 12. Be not offended; for,

(1.) I am black by reason of my sufferings: The sun has looked upon me. She was fair and comely; whiteness was her proper colour; but she got this blackness by the burden and heat of the day, which she was forced to bear. She was sun-burnt, scorched with tribulation and persecution (Matt 13:6,21); and the greatest beauties, if exposed to the weather, are soonest tanned. Observe how she mitigates her troubles; she does not say, as Jacob (Gen 31:40), In the day the drought consumed me, but, The sun has looked upon me; for it becomes not God's suffering people to make the worst of their sufferings. But what was the matter? [1.] She fell under the displeasure of those of her own house: My mother's children were angry with me. She was in perils by false brethren; her foes were those of her own house (Matt 10:36), brethren by nature as men, by profession as members of the same sacred corporation, the children of the church her mother, but not of God her Father; they were angry with her. The Samaritans, who claimed kindred to the Jews, were vexed at any thing that tended to the prosperity of Jerusalem, Neh 2:10. Note, It is no new thing for the people of God to fall under the anger of their own mother's children. It was thou, a man, my equal, Ps 55:12-13. This makes the trouble the more irksome and grievous; from such it is taken unkindly, and the anger of such is implacable. A brother offended is hard to be won. [2.] They dealt very hardly with her: They made me the keeper of the vineyards, that is, First, "They seduced me to sin, drew me into false worships, to serve their gods, which was like dressing the vineyards, keeping the vine of Sodom; and they would not let me keep my own vineyard, serve my own God, and observe those pure worships which he gave me in charge, and which I do and ever will own for mine." These are grievances which good people complain most of in a time of persecution, that their consciences are forced, and that those who rule them with rigour say to their souls, Bow down, that we may go over, Isa 51:23. Or, Secondly, "They brought me into trouble, imposed that upon me which was toilsome, and burdensome, and very disgraceful." Keeping the vineyards was base servile work, and very laborious, Isa 61:5. Her mother's children made her the drudge of the family. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. The spouse of Christ has met with a great deal of hard usage.

(2.) "My sufferings are such as I have deserved; for my own vineyard have I not kept. How unrighteous soever my brethren are in persecuting me, God is righteous in permitting them to do so. I am justly made a slavish keeper of men's vineyards, because I have been a careless keeper of the vineyards God has entrusted me with." Slothful servants of God are justly made to serve their enemies, that they may know his service, and the service of the kings of the countries, 2 Chron 12:8; Deut 28:47-48; Ezek 20:23-24. "Think not the worse of the ways of God for my sufferings, for I smart for my own folly." Note, When God's people are oppressed and persecuted it becomes them to acknowledge their own sin to be the procuring cause of their troubles, especially their carelessness in keeping their vineyards, so that it has been like the field of the slothful.

Song 1:7-11

Here is, I. The humble petition which the spouse presents to her beloved, the shepherdess to the shepherd, the church and every believer to Christ, for a more free and intimate communion with him. She turns from the daughters of Jerusalem, to whom she had complained both of her sins and of her troubles, and looks up to heaven for relief and succour against both, Song 1:7. Here observe, 1. The title she gives to Christ: O thou whom my soul loveth. Note, It is the undoubted character of all true believers that their souls love Jesus Christ, which intimates both the sincerity and the strength of their love; they love him with all their hearts; and those that do so may come to him boldly and may humbly plead it with him. 2. The opinion she has of him as the good shepherd of the sheep; she doubts not but he feeds his flock and makes them rest at noon. Jesus Christ graciously provides both repast and repose for his sheep; they are not starved, but well fed, not scattered upon the mountains, but fed together, fed in green pastures and in the hot time of the day led by the still waters and made to lie down under a cool refreshing shade. Is it with God's people a noontime of outward troubles, inward conflicts? Christ has rest for them; he carries them in his arms, Isa 40:11. 3. Her request to him that she might be admitted into his society: Tell me where thou feedest. Those that would be told, that would be taught, what they are concerned to know and do, must apply to Jesus Christ, and beg of him to teach them, to tell them. "Tell me where to find thee, where I may have conversation with thee, where thou feedest and tendest thy flock, that there I may have some of my company." Observe, by the way, We should not, in love to our friends and their company, tempt them or urge them to neglect their business, but desire such an enjoyment of them as will consist with it, and rather, if we can, to join with them in their business and help to forward it. "Tell me where thou feedest, and there I will sit with thee, walk with thee, feed my flocks with thine, and not hinder thee nor myself, but bring my work with me." Note, Those whose souls love Jesus Christ earnestly desire to have communion with him, by his word in which he speaks to us and by prayer in which we speak to him, and to share in the privileges of his flock; and we may learn from the care he takes of his church, to provide convenient food and rest for it, how to take care of our own souls, which are our charge. 4. The plea she uses for the enforcing of this request: "For why should I be as one that turns aside by (or after) the flocks of thy companions, that pretend to be so, but are really thy competitors, and rivals with thee." Note, Turning aside from Christ after other lovers is that which gracious souls dread, and deprecate, more than any thing else. "Thou wouldst not have me to turn aside, no, nor to be as one that turns aside; tell me then, O tell me, where I may be near thee, and I will never leave thee." (1.) "Why should I lie under suspicion, and look as if I belonged to some other and not to thee? Why should I be thought by the flocks of our companions to be a deserter from thee, and a retainer to some other shepherd?" Good Christians will be afraid of giving any occasion to those about them to question their faith in Christ and their love to him; they would not do any thing that looks like unconcernedness about their souls; or uncharitableness towards their brethren, or that savours of indifference and disaffection to holy ordinances; and we should pray to God to direct us into and keep us in the way of our duty, that we may not so much as seem to come short, Heb 4:1. (2.) "Why should I lie in temptation to turn aside, as I do while I am absent from thee?" We should be earnest with God for a settled peace in communion with God through Christ, that we may not be as waifs and strays, ready to be picked up by him that next passes by.

II. The gracious answer which the bridegroom gives to this request, Song 1:8. See how ready God is to answer prayer, especially prayers for instruction; even while she is yet speaking, he hears. Observe, 1. How affectionately he speaks to her: O thou fairest among women! Note, Believing souls are fair, in the eyes of the Lord Jesus, above any other. Christ sees a beauty in holiness, whether we do or no. The spouse has called herself black, but Christ calls her fair. Those that are low in their own eyes are so much the more amiable in the eyes of Jesus Christ.

Blushing at their own deformity (says Mr. Durham) is a chief part of their beauty. 2. How mildly he checks her for her ignorance, in these words, If thou know not, intimating that she might have known it if it had not been her own fault. What! dost thou not know where to find me and my flock? Compare Christ's answer to a like address of Philip's (John 14:9), Have I been so long time with you, and yet hast thou not known me, Philip? But, 3. With what tenderness he acquaints her where she might find him. If men say, Lo, here is Christ, or, Lo, he is there, believe them not, go not after them, Matt 24:23,26. But, (1.) Walk in the way of good men (Prov 2:20), follow the track, ask for the good old way, observe the footsteps of the flock, and go forth by them. It will not serve to sit still and cry, "Lord, show me the way," but we must bestir ourselves to enquire out the way; and we may find it by looking which way the footsteps of the flock lead, what has been the practice of godly people all along; let that practice be ours, Heb 6:12; 1 Cor 11:1. (2.) Sit under the direction of good ministers: "Feed thyself and thy kids besides the tents of the under-shepherds. Bring thy charge with thee" (it is probable that the custom was to commit the lambs and kids to the custody of the women, the shepherdesses); "they shall all be welcome; the shepherds will be no hindrance to thee, as they were to Reuel's daughters (Exod 2:17), but helpers rather, and therefore abide by their tents." Note, Those that would have acquaintance and communion with Christ must closely and conscientiously adhere to holy ordinances, must join themselves to his people and attend his ministers. Those that have the charge of families must bring them with them to religious assemblies; let their kids, their children, their servants, have the benefit of the shepherds' tents.

III. The high encomiums which the bridegroom gives of his spouse. To be given in marriage, in the Hebrew dialect, is to be praised (Ps 78:63, margin), so this spouse is here; her husband praises this virtuous woman (Prov 31:28); he praises her, as is usual in poems, by similitudes. 1. He calls her his love (Song 1:9); it is an endearing compellation often used in this book: "My friend, my companion, my familiar." 2. He compares her to a set of strong and stately horses in Pharaoh's chariots. Egypt was famous for the best horses. Solomon had his thence; and Pharaoh, no doubt, had the choicest the country afforded for his own chariots. The church had complained of her own weakness, and the danger she was in of being made a prey of by her enemies: "Fear not," says Christ; "I have made thee like a company of horses; I have put strength into thee as I have done into the horse (Job 39:19), so that thou shalt with a gracious boldness mock at fear, and not be affrighted, like the lion, Prov 28:1. The Lord has made thee as his goodly horse in the day of battle, Zech 10:3. I have compared thee to my company of horses which triumphed over Pharaoh's chariots, the holy angels, horses of fire." Hab 3:15, Thou didst walk through the sea with thy horses; and see Isa 63:13. We are weak in ourselves, but if Christ make us as horses, strong and bold, we need not fear what all the powers of darkness can do against us. 3. He admires the beauty and ornaments of her countenance (Song 1:10): Thy cheeks are comely with rows of jewels, the attire of the head, curls of hair, or favourites (so some), or knots of ribbons; thy neck also with chains, such as persons of the first rank wear, chains of gold. The ordinances of Christ are the ornaments of the church. The graces, gifts, and comforts of the Spirit, are the adorning of every believing soul, and beautify it; these render it, in the sight of God, of great price. The ornaments of the saints are many, but all orderly disposed in rows and chains, in which there is a mutual connexion with and dependence upon each other. The beauty is not from any thing in themselves, from the neck or from the cheeks, but from ornaments with which they are set off. It was comeliness which I put upon thee, said the Lord God; for we were born not only naked, but polluted, Ezek 16:14.

IV. His gracious purpose to add to her ornaments; for where God has given true grace he will give more grace; to him that has shall be given. Is the church courageous in her resistance of sin, as the horses in Pharaoh's chariots? Is she comely in the exercise of grace, as with rows of jewels and chains of gold? She shall be yet further beautified (Song 1:11): We will make thee borders of gold, inlaid, or enamelled, with studs of silver. Whatever is wanting shall be made up, till the church and every true believer come to be perfect in beauty; see Ezek 16:14. This is here undertaken to be done by the concurring power of the three persons in the Godhead: We will do it; like that (Gen 1:26), "Let us make man; so let us new-make him, and perfect his beauty." The same that is the author will be the finisher of the good work; and it cannot miscarry.

Song 1:12-17

Here the conference is carried on between Christ and his spouse, and endearments are mutually exchanged.

I. Believers take a great complacency in Christ, and in communion with him. To you that believe he is precious, above any thing in this world, 1 Pet 2:7. Observe,

1. The humble reverence believers have for Christ as their Sovereign, Song 1:12. He is a King in respect both of dignity and dominion; he wears the crown of honour, he bears the sceptre of power, both which are the unspeakable satisfaction of all his people. This King has his royal table spread in the gospel, in which is made for all nations a feast of fat things, Isa 25:6. Wisdom has furnished her table, Prov 9:1. He sits at this table to see his guests (Matt 22:11), to see that nothing be wanting that is fit for them; he sups with them and they with him (Rev 3:20); he has fellowship with them and rejoices in them; he sits at his table to bid them welcome, and to carve for them, as Christ broke the five loaves and gave to his disciples, that they might distribute to the multitude. He sits there to receive petitions, as Ahasuerus admitted Esther's petition at the banquet of wine. He has promised to be present with his people in his ordinances always. Then believers do him all the honour they can, and study how to express their esteem of him and gratitude to him, as Mary did when she anointed his head with the ointment of spikenard that was very costly, one pound of it worth three hundred pence, and so fragrant that the house was filled with the pleasing odour of it (John 12:3), which story seems as if it were designed to refer to this passage, for Christ was then sitting at table. When good Christians, in any religious duty, especially in the ordinance of the Lord's supper, where the King is pleased, as it were, to sit with us at his own table, have their graces exercised, their hearts broken by repentance, healed by faith, and inflamed with holy love and desires toward Christ, with joyful expectations of the glory to be revealed, then the spikenard sends forth the smell thereof. Christ is pleased to reckon himself honoured by it, and to accept of it as an instance of respect to him, as it was in the wise men of the east, who paid their homage to the newborn King of the Jews by presenting to him frankincense and myrrh. The graces of God's Spirit in the hearts of believers are exceedingly precious in themselves and pleasing to Christ, and his presence in ordinances draws them out into act and exercise. If he withdraw, graces wither and languish, as plants in the absence of the sun; if he approach, the face of the soul is renewed, as of the earth in the spring; and then it is time to bestir ourselves, that we may not lose the gleam, not lose the gale; for nothing is done acceptably but what grace does, Heb 12:28.

2. The strong affection they have for Christ as their beloved, their well-beloved, Song 1:13. Christ is not only beloved by all believing souls, but is their well-beloved, their best-beloved, their only beloved; he has that place in their hearts which no rival can be admitted to, the innermost and uppermost place. Observe, (1.) How Christ is accounted of by all believers: He is a bundle of myrrh and a cluster of camphire, something, we may be sure, nay, every thing, that is pleasant and delightful. The doctrine of his gospel, and the comforts of his Spirit, are very refreshing to them, and they rest in his love; none of all the delights of sense are comparable to the spiritual pleasure they have in meditating on Christ and enjoying him. There is a complicated sweetness in Christ and an abundance of it; there is a bundle of myrrh and a cluster of camphire. We are not straitened in him whom there is all fulness. The word translated camphire is copher, the same word that signifies atonement or propitiation. Christ is a cluster of merit and righteousness to all believers; therefore he is dear to them because he is the propitiation for their sins. Observe what stress the spouse lays upon the application: He is unto me, and again unto me, all that is sweet; whatever he is to others, he is so to me. He loved me, and gave himself for me. He is my Lord, and my God. (2.) How he is accepted: He shall lie all night between my breasts, near my heart. Christ lays the beloved disciples in his bosom; why then should not they lay their beloved Saviour in their bosoms? Why should not they embrace him with both arms, and hold him fast, with a resolution never to let him go? Christ must dwell in the heart (Eph 3:17), and, in order to that, the adulteries must be put from between the breasts (Hos 2:2), no pretender must have his place in the soul. He shall be as a bundle of myrrh, or perfume bag, between my breasts, always sweet to me; or his effigies in miniature, his love-tokens, shall be hung between my breasts, according to the custom of those that are dear to each other. He shall not only be laid their for a while, but shall lie there, shall abide there.

II. Jesus Christ has a great complacency in his church and in every true believer; they are amiable in his eyes (Song 1:15): Behold, thou art fair, my love; and again, Behold, thou art fair. He says this, not to make her proud (humility is one principal ingredient in spiritual beauty), but, 1. To show that there is a real beauty in holiness, that all who are sanctified are thereby beautified; they are truly fair. 2. That he takes great delight in that good work which his grace has wrought on the souls of believers; so that though they have their infirmities, whatever they think of themselves, and the world thinks of them, he thinks them fair. He calls them friends. The hidden man of the heart, in that which is not corruptible, is in the sight of God of great price, 1 Pet 3:4. 3. To comfort weak believers, who are discouraged by their own blackness; let them be told again and again that they are fair. 4. To engage all who are sanctified to be very thankful for that grace which has made them fair, who by nature were deformed, and changed the Ethiopian's skin. One instance of the beauty of the spouse is here mentioned, that she has doves' eyes, as Song 4:1. Those are fair, in Christ's account, who have, not the piercing eye of the eagle, but the pure and chaste eye of the dove, not like the hawk, who, when he soars upwards, still has his eye upon the prey on earth, but a humble modest eye, such an eye as discovers a simplicity and godly sincerity and a dove-like innocency, eyes enlightened and guided by the Holy Spirit, that blessed Dove, weeping eyes. I did mourn as a dove, Ezek 7:16.

III. The church expresses her value for Christ, and returns esteem (Song 1:16): Behold, thou art fair. See how Christ and believers praise one another. Israel saith of God, Who is like thee? Exod 15:11. And God saith of Israel, Who is like thee? Deut 33:29. Lord, saith the church, "Dost thou call me fair? No; if we speak of strength, thou art strong (Job 9:19), so, if of beauty, thou art fair. I am fair no otherwise than as I have thy image stamped upon me. Thou art the great Original; I am but a faint and imperfect copy, I am but thy umbra—the shadow of thee, John 1:16; John 3:34. Thou art fair in thyself and (which is more) pleasant to all that are thine. Many are fair enough to look at, and yet the sourness of their temper renders them unpleasant; but thou art fair, yea, pleasant." Christ is pleasant, as he is ours, in covenant with us, in relation to us. "Thou art pleasant now, when the King sits at his table." Christ is always precious to believers, but in a special manner pleasant when they are admitted into communion with him, when they hear his voice, and see his face, and taste his love. It is good to be here. Having expressed her esteem of her husband's person, she next, like a loving spouse, that is transported with joy for having disposed of herself so well, applauds the accommodations he had for her entertainment, his bed, his house, his rafters or galleries (Song 1:16), which may be fitly applied to those holy ordinances in which believers have fellowship with Jesus Christ, receive the tokens of his love and return their pious and devout affections to him, increase their acquaintance with him and improve their advantages by him. Now, 1. These she calls ours, Christ and believers having a joint-interest in them. As husband and wife are heirs together (1 Pet 3:7), so believers are joint-heirs with Christ, Rom 8:17. They are his institutions and their privileges; in them Christ and believers meet. She does not call them mine, for a believer will own nothing as his but what Christ shall have an interest in, nor thine, for Christ has said, All that I have is thine, Luke 15:31. All is ours if we are Christ's. Those that can by faith lay claim to Christ may lay claim to all that is his. 2. These are the best of the kind. Does the colour of the bed, and the furniture belonging to it, help to set it off? Our bed is green, a colour which, in a pastoral, is preferred before any other, because it is the colour of the fields and groves where the shepherd's business and delight are. It is a refreshing colour, good for the eyes; and it denotes fruitfulness. I am like a green olive-tree, Ps 52:8. We are married to Christ, that we should bring forth unto God, Rom 7:4. The beams of our house are cedar (Song 1:17), which probably refers to the temple Solomon had lately built for communion between God and Israel, which was of cedar, a strong sort of wood, sweet, durable, and which will never rot, typifying the firmness and continuance of the church, the gospel-temple. The galleries for walking are of fir, or cypress, some sort of wood that was pleasing both to the sight and to the smell, intimating the delight which the saints take in walking with Christ and conversing with him. Every thing in the covenant of grace (on which foot all their treaties are carried on) is very firm, very fine, and very fragrant.

SONG OF SOLOMON 2

In this chapter, I. Christ speaks both concerning himself and concerning his church, ver. 1-2. II. The church speaks, 1. Remembering the pleasure and satisfaction she has in communion with Christ, ver. 3-4. 2. Entertaining herself with the present tokens of his favour and taking care that nothing happen to intercept them, ver. 5-7. 3. Triumphing in his approaches towards her, ver. 8-9. 4. Repeating the gracious calls he had given her to go along with him a walking, invited by the pleasures of the returning spring (ver. 10-13), out of her obscurity (ver. 14), and the charge he had given to the servants to destroy that which would be hurtful to his vineyard, ver. 15. 5. Rejoicing in her interest in him, ver. 16. 6. Longing for his arrival, ver. 17. Those whose hearts are filled with love to Christ, and hope of heaven, know best what these things mean.

Song 2:1-2

See here, I. What Christ is pleased to compare himself to; and he condescends very much in the comparison. He that is the Son of the Highest, the bright and morning star, calls and owns himself the rose of Sharon, and the lily of the valleys, to express his presence with his people in this world, the easiness of their access to him, and the beauty and sweetness which they find in him, and to teach them to adorn themselves with him, as shepherds and shepherdesses, when they appeared joyful, were decked with roses and lilies, garlands and chaplets of flowers. The rose, for beauty and fragrance, is the chief of flowers, and our Saviour prefers the clothing of the lily before that of Solomon in all his glory. Christ is the rose of Sharon, where probably the best roses grew and in most plenty, the rose of the field (so some), denoting that the gospel salvation is a common salvation; it lies open to all; whoever will may come and gather the rosebuds of privileges and comforts that grow in the covenant of grace. He is not a rose locked up  in a garden, but all may come and receive benefit by him and comfort in him. He is a lily for whiteness, a lily of the valleys for sweetness, for those which we call so yield a strong perfume. He is a lily of the valleys, or low places, in his humiliation, exposed to injury. Humble souls see most beauty in him. Whatever he is to others, to those that are in the valleys he is a lily. He is the rose, the lily; there is none besides. Whatever excellence is in Christ, it is in him singularly and in the highest degree.

II. What he is pleased to compare his church to, Song 2:2. 1. She is as a lily; he himself is the lily (Song 2:1), she is as the lily. The beauty of believers consists in their conformity and resemblance to Jesus Christ. They are his love, and so they are as lilies, for those are made like Christ in whose hearts his love is shed abroad. 2. As a lily among thorns, as a lily compared with thorns. The church of Christ as far excels all other societies as a bed of roses excels a bush of thorns. As a lily compassed with thorns. The wicked, the daughters of this world, such as have no love to Christ, are as thorns, worthless and useless, good for nothing but to stop a gap; nay, they are noxious and hurtful; they came in with sin and are a fruit of the curse; they choke good seed, and hinder good fruit, and their end is to be burned. God's people are as lilies among them, scratched and torn, shaded and obscured, by them; they are dear to Christ, and yet exposed to hardships and troubles in the world; they must expect it, for they are planted among thorns (Ezek 2:6), but they are nevertheless dear to him; he does not overlook nor undervalue any of his lilies for their being among thorns, When they are among thorns they must still be as lilies, must maintain their innocency and purity, and, though they are among thorns, must not be turned into thorns, must not render railing for railing, and, if they thus preserve their character, they shall be still owned as conformable to Christ. Grace in the soul is a lily among thorns; corruptions are thorns in the flesh (2 Cor 12:7), are as Canaanites to God's Israel (Josh 23:13); but the lily that is now among thorns shall shortly be transplanted out of this wilderness into that paradise where there is no pricking brier nor grieving thorn, Ezek 28:24.

Song 2:3-7

Here, I. The spouse commends her beloved and prefers him before all others: As the apple-tree among the trees of the wood, which perhaps does not grow so high, nor spread so wide, as some other trees, yet is useful and serviceable to man, yielding pleasant and profitable fruit, while the other trees are of little use, no, not the cedars themselves, till they are cut down, so is my beloved among the sons, so far does he excel them all,—all the sons of God, the angels (that honour was put upon him which was never designed for them, Heb 1:4),—all the sons of men; he is fairer than them all, fairer than the choicest of them, Ps 45:2. Name what creature you will, and you will find Christ has the preeminence above them all. The world is a barren tree to a soul; Christ is a fruitful one.

II. She remembers the abundant comfort she has had in communion with him: She sat down by him with great delight, as shepherds sometimes repose themselves, sometimes converse with one another, under a tree. A double advantage she found in sitting down so near the Lord Jesus:—1. A refreshing shade: I sat down under his shadow, to be sheltered by him from the scorching heat of the sun, to be cooled, and so to take some rest. Christ is to believers as the shadow of a great tree, nay, of a great rock in a weary land, Isa 32:2; Isa 25:4. When a poor soul is parched with convictions of sin and the terrors of the law, as David (Ps 32:4), when fatigued with the troubles of this world, as Elijah when he sat down under a juniper tree (1 Kings 19:4), they find that in Christ, in his name, his graces, his comforts, and his undertaking for poor sinners, which revives them and keeps them from fainting; those that are weary and heavily laden may find rest in Christ. It is not enough to pass by this shadow, but we must sit down under it (here will I dwell, for I have desired it); and we shall find it not like Jonah's gourd, that soon withered, and left him in a heat, both inward and outward, but like the tree of life, the leaves whereof were not only for shelter, but for the healing of the nations. We must sit down under this shadow with delight, must put an entire confidence in the protection of it (as Judges 9:15), and take an entire complacency in the refreshment of it. But that is not all: 2. Here is pleasing nourishing food. This tree drops its fruits to those that sit down under its shadow, and they are welcome to them, and will find them sweet unto their taste, whatever they are to others. Believers have tasted that the Lord  Jesus is gracious (1 Pet 2:3); his fruits are all the precious privileges of the new covenant, purchased by his blood and communicated by his Spirit. Promises are sweet to a believer, yea, and precepts too. I delight in the law of God after the inward man. Pardons are sweet, and peace of conscience is sweet, assurances of God's love, joys of the Holy Ghost, the hopes of eternal life, and the present earnests and foretastes of it are sweet, all sweet to those that have their spiritual senses exercised. If our mouths be put out of taste for the pleasure of sin, divine consolations will be sweet to our taste, sweeter than honey and the honeycomb.

III. She owns herself obliged to Jesus Christ for all the benefit and comfort she had in communion with him (Song 2:4): "I sat down under the apple-tree, glad to be there, but he admitted me, nay, he pressed me, to a more intimate communion with him: Come in, thou blessed of the Lord, why standest thou without? He brought me to the house of wine, the place where he entertains his special friends, from lower to higher measures and degrees of comfort, from the fruit of the apple tree to the more generous fruit of the vine." To him that values the divine joys he has more shall be given. One of the rabbin by the banqueting-house understands the tabernacle of the congregation, where the interpretation of the law was given; surely we may apply it to Christian assemblies, where the gospel is preached and gospel-ordinances are administered, particularly the Lord's supper, that banquet of wine, especially to the inside of those ordinances, communion with God in them. Observe, 1. How she was introduced: "He brought me, wrought in me an inclination to draw nigh to God, helped me over my discouragements, took me by the hand, guided and led me, and gave me an access with boldness to God as a Father," Eph 2:18. We should never have come into the banqueting-house, never have been acquainted with spiritual pleasures, if Christ had not brought us, by opening for us a new and living way and opening in us a new and living fountain. 2. How she was entertained: His banner over me was love; he brought me in with a banner displayed over my head, not as one he triumphed over, but as one he triumphed in, and whom he always caused to triumph with him and in him, 2 Cor 2:14. The gospel is compared to a banner or ensign (Isa 11:12), and that which is represented in the banner, written in it in letters of gold, letters of blood, is love, love; and this is the entertainment in the banqueting-house. Christ is the captain of our salvation, and he enlists all his soldiers under the banner of love; in that they centre; to that they must continually have an eye, and be animated by it. The love of Christ must constrain them to fight manfully. When a city was taken the conqueror set up his standard in it. "He has conquered me with his love, overcome me with kindness, and that is the banner over me." This she speaks of as what she had formerly had experience of, and she remembers it with delight. Eaten bread must not be forgotten, but remembered with thankfulness to that God who has fed us with manna in this wilderness.

IV. She professes her strong affection and most passionate love to Jesus Christ (Song 2:5): I am sick of love, overcome, overpowered, by it. David explains this when he says (Ps 119:20), My soul breaks for the longing that it has unto thy judgments, and (Ps 119:81), My soul faints for thy salvation, languishing with care to make it sure and fear of coming short of it. The spouse was now absent perhaps from her beloved, waiting for his return, and cannot bear the grief of distance and delay. Oh how much better it is with the soul when it is sick of love to Christ than when it is surfeited with the love of this world! She cries out for cordials: "Oh stay me with flagons, or ointments, or flowers, any thing that is reviving; comfort me with apples, with the fruits of that apple-tree, Christ (Song 2:3), with the merit and meditation of Christ and the sense of his love to my soul." Note, Those that are sick of love to Christ shall not want spiritual supports, while they are yet waiting for spiritual comforts.

V. She experiences the power and tenderness of divine grace, relieving her in her present faintings, Song 2:6. Though he seemed to have withdrawn, yet he was even then a very present help, 1. To sustain the lovesick soul, and to keep it from fainting away: "His left hand is under my head, to bear it up, nay, as a pillow to lay it easy." David experienced God's hand upholding him then when his soul was following hard after God (Ps 63:8), and Job in a state of desertion yet found that God put strength into him, Job 23:6. All his saints are in his hand, which tenderly holds their aching heads. 2. To encourage the lovesick soul to continue waiting till he returns: "For, in the mean time, his right hand embraces me, and thereby gives me an unquestionable assurance of his love." Believers owe all their strength and comfort to the supporting left hand and embracing right hand of the Lord Jesus.

VI. Finding her beloved thus nigh unto her she is in great care that her communion with him be not interrupted (Song 2:7): I charge you, O you daughters of Jerusalem. Jerusalem, the mother of us all, charges all her daughters, the church charges all her members, the believing soul charges all its powers and faculties, the spouse charges herself and all about her, not to stir up, or awake, her love until he please, now that he is asleep in her arms, as she was borne up in his, Song 2:6. She gives them this charge by the roes and the hinds of the field, that is, by every thing that is amiable in their eyes, and dear to them, as the loving hind and the pleasant roe. "My love is to me dearer than those can be to  you, and will be disturbed, like them, with a very little noise." Note, 1. Those that experience the sweetness of communion with Christ, and the sensible manifestations of his love, cannot but desire the continuance of these blessed views, these blessed visits. Pester would make tabernacles upon the holy mount, Matt 17:4. 2. Yet Christ will, when he pleases, withdraw those extraordinary communications of himself, for he is a free-agent, and the Spirit, as the wind, blows where and when it listeth, and in his pleasure it becomes us to acquiesce. But, 3. Our care must be that we do nothing to provoke him to withdraw and to hide his face, that we carefully watch over our own hearts and suppress every thought that may grieve his good Spirit. Let those that have comfort be afraid of sinning it away.

Song 2:8-13

The church is here pleasing herself exceedingly with the thoughts of her further communion with Christ after she has recovered from her fainting fit.

I. She rejoices in his approach, Song 2:8. 1. She hears him speak: "It is the voice of my beloved, calling me to tell me he is coming." Like one of his own sheep, she knows his voice before she sees him, and can easily distinguish it from the voice of a stranger (John 10:4-5), and, like a faithful friend of the bridegroom, she rejoices greatly because of the bridegroom's voice, John 3:29. With what an air of triumph and exultation does she cry out, "It is the voice of my beloved, it can be the voice of no other, for none besides can speak to the heart and make that burn." 2. She sees him come, sees the goings of our God, our King, Ps 48:24. Behold, he comes. This may very well be applied to the prospect with the Old Testament saints had of Christ's coming in the flesh. Abraham saw his day at a distance, and was glad. The nearer the time came the clearer discoveries were made of it; and those that waited for the consolation of Israel with an eye of faith saw him come, and triumphed in the sight: Behold, he comes; for they had heard him say (Ps 40:7), Lo, I come, to which their faith here affixes its seal: Behold, he comes as he has promised. (1.) He comes cheerfully and with great alacrity; he comes leaping and skipping like a roe and like a young hart (Song 2:9), as one pleased with his own undertaking, and that had his heart upon it and his delights with the sons of men. When he came to be baptized with the baptism of blood, how was he straitened till it was accomplished! Luke 12:50. (2.) He comes slighting and surmounting all the difficulties that lay in his way; he comes leaping over the mountains, skipping over the hills (so some read it), making nothing of the discouragements he was to break through; the curse of the law, the death of the cross, must be undergone, all the powers of darkness must be grappled with, but, before the resolutions of his love, these great mountains become plains. Whatever opposition is given at any time to the deliverance of God's church, Christ will break through it, will get over it. (3.) He comes speedily, like a roe or a young hart; they thought the time long (every day a year), but really he hastened; as now, so then, surely he comes quickly; he that shall come will come, and will not tarry. When he comes for the deliverance of his people he flies upon a cloud, and never stays beyond his time, which is the best time. We may apply it to particular believers, who find that even when Christ has withdrawn sensible comforts, and seems to forsake, yet it is but for a small moment, and he will soon return with everlasting loving-kindness.

II. She pleases herself with the glimpses she has of him, and the glances she has of his favour: "He stands behind our wall; I know he is there, for sometimes he looks forth at the window, or looks in at it, and displays himself through the lattice." Such was the state of the Old Testament church while it was in expectation of the coming of the Messiah. The ceremonial law is called a wall of partition (Eph 2:14), a veil (2 Cor 3:13); but Christ stood behind that wall. They had him near them; they had him with them, though they could not see him clearly. He that was the substance was not far off from the shadows, Col 2:17. The saw him looking through the windows of the ceremonial institutions and smiling through those lattices; in their sacrifices and purifications Christ discovered himself to them, and gave them intimations and earnests of his grace, both to engage and to encourage their longings for his coming. Such is our present state in comparison with what it will be at Christ's second coming. We now see him through a glass darkly (the body is a wall between us and him, through the windows of which we now and then get a sight of him), but not  face to face, as we hope to see him shortly. In the sacraments Christ is near us, but it is behind the wall of external signs, through those lattices he manifests himself to us; but we shall shortly see him as he is. Some understand this of the state of a believer when he is under a cloud; Christ is out of sight and yet not far off. See Job 34:14, and compare Job 23:8-10. She calls the wall that interposed between her and her beloved our wall, because it is sin, and nothing else, that separates between us and God, and that is a wall of our own erecting (Isa 59:1); behind that he stands, as waiting to be gracious, and ready to be reconciled, upon our repentance. Then he looks in at the window, observes the frame of our hearts and the working of our souls; he looks forth at the window, and shows himself in giving them some comfort, that they may continue hoping for his return.

III. She repeats the gracious invitation he had given her to come a walking with him, Song 2:10-13. She remembers what her beloved said to her, for it had made a very pleasing and powerful impression upon her, and the word that quickens us we shall never forget. She relates it for the encouragement of others, telling them what he had said to her soul and done for her soul, Ps 66:16.

1. He called her his love and his fair one. Whatever she is to others, to him she is acceptable, and in his eyes she is amiable. Those that take Christ for their beloved, he will own as his; never was any love lost that was bestowed upon Christ. Christ, by expressing his love to believers, invites and encourages them to follow him.

2. He called her to rise and come away, Song 2:10, and again Song 2:13. The repetition denotes backwardness in her (we have need to be often called to come away with Jesus Christ; precept must be upon precept and line upon line), but it denotes earnestness in him; so much is his heart set upon the welfare of precious souls that he importunes them most pressingly to that which is for their own good.

3. He gave for a reason the return of the spring, and the pleasantness of the weather.

(1.) The season is elegantly described in a great variety of expressions. [1.] The winter is past, the dark, cold, and barren winter. Long winters and hard ones pass away at last; they do no endure always. And the spring would not be so pleasant as it is if it did not succeed the winter, which is a foil to its beauty, Eccles 7:14. Neither the face of the heavens nor that of the earth is always the same, but subject to continual vicissitudes, diurnal and annual. The winter is past, but has not passed away for ever; it will come again, and we must provide for it in summer, Prov 6:6,8. We must weep in winter, and rejoice in summer, as though we wept and rejoiced not, for both are passing. [2.] The rain is over and gone, the winter-rain, the cold stormy rain; it is over now, and the dew is as the dew of herbs. Even the rain that drowned the world was over and gone at last (Gen 8:1-3), and God promised to drown the world no more, which was a type and figure of the covenant of grace, Isa 54:9. [3.] The flowers appear on the earth. All winter they are dead and buried in their roots, and there is no sign of them; but in the spring they revive, and show themselves in a wonderful variety and verdure, and, like the dew that produces them, tarry not for man, Mic 5:7. They appear, but they will soon disappear again, and man in herein like the flower of the field, Job 14:2. [4.] The time of singing of birds has come. The little birds, which all the winter lie hid in their retirements and scarcely live, when the spring returns forget all the calamities of the winter, and to the best of their capacity chant forth the praises of their Creator. Doubtless he who understands the birds that cry for want (Ps 147:9) takes notice of those that sing for joy Ps 104:12. The singing of the birds may shame our silence in God's praises, who are better fed (Matt 6:26), and better taught (Job 35:11), and are of more value than many sparrows. They live without inordinate care (Matt 6:26) and therefore they sing, while we murmur. [5.] The voice of the turtle is heard in our land, which is one of the season-birds mentioned Jer 8:7, that observe the time of their coming and the time of their singing, and so shame us who know not the judgment of the Lord, understand not the times, nor do that which is beautiful in its season, do not sing in singing time. [6.] The fig-tree puts forth her green figs, by which we know that summer is nigh (Matt 24:32), when the green figs will be ripe figs and fit for use; and the vines with the tender grape give a good smell. The earth produces not only flowers (Song 2:12), but fruits; and the smell of the fruits, which are profitable, is to be preferred far before that of the flowers, which are only for show and pleasure. Serpents, they say, are driven away by the smell of the vines; and who is the old serpent, and who the true vine, we know very well.

(2.) Now this description of the returning spring, as a reason for coming away with Christ, is applicable [1.] To the introducing of the gospel in the room of the Old Testament dispensation, during which it had been winter time with the church. Christ's gospel warms that which was cold, makes that fruitful which before was dead and barren; when it comes to any place it puts a beauty and glory upon that place (2 Cor 3:7-8) and furnishes occasion for joy. Springtime is pleasant time, and so is gospel-time. Aspice venturo lætentur ut omnia seclo—Behold what joy the dawning age inspires! said Virgil, from the Sibyls, perhaps with more reference to the setting up of the Messiah's kingdom at that time than he himself thought of. See Ps 96:11. Arise then, and improve this springtime. Come away from the world and  the flesh, come into fellowship with Christ, 1 Cor 1:9. [2.] To the delivering of the church from the power of persecuting enemies, and the restoring of liberty and peace to it, after a severe winter of suffering and restraint. When the storms of trouble are over and gone, when the voice of the turtle, the joyful sound of the gospel of Christ, is again heard, and ordinances are enjoyed with freedom, then arise and come away to improve the happy juncture. Walk in the light of the Lord; sing in the ways of the Lord. When the churches had rest, then were they edified, Acts 9:31. [3.] To the conversion of sinners from a state of nature to a state of grace. That blessed change is like the return of the spring, a universal change and a very comfortable one; it is a new creation; it is being born again. The soul that was hard, and cold, and frozen, and unprofitable, like the earth in winter, becomes fruitful, like the earth in spring, and by degrees, like it, brings its fruits to perfection. This blessed change is owing purely to the approaches and influences of the sun of righteousness, who calls to us from heaven to arise and come away; come, gather in summer. [4.] To the consolations of the saints after a state of inward dejection and despondency. A child of God, under doubts and fears, is like the earth in winter, its nights long, its days dark, good affections chilled, nothing done, nothing got, the hand sealed up. But comfort will return; the birds shall sing again, and the flowers appear. Arise therefore, poor drooping soul, and come away with thy beloved. Arise, and shake thyself from the dust, Isa 52:2. Arise, shine, for thy light has come (Isa 60:1); walk in that light, Isa 2:5. [5.] To the resurrection of the body at the last day, and the glory to be revealed. The bones that lay in the grave, as the roots of the plants in the ground during the winter, shall then flourish as a herb, Isa 66:14; Isa 26:19. That will be an eternal farewell to winter and a joyful entrance upon an everlasting spring.

Song 2:14-17

Here is, I. The encouraging invitation which Christ gives to the church, and every believing soul, to come into communion with him, Song 2:14. 1. His love is now his dove; David had called the church God's turtledove (Ps 74:19), and so she is here called; a dove for beauty, her wings covered with silver (Ps 18:13), for innocence and inoffensiveness; a gracious spirit is a dove-like spirit, harmless, loving quietness and cleanliness, and faithful to Christ, as the turtle to her mate. The Spirit descended like a dove on Christ, and so he does on all Christians, making them of a meek and quiet spirit. She is Christ's dove, for he owns her and delights in her; she can find no rest but in him and his ark, and therefore to him, as her Noah, she returns.

2. This dove is in the clefts of the rock and in the secret places of the stairs. This speaks either, (1.) Her praise. Christ is the rock, to whom she flies for shelter and in whom alone she can think herself safe and find herself easy, as a dove in the hole of a rock, when struck at by the birds of prey, Jer 48:28. Moses was hid in a cleft of the rock, that he might behold something of God's glory, which otherwise he could not have borne the brightness of. She retires into the secret places of the stairs, where she may be alone, undisturbed, and may the better commune with her own heart. Good Christians will find time to be private. Christ often withdrew to a mountain himself alone, to pray. Or, (2.) her blame. She crept into the clefts of the rock, and the secret places, for fear and shame, any where to hide her head, being heartless and discouraged, and shunning even the sight of her beloved. Being conscious to herself of her own unfitness and unworthiness to come into his presence, and speak to him, she drew back, and was like a silly dove without heart, Hos 7:11.

3. Christ graciously calls her out of her retirements: Come, let me see thy countenance, let me hear thy voice. She was mourning like a dove (Isa 38:14), bemoaning herself like the doves of the valleys, where they are near the clefts of the impending rocks, mourning for her iniquities (Ezek 7:16) and refusing to be comforted. But Christ calls her to lift up her face without spot, being purged from an evil conscience (Job 11:15; Job 22:26), to come boldly to the throne of grace, having a great high priest there (Heb 4:16), to tell what her petition is and what her request: Let me hear thy voice, hear what thou hast to say; what would you that I should do unto you? Speak freely, speak up, and fear not a slight or repulse.

4. For her encouragement, he tells her the good thoughts he had of her, whatever she thought of herself: Sweet is thy voice; thy praying voice, though thou canst but chatter like a crane or a swallow (Isa 38:14); it is music in God's ears. He has assured us that the prayer of the upright is his delight; he smelled a sweet savour from Noah's sacrifice, and the spiritual sacrifices are no less acceptable, 1 Pet 2:5. This does not so much commend our services as God's gracious condescension  in making the best of them, and the efficacy of the much incense which is offered with the prayers of saints, Rev 8:3. "That countenance of thine, which thou art ashamed of, is comely, though now mournful, much more will it be so when it becomes cheerful." Then the voice of prayer is sweet and acceptable to God when the countenance, the conversation in which we show ourselves before men, is holy, and so comely, and agreeable to our profession. Those that are sanctified have the best comeliness.

II. The charge which Christ gives to his servants to oppose and suppress that which is a terror to his church and drives her, like a poor frightened dove, into the clefts of the rock, and which is an obstruction and prejudice to the interests of his kingdom in this world and in the heart (Song 2:15): Take us the foxes (take them for us, for it is good service both to Christ and the church), the little foxes, that creep in insensibly; for, though they are little, they do great mischief, they spoil the vines, which they must by no means be suffered to do at any time, especially now when our vines have tender grapes that must be preserved, or the vintage will fail. Believers are as vines, weak but useful plants; their fruits are as tender crops at first, which must have time to come to maturity. This charge to take the foxes is, 1. A charge to particular believers to mortify their own corruptions, their sinful appetites and passions, which are as foxes, little foxes, that destroy their graces and comforts, quash good motions, crush good beginnings, and prevent their coming to perfection. Seize the little foxes, the first risings of sin, the little ones of Babylon (Ps 137:9), those sins that seem little, for they often prove very dangerous. Whatever we find a hindrance to us in that which is good we must put away. 2. A charge to all in their places to oppose and prevent the spreading of all such opinions and practices as tend to corrupt men's judgments, debauch their consciences, perplex their minds, and discourage their inclinations to virtue and piety. Persecutors are foxes (Luke 13:32); false prophets are foxes, Ezek 13:4. Those that sow the tares of heresy or schism, and, like Diotrephes, trouble the peace of the church and obstruct the progress of the gospel, they are the foxes, the little foxes, which must not be knocked on the head (Christ came not to destroy men's lives), but taken, that they may be tamed, or else restrained from doing mischief.

III. The believing profession which the church makes of her relation to Christ, and the satisfaction she take sin her interest in him and communion with him, Song 2:16. He had called her to rise and come away with him, to let him see her face and hear her voice; now this is her answer to that call, in which, though at present in the dark and at a distance,

1. She comforts herself with the thoughts of the mutual interest and relation that were between her and her beloved: My beloved to me and I to him, so the original reads it very emphatically; the conciseness of the language speaks the largeness of her affection: "What he is to me and I to him may better be conceived than expressed." Note, (1.) It is the unspeakable privilege of true believers that Christ is theirs: My beloved is mine; this denotes not only propriety ("I have a title to him") but possession and tenure—"I receive from his fulness." Believers are partakers of Christ; they have not only an interest in him, but the enjoyment of him, are taken not only in the covenant, but into communion with him. All the benefits of his glorious undertaking, as Mediator, are made over to them. He is that to them which the world neither is nor can be, all that which they need and desire, and which will make a complete happiness for them. All he is is theirs, and all he has, all he has done, and all he is doing; all he has promised in the gospel, all he has prepared in heaven, all is yours. (2.) It is the undoubted character of all true believers that they are Christ's, and then, and then only, he is theirs. They have given their own selves to him (2 Cor 8:5); they receive his doctrine and obey his laws; they bear his image and espouse his interest; they belong to Christ. If we be his, his wholly, his only, his for ever, we may take the comfort of his being ours.

2. She comforts herself with the thoughts of the communications of his grace to his people: He feeds among the lilies. When she wants the tokens of his favour to her in particular, she rejoices in the assurance of his presence with all believers in general, who are lilies in his eyes. He feeds among them, that is, he takes as much pleasure in them and their assemblies as a man does in his table or in his garden, for he walks in the midst of the golden candlesticks; he delights to converse with them, and to do them good.

IV. The church's hope and expectation of Christ's coming, and her prayer grounded thereupon. 1. She doubts not but that the day will break and the shadows will flee away. The gospel-day will dawn, and the shadows of the ceremonial law will flee away. This was the comfort of the Old Testament church, that, after the long night of that dark dispensation, the dayspring from on high would at length visit them, to give light to those that sit in darkness. When the sun rises the shades of the night vanish, so do the shadows of the day when the substance comes. The day of comfort will come after a night of desertion. Or it may refer to the second coming of Christ, and the eternal happiness of the saints; the shadows of our present state will flee away, our darkness and doubts, our griefs and all our grievances, and a glorious day shall dawn, a morning when the upright shall have dominion, a day that shall have no night after it. 2. She begs the presence of her beloved, in  the mean time, to support and comfort her: "Turn, my beloved, turn to me, come and visit me, come and relieve me, be with me always to the end of the age. In the day of my extremity, make haste to help me, make no long tarrying. Come over even the mountains of division, interposing time and days, with some gracious anticipations of that light and love." 3. She begs that he would not only turn to her for the present, but hasten his coming to fetch her to himself. "Even so, come, Lord Jesus, come quickly. Though there be mountains in the way, thou canst, like a roe, or a young hart, step over them with ease. O show thyself to me, or take me up to thee."

SONG OF SOLOMON 3

In this chapter, I. The church gives an account of a sore trial wherewith she was exercised through the withdrawing of her beloved from her, the pains she was at before she recovered the comfortable sense of his favour again, and the resolution she took, when she did recover it, not to lose it again, as she had done through her own carelessness, ver. 1-5. II. The daughters of Jerusalem admire the excellencies of the church, ver. 6. III. The church admires Jesus Christ under the person of Solomon, his bed, and the lifeguards about it (ver. 7-8), his chariot, ver. 9-10. She calls upon the daughters of Zion, who were admiring her, to admire him rather, especially as he appeared on his coronation day and the day of his nuptials, ver. 11.

Song 3:1-5

God is not wont to say to the seed of Jacob, Seek you me in vain; and yet here we have the spouse for a great while seeking her beloved in vain, but finding him at last, to her unspeakable satisfaction. It was hard to the Old Testament church to find Christ in the ceremonial law, and the types and figures which then were of good things to come. Long was the consolation of Israel looked for before it came. The watchman of that church gave little assistance to those who enquired after him; but at length Simeon had him in his arms whom his soul loved. It is applicable to the case of particular believers, who often walk in darkness a great while, but at even time it shall be light, and those that seek Christ to the end shall find him at length. Observe,

I. How the spouse sought him in vain upon her bed (Song 3:1); when she was up and looking about her, grace in act and exercise, though her beloved was withdrawn, yet she could see him at a distance (Song 2:8), but now it was otherwise. She still continued her affection to him, still it was he whom her soul loved, that bond of the covenant still continued firm. "Though he slay me, I will trust in him; though he leave me, I will love him. When I have him not in my arms, I have him in my heart." But she wanted the communion she used to have with him, as David when he thirsted for God, for the living God. She sought him, but, 1. It was by night on her bed; it was late and lazy seeking. Her understanding was clouded; it was by night, in the dark. Her affections were chilled, it was on her bed half asleep. The wise virgins slumbered in the absence of the bridegroom. It was a dark time with the believer; she saw not her signs, and yet she sought them. Those whose souls love Jesus Christ will continue to seek him even in silence and solitude: their reins instruct them to do so, even in the night season. 2. She failed in her endeavour. Sometimes he is found of those that seek him not (Isa 65:1), but here he is not found of one that sought him, either for punishment of her corruptions, her slothfulness and security (we miss of comfort because we do not seek it aright), or for the exercises of grace, her faith and patience, to try whether she will continue seeking. The woman of Canaan sought Christ, and found him not at first, that she might find him, at length, so much the more to her honour and comfort.

II. How she had sought him in vain abroad, Song 3:2. She had made trial of secret worship, and had gone through the duties of the closet, had remembered him on her bed and meditated on him in the night-watches (Ps 63:6), but she did not meet with comfort. My sore ran in the night, and then I remembered God and was troubled, Ps 77:2-3. And yet she is not driven off by the disappointment from the use of further means; she resolves, "I will rise now; I will not lie here if I cannot find my beloved here, nor be content if he be withdrawn. I will rise now without delay, and seek him immediately, lest he withdraw further from me." Those that would seek Christ so as to find him must lose no time. "I will rise out of a warm bed, and go out in a cold dark night, in quest of my beloved." Those that see Christ must not startle at difficulties. "I will rise, and go about the city, the holy city, in the streets, and the broadways;" for she knew he was not to be found in any blind byways. We must seek in the city, in Jerusalem, which was a type of the gospel-church. The likeliest place to find Christ is in the temple (Luke 2:46), in the streets of the  gospel-church, in holy ordinances, where the children of Zion pass and repass at all hours. She had a good purpose when she said, I will arise now, but the good performance was all in all. She arose, and sought him (those that are in pursuit of Christ, the knowledge of him and communion with him, must turn every stone, seek every where), and yet she found him not; she was still unsatisfied, uneasy, as Job, when he looked on all sides, but could not perceive any tokens of the divine favour (Job 23:8-9), and the Psalmist often, when he complained that God hid his face from him, Ps 88:14. We may be in the way of our duty and yet may miss the comfort, for the wind bloweth where it listeth. How heavy is the accent on this repeated complaint: I sought him, but I found him not! like that of Mary Magdalene, They have taken away my Lord, and I know not where they have laid him, John 20:13.

III. How she enquired of the watchmen concerning him, Song 3:3. In the night the watchmen go about the city, for the preservation of its peace and safety, to guide and assist the honest and quiet, as well as to be a check upon those that are disorderly; these met her in her walks, and she asked them if they could give her any tidings of her beloved. In the streets and broadways of Jerusalem she might meet with enough to divert her from her pursuit and to entertain her, though she could not meet her beloved; but she regards none in comparison with him. Gracious souls press through crowds of other delights and contentments in pursuit of Christ, whom they prefer before their chief joy. Mary Magdalene sees angels in the sepulchre, but that will not do unless she see Jesus. Saw you him whom my soul loveth? Note, We must evince the sincerity of our love to Christ by our solicitous enquiries after him. The children of the bridechamber will mourn when the bridegroom is taken away (Matt 9:15), especially for the sin which provoked him to withdraw; and, if we do so, we shall be in care to recover the sense of his favour and diligent and constant in the use of proper means in order thereunto. We must search the scriptures, be much in prayer, keep close to ordinances, and all with this upon our heart, Saw you him whom my soul loveth? Those only who have seen Christ themselves are likely to direct others to a sight of him. When the Greeks came to worship at the feast they applied to Philip, with such an address as this of the spouse to the watchmen, Sir, we would see Jesus, John 12:21.

IV. How she found him at last, Song 3:4. She passed from the watchmen as soon as she perceived they could give her no tidings of her beloved; she would not stay with them, because he was not among them, but went on seeking, for (as Ainsworth observes) the society neither of brethren, nor of the church, nor of ministers, can comfort the afflicted conscience unless Christ himself be apprehended by faith. But soon after she parted from the watchmen she found him whom she sought, and then called him him whom my soul loveth, with as much delight as before with desire. Note, Those that continue seeking Christ shall find him at last, and when perhaps they were almost ready to despair of finding him. See Ps 42:7-8; Ps 77:9-10; Isa 54:7-8. Disappointments must not drive us away from gracious pursuits. Hold out, faith and patience; the vision is for an appointed time, and, though the watchman can give us no account of it, at the end it shall itself speak and not lie; and the comfort that comes in after long waiting, in the use of means, will be so much the sweeter at last.

V. How close she kept to him when she had found him. She is now as much in fear of losing him as before she was in care to find him: I held him, held him fast, as the women, when they met with Christ after his resurrection, held him by the feet, and worshipped him, Matt 28:9. "I would not let him go. Not only, I would never do any thing to provoke him to depart, but I would by faith and prayer prevail with him to stay, and by the exercise of grace preserve inward peace." Those that know how hard comfort is come by, and how dearly it is bought, will be afraid of forfeiting it and playing it away, and will think nothing too much to do to keep it safe. Non minor est virtus quam quærere parta tueri—As much is implied in securing our acquisitions as in making them. Those that have laid hold on wisdom must retain her, Prov 3:18. Those that hold Christ fast in the arms of faith and love shall not let him go; he will abide with them.

VI. How desirous she was to make others acquainted with him: "I brought him to my mother's house, that all my relations, all who are dear to me, might have the benefit of communion with him." When Zacchaeus found Christ, or rather was found of him, salvation came to his house, Luke 19:9. Wherever we find Christ we must take him home with us to our houses, especially to our hearts. The church is our mother, and we should be concerned for her interests, that she may have Christ present with her and be earnest in prayer for his presence with his people and ministers always. Those that enjoy the tokens of Christ's favour to their own souls should desire that the church, and all religious assemblies in their public capacity, might likewise enjoy the tokens of his favour.

VII. What care she was in that no disturbance might be given him (Song 3:5); she repeats the charge she had before given (Song 2:7) to the daughters of Jerusalem not to stir up or awake her love. When she had brought him into her mother's house, among her sisters, she gives them a strict charge to keep all quiet and in good order, to be very observant of him, careful to please him, and afraid of  offending him. The charge given to the church in the wilderness concerning the angel of the covenant, who was among them, explains this. Exod 23:21, Beware of him and obey his voice; provoke him not. See that none of you stir out of your places, lest you disturb him, but with quietness work and mind your own business; make no noise; let all clamour and bitterness be put far from you, for that grieves the Holy Spirit of God, Eph 4:30-31. Some make this to be Christ's charge to the daughters of Jerusalem not to disturb or disquiet his church, nor trouble the minds of the disciples; for Christ is very tender of the peace of his church, and all the members of it, even the little ones; and those that trouble them shall bear their judgment, Gal 5:10.

Song 3:6

These are the words of the daughters of Jerusalem, to whom the charge was given, Song 3:5. They had looked shyly upon the bride because she was black (Song 1:6); but now they admire her, and speak of her with great respect: Who is this? How beautiful she looks! Who would have expected such a comely and magnificent person to come out of the wilderness? As, when Christ rode in triumph into Jerusalem, they said, Who is this? And of the accession of strangers to the church she herself says, with wonder (Isa 49:21), Who has begotten me these? 1. This is applicable to the Jewish church, when, after forty years' wandering in the wilderness, they came out of it, to take a glorious possession of the land of promise; and this may very well be illustrated by what Balaam said of them at that time, when they ascended out of the wilderness like pillars of smoke, and he stood admiring them: From the top of the rocks I see him. How goodly are thy tents, O Jacob! Num 23:9; Num 24:5. 2. It is applicable to any public deliverance of the church of God, as particularly of Babylon, the Old Testament and the New Testament Babylon; then the church is like pillars of smoke, ascending upwards in devout affections, the incense of praise, from which, as from Noah's sacrifice, God smells a sweet savour; then she is amiable in the eyes of her friends, and her enemies too cannot but have a veneration for her, and worship at her feet, knowing that God has loved her, Rev 3:9. Sometimes the fear of the Jews was upon their neighbours, when they saw that God was with them of a truth, Esther 8:17. 3. It is applicable to the recovery of a gracious soul out of a state of desertion and despondency. (1.) She ascends out of the wilderness, the dry and barren land, where there is no way, where there is no water, where travellers are still in want and ever at a loss; here a poor soul may long be left to wander, but shall come up, at last, under the conduct of the Comforter. (2.) She comes up like pillars of smoke, like a cloud of incense ascending from the altar or the smoke of the burnt-offerings. This intimates a fire of pious and devout affections in the soul, whence this smoke arises, and the mounting of the soul heavenward in this smoke (as Judges 13:20), the heart lifted up to God in the heavens, as the sparks fly upward. Christ's return to the soul gives life to its devotion, and its communion with God is most reviving when it ascends out of a wilderness. (3.) She is perfumed with myrrh and frankincense. She is replenished with the graces of God's Spirit, which are as sweet spices, or as the holy incense, which, being now kindled by his gracious returns, sends forth a very fragrant smell. Her devotions being now peculiarly lively, she is not only acceptable to God, but amiable in the eyes of others also, who are ready to cry out with admiration, Who is this? What a monument of mercy is this! The graces and comforts with which she is perfumed are called the powders of the merchant, for they are farfetched and dear-bought, by our Lord Jesus, that blessed merchant, who took a long voyage, and was at vast expense, no less than that of his own blood, to purchase them for us. They are not the products of our own soil, nor the growth of our own country; no, they are imported from the heavenly Canaan, the better country.

Song 3:7-11

The daughters of Jerusalem stood admiring the spouse and commending her, but she overlooks their praises, is not puffed up with them, but transfers all the glory to Christ, and directs them to look off from her to him, recommends him to their esteem, and sets herself to applaud him. Here he is three times called Solomon, and we have that name but three times besides in all this song, Song 1:5; Song 8:11-12. It is Christ that is here  meant, who is greater than Solomon, and of whom Solomon was an illustrious type for his wisdom and wealth, and especially his building the temple.

Three things she admires him for:—

I. The safety of his bed (Song 3:7): Behold his bed, even Solomon's, very rich and fine; for such the curtains of Solomon were. His bed, which is above Solomon's, so some read it. Christ's bed, though he had not where to lay his head, is better than Solomon's best bed. The church is his bed, for he has said of it. This is my rest for ever; here will I dwell. The hearts of believers are his bed, for he lies all night between their breasts, Eph 3:17. Heaven is his bed, the rest into which he entered when he had done his work. Or it may be meant of the sweet repose and satisfaction which gracious souls enjoy in communion with him; it is called his bed, because, though we are admitted to it, and therefore it is called our bed (Song 1:16), yet it is his peace that is our rest, John 14:27. I will give you rest, Matt 11:28. It is Solomon's bed, whose name signifies peace, because in his days Judah and Israel dwelt safely under their vines and fig-trees. That which she admires his bed for is the guard that surrounded it. Those that rest in Christ not only dwell at ease (many do so who yet are in the greatest danger) but they dwell in safety. Their holy serenity is under the protection of a holy security. This bed had threescore valiant men about it, as yeomen of the guard, or the band of gentlemen-pensioners; they are of the valiant of Israel, and a great many bold and brave men David's reign had produced. The lifeguard men are well armed: They all hold swords, and know how to hold them; they are expert in war, well skilled in all the arts of it. They are posted about the bed at a convenient distance. They are in a posture of defence, every man with his sword upon his thigh and his hand upon his sword, ready to draw upon the first alarm, and this because of fear in the night, because of the danger feared; for the lives of princes, even the wisest and best, as they are more precious, so they are more exposed, and require to be more guarded than the lives of common persons. Or, because of the fear of it, and the apprehension which the spouse may have of danger, these guards are set for her satisfaction, that she may be quiet from the fear of evil, which believers themselves are subject to, especially in the night, when they are under a cloud as to their spiritual state, or in any outward trouble more than ordinary. Christ himself was under the special protection of his Father in his whole undertaking. In the shadow of his hand he hid me (Isa 49:2); he had legions of angels at his command. The church is well guarded; more are with her than against her. Lest any hurt this vineyard, God himself keeps it night and day (Isa 27:2-3); particular believers, when they repose themselves in Christ and with him, though it may be nighttime with them, and they may have their fears in the night, and yet safe, as safe as Solomon himself in the midst of his guards; the angels have a charge concerning them, ministers are appointed to watch for their souls, and they ought to be valiant men, expert in the spiritual warfare, holding the sword of the Spirit, which is the word of God, and having that girt upon their thigh, always ready to them for the silencing of the fears of God's people in the night. All the attributes of God are engaged for the safety of believers; they are kept as in a stronghold by his power (1 Pet 1:5), are safe in his name (Prov 18:10), his peace protects those in whom it rules (Phil 4:7), and the effect of righteousness in them is quietness and assurance, Isa 32:17. Our danger is from the rulers of the darkness of this world, but we are safe in the armour of light.

II. The splendour of his chariot, Song 3:9-10. As Christ and believers rest in safety under a sufficient guard, so when they appear publicly, as kings in their coaches of state, they appear in great magnificence. This chariot was of Solomon's own contriving and making, the materials very rich, silver, and gold, and cedar, and purple. He made it for himself, and yet made it for the daughters of Jerusalem, to oblige them. Some by this chariot, or coach, or chaise (the word is nowhere else used in scripture), understand the human nature of Christ, in which the divine nature rode as in an open chariot. It was a divine workmanship (A body hast thou prepared me); the structure was very fine, but that which was at the bottom of it was love, pure love to the children of men. Others make it to represent the everlasting gospel, in which, as in an open chariot, Christ shows himself, and as in a chariot of war rides forth triumphantly, conquering and to conquer. The pillars, the seven pillars (Prov 9:1), are of silver, for the words of the Lord are as silver tried (Ps 12:6), nay, they are better than thousands of gold and silver. It is hung with purple, a princely colour; all the adornings of it are dyed in the precious blood of Christ, and that gives them this colour. But that which completes the glory of it is love; it is paved with love, it is lined with love, not love of strangers, as Solomon's was in the days of his defection, but love of the daughters of Jerusalem, a holy love. Silver is better than cedar, gold than silver, but love is better than gold, better than all, and it is put last, for nothing can be better than that. The gospel is all love. Mr. Durham applies it to the covenant of redemption, the way of our salvation, as it is contrived in the eternal counsel of God, and manifested to us in the scriptures. This is that work of Christ himself wherein the glory of his grace and love to sinners most eminently appears, and which makes him amiable and admirable in the eyes of believers. In this covenant love is conveyed  to them, and they are carried in it to the perfection of love, and, as it were, ride in triumph. It is admirably framed and contrived, both for the glory of Christ and for the comfort of believers. It is well ordered in all things, and sure (2 Sam 23:5); it has pillars that cannot be shaken, it is made of the wood of Lebanon, which can never rot; the basis of it is gold, the most lasting metal; the blood of the covenant, that rich purple, is the cover of this chariot, by which believers are sheltered from the wind and storms of divine wrath, and the troubles of this world; but the midst of it, and that which is all in all in it, is love, that love of Christ which surpasses knowledge and the dimensions of which are immeasurable.

III. The lustre of his royal person, when he appears in his greatest pomp, Song 3:11. Here observe,

1. The call that is given to the daughters of Zion to acquaint themselves with the glories of king Solomon: Go forth, and behold him. The multitude of the spectators adds to the beauty of a splendid cavalcade. Christ, in his gospel, manifests himself. Let each of us add to the number of those that give honour to him, by giving themselves the satisfaction of looking upon him. Who should pay respects to Zion's king but Zion's daughters? They have reason to rejoice greatly when he comes, Zech 9:9. (1.) Behold him then. Look with pleasure upon Christ in his glory. Look upon him with an eye of faith, with a fixed eye. Here is a sight worth seeing; behold, and admire him, behold, and love him; look upon him, and know him again. (2.) Go forth and behold him; go off from the world, as those that see no beauty and excellency in it in comparison with what is to be seen in the Lord Jesus. Go out of yourselves, and let the light of his transcendent beauty put you out of conceit with yourselves. Go forth to the place where he is to be seen, to the street through which he passes, as Zacchaeus.

2. The direction that is given them to take special notice of that which they would not see every day, and that was his crown, either the crown of gold, adorned with jewels, which he wore on his coronation-day (Solomon's mother, Bathsheba, though she did not procure that for him, yet, by her seasonable interposal, she helped to secure it to him when Adonijah was catching at it), or the garland or crown of flowers and green tied with ribbons which his mother made for him, to adorn the solemnity of his nuptials. Perhaps Solomon's coronation day was his marriage-day, the day of his espousals, when the garland his mother crowned him with was added to the crown his people crowned him with. Applying this to Christ, it speaks, (1.) The many honours put upon him, and the power and dominion he is entrusted with: Go forth, and see king Jesus, with the crown wherewith his Father crowned him, when he declared him his beloved Son, in whom he was well-pleased, when he set him as King upon his holy hill of Zion, when he advanced him to his own right hand, and invested him with a sovereign authority, both in heaven and in earth, and put all things under his feet. (2.) The dishonour put upon him by his persecutors. Some apply it to the crown of thorns with which his mother, the Jewish church, crowned him on the day of his death, which was the day of his espousals to his church, when he loved it, and gave himself for it (Eph 5:25); and it is observable that when he was brought forth wearing the crown of thorns Pilate said, and said it to the daughters of Zion, Behold the man. (3.) It seems especially to mean the honour done him by his church, as his mother, and by all true believers, in whose hearts he is formed, and of whom he has said, These are my mother, my sister, and brother, Matt 12:50. They give him the glory of his undertaking; to him is glory in the church, Eph 3:21. When believers accept of him as theirs, and join themselves to him in an everlasting covenant, [1.] It is his coronation-day in their souls. Before conversion they were crowning themselves, but then they begin to crown Christ, and continue to do so from that day forward. They appointed him their head; they bring every thought into obedience to him; they set up his throne in their hearts, and cast all their crowns at his feet. [2.] It is the day of his espousals, in which he betroths them to him for ever in loving-kindness and in mercies, joins them to himself in faith and love, and gives himself to them in the promises and all he has, to be theirs. Thou shalt not be for another, so will I also be for thee, Hos 3:3. And to him they are presented as chaste virgins. [3.] It is the day of the gladness of his heart; he is pleased with the honour that his people do him, pleased with the progress of his interest among them. Does Satan fall before them? In that hour Jesus rejoices in spirit, Luke 10:18,21. There is joy in heaven over repenting sinners; the family is glad when the prodigal son returns. Go forth and behold Christ's grace toward sinners, as his crown, his brightest glory.

SONG OF SOLOMON 4

In this chapter, I. Jesus Christ, having espoused his church to himself (Song 3:11), highly commends her beauty in the several expressions of it, concluding her fair, all fair, ver. 1-5 and again, ver. 7. II. He retires himself, and invites her with him, from the mountains of terror to those of delight, ver. 6,8. III. He professes his love to her and his delight in her affection to him, ver. 9-14. IV. She ascribes all she had that was valuable in her to him, and depends upon the continued influence of his grace to make her more and more acceptable to him, ver. 15-16.

Song 4:1-7  Here is, I. A large and particular account of the beauties of the church, and of gracious souls on whom the image of God is renewed, consisting in the beauty of holiness. In general, he that is a competent judge of beauty, whose judgment, we are sure, is according to truth, and what all must subscribe to, he has said, Behold, thou art fair. She had commended him, and called all about her to take notice of his glories; and hereby she recommends herself to him, gains his favour, and, in return for her respects, he calls to all about him to take notice of her graces. Those that honour Christ he will honour, 1 Sam 2:30.

1. He does not flatter her, nor design hereby either to make her proud of herself or to court her praises of him; but, (1.) It is to encourage her under her present dejections. Whatever others thought of her, she was amiable in his eyes. (2.) It is to teach her what to value herself upon, not any external advantages (which would add nothing to her, and the want of which would deprive her of nothing that was really excellent), but upon the comeliness of grace which he had put upon her. (3.) It is to invite others to think well of her too, and to join themselves to her: "Thou art my love, thou lovest me and art beloved of me, and therefore thou art fair." All the beauty of the saints is derived from him, and they shine by reflecting his light; it is the beauty of the Lord our God that is upon us, Ps 90:17. She was espoused to him, and that made her beautiful. Uxor fulget radiis mariti—The spouse shines in her husband's rays. It is repeated, Thou art fair, and again, Thou art fair, denoting not only the certainty of it, but the pleasure he took in speaking of it.

2. As to the representation here made of the beauty of the church, the images are certainly very bright, the shades are strong, and the comparisons bold, not proper indeed to represent any external beauty, for they were not designed to do so, but the beauty of holiness, the new man, the hidden man of the heart, in that which is not corruptible. Seven particulars are specified, a number of perfection, for the church is enriched with manifold graces by the seven spirits that are before the throne, Rev 1:4; 1 Cor 1:5,7.

(1.) Her eyes. A good eye contributes much to a beauty: Thou hast doves' eyes, clear and chaste, and often cast up towards heaven. It is not the eagle's eye, that can face the sun, but the dove's eye, a humble, modest, mournful eye, that is the praise of those whom Christ loves. Ministers are the church's eyes (Isa 52:8, thy watchmen shall see eye to eye); they must be like doves' eyes, harmless and inoffensive (Matt 10:16), having their conversation in the world in simplicity and godly sincerity. Wisdom and knowledge are the eyes of the new man; they must be clear, but not haughty, not exercised in things too high for us. When our aims and intentions are sincere and honest, then we have doves' eyes, when we look not unto idols (Ezek 18:6), but have our eyes ever towards the Lord, Ps 25:15. The doves' eyes are within the locks, which area as a shade upon them, so that, [1.] They cannot fully see. As long as we are here in this world we know but in part, for a hair hangs in our eyes; we cannot order our speech by reason of darkness; death will shortly cut those locks, and then we shall see all things clearly. [2.] They cannot be fully seen, but as the stars through the thin clouds. Some make it to intimate the bashfulness of her looks; she suffers not her eyes to wander, but limits them with her locks.

(2.) Her hair; it is compared to a flock of goats, which looked white, and were, on the top of the mountains, like a fine head of hair; and the sight was more pleasant to the spectator because the goats have not only gravity from their beards, but they are comely in going (Prov 30:29), but it was most pleasant of all to the owner, much of whose riches consisted in his flocks. Christ puts a value upon that in the church, and in believers, which others make no more account of than of their hair. He told his disciples that the very hairs of their head were all numbered, as carefully as men number their flocks (Matt 10:30), and that not a hair of their head should perish, Luke 21:18. Some by the hair here understand the outward conversation of a believer, which ought to be comely, and decent, and agreeable to the holiness of the heart. The apostle opposes good works, such as become the professors of godliness, to the plaiting of the hair, 1 Tim 2:9-10. Mary Magdalene's hair was beautiful when she wiped the feet of Christ with it.

(3.) Her teeth, Song 4:2. Ministers are the church's teeth; like nurses, they chew the meat for the babes of Christ. The Chaldee paraphrase applies it to the priests and Levites, who fed upon the sacrifices as the representatives of the people. Faith, by which we feed upon Christ, meditation, by which we ruminate on the word and chew the cud upon what we have heard, in order to the  digesting of it, are the teeth of the new man. These are here compared to a flock of sheep. Christ called his disciples and ministers a little flock. It is the praise of teeth to be even, to be white, and kept clean, like sheep from the washing, and to be firm and well fixed in the gums, and not like sheep that cast their young; for so the word signifies which we translate barren. It is the praise of ministers to be even in mutual love and concord, to be pure and clean from all moral pollutions, and to be fruitful, bringing forth souls to Christ, and nursing his lambs.

(4.) Her lips; these are compared to a thread of scarlet, Song 4:3. Red lips are comely, and a sign of health, as the paleness of the lips is a sign of faintness and weakness; her lips were the colour of scarlet, but thin lips, like a thread of scarlet. The next words explain it: Thy speech is comely, always with grace, good, and to the use of edifying, which adds much to the beauty of a Christian. When we praise God with our lips, and with the mouth make confession of him to salvation, then they are as a thread of scarlet. All our good works and good words must be washed in the blood of Christ, dyed like the scarlet thread, and then, and not till then, they are acceptable to God. The Chaldee applies it to the chief priest, and his prayers for Israel on the day of atonement.

(5.) Her temples, or cheeks, which are here compared to a piece of a pomegranate, a fruit which, when cut in two, has rich veins or specks in it, like a blush in the face. Humility and modesty, blushing to lift up our faces before God, blushing at the remembrance of sin and in a sense of our unworthiness of the honour put upon us, will beautify us very much in the eyes of Christ. The blushes of Christ's bride are within her locks, which intimates (says Mr. Durham) that she blushes when no other sees, and for that which none sees but God and conscience; also that she seeks not to proclaim her humility, but modestly covers that too; yet the evidences of all these, in a tender walk, appear and are comely.

(6.) Her neck; this is here compared to the tower of David, Song 4:4. This is generally applied to the grace of faith, by which we are united to Christ, as the body is united to the head by the neck; this is like the tower of David, furnishing us with weapons of war, especially bucklers and shields, as the soldiers were supplied with them out of that tower, for faith is our shield (Eph 6:16): those that have it never want a buckler, for God will compass them with his favour as with a shield. When this neck is like a tower, straight, and stately, and strong, a Christian goes on in his way, and works with courage and magnanimity, and does not hang a drooping head, and he does when faith fails. Some make the shields of the mighty men, that are here said to hang up in the tower of David, to be the monuments of the valour of David's worthies. Their shields were preserved, to keep in remembrance them and their heroic acts, intimating that it is a great encouragement to the saints to hold up their heads, to see what great things the saints in all ages have accomplished and won by faith. In Heb 11 we have the shields of the mighty men hung up, the exploits of believers and the trophies of their victories.

(7.) Her breasts; these are like two young roes that are twins, Song 4:5. The church's breasts are both for ornament (Ezek 16:7) and for use; they are the breasts of her consolation (Isa 66:11), as she is said to suck the breasts of kings, Isa 60:16. Some apply these to the two Testaments; others to the two sacraments, the seals of the covenant of grace; others to ministers, who are to be spiritual nurses to the children of God and to give out to them the sincere milk of the word, that they may grow thereby, and, in order to that, are themselves to feed among the lilies where Christ feeds (Song 2:16), that they may be to the babes of the church as full breasts. Or the breasts of a believer are his love to Christ, which he is pleased with, as a tender husband is with the affections of his wife, who is therefore said to be to him as the loving hind and the pleasant roe, because her breasts satisfy him at all times, Prov 5:19. This includes also his edifying others and communicating grace to them, which adds much to a Christian's beauty.

II. The bridegroom's resolution hereupon to retire to the mountain of myrrh (Song 4:6) and there to make his residence. This mountain of myrrh is supposed to signify Mount Moriah, on which the temple was built, where incense was daily burnt to the honour of God. Christ was so pleased with the beauty of his church that he chose this to be his rest for ever; here he will dwell till the day break and the shadows flee away. Christ's parting promise to his disciples, as the representatives of the church, answer to this: Lo, I am with you always, even to the end of the world. Where the ordinances of God are duly administered there Christ will be, and there we must meet him at the door of the tabernacle of meeting. Some make these to be the words of the spouse, either modestly ashamed of the praises given her, and willing to get out of the hearing of them, or desirous to be constant to the holy hill, not doubting but there to find suitable and sufficient succour and relief in all her straits, and there to cast anchor, and wish for the day, which, at the time appointed, would break and the shadows flee away. The holy hill (as some observe) is here called both a mountain of myrrh, which is bitter, and a hill of frankincense, which is sweet, for there we have occasion both to mourn and rejoice; repentance is a bitter sweet. But in heaven it will be all frankincense, and no myrrh. Prayer is compared to incense, and Christ will meet his praying people and will bless them.  III. His repeated commendation of the beauty of the spouse (Song 4:7): Thou art all fair, my love. He had said (Song 4:1), Thou art fair; but here he goes further, and, in review of the particulars, as of those of the creation, he pronounces all very good: "Thou art all fair, my love; thou art all over beautiful, and there is nothing amiss in thee, and thou hast all beauties in thee; thou art sanctified wholly in every part; all things have become new (2 Cor 5:17); there is not only a new face and a new name, but a new man, a new nature; there is no spot in thee, as far as thou art renewed." The spiritual sacrifices must be without blemish. There is no spot but such as is often the spot of God's children, none of the leopard's spots. The church, when Christ shall present it to himself a glorious church, will be altogether without spot or wrinkle, Eph 5:27.

Song 4:8-14

These are still the words of Christ to his church, expressing his great esteem of her and affection to her, the opinion he had of her beauty and excellency, the desire he had of, and the delight he had in, her converse and society. And so ought men to love their wives as Christ loves the church, and takes pleasure in it as if it were spotless and had no fault, when yet it is compassed with infirmity. Now, observe here,

I. The endearing names and titles by which he calls her, to express his love to her, to assure her of it, and to engage and excite her love to him. Twice here he calls her My spouse (Song 4:8,11) and three times My sister, my spouse, Song 4:9-10,12. Mention was made (Song 3:11) of the day of his espousals, and, after that, she is called his spouse, not before. Note, There is a marriage-covenant between Christ and his church, between Christ and every true believer. Christ calls his church his spouse, and his calling her so makes her so. "I have betrothed thee unto me for ever; and, as the bridegroom rejoices over the bride, so shall thy God rejoice over thee." He is not ashamed to own the relation, but, as becomes a kind and tender husband, he speaks affectionately to her, and calls her his spouse, which cannot but strongly engage her to be faithful to him. Nay, because no one relation among men is sufficient to set forth Christ's love to his church, and to show that all this must be understood spiritually, he owns her in two relations, which among men are incompatible, My sister, my spouse. Abraham's saying of Sarah, She is my sister, was interpreted as a denying of her to be his wife; but Christ's church is to him both a sister and a spouse, as Matt 12:50, a sister and mother. His calling her sister is grounded upon his taking our nature upon him in his incarnation, and his making us partakers of his nature in our sanctification. He clothed himself with a body (Heb 2:14), and he clothes believers with his Spirit (1 Cor 6:17), and so they become his sisters. They are children of God his Father (2 Cor 6:18) and so they become his sisters; he that sanctifies, and those that are sanctified, are all of one (Heb 2:11); and he owns them, and loves them, as his sisters.

II. The gracious call he gives her to come along with him as a faithful bride, that must forget her own people and her father's house, and leave all to cleave to him. Ubi tu Caius, ibi ego Caia—Where thou Caius art, I Caia will be. Come with me from Lebanon, Song 4:8.

1. It is a precept; so we take it, like that (Song 2:10,13), Rise up, and come away. All that have by faith come to Christ must come with Christ, in holy obedience to him and compliance with him. Being joined to him, we must walk with him. This is his command to us daily: "Come with me, my spouse; come with me to God as a Father; come with me onward, heavenward; come forward with me; come up with me; come with me from Lebanon, from the top of Amana, from the lions' dens." These mountains are to be considered, (1.) As seemingly delightful places. Lebanon is called that goodly mountain, Deut 3:25. We read of the glory of Lebanon (Isa 35:2) and its goodly smell, Hos 14:6. We read of the pleasant dew of Hermon (Ps 133:3) and the joy of Hermon (Ps 89:12); and we may suppose the other mountains here mentioned to be pleasant ones, and so this is Christ's call to his spouse to come off from the world, all its products, all its pleasures, to sit loose to all the delights of sense. All those must do so that would come with Christ; they must  take their affections off from all present things; yea, though they be placed at the upper end of the world, on the top of Amana and the top of Shenir, though they enjoy the highest satisfactions the creature can propose to give, yet they must come away from them all, and live above the tops of the highest hills on earth, that they may have their conversation in heaven. Come from those mountains, to go along with Christ to the holy mountain, the mountain of myrrh, Song 4:6. Even while we have our residence on these mountains, yet we must look for them, look above them. Shall we lift up our eyes to the hills? No; our help comes from the Lord, Ps 121:1-2. We must look beyond them, to the things that are not seen (as these high hills are), that are eternal. From the tops of Shenir and Hermon, which were on the other side Jordan, as from Pisgah, they could see the land of Canaan; from this world we must look forward to the better country. (2.) They are to be considered as really dangerous. These hills indeed are pleasant enough, but there are in them lions' dens; they are mountains of the leopards, mountains of prey, though they seem glorious and excellent, Ps 76:4. Satan, that roaring lion, in the prince of this world; in the things of it he lies in wait to devour. On the tops of these mountains there are many dangerous temptations to those who would take up their residence in them; and therefore come with me from them; let us not set our hearts upon the things of this world, and then they can do us no hurt. Come with me from the temples of idolaters, and the societies of wicked people (so some understand it); come out from among them, and be you separate. Come from under the dominion of your own lusts, which are as lions and leopards, fierce upon us, and making us fierce.

2. It may be taken as a promise: Thou shalt come with me from Lebanon, from the lions' dens; that is, (1.) "Many shall be brought home to me, as living members of the church, from every point, from Lebanon in the north, Amana in the west, Hermon in the east, Shenir in the south, from all parts, to sit down with Abraham, Isaac, and Jacob," Matt 8:11. See Isa 49:11-12. Some from the tops of these mountains, some of the great men of this world, shall give themselves to Christ. (2.) The church shall be delivered from her persecutors, in due time; though now she dwells among lions (Ps 57:4), Christ will take her with himself from among their dens.

III. The great delight Christ takes in his church and in all believers. He delights in them,

1. As in an agreeable bride, adorned for her husband (Rev 21:2), who greatly desires her beauty, Ps 45:11. No expressions of love can be more passionate than these here, in which Christ manifests his affection to his church; and yet that great proof of his love, his dying for it, that he might present it to himself a glorious church, goes far beyond them all. A spouse so dearly bought and paid for could not but be dearly loved. Such a price being given for her, a high value must needs be put upon her accordingly; and both together may well set us a wondering at the height and depth, and length and breadth, of the love of Christ, which surpasses knowledge, that love in which he gave himself for us and gives himself to us. Observe, (1.) How he is affected towards his spouse: Thou hast ravished my heart; the word is used only here. Thou hast hearted me, or Thou has unhearted me. New words are coined to express the inexpressibleness of Christ's surprising love to his church; and the strength of that love is set forth by that which is a weakness in men, the being so much in love with one object as to be heartless to every thing else. This may refer to that love which Christ had to the chosen remnant, before the worlds were, when his delights were with the sons of men (Prov 8:31), that first love, which brought him from heaven to earth, to seek and save them at such vast expense, yet including the complacency he takes in them when he has brought them to himself. Note, Christ's heart is upon his church; so it has appeared all along. His treasure is in it; it is his peculiar treasure (Exod 19:5); and therefore there his heart is also. "Never was love like unto the love of Christ, which made him even mindless of himself, when he emptied himself of his glory, and despised all shame and pain, for our sakes. The wound of love towards us, which he had from eternity in himself, made him neglect all the wounds and reproaches of the cross;" so Bishop Reynolds. Thus let us love him. (2.) What it is that thus affects him with delight. [1.] The regard she has to him: Thou hast ravished my heart with one of thy eyes, those doves' eyes, clear and chaste (which were commended, Song 4:1), with one glance of those eyes. Christ is wonderfully pleased with those that look unto him as their Saviour, and through the eye of faith dart their affections to him, above any rival whatsoever, and whose eyes are ever towards him; he is soon aware of the first look of a soul towards him and meets it with his favours. [2.] The ornaments she has from him, that is, the obedience she yields to him, for that is the chain of her neck, the graces that enrich her soul, which are connected as links in chain, the exercise of these graces in a conversation which adorns both herself and the doctrine of Jesus Christ, which she professes to believe (as a gold chain is an ornament to persons of quality), and an entire submission to the commanding power of his love. Having shaken off the bands of our neck, by which we were tied to this world (Isa 52:2), and the yoke of our transgressions, we are bound with the cords of love, as chains of gold, to  Jesus Christ, and our necks are brought under his sweet and easy yoke, to drawn in it. This recommends us to Jesus Christ, for this is that true wisdom which, in his account, is an ornament of grace unto the head and chains about the neck, Prov 1:9. [3.] The affection she has for him: How fair is thy love! how beautiful is it! Not only thy love itself, but all the fruits and products of it, its working in the heart, its works in the life. How well does it become a believer thus to love Christ, and what a pleasure does Christ take in it! Nothing recommends us to Christ as this does. How much better is thy love than wine, than all the wine that was poured out to the Lord in the drink-offerings! Hence the fruit of the vine is said to cheer God and man, Judges 9:13. She had said of Christ's love, It is better than wine (Song 1:2), and now Christ says so of hers; there is nothing lost by praising Christ, nor will he be behindhand with his friends in kindness. [4.] The ointments, the odours wherewith she is perfumed, the gifts and graces of the Spirit, her good works, which are an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God, Phil 4:18. The smell of thy ointment is better than all spices, such as the queen of Sheba presented to Solomon, camel-loads of them (1 Kings 10:2), or, rather, than all the spices that were used in compounding the holy incense which was burned daily on the golden altar. Love and obedience to God are more pleasing to Christ than sacrifice or incense. The smell of her garments too, the visible profession she makes of religion, and relation to Christ, before men, and wherein she appears to the world, this is very grateful to Christ, as the smell of Lebanon. Christ having put upon his spouse the white raiment of his own righteousness (Rev 3:18), and the righteousness of saints (Rev 19:8), and this perfumed with holy joy and comfort, he is well pleased with it. [5.] Her words, both in her devotion to God and her discourses with men (Song 4:11): Thy lips O my spouse! drop as the honeycomb, drop that which is very sweet, and drop it freely and plentifully. If what God speaks to us be sweeter to us than the honey and the honeycomb (Ps 19:10), what we say to him in prayer and praise shall also be pleasing to him: Sweet is thy voice. And if out of a good treasure in the heart we bring forth good things, if our speech be always with grace, if our lips use knowledge aright, if they disperse knowledge, they then, in Christ's account, even drop the honeycomb, out-drop it. Honey and milk (the two staple commodities of Canaan) are under thy tongue; that is, in thy heart, not only reserved there for thy own use as a sweet morsel for thyself, but ready there for the use of others. In the word of God there is sweet and wholesome nourishment, milk for babes, honey for those that are grown up. Christ is well-pleased with those that are full of his word. 2. As in a pleasant garden. And well may a very great delight be compared to the delight taken in a garden, when the happiness of Adam in innocency was represented by the putting of him into a garden, a garden of pleasure. This comparison is pursued, Song 4:12-14. The church is fitly compared to a garden, to a garden which, as was usual, had a fountain in it. Where Solomon made himself gardens and orchards he made himself pools of water (Eccles 2:5-6), not only for curiosity and diversion, in waterworks, but for use, to water the gardens. Eden was well watered, Gen 2:10; Gen 13:10. Observe, (1.) The peculiarity of this garden: It is a garden enclosed, a paradise separated from the common earth. It is appropriated to God; he has set it apart for himself; Israel is God's portion, the lot of his inheritance. It is enclosed for secresy; the saints are God's hidden ones, therefore the world knows them not; Christ walks in his garden unseen. It is enclosed for safety; a hedge of protection is made about it, which all the powers of darkness cannot either find or make a gap in. God's vineyard is fenced (Isa 5:2); there is a wall about it, a wall of fire. It has a spring in it, and a fountain, but it is a spring shut up and a fountain sealed, which sends its streams abroad (Prov 5:16), but is itself carefully locked up, that it may not by any injurious hand be muddied or polluted. The souls of believers are as gardens enclosed; grace in them is as a spring shut up there in the hidden man of the heart, where the water that Christ gives is a well of living water, John 4:14; John 7:38. The Old Testament church was a garden enclosed by the partition wall of the ceremonial law. The Bible was then a spring shut up and a fountain sealed; it was confined to one nation; but now the wall of separation is removed, the gospel preached to every nation, and in Jesus Christ there is neither Greek nor Jew. (2.) The products of this garden. It is as the garden of Eden, where the Lord God made to grow every tree that is pleasant to the sight and good for food, Gen 2:9. Thy plants, or plantations, are an orchard of pomegranates with pleasant fruits, Song 4:13. It is not like the vineyard of the man void of understanding, that was all grown over with thorns and nettles; but here are fruits, pleasant fruits, all trees of frankincense, and all the chief spices, Song 4:14. Here is a great plenty of fruits and great variety, nothing wanting which might either beautify or enrich this garden, might make it either delightful or serviceable to its great Lord. Every thing here is the best of the kind. Their chief spices were much more valuable, because much more durable, than the choicest of our flowers. Solomon was a great master in botany as well as other parts of natural philosophy; he treated largely of trees (1 Kings 4:33), and perhaps had reference to some specific qualities of the fruits here specified, which made them very fit for  the purpose for which he alludes to them; but we must be content to observe, in general, the saints in the church, and graces in the saints, are very fitly compared to these fruits and spices; for, [1.] They are planted, and do not grow of themselves; the trees of righteousness are the planting of the Lord (Isa 61:3); grace springs from an incorruptible seed. [2.] They are precious and of high value; hence we read of the precious sons of Zion and their precious faith; they are plants of renown. [3.] They are pleasant, and of a sweet savour to God and man, and, as strong aromatics, diffuse their fragrancy. [4.] They are profitable and of great use. Saints are the blessings of this earth, and their graces are their riches, with which they trade as the merchants of the east with their spices. [5.] They are permanent, and will be preserved to good purpose, when flowers are withered and good for nothing. Grace, ripened into glory, will last for ever.

Song 4:15-16

These seem to be the words of the spouse, the church, in answer to the commendations which Christ, the bridegroom, had given of her as a pleasant fruitful garden. Is she a garden?

I. She owns her dependence upon Christ himself to make this garden fruitful. To him she has an eye (Song 4:15) as the fountain of gardens, not only the founder of them, by whom they are planted and to whom they owe their being, but the fountain of them, by which they are watered and to which they own their continuance and well-being, and without whose constant supplies they would soon become like the dry and barren wilderness. To him she gives all the glory of her fruitfulness, as being nothing with out him: O fountain of gardens! fountain of all good, of all grace, do not thou fail me. Does a believer say to the church, All my springs are in thee, in thee, O Zion? (Ps 87:7), the church transmits the praise to Christ, and says to him, All my springs are in thee; thou art the well of living waters (Jer 2:13), out of which flow the streams of Lebanon, the river Jordan, which had its rise at the foot of Mount Lebanon, and the waters of the sanctuary, which issued out from under the threshold of the house, Ezek 47:1. Those that are gardens to Christ must acknowledge him a fountain to them, from whose fulness they receive and to whom it is owing that their souls are as a watered garden, Jer 31:12. The city of God on earth is made glad with the river that flows from this fountain (Ps 46:4), and the new Jerusalem has its pure river of water of life proceeding out of the throne of God and of the Lamb, Rev 22:1.

II. She implores the influences of the blessed Spirit to make this garden fragrant (Song 4:16): Awake, O north wind! and come, thou south. This is a prayer, 1. For the church in general, that there may be a plentiful effusion of the Spirit upon it, in order to its flourishing estate. Ministers' gifts are the spices; when the Spirit is poured out these flow forth, and then the wilderness becomes a fruitful field, Isa 32:15. This prayer was answered in the pouring out of the Spirit on the day of Pentecost (Acts 2:1), ushered in by a mighty wind; then the apostles, who were bound up before, flowed forth, and were a sweet savour to God, 2 Cor 2:15. 2. For particular believers. Note, (1.) Sanctified souls are as gardens, gardens of the Lord, enclosed for him. (2.) Graces in the soul are as spices in these gardens, that in them which is valuable and useful. (3.) It is very desirable that the spices of grace should flow forth both in pious and devout affections and in holy gracious actions, that with them we may honour God, adorn our profession, and do that which will be grateful to good men. (4.) The blessed Spirit, in his operations upon the soul, is as the north and the south wind, which blows where it listeth, and from several points, John 3:8. There is the north wind of convictions, and the south wind of comforts; but all, like the wind, brought out of God's treasuries and fulfilling his word. (5.) The flowing forth of the spices of grace depends upon the gales of the Spirit; he stirs up good affections, and works in us both to will and to do that which is good; it is he that makes manifest the savour of his knowledge by us. (6.) We ought therefore to wait upon the Spirit of grace for his quickening influences, to pray for them, and to lay our souls under them. God has promised to give us his Spirit, but he will for this be enquired of.

III. She invites Christ to the best entertainment the garden affords: "Let my beloved then come into his garden and eat his pleasant fruits; let him have the honour of all the products of the garden (it is fit he should), and let me have the comfort of his acceptance of them, for that is the best account they can be made to turn to." Observe, 1. She calls it his garden; for those that are espoused to Christ call nothing their own, but what they have devoted to him and desire to be used for him. When the spices flow forth then it is fit to be called his garden, and not till then. The fruits of the garden are his pleasant fruits, for he planted them, watered them, and gave the increase. What can we pretend to merit at Christ's hands when we can invite him to nothing but what is his own already? 2. She begs he would visit it, and accept of what it produced. The believer can take little pleasure in his garden, unless Christ, the beloved of his soul, come to him,  nor have any joy of the fruits of it, unless they redound some way or other to the glory of Christ, and he will think all he has well bestowed upon him.

SONG OF SOLOMON 5

In this chapter we have, I. Christ's gracious acceptance of the invitation which his church had given him, and the kind visit which he made to her, ver. 1. II. The account which the spouse gives of her own folly, in putting a slight upon her beloved, and the distress she was in by reason of his withdrawings, ver. 2-8. III. The enquiry of the daughters of Jerusalem concerning the amiable perfections of her beloved (ver. 9), and her particular answer to that enquiry, ver. 10-16. "Unto you that believe he is thus precious."

Song 5:1

These words are Christ's answer to the church's prayer in the close of the foregoing chapter, Let my beloved come into his garden; here he has come, and lets her know it. See how ready God is to hear prayer, how ready Christ is to accept the invitations that his people give him, though we are backward to hear his calls and accept his invitations. He is free in condescending to us, while we are shy of ascending to him. Observe how the return answered the request, and outdid it. 1. She called him her beloved (and really he was so), and invited him because she loved him; in return to this, he called her his sister and spouse, as several times before, Song 4. Those that make Christ their best beloved shall be owned by him in the nearest and dearest relations. 2. She called the garden his, and the pleasant fruits of it his, and he acknowledges them to be so: It is my garden, it is my spice. When God was displeased with Israel he turned them off to Moses (They are thy people, Exod 32:7); and he called the appointed feasts of the Lord their appointed feasts (Isa 1:14); but now that they are in his favour he owns them for his garden. "Though of small account, yet it is mine." Those that are in sincerity give up themselves and all they have and can do to Jesus Christ, he will do them the honour to stamp them, and what they have and do for him, with his own mark, and say, It is mine. 3. She invited him to come into his garden, and he says, I have come. Isa 58:9, Thou shalt cry, and he shall say, Here I am. When Solomon prayed that God would come and take possession of the house he had built for him, he did come; his glory filled the house (2 Chron 7:2), and (2 Chron 7:16) he let him know that he had chosen and sanctified this house, that his name might be there for ever. Those that throw open the door of their souls to Jesus Christ shall find him ready to come in to them; and in every place where he records his name he will meet his people, and bless them, Exod 20:24. 4. She desired him to eat his pleasant fruits, to accept of the sacrifices offered in his temple, which were as the fruits of his garden, and he does so, but finds they are not gathered and ready for eating, therefore he does himself gather them. As the fruits are his, so is the preparation of them; he finds his heart unready for his entertainment, but does himself draw out into exercise those gracious habits which he had planted there. What little good there is in us would be shed and lost if he did not gather it, and preserve it to himself. 5. She only desired him to eat the fruits of the garden, but he brought along with him something more, honey, and wine, and milk, which yield substantial nourishment, and which were the products of Canaan, Immanuel's land. Christ delights himself greatly in that which he has both conferred upon his people and wrought in them. Or we may suppose this to have been prepared by the spouse herself, as Esther prepared for the king her husband a banquet of wine; it is but plain fare, and what is natural, honey and milk, but, being kindly designed, it is kindly accepted; imperfections are overlooked; the honeycomb is eaten with the honey, and the weakness of the flesh passed by and pardoned, because the spirit is willing. When Christ appeared to his disciples after his resurrection he did eat with them a piece of a honeycomb (Luke 24:42-43), in which this scripture was fulfilled. He did not drink the wine only, which is liquor for men, for great men, but the milk too, which is liquor for children, little children, for he was to be the holy child Jesus, that had need of milk. 6. She only invited him to come himself, but he, bringing his own entertainment along with him, brings his friends too, and invites them to share in the provisions. The more the merrier, we say; and here, where there was so great a plenty, there was not the worse fare. When our Lord Jesus fed 5000 at once they did all eat and were filled. Christ invites all his friends to the wine and milk which he himself drinks of (Isa 55:1), to the feast of fat things and wines on the lees, Isa 25:6. The great work of man's redemption, and the riches of the covenant of grace, are a feast to the Lord Jesus and they ought to be so to us. The invitation is very free, and hearty, and loving: Eat, O friends! If Christ comes to sup with us, it is we that sup with him, Rev 3:20. Eat, O friends! Those only that are Christ's friends are welcome to his table; his enemies, that will not have him to reign over them, have no part nor lot in the matter. Drink, yea, drink abundantly. Christ, in his gospel, has made plentiful provision for poor souls. He fills the hungry with good things; there is enough for all, there is enough for each; we are not straitened in him or in his grace, let us not therefore be straitened in our own bosoms. Open the mouth widely, and Christ will fill it. Be not drunk with wine, but be filled with the Spirit, Eph 5:18. Those that entertain  Christ must bid his friends welcome with him; Jesus and his disciples were called together to the marriage (John 2:2), and Christ will have all his friends to rejoice with him in the day of his espousals to his church, and, in token of that, to feast with him. In spiritual and heavenly joys there is no danger of exceeding; there we may drink abundantly, drink of the river of God's pleasures (Ps 36:8), and be abundantly satisfied, Ps 65:4.

Song 5:2-8

In this song of loves and joys we have here a very melancholy scene; the spouse here speaks, not to her beloved (as before, for he has withdrawn), but of him, and it is a sad story she tells of her own folly and ill conduct towards him, notwithstanding his kindness, and of the just rebukes she fell under for it. Perhaps it may refer to Solomon's own apostasy from God, and the sad effects of that apostasy after God had come into his garden, had taken possession of the temple he had built, and he had feasted with God upon the sacrifices (Song 5:1); however, it is applicable to the too common case both of the churches and particular believers, who by their carelessness and security provoke Christ to withdraw from them. Observe,

I. The indisposition that the spouse was under, and the listlessness that had seized her (Song 5:2): I sleep, but my heart wakes. Here is, 1. Corruption appearing in the actings of it: I sleep. The wise virgins slumbered. She was on her bed (Song 3:1), but now she sleeps. Spiritual distempers, if not striven against at first, are apt to grow upon us and to get ground. She slept, that is, pious affections cooled, she neglected her duty and grew remiss in it, she indulged herself in her ease, was secure and off her watch. This is sometimes the bad effect of more than ordinary enlargements—a good cause. St. Paul himself was in danger of being puffed up with abundant revelations, and of saying, Soul, take thy ease, which made a thorn in the flesh necessary for him, to keep him from sleeping. Christ's disciples, when he had come into his garden, the garden of his agony, were heavy with sleep, and could not watch with him. True Christians are not always alike lively and vigorous in religion. 2. Grace remaining, notwithstanding, in the habit of it: "My heart wakes; my own conscience reproaches me for it, and ceases not to rouse me out of my sluggishness. The spirit is willing, and, after the inner man, I delight in the law of God, and with my mind I serve that. I am, for the present, overpowered by temptation, but all does not go one way in me. I sleep, but it is not a dead sleep; I strive against it; it is not a sound sleep; I cannot be easy under this indisposition." Note, (1.) We ought to take notice of our own spiritual slumbers and distempers, and to reflect upon it with sorrow and shame that we have fallen asleep when Christ has been nigh us in his garden. (2.) When we are lamenting what is amiss in us, we must not overlook the good that is wrought in us, and preserved alive: "My heart wakes in Christ, who is dear to me as my own heart, and is my life; when I sleep, he neither slumbers nor sleeps."

II. The call that Christ gave to her, when she was under this indisposition: It is the voice of my beloved; she knew it to be so, and was soon aware of it, which was a sign that her heart was awake. Like the child Samuel, she heard at the first call, but did not, like him, mistake the person; she knew it to be the voice of Christ. He knocks, to awaken us to come and let him in, knocks by his word and Spirit, knocks by afflictions and by our own consciences; though this is not expressly quoted, yet probably it is referred to (Rev 3:20), Behold, I stand at the door, and knock. He calls sinners into covenant with him and saints into communion with him. Those whom he loves he will not let alone in their carelessness, but will find some way or other to awaken them, to rebuke and chasten them. When we are unmindful of Christ he thinks of us, and provides that our faith fail not. Peter denied Christ, but the Lord turned and looked upon him, and so brought him to himself again. Observe how moving the call is: Open to me, my sister, my love. 1. He sues for entrance who may demand it; he knocks who could easily knock the door down. 2. He  gives her all the kind and most endearing titles imaginable: My sister, my love, my dove, my undefiled; he not only gives her no hard names, nor upbraids her with unkindness in not sitting up for him, but, on the contrary, studies how to express his tender affection to her still. His loving-kindness he will not utterly take away. Those that by faith are espoused to Christ he looks upon as his sisters, his loves, his doves, and all that is dear; and, being clothed with his righteousness, they are undefiled. This consideration should induce her to open to him. Christ's love to us should engage ours to him, even in the most self-denying instances. Open to me. Can we deny entrance to such a friend, to such a guest? Shall we not converse more with one that is infinitely worthy of our acquaintance, and so affectionately desirous of it, though we only can be gainers by it? 3. He pleads distress, and begs to be admitted sub formâ pauperis—under the character of a poor traveller that wants a lodging: "My head is wet with the dew, with the cold drops of the night; consider what hardships I have undergone, to merit thee, which surely may merit from thee so small a kindness as this." When Christ was crowned with thorns, which no doubt fetched blood from his blessed head, then was his head wet with the dew. "Consider what a grief it is to me to be thus unkindly used, as much as it would be to a tender husband to be kept out of doors by his wife in a rainy stormy night." Do we thus require him for his love? The slights which careless souls put upon Jesus Christ are him as a continual dropping in a very rainy day.

III. The excuse she made to put off her compliance with this call (Song 5:3): I have put off my coat; how shall I put it on again? She is half asleep; she knows the voice of her beloved; she knows his knock, but cannot find in her heart to open to him. She was undressed, and would not be at the pains to dress herself again; she had washed her feet, and would not have occasion to wash them again. She could not send another to open the door (it must be our own act and deed to let Christ into our hearts), and yet she was loth to go herself; she did not say, I will not open, but, How shall I? Note, Frivolous excuses are the language of prevailing slothfulness in religion; Christ calls to us to open to him, but we pretend we have no mind, or we have no strength, or we have no time, and therefore think we may be excused, as the sluggard that will not plough by reason of cold. And those who ought to watch for the Lord's coming with their loins girt, if they ungird themselves and put off their coat, will find it difficult to recover their former resolution and to put it on again; it is best therefore to keep tight. Making excuses (Luke 14:18) is interpreted making light of Christ (Matt 22:5), and so it is. Those put a great contempt upon Christ that cannot find in their hearts to bear a cold blast for him, or get out of a warm bed.

IV. The powerful influences of divine grace, by which she was made willing to rise and open to her beloved. When he could not prevail with her by persuasion he put in his hand by the hole in the door, to unbolt it, as one weary of waiting, Song 5:4. This intimates a work of the Spirit upon her soul, by which she was unwilling made willing, Ps 110:3. The conversion of Lydia is represented by the opening of her heart (Acts 16:14) and Christ is said to open his disciples' understandings, Luke 24:45. He that formed the spirit of man within him knows all the avenues to it, and which way to enter into it; he can find the hole of the door at which to put in his hand for the conquering of prejudices and the introducing of his own doctrine and law. He has the key of David (Rev 3:7), with which he opens the door of the heart in such a way as is suited to it, as the key is fitted to the wards of the lock, in such a way as not to put a force upon its nature, but only upon its ill nature.

V. Her compliance with these methods of divine grace at last: My bowels were moved for him. The will was gained by a good work wrought upon the affections: My bowels were moved for him, as those of the two disciples were when Christ made their hearts to burn within them. She was moved with compassion to her beloved, because his head was wet with dew. Note, Tenderness of spirit, and a heart of flesh, prepare the soul for the reception of Christ into it; and therefore his love to us is represented in such a way as is most affecting. Did Christ redeem us in his pity? Let us in pity receive him, and, for his sake, those that are his, when at any time they are in distress. This good work, wrought upon her affections, raised her up, and made her ashamed of her dulness and slothfulness (Song 5:5, I rose up, to open to my beloved), his grace inclining her to do it and conquering the opposition of unbelief. It was her own act, and yet he wrought it in her. And now her hands dropped with myrrh upon the handles of the lock. Either, 1. She found it there when she applied her hand to the lock, to shoot it back; he that put in his hand by the hole of the door left it there as an evidence that he had been there. When Christ has wrought powerfully upon a soul he leaves a blessed sweetness in it, which is very delightful to it. With this he oiled the lock, to make it go easy. Note, When we apply ourselves to our duty, in the lively exercises of faith, under the influence of divine grace, we shall find it will go on much more readily and sweetly than we expected. If we will but rise up, to open to Christ, we shall find the difficulty we apprehended in it strangely overcome, and shall say with Daniel, Now let my Lord speak, for thou hast strengthened me, Dan 10:19. Or, 2. She brought it thither. Her bowels being moved for her beloved, who had stood so long  in the cold and wet, when she came to open to him she prepared to anoint his head, and so to refresh and comfort him, and perhaps to prevent his catching cold; she was in such haste to meet him that she would not stay to make the usual preparation, but dipped her hand in her box of ointment, that she might readily anoint his head at his first coming in. Those that open the doors of their hearts to Christ, those everlasting doors, must meet him with the lively exercises of faith and other graces, and with these must anoint him.

VI. Her said disappointment when she did open to her beloved. And here is the most melancholy part of the story: I opened to my beloved, as I intended, but, alas! my beloved had withdrawn himself, and was gone. My beloved was gone, was gone, so the word is.

1. She did not open to him at his first knock, and now she came too late, when afterwards she would have inherited this blessing. Christ will be sought while he may be found; if we slip our time, we may lose our passage. Note, (1.) Christ justly rebukes our delays with his denials, and suspends the communications of comfort from those that are remiss and drowsy in their duty. (2.) Christ's departures are matter of great grief and lamentation to believers. The royal psalmist never complains of any thing with such sorrowful accents as God's hiding his face from him, and casting him off, and forsaking him. The spouse here is ready to tear her hair, and rend her clothes, and wring her hands, crying, He is gone, he is gone; and that which cuts her to the heart is that she may thank herself, she provoked him to withdraw. If Christ departs, it is because he takes something unkindly.

2. Now observe what she does, in this case, and what befel her. (1.) She still calls him her beloved, being resolved, how cloudy and dark soever the day be, she will not quit her relation to him and interest in him. It is a weakness, upon every apprehension either of our own failings or of God's withdrawings, to conclude hardly as to our spiritual state. Every desertion is not despair. I will say, Lord, I believe, though I must say, Lord, help my unbelief. Though he leave me, I love him; he is mine. (2.) She now remembers the words he said to her when he called her, and what impressions they made upon her, reproaching herself for her folly in not complying sooner with her convictions: "My soul failed when he spoke; his words melted me when he said, My head is wet with dew; and yet, wretch that I was, I lay still, and made excuses, and did not open to him." The smothering and stifling of our convictions is a thing that will be very bitter in the reflection, when God opens our eyes. Sometimes the word has not its effect immediately upon the heart, but it melts it afterwards, upon second thoughts. My soul now melted because of his words which he had spoken before. (3.) She did not go to bed again, but went in pursuit of him: I sought him; I called him. She might have saved herself this labour if she would but have bestirred herself when he first called; but we cut ourselves out a great deal of work, and create ourselves a great deal of trouble, by our own slothfulness and carelessness in improving our opportunities. Yet it is her praise that, when her beloved has withdrawn, she continues seeking him; her desires toward him are made more strong, and her enquiries after him more solicitous, by his withdrawings. She calls him by prayer, calls after him, and begs of him to return; and she not only prays but uses means, she seeks him in the ways wherein she used to find him. (4.) Yet still she missed of him: I could not find him; he gave me no answer. She had no evidence of his favour, no sensible comforts, but was altogether in the dark, and in doubt concerning his love towards her. Note, There are those who have a true love for Christ, and yet have not immediate answers to their prayers for his smiles; but he gives them an equivalent if he strengthens them with the strength in their souls to continue seeking him, Ps 138:3. St. Paul could not prevail for the removing of the thorn in the flesh, but was answered with grace sufficient for him. (5.) She was ill-treated by the watchmen; They found me; they smote me; they wounded me, Song 5:7. They took her for a lewd woman (because she went about the streets at that time of night, when they were walking their rounds), and beat her accordingly. Disconsolate saints are taken for sinners, and are censured and reproached as such. Thus Hannah, when she was praying in the bitterness of her soul, was wounded and smitten by Eli, one of the prime watchmen, when he said to her, How long wilt thou be drunken? so counting her a daughter of Belial, 1 Sam 1:14-15. It is no new thing for those that are of the loyal loving subjects of Zion's King to be misrepresented by the watchmen of Zion, as enemies or scandals to his kingdom; they could not abuse and persecute them but by putting them into an ill name. Some apply it to those ministers who, though watchmen by office, yet misapply the word to awakened consciences, and through unskillfulness, or contempt of their griefs, add affliction to the afflicted, and make the hearts of the righteous sad whom God would not have made sad (Ezek 13:22), discouraging those who ought to be encouraged and talking to the grief of those whom God has wounded, Ps 69:26. Those watchmen were bad enough that could not, or would not, assist the spouse in her enquiries after her beloved (Song 3:3); but these were much worse, that hindered her with their severe and uncharitable censures, smote her and wounded her with their reproaches, and though they were the keepers of the wall of Jerusalem, as if they had been the breakers of it, took away her veil, from her rudely and barbarously, as if it had been only a pretence of modesty, but a cover of the contrary. Those whose outward appearances are all good, and who yet are invidiously condemned and run down as hypocrites, have reason to complain, as the spouse here, of the taking away of their veil from them. (6.) When she was disabled by the abuses the watchmen gave her to prosecute her enquiry herself she gave charge to those about her to assist her in the enquiry (Song 5:8): I charge you, O you daughters of Jerusalem! all my friends and acquaintance, if you find my beloved, it may be you may meet with him before I shall, what shall you tell him? so some read. "Speak a good word for me; tell him that I am sick of love." Observe here, [1.] What her condition was. She loved Jesus Christ to such a degree that his absence made her sick, extremely sick, she could not bear it, and she was in pain for his return as a woman in travail, as Ahab for Naboth's vineyard, which he so passionately coveted. This is a sickness which is a sign of a healthy constitution of soul, and will certainly end well, a sickness that will not be death, but life. It is better to be sick of love to Christ than at ease in love to the world. (2.) What course she took in this condition. She did not sink into despair, and conclude that she should die of her disease, but she sent after her beloved; she asked the advice of her neighbours, and begged their prayers for her, that they would intercede with him on her behalf. "Tell him, though I was careless, and foolish, and slothful, and rose not up so soon as I should have done to open to him, yet I love him; he knows all things, he knows that I do. Represent me to him as sincere, though in many instances coming short of my duty; nay, represent me to him as sincere, though in many instances coming short of my duty; nay, represent me as an object of his pity, that he may have compassion on me and help me." She does not bid them tell him how the watchmen had abused her; how unrighteous soever they were in it, she acknowledges that the Lord is righteous, and therefore bears it patiently. "But tell him that I am wounded with love to him." Gracious souls are more sensible of Christ's withdrawings than of any other trouble whatsoever.

Languet amaus, non languet amor—

The lover languishes, but not his love.

Song 5:9-16

Here is, I. The question which the daughters of Jerusalem put to the spouse concerning her beloved, in answer to the charge she had given them, Song 5:9. Observe, 1. The respectful title they give to the spouse: O thou fairest among women! Our Lord Jesus makes his spouse truly amiable, not only in his eyes, but in the eyes of all the daughters of Jerusalem. The church is the most excellent society in the world, the communion of saints the best communion, and the beauty of the sanctuary a transcendent beauty. The saints are the most excellent people; holiness is the symmetry of the soul; it is its agreement with itself; it recommends itself to all that are competent judges of it. Even those that have little acquaintance with Christ, as those daughters of Jerusalem here, cannot but see an amiable beauty in those that bear his image, which we should love wherever we see it, though in different dresses. 2. Their enquiry concerning her beloved: "What is thy beloved more than another beloved? If thou wilt have us to find him for thee, give us his marks, that we may know him when we see him." (1.) Some take it for a scornful question, blaming her for making such ado about him: "Why shouldst thou be so passionate in enquiring after thy beloved, more than others are after theirs? Why shouldst thou be so set upon him, more than others that yet have a kindness for him?" Those that are zealous in religion are men wondered at by such as are indifferent to it. The many careless ones laugh at the few that are solicitous and serious. "What is there in him that is so very charming, more than in another person? If he be gone, thou, who art the fairest among women, wilt soon have another with an equal flame." Note, Carnal hearts see nothing excellent or extraordinary in the Lord Jesus, in his person or offices, in his doctrine or in his favours; as if there were no more in the knowledge of Christ, and in communion with him, than in the knowledge of the world and in its conversation. (2.) Others rather take it for a serious question, and suppose that those who put it intended, [1.] To comfort the spouse, who, they knew, would recover new spirits if she did but talk awhile of her beloved; nothing would please her better, nor give a more powerful diversion to her grief, than to be put upon the pleasing task of describing the  beauties of her beloved. [2.] To inform themselves; they had heard, in general, that he was excellent and glorious, but they desired to know more particularly. They wondered what moved the spouse to charge them concerning her beloved with so much vehemence and concern, and therefore concluded there must be something more in him than in another beloved, which they are willing to be convinced of. Then there begin to be some hopes of people when they begin to enquire concerning Christ and his transcendent perfections. And sometimes the extraordinary zeal of one, in enquiring after Christ, may be a means to provoke many (2 Cor 9:2), as the apostle, by the faith of the Gentiles, would stir up the Jews to a holy emulation, Rom 11:14. See John 4:10.

II. The account which the spouse gives of her beloved in answer to this question. We should always be ready to instruct and assist those that are enquiring after Christ. Experienced Christians, who are well acquainted with Christ themselves, should do all they can to make others acquainted with him.

1. She assures them, in general, that he is one of incomparable perfections and unparalleled worth (Song 5:10): "Do not you know my beloved? Can the daughters of Jerusalem be ignorant of him that is Jerusalem's crown and crowned head? Let me tell you then," (1.) That he has every thing in him that is lovely and amiable: My beloved is white and ruddy, the colours that make up a complete beauty. This points not at any extraordinary beauty of his body, when he should be incarnate (it was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair, Acts 7:20; nay, he had no form nor comeliness, Isa 53:2); but his divine glory, and the concurrence of every thing in him as Mediator, to make him truly lovely in the eyes of those that are enlightened to discern spiritual things. In him we may behold the beauty of the Lord; he was the holy child Jesus; that was his fairness. If we look upon him as made to us wisdom, righteousness, sanctification, and redemption, he appears, in all, very amiable. His love to us renders him lovely. He is white in the spotless innocency of his life, ruddy in the bloody sufferings he went through at his death,—white in his glory, as God (when he was transfigured his raiment was white as the light), ruddy in his assuming the nature of man, Adam—red earth,—white in his tenderness towards his people, ruddy in his terrible appearances against his and their enemies. His complexion is a very happy composition. (2.) That he has that loveliness in him which is not to be found in any other: He is the chief among ten thousand, a nonsuch for beauty, fairer than the children of men, than any of them, than all of them; there is none like him, nor any to be compared with him; every thing else is to be accounted loss and dung in comparison of him, Phil 3:8. He is higher than the kings of the earth (Ps 89:27) and has obtained a more excellent name than any of the principalities and powers of the upper or lower world, Phil 2:9; Heb 1:4. He is a standardbearer among ten thousand (so the word is), the tallest and comeliest of the company. He is himself lifted up as an ensign (Isa 11:10), to whom we must be gathered and must always have an eye. And there is all the reason in the world why he should have the innermost and uppermost place in our souls who is the fairest of ten thousands in himself and the fittest of twenty thousands for us.

2. She gives a particular detail of his accomplishments, conceals not his power or comely proportion. Every thing in Christ is amiable. Ten instances she here gives of his beauty, which we need not be nice in the application of, lest the wringing of them bring forth blood and prove the wresting of them. The design, in general, is to show that he is every way qualified for his undertaking, and has all that in him which may recommend him to our esteem, love, and confidence. Christ's appearance to John (Rev 1:13, etc.) may be compared with the description which the spouse gives of him here, the scope of both being to represent him transcendently glorious, that is, both great and gracious, made lovely in the eyes of believers and making them happy in himself. (1.) His head is as the most fine gold. The head of Christ is God (1 Cor 11:3), and it is promised to the saints that the Almighty shall be their gold (Job 22:25), their defence, their treasure; much more was he so to Christ, in whom dwells all the fulness of the Godhead bodily, Col 2:9. Christ's head bespeaks his sovereign dominion over all and his vital influence upon his church and all its members. This is as gold, gold; the former word in the original signifies shining gold, the latter strong solid gold; Christ's sovereignty is both beautiful and powerful. Nebuchadnezzar's monarchy is compared to a head of gold (Dan 2:38), because it excelled all the other monarchies, and so does Christ's government. (2.) His locks are bushy and black, not black as the tents of Kedar, whose blackness was their deformity, to which therefore the church compares herself (Song 1:5), but black as a raven, whose blackness is his beauty. Sometimes Christ's hair is represented as white (Rev 1:14), denoting his eternity, that he is the ancient of days; but here as black and bushy, denoting that he is ever young and that there is in him no decay, nothing that waxes old. Every thing that belongs to Christ is amiable in the eyes of a believer, even his hair is so; it was pity that it should be wet, as it was, with the dew, and these locks with the drops of the night, while he waited to be gracious, Song 5:2. (3.) His eyes are as the eyes of doves, fair and clear, and chaste and kind, by the rivers of waters, which doves delight in, and in which,  as in a glass, they see themselves. They are washed, to make them clean, washed with milk, to make them white, and fitly set, neither starting out nor sunk in. Christ is of purer eyes than to behold iniquity, for they are doves' eyes, Hab 1:13. All believers speak with pleasure of the omniscience of Christ, as the spouse here of his eyes; for, though it be terrible to his enemies as a flame of fire (Rev 1:14), yet it is amiable and comfortable to his friends, as doves' eyes, for it is a witness to their integrity. Thou knowest all things, thou knowest that I love thee. Blessed and holy are those that walk always as under the eye of Christ. (4.) His cheeks (the rising of the face) are as a bed of spices, raised in the gardens, which are the beauty and wealth of them, and as sweet flowers, or towers of sweetness. There is that in Christ's countenance which is amiable in the eyes of all the saints, in the least glimpse of him, for the cheek is but a part of the face. The half discoveries Christ makes of himself to the soul are reviving and refreshing, fragrant above the richest flowers and perfumes. (5.) His lips are like lilies, not white like lilies, but sweet and pleasant. Such are the words of his lips to all that are sanctified, sweeter than honey and the honeycomb; such are the kisses of his lips, all the communications of his grace; grace is poured into his lips, and those that heard him wondered at the gracious words which proceeded out of his mouth. His lips are as lilies, dropping sweet-smelling myrrh. Never any lilies in nature dropped myrrh, but nothing in nature can fully set forth the beauty and excellence of Christ, and therefore, to do it by comparison, there must be a composition of images. (6.) His hands are as gold rings set with the beryl, a noted precious stone, Song 5:14. Great men had their hands adorned with gold rings on their fingers, set with diamonds or other precious stones, but, in her eye, his hands themselves were as gold rings; all the instances of his power, the works of his hands, all the performances of his providence and grace, are all rich, and pure, and precious, as gold, as the precious onyx and the sapphire, all fitted to the purpose for which they were designed as gold rings to the finger, and all beautiful and very becoming, as rings set with beryl. His hands, which are stretched forth both to receive his people and to give to them, are thus rich and comely. (7.) His bowels are as bright ivory, for so it should be rendered, rather than his belly, for it is the same word that was used for bowels (Song 5:4) and is often ascribed to God (as Isa 63:15; Jer 31:20), and so it denotes his tender compassion and affection for his spouse, and the love he has to her even in her desolate and deserted state. This love of his is like bright ivory, finely polished, and richly overlaid with sapphires. The love itself is strong and firm, and the instances and circumstances of it are bright and sparkling, and add much to the inestimable value of it. (8.) His legs are as pillars of marble, so strong, and stately, and no disgrace, no, not to the sockets of fine gold upon which they are set, Song 5:15. This bespeaks his stability and stedfastness; where he sets his foot he will fix it; he is able to bear all the weight of the government that is upon his shoulders, and his legs will never fail under him. This sets forth the stateliness and magnificence of the goings of our God, our King, in his sanctuary (Ps 68:24), and the steadiness and evenness of all his dispensations towards his people. The ways of the Lord are equal; they are all mercy and truth; these are the pillars of marble, more lasting than the pillars of heaven. (9.) His countenance (his port and mien) is as Lebanon, that stately hill; his aspect beautiful and charming, like the prospect of that pleasant forest or park, excellent as the cedars, which, in height and strength, excel other trees, and are of excellent use. Christ is a goodly person; the more we look upon him the more beauty we shall see in him. (10.) His mouth is most sweet; it is sweetness itself; it is sweetnesses (so the word is); it is pure essence, nay, it is the quintessence of all delights, Song 5:16. The words of his mouth are all sweet to a believer, sweet as milk to babes (to whom it is agreeable), as honey to those that are grown up (Ps 119:103), to whom it is delicious. The kisses of his mouth, all the tokens of his love, have a transcendent sweetness in them, and are most delightful to those who have their spiritual senses exercised. To you that believe he is precious.

3. She concludes with a full assurance both of faith and hope, and so gets the mastery of her trouble. (1.) Here is a full assurance of faith concerning the complete beauty of the Lord Jesus: "He is altogether lovely. Why should I stand to mention particulars, when throughout there is nothing amiss?" She is sensible she does him wrong in the particular descriptions of him, and comes far short of the dignity and merit of the subject, and therefore she breaks off with the general encomium: He is truly lovely, he is wholly so; there is nothing in him but what is amiable, and nothing amiable but what is in him. He is all desires; he has all in him that one can desire. And therefore all her desire is towards him, and she seeks him thus carefully and cannot rest contented in the want of him. Who can but love him who is so lovely? (2.) Here is a full assurance of hope concerning her own interest in him: "This is my beloved, and this is my friend; and therefore wonder not that I thus long after him." See with what a holy boldness she claims relation to him, and then with what a holy triumph she proclaims it. It is property that sweetens excellency. To see Christ, and not to see him as ours, would be rather a torture than a happiness; but to see one that is thus lovely, and to see him as ours, is a complete satisfaction. Here is a  true believer, [1.] Giving an entire consent to Christ: "He is mine, my Lord and my God (John 20:28), mine according to the tenour of the gospel-covenant, mine in all relations, bestowed upon me, to be all that to me that my poor soul stands in need of." [2.] Taking an entire complacency in Christ. It is spoken of here with an air of triumph: "This is he whom I have chosen, and to whom I have given up myself. None but Christ, none but Christ. This is he on whom my heart is, for he is my best-beloved; this is he in whom I trust, and from whom I expect all good, for this is my friend." Note, Those that make Christ their beloved shall have him their friend; he has been, is, and will be, a special friend to all believers. He loves those that love him; and those that have him their friend have reason to glory in him, and speak of him with delight. "Let others be governed by the love of the world, and seek their happiness in its friendship and favours, This is my beloved and this is my friend. Others may do as they please, but this is my soul's choice, my soul's rest, my life, my joy, my all; this is he whom I desire to live and die with."

SONG OF SOLOMON 6

In this chapter, I. The daughters of Jerusalem, moved with the description which the church had given of Christ, enquire after him, ver. 1. II. The church directs them where they may meet with him, ver. 2-3. III. Christ is now found of those that sought him, and very highly applauds the beauty of his spouse, as one extremely smitten with it (ver. 4-7), preferring her before all others (ver. 8-9), recommending her to the love and esteem of all her neighbours (ver. 10), and, lastly, acknowledging the impressions which her beauty had made upon him and the great delight he took in it, ver. 11-13.

Song 6:1-3

Here is, I. The enquiry which the daughters of Jerusalem made concerning Christ, Song 6:1. They still continue their high thoughts of the church, and call her, as before, the fairest among women; for true sanctity is true beauty. And now they raise their thoughts higher concerning Christ: Whither has thy beloved gone, that we may seek him with thee? This would be but an indecent, unacceptable, compliment, if the song were not to be understood spiritually; for love is jealous of a rival, would monopolize the beloved, and cares not that others should join in seeking him; but those that truly love Christ are desirous that others should love him too, and be joined to him; nay, the greatest instance of duty and respect that the church's children can show to their mother is to join with her in seeking Christ. The daughters of Jerusalem, who had asked (Song 5:9), What is thy beloved more than another beloved? wondering that the spouse should be so passionately in love with him, are now of another mind, and are themselves in love with him; for, 1. The spouse had described him, and shown them his excellencies and perfections; and therefore, though they have not seen him, yet, believing, they love him. Those that undervalue Christ do so because they do not know him; when God, by his word and Spirit, discovers him to the soul, with that ray of light the fire of love to him will be kindled. 2. The spouse had expressed her own love to him, her rest in that love, and triumphed in it: This is my beloved; and that flame in her breast scattered sparks into theirs. As sinful lusts, when they break out, defile many, so the pious zeal of some may provoke many, 2 Cor 9:2. 3. The spouse had bespoken their help in seeking her beloved (Song 5:8); but now they beg hers, for they perceive that now the cloud she had been under began to scatter, and the sky to clear up, and, while she was describing her beloved to them, she herself retrieved her comfort in him. Drooping Christians would find benefit themselves by talking of Christ, as well as do good to others. Now here, (1.) They enquire concerning him, "Wither has thy beloved gone? which may must we steer our course in pursuit of him?" Note, Those that are made acquainted with the excellencies of Christ, and the comfort of an interest in him, cannot but be inquisitive after him and desirous to know where they may meet with him. (2.) They offer their service to the spouse to accompany her in quest of him: We will seek him with thee. Those that would find Christ must seek him, seek him early, seek him diligently; and it is best seeking Christ in concert, to join with those that are seeking him. We must seek for communion with Christ in communion with saints. We know whither our beloved has gone; he has gone to heaven, to his Father, and our Father. He took care to send us notice of it, that we might know how to direct to him, John 20:17. We must by faith see him there, and by prayer seek him there, with boldness enter into the holiest, and herein must join with the generation of those that seek him (Ps 24:6), even with all that in every place call upon him, 1 Cor 1:2. We must pray with and for others.

II. The answer which the spouse gave to this enquiry, Song 6:2-3. Now she complains not any more, as she had done (Song 5:6), "He is gone, he is gone," that she knew not where to find him, or doubted she had lost him for ever; no,

1. Now she knows very well where he is (Song 6:2): "My beloved is not to be found in the streets of the city, and the crowd and noise that are there; there I have in vain looked for him" (as his parents sought him among their kindred and acquaintance, and found him not); "but he has gone down to his garden, a place of privacy and retirement."  The more we withdraw from the hurry of the world the more likely we are to have acquaintance with Christ, who took his disciples into a garden, there to be witnesses of the agonies of his love. Christ's church is a garden enclosed, and separated from the open common of the world; it is his garden, which he has planted as he did the garden of Eden, which he takes care of, and delights in. Though he had gone up to the paradise above, yet he comes down to his garden on earth; it lies low, but he condescends to visit it, and wonderful condescension it is. Will God in very deed dwell with man upon the earth? Those that would find Christ may expect to meet with him in his garden the church, for there he records his name (Exod 20:24); they must attend upon him in the ordinances which he has instituted, the word, sacraments, and prayer, wherein he will be with us always, even to the end of the world. The spouse here refers to what Christ had said (Song 5:1), I have come into my garden. It is as if she had said, "What a fool was I to fret and fatigue myself in seeking him where he was not, when he himself had told me where he was!" Words of direction and comfort are often out of the way when we have occasion to use them, till the blessed Spirit brings them to our remembrance, and then we wonder how we overlooked them. Christ has told us that he would come into his garden; thither therefore we must go to seek him. The beds, and smaller gardens, in this greater, are the particular churches, the synagogues of God in the land (Ps 84:8); the spices and lilies are particular believers, the planting of the Lord, and pleasant in his eyes. When Christ comes down to his church it is, (1.) To feed among the gardens, to feed his flock, which he feeds not, as other shepherds, in the open fields, but in his garden, so well are they provided for, Ps 23:2. He comes to feed his friends, and entertain them; there you may not only find him, but find his table richly furnished, and a hearty welcome to it. He comes to feed himself, that is, to please himself with the products of his own grace in his people; for the Lord takes pleasure in those that fear him. He has many gardens, many particular churches of different sizes and shapes; but, while they are his, he feeds in them all, manifests himself among them, and is well pleased with them. (2.) To gather lilies, wherewith he is pleased to entertain and adorn himself. He picks the lilies one by one, and gathers them to himself; and there will be a general harvest of them at the great day, when he will send forth his angels, to gather all his lilies, that he may be for ever glorified and admired in them.

2. She is very confident of her own interest in him (Song 6:3): "I am my beloved's, and my beloved is mine; the relation is mutual, and the knot is tied, which cannot be loosed; for he feeds among the lilies, and my communion with him is a certain token of my interest in him." She had said this before (Song 2:16); but, (1.) Here she repeats it as that which she resolved to abide by, and which she took an unspeakable pleasure and satisfaction in; she liked her choice too well to change. Our communion with God is very much maintained and kept up by the frequent renewing of our covenant with him and rejoicing in it. (2.) She had occasion to repeat it, for she had acted unkindly to her beloved, and, for her so doing, he had justly withdrawn himself from her, and therefore there was occasion to take fresh hold of the covenant, which continues firm between Christ and believes, notwithstanding their failings and his frowns, Ps 89:30-35. "I have been careless and wanting in my duty, and yet I am my beloved's;" for every transgression in the covenant does not throw us out of covenant. "He has justly hidden his face from me and denied me his comforts, and yet my beloved is mine;" for rebukes and chastenings are not only consistent with, but they flow from covenant-love. (3.) When we have not a full assurance of Christ's love we must live by a faithful adherence to him. "Though I have not the sensible consolation I used to have, yet I will cleave to this, Christ is mine and I am his." (4.) Though she had said the same before, yet now she inverts the order, and asserts her interest in her first: I am my beloved's, entirely devoted and dedicated to him; and then her interest in him and in his grace: "My beloved is mine, and I am happy, truly happy in him." If our own hearts can but witness for us that we are his, there is no room left to question his being ours; for the covenant never breaks on his side. (5.) It is now her comfort, as it was then, that he feeds among the lilies, that he takes delight in his people and converses freely with them, as we do with those with whom we feed; and therefore, though at present he be withdrawn, "I shall meet with him again. I shall yet praise him who is the health of my countenance, and my God."

Song 6:4-10  Now we must suppose Christ graciously returned to his spouse, from whom he had withdrawn himself, returned to converse with her (for he speaks to her and makes her to hear joy and gladness), returned to favour her, having forgiven and forgotten all her unkindness, for he speaks very tenderly and respectfully to her.

I. He pronounces her truly amiable (Song 6:4): Thou art beautiful, O my love! as Tirzah, a city in the tribe of Manasseh, whose name signifies pleasant, or acceptable, the situation, no doubt, being very happy and the building fine and uniform. Thou art comely as Jerusalem, a city compact together (Ps 122:3), and which Solomon had built and beautified, the joy of the whole earth; it was an honour to the world (whether they thought so or no) that there was such a city in it. It was the holy city, and that was the greatest beauty of it; and fitly is the church compared to it, for it was figured and typified by it. The gospel-church is the Jerusalem that is above (Gal 4:26), the heavenly Jerusalem (Heb 12:22); in it God has his sanctuary, and is, in a special manner, present; thence he has the tribute of praise issuing; it is his rest for ever, and therefore it is comely as Jerusalem, and, being so, is terrible as an army with banners. Church-censures, duly administered, strike an awe upon men's consciences; the word (the weapons of her warfare) casts down imaginations (2 Cor 10:5), and even an unbeliever is convinced and judged by the solemnity of holy ordinances, 1 Cor 14:24-25. The saints by faith overcome the world (1 John 5:4); nay, like Jacob, they have power with God and prevail, Gen 32:28.

II. He owns himself in love with her, Song 6:5. Though, for a small moment, and in a little wrath, he had hid his face from her, yet now he gathers her with very surprising instances of everlasting loving-kindness, Isa 54:8. Turn thy eyes towards me (so some read it), "turn the eyes of faith and love towards me, for they have lifted me up; look unto me, and be comforted." When we are calling to God to turn the eye of his favour towards us he is calling to us to turn the eye of our obedience towards him. We read it as a strange expression of love, "Turn away thy eyes from me, for I cannot bear the brightness of them; they have quite overcome me, and I am prevailed with to overlook all that is past;" as God said to Moses, when he interceded for Israel, "Let me alone, or I must yield," Exod 32:10. Christ is pleased to borrow these expressions of a passionate lover only to express the tenderness of a compassionate Redeemer, and the delight he takes in his redeemed and in the workings of his own grace in them.

III. He repeats, almost word for word, part of the description he had given of her beauty (Song 4:1-3), her hair, her teeth, her temples (Song 6:5-7), not because he could not have described it in other words, and by other similitudes, but to show that he had still the same esteem for her since her unkindness to him, and his withdrawings from her, that he had before. Lest she should think that, though he would not quite cast her off, yet he would think the worse of her while he knew her, he says the same of her now that he had done; for those to whom much is forgiven will love the more, and, consequently, will be the more loved, for Christ has said, I love those that love me. He is pleased with his people, notwithstanding their weaknesses, when they sincerely repent of them and return to their duty, and commends them as if they had already arrived at perfection.

IV. He prefers her before all competitors, and sees all the beauties and perfections of others meeting and centering in her (Song 6:8-9): "There are, it may be, threescore queens, who, like Esther, have by their beauty attained to the royal state and dignity, and fourscore concubines, whom kings have preferred before their own queens, as more charming, and these attended by their maids of honour, virgins without number, who, when there is a ball at court, appear in great splendour, with beauty that dazzles the eyes of the spectators; but my dove, my undefiled, is but one, a holy one." 1. She excels them all. Go through all the world, and view the societies of men that reckon themselves wise and happy, kingdoms, courts, senates, councils, or whatever incorporations you may think valuable, they are none of them to be compared with the church of Christ; their honours and beauties are nothing to hers. Who is like unto thee, O Israel! Deut 33:29; Deut 4:6-7. There are particular persons, as virgins without number, who are famed for their accomplishments, the beauties of their address, language, and performances, but the beauty of holiness is beyond all other beauty: "My dove, my undefiled, is one, has that one beauty that she is a dove, an undefiled dove, and mine, and that makes her excel the queens and virgins, though they were ever so many." 2. She included them all. "Other kings have many queens, and concubines, and virgins, with whose conversation they entertain themselves, but my dove, my undefiled, is to me instead of all; in that one I have more than they have in all theirs." Or, "Though there are many particular churches, some of greater dignity, others of less, some of longer, others of shorter, standing, and many particular believers, of different gifts and attainments,  some more eminent, others less so, yet they all constitute but one catholic church, are all but parts of that whole, and that is my dove, my undefiled." Christ is the centre of the church's unity; all the children of God that are scattered abroad are gathered by him (John 11:52), and meet in him (Eph 1:10), and are all his doves.

V. He shows how much she was esteemed, not by him only, but by all that had acquaintance with her and stood in relation to her. It would add to her praise to say, 1. That she was her mother's darling; she had that in her, from a child, which recommended her to the particular affection of her parents. As Solomon himself is said to have been tender and an only one in the sight of his mother (Prov 4:3), so was she the only one of her mother, as dear as if she had been an only one, and, if there were many more, yet she was the choice one of her that bore her, more excellent than all the societies of men this world ever produced. All the kingdoms of the world, and the glory of them, are nothing, in Christ's account, compared with the church, which is made up of the excellent ones of the earth, the precious sons of Zion, comparable to fine gold, and more excellent than their neighbours. 2. That she was admired by all her acquaintance, not only the daughters, who were her juniors, but even the queens and the concubines, who might have reason to be jealous of her as a rival; they all blessed her, and wished well to her, praised her, and spoke well of her. The daughters of Jerusalem called her the fairest among women; all agreed to give her the preeminence for beauty, and every sheaf bowed to hers. Note, (1.) Those that have any correct sense of things cannot but be convinced in their consciences (whatever they say) that godly people are excellent people; many will give them their good word, and more their goodwill. (2.) Jesus Christ takes notice what people think and speak of his church, and is well pleased with those that honour such as fear the Lord, and takes it ill of those that despise them, particularly when they are under a cloud, that offend any of his little ones.

VI. He produces the encomium that was given of her, and makes it his own (Song 6:10): Who is she that looks forth as the morning? This is applicable both to the church in the world and to grace in the heart.

1. They are amiable as the light, the most beautiful of all visible things. Christians are, or should be, the lights of the world. The patriarchal church looked forth as the morning when the promise of the Messiah was first made known, and the dayspring from on high visited this dark world. The Jewish church was fair as the moon; the ceremonial law was an imperfect light; it shone by reflection; it was changing as the moon, did not make day, nor had the sun of righteousness yet risen. But the Christian church is clear as the sun, exhibits a great light to those that sat in darkness. Or we may apply it to the kingdom of grace, the gospel-kingdom. (1.) In its rise, it looks forth as the morning after a dark night; it is discovering (Job 38:12-13), and very acceptable, looks forth pleasantly as a clear morning; but it is small in its beginnings, and scarcely perceptible at first. (2.) It is, at the best, in this world, but fair as the moon, which shines with a borrowed light, which has her changes and eclipses, and her spots too, and, when at the full, does but rule by night. But, (3.) When it is perfected in the kingdom of glory then it will be clear as the sun, the church clothed with the sun, with Christ the sun of righteousness, Rev 12:1. Those that love God will then be as the sun when he goes forth in his strength (Judges 5:31; Matt 13:43); they shall shine in inexpressible glory, and that which is perfect will then come; there shall be no darkness, no spots, Isa 30:26.

2. The beauty of the church and of believers is not only amiable, but awful as an army with banners. The church, in this world, is as an army, as the camp of Israel in the wilderness; its state is militant; it is in the midst of enemies, and is engaged in a constant conflict with them. Believers are soldiers in this army. It has its banners; the gospel of Christ is an ensign (Isa 11:12), the love of Christ, Song 2:4. It is marshalled, and kept in order and under discipline. It is terrible to its enemies as Israel in the wilderness was, Exod 15:14. When Balaam saw Israel encamped according to their tribes, by their standards, with colours displayed, he said, How goodly are thy tents, O Jacob! Num 24:5. When the church preserves her purity she secures her honour and victory; when she is fair as the moon, and clear as the sun, she is truly great and formidable.

Song 6:11-13

Christ having now returned to his spouse, and the breach being entirely made up, and the falling out of these lovers being the renewing of love, Christ here gives an account both of the distance and of the reconciliation.

I. That when he had withdrawn from his church as his spouse, and did not comfort her, yet even then he had his eye upon it as his garden, which he took care of (Song 6:11): "I went down into the garden of nuts, or nutmegs, to see the fruits of the valley, with complacency and concern, to see them as my  own." When he was out of sight he was no further off than the garden, hid among the trees of the garden, in a low and dark valley; but then he was observing how the vine flourished, that he might do all that to it which was necessary to promote its flourishing, and might delight himself in it as a man does in a fruitful garden. He went to see whether the pomegranates budded. Christ observes the first beginnings of the good work of grace in the soul and the early buddings of devout affections and inclinations there, and is well pleased with them, as we are with the blossoms of the spring.

II. That yet he could not long content himself with this, but suddenly felt a powerful, irresistible, inclination in his own bosom to return to his church, as his spouse, being moved with her lamentations after him, and her languishing desire towards him (Song 6:12): "Or ever I was aware, my soul made me like the chariots of Amminadib; I could not any longer keep at a distance; my repentings were kindled together, and I presently resolved to fly back to the arms of my love, my dove." Thus Joseph made himself strange to his brethren, for a while, to chastise them for their former unkindnesses, and make trial of their present temper, till he could no longer refrain himself, but, or ever he was aware, burst out into tears, and said, I am Joseph, Gen 45:1,3. And now the spouse perceives, as David did (Ps 31:22), that though she said in her haste, I am cut off from before thy eyes, yet, at the same time, he heard the voice of her supplications, and became like the chariots of Amminadib, which were noted for their beauty and swiftness. My soul put me into the chariots of my willing people (so some read it), "the chariots of their faith, and hope, and love, their desires, and prayers, and expectations, which they sent after me, to fetch me back, as chariots of fire with horses of fire." Note, 1. Christ's people are, and ought to be, a willing people. 2. If they continue seeking Christ and longing after him, even when he seems to withdraw from them, he will graciously return to them in due time, perhaps sooner than they think and with a pleasing surprise. No chariots sent for Christ shall return empty. 3. All Christ's gracious returns to his people take rise from himself. It is not they, it is his own soul, that puts him into the chariots of his people; for he is gracious because he will be gracious, and loves his Israel because he would love them; not for their sakes, be it known to them.

III. That he, having returned to her, kindly courted her return to him, notwithstanding the discouragements she laboured under. Let her not despair of obtaining as much comfort as ever she had before this distance happened, but take the comfort of the return of her beloved, Song 6:13. Here, 1. The church is called Shulamite, referring either to Solomon, the bridegroom in type, by whose name she is called, in token of her relation to him and union with him (thus believers are called Christians from Christ), or referring to Salem, the place of her birth and residence, as the woman of Shunem is called the Shunammite. Heaven is the Salem whence the saints have their birth, and where they have their citizenship; those that belong to Christ, and are bound for heaven, shall be called Shulamites. 2. She is invited to return, and the invitation most earnestly pressed: Return, return; and again, "Return, return; recover the peace thou hast lost and forfeited; come back to thy former composedness and cheerfulness of spirit." Note, Good Christians, after they have had their comfort disturbed, are sometimes hard to be pacified, and need to be earnestly persuaded to return again to their rest. As revolting sinners have need to be called to again and again (Turn you, turn you, why will you die?) so disquieted saints have need to be called to again and again, Turn you, turn you, why will you droop; Why art thou cast down, O my soul? 3. Having returned, she is desired to show her face: That we may look upon thee. Go no longer with they face covered like a mourner. Let those that have made their peace with God lift up their faces without spot (Job 22:26); let them come boldly to his throne of grace. Christ is pleased with the cheerfulness and humble confidence of his people, and would have them look pleasant. "Let us look upon thee, not I only, but the holy angels, who rejoice in the consolation of saints as well as in the conversion of sinners; not I only, but all the daughters." Christ and believers are pleased with the beauty of the church. 4. A short account is given of what is to be seen in her. The question is asked, What will you see in the Shulamite? And it is answered, As it were the company of two armies. (1.) Some think she gives this account of herself; she is shy of appearing, unwilling to be looked upon, having, in her own account, no form or comeliness. Alas! says she, What will you see in the Shulamite? nothing that is worth your looking upon, nothing but as it were the company of two armies actually engaged, where nothing is to be seen but blood and slaughter. The watchmen had smitten her, and wounded her, and she carried in her face the marks of those wounds, looked as if she had been fighting. She had said (Song 1:6), Look not upon me because I am black; here she says, "Look not upon me because I am bloody." Or it may denote the constant struggle that is between grace and corruption in the souls of believers; they are in them as two armies continually skirmishing, which makes her ashamed to show her face. (2.) Others think her beloved gives the account of her. "I will tell you what you shall see in the Shulamite; you shall see as noble a sight as that of two armies, or two parts of the same army, drawn out in rank and file; not only as an army with banners,  but as two armies, with a majesty double to what was before spoken; she is as Mahanaim, as the two hosts which Jacob saw (Gen 32:1-2), a host of saints and a host of angels ministering to them; the church militant, the church triumphant." Behold two armies; in both the church appears beautiful.

SONG OF SOLOMON 7

In this chapter, I. Christ, the royal bridegroom, goes on to describe the beauties of his spouse, the church, in many instances, and to express his love to her and the delight he has in her conversation, ver. 1-9. II. The spouse, the church, expresses her great delight in him, and the desire that she had of communion and fellowship with him, ver. 10-13. Such mutual esteem and endearment are there between Christ and believers. And what is heaven but an everlasting interchanging of loves between the holy God and holy souls!

Song 7:1-9

The title which Jesus Christ here gives to the church is new: O prince's daughter! agreeing with Ps 45:13, where she is called the king's daughter. She is so in respect of her new birth, born from above, begotten of God, and his workmanship, bearing the image of the King of kings, and guided by his Spirit. She is so by marriage; Christ, by betrothing her to himself, though he found her mean and despicable, has made her a prince's daughter. She has a princely disposition, something in her truly noble and generous; she is daughter and heir to the prince of the kings of the earth. If children, then heirs. Now here we have,

I. A copious description of the beauty of the spouse, which, some think, is given by the virgins her companions, and that those were they who called upon her to return; it seems rather to be given by Christ himself, and to be designed to express his love to her and delight in her, as before, Song 4:1, etc., and Song 6:5-6. The similitudes are here different from what they were before, to show that the beauty of holiness is such as nothing in nature can reach; you may still say more of it, and yet still come short of it. That commendation of the spouse, Song 4, was immediately upon the espousals (Song 3:11), this upon her return from a bypath (Song 6:13); yet this exceeds that, to show the constancy of Christ's love to his people; he loves them to the end, since he made them precious in his sight and honourable. The spouse had described the beauty of her beloved in ten particulars (Song 5:11, etc.); and now he describes her in as many, for he will not be behindhand with her in respects and endearments. Those that honour Christ he will certainly honour, and make honourable. As the prophet, in describing the corruptions of degenerate Israel, reckons from the sole of the foot even unto the head (Isa 1:6), so here the beauties of the church are reckoned from foot to head, that, as the apostle speaks, when he is comparing the church, as here, to the natural body (1 Cor 12:23), more abundant honour might be bestowed on those parts of the body which we think to be less honourable, and which therefore lacked honour, 1 Cor 12:24. 1. Her feet are here praised; the feet of Christ's ministers are beautiful in the eyes of the church (Isa 52:7), and her feet are here said to be beautiful in the eyes of Christ. How beautiful are thy feet with shoes! When believers, being made free from the captivity of sin (Acts 12:8), stand fast in the liberty with which they are made free, preserve the tokens of their enfranchisement, have their feet shod with the preparation of the gospel of peace, and walk steadily according to the rule of the gospel, then their feet are beautiful with shoes; they tread firmly, being well armed against the troubles they meet with in their way. When we rest not in good affections, but they are accompanied with sincere endeavors and resolutions, then our feet are beautified with shoes. See Ezek 16:10. 2. The joint of the thighs are here said to be like jewels, and those curiously wrought by a cunning workman. This is explained by Eph 4:16 and Col 2:19, where the mystical body of Christ is said to be held together by joints and bands, as the hips and knees (both which are the joints of the thighs) serve the natural body in its strength and motion. The church is then comely in Christ's eyes when those joints are kept firm by holy love and unity, and the communion of saints. When believers act in religion from good principles, and are steady and regular in their whole conversation, and turn themselves easily to every duty in its time and place, then the joints are like jewels. 3. The navel is here  compared to a round cup or goblet, that wants not any of the agreeable liquor that one would wish to find in it, such as David's cup that ran over (Ps 23:5), well shaped, and not as that miserable infant whose navel was not cut, Ezek 16:4. The fear of the Lord is said to be health to the navel. See Prov 3:8. When the soul wants not that fear then the navel wants not liquor. 4. The belly is like a heap of wheat in the store-chamber, which perhaps was sometimes, to make show, adorned with flowers. The wheat is useful, the lilies are beautiful; there is every thing in the church which may be to the members of that body either for use or for ornament. All the body is nourished from the belly; it denotes the spiritual prosperity of a believer and the healthful constitution of the soul all in good plight. 5. The breasts are like two young roes that are twins, Song 7:3. By the breasts of the church's consolations those are nourished who are born from its belly (Isa 46:3), and by the navel received nourishment in the womb. This comparison we had before, Song 4:5. 6. The neck, which before was compared to the tower of David (Song 4:4), is here compared to a tower of ivory, so white, so precious; such is the faith of the saints, by which they are joined to Christ their head. The name of the Lord, improved by faith, is to the saints as a strong and impregnable tower. 7. The eyes are compared to the fish-pools in Heshbon, or the artificial fish-ponds, by a gate, either of Jerusalem or Heshbon, which is called Bathrabbim, the daughter of a multitude, because a great thoroughfare. The understanding, the intentions of a believer, are clean and clear as these ponds. The eyes, weeping for sin, are as fountains (Jer 9:1), and comely with Christ. 8. The nose is like the tower of Lebanon, the forehead or face set like a flint (Isa 50:7), undaunted as that tower was impregnable. So it denotes the magnanimity and holy bravery of the church, or (as others) a spiritual sagacity to discern things that differ, as animals strangely distinguish by the smell. This tower looks towards Damascus, the head city of Syria, denoting the boldness of the church in facing its enemies and not fearing them. 9. The head like Carmel, a very high hill near the sea, Song 7:5. The head of a believer is lifted up above his enemies (Ps 27:6), above the storms of the lower region, as the top of Carmel was, pointing heavenward. The more we get above this world, and the nearer to heaven, and the more secure and serene we become by that means, the more amiable we are in the eyes of the Lord Jesus. 10. The hair of the head is said to be like purple. This denotes the universal amiableness of a believer in the eyes of Christ, even to the hair, or (as some understand it) the pins with which the hair is dressed. Some by the head and the hair understand the governors of the church, who, if they be careful to do their duty, add much to her comeliness. The head like crimson (so some read it) and the hair like purple, the two colours worn by great men.

II. The complacency which Christ takes in his church thus beautified and adorned. She is lovely indeed if she be so in his eyes; as he puts the comeliness upon her, so it is his love that makes this comeliness truly valuable, for he is an unexceptionable judge. 1. He delighted to look upon his church, and to converse with it, rejoicing in that habitable part of his earth: The king is held in the galleries, and cannot leave them. This is explained by Ps 132:13-14, The Lord has chosen Zion, saying, This is my rest for ever; here will I dwell; and Ps 147:11, The Lord takes pleasure in those that fear him. And, if Christ has such delight in the galleries of communion with his people, much more reason have they to delight in them, and to reckon a day there better than a thousand. 2. He was even struck with admiration at the beauty of his church (Song 7:6): How fair and how pleasant art thou, O love! How art thou made fair! (so the word is), "not born so, but made so with the comeliness which I have put upon thee." Holiness is a beauty beyond expression; the Lord Jesus is wonderfully pleased with it; the outward aspect of it is fair; the inward disposition of it is pleasant and highly agreeable, and the complacency he has in it is inexpressible. O my dearest for delights! so some read. 3. He determined to keep up communion with his church. (1.) To take hold of her as of the boughs of a palm-tree. He compares her stature to a palm-tree (Song 7:7), so straight, so strong, does she appear, when she is looked upon in her full proportion. The palm-tree is observed to flourish most when it is loaded; so the church, the more it has been afflicted, the more it has multiplied; and the branches of it are emblems of victory. Christ says, "I will go up to the palm-tree, to entertain myself with the shadow of it (Song 7:8) and I will take hold of its boughs and observe the beauty of them." What Christ has said he will do, in favour to his people; we may be sure he will do it, for his kind purposes are never suffered to fall to the ground; and if he take hold of the boughs of his church, take early hold of her branches, when they are young and tender, he will keep his hold and not let them go. (2.) To refresh himself with her fruits. He compares her breasts (her pious affections towards him) to clusters of grapes, a most pleasant fruit (Song 7:7), and he repeats it (Song 7:8): They shall be (that is, they shall be to me) as clusters of the vine, which make glad the heart. "Now that I come up to the palm-tree thy graces shall be exerted and excited." Christ's presence with his people kindles the holy heavenly fire in their souls, and then their breasts shall be as clusters of the vine, a cordial to themselves and acceptable to him. And since God, at first, breathed into man's nostrils the breath of life, and breathes the breath of the new life still,  the smell of their nostrils is like the smell of apples, or oranges, which is pleasing and reviving. The Lord smelt a sweet savour from Noah's sacrifice, Gen 8:21. And, lastly, the roof of her mouth is like the best wine (Song 7:9); her spiritual taste and relish, or the words she speaks of God and man, which come not from the teeth outward, but from the roof of the mouth, these are pleasing to God. The prayer of the upright is his delight. And, when those that fear the Lord speak one to another as becomes them, the Lord hearkens, and hears with pleasure, Mal 3:16. It is like that wine which is, [1.] Very palatable and grateful to the taste. It goes down sweetly; it goes straightly (so the margin reads it); it moves itself aright, Prov 23:31. The pleasures of sense seem right to the carnal appetite, and go down smoothly, but they are often wrong, and, compared with the pleasure of communion with God, they are harsh and rough. Nothing goes down so sweetly with a gracious soul as the wine of God's consolations. [2.] It is a great cordial. The presence of Christ by his Spirit with him people shall be reviving and refreshing to them, as that strong wine which makes the lips even of those that are asleep (that are ready to faint away in a deliquium), to speak. Unconverted sinners are asleep; saints are often drowsy, and listless, and half asleep; but the word and Spirit of Christ will put life and vigour into the soul, and out of the abundance of the heart that is thus filled the mouth will speak. When the apostles were filled with the Spirit they spoke with tongues the wonderful works of God (Acts 2:10,12); and those who in opposition to being drunk with wine, wherein is excess, are filled with the Spirit, speak to themselves in psalms and hymns, Eph 5:18-19. When Christ is thus commending the sweetness of his spouse's love, excited by the manifestation of his, she seems to put in that word, for my beloved, as in a parenthesis. "Is there any thing in me that is pleasant or valuable? As it is from, so it is for my beloved." Then he delights in our good affections and services, when they are all for him and devoted to his glory.

Song 7:10-13

These are the words of the spouse, the church, the believing soul, in answer to the kind expressions of Christ's love in the foregoing verses.

I. She here triumphs in her relation to Christ and her interest in him, and in his name will she boast all the day long. With what a transport of joy and holy exultation does she say (Song 7:10), "I am my beloved's, not my own, but entirely devoted to him and owned by him." If we can truly say that Christ is our best beloved, we may be confident that we are his and he will save us, Ps 119:94. The gracious discoveries of Christ's love to us should engage us greatly to rejoice in the hold he has of us, his sovereignty over us and property in us, which is no less a spring of comfort than a bond of duty. Intimacy of communion with Christ should help clear up our interest in him. Glorying in this, that she is his, to serve him, and reckoning that her honour, she comforts herself with this, that his desire is towards her, that is, he is her husband; it is a periphrasis of the conjugal relation, Gen 3:16. Christ's desire was strongly towards his chosen remnant, when he came from heaven to earth to seek and save them; and when, in pursuance of his undertaking, he was even straitened till the baptism of blood he was to pass through for them was accomplished, Luke 12:50. He desired Zion for a habitation; this is a comfort to believers that, whosoever slights them, Christ has a desire towards them, such a desire as will again bring him from heaven to earth to receive them to himself; for he longs to have them all with him, John 17:24; John 14:3.

II. She humbly and earnestly desires communion with him (Song 7:11-12): "Come, my beloved, let us take a walk together, that I may receive counsel, instruction, and comfort from thee, and may make known my wants and grievances to thee, with freedom, and without interruption." Thus Christ can walk with the two disciples that were going to the village called Emmaus, and talked with them, till he made their hearts burn within them. Observe here, 1. Having received fresh tokens of his love, and full assurances of her interest in him, she presses forward towards further acquaintance with him; as blessed Paul, who desired yet more and more of the excellency of the knowledge of Christ Jesus, Phil 3:8. Christ has made it to appear how much his desire is towards us, and we are very ungrateful if ours be not towards him. Note, Communion with Christ is that which all that are sanctified earnestly breathe after; and the clearer discoveries he makes to them of his love the more earnestly do they desire it. Sensual pleasures pall the carnal appetite, and soon give it surfeit, but spiritual delights whet the desires, the language of which is, Nothing more than God, but still more and more of him. Christ had said, I will go up to the palm-tree. Come, saith she, Let us go. The promises Christ has made us of communion with him are not to supersede,  but quicken and encourage, our prayers for that communion. 2. She desires to go forth into the fields and villages to have this communion with him. Those that would converse with Christ must go forth from the world and the amusements of it, must avoid every thing that would divert the mind and be a hindrance to it when it should be wholly taken up with Christ; we must contrive how to attend upon the Lord without distraction (1 Cor 7:35), for therefore the spouse here covets to get out of the noise of the town. Let us go forth to him without the camp, Heb 13:13. Solitude and retirement befriend communion with God; therefore Isaac went out into the field to meditate and pray. Enter into thy closet, and shut thy door. A believer is never less alone than when alone with Christ, where no eye sees. 3. Having business to go abroad, to look after their grounds, she desires the company of her beloved. Note, Wherever we are, we may keep up our communion with God, if it be not our own fault, for he is always at our right hand, his eye always upon us, and both his word and his ear always nigh us. By going about our worldly affairs with heavenly holy hearts, mixing pious thoughts with common actions, and having our eyes ever towards the Lord, we may take Christ along with us whithersoever we go. Nor should we go any whither where we cannot in faith ask him to go along with us. 4. She is willing to rise betimes, to go along with her beloved: Let us get up early to the vineyards. It intimates her care to improve opportunities of conversing with her beloved; when the time appointed has come, we must lose no time, but, as the woman (Mark 16:2), go very early, though it be to a sepulchre, if we be in hopes to meet him there. Those that will go abroad with Christ must begin betimes with him, early in the morning of their days, must begin every day with him, seek him early, seek him diligently. 5. She will be content to take up her lodging in the villages, the huts or cottages which the country people built for their shelter when they attended their business in the fields; there, in these mean and cold dwellings, she will gladly reside, if she may but have her beloved with her. His presence will make them fine and pleasant, and convert them into palaces. A gracious soul can reconcile itself to the poorest accommodations, if it may have communion with God in them. 6. The most pleasant delightful fields, even in the springtime, when the country is most pleasant, will not satisfy her, unless she have her beloved with her. No delights on earth can make a believer easy, unless he enjoy God in all.

III. She desires to be better acquainted with the state of her own soul and the present posture of its affairs (Song 7:12): Let us see if the vine flourish. Our own souls are our vineyards; they are, or should be, planted with vines and pomegranates, choice and useful trees. We are made keepers of these vineyards, and therefore are concerned often to look into them, to examine the state of our own souls, to seek whether the vine flourishes, whether our graces be in act and exercise, whether we be fruitful in the fruits of righteousness, and whether our fruit abound. And especially let us enquire whether the tender grape appear and whether the pomegranates bud forth, what good motions and dispositions there are in us that are yet but young and tender, that they may be protected and cherished with a particular care, and may not be nipped, or blasted, or rubbed off, but cultivated, that they may bring forth fruit unto perfection. In this enquiry into our own spiritual state, it will be good to take Christ along with us, because his presence will make the vine flourish and the tender grape appear, as the returning sun revives the gardens, and because to him we are concerned to approve ourselves. If he sees the vine flourish, and the tender grape appear—if we can appeal to him, Thou knowest all things, thou knowest that I love thee,—if his Spirit witness with our spirit that our souls prosper, it is enough. And, if we would be acquainted with ourselves, we must beg of him to search and try us, to help us in the search, and discover us to ourselves.

IV. She promises to her beloved the best entertainment she can give him at her country seat; for he will come in to us, and sup with us, Rev 3:20. 1. She promises him her best affections; and, whatever else she had for him, it would utterly be contemned if her heart were not entire for him: "There therefore will I give thee my love; I will repeat the professions of it, honour thee with the tokens of it; and the outgoings of my soul towards thee in adorations and desires shall be quickened and enlarged, and my heart offered up to thee in a holy fire." 2. She promises him her best provision, Song 7:13. "There we shall find pleasant odours, for the mandrakes give a smell;" the love-flowers or lovely ones (so the word signifies), or the love-fruits; it was something that was in all respects very grateful, so valuable that Rachel and Leah had like to have fallen out above it, Gen 30:14. "We shall also find that which is good for food, as well as pleasant to the eye, all the rarities that the country affords: At our gates are all manner of pleasant fruits." Note, (1.) The fruits and exercises of grace are pleasant to the Lord Jesus. (2.) These must be carefully laid up for him, devoted to his service and honour, must be always ready to us when we have occasion for them, as that which is laid up at our gates, that, by our bringing forth much fruit, he may be glorified, John 15:18. (3.) There is a great variety of these pleasant fruits, with which our souls should be well stocked; we must have all sorts of them, grace for all occasions, new and old, as the good householder has in his treasury, not only the products of this year,  but remainders of the last, Matt 13:52. We must not only have that ready to us, for the service of Christ, which we have heard, and learned, and experienced lately, but must retain that which we have formerly gathered; nor must we content ourselves only with what we have laid up in store in the days of old, but, as long as we live, must be still adding something new to it, that our stock may increase, and we may be thoroughly furnished for every good work. (4.) Those that truly love Christ will think all they have, even their most pleasant fruits, and what they have treasured up most carefully, too little to be bestowed upon him, and he is welcome to it all; if it were more and better, it should be at his service. It is all from him, and therefore it is fit it should be all for him.

SONG OF SOLOMON 8

The affections between Christ and his spouse are as strong and lively here, in this closing chapter of the song, as ever, and rather more so. I. The spouse continues her importunity for a more intimate communion and fellowship with him, ver. 1-3. II. She charges the daughters of Jerusalem not to interrupt her communion with her beloved (ver. 4); and they, thereupon, admire her dependence on him, ver. 5. III. She begs of her beloved, whom she raises up by her prayers (ver. 5), that he would by his grace confirm that blessed union with him to which she was admitted, ver. 6-7. IV. She makes intercession for others also, that care might be taken of them (ver. 8-9), and pleases herself with the thoughts of her own interest in Christ and his affection to her, ver. 10. V. She owns herself his tenant for a vineyard she held of him at Baalhamon, ver. 11-12. VI. The song concludes with an interchanging of parting requests. Christ charges his spouse that she should often let him hear from her (ver. 13), and she begs of him that he would hasten his return to her, ver. 14).

Song 8:1-4

Here, I. The spouse wishes for a constant intimacy and freedom with the Lord Jesus. She was already betrothed to him, but, the nuptials being yet not solemnized and published (the bride, the Lamb's wife, will not be completely ready till his second coming), she was obliged to be shy and to keep at some distance; she therefore wishes she may be taken for his sister, he having called her so (Song 5:1), and that she might have the same chaste and innocent familiarity with him that a sister has with a brother, an own brother, that sucked the breasts of the same mother with her, who would therefore be exceedingly tender of her, as Joseph was of his brother Benjamin. Some make this to be the prayer of the Old Testament saints for the hastening of Christ's incarnation, that the church might be the better acquainted with him, when, forasmuch as the children are partakers of flesh and blood, he should also himself likewise take part of the same, and not be ashamed to call them brethren. It is rather the wish of all believers for a more intimate communion with him, that they might receive the Spirit of sanctification, and so Christ must be as their brother, that is, that they might be as his brethren, which then they are when by grace they are made partakers of a divine nature, and he that sanctifies, and those that are sanctified, are both of one, Heb 2:11, etc. It becomes brethren and sisters, the children of the same parents, that have been nursed at the same breast, to be very loving to and tender of one another; such a love the spouse desires might be between her and her beloved, that she might call him brother. 2. She promises herself then the satisfaction of making a more open profession of her relation to him than at present she could make: "When I should find thee without, any where, even before company, I would kiss thee, as a sister does her own brother, especially her little brother that is now sucking the breasts of her mother" (for so some understand it); "I would use all the decent freedom with thee that could be, and should not be despised for it, as doing any thing unbecoming the modesty of my sex." The church, since Christ's incarnation, can better own him than she could before, when she would have been laughed at for being so much in love with one that was not yet born. Christ has become as our brother; wherever we find him, therefore, let us be ready to own our relation to him and affection for him, and not fear being despised for it, nor regard that any more than David did when he danced before the ark. If this be to be vile, I will be yet more vile. Nay, let us hope that we shall not be despised so much as some imagine. Of the maidservants of whom thou hast spoken I shall be had in honour. Wherever we find the image of Christ, though it be without, among those that do not follow him with us, we must love it, and testify that love, and we shall not be despised for it, but catholic charity will gain us respect. 3. She promises to improve the opportunity she should then have for cultivating an acquaintance with him (Song 8:2): "I would lead thee, as my brother, by the arm, and hang upon thee; I would show thee all the house of my precious things, would bring thee into my mother's house, into the church, into the solemn assemblies (Song 3:4), into my closet" (for there the saints have most familiar communion with Christ), "and there thou wouldst instruct me" (so some read it), as brethren inform their sisters of what they desire to be instructed in. Those that know Christ shall be taught of him; and therefore we should desire communion with Christ that we may receive instruction from him. He has come that he might give us an understanding. Or, "My mother would instruct me when I have  thee with me." It is the presence of Christ in and with his church that makes the word and ordinances instructive to her children, who shall all be taught of God. 4. She promises him to bid him welcome to the best she had; she would cause him to drink of her spiced wine and the juice of her pomegranate, and bid him welcome to it, wishing it better for his sake. The exercise of grace and the performance of duty are spiced wine to the Lord Jesus, very acceptable to him, as expressive of a grateful sense of his favours. Those that are pleased with Christ must study to be pleasing to him; and they will not find him hard to be pleased. He reckons hearty welcome his best entertainment; and, if he have that, he will bring his entertainment along with him. 5. She doubts not but to experience his tender care of her and affection to her (Song 8:3), that she should be supported by his power and kept from fainting in the hardest services and sufferings (His left hand shall be under my head) and that she should be comforted with his love—His right hand should embrace me. Thus Christ laid his right hand upon John when he was ready to die away, Rev 1:17. See also Dan 10:10,18. It may be read as it is Song 2:6, His left hand is under my head (for the words are the same in the original) and so it expresses an immediate answer to her prayer; she was answered with strength in her soul, Ps 138:3. While we are following hard after Christ his right hand sustains us, Ps 63:8. Underneath are the everlasting arms. 6. She charges those about her to take heed of doing any thing to interrupt the pleasing communion she now had with her beloved (Song 8:4), as she had done before, when he thus strengthened and comforted her with his presence (Song 2:7): Let me charge you, O you daughters of Jerusalem, and reason with you, Why should you stir up, and why should you awake, my love, until he will? The church, our common mother, charges all her children that they never do any thing to provoke Christ to withdraw, which we are very prone to do. Why should you put such an affront upon him? Why should you be such enemies to yourselves? We should thus reason with ourselves when we are tempted to do that which will grieve the Spirit. "What! Am I weary of Christ's presence, that I affront him and provoke him to depart from me? Why should I do that which he will take so unkindly and which I shall certainly repent of?"

Song 8:5-7 Here, I. The spouse is much admired by those about her. It comes in in a parenthesis, but in it gospel-grace lies as plain, and as much above ground, as any where in this mystical song: Who is this that comes up from the wilderness, leaning upon her beloved? Some make these the words of the bridegroom, expressing himself well pleased with her reliance on him and resignation of herself to his guidance. They are rather the words of the daughters of Jerusalem, to whom she spoke (Song 8:4); they see her, and bless her. The angels in heaven, and all her friends on earth, are the joyful spectators of her bliss. The Jewish church came up from the wilderness supported by the divine power and favour, Deut 32:10-11. The Christian church was raised up from a low and desolate condition by the grace of Christ relied on, Gal 4:27. Particular believers are amiable, nay, admirable, and divine grace is to be admired in them, when by the power of that grace they are brought up from the wilderness, leaning with a holy confidence and complacency upon Jesus Christ their beloved. This bespeaks the beauty of a soul, and the wonders of divine grace, 1. In the conversion of sinners. A sinful state is a wilderness, remote from communion with God, barren and dry, and in which there is no true comfort; it is a wandering wanting state. Out of this wilderness we are concerned to come up, by true repentance, in the strength of the grace of Christ, supported by our beloved and carried in his arms. 2. In the consolation of saints. A soul convinced of sin, and truly humbled for it, is in a wilderness, quite at a loss; and there is no coming out of this wilderness but leaning on Christ as our beloved, by faith, and not leaning to our own understanding, nor trusting to any righteousness or strength of our own as sufficient for us, but going forth, and going on, in the strength of the Lord God, and making mention of his righteousness, even his only, who is the Lord our righteousness. 3. In the salvation of those that belong to Christ. We must go up from the wilderness of this world having our conversation in heaven; and, at death, we must remove thither, leaning upon Christ, must live and die by faith in him. To me to live is Christ, and it is he that is gain in death.

II. She addresses herself to her beloved.

1. She puts him in mind of the former experience which she and others had had of comfort and success in applying to him. (1.) For her own part: "I raised thee up under the apple tree, that is, I have many a time  wrestled with thee by prayer and have prevailed. When I was alone in the acts of devotion, retired in the orchard, under the apple-tree" (which Christ himself was compared to, Song 2:3), as Nathanael under the fig-tree (John 1:48), "meditating and praying, then I raised thee up, to help me and comfort me," as the disciples raised him up in the storm, saying, Master, carest thou not that we perish? (Mark 4:38), and the church (Ps 44:23), Awake, why sleepest thou? Note, The experience we have had of Christ's readiness to yield to the importunities of our faith and prayer should encourage us to continue instant in our addresses to him, to strive more earnestly, and not to faint. I sought the Lord, and he heard me, Ps 34:4. (2.) Others also had like experience of comfort in Christ, as it follows there (Ps 34:5), They looked unto him, as well as I, and were lightened. There thy mother brought thee forth, the universal church, or believing souls, in whom Christ was formed, Gal 4:15. They were in pain for the comfort of an interest in thee, and travailed in pain with great sorrow (so the word here signifies); but they brought thee forth; the pangs did not continue always; those that had travailed in convictions at last brought forth in consolations, and the pain was forgotten for joy of the Saviour's birth. By this very similitude our Saviour illustrates the joy which his disciples would have in his return to them, after a mournful separation for a time, John 16:21-22. After the bitter pangs of repentance many a one has had the blessed birth of comfort; why then may not I?

2. She begs of him that her union with him might be confirmed, and her communion with him continued and made more intimate (Song 8:6): Set me as a seal upon thy heart, as a seal upon thy arm. (1.) "Let me have a place in thy heart, an interest in thy love." This is that which all those desire above any thing that know how much their happiness is bound up in the love of Christ. (2.) "Let me never lose the room I have in thy heart; let thy love to me be ensured, as that deed which is sealed up not to be robbed. Let nothing ever prevail either to separate me from thy love, or, by suspending the communications of it, to deprive me of the comfortable sense of it." (3.) "Let me be always near and dear to thee, as the signet on thy right hand, not to be parted with (Jer 22:24), engraven upon the palms of thy hands (Isa 49:14), be loved with a peculiar love." (4.) "Be thou my high priest; let my name be written on thy breastplate, nearer thy heart, as the names of all the tribes were engraven like the engravings of a signet in twelve precious stones on the breastplate of Aaron, and also on two precious stones on the two shoulders or arms of the ephod," Exod 28:11-12,21. (5.) "Let thy power be engaged for me, as an evidence of thy love to me; let me be not only a seal upon thy heart, but a seal upon thy arm; let me be ever borne up in thy arms, and know it to my comfort." Some make these to be the words of Christ to his spouse, commanding her to be ever mindful of him and of his love to her; however, if we desire and expect that Christ should set us as a seal on his heart, surely we cannot do less than set him as a seal on ours.

3. To enforce this petition, she pleads the power of love, of her love to him, which constrained her to be thus pressing for the tokens of his love to her.

(1.) Love is a violent vigorous passion. [1.] It is strong as death. The pains of a disappointed lover are like the pains of death; nay, the pains of death are slighted, and made nothing of, in pursuit of the beloved object. Christ's love to us was strong as death, for it broke through death itself. He loved us, and gave himself for us. The love of true believers to Christ is strong as death, for it makes them dead to every thing else; it even parts between soul and body, while the soul, upon the wings of devout affections, soars upward to heaven, an even forgets that it is yet clothed and clogged with flesh. Paul, in a rapture of this love, knew not whether he was in the body or out of the body. By it a believer is crucified to the world. [2.] Jealousy is cruel as the grave, which swallows up and devours all; those that truly love Christ are jealous of every thing that would draw them from him, and especially jealous of themselves, lest they should do any thing to provoke him to withdraw from them, and, rather than do so, would pluck out a right eye and cut off a right hand, than which what can be more cruel? Weak and trembling saints, who conceive a jealousy of Christ, doubting of his love to them, find that jealousy to prey upon them like the grave; nothing wastes the spirits more; but it is an evidence of the strength of their love to him. (3.) The coals thereof, its lamps, and flames, and beams, are very strong, and burn with incredible force, as the coals of fire that have a most vehement flame, a flame of the Lord (so some read it), a powerful piercing flame, as the lightning, Ps 29:7. Holy love is a fire that begets a vehement heat in the soul, and consumes the dross and chaff that are in it, melts it down like wax into a new form, and carries it upwards as the sparks towards God and heaven.

(2.) Love is a valiant victorious passion. Holy love is so; the reigning love of God in the soul is constant and firm, and will not be drawn off from him either by fair means or foul, by life or death, Rom 8:38. [1.] Death, and all its terrors, will not frighten a believer from loving Christ: Many waters, though they will quench fire, cannot quench this love, no, nor the floods drown it, Song 8:7.  The noise of these waters will strike no terror upon it; let them do their worst, Christ shall still be the best beloved. The overflowing of these waters will strike no damp upon it, but it will enable a man to rejoice in tribulation. Though he slay me, I will love him and trust in him. No waters could quench Christ's love to us, nor any floods drown it; he waded through the greatest difficulties, even seas of blood. Love sat king upon the floods; let nothing then abate our love to him. [2.] Life, and all its comforts, will not entice a believer from loving Christ: If a man could hire him with all the substance of his house, to take his love off from Christ and set it upon the world and the flesh again, he would reject the proposal with the utmost disdain; as Christ, when the kingdoms of this world and the glory of them were offered him, to buy him off from his undertaking, said, Get thee hence, Satan. It would utterly be contemned. Offer those things to those that know no better. Love will enable us to repel and triumph over temptations from the smiles of the world, as much as from its frowns. Some give this sense of it: If a man would give all the substance of his house to Christ, as an equivalent instead of love, to excuse it, it would be contemned. He seeks not ours, but us, the heart, not the wealth. If I give all my goods to feed the poor, and have not love, it is nothing, 1 Cor 13:1. Thus believers stand affected to Christ: the gifts of his providence cannot satisfy them without the assurances of his love.

Song 8:8-11

Christ and his spouse having sufficiently confirmed their love to each other, and agreed it to be on both sides strong as death and inviolable, they are here, in these verses, like a loving husband and his wife, consulting together about their affairs, and considering what they should do. Yokefellows, having laid their hearts together, lay their heads together, to contrive about their relations and about their estates; and, accordingly, this happy pair are here advising with one another about a sister, and a vineyard.

I. They are here consulting about their sister, their little sister, and the disposing of her.

1. The spouse proposes her case with a compassionate concern (Song 8:8): We have a little sister and she has no breasts (she has not grown up to maturity); what shall we do for this little sister of ours in the day that she shall be spoken for, so as that we may do well for her? (1.) This may be understood as spoken by the Jewish church concerning the Gentile world. God has espoused the church of the Jews to himself, and she was richly endowed, but what shall become of the poor Gentiles, the barren that has not borne, and the desolate? Isa 54:1. Their condition (say the pious Jews) is very deplorable and forlorn; they are sisters, children of the same fathers, God and Adam, but they are little, because not dignified with the knowledge of God; they have no breasts, no divine revelation, no scriptures, no ministers, no breasts of consolation drawn out to them, when they might suck, being strangers to the covenants of promise, no breasts of instruction themselves to draw out to their children, to nourish them, 1 Pet 2:2. What shall we do for them? We can but pity them, and pray for them. Lord, what wilt thou do for them? The saints, in Solomon's time, might know, from David's psalms, that God had mercy in store for them, and they begged it might be hastened to them. Now the tables are turned; the Gentiles are betrothed to Christ, and ought to return the kindness by an equal concern for the bringing in of the Jews again, our eldest sister, that once had breasts, but now has none. If we take it in this sense, the unbelieving posterity of these pious Jews contradicted this prayer of their fathers; for, when the day came that the Gentiles should be spoken for and courted to Christ, instead of considering what to do for them they plotted to do all they could against them, which filled up the measure of their iniquity, 1 Thess 2:16. Or, (2.) It may be applied to any other that belong to the election of grace, but are yet uncalled. They are remotely related to Christ and his church, and sisters to them both, other sheep that are not of this fold, John 10:16; Acts 18:10. They have no breasts, none yet fashioned (Ezek 16:7), no affection to Christ, no principle of grace. The day will come when they shall be spoken for, when the chosen shall be called, shall be courted for Christ, by the ministers, the friends of the bridegroom. A blessed day it will be, a day of visitation. What shall we do, in that day, to promote the match, to conquer their coyness, and persuade them to consent to Christ and present themselves chaste virgins to him? Note, Those that through grace are brought to Christ themselves  should contrive what they may do to help others to him, to carry on the great design of his gospel, which is to espouse souls to Christ and convert sinners to him from whom they have departed.

2. Christ soon determines what to do in this case, and his spouse agrees with him in it (Song 8:9): "If she be a wall, if the good work be once begun with the Gentiles, with the souls that are to be called in, if the little sister, when she shall be spoken for by the gospel, will but receive the word, and build herself upon Christ the foundation, and frame her doings to turn to the Lord, as the wall is in order to the house, we will build upon her a palace of silver, or build her up into such a palace; we will carry on the good work that is begun, till the wall become a palace, the wall of stone a palace of silver," which goes beyond the boast of Augustus Caesar, that what he found brick he left marble. This little sister, when once she is joined to the Lord, shall be made to grow into a holy temple, a habitation of God through the Spirit, Eph 2:21-22. If she be a door, when this palace comes to be finished, and the doors of this wall set up, which was the last thing done (Neh 7:1), then we will enclose here with boards of cedar; we will carefully and effectually protect her, that she shall receive no damage. We will do it; Father, Son, and Holy Ghost, all concur in contriving, carrying on, and crowning, the blessed work when the time comes. Whatever is wanting shall be set in order, and the work of faith shall be fulfilled with power. Though the beginnings of grace be small, the latter end shall greatly increase. The church is in care concerning those that are yet uncalled. "Let me alone," says Christ; "I will do all that which is necessary to be done for them. Trust me with it."

3. The spouse takes this occasion to acknowledge with thankfulness his kindness to her, Song 8:10. She is very willing to trust him with her little sister, for she herself had had great experience of his grace, and, for her part, she owed her all to him: I am a wall, and my breasts like towers. This she speaks, not as upbraiding her little sister that had no breasts, but comforting her concerning her, that he who had made her what she was, who had built her up upon himself and made her to grow up to maturity, could and would do the same kindness for those whose case she bore upon her heart. Then was I in his eyes as one that found favour. See, (1.) What she values herself upon, her having found favour in the eyes of Jesus Christ. Those are happy, truly happy, and for ever so, that have the favour of God and are accepted of him. (2.) How she ascribes the good work of God in her to the goodwill of God towards her: "He has made me a wall and my breasts as towers, and then, in that instance more than in any thing, I experienced his love to me." Hail, thou that art highly favoured, for in thee Christ is formed. (3.) What pleasure God takes in the work of his own hands. When we are made as a wall, as a brazen wall (Jer 1:18; Jer 15:20), that stands firmly against the blast of the terrible ones (Isa 25:4), then God takes delight in us to do us good. (4.) With what joy and triumph we ought to speak of God's grace towards us, and with what satisfaction we should look back upon the special times and seasons when we were in his eyes as those that find favour; these were days never to be forgotten.

II. They are here consulting about a vineyard they had in the country, the church of Christ on earth considered under the notion of a vineyard (Song 8:11-12): Solomon had a vineyard at Baalhamon, had a kingdom in the possession of a multitude, a numerous people. As he was a type of Christ, so his vineyard was a type of the church of Christ. Our Saviour has given us a key to these verses in the parable of the vineyard let out to the unthankful husbandmen, Matt 21:33. The bargain was that, every one of the tenants having so much of the vineyard assigned him as would contain 1000 vines, he was to pay the annual rent of 1000 pieces of silver; for we read (Isa 7:23) that in a fruitful soil there were 1000 vines at 1000 silverlings. Observe, 1. Christ's church is his vineyard, a pleasant and peculiar place, privileged with many honours; he delights to walk in it, as a man in his vineyard, and is pleased with its fruits. 2. He has entrusted each of us with his vineyard, as keepers of it. The privileges of the church are that good thing which he has committed to us, to be kept as a sacred trust. The service of the church is to be our business, according as our capacity is. Son, go work today in my vineyard. Adam, in innocency, was to dress the garden, and to keep it. 3. He expects rent from those that are employed in his vineyard and entrusted with it. He comes, seeking fruit, and requires gospel-duty of all those that enjoy gospel-privileges. Every one, of what rank or degree soever, must bring glory and honour to Christ, and do some service to the interest of his kingdom in the world, in consideration of what benefit and advantage they enjoy by their share of the privileges of the vineyard. 4. Though Christ has let out his vineyard to keepers, yet still it is his, and he has his eye always upon it for good; for, if he did not watch over it night and day (Isa 27:1-2), the watchmen, to whom he has let it out, would keep it but in vain, Ps 127:1. Some take these for Christ's words (Song 8:12): My vineyard, which is mine, is before me; and they observe how he dwells upon his property in it: It is my vineyard, which is mine; so dear is his church to him, it is his own in the world (John 13:1), and therefore he will always have it under his protection; it is his own, and he will look after it. 5. The church, that enjoys the privileges of the vineyard, must have them always before her. The keeping of the vineyard requires constant care and diligence. They are rather the words of the  spouse: My vineyard, which is mine, is before me. She has lamented her fault and folly in not keeping her own vineyard (Song 1:6), but now she resolves to reform. Our hearts are our vineyards, which we must keep with all diligence; and therefore we must have a watchful jealous eye upon them at all times. 6. Our great care must be to pay our rent for what we hold of Christ's vineyard, and to see that we do not go behindhand, nor disappoint the messengers he sends to receive the fruits (Matt 21:34): Thou, O Solomon! must have 1000, and shalt have. The main of the profits belong to Christ; to him and his praise all our fruits must be dedicated. 7. If we be careful to give Christ the praise of our church-privileges, we may then take to ourselves the comfort and benefit of them. If the owner of the vineyard have had his due, the keepers of it shall be well paid for their cares and pains; they shall have 200, which sum, no doubt, was looked upon as a good profit. Those that work for Christ are working for themselves, and shall be unspeakable gainers by it.

Song 8:13-14

Christ and his spouse are here parting for a while; she must stay below in the gardens on earth, where she has work to do for him; he must remove to the mountains of spices in heaven, where he has business to attend for her, as an advocate with the Father. Now observe with what mutual endearments they part.

I. He desires to hear often from her. She is ready at her pen; she must be sure to write to him; she knows how to direct (Song 8:13): "Thou that, for the present, dwellest in the gardens, dressing and keeping them till thou remove from the garden below to the paradise above—thou, O believer! whoever thou art, that dwellest in the gardens of solemn ordinances, in the gardens of church-fellowship and communion, the companions are so happy as to hear thy voice, cause me to hear it too." Observe, 1. Christ's friends should keep a good correspondence one with another, and, as dear companions, speak often to one another (Mal 3:16) and hearken to one another's voice; they should edify, encourage, and respect one another. They are companions in the kingdom and patience of Christ, and therefore, as fellow-travellers, should keep up mutual freedom, and not be shy of, nor strange to, one another. The communion of saints is an article of our covenant, as well as an article of our creed, to exhort one another daily, and be glad to be exhorted by another. Hearken to the voice of the church, as far as it agrees with the voice of Christ; his companions will do so. 2. In the midst of our communion with one another we must not neglect our communion with Christ, but let him see our countenance and hear our voice; he here bespeaks it: "The companions hearken to thy voice; it is a pleasure to them; cause me to hear it. Thou makest thy complaints to them when any thing grieves thee; why does thou not bring them to me, and let me hear them? Thou art free with them; be as free with me; pour out thy heart to me." Thus Christ, when he left his disciples, ordered them to send to him upon every occasion. Ask, and you shall receive. Note, Christ not only accepts and answers, but even courts his people's prayers, not reckoning them a trouble to him, but an honour and a delight, Prov 15:8. We cause him to hear our prayers when we not only pray, but wrestle and strive in prayer. He loves to be pressingly importuned, which is not the manner of men. Some read it, "Cause me to be heard; thou hast often an opportunity of speaking to thy companions, and they hearken to what thou sayest; speak of me to them; let my name be heard among them; let me be the subject of thy discourse." "One word of Christ" (as archbishop Usher used to say) "before you part." No subject is more becoming, or should be more pleasing.

II. She desires his speedy return to her (Song 8:14): Make haste, my beloved, to come again, and receive me to thyself; be thou like a roe, or a young hart, upon the mountains of spices; let no time be lost; it is pleasant dwelling here in the gardens, but to depart, and be with thee, is far better; that therefore is what I wish, and wait, and long for. Even so, come, Lord Jesus, come quickly. Observe, 1. Though Jesus Christ be now retired, he will return. The heavens, those high mountains of sweet spices, must contain him till the times of refreshing shall come; and those times will come, when every eye shall see him, in all the pomp and power of the upper and better world, the mystery of God being finished and the mystical body completed. 2. True believers, as they are looking for, so they are hastening to, the coming of that day of the Lord, not that they would have him make more haste than good speed, but that the intermediate counsels may all be fulfilled, and then that the end may come—the sooner the better. Not that they think him slack concerning his promise, as some men count slackness, but thus they express the strength of their affections to him and the vastness of their expectations from him when he comes again. 3. Those only that can in sincerity call Christ their beloved, their best beloved, can, upon good grounds, desire him to hasten his second coming. As for those whose hearts go a whoring after the world, and who set their affections on the things of the earth, they cannot love his appearing, but dread it rather, because then the earth, and all the things of it which they have chosen for their portion, will be burnt up. But those that truly love Christ long for his second coming, because it will be the crown both of his glory and their bliss. 4. The comfort  and satisfaction which we sometimes have in communion with God in grace here should make us breathe the more earnestly after the immediate vision and complete fruition of him in the kingdom of glory. The spouse, after an endearing conference with her beloved, finding it must break off, concludes with this affectionate request for the perfecting and perpetuating of this happiness in the future state. The clusters of grapes that meet us in this wilderness should make us long for the full vintage in Canaan. If a day in his courts be so sweet, what then will an eternity within the veil be! If this be heaven, O that I were there! 5. It is good to conclude our devotions with a joyful expectation of the glory to be revealed, and holy humble breathings towards it. We should not part but with the prospect of meeting again. It is good to conclude every sabbath with thoughts of the everlasting sabbath, which shall have no night at the end of it, nor any weekday to come after it. It is good to conclude every sacrament with thoughts of the everlasting feast, when we shall sit down with Christ at his table in his kingdom, to rise no more, and drink of the wine new there, and to break up every religious assembly in hopes of the general assembly of the church of the firstborn, when time and days shall be no more: Let the blessed Jesus hasten that blessed day. Why are his chariot-wheels so long a coming? Why tarry the wheels of his chariots?

END OF MATTHEW HENRY ON THE SONG OF SOLOMON

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6.  Madame Jeanne Guyon (1688, Allegorical)

With Explanations and Reflections having Reference to

the Interior Life

by

Madame Guyon

Translated from the French by

James W. Metcalf, M.D.

New York:

Published by A. W. Dennett,

1879

Translator’s Preface.

In the Providence of God, MADAME GUYON, of whose general history and character the reader is, doubtless, already sufficiently well informed,[i] was an inmate, during the years 1682 and 1683, of a Convent at Thonon, a small town of Savoy, on the southern shore of the Lake of Geneva. Here, in the midst of varied crosses and persecutions, multiplied labors and never ceasing bodily suffering, she composed the greater part of the works, which have endeared her memory to interior souls, and have been the means of leading multitudes into a pure and higher knowledge of the way of Jesus Christ.

Of these by far the most extensive was her Commentaries on the Holy Scriptures, which, as afterwards collected and published by the zealous Poiret, fill twenty duodecimo volumes. Her own account of the origin of this extensive series of spiritual interpretations and reflections is as follows.[ii] , [iii]

“Thou wert not contented, O Lord, with causing me to speak; I must also read the Holy Scriptures. There were times when I could read no longer, for I found no void within to fill, but rather an overflowing abundance. As soon as I began to read the Bible, it was given me to write down the passage which I was reading, and immediately afterwards its meaning was set before me. While writing the text, I had not the slightest hint of the explanation; but the moment it was committed to paper, the latter followed with inconceivable rapidity. Before writing, I knew nothing of what I was about to write; while writing, I became conscious that I was writing things to which I had previously been a perfect stranger, and that there were hidden in me unknown treasures of wisdom and knowledge; after writing, I remembered nothing of what I had penned, neither word nor idea. I could not have made use of it for the help of souls; but our Lord gave me at the moment, without any labor on my part, whatever was necessary for their edification.

“It was in this way that He caused me to write an explanation of the whole Bible. I had no book but that, nor did I ever make use of any other, or search after anything.[iv] Where I have introduced passages from the New Testament, in commenting upon the Old, they were not sought after, but accompanied the explanation itself; and the same was the case with quotations from the Old Testament when engaged upon the New.

“I had scarce any time for writing except at night, for I was obliged to converse all day, with the same absence of thought for self and an equal unconcern as to life or health. I slept but an hour or two, and had, besides, almost every day the intermittent fever; but, notwithstanding, I continued to write without inconvenience and without a thought as to life or death. He, to whom I belonged without reserve, did with me whatsoever He pleased without my interfering with His work.

“Thou didst cause me to write so purely under Thine own direction, that I was obliged to cease and resume according to Thy will. Thou didst exercise me in every way; suddenly I must write, as suddenly cease and immediately resume my labor. When I was writing by day, I was suddenly interrupted and frequently obliged to leave words half expressed, and Thou didst afterwards add what seemed good to Thee.

“All the faults in my writings have this source, that, being unaccustomed to the operation of God, I was often unfaithful, continuing to write after the inward impulse had ceased, because I had time at my command and because I had been required to finish the work. Thus it is easy to discover passages which are beautiful and elevated, and others which have neither relish nor unction; but I have left them as they are, that they may be a standing testimony to the difference between the Spirit of God and that of the natural man.

* * * *

“I wrote the Canticle of Canticles in a day and a half, besides receiving several visits. The rapidity with which. I wrote was so great that my arm became swollen and very stiff.

* * *

I will add one other circumstance in relation to these matters, that a very considerable part of the book of Judges was lost. I was requested to supply it, and wrote anew the required portions. A long time after having moved away, the missing sheets came to light in a place where no one had ever dreamed of looking for them, and on comparing the two copies they were found perfectly to correspond, much to the admiration of many well-informed and upright persons who took the pains to examine them side by side.”

After circulating somewhat extensively in manuscript, the explanation of the Canticle was published separately at Lyons in 1688. Upon this edition all subsequent ones have been founded. It was principally by citations from these two works, the Method of Prayer and the Explanation of the Canticle, that the accusers of Madame Guyon subsequently attempted to sustain their charges of heresy and novel opinions. To meet these allegations, when afterwards submitting her writings for judgment to an assembly of Ecclesiastics high in authority, she prepared for their assistance a digest of extracts from the writings of saints and authors for years unqualifiedly approved by the Church, which seemed to her not only to sustain whatever she had written, but to show that she would have been justified in even stronger expressions than she had anywhere used. This compilation was a work of immense labor, and was completed in fifty days; it occupies three duodecimo volumes of some four hundred pages each, under the title of The Justifications. Whatever in this collection has been thought likely to explain any obscurity, or to add fresh or vivid illustration to the deep truths contained in the text, has been added in the notes.

The Bible used by Madame Guyon was the French translation from the Latin Vulgate. As it differs in some points from that commonly in use among us, both versions of the Canticle have been placed in parallel columns, so that the two may be easily compared.

A few words of preface from the author herself, and the reader is free.[v] “The more firm the reader’s faith in the omnipotence of God and in his infinite love to man, the more comprehensive will be his abandonment and the purer his love, while he will be more and more enlightened as to the truths contained in the mystical sense of the Scriptures. He will then discover with indescribable delight, that every experience is therein detailed in the simplest and clearest manner; he will rejoice to have met with a guide to lead him across the Red Sea and the weary desert that succeeds, but he will only recognize the full measure of his happiness when he shall have safely arrived in the promised land. Transported with joy, his past labors will seem like a dream, and had his sufferings been far greater, he will account that it would have been an easy purchase.

“But, my beloved friend, did you ever reflect that of the great multitude that left the land of Egypt, but two ever set foot upon that blessed ground? Do you ask why this was? Devoid of courage, they incessantly gave themselves up to selfish regrets for what they had left behind. Had they been faithful and courageous, a few months would have brought them there; but forty years in the wilderness was the penalty of their murmurs and dissatisfaction. So those whom God desires to lead to the interior land of promise, look back with longing, not for the material onions of Egypt, but for those sensible delights which are no longer appropriate to a pure and naked way of faith; they reject that light bread, manna; they require something grosser; they rebel against their conductor, and far from being grateful for the goodness of God, they excite his anger and arouse his wrath. Thus they doom themselves to a long and weary march about the mountain, making one step in advance and four backward, and at last die in the wilderness from their own obstinacy.

“My brethren! let us take courage; let us make up our minds to attain our end, and set at nought the difficulties that hedge up the way. We have an unerring Guide; that cloud by day that prevents our being misled by the dazzling brightness of the sun, and that pillar of fire by night that leads us unfailingly through the darkest night of faith. Ah! Holy Love! the gloomier the obscurity about us, the more glowing is thy pillar of fire! Why can we not be content with the hidden manna of the interior which will feed the true life within, which grosser viands could never do? If we must die, let us choose the death of self rather than that of the soul.

“But we are not now restricted to the beautiful types which the old Dispensation presented of the interior road; we have now a clearer and more assured path which Jesus Christ himself has pointed out by treading in it. We no longer labor among admirable but mysterious shadows of the good things to come, but we have a living model, the Word of Truth. Jesus Christ is the way in which we must walk, the truth by which we are taught, and the life by which we live, in Him we have the substance of which the ancient Fathers had but the shadow. And if they entered upon the interior life, how much more incumbent is it upon Christians to do so, who are permitted to handle, as it were, the body and blood of the Lord Jesus!”

Chapter 1

VERSE 1. Let him kiss me with the kisses of his mouth.

THIS KISS, which the soul desires of its God, is essential union, or a real, permanent and lasting possession of its divine object. It is the spiritual marriage.

That this may be understood, it is necessary to explain the difference between a union of the powers and essential union. Either of them may be transitory, and for a few moments only, or permanent and lasting.

The union of the powers is that by which God unites the soul to Himself, but very superficially; it is more properly a contact than a union.

It is nevertheless united to the personal Trinity according to the different effects peculiar to each member of it; but always as if to distinct persons, and by an intermediate operation. This operation serves both as a means and an end, the soul resting in the union thus experienced, without supposing that there is anything beyond.

This union is accomplished in order, in all the powers of the soul, and is sometimes perceived in one or two of them according to the designs of God, and at others in all three together. This constitutes the application of the soul to the Holy Trinity as to distinct persons.

When the union is in the understanding alone, it is a union of pure intellect, and is attributed to the Word as a distinct person.

When the union is in the memory, which is effected by an absorption of the soul into God, and a profound forgetfulness of the creature, it is attributed to the Father, as a distinct person.

And when it takes place in the will alone, by a loving joy without sight or knowledge of anything distinct, it is a union of love, and is attributed to the Holy Spirit, as a distinct person. And this latter is the most perfect of all, because it approaches nearer than any other to essential union, and is generally the road by which the soul arrives at it.

All these unions are divine embraces—but they are not the Kiss of His mouth.

These unions are of two sorts, the one transitory and very short lived, the other permanent and sustained by the perpetual presence of God, and a sweet and tranquil love, which continues in the midst of everything.

Such, in a few words, is the union of the powers, which is a union of betrothal; it implies the affection of the heart, caresses and mutual presents, as is the case with the betrothed, but not the full enjoyment of its object.

Essential union and the kiss of His mouth is the spiritual marriage, where there is a union of essence with essence, and a communication of substance—where God takes the soul for a spouse and unites Himself to it, no longer by persons nor by any act or means, but immediately, reducing all into unity and possessing it in His own unity.[vi]

Then it is the kiss of His mouth, and real and perfect possession. It is an enjoyment which is neither barren nor unfruitful, since it extends to nothing less than the communication of the Word of God to the soul.

We must remember that God is all mouth, as He is all word, and that the application of this divine mouth to the soul is the perfect enjoyment and consummation of the marriage by which the communication of God Himself, and of His word, is made to the soul.

This is what may be called the apostolic state, in which the soul is not only espoused but fruitful, for God, as mouth, is some time united to the soul before rendering it fruitful of His own fecundity.

There are some who maintain that this union cannot take place until the next life, but I am confident that it may be attained in this, with this reservation, that here we possess without seeing, there we shall behold what we possess.

Now I say, that while the view of God is in addition to our glory, without which it would be incomplete, it does not, nevertheless, constitute essential beatitude; for we are happy from the moment we receive the supreme Good, and can receive and enjoy it without seeing it. We enjoy it here in the night of faith, where we have the pleasure of enjoyment without the satisfaction of sight; there, we shall have the clear vision of God in addition to the happiness of possessing Him. But this blindness hinders neither the true possession nor the veritable enjoyment of the object, nor the consummation of the divine marriage, any more than it does the real communication of the Word to the soul.

This is far from imaginary, as will be attested by every person of experience.[vii]

The present is a proper opportunity to resolve the difficulty of some spiritual persons who think that when the soul is united with God in an essential union, it can no longer speak of Jesus Christ and his interior states, the soul having passed through and left that state. I agree with them entirely, that union to Jesus Christ has preceded for a long time the essential union, since union with Him as a person, took place during the union of the powers; and further, that the union with the God-man Christ Jesus is the first of all, and occurs at the very beginning of the illuminated life. But as regards the communication of the Word to the soul, I say that the soul must first have arrived in God alone,[viii] and been there established in essential union, and by the spiritual marriage, before the divine communication can be made to it; as the fruits and products of marriage can only appear after its consummation.

All this is more real than can be expressed; and in the fact that God here possesses the soul without interruption, we may trace the difference between essential union and every other kind. When united with the creature, we can only enjoy it by intervals, because the creature is without; but the enjoyment of God is permanent and lasting, because it is within, and God being our final end, the soul can incessantly pour itself into Him as into its goal and centre, to be there mingled and transformed without ever again coming out.[ix] Just as a river, which is composed of water derived from the sea, and quite distinct from it, finding itself away from its original, endeavors in various ways to reach the ocean; which, having done, it loses and mixes itself with it, just as it was before it left there, and can no longer be distinguished from it.

It is further to be observed, that God, in creating us, made us participants of His being and fit to be reunited to Him; at the same time bestowing upon us a tendency towards such a reunion.[x]  He has imparted a similar trait to the human body in respect to man in a state of innocence, drawing it from man himself, that He might give it this inclination to union, as to its origin. But as this takes place between gross, material substances, the union can only be material and very restricted, because it occurs between solid and impenetrable bodies. This may be illustrated by the attempt to unite two metals of very different qualities by fusing them together; they never can be perfectly united on account of their dissimilitude; but the nearer alike the two metals are, the more readily they mix. On the other hand, mix two glasses of water, and the two immediately become so mingled as to be undistinguishable. Thus, the soul, being perfectly spiritual in its character, is altogether fitted to be united, mingled and transformed in its God.

This may be illustrated by the union of salt and water: when a lump of rock salt is thrown into water, there is union between the two, because they are on all sides united; but when the salt is liquefied, dissolved and vanished, then there is union and admixture.

There may be a union without any intermixture; such is the union of the powers. But the intermingling is the essential union; and this union is absolute, being of all in the all.

It is only to God that the soul can be thus united, because such is its nature by creation. This is what Saint Paul calls being changed into the same image (2 Cor. iii. 18), and the Savior, oneness (John. xvii. 11, 21).

Now this takes place when the soul loses its proper subsistence to exist only in God; by which is meant mystically, the loss of all self-appropriation, and a loving and perfect sinking of the soul into Him, and not that essential despoiling of its intimate existence implied in the hypostatic union. It is as when a drop of water is let fall into a cup of wine; it loses its own appropriate form and character, and is apparently changed into wine; but its being and substance always remains entirely distinct; so that, if it were the will of God, an Angel could, at any time, separate the identical drop. In the same way, the soul may always be separated from God, though with great difficulty.

This, then, is the lofty and intimate union that the Spouse so pressingly demands at the hand of the Bridegroom. She asks it of Him as though she was addressing another; an impetuous sally of love, giving vent to her passion without particular thought as to whom she was speaking. Let Him kiss me, says she, since He can do it, but let it be with the kisses of His mouth; no other union can content me; that alone can satisfy all my desires, and that is what I demand.

* * * * *

1, 2. For thy breasts are better than wine, and more fragrant than the choicest ointments.

Thy breasts, O God, from which Thou nourishest souls in their beginnings, are so sweet and pleasant, that they render Thy children, and even those who have yet need of the breast, stronger than the stoutest men who are drinkers of wine. They are so fragrant that, by their charming perfume, they attract those souls that are happy enough to perceive it; they are also like a precious ointment that heals every interior wound. Ah! if this be so, even at the outset, what delights will there not be in the nuptial kiss, the kiss of His mouth!

This Song of Songs starts in the beginning with, an announcement of what is to be its end, and, as it were, the recompense and perfection of the Spouse; for it is altogether natural that the prospect and desire of the end should precede the choice of the means. These latter are then described in order, beginning with spiritual infancy.

It was a view of this end, that induced the Spouse to ask, in the first instance, the kiss of his mouth; though it is the last thing she will receive, and that only after having undergone many a trial and many a toil.

* * * * *

2. Thy name is as oil poured forth; therefore have the virgins loved thee.

Sensible grace, which is here signified by the name of the Bridegroom, penetrates the whole soul so powerfully with the sweetness which God sends to the souls He intends to fill with His love, that it is truly like a balm poured forth, which extends and insensibly increases, in proportion as it is more and more poured out, and with so excellent an odor that the young soul finds itself wholly penetrated by its power and sweetness. This takes place without violence, and with so much pleasure that the soul, still young and feeble, suffers itself to be carried away by these innocent charms. This is the way God causes Himself to be loved by young hearts, who are not as yet capable of loving except on account of the pleasure they experience in loving. It was by a stream of this oil of gladness, that the Father anointed the Son above his fellows, who shall share His glory with Him.—(Psalm xlv. 7.)

* * * * *

3. Draw me, we will run after thee to the odor of thine ointments.

This young lover prays the Bridegroom to draw her by the centre of her soul, as if she were not satisfied with the sweetness of the balsam poured forth among her powers; for she already comprehends, through the grace of the Bridegroom, who continually draws her with more and more force, that there is an enjoyment of Himself more noble and more intimate than that which she at present shares. This is what gives rise to her present request. Draw me, says she, into the most interior chambers of my soul, that my powers and senses may all run to Thee by this deeper though less perceptible course. Draw me, O divine Lover! and we will run after Thee by recollection which causes us to perceive the divine force by which Thou drawest us towards Thee. In running, we will be guided by a certain odor, perceived by virtue of Thine attraction which is the smell of the ointment Thou hast already poured forth to heal the evil that sin has caused in our powers, and to purify our senses from the corruption that has there entered. We will even outrun this odor to reach Thee, the centre of our bliss.

This excellent perfume gives rise to the prayer of recollection, because the senses as well as the powers all run after its odor, which causes them to taste with delight that the Lord is good. (Psalm xxxiv. 8.)

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3. The King hath brought me into his store-chambers; we will exult and be glad in thee, remembering thy breasts better than wine; the upright love thee.

The soul has no sooner manifested her desire to pass by all creatures that it may run to Him, than, to recompense her for a love already somewhat purified, He causes her to enter into his divine store-chambers. This is a greater grace than any she has hitherto received, for it is a transient union in the powers.

When the heart of a man displays sufficient fidelity to be willing to dispense with all the gifts of God that it may reach God himself, He takes pleasure in showering upon it a profusion of the very gifts it did not seek; but He removes them with indignation from those who prefer them to seeking Himself alone.

It was a knowledge of this, that caused the royal prophet to urge all men to seek the Lord and His strength; to seek His face evermore (Psalm cv. 4); as though he would have said, do not stop at the graces or gifts of God, which are only as the rays that issue from His face, but which are not Himself; mount up to His very throne and there seek Him; seek His face evermore until you are so blessed as to find it.

Then, says the Spouse, transported with joy at the ineffable secret revealed to her, then, when we are in thee, O God, we shall exult and be glad in Thee; we will remember thy breasts more than wine; that is, the remembrance of having preferred the Bridegroom over everything else, will be the height of her joy and pleasure. She had already chosen the sweetness of his milk before the wine of the pleasures of this world; wherefore, she says, we will remember thy breasts more than wine. Here she chooses God in preference to His spiritual consolations; and the transports of grace, which she experienced while drawing the milk of His breasts.

She adds, the upright love Thee, to signify that the true uprightness which leads the soul to dispense with all the pleasures of earth and the enjoyments of heaven, to be lost in God, is what constitutes pure and perfect love. In truth, O my God, none but those who are upright in the way, can love Thee as Thou deservest to be loved!

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4. I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

As the greatest graces of God tend always to produce in us a deeper knowledge of what we are, and as they would not come from Him, if they did not give, in their degree, a certain taste of the misery of the creature, so it is with this soul; scarcely has she emerged from the store chambers of the King before she discovers that she is black. What is this thy blackness, O thou incomparable maiden? (we say to her;) tell us, we pray thee. I am black, she says, because I perceive by the light of my divine Sun, hosts of defects, of which I was never aware until now; I am black, because I am not yet cleansed of self.

But, nevertheless, I am comely as the tents of Kedar; for this experimental knowledge of what I am, is extremely pleasing to my Bridegroom, and induces Him to visit me as a place of rest. I am comely, because, having no voluntary[xi] stain, my Spouse renders me fair with His own beauty. The blacker I am in my own eyes, the fairer I am in His.

I am comely, too, as the curtains of Solomon, The curtains of the divine Solomon are the holy Humanity, which conceals the Word of God made flesh. I am comely, she says, as His curtains, for He has made me a partaker of His beauty in this, that as the holy Humanity concealed the Divinity, so my apparent blackness hides the greatness of God’s workings in my soul.

I am black also from the crosses and persecutions which attack me from without; but I am comely as the curtains of Solomon, because blackness and the cross make me like Him.

I am black because outward weaknesses[xii] appear in me, but I am comely, because my intention is pure within.

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5. Look not upon me because I am dark-colored, because the sun hath tanned me; my mother’s children strove against me; they made me keeper in the vineyards; but mine own vineyard have I not kept.

Why is it that the betrothed asks that they will not look upon her in her blackness? Because the soul, entering now into the state of faith, and spoliation of sensible grace, loses by degrees the sweet vigor that led her so easily to the practice of virtue, and made her externally so beautiful.[xiii] And not being able any longer to perform, her previous acts, because God requires something else of her, she seems to have fallen back into a state of nature.

This seems so to those who are not enlightened, and it is for this reason that she exclaims: I beseech you, my friends and companions, who have not yet arrived at so interior a point, you, who are yet in the first experiences of the spiritual life, judge me not because I am dark colored externally, nor because of my outward defects, real or apparent; for they do not happen from want of love and courage, as is the case with souls in the beginning, but because my divine Sun has looked upon me with his constant, burning beams, and changed my color. He has taken away my natural complexion that I might have only such a one as his fiery fervor would give me. It is the violence of love that dries up and tans my skin, and not its departure.[xiv] This blackness is an advance, not a relapse; but a progress not for your imitation at your tender age, for the blackness which you would give yourselves would be a defect; to be right it must only proceed from the Sun of Righteousness, who, for His own glory and the highest good of the soul, burns up and destroys that dazzling outward complexion which was a source of blindness to the soul, though a cause of great admiration to those about, to the great prejudice of the Bridegroom’s glory.

My mother’s children beholding me thus black, sought to compel me to resume my active life, and direct my attention to the exterior, instead of devoting myself to the destruction of my interior passions; they strove against me for a long while, and in the end, not being able to resist them, I yielded to their desires; but in attending to these outward and foreign things, I have not kept mine own vineyard, which is my interior, where my God dwells. That is my whole care, and the only vineyard I ought to keep; and since I have not kept mine own; since I have been inattentive to the voice of my God, I have been still less faithful in guarding those of others. This is the persecution that souls are ordinarily subjected to, when it is once perceived that their constant introversion causes neglect of some external thing, the soul being entirely turned inward, and hence not being able to apply herself to the correction of certain trifling defects that the Bridegroom will Himself remedy in due time.

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6. Tell me, O thou whom my soul loveth, where thou feedest, where thou reposest at midday, lest I should begin to wander after the flocks of thy companions.

O Thou whom my soul loveth! exclaims this poor affianced one, thus obliged to leave the sweet employment within, to be engaged about external matters of the lowest description; O Thou, whom I love so much the more as I find my love more thwarted; ah, show me where Thou feedest Thy flocks, and with what food Thou satisfiest the souls that are so blessed as to be under Thy care! We know that when Thou wert upon earth, Thy meat and drink was to do the will of Thy Father (John iv. 34), and now Thy meat is that Thy friends do Thy will. Thou still feedest Thy followers upon Thyself, revealing to them Thine infinite perfection, to the end that they may love Thee more fervently; and the more Thou art revealed, the more they seek to know, that they may be able ever to love Thee more and more.

Tell me also, pursues she, where Thou reposest at noon! By this figure she intends to convey the vehemence of pure love desiring to learn from its author and master, in what it consists; lest perchance, wandering into some human path, though under the semblance of spirituality, she may be misled, and may be ministering to self-love, at the very moment when she was persuaded she had nothing in view, but pure love and the glory of God alone.

She is right in fearing a mistake which involves such important consequences, and which is too common among the flocks of the church. It happens whenever persons are guided by spiritual advisers whom Jesus Christ has truly rendered His companions, associating them with Himself in the direction of souls, but who, not being dead to themselves nor crucified to the world with Him, do not teach their pupils to deny themselves; to be crucified and dead in everything, in order to live to God only, and that Christ may live in them. Whence it happens, that both being in an extremely natural and unmortified life, their path is also exceedingly human, and consequently liable to turn aside hither and thither, frequently changing their devotions and their guides, without ever arriving at anything solid. And because this wandering arises from the failure to consult with care the maxims and example of Jesus Christ, and to apply to Him by prayer to obtain from Him what He alone can grant us, therefore it is that this beloved soul, being well instructed, implores with so much earnestness the knowledge of His Word with which He feeds souls, and faithfulness to follow his example. For she knows that these alone, with the help of grace, can prevent her from going astray.

We are too often arrested at created means, however religious. God alone can teach us to do His will, for He alone is our God.[xv]—(Psalm cxliii. 10.)

She asks also of the Word that He would conduct her to his Father, since He is the way that leads there. The bosom of the Father being the place where He rests in the noontide of His glory, and in the full light of eternity, she desires to be lost in God with Jesus His Son; to be there hidden and there to rest forever. And though she does not say so explicitly, she gives us to understand it distinctly enough by what she says afterwards,—lest I should begin to wander as I have done. There I shall be perfectly secure; I shall never more be deceived; and what is far better, I shall sin no more.

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7. If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents.

The Bridegroom replies to His Bride, and to prepare her for the grace which He would bestow, as well as to instruct her in the use of what she has already received, He gives her a most important direction—If thou know not, says He, go forth. He means to say that she cannot know the divine object of her love, however passionately she may desire it, except she first know herself; for the nothingness of the creature helps our conception of the all of God. But as the light necessary for discovering the creature’s abyss of nothingness exists only in the all of God, He directs her to go forth. Whence? From herself. How? By abandonment and fidelity in applying it to everything, permitting herself no natural satisfaction and no life in self or any creature.[xvi] And whither? To enter into God by an absolute self-abandonment, where she will find that He is all and in all (Coloss. i. 17; iii. 2); and that she herself, consequently, and every creature, are merely nothingness.

Now, nothingness deserves no esteem, because it has no good; neither does it merit love, for it is nothing; it is only worthy, on the contrary, of contempt and hatred on account of the self-esteem and self-love entirely opposed to God, that have been implanted in it by sin. If the creature, then, aspire to Divine Union, it must be well persuaded of the all of God and its own nothingness, and must go forth of itself, feeling nothing but contempt and hatred for itself, that it may reserve all its esteem and love for God; and by this means, it may attain to union.

This going forth from self by a perpetual abandonment of every selfish interest, is the interior work which the Heavenly Bridegroom prescribes to those who are sighing after the kiss of His mouth. He thus signifies it to this soul by the single expression, go forth, which is sufficient to guide her inward course.

As regards the outward, it is His will that she should neglect no part of her duty in the station in which He has placed her, a direction which comprehends infinitely more than the most minute detail could do, and while she must follow the attraction of the Holy Spirit in all liberty as to the inward life, He would have her also conform to the external usages of religion and be obedient to those in authority, as to the exterior, and this He expresses by going forth in the footsteps of the flock, that is to say, in the ordinary, common way, externally, and by feeding the kids,—that is, the senses—by the shepherds’ tents.

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8. I have compared thee, O my love, to my company of horsemen in Pharaoh’s chariots.

The Bridegroom knowing perfectly well that all the commendations which He lavishes on His beloved, far from rendering her vain, only further her annihilation, praises her in magnificent strains, that her love may be fed. I have compared thee, he says, to My company of horsemen; that is, I desire of thee a course so swift and sure in Me that I can only liken thy single soul to a whole company running toward Me with extreme rapidity; I have compared thee to My angels, and I will for thee the same bliss that they enjoy, always to behold My face.—(Matt. xviii. 10.)

Still, for the better concealment of such great things while thou art upon the earth, I have made thee externally like to the chariots of Pharaoh. Those who behold thee running so swiftly and as it were disorderly, will believe that thou art in search of the pleasures, the vanities and the multiplicities of Egypt, or that thou art busy in self-seeking in such eager haste, but thou art running toward Me, and thy race shall end in Me alone, and nothing shall prevent thy safe arrival, because of the strength and fidelity with which I have supplied thee.

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9. Thy cheeks are comely as a turtle dove’s; thy neck as jewels.

The cheeks signify the interior and exterior; they are comely as a turtle dove’s. The dove is said to have this peculiarity, that when one of a pair dies, the other ever after remains single, without seeking another mate. So the soul, separated from its God, can take no pleasure in any creature, either within or without. Within, it is reduced to a solitude so much the more complete, in that, not finding the Bridegroom, it cannot be occupied with anything else. Without, everything is dead, so far as it is concerned; and it is this very separation of the soul from every creature and from everything that is not God, that constitutes its beauty in the eyes of the Well-beloved.

Her neck represents pure love, which is the greatest stay left her. But though she appears in a state of the greatest nakedness, she is still enriched by the practice of numberless virtues, which, like jewels of great price, serve as an ornament. But without this adornment, love alone would render her perfectly beautiful, just as the neck of the bride, though stripped of jewels, is not deprived of beauty.

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10. We will make thee chains of gold inlaid with silver.

Although thou art already very beautiful in thy nakedness, the evidence of a pure heart and unfeigned charity; we will still add something farther to set off thy beauty, by giving thee precious ornaments. These shall be chains, in token of thy perfect submission to every will of the King of Glory. But they shall be of gold, to signify that, acting only from an exceedingly purified love, thou hast but a single and pure regard to the good pleasure and glory of God in everything thou doest or sufferest for Him. Nevertheless, they shall be inlaid with silver; because, however simple and pure charity may be in itself, it must appear and be made manifest externally, in the practice of good works and the most excellent virtues.

It is to be noted, that the Divine Master takes special care in many passages to instruct His beloved pupil as to the supreme purity He requires in the love of the Spouse, and in her faithfulness to neglect nothing in the service of the Well-beloved, or the help of the neighbor.

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11. While the King was reclining upon his couch, my spikenard sent forth the smell thereof.

The Spouse is not yet so unclothed but that she receives from time to time visits from her Well-beloved. But why do I call it a visit? It is rather a manifestation of Himself, an experience of His deep and central presence. The holy Bridegroom is ever in the centre of the soul that is faithful to Him; but He often dwells there in such a hidden manner, that the Spouse is almost always ignorant of her happiness except at certain times, when He is pleased to reveal Himself to the loving soul, which then perceives Him deeply and intimately present. Such is His conduct toward this the purest of His followers, as is testified by her words when my King, He who reigns over and guides me as a Sovereign, was reclining upon His couch, which is the ground and centre of my soul, where He takes His rest; my spikenard, that is, my faithfulness, sent forth the smell thereof so sweetly and pleasantly, that He was obliged to discover Himself to me. Then I recognized that He was reposing within me as on His royal couch, which before I was ignorant of, for although He was there, yet I knew it not.

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12. A bundle of myrrh is my well-beloved unto me; he shall abide between my breasts.

When the Bride, or rather the lover (for she is not yet a bride), has found her Bridegroom, she is so transported with joy, that she is eager to be instantly united to Him. But the union of perpetual enjoyment is not yet arrived. He is mine, she says, I cannot doubt that He gives Himself to me this moment, since I feel it, but He is to me, as it were, a bundle of myrrh. He is not yet a Bridegroom whom I may embrace in the nuptial bed, but a bundle of crosses, pains and mortifications; a bloody husband ( Ex. iv. 25), and crucified lover, who desires to test my faithfulness, by making me partaker of a good share of his sufferings. For this is the part of the soul at this period.

As an evidence, however, of the progress of this already heroic soul, note that she does not say, my Well-beloved will give me the bundle of the cross, but that He Himself should be that bundle; for all my crosses shall be those of my Well-beloved. This bundle shall be betwixt my breasts as an evidence that He will be a Bridegroom of bitterness as well without as within. External crosses are a small matter, if unaccompanied by those which are internal, and the inward are rendered much more painful by the simultaneous presence of the outward. But though the soul perceives nothing but the cross on every side, it is nevertheless her Well-beloved in the shape of the cross, and He never is more present to her than in those seasons of bitterness, during which He dwells in the midst of her heart.

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13. My beloved is unto me as a cluster of cypress, in the vineyards of Engaddi.

My beloved, continues the lover, is unto me as a cluster of cypress. She only partially expresses herself; it is as though she said: He is only near to me, for I have not the blessedness of that intimate union by which He would dwell wholly in me, and I in Him. He is nevertheless near to me but as a cluster of cypress (a shrub producing a very fragrant balm), since it is He only who gives odor and value to everything that is done by those who love Him. This cluster grows in the vineyards of Engaddi, which are very beautiful, and the grapes of which are excellent. She compares her Well-beloved to the pleasant fragrance and excellent virtue of balsam, to the delight and strength of wine, to express by these images that he, who has learned from the interior enjoyment of God to put his pleasure in Him, can no longer find delight in anything else; and that we no sooner seek any other source of satisfaction than we lose that which is divine.

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14. Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes.

The Well-beloved beholding the readiness of the Spouse to be crucified and instructed by Him, is charmed with the lustre of the beauty He has bestowed upon her. He caresses and praises her, calling her His fair one and His well-beloved.—Behold, thou art fair, my love, He says, behold, thou art fair!— Sweet words! He refers to a double beauty, one external, the other internal; but He desires that she should perceive it, as though He would say: Behold, thou art fair already in the depths, though thou art not yet perfected; know, too, that in a little while thou shalt be perfectly beautiful without, when I shall have finished thee and drawn thee out of thy weaknesses.

These praises are accompanied by the promise of a more exquisite beauty, in the hope of which the soul will take courage, while its humility is cherished by reflecting on its imperfections.

But why does He say that in a little while she shall be endued with a double beauty? It is because she has already doves’ eyes; that is, she is simple within, not turning aside from the view of her God, and without, in all her words and actions, which are destitute of guile.

This dove-like simplicity is the surest mark of the advancement of a soul; for no longer making use of indirect means or artifices, she is led by the Spirit of God. The Spouse understood from the beginning the necessity of simplicity and the perfect nature of uprightness when she said, the upright love Thee; (verse 3), where she places the perfection of love in its simplicity and uprightness.

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15. Behold, thou art fair, my beloved, and comely; our bed is adorned with flowers.

The loving soul seeing that her Bridegroom has praised her for her double beauty, and unwilling to appropriate anything to herself, says in return, Behold, Thou art fair, my beloved, and comely. She returns Him all the praise she had received from Him, and adds more on her own part. Nothing belonging to us, no praise, no glory, and no pleasure, everything must be referred to Him who is the author and centre of every good. The loving soul teaches us this important point of practice throughout, everywhere giving glory to the Lord for everything He has bestowed upon her. If I am beautiful, she says to Him, it is with Thine own beauty; it is Thou who art beautiful in me with this double beauty, which Thou praisest in me.

Our bed, she adds, that inner retreat in which Thou dwellest in me, and which I call ours, that Thou mayst thereby be induced to come and give me there the nuptial kiss which I first asked of Thee, and which is my final end—our bed is ready, and adorned with the flowers of a thousand virtues.

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16. The beams of our houses are of cedar and our carved ceilings are of cypress.

The Bridegroom, hidden in the ground and centre of the soul (as has been said), takes pleasure in sending from the sanctuary in which He dwells, certain effusions of His sensible graces, which produce, in the exterior of the Spouse, an abundance of different virtues, which are like flowers. Finding herself adorned with these she is so surprised and charmed, or perhaps has so little experience, that she believes her inward edifice is nearly completed. The roof is on, she says; the beams, which are the practice of exterior virtues, are laid of cedar; methinks I perceive their agreeable odor and that I can practice them with as much strength as ease. The regulation of the senses appears to me to be perfectly accomplished as the setting in order of the carved and beautiful ceiling of cypress.

But, O Spouse! this only appears so to thee because thy bed is adorned with flowers, and because the sweet, grateful and pleasant state which thou experiencest within, makes thee believe that thou hast gained everything without; but remember, thy ceilings are of cypress, which is a tree of death, and all this beauty and adornment are but the preparation for a sacrifice.

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Chapter 2

VERSE 1. I am the flower of the field, and the lily of the valleys.

THIS, O my God, is a gentle reproach of my Spouse for desiring so soon to repose upon a flowery couch, before having rested with Thee upon the painful bed of the cross. I am the flower of the field, He says, a flower you will not find in the repose of the couch, but which must be culled in the field of combat, labor and suffering. I am the lily of the valleys, which only grows in annihilated souls. If, then, you would have me uproot you from earth that I may take root in you, you must be in the extremest annihilation; if you would find me, you must engage in combat and endure hardship.

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2. As the lily among thorns, so is my love among the daughters.

By these words the Bridegroom signifies the progress of his beloved, since she is like a lily, very pure and pleasant, and of a sweet odor before Him; while the other daughters, instead of being docile and pliable, and suffering themselves to be fed by his Spirit, are like a thicket of thorns which is impenetrable, and wounds those who attempt to approach it. Such are souls self-possessed and immersed in their own wills, who refuse to be guided towards God. And this is a cause of suffering to an abandoned soul when placed among such; for they do all that lies in their power to draw her out of the way; but as the lily perfectly preserves both its purity and its perfume even when surrounded by thorns, so these souls are preserved by the Bridegroom, in the midst of the opposition which they experience from those who prefer to be their own guides and to dwell in the multiplicity of their own works, having no docility in following the movement of grace.

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3. As the appletree among the trees of the wood, so is my beloved among the sons. I sat down under the shadow of him whom I desired, and his fruit was sweet to my taste.

How much simplicity is there in this comparison! The beloved beholding herself persecuted by such spiritual persons as do not understand her experience, addresses herself to them and to her Well-beloved at the same time. As the appletree among the trees of the wood, so is my beloved among the sons; that is, among those most pleasing in the sight of God, whether saints in heaven or the righteous upon the earth. Be not surprised, then, if I sit down under His shadow, and remain at rest under His protection. I am only under the shadow of the wings of Him by whom I have greatly desired to be possessed; and although I have not yet arrived at so desirable an attainment, yet I can say that His fruit—that is, crosses, pain and abasement—is sweet to my taste. It is not sweet to the taste of the flesh; for the inferior part finds it bitter and ill-flavored; but it is sweet to the mouth of the heart, after it is once swallowed, and by me, whose taste is that of my Well-beloved, it is more to be desired than all other delights.

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4. He brought me into the wine cellars and set love in order within me.

The beloved of the King, issuing from her delightful interviews with Him, appears to her companions to be intoxicated and beside herself. She is so in truth; for having tasted of the finest wine of the Bridegroom, she could not help being seized with the extremest ardor. Being quite sensible of it herself, she begs her companions not to be amazed at seeing her in so extraordinary a condition; my intoxication, she says, is excusable, for my King has brought me into his divine wine cellars, and there has set love in order within me. The first time He made me partaker of such singular grace, I was so feeble that I would rather have preferred the sweetness of the divine breasts to the strength of this excellent wine, and therefore He was content to show me its effects, suffering me to drink but little of it. But now that experience and His grace have rendered me wiser and stronger, I can no longer do so; I have drunk so abundantly of His strong and pure wine, that He has set love in order within me.

What order is this that God ordains in love? O Love! O God of Charity! Thou alone canst reveal it! He causes this soul, who by a movement of charity desired for herself every possible good in reference to God, to forget herself wholly that she may only think upon her Well-beloved. She becomes divested of every selfish interest in her own salvation, perfection, joy, or consolation, that she may only think of the interests of God. She no longer thinks of enjoying His embrace, but of suffering for Him. She no longer asks anything for herself, but only that He may be glorified. She enters fully into the designs of the divine righteousness, consenting with all her heart to everything it decrees with respect to her and in her, whether for time or eternity. She can love nothing in herself or in any creature except in and for God, and not in and for self, however important and necessary it may appear.

Such is the order of charity which God ordains in this soul; her love is become perfectly chaste. All creatures are nothing to her; she wills them only for her God, and none of them for herself. Ah! what strength does this well ordered charity impart for the terrible states that are to follow! But it can only be known and enjoyed of those who have experienced it; the others have not yet tasted of the Bridegroom’s wine.

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5. Stay me with flowers, strew me with apples; for I am sick of love.

The Bridegroom has no sooner thus ordered charity in the soul, than He bestows upon her peculiar grace to prepare her for the sufferings that are to succeed. He gives her His transitory union in the centre, which from there expands into the senses and powers. And as she is not yet very strong, there is, as it were, an absorption or suspension of the senses which forces her to cry out, Stay me with flowers, help me with some little external practices, or strew me with apples, some of the fruits of the exercise of charity, that I die not under these powerful charms. For, I perceive that I am sick of love.

Poor child! what sayest thou? Why talk of being comforted by flowers and fruits, exterior consolations—trifles? Thou knowest not what thou askest; forgive my plainness. If thou faintest under this trial, thou fallest only into the arms of thy loved one! and happy wouldst thou be to expire there! But thou art not yet prepared for this.

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6. His left hand is under my head, and his right hand shall embrace me.

She begins to understand the mystery, and, repenting of the foreign support she had sought, she says, His left hand is under my head; He bears me up with singular care, since He has honored me with union with Himself in the powers of my soul. What business, then, have I with flowers and fruits, that is, with things sensible and human, since He favors me with those which are divine? He is even going on to do more for me, uniting me to Himself in essence, and I shall then be fruitful and produce for my Bridegroom fruits incomparably more beautiful than those I desired, for He will embrace me with His right hand, which is His omnipotence accompanied by His love, the chaste embraces of which produce in the soul the perfect enjoyment of Him, which is only another name for essential union.

It is true that at first, this embrace of the right hand is the affiancing of the soul, but not its marriage. He will embrace me, she says; He will first bind me to Himself by the tie of betrothal, by which I have the hope of a future marriage, when He will so embrace me and so bind me to Himself that I shall fear no subsequent defection. For the peculiarity of essential union is to strengthen the soul so fully, that it no longer suffers those faintings which beset souls in their beginnings, who, grace being as yet feeble in them, experience eclipses and falls. In this state, the soul is confirmed in love, since it then dwells in God; and he who dwells in God, dwells in love; for God is love.—(1 John iv. 16.)

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7. I charge you, O ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my love till she please.

The soul is in a mystic slumber in this embrace of betrothal, in which she enjoys a sacred rest she had never before experienced. In her previous intervals of repose, she had indeed rested under His shadow by her confidence in Him, but she had never slept upon His bosom nor in His arms. It is strange how eager the creatures are, even those which are spiritual, to awake the soul from this gentle slumber.[xvii] The daughters of Jerusalem are loving and meddlesome souls, who are anxious to wake her, though under the most specious pretexts; but she is so soundly asleep that she cannot be aroused. Then the Bridegroom speaks for her, and clasping her in his arms, charges them by what they esteem the most highly, the practice of the most impetuous and active virtues, not to awake His love, nor disturb her repose, for she is more pleasing to Him in this rest, than she would be in all her external activity. Wake her not, He says, neither directly or indirectly, nor use any far-fetched ingenuity to accomplish your purpose; let her rest, until she please, for she will please, whenever I please.

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8. The voice of my beloved! behold, he cometh, leaping upon the mountains, skipping upon the hills.

The soul, asleep to everything else, is only the more attentive to the voice of her Well-beloved; she hears and recognizes it at once.

The voice of my Beloved! she says I know it, I hear it, and its effects upon me removes all my doubts. But what sayest thou, O beloved one? Thou wert perchance dreaming from love; asleep in the arms of thy Bridegroom, thou yet seest Him, leaping upon the mountains and skipping upon the hills! How then can this be? The Bridegroom embraces his beloved and dwells in her. He surrounds her without and penetrates her within; she feels that, in this mystic slumber, he enters more deeply and becomes united to her, not only as heretofore, in the powers which are the hills, but in a much superior degree; He comes upon the mountains, that is, the centre, and there He touches her truly with his immediate union. She at once perceives that this influence is far different from that in the powers, and that it is the cause of very great effects, though it is but a transitory touch and not a permanent and lasting union.

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9. My beloved is like a roe or a young hart: behold he standeth behind our wall; he looketh forth at the windows, showing himself through the lattice.

While the soul is thus receiving the sweet caresses of the Bridegroom, she thinks they will last forever; but if they are the pledges of His love, they are also the tokens of His departure. Scarcely has she begun to taste the pleasantness of union before He is wholly gone,[xviii] and she compares His rapid disappearance to the movements of a roe or a young hart. While she is fondly lamenting his strange abandonment of her and when she thought Him far distant, she suddenly perceives Him close at hand. He had only hid Himself to try her faith and confidence in Him; but he never removes His look from her, protecting her more carefully than ever, being more closely united to her than ever before by the new union that has just taken place. But although He always beholds her, she does not always see Him. She only perceives Him occasionally, that she may not be ignorant of his watchfulness, and that she may one day teach it to others. It is to be observed, that He standeth, since it is now no time to rest, nor even to be seated, but to run; He therefore stands, as if ready to depart.

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10. Behold, my beloved speaketh to me and saith: Rise up, my love, my dove, my fair one, and come.

God having wholly turned the soul within and brought it to its centre, after having caused it to enjoy His chaste embrace to dispose it for its spiritual marriage; He causes it to take a road to all appearance totally opposite, He brings it out of itself by the mystical death. The Well-beloved coming in person to address the soul, invites it to go forth of itself in haste; He no longer bids it take its rest, but commands it to rise up. This is very different from His former conduct, then He forbade anyone from waking her, now He would have her rise up at once. He calls her so sweetly and so forcibly, that if she were not as eagerly bent upon doing His will as she is, she could not resist. Rise up, my love, whom I have chosen for My bride, my fair one, for I find thee lovely, reflecting a thousand traits of My own beauty. Rise up, My dove, simple and faithful, and come forth, for thou hast all the necessary qualities for leaving thyself. Having led thee deeply within, I have come out of thee that I may oblige thee, in following Me, to come forth of thyself also.

This coming forth is far other than the one before alluded to (chap. 1 verse 7), and much farther advanced, for the first was but a leaving of natural gratifications, that she might please her Well-beloved, but this is a departure from the possession of self, that she may be possessed by God only, and that, perceiving herself no more in self, she may be found in Him alone.—It is a transportation of the creature into its original, as will be shown by and by.

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11. For lo! the winter is past, the rain is over and gone.

There are two winters, one external, the other internal, and these two are reciprocally opposed. When it is winter without, it is summer within, by which the soul is induced to enter more deeply into itself, by an effect of grace operating a profound state of recollection. When it is winter within, it is summer without, thus obliging the soul to come forth from self by the enlargement produced by a more abundant grace of abandonment. The winter of which the Bridegroom here speaks, declaring that it is past, is the outward winter, during which the soul might have been frozen by the excessive cold, wet through by the rains, and overwhelmed by the tempests and snows of sins and imperfections, so easily contracted in commerce with the creature. The soul that has found its centre becomes so strong that it has nothing further to fear from without, the rains are dried up, and it would be impossible for it, without being guilty of the blackest infidelity, to take pleasure in anything external.

This expression, the winter is past, signifies, too, that as winter brings death to everything, so in this soul death has passed upon all outward things, so that there is none among them that could now satisfy it. If anything should appear to give it pleasure, it is only a return to its state of innocence in which there is no venom as there was before.

The winter rains are over and gone, also, she may go out without fear of the weather, and with this additional advantage, that the cold has destroyed what, to her, was formerly alive and would have destroyed her, as the rigor of winter delivers the earth from vermin.

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12. The flowers have appeared on the earth; the pruning time is come, and the voice of the turtle is heard in our land.

To compel her to come forth, He gives her to understand that He is about to lead her into His grounds; He calls them our land, because He has acquired them for her by His redemption, and they belong to Him for her, and to her through Him. He says that the flowers have appeared there, but they are flowers that never fade, and that fear the coming of winter no more.

The time of pruning the vine has come; the Spouse, who has compared herself to a vine, must now be pruned, cut down, stripped and destroyed.

The voice of the turtle, of My humanity, invites thee to lose and hide thyself with it, in the bosom of My Father, thou wilt hear that voice to more advantage than now, when thou shalt have come to the land, whither I call thee, which as yet thou knowest not. This voice of My simplicity and innocence with which I will satisfy thee, is very different from thine.

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13. The figtree hath put forth her green figs, and the flowering vines give a good smell. Arise my love, my fair one, come.

There the spring is eternal, and is accompanied, at the same time, without incongruity, by the fruits of autumn and the heats of summer. The Bridegroom, by these flowers and fruits, points out three distinct seasons; but He no longer refers to winter, for, as has been already stated, when the soul arrives in this new land, she finds that not only the outward but the inward winter also is past.

To the soul that has reached God, there is no longer any winter; but there is a season composed of the other three joined in one, which is, as it were, immortalized by the death of winter. For, before reaching the inner winter, the soul had passed through all the seasons of the spiritual life; but afterward, it re-enters upon a perpetual spring, summer and autumn. The mildness of spring does not prevent the fervor of summer nor the fruitfulness of autumn; the heats of summer do not interfere with the beauty of spring nor the abundance of autumn, and the fruits of autumn interpose no obstacle to the enjoyment of spring, nor to the ardor of summer.

O blessed Land! happy they who are enabled to possess you! We are all entreated, with the Spouse, to come out of self that we may enter there. It is promised to all, and He who possesses it, and to whom it belongs by right of His eternal generation and of the purchase of His blood, earnestly invites us all to proceed thither. He furnishes us with all the means of doing so; He draws us by His urgent solicitations; why do we not make haste?

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14. My dove in the clefts of the rock, in the hollow of the wall, show me thy countenance and let thy voice sound in mine ears; for sweet is thy voice, and thy countenance is comely.

My dove, says the Bridegroom, my pure, chaste and harmless dove, who art ensconced in thyself as in the hollow of a wall, and who art there hidden in my wounds, which are the clefts of the living rock, show me thy countenance. But why sayest Thou so, O Bridegroom? is not Thy beloved wholly turned towards Thee? Why then dost Thou beg for a sight of her countenance? She is, as it were, wholly hidden in Thee, and dost Thou not behold her? Thou wouldst hear her voice, and she is dumb for every other but Thee!

O admirable invention of Divine Wisdom! the poor soul, thinking that to correspond to her Bridegroom she must continue, as formerly, to recollect herself, and sink still deeper within, endeavors to do so with all her strength; but the contrary is what is required. He here calls her without, and desires that she should leave herself, and for this reason He says, show me thy countenance, let thy voice sound in Mine ears without; turn towards Me, for I have moved My place. He assures her that her voice is sweet, calm and tranquil; that in that respect she is like her beloved, whose voice is not one that is heard by reason of loud speaking; thy countenance, He adds, is comely; the superior part of thy soul is already fair and has all the advantages of beauty; there is but one thing wanting; come forth!

If He did not thus sweetly and forcibly draw the soul without, she would never leave herself. It would seem that she now finds herself drawn outward with as much force as she formerly felt herself recollected and impelled inward, and even with greater; for it requires much more power to draw the soul out of self than to sink it within.[xix] The sweetness she experiences in her savory recollection, is a sufficient inducement, but to leave this enjoyment within, to find nothing but bitterness without, is a very difficult matter. Besides, by recollection she lives and possesses herself; but by issuing forth from self, she perishes and dies.

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15. Take us the little foxes that spoil the vines; for our vine is in blossom.

The faithful soul prays her beloved that He will take away the little foxes, which are numerous little defects that begin to appear; for they spoil the interior vine, which, she says, is in blossom. It is for this reason very delightful to her, and the more so as she expects soon to enjoy the ripe fruit.

How wilt thou be able, poor soul, to abandon this vine to which thou art so attached, without being aware of it? Ah! the Master himself will permit the little foxes to spoil it, destroy the flowers and make strange havoc with it! Were He not to do this, thou art so in love with thyself, that thou wouldst never come forth.

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16. My beloved is mine and I am his; he feedeth among the lilies.

O inconceivable happiness of a soul wholly and unreservedly devoted to her beloved, and to whom the Well-beloved is all! The Spouse is here so enamored of the goodness and caresses of the Bridegroom manifested for the purpose of obliging her to leave herself, that she thinks she has already arrived at the height of felicity and summit of perfection, and that her marriage is now to take place. She says that her Beloved is hers, to dispose of as pleases Him, and that she is His, for the whole extent of His will; that He feeds among the lilies of her purity. He feeds upon His own graces and virtues; He lives upon innocence and purity, that He may nourish us with the same. He invites us to eat with Him the meat He likes the best, as He gives us to understand by these words in another place: Eat, O friends; drink, yea, drink abundantly, O beloved! (Cant. v. 1.) Hearken diligently unto me and eat ye that which is good, and let your soul delight itself in fatness. (Isa. lv. 2.)

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17. Until the day break and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

The soul, beginning to be conscious that she no longer perceives the Word, believes that He is only hidden for a night, or rather, that He is sleeping in His place of rest. She says to Him, O my Beloved, since I am under the same roof with Thee and Thou art so near me, turn a little towards me, that I may perceive Thee! Let me enjoy the delights of Thy society until the day break, and I may have further evidence of Thy presence; until the shadows of faith flee away and yield to the soft light of vision and unclouded enjoyment! Then, remembering the transitory union which she formerly experienced, she cries: Run quickly, if it seem good to Thee, like a roe or a young hart that bounds, but let it be upon the mountains; let me once more enjoy that central union, that was so sweet and profitable when it was granted me before.

Chapter 3

VERSE 1. By night on my bed, I sought him whom my soul loveth; I sought him but I found him not.

THE SOUL, finding that the Bridegroom does not grant her a favor which she surely counted on, as he had formerly bestowed it when she did not hope for it, is astonished at his prolonged absence. She seeks Him in her interior, which is her bed, and during the night of faith, but alas! she is sadly surprised not to find Him! She had some reason to seek Him there, since it was there that He discovered Himself to her, and gave her the liveliest conception which she had yet experienced of His character.

But, O Spouse! thou canst not find Him there! Knowest thou not, that He bade thee seek Him no longer in thee but in Himself? Thou wilt not now find Him anywhere out of Himself.[xx] Depart from self in all haste that thou mayest be no longer but in Him, and there thou wilt find Him! O wonderful stratagem of the Bridegroom! When he is most enamored of His Well-beloved, He flies from her with the greatest cruelty; but it is cruelty full of love, and without it the soul would never depart from self, and consequently would never be lost in God.

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2. I will rise now and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: sought him, but I found him not.

Behold a miracle performed by the absence of a God! How many times had He invited His beloved to rise from her repose, and she could not do it? He entreated her with the tenderest expressions, but she was so intoxicated with the peace and tranquillity which she enjoyed, that she could not be induced to leave them.

O faithful soul! the repose enjoyed in thyself is but a shadow of that which thou wilt find in God! But it was impossible to arouse her; but now that she no longer finds her Well-beloved in her resting place, O, she exclaims, I will rise now; this couch, which was once paradise to me, is now a hell, since my beloved is gone; and with Him hell would be a paradise.

The city, this world which I formerly hated, shall be the field of my seeking. The soul, not yet fully instructed, however enamored she may appear, and justly eager for the possession of the Bridegroom, her final end, yet here talks as a child. She is so weak, that she cannot at first seek God in Himself; although she does not find Him within herself, she must seek Him in every creature, in a thousand places where He is not, and being thus dispersed abroad, she is occupied with the creature under pretext of seeking the Creator. She seeks, nevertheless; for her heart loves and can find no rest but in the object of its love, but she finds nothing, because God has not departed from her to be sought in other creatures. He desires to be sought in Himself, and when she shall have arrived there she will discover another truth, the beauty of which will entrance her, that her Well-beloved is everywhere and in everything, and that everything is He, so that she can distinguish nothing from Him who is in all places without being enclosed in any.

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3. The watchmen that go about the city found me, to whom I said, Saw ye Him whom my soul loveth?

Since I have not found my Beloved in any mortal creature, I have sought Him among those happy spirits that go about the city to guard it; they found me because they are ever on the watch, These are the watchmen (Isa. lxii. 6) whom God has set upon the walls of Jerusalem, and who shall never hold their peace day nor night. I asked them news of my Well-beloved, of Him for whom I burn with love; but though they themselves possess Him, they could not give Him to me. Methinks I see Mary Magdalene (John xx. 12, 13,) who, not finding Christ in the sepulchre, seeks Him everywhere, asking angels and men, but none can give tidings of the Beloved but Himself.

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4. It was but a little that I passed by them when I found Him whom my soul loveth. I held Him; neither will I let Him go until I bring Him into my mother’s house, and into the chamber of her that conceived me.

The soul having thus come forth from self and left all creatures behind, finds her Well-beloved, who manifests Himself to her with new charms; which causes her to believe that the blessed moment for the consummation of the divine marriage is at hand, and that she is about to enter into permanent union. She exclaims in a transport of joy, I have found Him whom my soul loveth, I embrace Him and will never let Him go. For she thinks she can retain Him, and that He only left her on account of some fault she had committed. I will embrace Him so closely, she continues, and will attach myself to Him with so much fidelity, that I will never let Him go until I have brought Him into my mother’s house; that is, unto the bosom of God, which is the chamber of her that conceived me, since He is my source and origin.

But what language is this, O foolish soul? It is His part to take thee there, not thine to lead Him? But love believes everything possible, as Mary was persuaded that she could carry away the body of the Lord (John xx. 15). The intense desire which she feels to be there, causes her to forget that she must be there with Him and clothed with Him, and she says she will lead Him there.

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5. I charge you, O ye daughters of Jerusalem, by the roes and the hinds of the fields, that ye stir not up, nor awake my love, till she please.

The Bridegroom, full of compassion, after this first trial of the Spouse (the first deep, interior trial since she rose up to come forth), again communicates his essential union. The poor soul is so carried away with the possession of a treasure which seems to her infinitely greater than before, since it has cost her so dear, that she falls asleep, swoons away, is lost, and seems as if expiring in the arms of love.

We may gather from this that, though the soul suffers greatly in the search after her Beloved, its pain is but a shadow in comparison with the bliss arising from the possession of its adorable object. The same thing is asserted by Saint Paul, who tells us that the greatest sufferings of this life are not worthy to be compared with the glory that shall be revealed in us (Rom. viii. 8). Her Well-beloved will not have her waked, because it would hinder her death and retard her happiness.

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6. Who is she that goeth up by the wilderness, like a pillar of smoke, from the incense of myrrh and frankincense and all powders of the perfumer?

The friends of the Bride beholding her adorned with so many perfections, and so filled with grace from the visit of the Bridegroom, testify their astonishment by these expressions: “Who is she that goeth up by the wilderness, like a pillar of smoke?”—The Bride becomes so purified in the arms of her Beloved, that she issues from them, like a subtle vapor almost consumed by the fire of love. She is like a smoke that tends directly upward, in consequence of her uprightness and righteousness, and exceedingly subtle, to show that she is already wholly spiritual. This smoke is composed of the choicest odors of all the virtues; but it is worthy of remark, that they are gums that melt and powders that are loose and not solid; solidity and consistence are no longer her part. And whence cometh this upward tending, odoriferous vapor? It cometh from the wilderness of faith. Whither goeth it? To its rest in God.

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7. Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel.

The Spouse, feeling already quite disengaged from self, thinks that there is but one thing more to be done; and this is true; but alas! what obstacles are yet to be overcome before it is effected. This is to go to God, who is the bed of the true Solomon. But to reach it, threescore of the valiant men of Israel must be passed through. These valiant warriors are the Divine Attributes who are about the royal bed, and prevent the approach of such as are not in a state of perfect annihilation. They are the most valiant in Israel, because it is in these Attributes that Israel, that is, the contemplative soul, finds its strength, and it is also by their means that the power of God is manifested to men.

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8. They all hold swords, being expert in war; every man hath his sword upon his thigh because of fear in the night.

They all hold swords to engage in combat with the soul which, by a secret presumption, attributes to self what belongs to God only; and this causes them to exclaim with united voice; Who is like unto God? The Divine Righteousness is the first that comes to fight with and destroy the self-righteousness of the creature, and then comes strength to bring to naught the power of man, and causing him to enter by experience of his own infinite weakness into the strength of the Lord (Psalm lxxi. 16), teaches him to dismiss all thought except of the righteousness of God. His providence assails human foresight; and thus with all the attributes. They are all armed, for it is necessary that the soul should be destroyed in these matters before being admitted to the bed of Solomon, becoming a bride and reaching the finishing and consummation of its marriage. These great warriors have every one his sword upon his thigh. This sword is nothing else than the word of God, deep, searching and effectual, discovering to the soul its secret presumption, and at the same time destroying it.

This is the uncreated Word, which only manifests itself in the depths of the soul, that it may there operate what it expresses. It is no sooner declared, than, like a stroke of lightning, it reduces to ashes all that opposes it. It operated in the same way when it became incarnate (Psalm xxxiii. 9). For He  spake and it was done, and impressed upon His humanity the characters of His Omnipotence. It entered into the abasement of the creature, to bring down its loftiness, and into its weakness to destroy its strength; it took the form of a sinner that it might annihilate self-righteousness. It does the same in the soul; it abases, weakens and covers it with wretchedness.

But why does the Scripture say that they are thus armed because of fear in the night? By this we are to understand, that as self-appropriation is what keeps the soul in darkness, and is the cause of all its melancholy nights, the Divine Attributes are armed against it, that it may not usurp that which belongs only to God.

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9. King Solomon made himself a chariot of the wood of Lebanon.

The Son of God, the King of Glory, made Himself a chariot of His Humanity, to which He became united in the Incarnation, intending to be seated upon it to all eternity, and to make of it a triumphal car, upon which He will ride with pomp and splendor in the sight of all His creatures. It is made of the wood of Lebanon, because He was descended, according to the flesh, from Patriarchs, Prophets, and Kings, eminent for their sanctity and character. The Word of God is thus in man, as upon the throne of His Majesty, as St. Paul declares (2 Cor. v. 19) that God was in Christ reconciling the world unto Himself.

Christ constructs for Himself in every soul a throne, which He adorns with great magnificence, to become the place of His abode, as well as of His repose and eternal delights; after having bought it with His blood and sanctified it by His grace, that He may reign there as a Sovereign. For as God reigns in Jesus Christ, in the same way Christ reigns in pure hearts, where He finds nothing that either resists or is offensive to Him. This is appointing us a kingdom (Luke xxii. 29), and making us partakers of His royal state, as His Father had appointed Him a kingdom and shared His glory with Him.

This throne of the King of Kings, then, is made of the wood of Lebanon. The foundation of the spiritual building is the natural ground of man, which is not inaptly represented by the height and value of the trees of Lebanon, inasmuch as it is derived from God Himself, and is made in His image and likeness.

The Spouse of this Canticle is set forth as a model of this august throne, to every other spouse of the Celestial Bridegroom, that they may be animated in the pursuit of a similar felicity. She herself describes the throne, having received new light to scan it with more penetration, in the essential though transitory union, with which she has been just favored. Hence she adds,

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10. He made the pillars thereof of silver, the couch of gold, the ascent thereto of purple; and the midst thereof he strewed with love for the daughters of Jerusalem.

The pillars of the holy Humanity of Jesus Christ are of silver; His soul with its powers and His body with its senses being of a finished purity well set forth by the most refined and brilliant silver. His couch, which is the Divinity itself, in which Christ subsists in the person of the Word, is clearly expressed by the couch of this mysterious chariot being made all of gold, which is often put in the Scriptures for God. The ascent thereto is adorned with purple, whereby it is signified, that although the bosom of God the Father, which is the dwelling place of the Word, was His by right of His eternal generation, and though He could have no other, even after becoming man by the decree of the Divine Righteousness, to which He voluntarily submitted; still He could not reascend to His Father, to enter into the fulness of His glory, except by the purple of His blood. Ought not Christ to have suffered these things and to enter into His glory! (Luke xxiv. 26). The midst of this triumphal car is adorned with ornaments of great value, well signified by love as being the greatest and most precious of all. For is it not Jesus Christ that contains all the treasures of wisdom and knowledge and the fulness of the Godhead bodily? (Col. ii. 3, 9). The Holy Spirit was not given by measure to Him (John iii. 34). The Holy Spirit, then, fills the midst of this majestic throne; since He is the Love of the Father and of the Son, and thus the love with which God loves men; and as He is the union of the Divine Persons, so He is the link that binds pure souls to Christ. The Divine Solomon has made all this for the daughters of Jerusalem, who are His elect, for whom He has done and suffered all.

In the sanctuary which God prepares for Himself in His beloved, there are, in the same way, pillars of silver, which are the gifts of the Holy Spirit, founded upon Divine Grace, which is like pure and shining silver, serving them for material and foundation. The couch of it is of gold; for a soul that is fit to serve as a throne and royal couch for Christ should have no other foundation than God Himself, and must be devoid of every created support. Its ascent thereto is of purple; for if it is only through much tribulation that we can enter into the kingdom of God (Acts xiv. 22), and if we must suffer with Christ, in order to reign with Him (2 Tim. ii. 12), in a much higher degree must this be true of those who are called to the first places in the interior kingdom, and who are to be honored in this life with the nuptials of the heavenly Bridegroom, than it is of the ordinary sort of Christians who leave the world, in a salvable state truly, but loaded with debts and imperfections. The amount of crosses, reproaches and destructions suffered by such souls is inconceivable. And lastly, the midst thereof is strewed with love, since these living thrones of the Most High being full of love, are also adorned with all the fruits and ornaments of love, such as good works, merits, the fruits of the Spirit, and the practice of the purest and most solid virtues.

Behold your calling, O ye daughters of Jerusalem! interior Brides, devoted souls! Behold what the King of Kings, the King of Peace has merited for you and offers to bestow upon you, if you will give Him your love! It is upon this precious foundation that the Bridegroom and the Bride rest the magnificent praises which they mutually interchange in the succeeding chapters.

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11. Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.

Christ invites all interior souls, who are the daughters of Zion, to go forth out of themselves and their imperfections to behold King Solomon with the crown of Glory Bestowed upon Him by God Himself. The Divine Nature is in the light of a mother to the human, crowns it, and is at the same time its diadem. It crowns Christ in the day of His espousals with a glory as sublime as it is infinite and unfading. But what is the Lamb’s espousal day? It is the day on which He ascended up into Heaven, where He was received at the right hand of the Father, a day of eternal gladness of heart. Behold, Him, daughters of Zion! arrayed in all His divine conquests; for He desires to share them with you.

Chapter 4

VERSE 1. How beautiful thou art, my love; how beautiful thou art! Thou hast doves’ eyes, besides what is hid within; thy hair is as a flock of goats that appear from Mount Gilead.

THOUGH THE Bridegroom cannot yet admit the Spouse to His nuptial bed, which is the bosom of His Father, He nevertheless finds her very fair, yea, fairer than ever. For her faults are no longer flagrant sins, nor scarcely offences; but rather defects in her still hard and contracted nature, which suffers incredible pain in being so enlarged that it may be lost in God. She is then very fair both within and without, and fairer than ever, though she cannot be convinced of it by reason of her recent repulse from being received into God. Hence the Bridegroom assures her that she is very fair, even without that which is concealed from herself, and which is more beautiful than anything that appears externally, or that can be expressed or imagined.

Thine eyes, by thy fidelity and simplicity, are like those of doves. This quality is both exterior and interior.

The virtue of Simplicity, so highly recommended in the scriptures, causes us to act in respect to God unceasingly, without hesitation; straightforward, without reflections; and supremely, without manifold intentions, motives or designs, with a single eye to the good pleasure of God. When simplicity is perfect, we even commonly act without a thought of it. To act in simplicity with the neighbor, is to act with frankness, without affectation; with sincerity, without disguise, and with liberty, without constraint. These are the eyes and heart of the dove that are dear to Christ.

Thy hair, which represents the affection which springs from thy heart, and which is its ornament, is so separated from earthly things, that it is raised above the most excellent gifts until it arrives at Me. It resembles, in this respect, the goats that appear upon the most inaccessible mountains.

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2. Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bears twins, and none is barren among them.

The teeth represent the understanding and memory, which serve to chew and masticate the things we desire to know. These powers have been already purified as well as the imagination and the fancy, so that there is no longer any confusion; they are appropriately compared to sheep even shorn, on account of the simplicity they have acquired by their union with the Divine Persons, where they have been deprived of their excessive inclination and even of their power to reason and to act in a self-reflective and disordered manner, as they formerly did. But though divested of their operations, they are not by that process rendered barren or unfruitful; on the contrary, they bear double fruit, and that exceedingly pure and perfect; for the powers are never more fruitful than when they are lost with reference to the creature and vanished in God their centre.

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3. Thy lips are as a scarlet fillet; and thy speech is sweet. Thy cheeks are like a piece of pomegranate, besides that which is hidden within.

The lips represent the will, which is the mouth of the soul, because it presses and kisses with affection what it loves. And as the will of this soul loves only its God, and all its affections are towards Him, the Bridegroom compares it to a scarlet fillet, thus signifying the affections reunited in a single will, which is all love and charity; the whole strength of this will being reunited in its Divine object.

Thy speech, he adds, is sweet; because thy heart has a language that none but I can understand; because it speaks only to Me. Thy cheeks are like a piece of pomegranate, which has many seeds, all contained in a single rind; so thy thoughts are, as it were, reunited in Me alone by thy pure and perfect love; and all that I have thus described is as nothing in comparison with what is yet concealed within thy deepest centre.

* * * * *

4. Thy neck is like the tower of David, builded with bulwarks; a thousand shields hang upon it, all the armor of mighty men.

The neck is the strength of the soul; it is well likened to the tower of David, because all the strength of the soul is in God, who is the house of Jesus Christ and of David. For this great King insists in many places in the Psalms, that God alone is his support, his refuge, his defence, and, above all, his strong tower (Psalm 61), The bulwarks that surround it are the total abandonment the soul has made of itself to God. Trust, faith and hope have fortified it in its abandonment; the weaker it is in itself, the stronger it is in God. A thousand shields hang upon it, to defend it against its innumerable foes, both visible and invisible, the armor of such mighty men that it fears no attack so long as it shall thus remain; for up to this point its state is not yet permanently fixed.

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5. Thy two breasts are like two young roes that are twins, which, feed among the lilies.

The Spouse here receives facility in aiding souls, indicated by her breasts; but she does not yet receive it in all the fulness which will subsequently be communicated; it is simply implanted in her as a germ of fruitfulness, the abundance of which is denoted by the young roes that are twins. They are twins because they issue from the same source, even Jesus Christ; they feed among the lilies, because they are fed on the pure doctrine of Jesus Christ and under His example.[xxi]

* * * * *

6. Until the day break and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

The Bridegroom interrupts His eulogy of His Spouse, to invite her to follow Him towards the mountain upon which grows myrrh, and to the hills where frankincense was collected. Until, says He, the day of the new life thou art to receive in My Father, begin to appear, and the shadows which envelop thee in the obscurity of the most naked faith, flee away and vanish, I will get me to the mountain of myrrh; for thou wilt no longer find me except in bitterness and the cross. It will be, nevertheless, a mountain of exceeding sweet savor to me, for the perfume of thy sufferings will rise towards me as incense, and by their means I shall be enabled to enter into rest within thee.

* * * * *

7. Thou art all fair, my love, there is no spot in thee.

Until the soul was wholly immersed in bitterness and crosses, though still fair, she was not all fair; but now that she is prostrate under the load of trouble and affliction, she is all fair, and there is no spot or deformity in her.

She would now be ready for permanent union, if there were not still within her remains of her former harsh, unyielding, bounded and limited nature, which stands in the way of her happiness. It is not a fault in her nor is it even offensive in the sight of God; it is simply a natural defect, derived from Adam, which her Bridegroom will insensibly take away. But, as for herself, though the cross has entirely destroyed her beauty in the eyes of men, in those of her Bridegroom she is all fair, and since she has no longer any comeliness of her own, she has become possessed of the true beauty.

* * * * *

8. Come from Lebanon, my Spouse, come from Lebanon, come; Thou shalt be crowned from the top of Amana, from the peak of Shenir and Hermon, from the dens of the lions, from the mountains of the leopards.

The Bridegroom here calls her by the name of Spouse, and invites her to hasten in permitting herself to be destroyed and annihilated, and receive the spiritual marriage. He calls her to her wedding and coronation.

But O Bridegroom! shall I say it? Why so earnestly and so continually invite a spouse to a consummation she so passionately desires? Thou callest her from Lebanon though she is in Jerusalem. Is this because Thou sometimes givest the name of Lebanon to Jerusalem, or wouldst Thou, perchance, by the loftiness of this great mountain, indicate the elevation of the Spouse in thine eyes? She has scarce a step to take before she is united to Thee by an everlasting tie, and when she seems to be approaching Thy bed she is repulsed by sixty strong men. Is there not Cruelty in thus powerfully, though sweetly attracting her towards a treasure which she esteems more highly than a thousand lives, and when she seems on the point of obtaining it, roughly repulsing her? O God! Thou invitest, Thou callest, Thou givest the fitness for the state before conferring the state itself, as we give a slight taste of a delicious drink that we may excite a desire for more. Ah! what suffering dost Thou not inflict upon this soul by the delay of that gift which Thou hast promised her?

Come, My Spouse, He says, for there is but a single step to take before thou wilt be so in reality. Until now, I have called thee My fair one, My Well-beloved, My dove, but never as yet My Spouse. Oh! how sweet is this name! but the reality will be far more pleasant and delightful! Come, He pursues, from the tops of the highest mountains, that is to say, from the purest practice of the most eminent virtues designated by the mountains of  Amana, Shenir and Herman, which are near Mount Lebanon. However exalted all this may seem to thee, and however high it may in fact be, thou must come up still higher and overtop everything, that thou mayest enter with Me into the bosom of My Father and there rest, without intermediate and by the loss of every means; for immediate and central union can only be accomplished by ascending far above every created thing. But come also from the lions’ dens, and from the mountains of the leopards; for thou canst arrive at a state so divine only by coming through the most cruel persecutions of men and of devils who are like so many wild beasts. It is now time to rise more than ever above all this, since thou art prepared to be crowned as my Bride.

* * * * *

9. Thou hast wounded my heart, my sister Spouse; thou hast wounded my heart with one of thine eyes and with one tress of thy neck.

Thou art My sister, since we belong to the same Father; My Spouse, since I have already betrothed, thee, and there wants but little before our marriage shall be consummated. My sister, My Spouse! O words of sweetness to a soul in affliction, whose grief overflows because the beauty she adores and by whom she is so tenderly loved, cannot yet be possessed! Thou hast wounded My heart! He says, thou hast wounded My heart! Thou hast inflicted, O Spouse, a double wound; one, by one of thine eyes, as if He would say, that which has wounded and delighted me to thee, is that all thine afflictions, all thine abasements and thy most extreme deprivations have not caused thee to turn thine eye away from Me that thou mightest behold thyself. Thou hast taken no more notice of the wounds[xxii] I have caused thee to receive, nor even of those which I myself inflicted, than if they had not been; because thy pure and upright love kept thee so steadily regarding Myself, that it did not permit thee to consider thyself nor thine own interest, but solely to contemplate Me with love as thy sovereign object.

But alas! exclaims this afflicted soul, how is it that I have steadfastly regarded Thee when I do not even know where Thou art? She knows not that her look has become so purified, that being ever direct and unreflective, it escapes her notice and does not perceive that she always sees. And besides, when we can see Him no longer, and have forgotten self and every creature,[xxiii] we must of necessity behold God, and the interior eye is fixed upon Him alone.[xxiv]

The other wound thou hast inflicted upon me, continues the Bridegroom, is by one tress of thy neck; by which is plainly meant that every affection of the Bride is concentred in God alone, and that she has lost all her will in His. Thus the abandonment of her entire self to the will of God, by the loss of all separate will, and the integrity with which she clings to God, without any further self-reflections, are the two arrows which have pierced the heart of the Bridegroom.

* * * * *

10. How fair are thy breasts, my sister Spouse! thy breasts are fairer than wine! and the smell of thine ointments than all spices.

The Bridegroom foreseeing all the triumphs that the Bride will accomplish for Him, and how abundant will be the supply of milk from her bosom for the nourishment of innumerable souls, is in an ecstasy of admiration. For it is to be observed, that the further the Spouse advances, the fuller become her breasts, the Bridegroom continually replenishing them for her; whereupon He cries out: How fair are thy breasts, My sister, My Spouse! They are more beauteous than wine; for they furnish both wine and milk, one for strong men and the other for babes.

The smell of thine ointments, by which thou drawest souls to Me, infinitely surpasses all spices. There will be in thee an odor that none will recognize except those that be far advanced, but which will then attract such and cause them to run after thee, that they may come to Me, and they shall be brought to Me by thee. This secret perfume will astonish those who are ignorant of this mystery. Nevertheless, their experience will compel them to acknowledge thus; I know not what it is of thee that attracts me; it is an admirable perfume which I cannot resist, and yet I cannot divine what it is. This must be the Unction of the Holy Spirit, which the Lord’s Christ alone can communicate to the Bride.

* * * * *

11. Thy lips, O my Spouse, drop as the honeycomb; honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon.

The moment the soul has reached the blessedness of being forever received into her God, she becomes a nursing mother. Fertility is bestowed upon her; she is admitted into the state of the Apostolic life, and from thenceforward her lips continually drop as the honeycomb, for the entertainment of souls. It is only her lips and not her words, for it is the Bridegroom who speaks through His Bride, her lips being allowed Him as the means of uttering the Divine Word. Honey and milk are under the tongue which I have given thee; it is I that place the honey and the milk there, and that cause them to be dispensed for the good of souls according to their need. The Bride is all honey to those who are to be gained by the sweetness of consolations; she is all milk to such souls as have become perfectly simple and childlike. The smell of thy virtues and of the good works with which thou art clothed as with a garment, and which are of no account in thy sight, because they are no longer of thyself, is diffused abroad like a sweet smelling perfume.

* * * * *

12. A garden enclosed is my sister Spouse; a garden enclosed, a fountain sealed.

The holy Bridegroom becomes the eulogist of the Bride, for other purpose than that He may manifest to us what He desires we should become in following her example. A garden enclosed is My sister, My Spouse, He declares, shut up without and within. For as there is nothing within her which is not absolutely Mine, neither is there anything without, nor in any of her actions, which is not wholly for Me; she is mistress, neither of any of her actions nor of any other thing whatsoever; she is shut up on every side; there is no longer anything in her for herself nor for any other creature. She is also a fountain, since she is intimately united to Me, who am the spring whence she derives water to replenish the earth; but I keep her sealed, so that not a drop shall escape without My direction, and thus the water that issues thence will be perfectly pure and without the least mixture, as they issue from Myself.

* * * * *

13. Thy plants are a paradise of pomegranates, with the fruits of the orchard; cypress with spikenard.

Thy fertility shall be so enlarged that it shall be like a paradise of pomegranates with pleasant fruits. Union to the source of all, rendering thee useful to all, the Spirit of God will reveal Himself by thee in various places, as we see the pomegranate (which represents souls in the union of love) distributes its sap to every seed that it contains. It is true that the principal sense of this passage concerns the church; but no one would believe the wonderful fruits that a soul thoroughly annihilated would produce in behalf of men, as soon as it was applied to help them. There are fruits of all sorts in this garden, every soul, in addition to the qualities common to all, possessing peculiarities of its own. Thus, one excels in charity, the pomegranate; another in meekness, the apple; another is distinguished by suffering and the odor of its good example, the cypress; another distils devotion, recollection and peace, the spikenard; all are assisted by the annihilated Spouse according to their necessities.

* * * * *

14. Spikenard and saffron; calamus and cinnamon with all the trees of Lebanon; myrrh and aloes with all the chief ointments.

He here continues the description of the souls, of whom, as the pure result of His goodness, He has made His Spouse the mother; and while He is rehearsing the good qualities of others, He causes them all to be perceived at the same time in her as the channel by which they are distributed.

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15. A fountain of gardens, a well of Living waters, and streams flowing strongly from Lebanon.

This fountain of gardens is the Bridegroom Himself, who is the source of the graces which cause spiritual plants to spring up, flourish, grow and bring forth fruit. The Spouse is like a well of living waters, and these waters descend from the Bridegroom through the Bride, streaming impetuously from the heights of the Divinity, represented by Mount Lebanon, to overflow the whole earth, that is, all those souls who are sincerely desirous of entering into the interior kingdom, and are willing to endure its toils in the hope of enjoying its fruits.

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16. Arise, O north wind, and come thou south; blow through my garden, and let its spices flow out.

The Bride invites the Holy Spirit, the Spirit of life, to come and breathe through her, in order that this garden, thus filled with flowers and fruits, may put forth its spicy perfumes for the help of souls. The Bridegroom, too, requires that the resurrection of his Spouse may be hastened, and that she may receive new life by the in-breathing of that life-giving Spirit, who will reanimate this annihilated soul, to the end that the marriage may be perfectly consummated.

Chapter 5

1. Let my beloved come into his garden and eat the fruit of his appletrees. I am come into my garden, my sister Spouse; I have gathered my myrrh with my spices; I have eaten my honeycomb with my honey; I have drunk my wine with my milk; eat, O friends, drink and be drunken, O dearly beloved.

THE SPOUSE, who, as her Well-beloved has declared, is a beautiful garden always full of flowers and fruits, earnestly begs Him to come there to enjoy its delights and to eat His pleasant fruits. It is as though she were to say, I desire neither beauty nor fertility except for Thee; come, then, into Thy garden and possess all things, partake of and use them for the advantage of favored souls, otherwise I deserve them not.—The Well-beloved consents to the desire of the Spouse; He desires indeed to come and partake of everything, but He would have the Bride present to see that He Himself first eats from the table He spreads for His friends. I have gathered, He says, My myrrh; but it is for thee, My Spouse, for it is thy sustenance, which is nothing but bitterness; for suffering never ceases in this mortal life. Nevertheless, this myrrh is never alone, but is always accompanied by very pleasant spices.—The perfume is for the Bridegroom; the bitter myrrh for the Spouse. As for me, says the Bridegroom, I have eaten My sweets, I have drunk wine and milk, I have fed upon the sweets of thy love.

Enchanted with the generosity of His Bride, He invites all his friends and His children to come and satisfy their hunger and quench their thirst beside His Bride, who is a garden laden with fruits and watered with milk and honey. A soul of this strength has abundant supply for the spiritual needs of all sorts of persons, and can bestow excellent advice upon all who apply to her.

This is also true of the church which invites Christ to come and eat of the fruit of her appletrees, which is simply to collect the fruit of His merits by the sanctification of His predestinated, as He will do it at His second coming. The Bridegroom replies to His beloved Spouse, that He did come into his garden when He became incarnate; that He gathered his myrrh with his spices when He suffered the bitterness of His passion, which was accompanied by infinite merits, and sent a perfume up to God the Father. I have eaten My honeycomb, He adds, with My honey. This is to be understood of his actions and teaching; for He practised what He preached, and ordained nothing for us which He did not first Himself put in action, meriting for us, by the very things which He practised, the grace for what He requires of us. Thus the life of Christ was like a honeycomb, the divine order and sweetness of which constituted His meat and drink, and His happiness, in the view of the glory which His Father would receive from it, and the advantage it would be to men. I have drunk My wine with My milk. What wine is this, O Saviour divine, which Thou hast drunk and with which Thou wert so deeply intoxicated as to entirely forget Thyself? It was the overpowering love He bore to men which caused Him to forget that He was God, and think only on their salvation. He was so intoxicated with it, that it is said of Him by a Prophet, that He should be loaded with reproaches, such was the strength of His love. He drank wine with His milk, when He drank His own blood in the supper, which, under the semblance of wine, was virgin milk. The milk, again, was the influx of the Divinity of Christ into His humanity.

This Divine Saviour invites thither all His elect, who desire to be nourished like Him upon suffering, reproaches and ignominy, on the love of His example and His pure doctrine, which will be delicious wine and milk for them; wine, which shall give them strength and courage to perform every thing required of them, and milk, which shall delight them by the sweetness of the doctrine that shall be taught them.

We are, then, all invited to hear and imitate Jesus Christ.

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2. I sleep, but my heart waketh; it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night.

The soul that watches for its God, experiences that, although its exterior appears dead, and, as it were, stunned and benumbed, like a body in a deep sleep, still the heart constantly retains a secret and hidden vigor, which preserves it in union with God. Those souls which are far advanced, frequently experience, in addition, a very surprising thing, that often, during the night, they are but half asleep, as it were, and that God seems to operate more powerfully in them in the night and during sleep, than during the day.

While thus asleep, the soul hears clearly the voice of the Well-beloved, who knocks at the door. He desires to make Himself heard; He says, Open to Me, My sister; I am come to thee, My love, whom I have chosen above all others to be My Bride; My dove in simplicity, My perfect one, My beautiful, My undefiled. Reflect that My head is fitted with what I have suffered for thee during the darkness of My mortal life, and that for thy sake I have been saturated with the drops of the night of the most cruel persecutions. I come now to thee, to make thee partaker of My reproaches, My ignominy, and My confusion.[xxv] Thou hast, hitherto, tasted but the bitterness of the cross, thou hast not yet experienced its ignominy and confusion. One is quite different from the other, as thou art about to learn from, a terrible experience.

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3. I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?[xxvi]

The Spouse perceiving the intention of the Bridegroom to make her a partaker of His ignominy, is sadly fearful; and is now as much dejected at her threatened disgrace as she was before bold and courageous in accepting the cross. There are many who are content to bear the cross; but there is scarcely a single one that is willing to bear its infamy.

The soul is apprehensive of two things, when her possible ignominy is presented; one, that she may be reinvested with what she has lately thrown aside, to wit, self and her natural defects;[xxvii] the other, lest she should become defiled in the affections of the creature. I have put off my coat, says she, self, my faults, and all the residue of the old Adam that was in me; how can I put it on again? And yet I cannot conceive of anything else that can cause my humiliation and confusion; for as to the contempt put upon me by the creature, without my having caused it by my own fault, it is a pleasure and a glory to me, trusting that it will glorify my God and render me more acceptable in His sight. I have washed and purifed my affections, so that there is nothing in me that is not wholly devoted to my Well-beloved, how shall I again defile them by commerce with the creature?[xxviii]

Ah, poor blinded one! what wouldst thou ward off? The Bridegroom only desired to try thy fidelity and see if thou wert in truth ready to do all His will. He was despised and rejected of men (Isa. liii.), esteemed stricken, smitten of God and afflicted, and was numbered with the transgressors, He who was innocence itself; and thou, who art so loaded with guilt, yet canst not bear to be reproached with it! Ah! wilt thou not suffer severely for thy resistance?

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4. My beloved put in his hand through the opening, and my bowels thrilled at his touch.

The Well-beloved, notwithstanding the resistance of his Bride,[xxix] puts in his hand by a little opening which yet remains to Him, that is, a remnant of abandonment, in spite of the repugnance of the soul to abandon herself so absolutely. A soul in this degree has a depth of submission to every will of God that will refuse him nothing; but when he unfolds his plans in detail,[xxx] and using the rights He has acquired over her, calls for the last renunciation and the extremest sacrifices, then it is that all her bowels thrill at His touch; and she finds trouble where she anticipated none. This difficulty[xxxi] arises from the fact that she was attached to something, without being aware of it. All her nature is in a tremor at this touch, for it is painful, and causes the most exquisite anguish to the soul, as was experienced by the most patient of men, when, after having suffered the most inconceivable ills without complaint, he could not refrain from crying out when the finger of God was laid upon him, Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me (Job xix. 21). Thus the Spouse trembles at the touch of God.

How jealous art Thou, O Divine Spouse, that Thy bride should do all Thy will, since a simple excuse that seemed so just offends Thee so deeply! Couldst Thou not have hindered so dear and so faithful a Spouse from offering this resistance?[xxxii] But it was necessary for her perfection. The Bridegroom permits the presence of the fault, that He may punish, and at the same time purge her from that complacency in her own purity and innocence which still remained, and from the repugnance which she felt at being stripped of her own righteousness; for though she knew perfectly well that her righteousness belonged to the Bridegroom, she was still somewhat attached to it, and appropriated some of the credit of it to herself.

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5. I rose up to open to my beloved; my hands dropped with myrrh, and my fingers were bathed with the choicest myrrh.

No sooner does the soul perceive her fault than she hastens to repent, and to rise up, by a renewal of her abandonment and an extension of her sacrifice. It is not done, however, without pain and bitterness; the inferior part and the whole of nature are seized with sadness and affright; all her actions even, are rendered more painful and bitter; but the bitterness is far beyond anything she has yet experienced.

* * * * *

6. I withdrew the bolt of my door for my Beloved; but he had turned aside and was gone. My soul melted when he spake; I sought him, and found him not; I called him, but he gave me no answer.

This is as though the soul were to say, I have removed the barrier which hindered my total loss and the consummation of my marriage; for that can only take place after total loss. I have therefore removed this barrier by the most courageous abandonment and the purest sacrifice[xxxiii] that ever was beheld.—I have opened[xxxiv] to my Beloved, thinking that He would come in and heal the grief He had caused by His touch; but alas! the blow would be too mild if the remedy were so promptly applied! He hides, He flies, He is turned aside, and is gone; He leaves to His afflicted Spouse nothing but the wound He had inflicted, the pain of her fault, and the impurity she conceives herself to have contracted in rising.

The goodness of the Bridegroom, nevertheless, is so great, that, though He hides Himself, He does not cease to bestow great favors upon His friends; and the greater, as the privations are longer and more severe. Thus did He to His Spouse, who was now in a new and most favorable state of mind, though she knew it not. Her soul melted when He spake, and by this softening she lost those hard and unyielding characteristics that prevented the consummation of the spiritual marriage, so that she is now wholly prepared to flow sweetly into her Original.[xxxv]

I sought Him, but I found Him not; I called Him, but He gave me no answer! O inconceivable affliction!

* * * * *

7. The watchmen that went about the city found me; they smote me, they wounded me; the keepers of the walls took away my veil from me.

Poor, suffering Spouse! never has anything like this occurred before; for hitherto the Bridegroom kept thee; thou hast securely dwelt under His shadow; thou wert in assurance in His arms; but since he has departed by thy fault, ah! what has happened! Thou thoughtedst thou hadst already suffered much by the numerous trials to which He had subjected thy fidelity; but they were a small matter in comparison with what remains to be suffered. What thou hast suffered with Him was but the shadow of suffering, and thou hadst no reason to expect any less. Thinkest thou to espouse a God, covered with wounds, torn with nails and despoiled of everything, without being treated in the same manner? The soul finds herself smitten and wounded of them that kept the walls of the city; they who had not hitherto dared to attack her, and who nevertheless incessantly watched her, now take their time to smite her. Who are these watchmen? They are the ministers of God’s justice;[xxxvi] they wound her and take away that covering so dear to her, the veil of her own righteousness.

Ah, miserable Spouse! what wilt thou now do in thy pitiable state? The Bridegroom will have nothing more to do with thee after so sad an accident, which has subjected thee to the humiliation of being maltreated by soldiers, of being wounded by them, and even of leaving thy veil, thy principal ornament, in their hands! If thou continuest still to seek thy Beloved, thou wilt be called mad to present thyself before Him in such a plight, and still if thou dost not search for Him thou wilt die of longing; thou art truly in a pitiable case!

* * * * *

8. I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him that I am sick of love.

True love has no eyes for self.[xxxvii] This poor afflicted Spouse forgets her still bleeding wounds, she forgets her loss, she does not even refer to it; she thinks solely upon Him whom she loves, and she seeks Him with so much the more perseverance as she finds more obstacles in the way. She calls upon enlightened souls and says to them, O ye, to whom my Beloved will no doubt reveal Himself, I charge you by Himself to tell Him that l am sick of love. What, O fairest of women, wouldst thou not that we should tell Him of thy wounds, and relate what thou hast undergone in seeking Him? Ah no! answers the generous soul, I am abundantly overpaid for all my sufferings, since I have borne them for Him, and I prefer them to the greatest good; say but one word to my Beloved, that I am sick of love! The wound made by His love in the depths of my heart is so acute, that I am insensible to all exterior pains; yea, I can even say, that in comparison they are a delight.

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9. What is thy beloved, more than another beloved, O thou fairest among women! what is thy beloved, more than another beloved, that thou dost so charge us?

The daughters of Jerusalem do not cease to call her the fairest among women, because her most painful wounds are hidden, and those which are exposed even add lustre to her beauty. They are astonished at beholding a love so strong, so constant and so faithful in the midst of so many disasters. They inquire, Who is this Well-beloved? For, say they, He must be of unequalled attraction, thus to engage His Spouse; for though these souls are spiritual, they are not yet sufficiently advanced to comprehend so straight and naked a path.

Had the bride thought of herself, she would have said, Call me not fair (Ruth i. 20), she would have used some words of humility, but she is incapable of that;[xxxviii] she has but one thought, the search of her Beloved. She can only speak of Him; she can think of nothing else, and though she should behold herself plunged into an abyss, it would excite no emotion in her. The reasoning she lately indulged in, through fear of becoming defiled, has cost her too dearly, since it has occasioned the absence of the Bridegroom. Instructed thus by her sad experience, she cannot look a moment at herself, and though she were as frightful as she is lovely, she could not think of it.

* * * * *

10. My beloved is white and ruddy, the chiefest among ten thousand.

My Well-beloved, replies the Spouse, is white by His purity, innocence and simplicity. He is ruddy by His charity, and because He has chosen to be dyed and purpled in His own blood. He is white by His frankness, ruddy by the fire of His love. He is chiefest among ten thousand, that is to say, He is above all I have chosen and preferred Him to every other. His Father has chosen Him above all the children of men as His Beloved Son in whom He is well pleased (Matt. iii. 17). In short, if you would know, O my young and tender sisters, who it is that I so passionately love, it is He who is fairer than the children of men, for grace is poured into His lips (Ps. xlv. 2). It is He who is the brightness of everlasting light, the unspotted mirror of the power of God, and the image of His goodness (Wisd. vii. 26). Judge ye, if I am not right in bestowing upon Him the whole strength of my love!

* * * * *

11. His head is as the most fine gold, his locks as the clusters of the palm, black as a raven.

By the locks covering his head are to be understood the holy humanity which covers and conceals the Divinity. These same locks, or this humanity extended upon the cross, are like the clusters of the palm; for there, dying for men, He achieved His victory over the enemies and obtained for them the fruits of His redemption, which had been promised us through His death. Then the bud of the palm-tree opened and the church emerged from the heart of her Bridegroom. There the adorable humanity appeared black as a raven, for it was not only covered with wounds, but also loaded with the sins and blackness of all men, and this, although it was in truth unparalleled in whiteness and purity. There Christ appeared a worm, and no man; a reproach of men, and despised of the people (Ps. xxii. 6). Was He not black? and yet this blackness only set off His beauty, for it was only laid upon Him that it might be taken off from the whole world.

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12. His eyes are like a dove’s by the rivers of waters, washed with milk, and sitting beside overflowing streams.

She goes on holding up to admiration the perfection of her Bridegroom; His abundance and His wonderful qualities are the joy of the Spouse, in the midst of her misery. His eyes, says she, are so pure, so chaste and so simple, His knowledge so purified from everything material, that they are like dove’s; not like doves of any common beauty, but doves washed in the milk of divine grace, which, having been given to Him without measure, has filled Him with all the treasures of the wisdom and knowledge of God (Col. ii. 3). He is beside the small streams in lowly souls, who, even though but little advanced, are not the less agreeable to Him, by reason of their lowliness; especially when they have learned to make use of it. But He makes His constant abode in abandoned souls, near those rapid and overflowing streams that are arrested by nothing in their course, and that swell and rush on with the greater impetuosity when any obstacle seeks to detain them.

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13. His cheeks are as a bed of spices, prepared by the perfumers; His lips like lilies, dropping choice myrrh.

The cheeks of the Bridegroom represent the two parts of His soul, the superior and inferior, which are arranged in such an order that nothing can be conceived more admirable, and which give forth an inconceivable perfume. And as the cheeks are joined to the head, so His noble and beauteous soul is joined to His Divinity. The beds of spices signify the powers and interior faculties of His holy humanity, which are all perfectly well ordered. It was indeed a skilful perfumer who chose and arranged them, for it was the Holy Spirit that ordered the whole internal and external man Christ Jesus. His lips are well compared to lilies, but they are the red lilies common in Syria, of exceeding beauty. What lips can be more ruby, or fairer or sweeter than those that dispense the words of spirit and life, and of the knowledge of eternal life? They also distil an excellent myrrh, for the teaching of Christ leads to repentance, the mortification of the passions, and continual abandonment.

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14. His hands are turned as of gold, set with hyacinths; his belly is ivory, set with sapphires.

By His hands are to be understood His external and internal operations; the interior are all gold, for they contemplate nothing less than rendering to God the Father everything received from Him. They are turned or fashioned in the lathe, to show that He receives nothing from His Father which He does not render to Him again, and that He retains nothing; for He is faithful to give up His kingdom, into the hands of His God and Father (1 Cor. xv. 24, 29). They are set with hyacinths; for every one of his interior operations is distinguished by the most eminent degree of that virtue to which they belong, especially of devotion to His Father and mercy toward man. His exterior operations are dispensing, liberal and open in favor of men. His hands are rounded; they can retain nothing, and they are full of the most excellent grace and mercy, which He unceasingly communicates and distributes to His needy creatures.

His Humanity, represented by his belly, is compared to ivory, because everything in it is exceedingly pure and solid, since all is united to God and reposes upon the Divinity. It is likewise adorned and embellished with all possible perfections, which shine in it like so many precious stones.

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15. His legs are as pillars of marble, set upon sockets of fine gold; his countenance is as Lebanon, excellent as the cedars.

The whole lower part of the body, here spoken of as the legs and feet that sustain it, is taken for the flesh of the Savior, and is well represented by marble, by reason of its incorruptibility. For although for a few hours it yielded to death, yet being set upon a socket of fine gold, that is, united to the Divinity, it did not see corruption (Acts ii. 31), and that noble building of God, sustained by the Word of God, to which it owes its incorruptibility, will never be dissolved. His countenance is beautiful even as Lebanon, which is of vast extent and exceedingly fertile, for there are planted the cedars, that is, the saints. But though all the saints are planted in Jesus Christ, He is nevertheless elect, like them, as regards His humanity, being the first fruits of them that are saved; and He is elected for all men, for there is none elected that is not chosen in Him and by Him; it is He that has merited their election, all having been predestinated to be conformed to the glory of Christ, that He might be the first born among many brethren (Rom. viii. 29).

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16. His throat is most sweet, yea, he is altogether lovely. This is my beloved, and this is my Friend, O daughters of Jerusalem.

The good qualities of ordinary things may be sufficiently well expressed by ordinary phrases of commendation, but there are some subjects so above expression that they can only be worthily admired by declaring them above all praise. Such is the Divine Bridegroom, who, by the excess of His perfections, renders His Bride dumb when she endeavors most worthily to praise Him, that all hearts and minds may be attracted to Him. Her passion causes her to burst out into the praise of some of the excellencies which seem to her most comely in the Bridegroom: but as if recovering somewhat from her ecstasy of love, and ashamed of having desired to express what is inexpressible, she condemns herself to sudden silence, thus putting a disordered termination to an address which she uttered as much to find vent for her own passion, as to invite her companions to love Him of whom she is so enamored. Her silence is thus preceded by these few words only, His throat is most sweet.

As the throat is the organ of the voice, she thus signifies that He is the expression of the Divinity, and that thus, as God, He is superior to all attributes and qualities. If any are attributed to Him, it is simply an accommodation to the weakness of the creature that knows no other way of expressing itself.—Then giving herself up to transport, she exclaims, Yea, He is altogether lovely! As though she would say, O my companions! believe me not because I have told you of my Well-beloved; but judge for yourselves; taste that He is good for yourselves, and then you will understand the force and uprightness of my love. He is to be desired, too, not only because He is the desire of the everlasting hills (Gen. xlix. 26, vulgate), and is the desire of all nations (Hag. ii. 7), but also because our desire should be to share in His greatness according to our weakness; for He may be imitated by all, though not in all His perfection. This is He, O daughters of Jerusalem, who is possessed of all these rare beauties, and infinitely more than I know how to declare, and whom I love and seek, and of whom I am desperately enamored. Judge if I be not rightly sick of love.

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17. Whither is thy beloved gone, O thou fairest among women? Whither is thy beloved turned aside? that we may seek him with thee.

This soul in its abandonment and grief becomes a great missionary; she preaches the perfections, the sweetness and the infinite loveliness of Him whom she loves, with so much eloquence to her companions, that they are all inspired with a desire to seek Him with her, and to know Him themselves. O conquering Love! when Thou fliest away most rudely, then Thou achievest the most victories! and this soul, impetuous as a torrent by reason of her violent love, carries along with her every one she meets. Ah! who would not desire to see and seek so desirable a lover? O yea who are now uselessly throwing away your affections in the amusements of the world, why not join in this search? How infinitely happy would it make you!

Chapter 6

VERSE 1. My beloved is gone down into His garden, to the beds of spices, to feed in the gardens and to gather lilies.

O BLESSED soul! After thy long search, at last thou hast news of thy Beloved! With great confidence thou didst declare that thou wouldst hold Him so firmly that He should never escape, and yet thou hast let Him go farther off than ever! Alas! she says, I was ignorant and rash; I did not reflect that it was not for me to retain Him; that it is His own prerogative to bestow or withdraw Himself, as seems good to Him, and that I ought to will only His will, and to be content with His coming and going. I confess that mine was an interested love, though I knew it not; I preferred my own pleasure in loving, seeing and possessing Him to His good pleasure.—Ah! could I but once behold Him again, I would do so no longer; I would let Him come and go at His own will, and that would be the way to lose Him no more. I know, nevertheless, that He is gone down into His garden; my Well-beloved is in my soul, but He is so exclusively there for Himself that I desire no part in it. He is in the most interior centre, in the most sublime part where is found that which is most sweet smelling. There is where God dwells, the source and seat of every virtue; there He comes to feed on what belongs to Him only, for there is nothing there that belongs to me or is for me. He takes His pleasure in the garden which He has planted, cultivated and caused to bear fruit by his life-giving heat. Let Him gather His lilies, then! let all the purity be for Him! let Him have all the pleasure and all the profit from it!

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2. I am my beloved’s, and my beloved is mine; He feedeth among the lilies.

The moment the soul is wholly freed from self-appropriation, she is all ready to be received into the nuptial couch of the Bridegroom, where she is no sooner introduced, than, tasting the chaste and holy delights of the Kiss of his mouth, which she desired at first, and which she now enjoys in that Essential Union,  which has been bestowed upon her, she cannot refrain from expressing her joy in these words, I am my Beloved’s, and my Beloved is mine! O wonderful gain! I can describe it no farther than that I am unreservedly given up to my Beloved, and that I possess him without obstacle, hindrance or restraint!

O, worthy to be envied of the angels! Thou hast at last discovered thy Well-beloved; and though thou art no longer so bold as to say that thou wilt never let Him go, thou hast Him more securely than ever. Thou wilt never lose Him more! Who would not rejoice with thee on so joyful an occasion!—Thou art so fully thy Beloved’s that nothing hinders thee from being lost in Him; since thou has been wholly melted by the heat of his love, thou hast been ready to be poured into Him as into thy final end.[xxxix] Ah! exclaims this imcomparable Spouse, if I am wholly His, He also is wholly mine! for I experience anew of His goodness; He bestows Himself upon me in a manner as unspeakable as it is new; He compensates my pains with the tenderest caresses; He feeds among the lilies of my purity; those of the soul, far more precious to Him than those of the flesh, are an absolute freedom from self-appropriation; a soul freed from self is a virgin soul; those of the body are the integrity of the senses.

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3. Thou art beautiful, O my love, sweet and comely as Jerusalem, terrible as an army set in array.

The Bridegroom finding His bride entirely free from self, dissolved and prepared for the consummation of the marriage, and to be received into a state of permanent and lasting union with Himself, admires her beauty; He tells her that she is beautiful because He finds in her a certain charm and sweetness which approaches the divine. Thou art comely, He continues, as Jerusalem; for since thou hast lost everything of thine own to devote it wholly to Me, thou art adorned and embellished with all that is Mine, and art joint possessor of all my inheritance. I find thee entirely fitted to be My dwelling-place as I desire to be thine; thou shalt dwell in Me and I in thee.

But while thou hast so many charms and so much sweetness for Me, thou art terrible to the devil and to sin as an army in array; thou puttest to flight thine enemies without a blow, for they fear thee as much as Me, since thou art become one spirit with God (1 Cor. vi. 17), by the loss of thyself in Me.

Ah! poor souls! ye who are engaged your whole lifetime in fierce combat and achieve but insignificant victories, though at the cost of many wounds! if ye would but earnestly give yourselves up to God and abandon yourselves to Him, you would be more formidable and more terrible than an infinite army drawn up in order of battle![xl]

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4. Turn away thine eyes from me, because they have made me to flee away; thy hair is as a flock of goats that appear from Gilead.

It is impossible to conceive the delicacy of the love of God, and the extremity of purity which He requires of souls that are to be His Brides; the perfection of one state is the imperfection of another. Heretofore the Bridegroom rejoiced infinitely that His Spouse never turned her eyes away from Him; now, He desires her not to look at Him; He tells her that her eyes have made Him to flee away. When once the soul has begun to flow into her God, as a river into its original source, she must be wholly submerged and lost in Him. She must then lose the perceptible vision of God and every distinct[xli] knowledge, however ever small it may be; sight and knowledge exist no longer where there is neither division nor distinction, but a perfect fusion. The creature, in this state, cannot look at God without beholding herself, and perceiving at the same time the working of His love. Now, the whole of this must be concealed and hidden away from her sight, that like the Seraphim she may have her eyes veiled, and may never see anything more in this life. That is, she is not to will to see anything or to make any discoveries of herself, which she cannot do without infidelity. But this is no hindrance to God’s causing her to discover and understand whatever He pleases. Nothing remains uncovered but the heart, for it is impossible to love too much.

When I speak of distinction, I do not mean the distinction of some divine perfection in God Himself, for that is gone long since; for since the first absorption, the soul has had but a single view of God in her by a confused and general faith, with no distinction of attributes or perfections; and though she has often spoken of the greatness and sovereign qualities of her Well-beloved, it was only done for the purpose of winning souls, and not for any need in herself of these distinct views, which are given her according to necessity, either in speaking or writing. The distinction I now refer to is that between God and the soul. Here the soul cannot and ought not any longer to make such a distinction; God is she and she is God, since by the consummation of the marriage she is absorbed into God and lost in Him, without power to distinguish or find herself again. The true consummation of the marriage causes an admixture of the soul with God so great and so intimate that she can distinguish and see herself no longer, and it is this fusion which diversifies, so to speak, the actions of the creature arrived at this lofty and sublime position; for they emanate from a principle which is wholly divine, in consequence of the unity which has been effected between God and the soul melted and absorbed in Him, God becoming the principle of her actions and words, though they are spoken and manifested externally through her.

The marriage of the body, whereby two persons are rendered one flesh (Gen. ii. 24), is but a faint image of this, by which, in the words of St. Paul, God and the soul become one spirit (1 Cor. vi. 17). Many are exceedingly anxious to know when the spiritual marriage takes place; it is easy to ascertain this, from what has been said. The Betrothal, or mutual engagement, is made in the union of the powers when the soul surrenders herself wholly to God, and God gives Himself wholly to the soul, with the intention of admitting her to union; this is an agreement and mutual promise. But ah! what a distance is yet to be travelled, and what sufferings to be undergone before this eagerly desired union can be granted or consummated! The Marriage takes place when the soul falls dead and senseless into the arms of the Bridegroom, who, beholding her more fitted for it, receives her into union. But the Consummation of the marriage does not come to pass until the soul is so melted, annihilated and freed from self, that it can unreservedly flow into God. Then is accomplished that admirable fusion of the creature and the Creator which brings them into unity, so to speak, though with such an infinite disproportion as exists between a single drop of water and the ocean. The drop has become ocean, but it forever remains a little drop, though it has become assimilated in character with the waters of the ocean, and thus fit to be mingled with it and to make but one ocean with it.

If it be said that some saints and some authors have placed the divine marriage in states less advanced than the one that is here described, I reply, that it is because they mistook the betrothal for the marriage and the marriage for the consummation; and in speaking with freedom they do not always distinguish exactly these degrees, in the same way that, the very first steps of the interior road are frequently mistaken for Divine Union itself. Every soul that has been admitted to the privilege of betrothal considers herself a Bride; and very naturally, because the Bridegroom so calls her, as we have seen in this very song. Experience and divine illumination alone can enable any one to distinguish the difference.

The Bridegroom again compares the thoughts of His Spouse represented by her hair to goats that appear from Gilead; not to goats that are standing still, for the mind of such persons is so clear and empty of thoughts, that those which come appear only for a moment, and for just so long a time as is necessary to produce the effect God would work by them.

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5. Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them.

The Bridegroom repeats to his Bride what He has already once declared, to show her that she has now in full reality what she then had only in the germ. Her teeth are her powers, which are now become so innocent, pure and cleansed, that they are perfectly washed. The flocks which they resemble, are no longer shorn, as they were before, but facility in the use of her powers in an admirable manner, and without confusion, is restored; for the memory now only recalls what the occasion demands, according to the Spirit of God, and without disordered images, and in the right time. They are not barren, being endowed with a double fertility; doing more than they have ever accomplished before, and doing it better.

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6. As the rind of a pomegranate are thy cheeks, besides that which is hidden within.

As the rind of the pomegranate is the least part of it, and includes all its excellence, so with this soul, its exterior appears of small account in comparison with what is concealed within[xlii]. The interior is filled with, the purest charity and the most advanced graces, but hidden under a very common exterior; for God takes pleasure in hiding away the souls He destines for Himself. Men are not worthy to know them, though the angels admire and respect them even under the humblest external form in the world. Those who judge by the outward appearance alone would believe them very ordinary persons, though they are the delight of God.

These are not they who astonish the world by miracles, or the possession of extraordinary gifts; these things are a small matter in their eyes. God hides them for Himself, and is so jealous[xliii] of them that he will not expose them to the eyes of men, but, on the contrary, He seals them with His seal, as He Himself declares that His Bride is a fountain sealed (ch. iv. 12), whereof He Himself is the seal. But why does He keep her sealed? Because love is as strong as death and jealousy as cruel as the grave (ch. viii. 6). How completely the matter is here expressed, for, as death takes away everything from him whom it holds, so Love snatches everything away from the soul and conceals it in the secret recesses of a living sepulchre. The jealousy of God is as cruel as hell, for it will spare no means whatever to possess itself fully of the Spouse.

I shall be reminded, perhaps, that this soul cannot be so hidden, inasmuch as she is a help to her neighbor. But I reply, that this is the very thing that most subjects her to humiliation, God making use of it to render the soul more contemptible because of the contradictions which she must experience. It is true that those who apply to her and are in a state to receive some communication of the grace which is in her, perceive its effects; but besides that, these souls themselves are exceedingly hidden. God generally permits the humble exterior to the chosen soul to offend even those who are made partakers of her grace, so that they often separate themselves from her after God has produced the effect He intended by her means.

The Bridegroom in this treats the Spouse like Himself.—Were not all those whom he had gained for His Father offended because of Him? (Mark xiv. 27). Examine for a moment the life of Christ; was there ever anything more ordinary as to the exterior? Those who accomplish more extraordinary things are copies of those saints of whom Christ said that they should do greater works than He did (John xiv. 12). The souls of whom we now speak are other Christs, which is the reason why we perceive in them less the features of the saints;[xliv] but if we seek for the marks of the Lord Jesus we shall find them most clearly there. Nevertheless, he is a stumbling-block to the Jews, and to the Greeks foolishness (1 Cor. i. 23). These souls frequently, in their simplicity, offend those who are rather attached to legal forms than to the simplicity of the Gospel, and regard only the rind of the pomegranate without penetrating any further within.

O ye who are thus misled, remember that the pomegranate, to which the Spouse is so aptly compared, has a rind very contemptible in appearance, notwithstanding it contains the most excellent of fruits and the most agreeable both to the eye and the palate. This is the admirable order of charity which the Bridegroom began to introduce into the heart of His Spouse when He brought her into His store-chambers, and which is here finished, the pomegranate being now fully ripened.

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7. There are threescore queens and fourscore concubines, and virgins without number.

The Bridegroom declares that there are chosen souls like queens; others of a lower rank, who participate in his peculiar favors, though they have not the prerogative of sovereigns, and great numbers of souls belonging to Him in the ordinary way and who are beginning to sigh for union with Him; but His Bride surpasses them all in the affection He has for her. O God! to what happiness hast Thou raised Thy Spouse! There are some who appear like queens, elevated above the rest by the splendor of their virtues; there are many others upon whom Thou bestowest Thy caresses, but this Thy Spouse is more to Thee alone than all the others together.

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8. My dove, my undefiled, is but one; she is the only one of her mother; she is the choice one of her that bare her. The daughters saw her and blessed her; yea, the queens and the concubines, and they praised her.

Though the primary sense of this verse refers to the ever-blessed Mary and the universal Church, still, as there is nothing attributed to the church as a mystical body, which is not proportionately true of souls as its members, especially when they are perfectly pure; so it may be said that there are souls in every age whom God has elected in a very peculiar manner. He here declares, then, that this soul, in whom the marriage has been consummated by her total annihilation and absolute loss, is a dove in simplicity, and but one, for there are few that resemble her; she is also but one, for she is restored in God to the perfect unity of her origin. She is perfect, but with the perfection of God, and because she is freed from self and disengaged from her hard, cramped and limited nature, from the time that by her entire renunciation she entered into the innocence of God. She is perfect in her interior, by the loss of all self-seeking whatever.

It is to be remarked here, that whatever praises the Bridegroom may have hitherto bestowed upon the Spouse, He has never called her one and perfect until she had entirely sunk into His Divine Unity; for these qualities are only to be found in God when the soul is perfected in Him in, a permanent and enduring state.

She is the only one of her mother, because she has lost all the multiplicity of nature and become separate from everything that is natural. She is the choice one of that wisdom that bare her in order that she might be lost in His bosom.

The most interior souls have beheld her; for God ordinarily permits such souls to be a little known, sometimes bestowing some discernment of their state upon other deeply spiritual souls, who are delighted with the sight, and, admiring their perfection, pronounce them blessed. The queens, who are souls high in the esteem of every one, and also those other common souls inferior in merit, contribute also great praises, because they feel the effect of the grace communicated to them.

Though this may seem to contradict what has been said a little way back, there is, in fact, no inconsistency; what is here said to be understood of the Apostolic state of Christ which He received both as King and Savior, on the very spot where a little while after He was executed as a felon.

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9. Who is she that cometh forth as the rising morning, fair as the moon, clear as the sun, and terrible as an army in battle-array.

A chorus of the companions of the Bridegroom are here admiring the beauty of His Bride. Who is she, say they, that cometh forth, rising gradually? For it must be understood that the soul, though in union with God, is raised by degrees, and perfected in this divine life until she arrives in the eternal mansions. She rises in God imperceptibly, like the day breaking, until she comes to the perfect day and brightness of noon, which is the glory of Heaven. But this everlasting day has its beginning in this life. She is fair as the moon, for she derives all her beauty from the sun. She is clear as the sun, because she is in union with Christ, being a partaker of His glory and lost with Him in God. But she is terrible and fearful to devils, to sin, to the world, and to self-love, as an army drawn up in order of battle and ready for the fight.

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10. I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished and the pomegranates budded.

The soul is not yet so firmly established in God that she cannot still cast some looks upon self; it is an unfaithfulness, but it is rare and only arises from weakness. The Bridegroom has permitted His bride to commit this slight fault, to show us how much injury is caused by self reflection in the most advanced states. She entered for a moment again into self under the most specious pretexts in the world, to behold the fruits of her annihilation, to see if the vine flourished, if she were advancing, if her charity were fruitful. Does not that appear very natural, right and reasonable?

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11. I knew nothing; my soul troubled me on account of the chariots of Aminadab.

I did it, she says, without thought, and not intending to do evil nor to displease my Well-beloved, but no sooner was it done than my soul was in trouble because of the chariots of Aminadab; that is, by thousands and thousands of reflections, that revolved in my head like so many disastrous chariots, which would have accomplished my destruction, had not His hand sustained me.

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12. Return, return, O Shulamite! return, return, that we may look upon thee.

The return[xlv] of the Spouse is as ready and sincere as her fault had been slight and unintentional, wherefore, her companions did not perceive that she had wandered. The only thing that they observed, and at which they were much astonished was, that scarcely had she finished declaring to them the loveliness and beauty of the Bridegroom before she disappeared from their eyes, because she was then at once admitted to the marriage supper of the Lamb. She thus became so elevated above herself and every other creature, that other souls having entirely lost sight of her, beg her to return to them, that they may behold her in her glory and joy as they have seen her in her grief. Return, they cry, O Shulamite! temple of peace, return to instruct us both by thy example and by thy precept, the way we must take to attain the blessedness that thou possessest; return, that thou mayest be our guide, our support, our consolation; return, that thou mayest take us with thee.

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Chapter 7

VERSE 1. What will ye see in the Shulamite, but the companies of camps? How beautiful are thy feet with shoes, O prince’s daughter! the joints of thy thighs are like jewels; the work of the hands of a cunning workman.

THE BRIDEGROOM replies in place of his Spouse to those who so earnestly insist on her turning towards them, as though not pleased that they should interrupt the innocent pleasure she was enjoying in his company, as he had frequently testified to them before by desiring them not to wake her. He says, therefore, Why do you so earnestly beseech my Bride to return that you may behold her? What will you see in her now that she is one with me, except as it were the companies of an army in camp? She has the grace and beauty of a company of young virgins, for the chaste kiss which I have bestowed upon her has infinitely increased her purity. She has at the same time the strength and terror of an army, because she is associated with the Holy Trinity and is made partaker of the divine attributes, who are in arms to fight and destroy all the enemies of God in her behalf?

O Prince’s daughter! O Child of God! exclaim the young maidens, thy steps are fair both within and without; those within are very beautiful, because she may continually advance in God without any cessation of her rest. It is the enchanting beauty of this advance that it is a true rest, which hinders in nothing her progress, and a veritable progress, which does not in the least interfere with her rest; on the contrary, the greater the rest the greater the progress, and the swifter the progress the more tranquil the rest. The steps without are also full of beauty; for she is well ordered, being conducted by the will of God and led in the order of His providence. How beautiful are thy feet with shoes! every step being taken in the will of God, from which they never depart. The joints of the thighs indicate the admirable order of her actions, which take place with an entire subordination of the inferior to the superior part and of the superior to God. He is the cunning workman who has melted and shaped this soul in the furnace of Love.

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2. Thy navel is like a round goblet which wanteth not liquor; thy belly is like a heap of wheat set about with lilies.

By the navel is intended the capacity of the soul to receive or the passive disposition which is extended and increased to an infinite degree, since she has been received into God; not solely for her own reception of divine communications, but also that she may conceive and bring forth many children to Jesus Christ. It is round, because it receives much but can contain nothing, receiving only to disperse. It is at the same time both fitted to receive and prompt in distributing, herein partaking of the qualities of the Bridegroom. It is continually full of liquor derived from the fountain head of Divinity, and the choicest graces are bestowed upon her for the benefit of others. Her belly is like a heap of wheat; for as that sprouts, grows, bears fruit and feeds the hungry, so her spiritual fecundity is abundant in similar excellencies. It is surrounded with lilies as a mark of the absolute purity of the whole.

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3. Thy two breasts are like two young roes that are twins.

It would be a small matter for the Spouse to bear children to the Bridegroom, if he gave her nothing for their nourishment; the Bridegroom therefore here speaks of her breasts, to show that she is not only a mother, but a nurse. In truth, not only has she abundant nourishment for her children, but her breasts are always full, though they are incessantly emptied, and there is not an instant when some one is not making some demand upon them. Though they are thus constantly drawn they do not decrease, but on the contrary, their fulness increases with the graces they furnish, so that the measure of their supply is the measure of their fulness. They are very justly compared to the young twin roes, that we may understand that she derives what she dispenses wholly from God; for as the young roes depend upon their mother’s breast, so the Spouse is always attached to Him from whom she receives whatever she communicates to others.

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4. Thy neck is as a tower of ivory; thine eyes like the fish-pools in Heshbon, which are in the gate of the daughter of the multitude; thy nose is as the tower of Lebanon, which looketh toward Damascus.

The neck signifies strength; it is of ivory, because the purity of strength consists in being in God, and for this reason the strength of the Spouse is absolutely pure. Her strength is a tower where the soul is sheltered from every danger, and whence she discovers the approach of her enemies. The understanding is referred to as the eyes, and when this faculty is lost in God it is become a fish-pool, a source of every blessing and a remedy for every ill. God employs the mind which has been willingly given up for His sake, in a thousand great undertakings that are useful for the good of the neighbor. These pools are at the gate of the daughters of the multitude. This child of the multitude is no other than the imagination and fancy, which disturb and injure the clearness of the mind before the mystical division is effected. But now this is no longer the case, for she is no longer inconvenienced by the frivolous and impertinent intrusion of the senses; God having, as it were, set up a door between the spirit and the senses. The nose is the symbol of prudence, which is become like the tower of Lebanon, because it is strong and impregnable, being the very providence and prudence of God, bestowed upon the soul in consideration of its simplicity, by which it has lost all human prudence. This celestial prudence looks but one way: it sees nothing but the divine movement of Providence, and all its foresight consists in receiving what comes from moment to moment. O Prudence destitute of prudence! how dost thou surpass the prudence of men, even the most prudent!

* * * * *

5. Thine head upon thee is like Carmel, and the hair of thy head like the King’s purple, bound by the water courses.

The superior part is like a mountain elevated into its God; and the hair, which represents all the gifts with which she has been favored, belongs so entirely to God that the Spouse has no longer any claim upon it. If she has any good or any possession, all belongs to Him; they are the property of the Bridegroom, so that all the adornments and embellishments of the superior part are the royal purple, since it is a partaking of the same ornaments wherewith the King is arrayed. But this purple is yet attached to the water courses, both to perfect the brilliancy of its color by the graces which descend from Heaven for it, and because it is in the soul as in a channel of distribution, which receives without resistance all the graces of her God, but suffers them all at the same time to run back into Him, without retaining any for herself; or rather, which only serves as a canal to give free passage to the rivers of grace that they may flow down to water the spiritual gardens.

* * * * *

6. How fair and how pleasant art thou, O Love, for delights!

God beholding in His Spouse His own perfections (reflected as in a faithful mirror), is enchanted with His own beauty contemplated in her, and exclaims, How fair and how pleasant art thou in My beauty, and how glorious is My beauty in thee! Thou art all My delight as I am the delight of My Father. For, representing Me to the life, as in a costly mirror, which produces no distortion in the objects held before it, thou givest Me an infinite pleasure. Thou art fair and enchanting, for thou art clothed with all My perfections. But if thou art My delight, I am also thine, and our pleasures are common to both.

* * * * *

7. This thy stature is like to a palmtree, and thy breasts to clusters of grapes.

Thy stature, that is, thy whole soul, is like to a palmtree, by reason of its uprightness. The favors with which I have loaded thee have not bent thee toward thyself; on the contrary, like a beautiful palm, thou art never more erect than when most heavily laden. The female palmtree has two peculiarities; one, that it is more upright the more fruit it bears, and the other that it will not bear at all except under the shadow of the male. In the same way this lovely soul has two peculiarities; one, that she never inclines in the least towards herself for any grace that she may have received of God; the other, that she cannot perform the slightest action, however insignificant, of herself, but does all things under the shadow of the Bridegroom who causes her to do everything in its season. Her breasts are beautifully likened to clusters of grapes. As the grape, though full of juice, receives none of it for herself, but yields it all to him that presses it; so this soul, the more she is oppressed and persecuted, becomes more and more benevolent and bountiful to those that evil entreat her.

* * * * *

8. I said, I will go up to the palmtree, and I will take hold of the fruit thereof; and thy breasts shall be as clusters of the vine, and the smell of thy mouth like that of apples.

The young virgins having heard the comparison made by the King of Glory, and transported with a desire to partake of the graces of the Spouse, cry out with one voice, or rather, one, expressing the feelings of the rest, exclaims, I will go up to the palmtree, I will take hold of the fruits thereof; I will become a pupil of this mistress of perfection, and if one so wise and so rich will condescend to become a mother to me, I will be her daughter, that I may experience the effects of the anointing of the Bridegroom, which is in her.[xlvi] The fruit of her words will be to me like a cluster of grapes of an exquisite sweetness, and the purity of her teaching will embalm me in its perfume.

* * * * *

9. Thy throat is like the best wine, fit for my beloved to drink, and to be dwelt upon with delight by his lips and teeth.

The young daughter of Zion continues in praise of the Spouse; by her throat she intends the interior of the soul, which is the best wine, for it is perfectly fluid and runs into God with out being hindered by any obstacle in its own consistence.[xlvii] It is a wine for God’s drinking, for He receives the soul into Himself, changing and transforming her into Him; He makes her His pleasure and delight. He forms and reforms her, causing her more and more to disappear and to be more and more wonderfully transformed in Him. It is truly worthy to be the beverage of God, for she alone is capable of making it, and it is also worthy of the soul, since that is its sovereign good and final end.

* * * * *

10. I am my beloved’s, and His desire is towards me.

The Spouse, being assured of the truth of the assertions of the virgins, confesses and even confirms it. Ever since the ardent love of my Well-beloved has wholly devoured me, I have been so lost in Him that I can no longer find myself, and I can say, with a more interior truth than ever before, that I am my Beloved’s, since He has changed me into Himself; so that as He cannot any longer cast me off, I no longer fear any separation from Him.

O Love! Thou wilt no more repulse such a soul as this! and it may be said that she is confirmed in love forevermore, since she has been perfected by the same love and changed into Him. The Well-beloved now beholding nothing in His Spouse which is not absolutely of and for Him, can neither turn away His desire nor His looks from her, as He can never cease to behold and love Himself.

* * * * *

11. Come, my beloved, let us go forth into the field; let us lodge in the villages.

The Spouse can no longer fear anything, since everything has become God for her, and she finds Him equally in all things. She has no longer anything to do with means nor with being shut up and guarded; she has entered into a glorious participation of the immensity of God. Everything that is said of this ineffable union is understood, with all the essential differences between the Creator and the creature, though with a perfect unity of love and of mystical reflux into God alone. She no longer fears losing Him, since she is not only united to Him, but transformed into Him. Hence it is that she invites Him to go forth from the enclosure of the house or of the garden. Come, my love, she says, let us go over the world to conquer for Thee; there is now no place either too small or too large for me, since my place is God himself, and wherever I am, I am in my God.

* * * * *

12. Let us get up early to the vineyards; let us see if the vine flourish, if the flowers bring forth fruit, and the pomegranate has blossomed; there will I give thee my breasts.

She invites her Bridegroom to go everywhere, for she is now full of activity. And, as God is forever acting without and constantly at rest within, so this soul, confirmed within in perfect rest, is also exceedingly active without. What she did awhile ago defectively,[xlviii] she now does in perfection. It is no longer herself nor her fruits which she contemplates, but she sees everything in God. In the field of the church she beholds a thousand things to be done for the glory of the Bridegroom, and at these she labors with all her strength, according to the occasions presented by Providence, and in the whole extent of her calling.

But explain thyself, O lovely Spouse; what meanest thou by giving thy breasts to thy Bridegroom? Is it not He that renders them fruitful and fills them with milk? Ah! she means that being in perfect liberty of spirit and enlargedness of soul, since she has no longer any selfish mixture in laboring for His glory, she will give Him the whole fruit of her breasts, and will cause Him to drink the milk with which He fills them. He is their beginning and also their end, into which she desires that they shall be emptied.

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13. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my Beloved.

Admirable oneness! All things are common between the Bridegroom and the Spouse. As she has nothing that belongs to herself, the possessions of the Bridegroom become common to her also. She has no longer any property or any interests but His, and hence she says that young and advancing souls, the mandrakes, give a smell; it has reached even to us. All that I have, my Well-beloved, she says, is Thine, and all Thine is mine. I am so stripped and spoiled of all things, that I have preserved, given, and laid up for Thee all manner of pleasant fruits, all sorts of excellent actions and productions, whatsoever they may be, without a single exception. I have given Thee all my works, both the old which Thou didst perform in me from the beginning, and the new which Thou effectest by me from moment to moment. There is nothing which I have not surrendered to Thee; my soul, with all its powers and operations; my body, with its senses and everything that it can do. I have consecrated the whole to Thee, and as Thou hast given them to me to keep, permitting me the use, I preserve them wholly for Thee, so that both as to the property and the use, all things are Thine only.

Chapter 8

VERSE 1. Who will give thee to me for a brother, sucking the breasts of my mother! that I might find thee without and kiss thee, and yet not be despised?

THE SPOUSE demands a further sinking into deeper union. Though the transformed soul is in a permanent and enduring union, she is nevertheless like a spouse engaged about the concerns of the household, who must go hither and thither, though she does not cease to be the spouse. But beyond this, there are moments when the heavenly Bridegroom is pleased to embrace and caress His Bride more closely. This is what she now demands. Who will give me, she cries, My Spouse, who is also my brother, for we sucked the breasts of my mother, that is, the Divine Essence?[xlix] Since He has hidden me with Himself in God, I draw with Him without ceasing at the breasts of Divinity. But, in addition to this inconceivable advantage, I would find Him alone without, that I might enjoy his tender caresses whereby I am more deeply sunk in Him. She also asks another grace which is not granted until late; that the outward may be changed and transformed like the inward; for the interior is changed a long time in advance of the exterior, so that for a considerable time certain slight weaknesses remain, which serve to conceal the abundance of grace, and do not displease the Bridegroom. They are, nevertheless, a sort of weakness that excites the contempt of the creature. Let Him so transform my exterior then, cries the Spouse, that I shall not be despised! What I ask is for the glory of God, and not for my own gain, for I am not able to regard myself any longer.

* * * * *

2. I will lay hold upon thee and bring thee into my mother’s house; there thou shalt teach me, and I will give thee a bowl of spiced wine, and new wine of my pomegranates.

The soul finding herself thus intimately connected with God, experiences two things. One is, that her Bridegroom is in her as she is in Him, just as an empty vase thrown into the ocean is full of the same water by which it is surrounded, and contains without comprehending that within which it is contained, so that the soul who is borne by her Bridegroom bears Him also. And whither does she bear Him? thither only where she can go: she bears Him into the bosom of her Father, which is her  mother’s house, that is the place of her birth. The other thing which she experiences is, that there He instructs her, bestowing upon her the knowledge of His secret things, which is only given to the favorite Spouse, to whom He teaches every truth that is necessary for her to know, or with which, from the excess of His love, He desires that she should be acquainted. O wonderful knowledge! communicated with but little stir, in the ineffable but ever eloquent silence of the Divinity. The Word unceasingly speaks to the soul, and instructs her in such way as to shame the most enlightened teachers.

But in proportion as He teaches the soul, insinuating Himself by degrees more and more into her, and continually enlarging her passive capacity, the faithful soul causes Him to drink of her spiced wine and of the new wine of her pomegranates. This is the fruit of charity in her, for she perpetually offers up to Him everything which He confers upon her, in the greatest purity. There is a constant flux and reflux of intercommunications; the Bridegroom bestowing upon the Bride and the Bride rendering to the Bridegroom. O incomparable Spouse! shall I say it? Thou art partaker of the fellowship of the Holy Trinity, for thou receivest without ceasing and renderest as incessantly what thou receivest.

* * * * *

3. His left hand should be under my head, and his right hand should embrace me.

As we have before said, God has two arms with which He holds and embraces the Spouse; one is His omnipotent protection, by which He supports her; the other is the perfect love with which He embraces her, and this holy embrace is no other than the enjoyment of Himself and essential union. When the Spouse here declares that His hand should embrace her, she is not speaking of something that has not taken place, but is yet to come to pass, since she received this divine embrace with the nuptial kiss; but she speaks of it as always present and always to come, since it shall be continued throughout eternity.

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4. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until she please.

The Bridegroom charges three separate times that His love be not awaked from her sleep, because there are three different sorts of interior slumber. The first is in the union of the powers, in which she enjoys a sleep of a powerful ecstasy, which extends much over the senses. He then begs that she may not be awakened, because this sleep is then of use to detach the senses from the objects which they loved impurely, and thus to purify them.

The second is the sleep of mystical death, where she expires in the arms of love.[l] Neither is He willing she should be disturbed in this, until she awakes of herself by the all-powerful voice of God, summoning her from the tomb of death to the spiritual resurrection.

The third is the slumber of repose in God, permanent, lasting; an ecstatic rest, but sweet, calm and enduring, occasioning no alteration in the senses, the soul having passed into God by her happy deliverance from self. This is a rest from which she shall never be disturbed. He would not that His beloved should be interfered with in any of their slumbers, but that they should be permitted to be at rest, for they sleep in His arms.

The first repose is a promised rest, of which pledges are given; the second is a rest bestowed, and the third is a rest confirmed, whereof there shall be no further interruption. Not that it could not be broken, for she is still at liberty, and the Bridegroom would not say until she please, if she had no longer the power to will it; but after a union of this kind, except we suppose the extremist ingratitude and infidelity, she would never do so.

In the meanwhile the Divine Bridegroom, while He eulogizes His Spouse and permits others to praise her in his presence, desires at the same time continually to instruct her. In order to show her that nothing but a vain self-complacency and contempt of others can give rise to so deplorable a result as a departure from Him, He, in the next verse, sets before her the baseness of her origin and the vileness of her nature, so that she may never lose sight of her humility.

* * * * *

5. Who is this that cometh up from the wilderness, replete with delights, leaning upon the arm of her beloved? I raised thee up under the appletree; there thy mother was corrupted, there was she deflowered that brought thee forth.

The soul has come up gradually from the desert since she abandoned it; not only the desert of pure faith, but of self. She runs over with delights because she is full, and like a vessel filled to the brim with water from the spring, runs over on all sides for the supply of those about her. She is no longer self-supported, and hence she no longer fears the abundance of these delights. She does not fear being overthrown, for her Well-beloved, who sheds them into her bosom, carries them Himself with her, and suffers her to walk, leaning upon Him.

O precious gain, the loss of all created stays! God Himself is received for our sole support, in exchange for them!

I raised thee up under the appletree. I drew thee from the sleep of mystical death, raising thee from self, from thine own corruption and from the spoiled and corrupted nature which thy mother gave thee by her sin. For all the operations of God in the soul tend towards two things: one, to deliver it from its actual wickedness and the malignity of its depraved nature, the other, to restore it to God as fair and as pure as it was before Eve fell under the power of the seducer. In her innocence, Eve belonged to God without any self-appropriation; but she suffered herself to be violated, withdrawing herself from God to commit prostitution with the Devil, and we have all partaken of the evil consequences of that act. We come into the world like illegitimate children, who have no idea of their real Father, and who cannot be recognized as belonging to God until they are legitimated by baptism. But even then they have still the traces of that wretched sin; they retain a malign quality opposed to God, until He, by long, powerful and repeated operations removes it, drawing the soul out of self, depriving it of all its infection, re-endowing it with the grace of innocence, and causing it to be lost in Him. He thus raises it from under the appletree, and innocent being, from the very place where its mother, human nature, had been corrupted.

* * * * *

6. Set me as a seal upon thy heart, as a seal upon thine arm; for love is strong as death, jealousy is cruel as hell; the lights thereof are lights of fire and flames.

The Bridegroom invites the Spouse to set Him as a seal upon her heart; for as He is the source of her life, He ought also to be its seal. It is He who hinders her from ever leaving so blessed a state; she is then the fountain sealed, which none but Himself can either open or shut. He desires also that she should set Him as a seal upon her exterior and her works, so that everything may be reserved for Him and nothing may move without His directions. She is then a garden enclosed for her Bridegroom, which He shuts and no man opens, and opens and no man shuts (Rev. iii. 7). For love, says the Bridegroom, is as strong as death, to do what he pleases in His beloved. He is strong as death, inasmuch as He causes her to die to everything that she may live to Him only. But jealousy is cruel as hell, and therefore He encloses His Spouse so carefully. So strong is His desire for her utter devotion to Himself, that if we conceive her guilty of the infidelity of withdrawing her abandonment, a supposition as melancholy as it is difficult, she would be instantaneously repulsed from Him into hell by the excess of His indignation. The lamps are lamps of fire which enlighten while they burn, and consume while giving light.—O Lamb, who openest and shuttest the seven seals! (Rev. v. 5) so seal up Thy Beloved that she may no more go forth except by and for Thee; for she is Thine by an everlasting marriage.

* * * * *

7. Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly be contemned.

If the manifold waters of afflictions, contradictions, miseries, poverty and distresses have not been able to quench the love of this soul, it is not to be supposed that the floods of abandonment to the Divine Providence could do it, for it is they that preserve it. If a man has had courage enough to abandon all the substances of his house and himself also that he may possess this pure love, which can only be acquired by the loss of all the rest, it is not to be believed that, after so generous an effort to acquire a good which he values above all other things, and which in truth is worth more than the whole universe, he will afterwards so underrate it as to return to what he had abandoned. It is not possible; God by this shows us the assuredness and persistence of this state, and how difficult it is for a soul who has reached it, ever to leave it again.

* * * * *

8. We have a little sister and she hath no breasts; what shall we do for our sister in the day when she shall be spoken for?

The Spouse is so happy with her Bridegroom that they have all things in common between them. She speaks with Him of the affairs of other souls, and converses familiarly with Him as though of their household matters. What shall we do, she says, for this soul, still little and tender, who is our sister by reason of her purity and simplicity; (she refers to all like her in the person of one). What shall be done for her in the day when I must begin to communicate with her? For as yet she hath no breasts, nor sufficient inclination for the divine marriage; she is not in a condition to assist others; how shall we do with her? This is the way in which the Spouse should consult with Jesus on behalf of souls.

* * * * *

9. If she be a wall, we will build upon it bulwarks of silver; if she be a door we will frame it with boards of cedar.

The Bridegroom replies: if she be already a wall of confidence through a well established passivity, we will begin to build upon her bulwarks of silver, for her defence against the enemies of this advanced state, which are human reason, reflection and the subtlety of self-love. But, if she is as yet but a door, just beginning to emerge from multiplicity to enter into simplicity, we will frame her with graces and virtues which shall have the beauty and solidity of cedar.

* * * * *

10. I am a wall, and my breasts like towers; then was I in his eyes as one that found favor.

The Spouse, in ecstasies at the instruction and promise which she has just received from the mouth of the Bridegroom, instances herself as an example of the success of this plan. I am myself, she cries, a wall of such strength and my breasts are like a tower, which may serve as an asylum and defence to a multitude of souls and which keeps me also in assurance, since I was in His eyes as one that had found peace in God that shall never be lost.

* * * * *

11. The Peaceable One hath a vineyard, which hath people in it; he delivered it to keepers, each one brings for the fruit thereof a thousand pieces of silver.

It seems, O my God, as though Thou hadst taken pleasure in forestalling all the doubts and objections that could possibly arise. It might be supposed that this soul, no longer possessing herself and no more performing any works, no longer had any merit. Thou, O God, art this God of Peace, that has a vineyard whereof the principal care is entrusted to Thy Spouse, and the Spouse herself is the vineyard. She is placed in a spot which is called people; for Thou hast rendered Thy Spouse fruitful and mother of an innumerable people. Thou hast commissioned Thine angels as the keepers, and it brings in a great profit both to Thee, O God, and to the soul herself. Thou givest her the privilege of using and partaking of the fruits; she has the advantage of being scarcely any longer in danger of losing or of displeasing Thee, and, at the same time, of not ceasing to profit and to merit ever.

* * * * *

12. My vineyard is before me; Thou, O Peaceable, must have a thousand, and those that keep the fruit thereof, two hundred.

The chaste Spouse no longer declares as she formerly did: I have not kept my vineyard. It was then a vineyard, the charge of which men desired to impose upon her contrary to the will of God; but, as to this one, committed to her as it is by her Bridegroom, ah! what care does she not expend upon it! All things which are in the order of God, agree perfectly well with all kinds of employments, whether interior or exterior, and everything is done with wonderful facility, as soon as the person who is charged with it is brought into perfect liberty. The faithfulness of the Spouse is worthy of all admiration: for, though she watches with so much care the cultivation and care of the vineyard, she nevertheless leaves the whole revenue to the Bridegroom, giving the keepers an equitable salary, but retaining nothing for herself. Perfect love does not know what it is to consider self-interest.

* * * * *

13. Thou that dwellest in the gardens, the companions hearken to thy voice; cause me to hear it.

The Bridegroom invites his Spouse to speak in his behalf, and to enter actually upon the Apostolic life by teaching others.  Thou, O my Spouse, He says, that dwellest in the gardens, in the ever-flowered parterres of the Divinity, where thou hast not ceased to dwell since the winter has passed, thou hast been in gardens as beautiful for the variety of the flowers with which it was adorned as for the excellence of the fruits which abound there; thou, O My Spouse, whom I keep constantly with Me in these gardens of delights, leave, for a moment, the rest full of sweetness and silence which thou there enjoyest, and cause Me to hear thy voice, for thy companions hearken.

In these words the Bridegroom requires of His Spouse two things equally admirable. One, that she may depart from the profound silence in which she has hitherto remained. During the whole time of faith and her loss in God, she remained in great silence, because it was necessary to reduce her entire being into the simplicity and unity of God alone; now that she is entirely confirmed in this oneness, He desires to bestow upon her, as a fruit of her completed state, the admirable harmony of multiplicity and unity, wherein the multiplicity does not interfere with the unity nor the unity with the multiplicity. He desires that she should add to the silent word of the centre, which is the state of unity, the outward praise of the mouth. This is a faint image of what will take place in glory, where, after the soul has been absorbed for ages in an ineffable silence ever eloquent of the Divinity, she will receive her glorified body, which will give sensible praise to the Lord. Thus, after the resurrection, the body will have its own language of praise, which will add to the happiness and not diminish the peace of the soul.

In this life even, when the soul is perfected in a oneness which can no more be interrupted by external actions, the mouth of the body is endued with a praise appropriate to it, and the beautiful harmony between the silent word of the soul and the sensible speech of the body constitutes the perfection of praise. The soul and the body render praise conformable to what they are; the praise of the mouth alone is not praise; thus God says by the Prophet, This people honoreth me with their lips but have removed their heart far from me (Is. xxix. 13). The praise which comes purely from the depths of the soul, being dumb, and so much the more so as it is more perfect, is not an absolutely complete adoration; for man being composed of soul and body, both should join in giving praise. The perfection of adoration then, is, that the body shall give forth its praise of such sort that far from interrupting the deep and ever eloquent silence of the centre of the soul, it rather increases it, and that the silence of the soul shall be no hindrance to the utterance of the body, which knows how to render appropriate worship to its God. Thus perfect adoration, both in time and eternity, has reference to this resurrection of the exterior word in unity with the interior.

But the soul, accustomed to deep and ineffable silence, is fearful of interrupting it, and thus has some difficulty in resuming the exterior word. Wherefore the Bridegroom, to rid her of this imperfection, is obliged to invite her to let her voice be heard. Cause me to hear thy voice, He exclaims. It is time to speak; to speak to Me with thy bodily voice, that thou mayest praise Me as thou hast learned to do during thy admirable silence. There is besides an interior and wholly unspeakable word, God endowing the soul with liberty of conversing with Him at times according to His good pleasure, with great facility.

He invites her also to talk to souls about interior things, and to teach them what to do that they may be agreeable to Him. It is one of the principal functions of the Spouse, to instruct and teach the interior life to the beloved of the Bridegroom, who have not as near access to Him as the Shulamite.

This, then, is what the Bridegroom desires of the Spouse; that she address Him both with heart and voice, and that she speak to others for Him.

* * * * *

14. Flee away, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.

The soul having now no other interest than that of the Bridegroom, either for self or for any other creature, and who can will nothing except His glory, seeing something which dishonors Him, cries out, Flee away, my Beloved! Leave these places which offer Thee no perfume. Come to those souls who are as mountains of spices, raised above the fetid vapors corrupted by the wickedness of this world. These mountains owe their sweetness to the odor of the exquisite virtues which Thou hast planted in them, and it is only in such souls that Thou wilt find true repose.

The soul, arrived at this point, enters so fully into the interests of the Divine Righteousness, both in respect to herself and others, that she can desire no other fate for herself, nor for any other, than that which the Divine Righteousness would allot, both for time and eternity. She has at the same time a more perfect charity than ever before for the neighbor, serving him now for God only, and in the will of God. But though she is always ready to be cursed for her brethren, like St. Paul (Rom. ix. 3), and is incessantly laboring for no other end than their salvation, she is nevertheless indifferent as to her success. She would not be afflicted either at her own damnation or at that of any other creature, regarded from the point of view of God’s Righteousness. What she cannot bear is, that God should be dishonored, because He has set love in order within her; since then she has entered into the purest affections of perfect charity.

We must not suppose that the soul in the state of this Spouse is constantly eager for the sensible presence and sweet and continual enjoyment of the Bridegroom. By no means. She was once in that state of perfection in which she ardently longed for that delightful possession; it was necessary then to attract her on in her progress towards Him; but now it would be an imperfection which she must not entertain; her Well-beloved, in truth, possessing her perfectly in her essence and powers, in a very real and unchangeable manner, above all time and place and means. She has no more to do with sighing for seasons of distinct and conscious enjoyment; and, besides, she is in such an absolute state of abandonment as to everything, that she could not fasten a desire of any kind upon anything whatever, not even upon the delights of Paradise.[li] And this state is even the evidence that she is possessed at the centre. This is why she here testifies to the Bridegroom that she is satisfied He should go where He pleases, visit other hearts, gain them, purify them, and perfect them in all the mountains and hills of the church; that He should take His delight in souls of spices, embalmed in grace and virtue; but, for herself, she has nothing to ask or desire of Him except He himself be the author of the emotion. Does she therefore despise or reject the divine visits and consolators? not at all; she has too much respect and submission for the work of God to do that; but such graces are no longer adapted to her state, annihilated as she is, and established in the enjoyment of the centre; having lost all her will in the will of God, she can no longer will anything. This is beautifully expressed in the verse cited.

So great is the indifference of this soul, that she cannot lean either to the side of enjoyment or deprivation.[lii] Death and life are equally acceptable; and although her love is incomparably stronger than it ever was before, she cannot, nevertheless, desire Paradise, because she remains in the hands of her Bridegroom, as among the things that are not. Such is the effect of the deepest annihilation.

Although she is in this state more than ever fitted for the help of souls, and serves with extreme care those sent to her by the Bridegroom, she cannot have a desire to assist others, nor can she even do it without the special direction of Providence.[liii]

END OF JEANNE GUYON ON THE SONG OF SOLOMON

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7.  Saint Bernard of Clairvaux (ca. 1150, Allegorical)

TO THE

RIGHT HONOURABLE AND MOST REVEREND

EDWARD WHITE,

BY DIVINE PROVIDENCE LORD ARCHBISHOP OF CANTERBURY,

PRIMATE OF ALL ENGLAND, AND METROPOLITAN,

THIS ENGLISH VERSION OF  ST. BERNARD'S SERMONS ON THE CANTICLES

IS DEDICATED.

IN TOKEN OF DEEP RESPECT FOR HIS HIGH OFFICE,

AND OF GRATITUDE FOR HIS PERSONAL

KINDNESS,

BY THE TRANSLATOR.

INTRODUCTORY ESSAY

FOLLOWING HIS INVARIABLE custom, the learned and laborious editor of St. Bernard's collected works, F. John Mabillon, has prefixed to the 'Sermons on the Canticles' a critical Introduction, which is here translated. It is, however, both exceedingly brief, and does not include (what perhaps might have been expected from it) any information as to the general lines of interpretation adopted respectively by the very numerous commentators who have written upon the Song of Songs, and the relation to these in which the Sermons of St. Bernard will be found to stand; much less does he supply anything in the nature of a Bibliography of the subject.  Yet without some help of this kind, it will not be easy for the reader to form a just idea of the place which these Sermons occupy in the history of interpretation; and it seems needful, therefore, to furnish here a sketch of the principal facts bearing upon these subjects.  Considerations of space would, in any case, make this necessarily a brief one, and that must prevent it from being complete, since the number of commentators upon the Song of Songs is very great, and their works, generally speaking, excessively lengthy. This is of the less consequence for our present purpose, as the critical editions of the Song of Songs are many and excellent, and we are not proposing to add another to them. Our purpose is a much simpler one, namely, to furnish sufficient information to enable the reader to come to the perusal of St. Bernard's Sermons with a general idea of the interpretations given to the book by other pious and learned authors, so that he may see at once the position among them taken up by the Saint.

II. There are to be distinguished four great schools of interpretation:

A. The Jewish allegorical, which is mystico-historical, and sees in the Song of Songs an allegorical description of various periods of the history of the Theocracy of Israel.

B. The Christian allegorical, which adopts a method of treatment similar to the former, and differs from it principally in referring the allegory to the Lord Christ, and His relations with either (a) the soul of the individual believer, (b) the Church, or (c) The Blessed Virgin Mary.

C. The prophetic-mystical or chronological. This regards the  Song as being, so to speak, the Apocalypse of the Old Testament; that is to say, as affording a continuous view of  human history, and being partly, therefore, historical, and  partly prophetic; and which takes its scope as extending  from the Creation to the Final Judgment and Consummation of all things.

D. The literal or erotic. This explains the Song as being  an ordinary epithalamium, or love-song, which may have  been founded upon actual fact or not; but in either case  has no mystical character, is composed of a number of  separate lyric poems, and is, in fact, a mere anthology of  amatory songs, the Idyls or Bucolics of an earlier period.

III. As to A., there is no clear proof that the Song was  interpreted in an allegorical manner by any Rabbi before  the Christian era. The passage from the LXX. (Cant. 4:8),  adduced for this purpose, is apparently a mistranslation.  Ecclus. (47:14-17) and the Book of Wisdom (8:2) have  been referred to as showing that the Song was customarily  understood in a mystical sense, but without any certain  result, and it is even asserted that an allegorical mode of  interpretation was the conditio sine qua non of its reception  into the Canon; but of this there is no proof whatever.

R. AKIBA (lived in the first century A.D.) said that 'all the Scriptures are holy, but this sublime Song is most holy,' showing that he regarded it as containing mysteries; but we do not know what he considered these to be. The Talmud of Jerusalem, and also that of Babylon, contain tracts in which passages of this Song (as 1:2,3, 13,14; and 5:13) are quoted and commented upon; and in the Targum or Chaldee paraphrase (pub. A.D. 550) occurs the first complete commentary on the Song which has come down to us. It is in that on the five Megilloth, i.e., Song, Ruth, Lamentations, Esther, Ecclesiastes. It 'explains the Song of Songs as an allegory describing prophetically the history of the Jewish nation, beginning with their exodus from Egypt, and detailing their doings and sufferings, down to the coming of the Messiah, and the building of the third Temple' (Ginsburg, Introd., p. 28). It is not known who was the author.  After the Chaldee paraphrase there occurs a long interval of about 350 years, during which there was no Jewish literature of which we know anything.

The Dark Ages exercised the same benumbing effect apparently upon the Jewish school of Biblical interpretation as upon every other kind of intellectual culture, and the next Rabbinical commentator is R. SAADIAS, who was born at Pithom, in Egypt, in A.D. 892. He was Gaon, or spiritual head of the Jews in Babylon, and executed a translation of the Old Testament into Arabic, of which the Pentateuch portion is inserted in Walton's Polyglot. He wrote, also in Arabic, a 'Commentary on the Song of Songs,' which was translated into Hebrew by some person unknown.   He agrees with the Targum in the general view he takes of the scope of the Song, but differs widely from it in the details of his interpretation.  He allows that there is a great diversity of opinions as to its meaning, and assigns as a reason for this that ' the Song of Songs is like a lock, the key of which hath been lost.'   (A.D. 1000-A.D. 1040).  The allegorical interpretation was in course of time introduced into the Jewish Liturgical services, when they endeavoured to compose sacred hymns and poems upon it, to be said or sung at their feasts or fasts.

'The Song of Songs is used in a poetical paraphrase on the first and second morning services of the Passover feast.' R. SOLOMON BEN ISAAC (RASHI), A.D. 1040-1105,  DAVID KIMCHI, A.D. 1190-1250,  IBN EZRA, d. A.D. 1167, MOSES MAIMONIDES, d. A.D. 1204, were the chief commentators of this school. With these may be mentioned, as agreeing in the main idea of their interpretations, a certain number of Christian commentators, e.g., S. AUGUSTINE, de Civitate Dei, Lib. XVII., 100:8, 13, 20; LUTHER, Brevis Enarratio in Cant. Canticor.; J. BRENTIUS, LEON. HUG, KAISER, ROSENMULLER.

B. The Christian allegorical.

This may be said, speaking generally, to comprehend all the Fathers and medieval writers. Of these, both the earlier in point of time, and the larger in point of number, is that school (a) which 'sees in the Bride of the Canticles the soul pining for union with God, and in the Bridegroom the Divine Love which sanctifies, purifies, and elevates it to Itself' (Dr. Zuckler).

We can only name the chief among these: ORIGEN (d. A.D. 253.   His Homilies were translated by St. Jerome, and Commentary by Rufinus, but the latter is only extant in part); EUSEBIUS of CAESAREA, d. A.D. 340 (Comment lost except a few questions); MACARIUS the EGYPTIAN (d. A.D. 390); GREGORY of NYSSA (d. A.D. 394); THEODORET, Bishop of Cyrus (d. A.D. 457); MAXIMUS CONFESSOR; WILLIAM, Abbot of EBERSBERG (d. A.D. 1085); HONORIUs of AUTUN, RICHARD of ST. VICTOR, ST. THOMAS AQUINAS, GERSON, ST. BONAVENTURA (Cardinal Bishop of Alba), ST. TERESA of JESUS, ST. JOHN of the Cross, and most of the Spanish mystics.   Other names might be quoted, but the later writers seem to have borrowed a good deal from the earlier (as, for example, Madame Guyon, Le Cantique des Cantiques, interprete selon le sens mystique-Grenoble, 1685), and to have few points of originality in their works.

It is to this class that the Sermons of St. Bernard on the  Canticles are to be referred. From them, and from the  works of St. Teresa, the Commentary of Madame Guyon,  mentioned in the last paragraph, seems to have been in a  great measure derived.

A second class (b) among Christian writers interprets the  Song of Songs of 'the relation between Christ and His  Church.' Of these the chief are:

-ST. ATHANASIUS, Expositio in Cant. Canticorum (now lost).

-EPIPHANIUS, Commentarius super Cant. Salomonis (of doubtful authenticity).

-ST. CYRIL Of JERUSALEM, Catechesis XIV.

-CASSIODORUS, Expositio in Cant. Cantic. (of doubtful  authorship).

-JUSTUS ORGELITANUS, ISIDORUS HISPALENSIS, GENEBRAND, Bishop of Aix (d. A.D. 1597), HIERON. OSORIUs (circa  1600), JOHN PISCATOR (1647), JOHN GERHARD (1666, STARKE, Synopsis, Part IV.), M. F. Roos (1773); and in modern times O. von GERLACH, KEIL, HXVERNICK, HENGSTENBERG.

(c) A third class may be styled Mystico-Mariological, and takes Shulamith in the Song of Songs to be mystically the Blessed Virgin Mary. Among these are: ST. AMBROSE (Sermo de Virginitate perpetud S. Marie), who explains Cant. 4:12, 'a garden inclosed . . . a spring shut up, a fountain sealed' of the perpetual virginity of St. Mary.

ST. GREGORY the GREAT, ExPositio super Cantica Canticorum.  MICHAEL PSELLUS the younger wrote in the eleventh century a metrical paraphrase of the Song of Songs and a prose commentary on it-both in Greek.  RUPERT of DEUTZ extends the suggestion made by ST. AMBROSE in his Sermon (see above) to a continuous explanation of the whole book.  DIONYSIUS CARTHUSIANUS, GULIELMUS PARVUS, MICHAEL GHISLERIUS, SALMERON, carrying out the hermeneutical rule, then universally received, of the threefold sense of every part of Holy Scripture, interpret all that is said of the Spouse in the Song of Songs (1) To the Church; (2) To the soul of the individual believer; (3) To the Blessed Virgin. But the most striking example of this school of interpreters is CORNELIUS A LAPIDE (Van der Steen, d. 1637), who in his 'Commentary on the Song of Songs' deduces, indeed, a threefold sense; but while he makes the 'primus sensus,' which he calls 'totalis et adcequatus,' to refer to Christ and the Church, and the second 'litteralis et Partialis' to Christ and the holy soul, makes the third to be 'principalis,' and to denote Christ and the Blessed Virgin.

Like most of the mystical writers after the time of St. Bernard, he quotes freely from these Sermons.

A fourth kind of interpretation is ventured upon by a few  writers, who imagine ' the figurative language of Canticles to  have been the offspring of some esoteric doctrine or Egyptian  hieroglyphical wisdom of Solomon' (Zockler). It may be  called the Mystico-hieroglyphic Interpretation. This idea is  advocated by VON PUFFENDORF, 'Umschreibung des Hohenleides, oder die Gemeine mit Christo und den Engeln im Grabe'  (1776). ('Paraphrase of the Song of Solomon, or communion  with Christ and the Angels in the Grave.') 'The object  described is supposed to be the participation of the believers  of the Old and New Testaments in the grave and death of  the Saviour, in which also their desire for His appearing is likewise represented, and the future of the Church until the general resurrection is prophetically prefigured' (Zockler).  KISTEMACHER, 'Cantic. Canticor. illustratum ex hierograf hid Orientali' (1818).

C. The chief writers of this school, beginning with ST. AUGUSTINE, have been named above.

D. The literal or erotic school of interpreters may be said to comprise the majority of the moderns, beginning with 'the reformed humanist' SEBASTIAN CASTELLIO (1544), HUGH GROTIUS, J. D. MICHAELIS, LESSING, HERDER, Bishop LOWTH (De Sacra poesi Hebrceorum), BOSSUET, Bishop of Meaux, EWALD, HITZIG; and still later ERNEST RENAN, J. F. THRUPP, Dr. Otto ZOCKLER (in Lange's BibelWerk, and particularly the translation with additions by W. H. Green, D.D.: T. and T. Clark, 1870), Dr. CHRISTIAN D. GINSBURG ('The Song of Songs translated from the original Hebrew': 1857). The two latter works are especially rich in the bibliography of the subject. We have made much use of them here, and refer to GREEN'S ed. of ZOCKLER, and DARLING'S ' Cyclopaedia Bibliographica,' especially for lists of English commentators.

We cannot omit to mention here that Bishop CHRISTOPHER WORDSWORTH (' Commentary on the Bible,' vol. iv., p. 3) regards our subject 'as a prophetic allegory, suggested by the occasion of Solomon's marriage with Pharaoh's daughter, and descriptive of the gathering of all people into mystical union with Christ, and the consecration of the world into a church espoused to Him as the Bride.'   These Sermons of St. Bernard, then, may be reckoned among 'Christian-allegorical' works, in which the Song of Songs is so treated as to substitute a religious and mystical meaning for the apparent one, in which it is a drama, or series of lyrics, of human love. They do not constitute a Commentary upon it, as well for the obvious reason that throughout the eighty-six Sermons only chapters i., ii., and part of iii. are treated,' as also because no serious attempt is made to comment upon the Song as a whole. Each verse is considered, for the most part, independently. The preacher's usual method of proceeding is to isolate a verse, and to apply it in a way more or less arbitrary to some great spiritual truth; which he then proceeds to develop[liv] independently, and most generally with great beauty and wealth of original thought. It is this strain of lofty and mystical teaching which gives to the Sermons their great attraction and principal value.

But there is one fundamental conception which runs through the Sermons, and gives them such unity as they have. St. Bernard never loses grasp of the idea that the Bridegroom in the Song is the Lord Jesus, and the Bride, either the soul of the individual believer, or the totality of such souls; that is, the Church. It is, however, the individual soul that he describes, that he analyzes, that he counsels and exhorts, habitually in these Sermons. His gaze turns from time to time upon the Church-it may be said to do so even frequently-but it always comes back again to the soul of the believer as to its proper subject.

To him the Divine Life in the soul was a matter of the most awful sacredness. In his thought all spiritual forces, whether for good or for evil, converged upon the soul of each individual believer, and out of it, as the result of their working, came the issues of life or of death. That the soul needs to have a thirst for Divine wisdom, and that this opens to it or in it new perceptions, which enable it to transcend outward things, to have an intuitive discernment of spiritual realities, a dim, glorious vision of mighty secrets of the higher region of thought and life, he was never tired of repeating. This was, in his view, the essential operation by which the spirit of man was made one with the Spirit of God, and it was of a nature wholly inward and spiritual, entirely hidden from  the external sight, independent of outward things, and known only to the soul and to God. Thus he says in Sermon I., n. 11: 'That canticle the anointing of grace alone teaches, and experience only makes the soul to be familiar with it. Those who have had experience of it know it well; let those who have not had that happiness earnestly desire, not to know it, but to experience it. It is not a cry from the mouth, but the gladness of the heart; not the sounding of the lips, but the impulse and emotion of joys within; not a concert of words, but of wills moving in harmony. It is not heard without, nor does it make a sound in the streets. Only she who sings, and He in whose honour it is sung; that is, the Bridegroom and the Bride, hear the accents of that song.' This, then, he held to be the indispensable element in  the process of the soul's transformation, and so emphatic  was his conviction of this, that he seems to have regarded  it well-nigh as the only element that was indispensable.

Though no one ever believed more fully than St. Bernard in the vivifying grace of which the Sacraments are the channels, or valued them more devoutly than he, yet he is never more emphatically a Mystic than when treating of the Sacraments. No one was to neglect them or abstain from them; no one was to think lightly of them; but at the same time the near Presence of God was (he held) better than they, and the direct action of the Spirit in the soul more manifestly efficacious. Thus he could write of the Holy Eucharist in Sermon XXXIII., n. 3: ' I have the WORD also here below, but in the Flesh; the Truth also is set before me for nourishment, but in the Sacrament. An Angel is rendered fat with the finest of the wheat, and filled with the pure grain; but it behoves me [since I am on earth] to be content during this life with the Sacrament, as with a husk; with the Flesh, as with bran; with the letter, as with chaff; with faith, as with a veil [upon the truth]. And such things as these bring death in the tasting (Rom. 8:6-13), unless they be seasoned in some degree with the firstfruits of the Spirit. Assuredly, I can find only death in the pottage, unless it be rendered sweet with the meal of the Prophet (2 Kings 4:41). Indeed, without the Spirit even the Sacrament is received only to condemnation; the flesh profiteth nothing (John 6:63); the letter killeth (2 Cor. 3:6); and faith itself is dead.

But it is the Spirit that quickeneth these [means of grace], that I may live in them. But with whatever abundance of the Spirit those things may be enriched, it is not possible to find the same sweetness in the husk of the Sacrament, and in the fatness of the wheat; in faith as in vision; in remembrance as in presence; in time as in eternity; in the reflection in a mirror as in the countenance itself that is reflected; in the form of a servant as in the Image of God.' Yet he fully valued the sacramental principle, as priceless for edification and for training in righteousness. There may have been dimly present to his mind the consciousness that it was not given to all souls to dwell upon these lofty heights of serene contemplation and mystical rapture; and that for the vast majority of Christian souls, the Sacraments form both the necessary means of salvation, as well as the nearest approach they are capable of sustaining, in this life, to the Ineffable Presence.   He would even have extended the principle farther, so as to invest a beautiful and symbolical usage of the Cistercian Order, the washing of the feet of the brethren--pedum ablutio-with somewhat of sacramental grace, and remarks: 'That we may have no lingering doubt regarding the forgiveness of our daily trespasses: we have a Sacrament which symbolizes it, the "washing of feet" . . . .

And that there is somewhat hidden in this which is necessary for salvation, is shown in that not even Peter himself had, without it, any part in the kingdom of Christ and of God' (John 13:8). (Sermon in Ccend Domini, n. 4).

Doubtless it was this sentiment that the soul of man is the fittest tabernacle here below for the Divine Presence, that made him so uncompromising a Puritan with regard to Church architecture and art. For the beautiful in art he seems to have had no taste whatever; it was even repulsive to him; and ornamented Churches he blamed in the Cluniac and other orders, and positively forbade to the houses of his own Rule. ' O vanity of vanities,' he says of it in one place, 'and not more vain than foolish! The Church glistens on all its walls, but the poor are not there! It clothes its stones with gold, but leaves the poor, its children, to their nakedness. At the expense of the needy it feasts the eyes of the rich. The curious find what pleases them, but the wretched find nothing to give them succour.' (Apolog. ad Guil. Abbat. c. xii.)   This horror of outward ornament in things sacred he sedulously impressed upon his followers. While he lived, the Cistercian Abbeys were, in their Churches, vestments and ritual, the emphatic expression of a bare and unadorned simplicity. 'Scarcely any ornament was admitted; no sumptuous hangings, no splendid paintings or mosaic pavements, no crucifixes made of silver or gold and set with jewels. The chalice alone might be of silver, and the vestments of the clergy of plain linen only. Their Church windows were to be entirely of white glass without coloured enrichments. No bell-towers in their Abbeys, whether of stone or wood, were to be of immoderate height. Every detail of construction was to show a studied bareness and plainness.'[lv] We know little of the appearance of the earliest Church of Clairvaux, which would enable us to judge how St. Bernard carried out this principle, so to speak, in his own house. But the Church of Fontenay, the second daughter-house of Clairvaux, which was founded in 1119, less than four years after he became an Abbot, is still extant, though secularized; and it exhibits, in the opinion of so competent a judge as M. Viollet-le-Duc, the true type of the primitive Cistercian basilica. 'Of extreme simplicity, of a robust and masculine beauty, it bears the deep impress of that rigorous asceticism which was the especial stamp of the new and growing institution. . . . Those austere cenobites, who waged with their senses a war without truce or mercy, who kept their eyelids lowered before the Pope and the splendours of his suite, who had fled from the world in order to be nearer heaven, and to obtain it the more quickly, took care to give to the architecture of their Churches the special character which it was intended, in their view, to discharge. It was apparently in their thought that the severe aspect of the building, and its wide bare surfaces, should conduce to grave meditation, should inspire a kind of religious awe, favourable to collectedness and pious contemplation.'[lvi]

The inward, not the outward, kind of beauty was to be the aim of all endeavour; and this aim the Saint, in these Sermons and elsewhere in his writings, was never wearied of urging.

If, then, the Holy Spirit, in his direct action upon the human soul, was to St. Bernard the causa causans of the new creation which issued in a perfect salvation and blessedness, and if some degree of spiritual aspiration and effort were the condition which rendered that action fruitful, he would never fail, in his exhortations, to insist also upon the necessity of Charity or Love. This he constantly teaches must be sincere, living, and continually increasing so as to have no limit; so as to surge over every obstacle, either in the nature or circumstances of the individual soul, or those of others, unless all progress in a spiritual direction was to be nugatory or even hurtful. Great gifts and lofty aspirations, if without charity, he holds to be, if not sins themselves, yet but too easily, or almost inevitably, the cause of sins. To these he traces the fall of the devil, and finds in him the perfect exemplification of knowledge and ability without love. (Sermon III., Pro Dominica 1. Novembris, un. 1:2, 3, 4).

'In vain,' he says, 'does one who has no knowledge of love come to hear, or to read, the Song of Love, since it is in nowise possible for a cold and icy heart to comprehend a discourse fervid and glowing. As one who does not understand Greek comprehends nothing said by him who speaks in that tongue . . . so the language of love, to one who knows it not, will be (as it were) barbarous; it will be as sounding brass and a  tinkling  cymbal.' ('Serm. in Cant. 79., n. I).

Yet another striking characteristic of these Sermons is their Scriptural character. No   reader of them can  help noticing how small is the number of quotations in them from the writings of the Fathers, and how vast the number from every part of the Holy Scriptures. Of Bernard it may truly be said that, like the Psalmist, he might have declared, 'Lord, what love have I unto Thy law: all the day long is my study in it.' There are not, throughout all these Sermons on the Song of Songs, a dozen quotations from any extraneous source whatever;[lvii] while those from the Holy Scriptures may be numbered by hundreds, so that in many passages his sentences form a continuous cento of Scripture language and phrases. He was so familiar with the text of the Vulgate, particularly in the Psalms and the writings of the Prophets, that their language became his own, and his thoughts naturally expressed themselves in it.[lviii]

But apart from that, his mind was too rapid and vigorous in its action to lend itself easily to the habit of discursive quotation which may delight a thinker of a more deliberate and leisurely character. He pioneered for the most part his own luminous track of thought, and there are very few provinces of the spiritual life, as conceived from the monastic point of view, which he does not find occasion to traverse. There is indeed this one obvious limitation. He was addressing an audience of monks; he looks at all things through the loopholes of the cloister; he treats of the occupations, the studies, the dangers, the besetting temptations, and the ideals of monks; and for each and all of these subjects he finds an occasion in the Song. Either he finds in it, or perhaps he not unfrequently reads into it, and extracts from it by a loving casuistry, the deepest lessons of Christian duty, the most touching and pathetic experiences of Christian life. The Sermons are tremulous with an incessant shimmer of allegories, allegories wholly arbitrary, in most instances wholly without foundation in the text treated of, and yet so rich in their spiritual suggestiveness, that they strike upon the mind like rays straight from heaven, and belonging to 'the light that never was on sea or shore.' Thus he explains the kiss of the Mouth of God, desired by the Bride in the Song, of the Holy Spirit, by whom the mystery of the Holy Trinity is communicated to the Church (Sermon VIII.).

Of the kiss itself of God (he distinguishes between the two), he says that it is the miracle of the Incarnation, in which the Divine Word is joined, in the Hypostatic Union, to human nature (Sermon II.). To kiss the Foot of God is the sign of forgiveness; to kiss His Hand, that of sanctity and virtue; but to kiss His Mouth is the sign of self-consuming spiritual fervour, perfect love, and mystical communion with the Divine Nature (Sermons III., IV.). The sense of religious hope, or fear in the soul, is the impress of mercy or of judgment; that is, of one or of the other Foot of God (Sermon VI.). The Breasts of the Bridegroom, that is, Christ, are, the one, the patience with which He waits for the sinner; the other, the willingness and kindness wherewith He receives him (Sermon IX.).

The three chief ointments of the spirit are contrition,   devotion, goodness. The first stinging, and giving pain; the second anodyne, and relieving pain; the third healing, which drives out the disease (Sermon X.). And so on, through a veritable forest of brightly-coloured allegorical fancies, hanging in a kind of Debatable Land, or Limbo Puerorum, between the earth of prosaic fact and the heaven of settled dogma.

This is, in fact, a phrase of his own, as when he says: 'I thought that we should quickly traverse that forest, sombre and shady with allegories, and arrive, in a journey of perhaps one day, at the open plain of the moral meanings of our subject; but it has proved otherwise. . . . The eye of an observer at a distance traverses in a moment the tops of great masses of verdure, and marks the mountain peaks; but it cannot pierce into the vast depths of the low-lying valleys, or penetrate the obscure coverts of the thickets (Sermon XVI., n. I).

Perhaps the most singular fact with regard to these wonderful Sermons, or, at least, that which strikes a modern reader of them with most surprise and astonishment, is that they have throughout, as a theme absolutely fundamental, just that very element in human life which was forbidden to every monk by the rigid conditions of his profession, which it was sin in him to desire, or even to make the subject of his contemplation: that is to say, the conjugal relation, the solace and the sweetness of the mutual affection of husband and wife. To the faithful monk this was forbidden ground.

It was his strenuous endeavour eventually to root out altogether, and, in the meantime, to crush down with ruthless severity, every faculty and feeling, every regretful longing or momentary tenderness of thought which tended to render him like unto the general mass of human kind who 'marry and are given in marriage.' The ideal of his conventual profession, as well as the specific vows which he had taken upon him at entering it, equally forbade this. Yet in these Sermons we find the saintly Abbot, as if he had been addressing an audience of persons who were actually married, or who might hereafter be so, selecting for his subject the impassioned affections of a Bridegroom and a Bride, and making the ebb and flow of their feelings, the tender or romantic incidents of their attachment, the vehicle of his moral teachings. Surely this is the strangest paradox in the history of the pulpit, that St. Bernard should discourse upon marriage to those who could never be married, and paint before their eyes, in rich and glowing colours, idyllic pictures of an affection which they had all definitively renounced.

Upon this strange tour de force two observations may be made. First, that it is a glorified and idealized marriage which is his subject. It is but the terms of his narrative which he borrows from earth, for that which he uses them to describe belongs to heaven. All that is distinctive, all that is individual in sentiment, is merged in the deep and flowing stream of spiritual experiences. The saintly preacher is the opposite of Antaeus in a well-known Greek myth, the antagonist of Heracles, for though he ever and anon touches the earth, his strength and his persuasiveness, the staple of his teaching, and that which gives to it its peculiar character, are altogether unearthly. ' He spoke to men,' says the historian Fleury, 'the language of Angels, and they were scarcely able to understand it.'[lix] In the second place, if he addresses himself in a marked degree to that element which in the monastic character was, as it were, a force unappropriated and unused, it is that he may utilize it for good, and in employing it may transform it into something higher than itself. It has ever been the wont of the Church to make use of all the elemental forces of human nature, however far removed they may appear to be from her especial sphere.

Thus there can hardly be any feeling farther alien to the character of the 'Gospel of peace' than the combative instinct which drives men on to war and bloodshed. Yet the Church (heedfully and warily, it is true) enlists it in her service, and teaches her people to sing:

'Onward, Christian soldiers,

Marching as to war.'

The Christian is bidden to 'put on the whole armour of God.' He is to be ' Christ's faithful soldier and servant unto his life's end'; and thus the forces which give energy, and consistency, and patience to human effort are enrolled in the army of Salvation, and made to do yeoman's service against evil.

It is probably a similar utilization of the primitive forces of human nature that we are to see in these Sermons on the Canticles.

There is still another characteristic quality of these Sermons, that no attentive student of them will be able to overlook, that is to say, their prodigal wealth of imagination.

'One would hardly know,' says a recent lecturer on Bernard,[lx] 'where to find a brighter example of the power which is imparted to the preacher by this always noble, if sometimes misleading and dangerous, faculty. It is perpetually apparent in Bernard. Whatever else he is or is not, he is never commonplace. His mind is fruitful in large suggestions, and the text is often hardly more than the nest from which, like the eagle, he lifts himself on eager wing to touch, if he may, the stars of light. One of these Sermons on the Canticles, for example, treats of the angelical love toward God, according to the differing orders of angels; another, on the darkness and beauty of the Bride, discusses the question why it is that hearing is of more value than seeing in matters of faith; another, on the ointments of the beloved, exhibits the nature of four principal virtues; another presents the excellency of the Vision of God, and the measure in which the sense of the Divine Presence will vary in good men according to their varying aspirations; another still, impresses the truth that while knowledge of literature may be profitable for intellectual culture, the knowledge of one's own weakness is more profitable for salvation. There is hardly any theme of practical spiritual religion for which he does not find suggestion, toward which he does not take incentive, in the parts of the Song which come under his view' ('Bernard of Clairvaux,' p. 400).

Upon the whole, we cannot but think that every reader will find these, notwithstanding the old-world mould in which they are cast, emphatically helpful Sermons. The writer had the gift of spiritual sympathy in a marvellous and almost unexampled degree; his sentences palpitate, as it were, with an ardent love for souls. To teach, to reprove, to encourage, to warn his hearers; to lead them onward in ways of pleasantness, and along paths of peace,

'To warn the sinner, cheer the saint,

To feed Thy lambs and tend Thy sheep,'

is the intention and object always present to the preacher.  In him the pastor and the poet meet. ' Whatever his object, however familiar, or even apparently trivial, there is always a light thrown upon it by his imagination, which is like the light of golden brown or royal purple which rests upon Italian hills. Cottage and villa, the rocky cliff, the squalid town, are in that light as if transfigured. So the commonest theme stands to Bernard invested with an unworldly radiance, because connected with infinite truths and immeasurable destinies. Whatever his immediate point of view, he sees  the glory of God before him, in Creation and Redemption, and the majestic meaning and pathos in all human life.' Sermons of which this may be truly said cannot, however antique be their form, be altogether out of date; nor can they have wholly lost their power to attract and to influence readers of this generation. It is with the conviction that this is the case that they are here put before the English public.

SAMUEL J. EALES.

PREFACE OF DOM JOHN MABILLON

ALTHOUGH ALL THE works of St. Bernard are filled with the sap of solid piety and sound doctrine, yet there are two of them which are especially valued by all, namely, the [five] 'Books on Consideration,' and the ' Sermons on the Song of Songs.' In the former work is, in fact, contained, in a form as elegant as it is concise, whatsoever is most sacred in the Holy Scriptures, and in the decrees of councils, as also whatsoever is most salutary in the writings of the ancient Fathers, and in the decrees of Pontiffs with regard to the government of the Church.

Similarly in these sermons will be found all that our holy Doctor has penned throughout all his other works for the purpose of forming a [religious] character and arousing piety; all that has relation to vices, to virtues, and to the whole of the spiritual life. All these subjects, I repeat, are treated anew in the sermons before us, and that with added solidity and loftiness.  The preacher brings into view the mystical and allegorical senses of the text, and finds in them all the secrets of perfection, doing this in a manner as useful and delightful as it is sublime. So that these sermons may be considered, as it were, a treasury of chaste delights for pious souls. This manner of writing we call both delightful and useful. For this is, according to the testimony of St. Bernard himself, ‘the condition, at once wonderful and pitiable, of human souls, that, although by the vivacity of their genius they are capable of perceiving so many things external to themselves, they nevertheless need corporeal figures and similitudes, in order that from these outward and visible things they may conjecture something of the invisible and inward realities.'[lxi]  In attaining which object St. Bernard has admirably succeeded in the sermons before us.

2. St. Bernard made a commencement upon this remarkable work in the year 1135, after his return from Aquitaine, as appears from his 'Life' (' Ernald,' Bk. II., 100:6): ' The man of God, having obtained an interval of quiet, occupied himself with other affairs; and, withdrawing into a bower formed of a trellis covered with sweet peas, he occupied himself in solitary meditations upon Divine things. And suddenly there came to him in that humble hermitage, as to one sitting in the Lord's dwelling, songs of love, and the feasts of spiritual nuptials. For a long time he poured forth his soul in meditation upon these things; he has expounded them in many forms; and it is manifest to all who read them how greatly he, who feasted daily upon those dainties, benefited thereby; and how great benefit we may also derive, for whom the remains of that blessing in [the study of] Scripture have been preserved.' Geoffrey also, in his continuation of the ' Life' (Bk. iii., 100:7), thus expresses himself: 'In the sermons upon the Song of Songs, he shows himself both a magnificent investigator of the mystical sense, and expounds the moral to edification.' It is evident, from the exordium of the second of those sermons, that this book was begun during the Advent of the year named above, viz., 1135.   For he speaks thus: 'Behold, how many there are who shall rejoice in this, His Nativity, which is shortly to be celebrated,' etc.

3. It is evident that Bernard des Portes, the Carthusian, was, if not the suggester, at least the encourager, of this undertaking; and this appears from the letter of Bernard (No. 153) to him, in which the Saint alleges his want of ability, in answer to his earnestly begging for an exposition, or some spiritual work upon the Canticles from his hand; yet at length yields to his fervent request, whether this is to be explained of the undertaking of the work, or the publication of one already commenced.  The words of Ep. 153 favour this latter opinion: ' I yield to your importunity, so as to put an end to all your doubts. I am dealing with a friend. I no longer spare my modesty, and in doing what you wish, I will not think that I am committing a folly. I am having transcribed for you some sermons lately delivered on the beginning of the Canticles, and I send them to you as quickly as possible before they are made public. When I have time, according as Christ assigns me my tasks, I will endeavour to proceed with this work.' From which words it comes out clearly that Bernard des Portes had asked for some spiritual work from our Bernard, who had sent to him the first sermons on the Song of Songs. I do not know whether it is to this Bernard that the passage in Sermon I., n. 3, is to be taken as referring: 'I do not think that the friend who has come to us from his journey will have reason to murmur against us, when he shall have taken of that third loaf'; that I must leave to others to decide. Lastly, it was to Bernard des Portes that the earlier sermons were addressed, at the same time as Ep. 154, in which I read these words: 'I am sending on to you the sermons on the beginning of the Song of Songs, which you asked for, and I promised; and when you have read them, I beg you to give me your advice as soon as possible, whether I ought to give them up, or proceed with them,' which may be understood indifferently of the planning out and of the completion of the work.

4. Although St. Bernard was in the habit of preaching almost every day to his monks at Clairvaux, yet he was not able, during the eighteen years which he lived after this, to complete the work which he had begun; he found himself often distracted by various affairs both of Church and State, not to speak of the multitudes of eager visitors, of which he complains not once only, as at the end of Sermon III.: 'But the evil craft of the day calls me away. For those people, whose coming has just been announced to me, oblige me to break off, rather than to finish, a discourse which is agreeable to me. I must go out to our guests, that no offices of that charity, of which we speak, be left unperformed.' And in Sermon LII., n. 7: 'Scarcely is an hour of intermission left to me by the visitors who come.' It is indeed wonderful that the holy Father, distracted as he was by the cares of a numerous community, and of a multitude of affairs which pressed upon him, was enabled to compose those sermons full of wisdom so deep, and to preach them daily. For he himself declares that he did this, in Sermon XXII., 'It is a task, not without some labour and fatigue, for me to come daily to draw from the streams, the open streams of Scripture, to give to each of you according to his need.' For he preached these sermons on festival days, even when these were almost continuous, as appears from Sermon LXXXIII., where he says that he has exhausted his strength in expounding one passage during three successive days. Furthermore, he delivered these sermons viva voce. Thus he says at the end of Sermon XLII.: 'My weakness, which you well know, does not permit me to go further.' And at the end of Sermon XLIV.: 'This suffices for the present. And, indeed, my weakness warns me to cease, as it frequently does.'

5. The Saint was wont to unite prayer to meditation to prepare  the material of his sermons; nevertheless, out of the abundance and  fertility of his mind he sometimes preached them when not yet  written, as is proved by various passages. For in various parts of  his sermons there are many passages which were evidently spoken  ex temnAore. Such is that, for example, in Sermon XXXVI., in which  he chides those who were sleepy, and says: ' I thought that I should  be able to say to you in one sermon what I had promised, of the two  kinds of ignorance; and this I should have done, if this discourse  did not seem already too long to such as are fastidious; for I perceive some yawning, and others even asleep. I do not wonder at  this; the vigils of last night, which were indeed very long, are their  excuse.' But there is no passage which affords proof so distinct that  it was extemporaneous as one in Sermon IX., n. 6: ' Another sense  also occurs to me, which I had not thought of before, but which I  cannot pass over.' Add to this that the Saint himself informs us in  the following words that many of his sermons were written down by  his disciples after he had delivered them: 'They have been written down as they were delivered, in the same manner as other sermons also, so that, with the exception of the style, anything that may have been lost is easily recovered' (Sermon LIV., n. 1). To this also relates what we read in Sermon LXXVII., n. 2: ' Even though what I say were perchance put in writing, they would disdain to read them.'

6. St. Bernard used to preach these sermons invariably in the auditorium of the Brethren, and even the Novices (Sermon LXIII., n. 6) were present, but not the 'Conversi,' who did not attend meetings of that kind at all. Wherefore he often asserts that his auditors were well skilled in the Scriptures; and even more, he declares in his sermons that the 'rapid apprehension' of his hearers would 'anticipate'what he had to say (Sermons XV., n. 2; XVI., n. II; XXXIX., n. 2). Again, as to the hour at which these sermons were delivered, it was sometimes in the morning, before the celebration of the Holy Eucharist (as was said with regard to other sermons in the preface to a former volume), and sometimes in the evening. It is apparent that it was sometimes in the morning, from two passages in which he brings the sermon to an end, because of their manual labour, and of the Divine office. Thus in Sermon I. towards the end: 'But the hour passes by,' he says, 'at which both our poverty and our settled rule summon us to the labour of our hands.' Still plainer in this respect is a passage in Sermon XLVII., which he, in fact, broke off because of the approach of the hour for the Divine office. As to the evening preaching, the testimony is clear in Sermon LXXI., n. 15: 'But while I prolong this argument, the end of the day has come.' But enough has been said of these small matters, though here they are not altogether out of place.

7. St. Bernard had finished four-and-twenty sermons in the year  1137, in which year he set forth into Italy for the purpose of composing the schism. He returned thence in the following year, and  at once betook himself to the work which had been interrupted,  repeating Sermon XXIV. with another exordium and another  peroration, by which has been occasioned a diversity of reading,  which I shall treat of in its place. Sermons LXV. and LXVI.,  which begin from the exposition of that verse,' Take us the little  foxes' (2:15), the Saint composed against the heretics of Cologne,  having been induced to do this by a letter written to him by Everwin, provost of Steinfeld, which letter he seems on that account to have  placed at the head of those two sermons. Finally, Sermon LXXX. was delivered after the Council of Rheims in 1148, held in the  presence of Pope Eugenius, in which was condemned the error of  Gilbert de la Porrie, Bishop of Poitiers, which Bernard himself  refers to in that sermon.

8. In most MSS. the sermons are in number eighty-six, in a few  eighty-seven; but this is either because they have repeated  Sermon XXIV., as is the case with the Colbertine MS., or have  divided another into two, as is done in our MS. of St. Germain. Of five MSS., which our brother, John Durand, consulted at my request, one has only eighty-six sermons; but in another, bearing the number 665, is found a preface which no other MS. has, nor any edition. It begins thus: ' Preface of the blessed Bernard, Abbot of Clairvaux, to the Song of Songs. The highest incentive which God has proposed to virtue is that of the delight of future blessedness; just as pleasure is the most powerful spur to wrong-doing which the devil has discovered. Of the truth of each of these sentiments we have a proof in Adam, the chief of the human race, since he was placed by the Lord God in a Paradise of pleasure, that he might thus be attracted to virtue, and enjoy eternal felicity in future ages.' The writer goes on to say that the loss of innocence by sin was followed by the loss of happiness, but that this loss was repaired by the melody and sweetness of the Psalms and Song of Songs. There is not a word in this preface which approaches the style or genius of Bernard. This preface is followed by eighty-three sermons only, under this title: 'Exposition of the Song of Songs, by the blessed Bernard, Abbot of Clairvaux.' Another codex has, 'Bernard upon the Song of Songs,' and others, 'Treatise of the blessed Bernard, Abbot of Clairvaux, upon the Song of Songs.'   One Colbertine MS. bears for title 'Treatise' instead of 'Sermons,' according to the ancient usage.

But these are small details. That exposition breaks off in the third chapter of the Song of Songs at the verse, 'By night upon my bed I sought Him' (verse 1), from which point Gilbert of Holland, who was himself a Cistercian of England,[lxii] continued it to this verse of the fifth chapter, 'My beloved is white and ruddy' (verse 10), in forty-eight sermons. He was a man assuredly not much inferior to Bernard in the gravity and piety of his style. Death withdrew him from the world before he had carried his endeavour any further, as if he were indignant (if we are to believe Sixtus of Sienna) that the work of Bernard, which he had interrupted, should be continued a second time, and that Gilbert should dare even to wish to bring it to completion. Sixtus is mistaken when he says that this work was begun by Bernard 'in the last year of his life.'

9. Besides this exposition, Bernard dictated another and shorter one to William of St. Thierry, as William himself declares ('Life,' Bk. I., 100:12); but it will be a fitter place to speak of this when I shall refer to a brief comment on the two first chapters of the Canticles, drawn from St. Bernard's work.

10. In the first sermon of this longer exposition St. Bernard seems to hint that he had written commentaries on the Proverbs of Solomon, and on Ecclesiastes. He speaks thus (n. 2): ' For as to the words of Ecclesiastes, I believe that by the grace of God you are sufficiently instructed how to recognise and to contemn the vanity of this world. What as to the Proverbs?  Is not your life and conduct sufficiently formed and ruled on the teaching which they contain?

Wherefore, having tasted of both of these, which you have accepted, nevertheless, as it were, two loaves offered from the chest of a friend, draw near and taste of the third also, and see if it be not still better.' But these words seem to signify only this, that the brethren of Clairvaux had been occupying themselves in reading the Proverbs and Ecclesiastes, and had adapted their conduct to the rules given in those books. Certainly Geoffrey, who has framed a list, sufficiently accurate, of the works of St. Bernard, has never attributed to him any commentaries on those books, nor has any contemporary author done so, as far as I am aware. Perhaps by that word 'of a friend' St. Bernard meant to refer to some author of that time, such, for example, as Hugo of St. Victor, who composed nineteen homilies upon Ecclesiastes.

11. I return to the sermons upon the Song of Songs. What  Guerric, Abbot of Igny, and himself a most pious disciple of our  holy Doctor, thought of these, he declares in his third sermon for  the Festival of SS. Peter and Paul, in which he says: 'Our master,  that interpreter of the Holy Spirit, resolved to explain to us the  whole of that nuptial Song, and from those parts of his exposition  which he put forth gave us good ground to hope that, if he had  attained to treat of that passage, respecting which you inquire,  " until the day break and the shadows flee away," he would bring  those shadows into the light of knowledge. He shall tell us in the  light that which was spoken, or shall be, in darkness.' These are  the words of Guerric.

SERMON 1: ON THE TITLE OF THE BOOK: ' THE SONG OF SONGS,WHICH IS SOLOMON'S.'

TO YOU, BRETHREN, it is needful to speak of other truths than to those persons who are of the world; or, at least, to speak of them in a different manner.  To them, if a preacher wishes to observe the order of teaching which the Apostle has prescribed (1 Cor 3:2), milk, not meat, is to be given.  He himself teaches us, by his own example, to offer more solid nourishment to such as are spiritual, as when he says: 'We speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual.' And also: 'We speak wisdom among them that are perfect' (1 Cor. 2:13, 6), such as I trust that you, my brethren, are; unless it is in vain that you have been long occupied in the study of heavenly things, in meditating upon the law of God day and night,. and in training yourselves to arrive at a knowledge of the truth. Prepare, therefore, to be nourished, not with milk, but with bread. There is bread in [these words of] Solomon, and that white and delicate; I mean in this book which is called 'The Song of Songs.' Let us set it before us, and break it according to our need.

2. As for the Book of Ecclesiastes, you are, if I do not mistake, sufficiently well instructed by the grace of God to recognise and despise the vanity of the world, which is treated of therein. And what as to the Proverbs?  Is not your life and conduct sufficiently formed and ruled on the teaching which they contain?  Wherefore, having tasted of both of these, which you have accepted nevertheless as [it were loaves] offered from the chest of a friend, draw near and taste of this third loaf also, and see if it be not still better.[lxiii]

There are, then, two evils, which are the chief, if not the only ones which war against the soul, namely, the vain love of the world, and the excessive love of self. The two former books prescribe the remedy for each of these diseases, the former, by cutting away, with the sharp blade of discipline, whatever is corrupt in the character and superfluous in the desires of the flesh; the latter, by wisely penetrating with the light of reason the deceitful glamour of this world's vanity, and distinguishing it accurately from that which is real and solid. Finally, Solomon prefers the fear of God and the keeping of His commandments to the pursuit of human knowledge and of worldly desires. And rightly so. For the first of these is the beginning of true wisdom, and the second its consummation; if, that is to say, true and perfect wisdom consists only in departing from evil and doing good; and if, also, no one is able perfectly to depart from evil without the fear of God, as no one is able to do good without the keeping of His commandments.

3. These two evils having then been put to flight by the reading of those two books, it is possible to approach fitly in order to listen to that sacred and sublime discourse, which being, as it were, the fruit of both [the previous books], is not to be listened to except by ears and hearts which are chastened and wise. For otherwise, unless the flesh has been mastered by discipline, and subjected to the spirit; unless the burdensome pomp of the world has been despised and cast away as insupportable, the heart is impure and unworthy to peruse the sacred Song. Just as the pure light is poured, vainly and to no purpose, upon blind eyes, or upon eyes that are closed, so 'the natural man receiveth not the things of the Spirit of God' (1 Cor. 2:14). For the holy spirit of discipline will flee from the deceitful (Wisd. 1:5), that is, from one who leads an unregulated life. Never will He, who is the Spirit of Truth (John 14:17), have part or lot with the vain things of this world. What alliance can there be between the wisdom which is from above, and the wisdom of this world, which is foolishness with God (1 Cor. 3:19), or the wisdom of the flesh, which is positively hostile to Him (Rom. 8:7)?  But I think that the friend who comes to us from his journey[lxiv] will have no reason to murmur against us, when he shall have taken of this third loaf.

4. But who shall break it?  The Master of the house is present;  do ye recognise the Lord in the breaking of bread. What other is  there who is capable of doing this?  As for me, I am by no means  so rash as to arrogate the task to myself. If you look to me, yet do  so as looking for nothing from me. For I myself am one of those  who await their meat from God; I entreat with you, for the food of  my soul, the sustenance of my spirit. Truly poor and needy as  I am, I knock at the door of Him who openeth and no man  shutteth (Rev. 3:7), to obtain a knowledge of the deep mystery  which lies hidden in this book. The eyes of all wait upon Thee, O  Lord. Thy little children seek bread, and there is no one to break  it for them. From Thy goodness we hope for that blessing. O  most merciful One, break Thy bread to the hungering souls that are  before Thee; by my hands, if Thou shalt see fit, but by the strength  of Thy grace.

5. Make known to us, we entreat, by whom, and of whom this verse is said, and to whom it applies (Cant. 1:1). Why is it so abruptly spoken that it seems to plunge the hearer suddenly into the mid-action of a drama?  The speaker breaks forth suddenly, as if someone had spoken before, and as if a second character in the dialogue were then introduced, whosoever it may be, who makes this impassioned request.

Then again, why is this unusual manner of speech made use of?  But assuredly the very novelty and abruptness of this manner of beginning is not otherwise than very pleasing. Thus is it with the Holy Scripture; it has an attractive countenance, which wins upon us at once, and carries us on to the reading of it, in such wise that, however laborious it may be to investigate the hidden mystery which it enfolds, that labour becomes pleasure, and however great the difficulty of the inquiry, it does not weary, inasmuch as the sweetness of the discourse recompenses and charms the inquirer. Who is there whom that commencing without commencement, that novel mode of speaking in a book so old, would not render attentive?  From this it appears that this work is not due to human powers, but was thus composed by the wisdom of the Holy Spirit; so that, however difficult it might be to understand, the searching out of its meaning might be a delightful task.

6. But are we to pass over the title in silence?  By no means. We ought not to neglect the least iota, remembering that our Lord gave command that the fragments should be gathered together, that nothing might be lost (John 6:12). The title is thus worded: 'Here begins the Song of Songs, which is Solomon's.' Observe first that the name of Solomon, that is, the Peaceful,[lxv] well becomes the beginning of this book, which commences by the sign of peace; and remark at the same time also that only the peaceful are invited to the consideration of this scripture, that is to say, those who have tranquil and peaceful souls, delivered from the agitation of evil passions, and the tumult of earthly cares.

7. Do not suppose either that it is without significance that the title of this scripture is not simply 'a song,' but ' the Song of Songs.' I have read many songs or canticles in Scripture, and I do not remember one on which such a title as this was set. Israel sang to the Lord a song of praise, because they had escaped both from the sword and the slavery of Pharaoh, because they had been at once wonderfully delivered, and avenged, as by a twofold miracle, at the Red Sea. But yet their song was not styled 'Song of Songs.' The Scripture says, if I remember rightly, 'Then sang Moses and the children of Israel this song unto the Lord' (Exod. 15:1). Deborah, too; Judith, and the mother of Samuel, each gave utterance to a song.

Not a few of the Prophets also raised their voices in song; but we do not read that any of all these called his canticle 'the Song of Songs.' You will find, I believe, that each and all of these sang to celebrate some advantage conferred upon themselves or their people; for example, because they had gained a battle, escaped from some peril, obtained some wished-for benefit, or object of that kind.

They uttered their songs, then, each for some object more or less private, that they might not be found ungrateful for the Divine benefits, as it is written: 'When Thou hast blessed him he will praise Thee' (Ps. 49:18, Vulg.). But this King Solomon, who was endowed with admirable wisdom, exalted glory, overflowing wealth, and enjoyed profound peace, is known to have needed nothing, the attainment of which would have given him occasion to lift up his voice in this song of praise.  There is no statement of Scripture anywhere which seems to suggest any such reason.

8. It was, then, by inspiration from above that he sang the praises of Christ and His Church, the grace of holy love, and the mysteries of everduring marriage; and at the same time gave expression to the yearning aspirations of the holy soul. Thus he has composed a nuptial song or epithalamium, rejoicing in spirit, and in an ornamental and figurative style. Doubtless he veiled his face, as it were, after the example of Moses (Exod. 3:6), which was perhaps not less resplendent [in the glory of its meaning] as also because in that day there were few, or none, who were capable of sustaining that glory if fully revealed. Therefore I conclude that this nuptial anthem is named 'Song of Songs' for its surpassing excellence, just as He who is above all is for that reason called alone 'King of Kings and Lord of Lords' (1 Tim. 6:15)

9. If you consult your own experience,' after the victory which your faith has gained over the world, and at your coming forth from the abyss of misery and filthy bog, have not you also sung a new song unto the Lord, because He hath done wonderful things?  Again, when He has set your feet upon a rock, and ordered your goings, I think that then also in like manner, in thankfulness for the renewal of your life, a new song was put into your lips, even a thankfulness unto our God. And when, after your repentance for sin, He has not only put away your offences, but has even promised you rewards also, has not that joy with which you were inspired by the hope of future blessings made you to 'sing in the ways of the Lord, that great is the glory of the Lord'?   Again, when some one of you who had found some passage of Scripture to be hitherto obscure and impenetrable has gained a certain degree of light upon it, then, without doubt, in thankfulness for the nourishment of heavenly bread which he has received, he should delight the Divine ear with the voice of gladness and the sound of one that feasts. Finally, in the struggles and combats of every day, which are at no time wanting to those who live piously in Christ, whether it be with the flesh, the world, or the devil, so that the life of man upon the earth is a continual warfare, as you experience incessantly in your own selves, it is needful day by day to raise new songs of thanksgiving for the victories which you gain. As often as temptation is overcome, vicious inclination restrained, imminent danger escaped, a snare of the tempter discovered, or some ancient and inveterate fault of the soul healed perfectly and once for all, or as often as some special favour long desired and frequently besought from God is at length obtained from Him, ought we not so often, according to the prophet's saying, to make the voice of joy and praise resound, thanksgiving, and the voice of melody (Is. 51:3), and at each of His benefits let God be praised in His gifts?  Otherwise, he shall be counted as ungrateful in the day of judgment who is not able to say unto God: Thy statutes have been my songs in the house of my pilgrimage (Ps. 119:54).

10. I imagine that you have yourselves already noticed that in the psalter we have psalms called not 'Songs of Songs,' but songs or psalms ' of degrees' (Pss. 120-134.) ' because in the measure that you make progress in the spiritual life, according to the steps upward that each makes in his heart, he ought to render songs to the praise and glory of Him who is the inspirer of them all. I do not see how in any other manner that verse could be accomplished: The voice of rejoicing and salvation is in the dwellings of the righteous (Ps. 118:15), or that beautiful and salutary exhortation of the Apostle: Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord (Eph. 5:19)

11. But there is a canticle which, by its excellence and incomparable sweetness, rightly surpasses those which I have mentioned and all others, if there be any, and this I may call ' the Song of Songs,' seeing that it is itself the fruit of all others. That canticle the anointing of grace alone teaches, and experience only makes the soul to be familiar with it. Those who have had experience of it know it well; let those who have not had that happiness earnestly desire, not to know it, but to experience it. It is not a cry from the mouth, but the gladness of the heart; not the sounding of the lips, but the impulse and emotion of joys within; not a concert of words, but of wills moving in harmony. It is not heard without, nor does it make a sound in public. Only she who sings, and He in whose honour it is sung, that is the Bridegroom and the Bride, hear the accents of that song. It is a nuptial song, which is expressive of the chaste and sweet emotions of souls, the entire conformity of character, the blending of affections in mutual charity.

12. But for the rest, this song is not to be sung or to be understood by a soul which is as yet a neophyte in the infancy of its virtue, and but newly turned from the world. It belongs to the advanced and instructed soul, which, by the progress in grace made by it through the power of God, has grown as far as to reach a perfect age, and, as it were, to have become marriageable (remember that I speak not of years, but of virtues), and fit for the nuptials with its heavenly spouse, such as will be more fully described in its place. But the hour is passing, at which both our poverty and the precept of our rule call us forth to the labour of our hands. Tomorrow we will continue in the name of God what we had entered upon with respect to the opening verse, since the sermon of today has furnished the explication of the title.

SERMON 2: OF THE INCARNATION OF CHRIST, WHICH WAS ANNOUNCED BY THE PATRIARCHS AND PROPHETS, AND ARDENTLY EXPECTED BY THEM.

' Let Him kiss me with the kisses of His mouth.'--Cant. 1:1.

I THINK VERY often of the deep earnestness and ardour with which the ancient Fathers desired the presence of Christ in the Flesh, and I am touched with a feeling of extreme grief and shame in myself, I am scarcely able even now to restrain my tears, so much am I ashamed of the coldness and insensibility of the unhappy times !  in which we live. Who is there among us that feels joy as great at the actual showing forth of this wonder of grace, as the desire and longing wherewith the ancient saints were fired at the promise only of so great a thing?  How many there are who will rejoice at that Festival of His Birth, which we are soon about to celebrate! But  would that their rejoicings were, not on account of vain things, but  really on account of His Birth! This verse seems, then, to me to  breathe the ardent desire and pious impatience of those great men.

The little band of those who then were animated by the Holy Spirit felt in advance how great would be the grace which would be diffused upon those Divine Lips. Therefore it was that speaking in the ardour of that desire, wherewith their heart was fired, they said these words, passionately wishing not to be deprived of happiness so great.

2. For each of these saintly souls would, as it were, say: To what end do these wordy[lxvi] utterances from the mouths of the prophets come to me?  Let Him rather who is fair beyond the sons of men, let Him come to me with the touch of His Lips. Not now do I listen to Moses: he has become slow of speech to me, and of a slow tongue (Exod. 4:10). The lips of Isaiah are impure (Is. 6:5).

Jeremiah knows not how to speak, for he is a child (Jer. 1:6); yea, all the prophets are speechless. Let Him of whom they bear witness, let Him speak Himself to me. Let Him speak to me no longer in them or by their means, for their words are as a darkening cloud in the air of heaven; but let Him whose presence is full of grace, whose teaching shall become in me a fountain of water springing up into eternal life (John 4:14), let Him come to me with the touch of His Lips. Shall not He whom the Father hath anointed with the oil of gladness above His fellows (Ps. 45:8), pour upon me from His fulness a more abounding grace, if He shall indeed deign to do this?  He it is whose speech, living and powerful, is to me as a kiss, and that not the mere meeting of the lips, which oft-times is but a deceptive sign of peace in the heart, but rather the imparting of joys, the revealing of things hidden, and a certain wonderful, intimate, and wholly ineffable mingling of the heavenly light which enlightens the soul, and the soul which is illuminated by it. For he that is joined unto the Lord is one spirit (1 Cor. 6:17). Rightly, then, do I receive neither visions nor dreams; I turn away from parables and metaphors; even angelic glories themselves I hold in disdain. For even these Jesus, who is mine, by His fairness and His attractiveness to my soul, far surpasses.

Of no other, then, whether angel nor man, but of Him alone do I make his entreaty. Yet I have not the presumption to require to be kissed with His mouth. That is the unique privilege and incommunicable felicity of the Man whom the Word has assumed to Himself in the incarnation. My petition is more humble: and this is a privilege common to all who are able to say, Of His fulness have we all received (John 1. 16). 3. Observe: It is the Word becoming Incarnate, who is the Mouth  who gives the kiss. It is the Human Nature which is assumed  which receives it. The kiss, which is perfected equally by Him  who gives and Him who receives it, is that Person constituted of  each nature, the Mediator between God and men, the Man Christ Jesus. On this account none of the saints presume to say, ‘Let Him kiss me with His mouth,' but only ' With the kiss of His mouth.' They reverently respected the sole prerogative of that [Nature] on which the adorable Mouth of the Word was impressed once for all, when the Fulness of the Godhead was united corporeally with it.

Happy the sign, wonderful and stupendous the condescension, in which, not lip is pressed to lip, but God is united to Man. There, indeed, the pressure of the lip does signify the union of souls, but here a union of Natures joins that which is Divine and that which is Human, and reconciles those things which are on earth and those in heaven. For He is our Peace, who hath made both one (Eph. 2:14).

It was, then, for this that every saint of the old time longed, because they felt the assurance beforehand that upon Him joy and gladness were abundantly poured, and in Him were hid all the treasures of wisdom and knowledge (Col. 2:3); and they earnestly desired to have part with Him and in His fulness.

4. I feel that what has been said meets with your assent; but listen to still another sense of the words. It was not hidden from holy souls, even before the coming of the Saviour, that God was meditating designs of peace towards the race of mortals (Jer. 29:11).  Nor did He speak as regarding the earth without revealing His purpose to His servants the prophets (Amos 3:7). Yet this saying was hid from many (Luke 18:34), for in that time faith was rare upon the earth, and hope faint among most of those who waited for the redemption of Israel. But those who had foreknowledge, predicted that Christ should come in the Flesh, and that with Him should come peace. Thus one of them says: Peace shall be in our land when He shall have come (Micah 5:5). Nay, more, they confidently predicted what they had learned from above, that men through Him should recover the favour [gratiam] of God. And this John, the Forerunner of the Lord, recognized to have been fulfilled in his time, and declared: Grace and truth came by Jesus Christ (John 1. 17), an assertion of the truth of which the whole Christian people has experience at this day.

5. But though they foretold peace, yet, as the Author of peace delayed to come, the faith of the people was weak and tottering, there  being none to redeem or to save. That brought men to complain of  the delay, because the Prince of Peace, so oft announced, had not  yet come, as He had for so many ages promised by the mouth of His  holy prophets; and holding these promises, as it were, in suspicion,  they eagerly demanded the sign of the reconciliation, that is to say, the  Incarnation. As if one of the people should reply to the messengers  of peace, ‘How long do you hold our minds in suspense?  You have  long been foretelling peace, and it does not come; you promise every  kind of good, yet behold trouble and misery. Behold, how many  times and in what divers manners have angels announced this very  thing to our fathers, and our fathers have handed it down to us, crying Peace, peace, yet there is no peace (Jer. 6:14). If God desires that I should be convinced of the determination of His good pleasure, which He so frequently promised by His messengers, but does not as yet make manifest, let Him come to me with the touch of His Lips, and the sign of peace shall be for me an assured pledge of peace. How can I put my trust any longer in words?  It is instead needful to strengthen words by action. Let God approve His messengers, if, indeed, they be His, as men of truth, and let Him follow them Himself, as they have so often promised; for without Him they can do nothing (John 15:5). He has sent a servant, and by the servant His staff; but there is neither voice nor breath thereby (2 Kings 4:29-31). I rise not, I am not lifted up nor brought out of the dust, I do not breathe the free air of hope, unless the Prophet Himself shall come down, unless He shall come to me with the sign of peace.

6. It is farther to be added, that He who declares Himself our Mediator before God, is the Son of God, is Himself God (1 Tim. 2:5).  And what is man that He takes knowledge of him, or the son of man, that He has consideration for him?  What ground of confidence have I, that I should dare to trust myself to majesty so great?  Wherefore, I repeat, should I, who am but dust and ashes, presume to think that God would take care for me?  Between Him and His Father is indeed love; but He has no need of me, nor of my goods. How, then, shall it be made clear to me that He who is my Mediator is impartial?  Yet if God has truly determined, as you say, to have mercy upon me, and still meditates greater acts of favour on my behalf, let Him establish a covenant of peace, let Him make a perpetual alliance with me by this sign. In order that the words which proceed out of His Lips be not made of no avail, let Him empty Himself, let Him humble Himself, let Him stoop from His high heaven, and kiss me with the kiss of His Mouth. Let the Son of God, if He will be a Mediator acceptable to both parties, and suspected by neither, become Man, become Son of Man, and establish my trust on a sure ground by this. With assured confidence shall I take the Son of God as Mediator when I perceive that He is also a son of my own human race. I can no longer retain any suspicion of Him, since He is my brother and my flesh. For I hope that He will then not be able to despise me, when He is bone of my bones, and flesh of my flesh.

7. It was thus, then, that the ancient plaint of humanity earnestly begged for that Kiss sacrosanct, that is, the mystery of the Incarnation of the Word; while faith failed, being exhausted with long and weary expectation, and the unbelieving people, abandoning itself to discouragement, murmured against the promises of God. This is not an invention of mine; you will find it for yourselves in the Scriptures. Thence arise those sayings mingled with complaint and blame: Precept upon precept, line upon line, here a little and there a little (Is. 28:10). Thence those prayers also, coming from hearts anxious and troubled, yet loyal: Recompense, O Lord, them that wait for Thee, and let Thy prophets be found faithful and true. And again, Accomplish, O Lord, the predictions of Thy ancient prophets.  From thence also those promises so sweet and full of consolation:  The Lord shall appear, and shall not lie;  if He tarry, wait for Him;  for He shall surely come, He shall not tarry (Habak. 2:3). And  again: His time is near to come, and His days shall not be prolonged  (Is. 13:22). And again, in the person of Him who is promised:  Behold I will extend peace to her as a river, and the glory of the  nations as a flowing stream (Is. 66:12).   In which words are  sufficiently apparent both the persevering constancy of the preachers,  and the distrust of the peoples. Thus it was that the mass of men  murmured, that faith was tottering, and that, according to the foreboding  of Isaiah, The angels of peace themselves wept bitterly  (Is. 33:7). Therefore that the whole human race, while Christ  so long delayed His coming, might not perish from mere despair,  suspecting its feeble and helpless mortality to be contemned and  scorned, and distrusting its reconciliation with God by grace, so  often promised; the saints, who had been kept firm in faith by the  Spirit which animated them, desired earnestly the confirmation of  their faith by His presence in the flesh, and urged eagerly, on  account of those who were weak and incredulous, the sign of peace  to be regained.

8. O Root of Jesse, who standest for an ensign of the peoples,  how many prophets and kings have desired to see Thee, yet have not  seen! Surely of all the most happy was Simeon, whose old age was  rich in mercy! He rejoiced that he saw the sign so greatly desired:  he saw it, and was glad: and having received the kiss of peace,  departed in peace; yet not before he had declared that Jesus was  born, to be a sign; but a sign which should be spoken against (Luke  2:25-35). And thus indeed it was. Opposition arose to the sign of  peace, from the time that it appeared; but from those who hate  peace. For it was peace to men of good will; but to the evil  disposed a stone of stumbling and a rock of offence (Rom. 9:33).

Herod was troubled, and all Jerusalem with him (Matt. 2:3), so it  was that the Lord came unto His own, and His own received him not  (John 1:11). Happy were those shepherds in their watch by night,  who were deemed worthy to behold that sign in a vision. Even  then He was hiding Himself from the wise and prudent, and revealing Himself unto babes. Even Herod wished to behold Him, but  he was not found worthy, for his motive was not pure. For this was  the sign of peace, and was given only to men of good will; but to  Herod, and to those like him shall be given only the sign of Jonas  the prophet (Luke 11:29). To the shepherds, on the contrary, the  angel said, ‘This shall be a sign unto you,' you who are humble, who  are obedient, who do not exercise yourselves in high things; you who are watchful, who meditate day and night in the law of the Lord, to you, He says, this shall be the sign. What sign?  The sign which the angels promised, which the peoples asked for, which the prophets had predicted, this sign the Lord has now brought to pass, and shows it to you; so that in it the unbelieving may obtain faith, those who are fearful hope, and they who are perfect entire security.

This then, he says, shall be to you a sign. Of what is it the sign?  Of pardon, of grace, of peace; and of that peace which has no end.

'This is the sign: Ye shall find a Babe wrapped in swaddling clothes, lying in a manger. Yet in Him is God reconciling the world unto Himself (2 Cor. 5:19). He shall die for your sins, and rise again for your justification; so that being justified by faith, you may have peace with God (Rom. 5:1). This sign of peace a prophet formerly proposed to King Ahaz, that he should ask it of the Lord his God, either in the heaven above, or in the depth beneath. But the impious king refused (Is. 7:11, 12), not believing, unhappy man that he was, that in this sign the highest and the lowest should be joined in fellowship and peace: inasmuch as the dwellers in the very depths of the grave should receive the sign of peace, when the Lord descending thither, should salute them with this holy kiss; and the celestial spirits also should share in it, and that with joy everlasting when He should return to heaven.

9. This sermon must be brought to a close. But to sum up in a few words what has been treated of in it. It appears that this holy kiss was necessarily accorded to the world for two reasons: that it might produce faith in the weak, and satisfy the longing desire for it in the perfect, since by this kiss is meant no other than the Mediator between God and men, the Man CHRIST JESUS, who with the FATHER and the HOLY SPIRIT liveth and reigneth, God, for ever and ever. AMEN.

SERMON 3: WHAT IT IS TO KISS THE FEET, THE HAND, AND THE LIPS OF THE LORD.

' Let Him kiss me with the kisses of His mouth.'-Cant. 1:1.

WE SHALL READ today in the book of experience. Turn your minds inward upon yourselves, and let each of you examine his own conscience in regard to those things which are to  be mentioned. I desire to make examination, whether to any of you  it has been given to speak out of the deep desire of his heart, these  words of the text which we are to consider. Not to all men does it  belong to take these words upon their lips with sincere desire; he alone  is able to do so, who has received even once only, the spiritual kiss from the lips of Christ; him his own experience incessantly urges to obtain a renewal of that which he found so full of sweetness. It is my strong opinion that no one can comprehend what it is, save he who has experienced it; it is, as it were, a hidden manna; and he who tastes of it, still hungers for it again. It is a fountain sealed, from which no stranger may draw; but he who drinks of it still thirsts to drink again. Listen to one who had experienced that which he again asks for: Restore unto me the joy of Thy salvation (Ps. 51:13).

Let not a soul then which is laden with sin, and still subject to the passions of the flesh, which has not yet tasted the delights of the Holy Spirit, which is wholly ignorant of, and inexperienced in, inward joys; in short, a soul like mine, make the least pretension to such a degree of grace.

2. Nevertheless, to such a one I will point out the position in regard to this saving grace which is befitting to him. Let him not have the rashness to lift himself so high as to the lips of the Divine Bridegroom, but let him, with holy fear, lie with me at the Feet of that Lord so severe; let him, like the publican, tremble nor dare to lift up his eyes unto heaven (Luke 18:13), for fear lest his eyes, accustomed only to earthly gloom, should be dazzled by the light of heaven, should be blinded by its glory; and, being stricken by the unaccustomed splendour of that majesty, should be whelmed anew in a still deeper darkness. It is not for thee, O sinful soul, whosoever thou art, to regard that place and posture, in which the woman that had been a sinner and became a saint, laid down her sins and put on the garment of holiness, as being vile or contemptible. There the Ethiopian changed her skin, and, being restored to a new whiteness, was enabled to respond with as much confidence as truth to those who reproached her: Daughters of Jerusalem, though black, I am comely (Cant. 1:4). If you wonder how she was enabled to do this, or by what merits she obtained it, I will answer in a few words.

She wept bitterly; she drew long sighs of remorse from the depths of her soul; her frame was convulsed with salutary sobs, and thus the deeply-seated poison was cast forth.  The heavenly Physician came promptly to help; for His Word runneth very swiftly (Ps. 147:15). Is not the Word of God a medicine?  It is so in truth, and a medicine strong and powerful, trying the very heart and reins (Ps. 7:10). For the Word of God is quick and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb. 4:12). According to the example of this happy penitent, do thou also, O unhappy soul, prostrate thyself that thou mayst cease to be unhappy; prostrate thyself even to the earth, embrace His Feet, appease them with kisses, bedew them with thy tears; yet not that thou mayest wash them, but thyself; and that thou mayest become one of that flock of sheep newly shorn, which come up from the laver of cleansing (Cant. 4:2).  And do not have the boldness to lift up your countenance suffused with tears of shame and grief, until you hear, you also, the words of absolution, Thy sins are forgiven thee (Luke 7:36-48); until you hear, Arise, arise, O captive daughter of Zion; shake thyself from the dust (Is. 52:2).

3. Having then imprinted this first kiss upon the Feet, do not presume immediately to lift up thyself to the kiss of His Lips, but let the kiss of His Hand be for thee a gradation or second step by which to reach the higher blessedness. Take notice of the reason for this. If Jesus shall have said to me, thy sins are forgiven thee; what shall even this avail me if I do not cease to commit sin?  If I have put off my tunic, and then put it on again, what doth it profit?  Or if I wash my feet and then defile them anew, will it avail anything that they were once washed?  Long have I lain in the filthy mire, wallowing in every kind of vice; but if, after escaping therefrom, I shall unhappily fall back into it, my state will undoubtedly be worse than it was at first. For I remember how He who healed me spake to me thus: Behold, thou art made whole: sin no more, lest a worse thing come unto thee (John 5:14). What is needed, then, is that He who gave me a goodwill to repent for the past, should also add to this another gift of grace, whereby I may abstain from sin for the future, so that I may not again commit crime upon crime, and my last state be worse than the first. Woe to me if He, without whom I can do nothing, shall suddenly withdraw His supporting Hand from me, even in the midst of my penitence! Nothing, I repeat, am I capable of doing without Him; neither to repent of the past, nor to keep myself from fresh sin. I bear in mind the counsel which the Wise Man gives: 'Do not make a vain repetition in thy prayer' (Ecclus. 7:14). And I tremble at the decree which the Judge has it in mind to pronounce against the tree which bringeth not forth good fruit (Matt. 3:10); I confess that on this account I shall not be wholly content with the former grace, by which I am enabled to be repentant for my former sins, unless I shall have received a second to make me bring forth fruits worthy of penitence, and thenceforth not to return to my former pollution.

4. This, then, remains for me to ask and to receive before I presume to approach the higher and more sacred degrees of blessedness.  I do not desire to reach the highest point suddenly, but to proceed towards it by gradual steps. For inasmuch as the shamelessness of a sinner is displeasing to God, in the same degree is the modesty of a penitent pleasing to Him. Thou mayst the sooner please Him, if thou shalt observe a becoming measure in thy desires, nor seek for thyself the higher degrees of privilege. From the foot to the lips the ascent is long and difficult, and it would be wanting even in reverence to pass from one straight to the other. What! shalt thou, still marked with recent dust-stains, touch those sacred Lips?  and having been but yesterday drawn out of the mire, aspire today to the glory of His Countenance?  For thee there must be a mid-stage of preparation; and that is by His Hand; it shall first cleanse thee from thy stains, and then it shall lift thee up. But how shall it raise thee up?  By bestowing upon thee that which shall be a ground for aspiring higher: the grace of continence, the fruits worthy of penitence, which are works of piety. These shall lift thee from the dunghill, and infuse into thee the hope of higher things. In receiving this gift, then assuredly thou shouldest kiss the Lord's Hand-that is, give the glory to Him, not to thyself. Give it to Him once, and yet again: the first time because of His pardon to your sins; the second, because of the virtues He has bestowed. For otherwise, what reply have you to make to such reproaches as these: What hast thou that thou hast not received?  Now if thou hast received it, why dost thou glory, as though thou hadst not received it?  (1 Cor. 4:7).

5. After you have, then, made in those two kisses, a double proof of the Divine condescension, perhaps you may be so bold as to enter upon the endeavour to reach still higher and more sacred things.

For in proportion as you grow in grace, your confidence also will augment, you will love more fervently, and knock at the door with more assurance of success, to seek that in which you feel you are wanting: for to him who knocks it shall be opened. And to you, when in such a disposition of mind and soul, I believe there will not be refused that kiss, the loftiest and most sacred of all, which contains in itself at once a supreme condescension and a sweetness ineffable. This is the way, and this the order, which must be followed.

In the first place, we fall at the feet of the Lord, and lament before Him who has made us, the faults and sins which we ourselves have committed. In the second, we seek His helping Hand to lift us up, and to strengthen our feeble knees that we may stand upright. In the third, when we have, with many prayers and tears, obtained these two former graces, then at length we perhaps venture to lift our eyes to that Countenance full of glory and majesty, for the purpose not only to adore, but (I say it with fear and trembling) to kiss, because the spirit before us is Christ the Lord, to whom, being united in a holy kiss, we are by His marvellous condescension made to be one spirit with Him.

6. Rightly, O Lord Jesus, yea, rightly has my heart declared to  Thee: My face hath sought Thee. Thy face, Lord, will I seek  (Ps. 26:8). Thou hast made me to hear Thy mercy in the morning when I lay prone in the dust, and kissing the prints of Thy sacred  steps, Thou didst pardon the evil of my former life. Then, as the  day of my life went on, Thou hast rejoiced the soul of Thy servant;  since, by the kiss of Thy Hand, Thou hast accorded unto me the  grace to live well. And now what remains, O good Lord, unless  that in deigning to admit me, in the fulness of Thy Light, in the  fervour of my spirit, to the kiss of Thy Divine Lips, Thou shouldest  fulfil me with the joy of Thy Countenance?  Teach me, O most  dear and tranquil One, teach me where Thou dost dwell, and at noonday dost repose. Brethren, it is good for us to be here; but lo! the  evil of the day calls us away. They, indeed, who just now announced an arrival of guests, oblige me to break off, rather than conclude, a subject so agreeable. I go, then, to the care of these guests, lest anything be wanting in the discharge of those duties of charity of which we speak, and lest we should hear those words spoken of us: They say, and do not (Matt. 23:3). Do ye in the meantime pray that God will make the free will offerings of my mouth acceptable unto Him, that they may be to your edification, and to the honour and glory of His Name.

SERMON 4: OF THE THREEFOLD PROGRESS OF THE SOUL, ARISING FROM THE KISS OF THE FOOT, THE HAND, AND THE LIPS OF THE LORD.

'Let Him kiss me with the kisses of His mouth.'-Cant. 1:1.

THE SERMON OF yesterday was occupied in describing the three fold progress of the soul, under the name of three kisses.

That, I dare say, is still in your remembrance. In the discussion of today I propose to continue the same subject in so far as God in His goodness shall deign to assist my poor powers. I said, if you remember, that those were given severally to the Feet, to the Hand, and to the Lips of Christ our Saviour. In the first are dedicated the first fruits of our conversion; the second shall be accorded to those who are making progress in holiness; but the third is rarely experienced, and by those only who are perfect. From this alone, which is placed last, it is that the Scripture which we have undertaken to expound takes its point of departure, and for that reason I have joined the other two to it. Whether that was needful you will judge; but I think that the very nature of the subject suggested, and indeed required, that course. And I think that you will observe also this, that the Bride desired to indicate a distinction when she said, using a phrase very unusual, 'of His Mouth.' Why, when it would have sufficed simply to make her request, should she have added expressly and precisely beyond the usual phrase and manner of speaking, words which show that the grace for which she asked was not the only one, but was the highest?  When the Evangelist relates how the false Apostle betrayed our Lord with a kiss, he says, 'And he kissed Him' (Mark 14:45); nor does he add ' with his mouth,' or 'of his mouth.' It is thus that everyone expresses himself either in writing or speech. There are, then, three states or modes of souls sufficiently well-known at least to those who have experienced them, when, as far as is possible in these weak bodies of ours, they are enabled to take knowledge either of the pardon which they have received for their evil actions, or the grace which has enabled them to do good ones; or lastly, of the very presence of Him who is their patron and benefactor.

2. Let me repeat to you more plainly why I have spoken of the first and the second of these under this name. We all know that a kiss is a sign of peace. Now if, as the Scripture declares, our iniquities separate between us and our God (Is. 59:2), let that be taken away which interposes between us, and then there is peace. When, then, we make satisfaction so that we are reconciled with God by the taking away of the sin which separates us, what else can I call the pardon which we receive except a kiss of peace?  Now, that kiss cannot be imprinted elsewhere than upon the Feet; for the satisfaction, which is the remedy for a transgression of the law of God, which arose from pride, ought to be humble and shame-faced.

3. But when we are endowed with fuller grace, and in a manner, so to speak, more familiar, and so are enabled to lead a life purer and more worthy of God, we begin to lift up our heads from the dust with greater confidence, in order to kiss, as is usual, the hand of our benefactor, provided that we seek, not our own glory, but that of our Creator, in the good things we have received, and provided also that we ascribe His gifts to Him, and not to ourselves. For otherwise, if instead of glorying in the Lord you glory in yourself, you are plainly shown to be kissing, as it were, your own hand, not the Hand of God; and this, according to the saying of the blessed Job, is a very great iniquity, and the denial of God who is above (Job 31:28). If, then, following the testimony of Scripture, to seek one's own glory is, as it were, to kiss one's own hand, it follows that he who gives glory to God is said, not unfitly, to kiss the Hand of God. We see that it is thus even among men, that slaves are accustomed to kiss the feet of their offended lords when they are asking pardon of them for their faults; and those who are poor kiss the hands of the rich when they have received assistance from them.

4. But as God is a Spirit, a pure Substance, not distinguished into parts or members, there will be, perhaps, someone who cannot at all accept what I have said of Him; but will demand of me that I should show to him the Hands and the Feet of God, and so justify what I have said upon the kiss of the hand or foot. But 'if I, in my turn, shall become a questioner, what will he reply to me with regard to the mention in Scripture of 'the kiss of His Mouth'?  For these [parts of a body] either exist together, or if the one is wanting, the others are wanting also. We say, then, that God has a Mouth, wherewith 'He teaches man knowledge'; and a Hand, wherewith 'He giveth food to all flesh'; and Feet, for which 'the earth is His footstool,' and at which the sinners of the earth ' fall down low upon their knees.' All these, then, God has; but in making that assertion, we reason, as it were, from effects, for it is not by His Nature that He has these. A confession, full of penitence and shame, finds in God that at which [the sinner] may fall down and humble himself, an ardent devotion finds a source of refreshment and renewal, and a joyful contemplation an object of safe repose in its ecstasies. He who governs all things is all things to all His creatures; yet, to speak with accuracy, He is not any of all these things. If we consider Him as He is in Himself, He dwelleth in the Light that no man can approach unto (1 Tim. 6:16), His 'peace passeth all understanding' (Phil. 4:7), His wisdom is infinite (Ps. 147:5), there is no end of His greatness (Ps. 145:3), and no man can see Him and live (Exod. 33:20). Not that He is far from everyone of us, for He is the Principle of Being (Esse) of all things that exist, and without Him they would fall back into nothingness; but yet, to make a statement still more wonderful, though nothing is more certainly present than He, nothing is more incomprehensible.

For what can be more surely present to everything than its own Principle of Being?  Yet what can be more incomprehensible to each individual than the Principle of Being of all things?  But when I say that God is the Principle of Being to all things, it is not that they are the same being as He; but it is that all things proceed from Him, subsist by Him, and are in Him (Rom. 11:36). He, then, that has created all things is the Principle of Being to all things created; but with regard to Cause and Principle, not with regard to substance. In such a manner it is that the Divine Majesty condescends to all His creatures. He is assuredly the Principle of Being to them all-He is life to all that live; and, furthermore, He is Light to them who have the use of reason, Virtue to them who use their reason rightly, and, finally, He is Glory to them who triumph [in the probation of this life].

5. Finally, in the creation of all these things, in governing them, administering them, in giving them motion and growth, in renewing and in strengthening them, He has no need of any bodily instruments, since He created all things, both bodies and spirits, by His mere word.

Souls have need of bodies and of bodily senses, by which they become known the one to the other, and are enabled to act the one upon the other. But it is not thus with the Almighty God; for from the volition of His Will alone follows promptly the effect He bids, whether it be in the creation of things, or in the ordering of them according as He shall please. What He wills He carries into effect, and to the fullest extent of His good pleasure; nor in performing it has He any need to employ bodily organs. What! do you suppose that to have relation with those things which He has Himself created He requires the assistance of bodily senses?  Of all things that exist, nothing hides itself or escapes from His light, which is everywhere present; nor has He any need, in order to take knowledge of anything, to make use of the ministry of any sense. Not only does He have knowledge of all things without Himself having body, but also without body He makes Himself known to those who are of pure heart. I am repeating the same truth in different words that you may understand it the better; but as the little time remaining is insufficient for finishing the subject, it will perhaps be better to defer its farther consideration until the morrow.

SERMON 5: OF THE FOUR ORDERS OF SPIRITS-NAMELY, THE SPIRIT OF GOD, OF THE ANGELS, OF MAN, AND OF THE BEAST.

OUR ORDERS OF spirits are known to you-that of the animals, our own, the angelic, and His who created all these. To each of these a body is necessary, either for its own sake or for the sake  of others, or for both of these reasons, excepting only that One to whom  every creature, whether corporeal or spiritual, justly bears witness and  says: Thou art my God: my goods are nothing unto Thee (Ps. 16:2).

As to the first order, that of animals, it is plain that it has such need  of a body that it cannot in any wise exist without one; for when the  creature dies, that [class of] spirit ceases at once both to be the source  of vivifying power, and itself to live. But we live on after the body  dies; still, there is no access open to us, except through the body, to  those things whereby we live in happiness. He had perceived this  who said: The invisible things of God are clearly seen, being understood  by those things which are made (Rom. 1:20). For, indeed, those things  which are made-that is, corporeal and visible things-unless they be  perceived by the instrumentality of the body,. do not come to our  knowledge at all. The spiritual creature, therefore, which we are,  must necessarily have a body, without which, indeed, it can by no  means obtain that knowledge which is the only means of attaining to  those things, to know which constitutes blessedness. If anyone object  to me the case of little children who have been made regenerate [in  Baptism], that should they go forth from the body without knowledge  of things corporeal, they are believed to pass, nevertheless, into a life  of blessedness, I reply, briefly, that it is grace, not nature, which confers this upon them. And what have I, now that I am discoursing of  things in the course of nature, to do with a miracle of God?

2. Again, that heavenly spirits have need of bodies is proved by that true and plainly Divine declaration: Are they not ministering spirits, sent forth to minister unto them who shall be heirs of salvation?  (Heb. 1:14). But how can they without bodies fulfil their ministry, especially towards those who are living in bodies?  Then, again, it is a property of bodies only to move about, and to pass from one place to another, a thing which angels are shown to do by well known and undoubted authority. Hence it is that they were seen by the patriarchs, that they entered in unto them and ate with them, and washed their feet. Thus spirits both of the higher and the lower order require bodies of their own, but for this reason only, that they may render assistance, not that they may receive it.

3. But the lower animals, though under an obligation by their creation to perform service, are able to help only in matters of a temporal and corporeal kind, and therefore the spirit which is in an animal passes away with time and dies with the body. He which is but a servant does, indeed, abide not in the house for ever (John 8:35), although those who use him will apply all the profit of his temporal servitude to the gaining of things eternal. But the angel performs these duties of benevolence with an entire freedom of spirit, showing himself to men, as to his future fellow citizens and coheirs of heavenly blessedness, a prompt and ready minister of good things to come. Both orders, then, without doubt, need bodies, that they may render service; the one [the animal] that he may serve us from obligation, the other [the angel] that he may assist us from benevolence. As for themselves, I do not see what advantage they derive from bodies, at least, with regard to eternity. The irrational spirit participates in the knowledge of things temporal by means of its body, nevertheless its body never assists it to such a point that, by the corporeal and sensible objects with which it is thus brought into connection, it should be led onwards to the knowledge of things spiritual and intelligible. Yet, as we know, it helps, by its service of body and, in time, to the attainment of such things, those who, using this world as though they used it not, transfer every use of temporal things to the profit of things eternal.

4. Moreover, the heavenly spirit, without any help from the body, or perception of those things which are felt by means of the body, is able to apprehend the highest things, and to penetrate the most secret, by its native force and the kinship of its nature to them. Was not this the Apostle's meaning when, having said, ‘The invisible things of God are clearly seen, being understood by the things which are made,' he added forthwith, ‘by the creature of the world?[lxvii]    Surely because it is not so with the creature of heaven. For what the spirit clothed in flesh and a sojourner upon earth strives laboriously, by slow degrees and by little and little, to attain from the consideration of things presented to his senses, that the dweller in the heavens can most swiftly and easily reach by his natural [ingenita] fineness and loftiness of perception, without help from bodily senses or from any limb or organ, nor yet as instructed by the contemplation of any material thing. Why should such a spirit search among corporeal things for spiritual meanings and spiritual truths which he reads in the Book of Life without contradiction, and understands without difficulty?  Why should he labour in the sweat of his face to thrash grain, to press wine from grapes and oil from olives, who has enough and to spare of all ready to his hand?  Who would beg his food at the houses of others that has abundance of bread in his own?  Who would dig a well and seek for veins of water in the bowels of the earth if a living spring of limpid waters gushed up for him spontaneously?  Neither the brutish spirit nor the angelic, therefore, are assisted in any wise by their bodies in the requirement of those things which render a spiritual being blessed; the former because it is unequal by the dulness of its nature even to the comprehension of them, the latter because it so excels in glory and power that it has no need of such help.

5. Now, the spirit of man holds a certain middle place between the highest and the lowest, and it is plain that a body is necessary to it for each of these two purposes, so that without one it can neither help others nor be helped itself. For, to say nothing of the other members of the body and their offices, how, I ask, could you either instruct a hearer if you had not a tongue, or if yourself without ears could you comprehend the words of an instructor?

6. Since, then, without the assistance of a body neither the brutish spirit can perform the duties of its servile condition, nor the angelic and heavenly spirit can discharge its ministry of kindness, nor, again, can the rational soul be of service to his neighbour, nor, indeed, to himself, in regard to his salvation, it is plain that every created spirit has need of a body, whether simply to help others, or at once to help and to be helped. What if there are some animals which, as far as use is concerned, are unprofitable and altogether unadapted to the supplying of human necessities?  They are good to look at, if not to use; and are of more advantage to the hearts of those who behold them, than to the bodies of those who make use of them. Though they appear to be injurious, and even dangerous to human safety in this world, still their bodies are not without that which works together for good to those who, according to the Divine purpose, are called to be saints. And although they be not beneficial by affording us good, or by rendering to us service, they are so, assuredly, by affording a subject on which to exercise the intellect, according to that helpful system of mental and spiritual training which is common to all who have the gift of reason, and by which ' the invisible things of God are clearly seen, being understood by the things that are made.' For both the devil and his satellites, whose intention is always malignant, are ever desirous to do injury; but God forbid that they should succeed against those who are aiming at good, of whom it is said: Who is he that will harm you, if ye be followers of that which is good?  (1 Peter 3:13); yea, rather, they are of service to them, though against their will, and work together for good to those who are good.

7. On the other hand, whether the bodies of angels be natural to  them, as those of men are to them; and whether they are animal  bodies, as [those of] men are, though immortal, which men are not  yet; whether, also, they change those bodies, and give to them such  form and figure as they choose, when they desire to become visible;  rendering them as dense and solid as they will, although they are in  reality subtle and impalpable, and imperceptible to our sight, because  of the fineness and purity of their nature and substance; or whether, again, remaining in their simple spiritual substance, they put on bodily forms when they require them, and when their need of them is over suffer them to dissolve again into the same material out of which they were taken: these are points upon which I am unwilling to reply.[lxviii]

The Fathers appear to have held diverse opinions respecting them.  I do not see any clear reason for teaching the one or the other, and confess that I do not know. I do not think, moreover, that a knowledge of these things will assist you much in your spiritual progress.

8. Know only this one fact, that no created spirit can by itself reach unto our minds-that is, supposing it to have no assistance from either our body or its own. No spirit can so mix with or be poured into us that we should become by the participation of it either learned or more learned, either good or better. No angel, no soul, is capable of possessing itself of me in such a manner; nor am I capable of possessing any other. Nor have the angels themselves any such power with regard to each other [i.e., without bodily organs]. This prerogative is reserved for the supreme Spirit, who is not limited by time or space, and who alone, when He imparts knowledge either to angel or man, does not need that we should have ears to hear, or that He should have a mouth to speak. By His own inherent power He pervades our souls; by His own inherent power He is made manifest; and being Himself a pure Spirit, He is apprehended by the pure. He alone has no need of any person or thing; He alone is sufficient, both to Himself and to all, by His Almighty Power alone.[lxix]

9. Yet He works effects unbounded and unnumbered by the creatures corporeal or spiritual which are subject to Him; but as commanding them, not as entreating their aid. For example, He has at this moment employed my tongue to do His work, that is, to instruct you; whereas He could undoubtedly have done it far more easily and sweetly. But this is through His indulgence, not through His indigence. In your spiritual progress He desires not a relief for Himself but the acquiring of merit by me. This every man who is doing any good needs to know, lest he should glory in himself, and not in the Lord, with regard to the good works of the Lord. There are those who do good without intending it, as an evil man or an evil angel.

And in this case it is certain that the good which is done by his means is not done on His account, seeing that no good done can be of advantage to an unwilling doer of it. It is then only a dispensation which is entrusted to him. But (I know not how or why) we feel the good done by an evil minister to be more grateful and pleasant; and that is the reason why God sometimes does good to the just by the means of evil men, not that He needs their assistance in doing good.

10. As for those creatures which have neither reason nor sense, who can doubt that God has still less need of them?  But when even they concur in the performance of some good work, then it appears how all things serve Him who can justly say, The  world is Mine, and the fulness thereof (Ps. 1:12). Assuredly, seeing that He knows the means best adapted to ends, He does not in the service of His creatures which are in bodies seek efficacy, but suitability. Suppose, then, that the ministry of such creatures is generally made use of in carrying on the various works of Divine Providence-as, for example, in the showers falling to vivify the seeds, or to increase the crops, or to ripen the fruits-what need of a body, I ask, has He to whom all bodies whatever, whether heavenly or earthly, are known to yield instant obedience?  Clearly He, who finds no body alien to Himself, would find a body of His own superfluous. But if I tried to include in the present discourse all that occurs to me to be said upon this subject[lxx] it would exceed its proper limits, and perhaps would overtax the strength of some of you, therefore I reserve for another occasion what remains unsaid on this.

SERMON 6: OF THE SUPREME AND INFINITE SPIRIT, WHO IS GOD; AND OF THE SENSE IN WHICH MERCY AND JUDGMENT ARE CALLED THE FEET OF GOD.

IN ORDER THAT this sermon may be continuous with that which went before it, let me remind you of what was last said, that the Supreme and Infinite Spirit, and He alone, has no need of the help of any body or of the agency of any bodily organ to do whatever He wills to do. We have, then, no difficulty in saying that as God alone is truly immortal, so He alone is truly incorporeal, because He alone, of all spirits, is so raised above the entire nature of a body, and transcends it to such a degree, that He has no need of its ministry in any of His works, but when it so pleases Him, acts by the sole Fiat of His Will, and thus performs whatever is His good pleasure. It is that Divine Majesty alone, therefore, which has no need of any bodily organization, neither on its own account nor for the sake of others, because to Its omnipotent bidding obedience is swiftly rendered; every high thing bends before it, every obstacle yields, every created thing submits, and this without the intervention or help of any creature, corporeal or spiritual. He teaches or He warns without a tongue; He gives or withholds without the use of hands; without feet He runs, and comes to the succour of those who perish.

2. Thus He was wont to do with our fathers in former ages. Men felt a continual stream of benefits, but they did not know who was their Benefactor. By His strength He did indeed order all things from the height even unto the depth; but as He at this same time disposed them sweetly and gently, His action, though perpetual, was unfelt by men. In the good gifts of the Lord they rejoiced, but the Lord of Sabaoth was unknown to them, because all His judgments were calm and tranquil. From Him were men, but they were not with Him; by Him they lived, but not for Him; it was from Him that they had any wisdom, but they did not use it to gain the knowledge of Him; they were insensate, ungrateful, and altogether alienated from Him. Thus at length it came about that they no longer attributed their being, their life, their reason, to their Creator, but to nature, or even (which was still more utterly unreasonable) to chance; while there were many who attributed not a few of the good things which came to them to their own labour and skill. How great praise these seducing spirits thus arrogated to themselves! How much was given to the sun and moon! how much attributed to earth and to water! Even things which the hand of man had made, plants, shrubs, and the commonest of seeds, were honoured as divinities.

3. Alas! it is thus that men have degraded the object of their  worship, and changed their glory into the similitude of a calf that eateth hay (Ps. 106:20). And God had pity upon their errors; He deigned to come forth from the clouds and darkness of His holy mountain, and to set His tabernacle in the light of the sun (Ps. 18:6). To those who knew only the flesh, He offered His Flesh, in order to teach them by it to know also the Spirit. For whilst He was in the Flesh, He made use of the Flesh indeed, but to do by it, not the works of the flesh, but the works of God; commanding nature, fixing and rendering certain the uncertainty of chance, rendering the wisdom of men foolishness, and breaking down the tyranny of the demons, and thus plainly manifested that it was He by whom the same wonders were worked in earlier ages also.

He did, I repeat, in the flesh and by means of the flesh actions of power, plainly miraculous; He spake words of salvation, He endured cruel indignities; and yet He showed evidently that it was He who had created the world by His power, sovereign, though invisible; who ruled it by His wisdom, and protected it in His love and mercy.

Lastly, when He preached the Gospel to those ungrateful ones, when He gave signs and wonders to those who were unbelieving, when He prayed even for those who crucified Him, did He not clearly declare Himself to be that High and Lofty One, who, with His Father, makes His sun to shine daily upon the evil and on the good, and sendeth rain upon the just and upon the unjust?  (Matt. 5:45). As He Himself said: If I do not the works of My Father, believe Me not (John 10:37).

4. Behold Him! He who in a deep adorable silence imparts eternal wisdom to the angels in heaven, He in the Flesh opens His Mouth and teaches His disciples upon the mount. See how the leper is healed at the mere touch of His Hands, how blindness is dispersed, hearing restored, the silent tongue set free, the disciple about to be whelmed in the deep caught by the hand and saved: and can you fail to recognise that great Being to whom David had said long before: Thou openest Thine Hand and satisfiest the desire of every living thing (Ps. 145:16); and again, Thou openest Thine Hand and they all are filled with good (Ps. 104:28). See how the woman that was a sinner, now a penitent and upon her knees at His Feet, hears Him say: Thy sins are forgiven (Luke 7:48), and recognises Him of whom she may have read what had been written many ages before: The devil shall go forth from before His Feet (Hab. 3:5, Vulg.). For where sin is remitted, there without doubt, the devil is driven forth from the heart of the sinner. Therefore it is that He speaks in general terms of all true penitents: Now is the judgment of this world; now shall the Prince of this world be cast out (John 12:31), because God forgives sins to him who humbly confesses them; and thus the devil loses the dominion which he had usurped in the sinner's heart.

5. Lastly, He walks with the Feet of His Flesh upon the waves (Matt. 14:25); He of whom the Psalmist had sung before as yet He was incarnate: Thy way is in the sea, and Thy path in the great waters (Ps. 77:19). That is to say, Thou shalt tread under foot the swelling hearts of the proud, and repress the disordered desires of carnal men; shalt render the ungodly righteous, and lower the pride of the arrogant. Yet because He does this invisibly, the carnal man does not recognize whose Hand it is that brings it to pass.

Wherefore also it is that the Psalmist adds: And Thy footsteps are not known. Hence also the Almighty Father saith to the Son: Sit Thou at My Right Hand until I make Thine enemies Thy footstool (Ps. 110:1), that is, Until I shall render all those who despise Thee subject to Thy will, whether unwillingly and to their destruction, or gladly and to their happiness. Now, since the flesh was not capable of comprehending this, which is a work of the Spirit (for the natural man receiveth not the things of the Spirit of God (1 Cor. 2:14), it was needful that the sinner should prostrate herself in the body, kneeling upon mortal knees, and with mortal lips imprinting a kiss upon the Feet of the Redeemer, and thus receive the pardon of her sins.

Thus is this change which the Right Hand of the Most High hath wrought (Ps. 77:10), by which He marvellously, yet invisibly, justifies the unrighteous, made apparent even to carnal men.

6. But I must not omit to refer to those spiritual Feet of God which it behoves the penitent, first of all, in a spiritual and mystical sense, to kiss. I know the inquiring temper of your minds, which will not, with its own goodwill, pass over the least detail without thorough examination. Nor is it a matter to be neglected as of small importance to know what is meant by the Feet of God so frequently referred to in Scripture. At one time He is represented as standing, as in this: We will worship in the place where His Feet have stood (Ps. 132:7); at another as walking, as in the verse: I will dwell in them and walk in them (Lev. 26:12, and 2 Cor. 6:16); at another even as running, as here: He rejoiceth as a strong man to run a race (Ps. 19:5). If it seemed right to the Apostle to speak of the Head of Christ as the Deity (1 Cor. 11:3), then I think that we may not unfitly speak of His Feet as the Humanity, and call the one mercy, the other judgment. These two words are well known to you, and if you reflect, many passages of Scripture will occur to you in which they are each so employed. That God has taken the Foot of mercy, in assuming the Flesh which He united with Himself, is taught in the Epistle to the Hebrews, whence we learn that Christ was tempted in all points like as we are, though without sin, that He might be compassionate and merciful (Heb. 4:15). And as for that other, which has been named the foot of judgment, does not He who is God and Man plainly signify that it belongs to Himself as Incarnate, where He declares that the Father hath given Him authority to execute judgment also, because He is the Son of Man?  (John 5:27).

7. With these two Feet, then, fitly conjoined under the one Divine Head, it was that the invisible Emmanuel was born of a woman, made under the Law, was seen upon earth, and had converse among men (Baruch 3:37). It is, again, on these two Feet that He passes to and fro even now, but spiritually and invisibly, benefiting and healing all those who are oppressed by the devil. On these, I repeat, He traverses the souls of those vowed to His service, enlightening and penetrating constantly the hearts and reins of the faithful. These are, it may be, the legs of the Bridegroom which are so strikingly commended by the Bride in a later passage of this book, where she likens them, if I do not mistake, to pillars of marble, set upon sockets of fine gold (Cant. 5:15). And this is very beautifully phrased, for it is in the Incarnate wisdom of God, which is represented as gold, that mercy and truth have met together (Ps. 85:1), and elsewhere it is said that all the paths of the Lord are mercy and truth (Ps. 25:10).

8. Happy is the soul in which the Lord Jesus has once set these His Feet! There are two signs by which you may recognise the soul in which this is the case, and such a soul bears of necessity the prints of those Divine footsteps. These are fear and hope: the one bearing the print of judgment, the other of mercy. With reason it is that God taketh pleasure in them that fear Him, in them that hope in His mercy (Ps. 147:11); since the fear of the Lord is the beginning of wisdom (Prov. 1:7); hope, the progress in it; and charity its consummation and perfectness. And since that is the case, the benefit (functus) is of no small value which is derived from that first kiss[lxxi] which is imprinted upon the Feet of Christ, provided only that neither the one nor the other of them be neglected. For if you are deeply touched with grief for your sins and with fear of God's judgment, then you have pressed your lips upon the footprints of truth and of judgment. If you temper that fear and that grief by a consideration of the Divine goodness, and by a hope of obtaining pardon, then you may know that you are embracing the foot of mercy. But to embrace the one without the other is not expedient, for the remembrance of judgment alone precipitates the soul into the abyss of despair, and a deceptive assurance of mercy wherewith a mind flatters itself, generates a most pernicious security.

9. It has been given even to me, a miserable sinner, sometimes to sit at the Feet of the Lord Jesus, and to embrace now the one, now the other, with a devotion as full and complete as His benignity deigned to enable me to feel. But if it ever happened that, being pressed by the reproaches of conscience, I was forgetful of mercy, and attached myself too long to judgment, I was soon cast down by incredible fear and pitiable shame, and surrounded by the darkness of horror, so that trembling in the shadow, I could only cry: Who knoweth the power of Thine anger: even according to Thy fear, so is Thy wrath (Ps. 90:2). But if, on the other hand, leaving that, I had embraced the other, the foot of Mercy, more than was meet, I was dissolved in negligence and indifference so great that I speedily became less earnest in prayer, less prompt in action, more inconsiderate in speech, more given to idle laughter-in short, less steady and stable in every part of my nature, whether of the inward or outward man. Therefore, having learned from that best of teachers, experience, I no longer dwell upon judgment alone, any more than upon mercy alone; but unto Thee, O Lord, will I sing of mercy and judgment (Ps. 101:1). Those two sources of righteousness for ever I will not forget; they shall both equally be my songs in the house of my pilgrimage; until mercy having been exalted high above judgment, my unhappy condition shall cease and come to a full end, and the glory which shall be granted to me shall alone inspire my hymns of praise to Thee, without the least mingling of pain or grief, for ever.

SERMON 7: OF THE ARDENT LOVE OF THE SOUL FOR GOD;AND OF THE CARE AND ATTENTION THAT OUGHT TO BE GIVEN TO PRAYER AND TO PSALMODY.

I HAVE UNDERTAKEN a new labour in inviting, of my own accord, your questioning. For, since on the first occasion I took pains to make clear to you, over and above indeed what was needed, the names and the meanings, spiritual and mystical, of the Feet of God, you are proceeding to inquire similarly what is the, meaning of the Hand of God, which, as we said, was in the second place to be kissed. Well, I consent; I will meet your wishes-nay, I will do more than you have asked, for I will show you not one Hand only, but two, and each bearing its distinct name. I call the one Liberality, and the other Force; because God gives liberally, and preserves powerfully that which He has given. Now, he who is not ungrateful will, in recognising and confessing that God, as He is the liberal Bestower of all good things, so He is their powerful Preserver, will, I say, kiss each of these. Enough, I think, has been said of these two; let us go on now to speak of the third.

2. Let Him kiss me with the kisses of His Mouth. Who is it speaks these words?  It is the Bride. Who is the Bride?  It is the Soul thirsting for God. But I first specify the dispositions of men in various relations to each other, so that those which belong properly to a bride may appear more clearly. If a man is a slave, he fears the face of his lord; if he is a hireling, he looks for wages from his lord's hand; if a disciple, he gives attention to his teacher; if a son, he renders honour to his father; but she who asks this is held by the bond of love to him from whom she asks it. Of all the sentiments of nature, this of love is the most excellent, especially when it is rendered back to Him who is the principle and fountain of that is, God. Nor are there found any expressions equally sweet to signify the mutual affection between the Word of God and the soul as those of Bridegroom and of Bride; inasmuch as between individuals who stand in such a relation to each other, all things are in common, and they possess nothing separate or divided. They have one inheritance, one dwelling-place, one table; and they are, in fact, one flesh. On this account it is that a man shall leave his father and his mother, and shall cleave unto his wife, and they shall be two in one flesh (Gen. 2:24). A woman also on her part is bidden to forget her own people and her father's house, that her husband may have pleasure in her beauty (Ps. 14:11,12). If, then, mutual love is especially befitting to a bride and bridegroom, it is not unfitly that the name of Bride is given to a soul which loves.

It is a sign of her love that she makes this request.  She asks neither for liberty, nor for wages, nor for an heritage, nor, finally, for knowledge, but only for this; and she does this as a chaste and modest bride, who does not deny or dissimulate the sacred affection which she feels. Notice how abruptly she breaks into her discourse.

She has a great favour to ask of one who is great, yet she does not have recourse, as is too often the case, to caresses or flatteries; she does not wind her way to her request by gradual approaches. She employs no preface, nor makes any attempt to win goodwill or favour; but her request bursts forth openly and abruptly out of the abundance of her heart, and, even, as it were, with a sort of effrontery.

3. Does it not appear to you that she wished to say: Whom have I in heaven but Thee, and there is none upon earth that I desire in comparison of Thee (Ps. 73:25)?  Without doubt the love is chaste which seeks the object of its love alone, without care for anything he may possess. And that love is sacred which dwells not in fleshly concupiscence, but in purity of the spirit. That love is ardent which is so absorbed and, as it were, inebriated with its own affection that it loses all thought of the greatness of its object. What! He looketh upon the earth, and it trembleth (Ps. 104:32), and from Him she presumes to ask this?   Is she inebriated?  Undoubtedly it is so with her; and perhaps, when she burst forth thus passionately, she had come forth from the banqueting-house, into which, at a later time, she gloried so greatly to have been led (Cant. 1:3, and 2:4). For this is what David also said of certain saints in addressing the Holy One: They shall be inebriated with the fatness of Thy House. and Thou shalt make them to drink of the rushing river of Thy pleasures (Ps. 36:8).

Oh, how great is the power of love! how perfect the confidence which is felt under the influence of the Spirit of liberty. How abundantly manifest it is that perfect love casteth out fear (1 John 4:18)!

4. It is, nevertheless, from a feeling of modesty and timidity that  she directs her address, not to the Bridegroom Himself, but to  others, as if He were not present. It is, indeed, a great thing that  is asked, and there is every need that the petition should be accompanied with modesty, and that the petitioner should be recommended. That is wherefore she seeks, through the friends of her well-beloved and the dwellers in His house, to commend herself to Him. But who are these friends?  I believe that they are the holy angels who are present with human beings who pray, and offer to God their prayers and vows, since they are known to lift up pure hands unto heaven without anger or variance. This is shown by the angel of Tobias, who said to Tobit: When thou didst pray, I did bring the remembrance of thy prayers before the Holy One: and when thou didst bury the dead, I was with thee likewise (Tobit 12:12, 15). I think you are sufficiently persuaded of that truth from other testimonies of the Scriptures also. Furthermore, that the angels deign to be present, and to associate themselves with the praises of those who sing Psalms, is shown with great plainness by the Psalmist: 'The chiefs (principes) went before, and with them were joined the players upon stringed instruments: in the midst were the maidens who played the timbrel' (Ps. 68:25, Vulg.). Wherefore he says also: 'In the presence of the angels will I sing praise unto Thee' (Ps. 138:1, Vulg.). On this account, I greatly regret that some of you are weighed down by heavy sleep during the sacred vigils. Such persons do not pay due reverence to the citizens of heaven, but, in the presence of the 'chiefs,' appear as men dead; whereas they are, on the other hand, touched by your vigilance when you are awake, and delight to assist at your solemn services. I fear lest, revolted by your sloth, they will some time or other withdraw with indignation,[lxxii] and that then each of you should begin thus late to say to God with a lamentable voice: Thou hast put away mine acquaintance far from me: Thou hast made me an abomination unto them; and again: Lover and friend hast Thou put far from me, and mine acquaintance into darkness (Ps. 88:8, 18); and again: My lovers and my friends stand aloof from my sore, and they that seek after my life lay snares for me (Ps. 38:11, 12). For if the good spirits thus depart from us, who will be able to sustain the attacks of evil spirits?  I say, then, to those who are in the habit of thus giving way to sleep: Cursed be he that doeth the work of the Lord negligently (Jer. 48:10, Vulg.). To them also saith, not I, but the Lord: I would thou wert cold or hot: so then, because thou art lukewarm, I will spew thee out of my Mouth (Apoc. 3:15, 16). When, then, you are engaged (statis) in prayer, or the chanting of the Psalms, have some thought of your chiefs; perform that in which you are occupied with reverence and according to the Rule, and you may glory in the thought that your angels always behold the Face of the Father (Matt. 18:10). They are, in fact, sent to perform their ministry for our benefit, who shall be heirs of salvation (Heb. 1:14); they bear to heaven our devotion, and bring back grace to us from thence. Let us take part in the functions of those with whom we are to be sharers in glory, that as in the mouth of babes and sucklings praise may be perfected (Ps. 8:2). To them let us say: Sing raises unto our God, sing praises; and let us hear their answering response: Sing praises, sing praises unto our King (Ps. 47:6).

5. Associate yourselves, then, with the sweet singers of heaven to chant in common the praises of God, since you are yourselves fellow-citizens of the saints, and of the household of God; and Sing praises with understanding (Ps. 47:7). As food is sweet in the mouth, so are Psalms in the heart. Only let the soul that is faithful and prudent grind them, as it were, between the teeth of his intelligence, for fear lest if they be swallowed in great fragments, and not masticated, the palate be defrauded of their sweetness, which is above honey and the honeycomb. Let us offer a honeycomb, as did the Apostles at the banquet of heaven, at the Table of the Lord (Luke 24:42). Honey in the comb-that is, spiritual devotion in the letter of Scripture.

The letter, says an Apostle elsewhere, killeth if it be swallowed down without the seasoning of the Spirit (2 Cor. 3:6). If, then, with the Apostle, thou wilt sing with the Spirit, sing with the understanding also (1 Cor. 14:15), and then you, too, shall know the truth of that saying of Jesus: The words which I speak unto you, they are spirit, and they are life (John 6:63); and also of that which we read as from the mouth of wisdom: My Spirit is sweeter than honey (Ecclus. 24:20, Vulg.).

6. Thus thy soul shall delight itself in fatness; thy burnt offering  shall be fat and perfect. Thus thou wilt placate the King; thus thou  wilt give pleasure to the chiefs of the heavenly hosts, and render all  the dwellers above favourable to thee. At the sweet odours of thy  devotion, they shall say of thee: Who is this that cometh up out of the  wilderness like pillars of smoke, perfumed with myrrh and frankincense,  and with all powders of the merchant?  (Cant. 3:6). Replies the  Psalmist: The princes of Judah are their leaders, the princes of Zebulon  and the princes of Naphtali (Ps. 68:27)-that is, the princes of  those who praise God, who observe continence, and who love contemplation. For our princes know well that the praises of those who  sing Psalms, the firmness of those who observe continence, and the  purity of those who delight in contemplation, are accepted by their  King; and they have it much at heart to require from us the first-fruits of the Spirit, which are no other than the first and purest fruits  of wisdom. For you know, brethren, that, in Hebrew, Judah signifies  'praising' or 'confessing,' Zebulon 'a settled or strong dwelling,' and  Naphtali 'a hind let loose' (Gen. 49:21); for its leaps and bounds  well typify the ecstasies of the speculative mind, and it is able to  thread the closest thickets of forests, as those [of that disposition can  penetrate] the greatest difficulties of meaning. We know, also, who it was that said: Whoso offereth the sacrifice of praise shall honour Me (Ps. 1:23).

7. But since 'praise is not seemly in the mouth of a sinner' (Ecclus. 15:9), have you not extreme need of the virtue of continence, so that sin may not reign in your mortal body?  But continence has no merit before God when it seeks glory from man.  Wherefore there is especial need of a pure intention, so that the mind craves to please God only, and is able to attach itself simply to Him.  For to cleave to God is nothing else than to behold God; and this is a singular felicity, and it is bestowed upon those only who are of a pure heart (Matt. 5:8). David had this pure heart, for he said to God, My soul has attached itself closely to Thee (Ps. 43:8); and also, It is good for me to draw near to God (Ps. 73:28). In beholding God he was drawn near to Him; and in drawing near to God he beheld Him. When, therefore, souls are in the continual exercise of these lofty virtues, the heavenly messengers converse frequently and familiarly with them, especially if they shall have perceived them to be frequent in prayer. Who shall accord unto me, O kindly chiefs of the heavenly hosts, the privilege of making known my requests before God by your means?  I do not say to God, for to Him the thoughts of man lie open, but before, and in the presence of, God; that is to say, to those who are with God, the archangels (virtutibus), and those blessed ones who are delivered from the burden of the flesh. Who shall raise out of the dust, and free from the dunghill, a being as poor and as helpless as I am, that I may have a place among the princes, and sit upon a throne of glory?  I do not doubt that they receive with joy and affection in the palace him whom they have deigned to visit in a filthy hovel. After all, how can they, after having rejoiced in the conversion of a sinner, fail to acknowledge him in his exaltation?

8. That is why I think that it is to them, who are the attendants and the companions of the Bridegroom, that the Bride communicates her prayer, and makes known the desire of her heart, in these words.  And see with what familiarity and confidence the soul, sighing under the burden of the flesh, converses with the heavenly powers. She desires earnestly the affection of her Spouse; she asks for that which she desires; but she does not name Him whom she loves, inasmuch as she does not doubt of their knowledge, because she converses with them frequently of Him; just as Mary Magdalene does not mention by name Him whom she sought, but said to Him whom she thought was the gardener, Sir, if thou have borne Him hence (John 20:15). Of whom does she say Him?  It is not stated, because she believes that everyone knows Who it is that is not for one moment absent from her heart. So it is with the Bride. Speaking with the companions of her Spouse, as to her confidants, to whom she is aware that every thought of her heart is known, she does not mention the name of her Beloved, but bursts forth in these words.

What is meant by this kiss I will not keep you longer to explain; but you shall hear in the sermon of tomorrow what (in response to your prayers) shall be suggested to me by the goodness of Him who teacheth all things. For flesh and blood does not reveal this secret, but only He who searcheth the deep things of God; that is, the Holy Ghost, who proceedeth from the Father and Son, with whom He liveth and reigneth for ever and ever. AMEN.

SERMON 8: THAT THE KISS OF GOD IS THE HOLY SPIRIT; AND THAT THE CHURCH ASKS FOR THIS KISS THAT SHE MAY HAVE THE KNOWLEDGE OF THE HOLY TRINITY.

TODAY, IN DISCHARGE of the promise made yesterday, I propose to consider the third and highest of these sacred mysteries.  Listen very attentively to this hallowed secret, which is indeed of consummate sweetness, but which is rarely experienced, and is comprehended with difficulty. It seems to me (to go a little farther back still) that He who saith, No man knoweth the Son, but the Father; neither knoweth any man the Father but the Son, and he to whomsoever the Son will reveal Him (Matt. 11:27), has here designated a certain kiss ineffable and unknown to any created being. For the Father loves the Son, and embraces Him with a love which is unlike every other-the Supreme embracing His Equal, the Eternal His Co-eternal, the One Being His Sole One. But He is united to the Son by an affection not less, proceeding from the Son, as He Himself attests when He says, That the world may know that I love the Father, arise, let us go hence (John 14:31); that is, without doubt, to His Passion. Now, this cognition of mutual love between Him who Begets and Him who is Begotten, what is it but a kiss, as deeply mysterious as it is sweet?

2. I hold it for a thing certain that even the angelic creation is not  admitted to the knowledge of that arcanum of Divine Love, which is  at once so august and so sacred. And, in fact, St. Paul, knowing  this, speaks of that peace which passeth all understanding (Phil. 4:7),  even that of angels. On this account even the Bride, although she  may be so bold as to ask much, does not dare to ask for this, which  is reserved for the Father only; her request is a lesser one. Behold  the newly-made Bride receiving a new proof of the affection of her  Bridegroom; yet not that mentioned above. He breathed on them,  says St. John, speaking of Jesus breathing upon His Apostles, that  is, the primitive Church; and said unto them, Receive ye the Holy  Ghost (John 20:22). That was, without doubt, a kiss which He  gave to them. What?  that physical breath?  Nay, but the invisible  Spirit, who was thus communicated by the breathing of the Lord, so that by this very action it might be understood that He proceeds from the Son equally as from the Father. It is sufficient for the Bride if she receive the gift of grace from her Bridegroom, though it be not that highest grace of all. Let no one suppose that this is a small favour, or of little value; for this signifies nothing else than to receive the inpouring of the Holy Spirit. For if the Father is rightly understood as bestowing the kiss, and the Son as receiving it, we shall not err in understanding by the kiss the Holy Spirit, inasmuch as He is the peace unalterable, the bond indissoluble, the indivisible love, the inviolable unity, between the Father and the Son.

3. It is, therefore, by the influence of the Holy Spirit, that the Bride has the boldness to ask trustingly, under this name or figure, that the inpouring of the Holy Spirit may be granted to her. She does indeed hold, as it were, a pledge, which deprives her request of any shadow of presumption. I mean the declaration of the Son, when He said: No man knoweth the Son but the Father; neither knoweth any man the .Father but the Son; and then added, and he to whomsoever the Son will reveal Him (Matt. 11:27). But the Bride has no doubt that if He wills to grant this knowledge to any, it will be to her. Therefore, she prays boldly that this may be given to her; that is, that Holy Spirit, in whom both the Son is revealed, and the Father. For the One is not made known without the Other; according to that saying: He that hath seen Me, hath seen My Father also (John 14:9). Whosoever denieth the Son, the same hath not the Father. But he that acknowledgeth the Son hath the Father also (1 John 2:23), from which it appears plainly that neither is the Father known without the Son, nor the Son without the Father.

And it follows from this that he who said: This is life eternal, to know Thee, the only True God, and Jesus Christ whom   Thou hast sent (John 17:3), placed the highest blessedness in the knowledge, not of either Divine Person, but of Each. Finally, we read that those who follow the Lamb have His Name, and the Name of His Father, written in their foreheads,[lxxiii] that is to say, that their knowledge of Each Divine Person is a glory to them.

4. But someone perhaps says: The knowledge of the Holy Spirit,  then, is not necessary, since, when it is declared that life eternal consists in knowing both the Father and the Son, no mention is made of  the Holy Spirit.  That is true; but how can anyone who knows  perfectly the Father and the Son be ignorant of the Goodness of the  One and of the Other?   And this Goodness is the Holy Spirit. For  a man does not wholly know another man, as long as he is ignorant,  whether the will of that other is good or evil. And we may add to  this, that when it is said: This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent; if mention be made of that mission as showing the goodness and benignity of the Father in deigning to send the Son, and that of the Son in willingly obeying, that proves that the speaker is not wholly silent respecting the Holy Ghost, since the goodness and grace of the Father and the Son are referred to, and Their Love and Goodness is the Holy Ghost.

5. When, therefore, the Bride is praying that this gift may be conferred upon her, her entreaty is for the inpouring of the grace of this threefold knowledge, as far as it can be experienced in this mortal body. But it is the Son of whom she entreats it, since it is the function of the Son to reveal it to whom He will. The Son reveals Himself then to whom He will, and He reveals also the Father. This revealing is doubtless made by the Holy Ghost; for such is the sense of the words spoken by the Apostle: For God hath revealed [them] unto us by His Spirit (1 Cor. 2:10). But in giving the Spirit by whom He reveals this knowledge, He reveals also the Spirit Himself; in giving He reveals Him, and in revealing gives. Now, that revelation which is made by the Holy Ghost not only enlightens [the soul] to knowledge, but also enkindles it to love, as St. Paul says: The Love of God is shed abroad in our hearts by the Holy Ghost which is given unto us (Rom. 5:5). And therefore also perhaps it is not said of those who, when they knew God, glorified Him not as God, that their knowledge was an effect of the revealing of the Spirit, because when they had knowledge of God, they did not love Him (Rom. 1:21).  It is true that you have: God hath showed it unto them (1:19); but it is not added: 'By His Spirit,' lest those impious minds who were contented with the knowledge which puffeth up, and cared not for that which edifieth, should arrogate to themselves the having received the kiss which belongs to the Bride. Finally, the Apostle states by what means they had this knowledge: The invisible things of God are clearly seen, being understood by the things which are made (1:20), whence it appears that they have not perfectly known Him for whom they had no love. For if they had known Him completely, they could not have overlooked that goodness which impelled Him to be born in the Flesh, and to die for our redemption. Listen, then, and learn what it was that had been revealed to them of God: His Eternal Power and Godhead (Ibid.). You see that, exalting themselves in the presumption of their own spirit, and not under the influence of the Spirit of God, they wished to peer into those things which were great and sublime in God, and have failed to discern that God [Incarnate] was meek and lowly of heart. Nor is this wonderful, for we read that Behemoth, who is their head, scorns to cast his eye upon what is humble and low; but beholdeth all high things (Job 41:34). Whereas, on the contrary, David did not exercise himself in great matters, nor in things too high for him (Ps. 131:1), lest the searcher out of glory should be overwhelmed with glory (Prov. 25:27, VULG.).

6. And do you also, brethren, that you may conduct yourselves with prudence while searching out Divine mysteries, bear in mind the warning of the wise man: Seek not out the things that are too hard for thee, neither search the things that are above thy strength (Ecclus. 3:21). Walk among those exalted subjects in the Spirit, and not in thy own judgment. The teaching of the Holy Spirit does not sharpen curiosity, but kindles charity. Rightly thus does the Bride, when seeking Him whom her soul loveth, not trust herself to the judgment of the flesh, nor follow the futile reasonings of human curiosity, but, as here, prays for this Gift, that is, she invokes the Holy Spirit, so that through Him she may receive at once the love for knowledge, and the seasoning of grace to accompany it. Well is it said that the knowledge thus given is accompanied with love, since a kiss is the sign of love. But the knowledge which puffeth up, being without love, is not thus conveyed. Nor can they who have a zeal for God, but not according to knowledge, arrogate this to themselves at all; but this gift conveys both the one and the other of these graces; both the light of knowledge and the unction of piety. For He is a Spirit of wisdom and knowledge; and as a bee bears honey and wax, so He has in Himself both that which enkindles the light of knowledge, and that which infuses the savour of grace. Let not him who has understanding of the truth, but without love, nor him who loves, without understanding the truth, think that he has received that gift, for in it there is no place either for error or for lukewarmness. That is the reason why the Bride, in order to receive this twofold grace, presents her two lips; I mean the reason full of intelligence, and the will full of love for heavenly wisdom; so that, being full of joy at having received an embrace so full and so perfect, she may have the happiness to hear: Grace is poured upon thy lips, therefore God hath blessed thee for ever (Ps. 45:3). Therefore the Father, in His Kiss to the Son, communicates to Him the depths of His Divinity in their fulness, and breathes [upon Him] the sweetness of His Love. And Scripture intimates this, where it is said: Day unto day uttereth speech (Ps. 19:2). In this Embrace, eternal, unique, and blessed, it is not given to any created being to have part; the Spirit alone, who is both of the One and of the other, is conscious of that mutual Recognition and Love, and is a Witness of it. For who hath known the Mind of the Lord?  or who hath been His Counsellor?  (Rom. 11:34).

7. But someone will perhaps say to me: 'How, then, have you come to a knowledge of that which you say is hid from the ken of every creature?' Undoubtedly the Only Begotten Son, which is in the Bosom of the Father, He hath declared Him (John 1:18). Yes, it is He who hath declared Him, not to me, a miserable man, unworthy of such an honour, but to the friend of the Bridegroom, to John, whose words these are; and not only to him, but to John the Evangelist, as the disciple whom Jesus loved. For his soul was pleasing to God, truly worthy of the name and of the dowry of the Bride, worthy of the embraces of the Bridegroom, worthy, finally, to recline upon the Breast of the Lord. In the Bosom of the only Begotten Son John drank in that which He had from the Bosom of the Father. Yet it was not He alone who received that great grace, but all those also to whom the same, who is the Angel of great counsel, said: I have called you friends, for all things that I have heard of My Father I have made known unto you (John 15:15).  This also did Paul drink in, who had received his Gospel neither from  man, nor by man, but by the revelation of Jesus Christ (Gal. 1. 2:12). Assuredly all these holy men can say as truly as happily, 'The Only Begotten Son, who is in the Bosom of the Father, hath declared Him unto us.'  And that revelation, what was it but the bestowal of this embrace sacred and eternal; as it is said: I and My Father are One. And again: The Father is in Me, and I in Him (John 10:30, 38). That is, indeed, as it were, a kiss, but one to which no creature draws near.   A kiss it is of love and of peace, but the love surpasses all knowledge, and the peace all understanding. But that which eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, God revealed to Paul by His Spirit, that is, by the Kiss of His Mouth.

Therefore the relation of the Father to the Son, and of the Son to the Father, is, so to speak, a kiss by the mouth. But that [relation] of which we read: We have received, not the spirit of this world, but the Spirit which is of God, that we may know those things which are freely given unto us by God (1 Cor. 2:12), is of and from this.

8. Now, to distinguish more clearly between these two, he who receives the fulness itself has the one, but he who receives only of  the fulness has but the other. Paul was indeed a great man, but  how high soever he might lift his head (os), and even though it  should reach unto the third heaven, he must of necessity remain far  below the Countenance of the Most High (os Altissimi), and must  resign himself to remain within the limits of his condition. And  since he will not be able to attain to that Countenance of glory, he  must humbly entreat that God will condescend to him, and send to  him a gift from on high. But He who thought it not robbery to be  equal with God (Phil. 2:6), so that He could say without fear I and  My Father are One, because He is united to [His Father] as to an  equal, and is embraced by Him as by an equal, He does not, from a  lower station, beg for a gift, but is joined in an embrace with equality  of rank, and by a privilege which is the right of Him alone. To  Christ, therefore, the kiss is fulness, to Paul it is participation.

9. Happy, nevertheless, is the sign by which comes not only the  knowledge of God, but also the love of Him as our Father, who  cannot be fully known unless He be at the same time perfectly loved.  What soul among you has ever felt in the depths of his conscience  the Spirit of the Son crying, Abba, Father?  (Gal. 4:6). That soul  which feels itself animated by the same Spirit as the Son, that soul, I say, may believe that it is the object of the affection of the Father.

Trust in Him, O soul, whosoever thou art, that hast the happiness to be in that condition; trust in Him, doubting nothing. In the Spirit of the Son recognise that thou art a daughter of the Father, the sister, or the Bride, of the Son. Such a soul is, in fact, you will find, called by one or by the other name.   The proof of this is at hand; it will not be difficult to produce it. For what is the voice of the Bridegroom to her?  Is it not, Come into my garden, My sister, My spouse?  (Cant. 5:1). She is sister because she has the same Father; she is spouse because she is in the same Spirit. And if a marriage in the flesh makes of two persons one flesh, shall not a spiritual bond much more join two into one Spirit?  And, in fact, the Apostle declares that he who is joined unto the Lord is one Spirit (1 Cor. 6:17). But hear also with what affection and what condescension the Father names her His daughter, and as His daughter-in-law invites her to the kind embrace of His Son: Hearken, O daughter, and consider, incline thine ear; forget also thine own people and thy father's house; so shall the King greatly desire thy beauty (Ps. 45:10,11). It is from Him that she makes this request. But, O holy soul, maintain the deepest reverence, for He is the Lord thy God; not to be embraced, perhaps; but rather to be adored, with the Father and the Holy Spirit, for ever and ever. AMEN.

SERMON 9: OF THE BREASTS OF THE BRIDEGROOM--THAT IS, CHRIST: WHEREOF THE ONE IS PATIENCE IN WAITING FOR THE CONVERSION OF SINNERS; THE OTHER, BENIGNITY OR WILLINGNESS TO RECEIVE THEM.

LET US COME now to the exposition of the book, and give the reason for the words of the Bridegroom, as well as the result which follows from them. For without a commencement, they seem to hang in mid-air, and then abruptness, as it were, renders their sense obscure. Therefore it will be well, in the first place, to ascertain upon what previous facts or truths they rest.

Suppose, then, that those whom we have called the companions of the Bridegroom now approach the Bride, as yesterday and the day before, to visit and to salute her. They find her plunged in sadness, uttering sighs and groans; their surprise is excited, and they question her thus: What has occurred?  Why do we find you more sad than usual?  What is the cause of these unexpected sighs?  When, alienated and turned away from the path of right, you were following your earthly companions, you saw yourself obliged, by the sad condition to which their cruelties had brought you, to return at length to your true Lord, did you not entreat with many prayers and tears to be permitted but once to touch his feet?  ' I remember it,' she replies. 'Very well, then,' they continue, 'after having obtained that grace and received pardon for your offences in the permission to kiss His Feet, did you not again become impatient; and not content with such a condescension, but desiring still greater favour, you asked with the same eagerness, and obtained the second grace, that you should kiss His Hand, and by that grace have obtained virtues neither few nor small?' 'I do not deny it,' she replies again. But they still continue: 'Were you not accustomed to protest and declare with an oath, that if ever it were granted to you to attain to kiss His Hand, that favour would suffice for you, and that you would ask for nothing more?' 'It was even so.' 'What then?  Do you complain that anything has been taken away of what has been bestowed upon you?' 'Nothing.' 'Then, do you fear that you will fall again under condemnation for those offences of your past life which you believed had been pardoned?' 'No, not at all.'

2. 'Come, then, say in what way we can satisfy your need.' 'I shall not be at rest,' she replies, 'unless He complete His goodness to me.' I am thankful that I have been permitted to kiss His Feet; it is still more a cause of gratitude to me to kiss His Hand; but if He has any care for me at all, let Him grant unto me the third and crowning grace. I am not ungrateful, but I love. I have received, I confess it, favours which are far above my merits, but yet they are far below my desires. It is not reason which bears me on, but the vehement yearning of my soul. Do not, I entreat, complain of my presumption, which is but the effect of my ardent love. It is true that shame would withhold me, but love overcomes shame. I am not unmindful that the King's honour loveth judgment (Ps. 99:4), but the violence of love does not wait for judgment; it is not moderated by advice, nor restrained by shame, nor controlled by reason. I beg, I supplicate, I entreat again and again that He grant unto me this my request. Lo, in His grace for many years now I strive to live chastely and soberly, I apply myself to reading, I resist all manner of vices, I occupy myself continually in prayer, I keep watch against temptations, I reflect upon my past years in bitterness of my soul, I study to conduct myself among my brethren as far as in me lies peacefully and without quarrel, I submit myself to the higher powers, going forth and coming in at the command of my elders; I desire not the goods of any other-on the contrary, I have given up all that I have, and my own self also; in the sweat of my face I eat my bread. But yet I go through all these practices of piety from mere custom, and not for the sweetness felt in them.  What else am I, to borrow the language of a Prophet, than as Ephraim, an heifer that is taught to tread out the corn?  (Hos. 10:11).  And is it not said in the Gospel, that he who does only that which it is his duty to do is an unprofitable servant?  (Luke 17:10). I fulfil perhaps my appointed tasks as best I can, but throughout them all my soul does not cease to be as a land without water. That my offering may be a perfect one, let Him, I entreat, grant the grace for which I pray.

3. I remember that many of you also were accustomed in their  private confessions[lxxiv] to complain of a similar languor and dryness of  soul, and of a kind of heaviness and stupor of mind which rendered  them incapable of entering into high or refined thoughts, so that they  felt little sweetness of spirit, or none at all. What do those souls  yearn for, if not for this?  Yes, they long and sigh for the Spirit  of wisdom and of understanding; of understanding that they may  reach knowledge; of wisdom that they may love and take delight in  that which they grasp with the understanding. I suppose that the  Psalmist was referring to this disposition of mind when he uttered  the prayer: Let my soul be satisfied as with marrow and fatness,  and my mouth shall praise Thee with joyful lips (Ps. 43:5). He  sought certainly for this mystical kiss, which, after having spread  upon his lips the unction of special[lxxv] grace, should be followed by  the effect which in another prayer he asks for: Let my mouth be filled with Thy praise, that I may sing of Thy glory and honour all the day long (Ps. 70:8). Lastly, when he has tasted that heavenly sweetness, he bursts forth: Oh, how great is Thy goodness, O Lord, which Thou hast laid up for them that fear Thee ! (Ps. 31:9).

We have, however, lingered over [the explanation of] this, yet I have not, I fear, even yet expounded it as it deserves. But let us pass now to the rest, for that great truth is better known by the impression it makes [for itself], than by the expressions which are used of it.

4. The text goes on to say: Thy breasts are better than wine, and  their fragrance than the choicest perfumes (Cant. 1. 1:2, Vulg.).  Whose are these words, the author does not say, and thus leaves us  at liberty to assign them freely to the person they best befit. There  seem to me to be reasons for attributing them not unsuitably to  the Bride, or to the Bridegroom, or even to the Bridegroom's companions. First I will state those in favour of attributing them to the  Bride. While she is conversing with the friends of the Bridegroom,  He draws near who is the subject of their discourse. He is wont to  approach those willingly who are speaking of Him. It was thus that  He joined Himself to those who were going to Emmaus, and discoursing of Him by the way, and to them He showed Himself a  pleasant and conversible companion (Luke 24:15).  It is this very  thing which is promised in the Gospel: Where two or three are  gathered together in My Name, there am I in the midst of them (Matt. 18:20); and by the prophet: Before they call, I will answer, and while they are yet speaking, I will hear (Is. 65:24). So also in this instance, though not called, He is present; and delighting in the words spoken, He anticipates the petitions offered. And I judge that sometimes He does not wait for the spoken words, but appears in response to thoughts alone. Thus speaks the man who was found to be after God's own heart: Lord, Thou hast heard the desire of the humble . Thine ear has heard the reparation of their heart (Ps 10:17, Vulg.). Do you also, brethren, keep watch over yourselves whereever you are, bearing in mind that God knoweth all your thoughts, that He trieth the very heart and reins, that He has fashioned the heart of each of you individually, and understands all your actions.  The Bride, then, feeling that the Bridegroom is present, stops short.  She is ashamed of the presumption in which she finds herself surprised. In her modesty, she had thought to make her attempt by means of intermediaries, but now she turns suddenly to Him, and endeavours to excuse her temerity as best she can: Thy breasts are better than wine, she says, and their fragrance than the choicest perfumes. As if she said: ' If I seem to raise my desire too high, it is Thou, O my Bridegroom, who art the cause of this, in that Thou hast deigned to nourish me with the sweetness of Thy breasts, and thus I have laid aside all fear, not because of my boldness, but of Thy loving-kindness, and am more bold in my requests than is fitting. This confidence renders me mindful only of Thy kindness to me, but unmindful of Thy Majesty.' All this is said to make clear the connection of the words which follow.

5. Now, let us consider after what manner the breasts of the Bridegroom are thus praised. These are the two evidences of His goodness by nature, that He patiently waits for the sinner, and receives the penitent with clemency. It is the very essence of sweetness, I repeat, that abounds in the Breast of the Lord Jesus, and it is twofold: patience in waiting for the sinner, and freeness in granting pardon to him when penitent. This is not a discovery of my own; you may read of it in the Scripture, as with regard to His patience: Despisest thou the riches of His goodness and forbearance and longsuffering?  And again, Knowest thou not that the goodness of God leadeth thee to repentance?  (Rom. 2:4). To this end, indeed, it is that He long suspends the execution of His vengeance against the despisers, in order that He may show the grace of remission to the penitent. For He desireth not the death of a sinner, but rather that he should be converted and live. Let us give also some examples respecting [what I have called] the other breast-that is, of willingness to pardon. Of this you read, In the hour when the sinner shall lament for his sin, it shall be remitted unto him (Ezek. 33:11,12); and again, Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon (Is. Iv. 7). David sums both these attributes beautifully in few words The Lord is merciful and gracious; slow to anger, and plenteous in mercy (Ps. 103:8). It is just because the Spouse has made proof of this double goodness that she is emboldened, as she confesses, even to venture to ask of Him this grace. ' What wonder is it,' she says, ‘O my Spouse, if I presume to ask so much of Thee, since I have had experience of such abundance of sweetness from Thy breast?  It is the sweetness of Thy breast, not any confidence in my own merits, which encourages me to be so bold in my request.' 6. Of that further saying, Thy Breasts are better than wine, the meaning is this: The unction of grace, which flows from Thy Breasts, is more efficacious to me for my spiritual advancement than the severe reprimand of those set over me. Not only better than wine, but their fragrance than the choicest perfumes, because, not content with nourishing those who are present with the milk of inward sweetness, you sprinkle over those who are absent the pleasant odour of a good reputation, and make them to have a good report both from those who are within and from those who are without. You have, I say, milk within and perfumes without, since there will be none for you to nourish with milk, if you do not first attract them to you by the sweet odour of your perfume. We shall see later on whether those perfumes contain any meaning worthy of consideration when we come to that passage, We will run after the odour of Thy perfumes (1:3). Now let us consider, as I promised, whether the words which hitherto we have attributed to the Bride have any fitness for the Bridegroom also.

7. The Bride is speaking of the Bridegroom; suddenly, as I have  before explained, He is present; He gives assent to her petition; He  gives her the embrace asked, and fulfils in her the Scripture, which  says: Thou hast given him his heart's desire, and hast not withholden  the request of his lips (Ps. 21:2), of which the fulness of breasts is a  witness. For so great is the efficacy of it, that the Bride, on receiving  it, becomes fruitful, and thus gives testimony to its power. Those  whose desire and endeavour it is to pray frequently, they have made  proof of what I say. Often we approach the altar and begin to pray  with a heart lukewarm and dry. But if we steadily persist, grace  comes suddenly in a flood upon us, our breast grows full of increase,  a wave of piety fills our inward heart; and if we press on, the  milk of sweetness conceived in us will spread over us in fruitful  flood. The Bridegroom then speaks thus: 'Thou hast, O my Spouse,  that which thou prayedst for; and this is a sign to thee that thy breasts have become more precious than wine. Thence shalt thou  know that thou hast received it because thou hast become fruitful.

Therefore have thy breasts filled with abundance of milk better than  the wine of worldly knowledge, which inebriates indeed, but with  curiosity, not with charity, which fills but does not nourish; which  puffs up instead of edifying; which gluts but strengthens not.'

8. But, again, let us attribute these words to the attendants. Un justly it is, they say, that you murmur against the Bridegroom, because that which He has already granted to you is of more value than that which you ask for. For that is, indeed, for your own delight and gladness; but the breasts from which you nourish the children you bring forth are better-that is, more necessary, than the wine of contemplation. The one is that which maketh glad the heart of one man alone; but the other that which edifies many. For, although Rachel be the fairer, Leah is the more fruitful. Do not, therefore, linger too much over the sweetness of contemplation, for the fruits of preaching are the better.

9. There occurs to me still another sense, which I had not thought of, but I cannot pass it over. Why should we not say that the words befit those who are as little children, and are the first care, as little children are to their mother or their nurse?  For souls still young, as it were, and tender, do not bear patiently to see those whose duty it is to instruct them fully in the faith, and to train them by their own examples, giving themselves wholly to the repose of contemplation.

And is it not just such souls as these who become the prey of distress and inquietude of mind at a later time, when they are forbidden with solemn charges to disturb the repose of the Beloved until she please (2:7)?  Seeing that the Bride sighs for the grace of her Beloved, that she seeks retreat, that she flies from the world, that she avoids crowds, and prefers her own repose to the care which she ought to take of others, they cry, Do not thus, do not thus; for in the helpfulness [of preaching] there is more fruit than in all the sweetness [of solitude]: for it is by the former that you deliver us from the desires of the flesh which war against the soul, that you take us from the world and gain us for God. It is this that they express in these words: Thy breasts are better than wine. The spiritual delights which thy breasts distil upon us are better than all the pleasures of the flesh, with which we were formerly enthralled and intoxicated as with wine.

10. It is with great beauty and fitness that they compare carnal  desires to wine. For as the grape once pressed has nothing more to  yield, but is condemned to lasting dryness, so the flesh, under the  pressure of death, is exhausted of all its delights, and never after  revives to the enjoyment of its passions. Wherefore the Prophet saith:  All flesh is grass, and all the goodliness thereof is as the flower of the  field. The grass withereth, the flower fadeth (Is. 40:6, 7); and the  Apostle: He that soweth to his flesh shall of the flesh reap corruption  (Gal. 6:8); and again, Meats for the belly, and the belly for meats:  but God shall destroy both it and them (1 Cor. 6:13). But see how  that comparison suits, not only the flesh, but also the world. For the  world, too, passeth away, and the lust thereof; all things that are in  the world have an end, and their end is unending. But not so with  those things of which the Breasts are the type. For when they are  exhausted they are renewed from the fount of the maternal breast, to  nourish those who draw sweetness from them. Rightly, therefore, is  it said that the breasts of the Bride are better than the love of the flesh or of the world, since they are never drawn dry by the number of those who receive of them, but are fed from the deep fount of Charity, and so flow ever new. Truly these streams come forth from the body of Charity, and [in him who receives them] become a well of water springing up into everlasting life (John 7:38 and 4:14).

The praise of them far surpasses that of the choicest perfumes, because they are nourished not only with the taste and the savour of words, but they exhale the sweet fragrance which good deeds send forth.

What remains to be said of them, with what milk it is that they are expanding, with what sweet odours they are perfumed, these things I will, Christ helping me, treat of in another sermon. Who with the Father and the Holy Ghost liveth and reigneth, ever one God, world without end. AMEN.

SERMON 10: OF THE THREE SPIRITUAL PERFUMES-NAMELY, PENITENCE, DEVOTION, AND PIETY.

I HAVE NEITHER such depth of knowledge, nor such brilliancy of genius, as to discover of myself anything new. But the mouth of St. Paul is a great and unfailing fountain which is open to us.  From him it is that I draw what I am about to say on the subject of the bosom of the Bride, as, indeed, I am accustomed frequently to do.  Rejoice, he says, with them that do rejoice, and weep with them that weep (Rom. 12:15). He here expresses, in a few words, the affections of a mother's heart, because little children cannot either be in pain and grief, or in health and gladness, without the close sympathy of their mother in either case, nor can she fail to feel with them. Thus, following the opinion of St. Paul, I shall assign those two affections to the breasts of the Bride-to the one compassion, to the other congratulation. If it were otherwise, if she had not these as yet-that is, if she had not learned to be quick in congratulating others, nor to be ready to condole with them in their grief-she would be but a child, and not of a marriageable age. If a person of such character as this is taken to discharge the oversight of souls, or to preach, he does not profit others, and to himself he does very great harm. And if he should thrust himself into these ministries, what a shameless action is that!

2. But let us return to these thus typified, to the differences between them, and to the graces they yield. Congratulation pours forth the milk of exhortation, and compassion that of consolation.  Our spiritual mother[lxxvi] feels her pious bosom abundantly supplied from above with both the one and the other of these as often as she is fulfilled with the love of God. You see her occupied in nourishing her little children out of her abundance; to one she gives consolation, to another exhortation, according as each seems to have need. For instance, if she sees that one of her children in the Gospel has been taken unawares by some violent temptation so that he is rendered troubled and sorrowful, doubting and fearful, and is no longer able to bear up against the force of the temptation, how she condoles with him and soothes him! how she sorrows for him and gives him comfort, and finds many a pious reason to enable him to rise out of his state of depression! If, on the contrary, she sees one active, energetic, and making good progress in the spiritual life, she rejoices greatly, she plies him with beneficial advice, she animates him to advance still further, instructs him in that which is requisite to perseverance, and exhorts him so that he may go on from strength to strength. To all she adapts herself, in her own heart she reflects the feelings and the dispositions of all, and, lastly, she shows herself the mother no less of the feeble and failing soul than of the strong and progressive.

3. How many are there at the present day-I mean of those who have taken upon them the cure of souls--who are animated by sentiments the very reverse of these?  It is a fact not to be spoken of without groaning and tears; they forge, so to speak, in the furnace of avarice, and make merchandise of, the very instruments of Christ's Passion-the scourge, the spitting, the nails, the lance, and, in fine, the Cross and the Death of Christ. They squander all these things for the making of shameful gains; they hasten to huddle into their own pouches the price of the Redemption of the world. The only difference which distinguishes them from Judas Iscariot is that he, for the price of all these things, received but, comparatively speaking, a few pence; while they, with a greed much more insatiable, exact uncounted sums of money as their gains. They have for riches a thirst which is insatiable; well-nigh their sole fear is lest they may lose these; and if they should do so they grieve. Upon the love of them they brood in satisfaction, if, perchance, there be a moment left free from the task of keeping what they have or of gaining more. As for the salvation of souls, or their loss, they think of it not at all No maternal care for souls assuredly have they who, being too well nourished, having fattened and grown great upon the patrimony of the Crucified, are not grieved for the affliction of Joseph (Amos 6:6).

A true mother is unmistakably to be known (non dissimulat); she is never void of nourishment for her children. She ceases not to rejoice with them that do rejoice, and to weep with them that weep; to press from her bosom the life-giving milk-from that of congratulation the milk of exhortation; from that of compassion, of consolation. I need not say more of these, and of what they contain.

4. I have also to point out what are the perfumes with which the same are fragrant, provided that I am assisted by your prayers, so that by their means that which it is given me to think may also be spoken worthily, and to the profit of my hearers. The perfumes of the Bride differ from those of the Bridegroom, as they are different the one from the other. What was to be said of those of the Bridegroom is contained in a former discourse. Let us consider just now only the perfumes of the Bride; and that with the greater care, because Scripture commends them particularly to our attention in calling them not only good, but best of all. I mention several kinds, so that out of many those most befitting the Bride may be chosen. There is the perfume of contrition, the perfume of devotion, and that of piety. The first is pungent, and causes pain; the second is soothing, and relieves pain; the third is curative, and removes disease.   Now we will speak of these separately.

5. There is, then, a perfume or unguent which the soul-that is, if it  be ensnared and entangled with many crimes--compounds for itself,  if, when it begins to reflect upon its ways, it collects, heaps together,  and pounds in the mortar of conscience its sins of many different  kinds, and, putting them into the caldron, as it were, of a heart that  heaves and boils [with distress], cooks them together over a kind of  fire of grief and repentance, so that the man may be able to say, with  the Psalmist: My heart was hot within me . while I was musing the fire burned (Ps. 39:3). Here, then, is one unguent which the sinful soul ought to prepare for itself at the commencement of its conversion, and to apply to its still fresh wounds; for the first sacrifice to be made to God is a troubled and contrite heart (Ps. 51:17). Although the sinner is poor and needy, and therefore unable to compound for himself an unguent better and more valuable, yet let him not neglect to prepare this, though of poor materials and of no value, for a broken and contrite heart God will not despise (ibid.); and it shall appear so much the less vile in the sight of God, as by remembrance of his sins it becomes the more so to the sinner himself.

6. Yet if we say that this invisible and spiritual unguent was  designated in type by that visible ointment wherewith the Feet of  God manifest in the Flesh were anointed by the woman who was a  sinner, we shall not be able to regard it as being altogether worthless. For what do we read of it in the Scripture?  That the house  was filled with the odour of the ointment (John 12:3). It was poured  by the hands of a sinful woman,[lxxvii] and poured upon the extremities of  the body-that is, upon the feet; yet it was not so vile and so contemptible that the power and the sweetness of its perfume could not fill the whole house. And if we consider with what fragrance the Church is perfumed by the conversion of one sinner, and how powerful an odour of life unto life each penitent becomes if his repentance is perfect and public, we shall be able to pronounce, without the least doubt, that the house was filled with the odour of the ointment.  Assuredly the odour of penitence extends even as far as the mansions of the blessed in heaven, so that, as the Truth Himself declares, there is joy among the angels of God over one sinner that repenteth (Luke 15:10).  Rejoice, O penitents; be strengthened, ye that are weak of heart. To you I speak who are but lately converted from the world and from your evil ways, who are feeling the bitterness and confusion of a mind touched with repentance, and in whom the excessive pain of wounds, as it were, yet recent, still throbs and torments. Your hands may with safety drop the bitterness of myrrh into this salutary ointment, for a broken and contrite heart God will not despise. Nor is such an ointment as this to be despised or counted vile, of which the odour not only draws men to conversion, but moves the Angels to joy.

7. Yet there is a perfume as much more precious than this, as the materials of which it is composed are of more excellent kinds. For the materials of the former do not require to be sought from far; we find them without difficulty within ourselves, and in our own little garden-plots gather them easily in great plenty, as often as necessity requires. For who is there who [does not know himself to] have sins and iniquities of his own, enough and too many, always at his hand, unless he desires to deceive himself upon this point?  But these are, as you recognise, the materials of the former ointment, which I have described. But as for the sweet spices which compose the second, our earth does not produce them at all; we must seek them in a land very far off. For is not every good gift, and every perfect gift from above, and does it not come down from the Father of Lights?  (James 1. 17).   For this perfume is compounded of the benefits which Divine goodness has bestowed upon the human race. Happy is he who with care and pains collects them for himself, and sets them before the eyes of his mind with acts of thanksgiving proportioned to their greatness. Assuredly when these shall have been bruised and pounded in the mortar of our breast, with the pestle of frequent meditation, then boiled together on the fire of holy desire, and finally enriched with the oil of joy, there will be as the result a perfume far more precious and more excellent than the former.  Sufficient as proof of this is the testimony of Him who says: Whoso offereth praise glorifieth Me (Ps. 1:23). Nor can we doubt that the remembrance of benefits is an incitement to praise of our benefactor.

8. Furthermore, while Scripture, when speaking of the former,  testifies only that it is not despised by God (Ps. 51:17), of this latter  it is plain that it is the more commended, in that it is said to glorify  God. Besides, the former is poured upon the Lord's Feet; the latter upon His Head. For if in Christ the Head is to be referred to His Divinity, as St. Paul declares the Head of Christ is God (1 Cor. 11:3), then, without doubt, he anoints the Head, who renders thanks; for this is addressed (tangit) to God, not to man. Not that He who is God is not Man also, for God and Man is one Christ, but because every good gift, even that which is ministered through man, comes from God, not from man. For it is the Spirit which quickeneth; the flesh profiteth nothing (John 6:63). And we know that Cursed is the man that trusteth in man (Jer. 17:5); although all our hope rests rightly upon Him who is the God-Man, yet this is not because He is Man, but because He is God. Therefore, the former perfume is poured upon His Feet; but this upon His Head, because the humiliation of a contrite heart is befitting to the humility of the flesh, but praise and glory to the [Divine] Majesty. See, then, of what a nature is this perfume which I have been describing to you, with which that Head, so august even to the Principalities and Powers of Heaven, does not disdain to be touched; nay, rather regards it as an honour to Him, as He Himself declares: Whoso offereth praise glorifieth Me (Ps. 1:23).

9. Wherefore it does not belong to him who is poor and needy  and of small courage to compound such a perfume as this, inasmuch  as it is confidence alone which commands the sweet spices which are  its materials, but a confidence which is born of freedom of spirit and  purity of heart. For the soul which is of small courage and of little  faith is hampered by the consciousness of the little which it possesses;  its poverty does not permit it to occupy itself in the praises of God,  or in the contemplation of those benefits which produce the praises.

And if ever it has the wish to rise to that point, immediately it is  recalled to the consciousness of its cares and uneasiness about its  necessities at home, and is straitened in itself by the miseries which  press it hard. If you ask of me the cause of that misery, I reply  that you are, or have been, conscious in your own selves (if I do  not mistake) of that which I refer to. It seems to me that this  depression of mind and want of joyful trust usually comes from one  of two causes. Either, that is to say, it is from newness of conversion, or, especially if the conversion is not recent, from lukewarmness of conduct. Both the one and the other cause humiliates and  casts down the conscience, and throws it into trouble and inquietude,  since it feels that its former passions are not yet dead in it, either  because of the shortness of the time since its conversion, or because  of the feebleness and want of zeal in its efforts, and thus it is obliged  to occupy itself entirely with rooting up from the garden of the heart  the thorns of iniquity and briers of evil desires, nor is it able to divert  any thoughts from itself. What then?  how can one, who is wearily  occupied in sighing and groaning [over such a task as this], at the  same time rejoice in the praises of God?  How can thanksgiving and  the voice of melody, to borrow the phrase of the prophet Isaiah (51:3),  sound forth from the mouth of one that is groaning and lamenting?  For, as the Wise Man teaches us, Music in mourning is a tale out of season (Ecclus. 22:6, Vulg.). And the giving of thanks follows the benefit, not precedes it. But the soul that is still in sadness needs to receive the benefit, and does not rejoice in having obtained it. It has a great reason to offer its prayers, but not to offer its thanksgiving. How is it to acknowledge a blessing which it has not, in fact, received?  It was correct, therefore, for me to say that it was not the privilege of a soul that is poor and needy and of small courage to compound this precious perfume, which requires to be composed of remembered benefits of God; nor is such a one able to behold the light, as long as its gaze is fixed upon the darkness. For it is in bitterness-the sorrowful remembrance of past sins occupies it; nor can it admit any thought of joy. It is to such that the prophetic spirit bears testimony, saying: It is vain for you to rise up early (Ps. 127:2); as if he would remind them: It is in vain for you to rise up that you may behold bounties to be a delight to your soul, unless you have first received the light which shall comfort it with regard to the stains of sin which trouble it. This perfume, therefore, is not for the soul which is still in a state of spiritual poverty.

10. But see who they are who may rightly take the glory of having it in abundance. The Apostles departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name of JESUS (Acts 5:41). Assuredly those men were well filled with that unction of the Spirit, whose cheerfulness did not abandon them, I do not say, because of words, but not even because of blows.

They were indeed rich in charity, in whom it was exhausted by no spending, and who were enabled to offer themselves as a complete and worthy burnt sacrifice to God. Their hearts poured forth everywhere that holy unction, with which they had been imbued in plenitude, when they spake in various tongues the wonderful works of God as the Spirit gave them utterance (Acts 2:4, 11). Nor can it be doubted that they abounded in the same perfumes of whom the Apostle thus speaks: I thank my God always on your behalf for the grace of God which is given you by Jesus Christ: that in everything ye are enriched by Him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you, so that ye come behind in no gift (1 Cor. 1:4-7). Would that I too might be able to render the same thanksgivings on your account, and to see you rich in virtue, ready and prompt to praise God, and super-abounding in this spiritual fatness in JESUS CHRIST OUR LORD.

SERMON 11: OF TWO PRINCIPAL FACTS IN THE REDEMPTION OF THE HUMAN RACE THE MANNER IN WHICH IT IS ACCOMPLISHED, AND THE BENEFITS WHICH WE DERIVE FROM IT.

I SAID AT the end of the last sermon, and I willingly repeat it now, that I desire to see you all become sharers in that sacred unction, by which a holy devotion acknowledges the benefits of God with joy and thanksgiving. For this is extremely beneficial, inasmuch as it lightens the troubles of this present life, which become more supportable when we rejoice in the praises of God, and also because nothing represents so perfectly on earth the state of the blessed in heaven as the gladness of those who are occupied in praising God; as the Scripture declares: Blessed are they that dwell in Thy House, they will for ever be praising Thee (Ps. 84:5). I think it was this perfume that the Psalmist had particularly in view when he said: Behold, how good and how pleasant it is for brethren to dwell together in unity; it is like precious ointment upon the head (Ps. 133:1,2). This does not seem to be a description of the former kind. For though that be good, it is far from being pleasant, because the remembrance of sins causes bitterness, not .pleasure.

Nor do those who are compounding it dwell together, since each is occupied in separately lamenting his own sins. But as for those who are wholly occupied in praising God, they regard God only, and think but of Him; and on this account, it is truly said that they dwell together in unity. Again, that which they are engaged in doing is not only good because they are ascribing glory to Him to whom it most justly belongs, but also pleasant, because they take delight in doing it.

2. On this account I counsel you, my friends, to turn yourselves away sometimes from the anxious and painful retracing of your past erring lives, and to pursue paths which are easier and afford more pleasant thoughts in the recalling of God's benefits, so that by fixing your thoughts and your eyes upon Him, you may obtain some relief from the shame and confusion of face which are caused by thinking of yourself. I would that you should make trial of the advice which the holy Psalmist gives when he says: Delight thou in the Lord, and He shall give thee thy heart's desire (Ps. 37:4). Sorrow for sin is indeed necessary, but it ought not to be continual; and there should be mingled with it the more joyful remembrance of the Divine goodness, lest the heart should be burdened because of the sorrow it feels, and despair should bring about the actual loss of it. With wormwood let us mix honey, so that the draught thus tempered with moderate sweetness may be able to be drunk, and that its bitter may be salutary. Listen how God Himself tempers the bitterness of a contrite heart, so as to draw back from the abyss of desperation him who is in fear and discouragement; to console the sorrowful by the honey of a sweet and faithful promise; to raise up him who is of little faith.  He says by the prophet: With my praise will I restrain thee as with a bridle, that thou perish not (Is. 48:9, Vulg.); that is to say, 'For fear lest the sight of your sins should cast you into excessive sorrow, and that, carried away by despair, like a horse without rein, you should fall down a precipice and perish, I will rein you back (He says) by the bridle, as it were, of My mercy; I will raise you up by My praises; you shall breathe again at the sight of My benefits, instead of being confounded at the sense of your own demerits; and the more blamable you find yourself to be, the more shall you find Me kind and forgiving.' If Cain had been restrained by this bridle, he would not have said: My iniquity is too great to obtain pardon (Gen. 4:13, Vulg.). God forbid! God forbid! For His goodness is greater than any iniquity whatsoever. That is why the just man is not his own accuser always, but only in the beginning of his discourse,[lxxviii]  for his custom was to close his discourse with praises of God. Notice in what order a just man proceeds: I thought on my ways, and turned my feet unto Thy testimonies (Ps. 119:59); so that after having endured contrition and unhappiness in his own ways, he takes delight in the way of the testimonies of God, as in all manner of riches. Do you also, after the example of the righteous, if you have feelings of humility about yourselves, be assured also of the goodness of the Lord. For so you read in the words of the Wise Man: Think of the Lord in goodness, and in simplicity of heart seek Him (Wisd. 1:1). The frequent, or, I should say, the continual, remembrance of the Divine liberality will easily bring the mind to a firm belief in this. Otherwise, how can that precept of the Apostle be carried out, In everything give thanks (1 Thess. 5:18), if those benefits for which thanks are owed are suffered to fade from the heart?   I would not that you should be open to that opprobrium which was deserved by the Jews, of whom Scripture testifies that they were not mindful of His benefits, nor of the wonderful works that He had showed them (Ps. 78:2).

3. But as it is impossible for any man to recount and enumerate all the blessings which our merciful and compassionate Lord does not cease to pour upon the children of men (for who can utter the mighty acts of the Lord, or who can show forth all His praise?  (Ps. 106:2), at least that which is the chief and the greatest of His benefits, I mean the work of our redemption, ought never to depart for a moment from the memory of those whom He has redeemed. And in this work there are two principal things which occur to my mind at this time, which I will commend to your meditation and study. This I will do in as few words as possible, being mindful of that saying: Give instruction to a wise man, and he will be yet wiser (Prov. 9:9).

These two things are: the manner in which it was accomplished, and the benefits which we derive from it. As for the manner, it was the self emptying (exinanitio) of God; as for the benefit derived by us, it is that we should be filled with Him. Meditation upon the former great mystery is the seed-ground of holy hope; upon the latter, the incentive to the most exalted and ardent love. Both the one and the other are necessary to our spiritual progress; to ensure, on the one hand, that our hope be not unaccompanied by love, and therefore mercenary; and, on the other, that our love be not lukewarm, and so become unfruitful.

4. The fruit and final reward of our love which we await, shall be such as He, whom we love, has promised: Good measure, pressed down, and shaken together, and running over, they shall give into your bosom (Luke 6:38).   That measure, as I hear, shall be without measure. But that which I long to know is what that is which shall be bestowed without measure, or rather, that eternal blessedness (immensitas) which is promised to us. But eye hath not seen, O Lord, except Thee, what Thou hast prepared for them that love Thee (Is. 64:4, and 1 Cor. 2:9). O tell us what good things Thou dost prepare, O Thou who art preparing them! We believe, we hope in absolute confidence, as Thou hast in fact promised, that we shall be satisfied with the goodness of Thy House (Ps. 65:4). But with what good things, I pray, and of what nature?  Shall it be with corn and wine and oil that we shall be satisfied, or, perchance, with gold and silver and precious gems?   But these things we have known and seen; we have seen and have even contemned. That which we seek, eye hath not seen, nor ear heard, nor hath the heart of any man risen to imagine it. This, of whatsoever nature it be, is what we choose and we desire; and this it delights us still to seek. They shall all be taught of God, He saith (John 6:45), and God shall be all in all (1 Cor. 15:28). As I apprehend it, then, the fulness [of blessedness] which we await from God shall be derived from no other than God Himself.

5. But who can comprehend how great a variety of blessedness and sweetness is comprehended in this brief saying, God shall be all in all?  Not to speak of the body, there are in the soul three faculties-the reason, the will, and the memory-and these three are, in fact, the soul itself. Everyone who walks in the Spirit feels how greatly each of these faculties is wanting in him during this present life. Wherefore is this the case, except that God is not yet all in all?  Hence it is that the reason very often errs in its judgments, the will is agitated by manifold (quadruplici) troubles and passions, and the memory is confused by the multitude of things which it has let slip.

To this threefold power of vanity a creature so noble is subjected,  though against its will, yet it hopes one day to be delivered. For He who satisfieth with good things the longing desire of the soul, shall Himself be to the reason fulness of Light, to the will the completeness (multitudo) of peace, to the memory an eternal continuity.  O Truth, O Charity, O Eternity! O Trinity, blessed and blessing!  To Thee the trinity of my unhappy being aspires in its unhappiness, caused by its grievous separation from Thee. In how many errors, sorrows and fears, has not that separation involved it?  Woe is me! what a trinity have I accepted in exchange for Thee! My heart panteth, and thence my pain; my strength faileth me, and thence my fear; the light of my eyes is also gone from me (Ps. 38:11), and therefore my error and wandering. O   trinity of my soul, how different a trinity hast thou found in the place of exile [from the Trinity of my God].

6. Yet, why art thou cast down, O my soul?  and why art thou  disquieted in me?  Hope thou in God, for I shall yet praise Him  (Ps. 42:5) when error shall have passed away from my reason, the  pain of wavering from my will, and every kind of fear from my  memory; and to those troubles a marvellous peace, a perfect blessedness, an eternal security, shall have succeeded. God as Truth shall  perform the first: God as Charity, the second; and God as Supreme  Power, the third: and thus God shall be all in all, the reason  receiving a light which shall never be extinguished, the will obtaining a state of peace which cannot be disturbed, and the memory  eternally inhering in the unfailing Source of being and of fact. You  will consider whether you should not rightly assign the first of these  to the Son, the second to the Holy Ghost, the third to the Father;  yet so as not to withdraw either of these from either the Father, or  the Son, or the Holy Ghost, lest with regard to either of the Divine  Persons, either distinction should lessen the Plenitude, or Perfection  take away from that which in each is Proper and Particular. Consider also that there is a similar threefold division in that which the  children of this world make their own-namely, the allurements of  the flesh, the vain shows of the world, and the pomps of the devil;  and, nevertheless, it is by all this that the present world seduces  those unhappy ones who are lovers of it, as St. John declares: All that  is in the world, the lust of the flesh, and the lust of the eyes, and the  pride of life (1 John 2:16). So much with regard to the benefits of  redemption.

7. As for the manner of redemption which I defined, if you  remember, to be the self-emptying of God, there are three chief  points which I propose for your consideration. For this is not a  simple inanition, or one which is only limited or partial; but the  Lord emptied Himself so far as to assume flesh, to undergo death,  to endure the Cross (Phil. 2:7, 8). Who can possibly be able to  form a just idea of the greatness of the humility, of the condescension,  of the goodness, shown by the Lord of Glory in clothing Himself  with Flesh, in suffering death, in bearing the ignominy of the Cross?  Someone will perhaps say: 'Could not the Creator repair His work without such difficulty?' He could have done so, but He preferred to do it by the way of suffering, so that man might thenceforth find no ground for that worst and most odious vice of ingratitude. Unquestionably He endured many labours and pains that He might render man the debtor for much love, and that the difficulty of Redemption might carry gratitude to a much greater height in those whom the comparative ease of their Creation[lxxix] had so little inspired.

For what did man, created and ungrateful, say in his own behalf?  'I was of free grace brought into existence, but my Creator had no difficulty or labour in forming me; for He spake, and I was made, as were all other works of His Hands. What great gift is it that you have bestowed at no greater cost than a word spoken?' Thus did human impiety depreciate the benefit of creation, and draw a reason for ingratitude from that which ought to have been a ground for love, and for excuses, which themselves needed excuse, on behalf of human sins. But the mouth of those who spoke those evil words has now been stopped. It appears more clearly than light at what vast cost [God] has accomplished thy salvation, O man; for He has not disdained from being Lord to become a servant, from being rich to become poor, from being Son of God to become the Son of Man Remember, then, that though thou wert created out of nothing, thou wert not redeemed for nothing. It was in six days that He created all things, and thee among the rest. But it occupied more than thirty years of life upon the earth to accomplish thy salvation. How great were [thy Saviour's] exertions, and how great His sufferings!  Did He not endure the wants and infirmities of the flesh, the temptations of the devil, and the ignominy of the Cross; and was there not heaped upon them all the horror of His Death?  And all these were necessarily endured. Thus it was, thus, that Thou, O Lord, hast saved men and beasts; how excellent is Thy loving kindness, O God! (Ps. 36:6,7).

8. Meditate upon these things, revolve them continually in your minds. With such precious perfumes steep your hearts, that you may dissipate the evil odour of your sins which has long troubled them, and that you may abound in their odours, as salutary as they are sweet. Yet do not suppose that you possess the best of those which are upon the bosom of the Bride. The want of time, and the necessity of bringing this sermon to a close, forbids my beginning to speak of these now. What has been said of the others, retain in your memory, approve your possession of them by your life; and finally, assist me by your prayers, that I may be enabled to speak worthily worthy words concerning these joys of the Bride which are so great; and may build up your souls in the love of the Bridegroom, our Lord Jesus Christ. AMEN.

SERMON 12: OF THE PERFUME OF PIETY, WHICH IS THE MOST EXCELLENT OF ALL; AND OF THE RESPECT WHICH THOSE UNDER AUTHORITY OUGHT TO HAVE FOR THOSE SET OVER THEM.

I REMEMBER THAT I spoke to you of two perfumes: the one, of penitence, which comprehends many sins; the other, of devotion, which contains many benefits-both of them salutary, but not both agreeable. The first has a stinging power which makes itself felt, because the bitter remembrance of sins moves the soul to compunction, and causes pain, whereas the power of the other is soothing; it gives consolation and relieves spiritual distress by bringing into view the goodness of God. But there is a perfume which far excels both of these; I have called it the perfume of piety, because it is that which results from the necessities of the poor, the cares of the oppressed, the disquiets of the sorrowful, the faults of sinners, and finally, from all the misfortunes of those who are unhappy, even though they be our enemies. Those materials seem to be despicable, but the perfume which is distilled from them surpasses all other sweet odours. It is a perfume which cures, because blessed are the merciful, for they shall obtain mercy (Matt. 5:7).

Many miseries, therefore, collected together, and regarded with an eye of compassionate goodness, are the materials from which is composed the best of all perfumes, worthy of the bosom of the Bride, and agreeable to the senses of the Bridegroom. Happy is the soul which has had the care to anoint and to enrich itself with these perfumes, pouring upon them the oil of mercy, and heating them with the fire of charity. Who, think you, is that happy man who has pity and lendeth (Ps. 112:5), but he that is wont to compassionate others, who is quick to help them, judging it better to give than to receive; to whom it is easy to forgive, hard to be angry, and almost impossible to take revenge; and who in all things regards the interests of his neighbours even as his own?  O happy soul, whosoever thou art, who art of such a disposition, so imbued with the dew of mercy, so endued with charitable affections, so rendering thyself all things to all men, so regarding thyself as but a broken vessel, that thou mayest be at the service of others, and assist them in their need, whensoever and wheresoever it may be; and who, finally, art dead to thyself, that thou mayest live to the benefit of all. O happy soul, thou plainly possessest this third and best of perfumes, and from thy hands have dropped all its sweetness. In the worst of times it shall not dry up, nor shall the fire of persecution exhaust it; God shall be ever mindful of every sacrifice thou hast made, and shall render perfect thy burnt-offering.

2. There are men in the-city of the Lord who are rich in virtues; are there any among them who possess this perfume?  The first who occurs to me, and who is met everywhere in the way of goodness, is Paul-that vessel of election, yea, in truth a vessel of odour and sweetness, filled with every kind of fragrant powder. For he was to God a sweet savour of Christ in every place (2 Cor. 2:14). Assuredly that generous heart, which took so great care of all the Churches, scattered far and wide fragrance of surpassing sweetness. See of what nature those were which he has amassed for himself. 1 die daily, he says, through your glory (1 Cor. 15:31, Vulg.); and again, Who is weak, and I am not weak?  who is offended, and I burn not?  (2 Cor. 11:29). And in many such passages, which are well known to you, that good man shows how he abounded in preparing these precious perfumes. It was fitly thus, that the bosom which nourished the members of Christ should be redolent of the rarest and most precious perfumes, for Paul was assuredly a mother to them, travailing in birth as it were, once and again, until Christ were formed in them (Gal. 4:19), and the members reformed in the likeness of their Head.

3. Let me tell you also of another, who was rich in this respect, who possessed materials carefully chosen for the compounding of precious balms.   What does he himself say?  The stranger did not lodge in the street, but I opened my doors to the traveller (Job. 31:32). And again: I was eyes to the blind, and feet was to the lame.  I was a father to the poor. . .. I brake the jaws of the wicked, and plucked the spoil out of his teeth (29:15-17). If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; If I have seen any perish[lxxx] for want of clothing; If his loins have not blessed me, and if he were not warmed with the fleece of my sheep (31:16-20). With what a sweet odour must that good man have blessed the earth by these works of charity! Each of such actions is a separate perfume, and with these he had stored his conscience, so as to counteract the exhalations of his noisome flesh by the sweet odour exhaled from his soul.

4. Joseph, after he had drawn in his train the whole of Egypt  through the sweet odour yielded by his good deeds, afforded the  same fragrance even to those who had sold him into slavery. He  did, indeed, reproach them with an angry countenance; but his tears  burst forth from the fulness of his heart; nor were they signs of his  wrath, but betrayed the strength of his emotion (Gen. 43:30,  and 45:2).   Samuel mourned for Saul, who sought to kill him  (1 Sam. 15:35, and 16:2), and the unction of his kindliness coming  from within him, and warmed in his breast by the fire of charity,  found issue by his eyes. And it was because of the sweet odour  which his reputation spread throughout all the land that the Scripture  says of him, All Israel, from Dan even to Beersheba, knew that Samuel  was established to be a prophet of the Lord (1 Sam. 3:20). What shall I say of Moses?  With what rich perfume had he too filled his heart! That rebellious house, in the midst of which he was for a time occupied, was never able, with all its murmurs, or its angry passions, to make him lose that unction of spirit with which he had once been imbued, or to hinder his retaining his gentleness of temper among their constant strifes and daily quarrels. Well deserved, therefore, was the witness which the Holy Spirit bore to him, that 'he was the meekest of all men who were upon the face of the earth' (Num. 12:3, Vulg.). Even with those who hated peace, he was peacefully disposed, insomuch that he not only did not indulge anger against an ungrateful and rebellious people, but even interceded for them, so that the Divine anger was softened at his mediation; as it is written, he said that he would destroy them, had not Moses His chosen stood before Him in the gap, to turn away His wrath, lest He should destroy them (Ps. 106:23). And lastly, he said: Forgive, if Thou wilt, their sin . but if not, blot me out of the book which Thou hast written (Exod. 32:32). A man truly filled with the unction of mercy! He obviously speaks with the feeling of a father, whom no happiness can delight apart from his children. It is as if a rich man should say to some poor woman who is a mother, 'Enter, and dine with me, but leave without the infant you carry in your arms, for fear that it should cry, and be a trouble to us.' What would that mother answer, do you suppose?  Would she not rather choose to remain without food, than to dine with the rich man alone, after having abandoned her dear pledge of affection?  So also Moses did not choose to be admitted alone, even into the joy of his Lord, while his people remained without; for although they were restless and ungrateful, he retained for them the affection, as he held the place, of a mother. The bowels of his affection suffer, but he prefers to bear the suffering that they cause, rather than they should be torn from him.

5. What again can be a proof of greater kindness of heart than the lament of David over the death of that man, who had always thirsted for his death (2 Sam. 1:11), and that he bore with so much regret the death of him, whom he succeeded in the kingdom?  How hard it was to console him for the death of a son, even though he was [in intention] a parricide! (2 Sam. 19:4). Assuredly a kindliness of heart so great was an infallible mark of an abundant measure of this best of perfumes; therefore, also, he addressed with confidence his prayer to God: Lord remember David and all his kindness of heart (Ps. 132:1, Vulg.). All these holy persons had then this best of perfumes, of which the fragrant odours are spread through all the Churches even at the present day. And not only they, but all those also who, during this life, have shown themselves benevolent and charitable, who have striven so to live humanely among men as not to keep for their own advantage, but to use for the common benefit of all, every grace which they possessed, regarding themselves as debtors, alike to enemies and to friends, to the wise and to the unwise. As they were useful to all, humble in all circumstances, and before all things showed themselves to be dear to God and to men; so their fragrance is held in pious memory. As many, I repeat, of those who have gone before, who have been in character such as this, were of good report as of sweet perfume in their own days, and their sweetness remains at the present time. Thus also with you, my brother, whosoever you are, if you shall willingly share with us, who are your companions, the gift which you have received from on high; if you show yourself always helpful, sympathetic, kindly, tractable, humble, you, too, will have from all of us a similar testimony that you are fragrant with the richest perfumes. Everyone among you who not only patiently bears with the infirmities, whether of body or of mind, of his brethren, but also if it is permitted him, and if he has the ability to do it, to assist them by his services, to strengthen them by his exhortations, to train them by his wise counsels; and if discipline does not permit him to do this, at least he does not cease to assist them in their weakness by his earnest prayers; everyone, I say, who among you acts in this manner, exercises a precious influence among his brethren, sprinkles over them, so to speak, the costliest perfumes. Like sweet balm in the mouth, is such a brother as this in a community; he is pointed out with the finger as a wonder, and all say of him: This is a lover of the brethren, who prayeth much for the people, and for the Holy City.[lxxxi]

6. But let us now turn to the Gospel, and look if there be anything in it having reference to these perfumes. [And we so find that] Mary Magdalene, and Mary the mother of James, had bought sweet spices that they might come and anoint Jesus (Mark 16: s). Now, what were these perfumes so precious that they were purchased and brought to anoint the Body of Christ, so abundant also that they suffice to anoint it completely?  For neither of the two former was either purchased[lxxxii] or made for the service of the Lord, nor do we read that they were poured over His whole body. But suddenly a woman is brought before us, who kissed His feet; and in another place, either she, or another, having an alabaster box of ointment, brake it, and poured the ointment upon His Head (Luke 7:38; John 12:3; Mark 14:3). But in the instance we are considering, it is said, They bought sweet spices, that they might come and anoint Jesus. They bought, not ointments, but sweet spices; the ointment for embalming is not taken ready-made, it is newly compounded; and that to anoint, not a part only of the Lord's Body, as His Head, or His Feet, but in the phrase used by Scripture, 'to anoint Jesus,' that is to say, His entire Body.

7. Do you also [who hear me, whosoever you may be], who art putting on bowels of mercies, show yourself liberal and kindly, not to your relatives or connexions only, or to those who you think have helped you in the past, or, as you hope, may help you in the future; for this even the Gentiles do (Matt. 5:46, 47); but, according to St. Paul's precept, study to do good unto all men (Gal. 6:10). So your constant principle should be that for the sake of God, the offices of humanity, whether corporal or spiritual, are not to be denied even to an enemy; and if you act upon this rule, you will abound in these most precious perfumes, and will have undertaken to anoint, not the Lord's Head or Feet only, but (as far as in you lies) His whole Body, that is, the Church. And perhaps it was for this very reason that the Lord Jesus would not have the sweet spices which had been prepared expended upon His Body dead, in order that they might be reserved for His Body living; for the Church is living, and subsists upon the Living Bread, which came down from heaven. It is that Body of Christ which is the more dear to Him, because it did not taste of death; whereas the other, as no Christian is ignorant, He gave over unto death. It is this that He wishes to be cherished, to be anointed, and that its weak members should be restored to health by careful and salutary treatment. For this His Body, then, it was that He reserved those sweet spices, when anticipating the hour, and hastening His glory, He instructed, rather than avoided, the devotion of the holy women.   He declined to be anointed, not as despising the ointment, but as sparing it; not as refusing that pious service, but as reserving the usefulness of it to a later time. I say 'the usefulness,' not as referring to the material ointment, but evidently to the spiritual, which was designated or typified by it. In those sweet spices, therefore, the Master of piety reserved for use those choicest perfumes of piety, which He earnestly desired should be employed for the needs of His members, whether those needs be bodily or spiritual. When, only a little while before, a sweet perfume, and costly, was poured upon His Head, or even upon His Feet, did He forbid it?   Not at all, but, on the contrary, reproved those who did so. To Simon, who was indignant that He should permit Himself to be touched by a woman who was a sinner, He addressed a long parable of reproof; and to others, who complained of the pecuniary loss sustained by the expending of the perfume, He said: Why trouble ye the woman?  (Matt. 26:10).

8. If I may make here a little digression, it has sometimes happened to me when, for my own good, I was sitting at the Feet of Jesus in great affliction, and offering to Him the sacrifice of a spirit troubled and afflicted at the remembrance of my sins; and I might, as in rare instances has been the case, stand up and rejoice in the remembrance of His mercies, I, too, have heard those that said: To what purpose is this waste?  That is, they complained that I was spending life to my own profit alone, while, as they thought, I might make myself useful to many. And they, too, said: This might be sold for muck, and given to the poor. But it would not be a profitable transaction for me, even though I should gain the whole world, to lose my own self and work my own destruction. And therefore I regarded such scoffs as realizing what Scripture says of dead flies, which corrupt the sweetness of perfumes (Eccles. 10:1); and I be thought myself of that utterance of Divine wisdom: My people, they which lead thee cause thee to err (Is. 3:12). But let those who accuse me, as if I were slothful, listen to the Lord replying for me, and making my excuse: Why trouble ye the woman?  That is to say, you see only the surface of things, and judge according to what you see. This is not a man, as you suppose, who is able to set his hand to heavy tasks, but [one who is in his weakness] a woman. Why do you attempt to lay upon him a yoke which I perceive that he is not able to bear?  He hath done a good work upon Me. Let him remain in that which is good, as long as he has not strength to go on to that which is better. If ever, by progress in the spiritual life, from a woman he shall have become a man, and a perfect man, then he may take upon him the task of performing the work of perfection.

9. Brethren, let us revere Bishops, but let us have a dread of the labours in which it is the duty of their charge to engage. If we consider those labours, we shall not be desirous of the honours [which belong to them]. Let us recognise that our powers are unequal to these, and that the weak and delicate shoulders of women can have no call to support burdens which task men; we ought to honour, but not to seek to obtain them. Now, there would be a want of good manners in criticising the actions of those, the burden of whose labours we shun. What rashness is it of the woman who spins in the house to reproach her husband when returning from the field of battle! I say, then, that if one who dwells in the cloister remarks that [a prelate], whose daily duty lies among the people, conducts himself with less discretion and self-restraint than he should, for example, in speech, in his food, in length of slumber, in freedom of laughter, in indulging anger, or allowing himself liberty of judgment, let him not jump immediately to a conclusion, and that unfavourable, but let him remember that it is written: Better is the iniquity of a man than a woman who doeth good (Ecclus. 44:14), for you indeed do well in guarding yourself with vigilance; but he who is of assistance to many does even better, and leads a more manly life. If such an one does not succeed in fulfilling this function without the commission of some faults, that is, without some want of uniform observance of rule in life and conversation, we must remember that charity covereth a multitude of sins (1 Pet. 4:8). These warnings are given against a twofold temptation, by which men in religion are frequently assailed, that either they should be induced to seek for themselves by ambition the dignity of the Episcopate, or, by the instigation of the devil, rashly to condemn the actions of Bishops.

10. But let us return to the perfumes of the Bride. Do you not  see how vastly to be preferred to the others is that perfume of piety  which alone must not, under any circumstances, be lost?  So highly  is it valued, indeed, that not even the gift of a cup of cold water is  suffered to go unrewarded (Matt. 10:42). Nevertheless, that of contrition and penitence, which is composed of the remembrance of past  sins, and is cast at the Lord's Feet, is good also; for a broken and  contrite heart God will not despise (Ps. 51:17). But I judge that which is called of devotion, and made of the remembrance of the benefits of God, to be far better, inasmuch as it is thought worthy of being used for the Head, and that God speaks of it thus: Whoso offereth praise glorifieth Me (Ps. 1:23). But the unction of piety and charity, which comes from a regard to those who are miserable, and is diffused over the whole of the Body of Christ, vastly surpasses both the one and the other; and when I say the Body of Christ, I mean not that which was crucified in His Passion, but that which was obtained by the suffering of the former. That perfume is, in truth, the best, of which He who says: I will have mercy and not sacrifice (Matt. 9:13) declares that He does not regard others in comparison with it. I think, then, that, among all the virtues, the bosom of the Bride exhales most of all the perfume of that, since she strives in all things to conform herself to the will of her Spouse. Was it not that odour of mercy which Tabitha exhaled even in death?  And if she was raised speedily to life again, it was because that odour of life in her overcame the odour of death.

11. Let me give you now, in conclusion, a brief abstract of the whole subject: Whosoever in words is full of fervour and stimulating strength (inebriat), and by benefits done to others gains a name of which the good report is fragrant, may claim the words: Thy breasts are better than wine, and their fragrance than the choicest perfumes.

But who is it whom these words truly describe?  Who is there among us who possesses fully and perfectly even one of these two qualities in such a manner that he is not sometimes either unfruitful in his teaching or without earnestness in his actions?  But there is one who, with good right and without hesitation, may be praised as possessing both. It is the Church which, though the number of her children be so great, is never wanting in teaching to arouse and to stimulate them, or in good deeds of which the fragrance excites their admiration; for that which is wanting in one, she finds in another [of her children], according to the measure of the gift of Christ, and of the good pleasure of the Holy Ghost dividing unto everyone severally as He will (Eph. 4:7, and 1 Cor. 12:11). The Church gives forth a fragrant odour of good report in those her children who make to themselves friends of the mammon of unrighteousness; and she gives forth teaching to arouse and to stimulate, in the ministers of the Word, who pour forth upon the earth the wine of spiritual joy, which, so to speak, inebriates it, and who bring forth fruit in patience. With safety and confidence she names herself Spouse, since her breasts are truly better than wine, and their fragrance than the choicest perfumes.

And though none of us would presume so far as to venture to say that his soul was the Spouse of the Lord, yet, since we are members of the Church which justly glories in that name, and in the fact which the name signifies, we may claim, not unjustly, a participation in that glory; for that which the whole body of us possess, fully and entirely, each of us, as individuals, must surely have our part in. Thanks be to Thee, O Lord Jesus, for that Thou hast deigned to join us to Thy Church, which is to Thee so dear, that we might be not only of the number of Thy faithful, but also [that our souls] might be united to Thee, as Spouse, in embraces blissful, chaste, and eternal, when, with face unveiled, we shall behold Thy glory-the glory which Thou hast, equally and in common with the Father and the Holy Ghost, for ever and ever. AMEN.

SERMON 13: THAT PRAISE AND GLORY IS ALWAYS TO BE RENDERED UNTO GOD, FOR ALL THE GOOD GIFTS WHICH WE RECEIVE OF HIM.

THE SEA IS the source of fountains and rivers; the Lord Jesus Christ is the source of every kind of virtue and knowledge.  For who but He who is the King of glory is the Lord of every virtue?  So He, too, according to the song of Hannah (1 Sam. 2:3), is a God of knowledge. Continence in the body, diligence of heart, rectitude of will, flow from that Divine source. Nor is this all; for if anyone is of skilled and able intellect, or of striking and powerful speech, or of winning and saintly character, it is from hence that this ability comes. Whatever discourse is wise and full of knowledge has its origin from Him, for in Him are hidden the treasures of wisdom and knowledge (Col. 2:3). What?  are not pure purposes, just judgments, holy aspirations, one and all streams from that same source?  If all waters seek incessantly to return to the sea, making their way thither sometimes by hidden and subterranean channels, so that they may go forth from it again in in continual and untiring circuit, becoming visible once more to man and available for his service, why are not those spiritual streams rendered back constantly and without reserve to their legitimate source, that they may not cease to water the fields of our hearts?  Let the rivers of divers graces return from whence they came, that they may flow forth anew. Let the heavenly shower rise again to its heavenly source, that it may be poured anew and still more plentifully upon the earth. In what manner, do you ask?  In the manner prescribed by the Apostle St. Paul: In everything give thanks (1 Thess. 5:18). Whatever you think you have of wisdom and of virtue, attribute it to Him who is the Power of God and the Wisdom of God-that is, to Christ.

2. Who is so actuated by folly, you say, as to presume to think otherwise?  No one, truly; even the Pharisee returned thanks to God (Luke 18:11). Nevertheless, he had not praise from God for righteousness; and that thanksgiving of his, if you remember well the Gospel, did not render him more acceptable to God. Wherefore?  Because an outward show in word of devotion does not suffice to excuse the pride of heart in the man before Him who from afar off recogniseth the proud (Ps. 138:6). God, O Pharisee, is not mocked. Do you suppose for a moment that you possess anything which you have not received from Him?  No, you reply; and therefore I render thanks to my liberal benefactor. If you do not possess anything at all of your own, then there was in you no antecedent merit on account of which you received those things upon the possession of which you boast yourself. If you confess this to be the case, then, in the first place, it is with unjustifiable presumption that you exalt yourself above the Publican who does not possess the same [merits] as you, only because he has not received them as you have.

Farther, take care lest, by not attributing to God wholly and entirely the gifts which He has bestowed, but diverting to yourself some portion of the glory and honour of them, you may not justly be accused of fraud, and fraud towards God. For if you attribute to yourself somewhat of those merits of which you boast, I should suppose that it is because you are yourself deceived rather than that you desire to do an injustice; and it is that error that I would correct.

But now, since, by the act of returning thanks, you show that you arrogate nothing to yourself, and that you prudently recognise your merits to be the gifts of God, it is evident that, in despising others, you betray yourself, and show that you speak with a double heart on the one hand, lending your tongue to a falsehood; on the other, usurping the glory of the truth. For you would not consider the Publican to be an object of scorn in comparison of yourself if you did not suppose that you were worthy of praise in comparison of him.

But what do you reply to the Apostle who lays down this rule: To God alone be honour and glory (1 Tim. 1:17, Vulg.)?  Or what to the angel who declares and distinguishes what it pleases God to reserve to Himself, and what He deigns to share with men?  For he says: Glory to God in the highest, and on earth peace to men of goodwill (Luke 2:14). Do you not see how the Pharisee, in giving thanks with his lips, indeed-honours God, but in the thought of his heart gives honour to himself?  And we see many persons act thus: in their mouths resound words of thanksgiving. But this is by a kind of habit rather than by their true impulse or intention; insomuch that men, even of the most abandoned class, are in the habit of giving thanks to God for their good success, as they think it, in the carrying out of this or that crime or outrage. You hear, for example, a robber, after having carried out an evil plan, and deprived someone of his portmanteau (manipulum), exulting secretly, and saying: ' Thank God, I have not made fruitless watches, nor spent my night to no profit!' Similarly, he who has killed a man, does he not boast of it, and offer his thanksgiving that he has prevailed against his adversary, or avenged himself of his enemy?  Even an adulterer, exulting in his success, thanks God that he has obtained his long-hoped-for pleasure.

3. Not every offering of thanks, therefore, is acceptable to God,  but that only which proceeds from a pure and sincere heart. I say pure, because of those who boast themselves of their bad actions, and even offer thanks to God for them. Let anyone who is of this character listen to these terrible words: Thou thoughtest that I was altogether such an one as thyself, but I will reprove thee, and set them in order before thine eyes (Ps. 1:21). And I have added sincere, because of hypocrites, who, indeed, glorify God for their good works, but only with their lips; while in heart they keep back all praise for themselves; and since they act deceitfully in His presence, their iniquity is hateful. The former, in their impiety, attribute to God their own bad actions; the latter fraudulently arrogate to themselves the good things which they have received from Him. As regards the former of these offences, it is so full of folly and worldliness, and, I might even say, is, in a certain sense, so brutal, that I need hardly warn you to avoid it. But the latter is, above all, a besetting temptation to those who are religious and spiritually minded men. It is without doubt a great and rare virtue to have no consciousness of greatness, although performing great actions; and that the sanctity of a man, while it is manifest to all others, should be hidden from himself. To appear admirable to others, and to think humbly of yourself, this I judge to be the most marvellous among the virtues themselves. You are truly a faithful servant if you suffer nothing to remain with yourself (tuis manibus adhaerere) of all the glory of your Lord, when that glory, though it does not come from you, yet passes through you or by your means. It is then that, according to the saying of the Prophet (Is. 33:15), you cast from you gains acquired by falseness, and keep your hands clean from every bribe. Then it is that, as the Lord commands, you let your light shine before men, that they may glorify, not you, but your Father which is in heaven (Matt. 5:16).  Thus, too, you are an imitator of St. Paul and of faithful preachers, who preach, not themselves, but Christ Jesus the Lord (2 Cor. 4:5); nor seek their own interests, but those of Jesus Christ (Phil. 2:1).  And on that account you, too, as they, shall hear the greeting: Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things (Matt. 25:21).

4. If Joseph, in Egypt, knew that the house and all the goods of his master had been entrusted to him, he was not ignorant at the same time that his mistress was an exception; and because of this, he would not consent to her, saying: My master hath committed all that he hath to my hand, neither hath he kept back anything from me but thee, because thou art his wife (Gen. 39:9). He knew that the wife is the glory of her husband, and regarded it as a great injustice and a shameful ingratitude to dishonour one who had loaded him with so many honours. That man, prudent with the wisdom of God, knew that a husband is jealous of his wife as being his own honour, and that she is to be sacredly reserved to him, not passed on to another; nor did he presume to stretch out his hand to that which was not given to him. What then?  Shall a man be jealous of his glory, and yet dare to wish to defraud God of His, as if He had no care for it?  But hear what God Himself says: I will not give My glory unto another (Is. 48:11). What, then, wilt Thou give, O Lord; what wilt Thou bestow upon us?  Peace, He replies, I leave with you; My peace I give unto you (John 14:27). That is sufficient for me; I gratefully receive that which Thou leavest to me, nor do I grasp at that which Thou reservest. With this [partition] I am satisfied and I do not doubt that it is for my advantage. Glory I wholly renounce, lest perchance in usurping what is not granted to me, I justly lose that which is bestowed. Peace I desire; peace I long for, and nothing more.  The soul for which peace does not suffice will not find even Thee sufficient. For Thou art our Peace, who hast made both one (Eph. 2:14). That I should be reconciled with Thee, that I should be reconciled with myself, this is necessary for me; and this is enough. For from the moment that I am set in contrariety to Thee, I am a burden to myself (Job 7:20). I am on my guard, and do not desire to be either ungrateful for the peace Thou hast bestowed upon me, or a sacrilegious usurper of Thy glory.  Let Thy glory, O Lord, remain undiminished to Thee; with me all will be well if I possess peace.

5. When Goliath was overthrown the people rejoiced that they had  recovered peace; but to David alone fell the great glory. Joshua,  Jephtha, Gideon, Samson, Judith also, though a woman, triumphed  gloriously in their day over their enemies; but though the people had  the enjoyment of the peace that these heroes had achieved, they did  not share with them the glory. Judas Maccabeus also, a man illustrious by many victories, because he had so often fought valiantly, and  thus given peace to his people, did he ever share with them his glory  also?  'There was,' it is said, not great glory, but ' very great gladness  among the people' (1 Macc. 4:58). Are the works which the Creator  of all things has done less than those due to the great men named,  that He should have less ground for a glory all His own and unshared  by others?  Alone He created all things that exist; alone He triumphed  over the enemy; alone He freed the captives, and shall He have a  companion in His glory?  Mine own Arm, He says, brought salvation  unto Me; and again: I have trodden the winepress alone,; and of the  people there was none with Me (Is. 43:5, 3). What share can I,  then, pretend to in the victory, when I had none in the battle?  It  would be the extremest effrontery in me to claim either glory without  victory, or victory without combat. But do ye, O mountains, bring  peace unto the people (Ps. 72:3); peace unto us, not glory; reserving that to Him alone who alone has fought the battle and gained  the victory. Thus, I entreat, thus let it be: Glory to God in the  Highest, and on earth peace to men of goodwill. He, however, is not  a man of good will, but evidently of very evil will, who is not at all  content with peace, but restlessly aspires also to the glory which  belongs to God, with an eye of pride and a heart never satisfied; and  such a man neither retains peace nor attains glory. Who would  believe the wall if it should lay claim to produce the ray of light which  is thrown upon it through the window?  or who would not laugh to scorn the clouds if they pretended that the showers which they let fall  were engendered in them?  I am well assured that the rivers of water  have not their source from the channel in which they run, nor words  of prudence from the lips and the teeth which give utterance to  them, even though my bodily senses do not[lxxxiii] enable me to reach this  conclusion.

6. If, then, I discern something in the saints which is worthy of  praise and admiration when I examine it in the clear light of truth, I  find that though they appear to be admirable and praiseworthy it is  another than they who is really so, and I praise God in His saints.  Take, for example, Elisha, or that great prophet Elijah, each of whom  restored the dead to life. It was not by any power of their own, but  in the discharge of a ministry committed to them, that they achieved  those new and unprecedented marvels; it was God who abode in  them and performed those marvellous works. He is invisible and  unapproachable by His own Nature, but renders Himself visible and  admirable in His saints, and alone admirable, since He alone doth  wonderful things (Ps. 71:19). Painting and writing are both arts  worthy of praise, yet it is not the pen [or the brush] that is to be  praised; nor is the glory of an eloquent discourse given to the tongue  or the lips which pronounce it. It is time that the Prophet should  speak. Shall the axe, he says, boast itself against him that cutteth with it? or shall the saw exalt itself against him by whom it is drawn?  as  if a rod should lift itself up against him that lifteth it up, and a staff  exalt itself which is but wood (Is. 10:15); so is everyone who glorieth  against the Lord, unless he glory in the Lord (2 Cor. 10:17). If it be  needful for a man to glory, St. Paul teaches us in whom, and in regard  to what it should be done. Our glory, he says, is this, the testimony  of our conscience (2 Cor. 1:12). I may glory without fear if my conscience bears me witness that I am usurping nothing of the glory of  my Creator; assuredly without fear, because I do it not against the  Lord but in the Lord. This kind of glorying is not only not forbidden to us, but we are persuaded to employ it, for it is said: Ye  receive glory one from another, and the glory which is from God alone you do not seek (John 5:44). In fact, the ability to glory in God alone comes but from God alone. Nor is this glory small, since it hath the Truth for its object, and is therefore true; and, in truth, is so rare that even of the small number of those who are perfect there are but few who possess it perfectly. Leave, then, the sons of men, who are vain, who are untruthful: leave them by vanity to deceive each other (Ps. 61:10). For he who glories wisely will strictly prove his work, to examine it diligently by the light of truth; and so he shall have glory in himself, and not in the mouth of another. Foolish am I if I shall have confided my glory to the vessel of your lips, and so be obliged to beg it of you when I would obtain it. For thus it would be in your power to approve or to disapprove of me at your will. But in retaining [this] in my own power I preserve it for myself more faithfully. Or, rather, I do not trust it to myself at all, but commit it in preference to Him for safe keeping who is able to keep that which is committed unto Him until that day (2 Tim. 1:12), for He is both watchful in keeping and faithful in rendering up His charge. Then shall every one have sure praise from God, but those only who have condemned the praises of men. For the glory of those whose taste is only for earthly things ends in confusion, as it is declared even by David: Those that please men have been confounded, because God hath despised them (Ps. 52:6).

7. Brethren, if you know and feel these truths let none of you desire to be praised in this world, because every honour which you reach after and obtain in this life, and which you do not refer to God, is a theft from Him of which you are guilty. What ground have you for glorying, what ground, I repeat, you who art decaying dust?  Is it the sanctity of your life?  But it is the Spirit that sanctifeth; and when I say 'spirit' I mean not your spirit, but the Spirit of God.  Even though you should be renowned for signs and wonders, they are performed by your hand indeed, but by the power of God only. Or does the popular favour attend you, because you have, perhaps, spoken something good in itself, or elegantly worded?  But it was Christ who bestowed upon you a mouth and wisdom. For what is your tongue but as the pen of the writer?  And this very thing you have received only as a loan; it is a talent entrusted to you to be returned with usury. If you are found untiring in the work committed to you, faithful in bringing forth fruit [of the grace of God], you shall receive a reward for your labour. But if it be otherwise the talent shall be taken from you-its interest being required, nevertheless-and you shall be called a wicked and slothful servant. Every praise, therefore, on account of good actions, and of the manifold graces which are made apparent in you, is to be referred to Him who is the Author and Giver of all that is good and laudable. And these must be referred to Him, not in appearance only, as is the wont of hypocrites, or as a matter of form and custom, as by those who are worldly [secularibus, people in the world], nor even by a kind of necessity, as beasts of burden are obliged to bear their loads, but as it becometh saints, with faithful sincerity, with careful devotion, with grateful but restrained and moderated cheerfulness. Therefore, while offering to Him the sacrifice of praise, and performing our vows from day to day, let us endeavour, with all the watchfulness in our power, to join intelligence to our accustomed service, fervour to our intelligence, gladness to our fervour, gravity to our gladness, humility to our gravity, freedom of spirit to our humility, so that in the meantime we may go forward with the free steps of a mind purified from evil passions, and pass, in a sense, out of ourselves by the extraordinary fervour of our desires and affections, to feel spiritual joys and gladsome delights, to dwell in the light of God, in the ineffable sweetness of the Holy Ghost, and may show that we are of those whom the Prophet had in view when he said: They shall walk, O Lord, in the light of Thy countenance; in Thy Name they shall rejoice all the day, and in Thy justice they shall be exalted (Ps. 88:16, 17).

8. But perhaps someone will say to me: What you say is good, but it would be still better, that you should continue to speak of your precise subject. Wait a little, I reply; I am not unmindful of it. Have we not taken in hand to expound these words: Thy Name is as oil poured forth?  This is our subject; this our endeavour.[lxxxiv]  I leave you to judge whether the preliminary observations which I have made were necessary. Now, listen to these few words, in which I will show that they are not unconnected with the subject. Do you not remember that in treating of the bosom of the Spouse, the last thing referred to was the sweetness of the perfumes it exhaled?  What, then, follows more clearly than that the Spouse should recognise that this same fragrance is to be attributed to the gift of her Bridegroom, that she may not be thought to arrogate it to herself?  Now, you know well that all I have said tends towards that object.  'The fragrance,' she says,' which is exhaled from me, and which renders my perfume pleasing, I ascribe not to my own efforts, or my own merits, but acknowledge that it is due to Thy bounty, O my Bridegroom; Thou whose adorable Name is as oil poured out.' Thus much for the sense of the text.

9. As to the explanation of the verse, which has given me the occasion to speak to you at such length on the detestable vice of ingratitude, it requires another occasion, and the commencement of another sermon. At present it is sufficient for me to suggest to you one reflection. If the Bride does not venture to attribute anything to herself of all her virtues, and of all her graces, how much less should maidens young and untried?  and with these we may, so to speak, compare ourselves. Let us, then, in conclusion, follow the footprints of the Bride, and say with her: Not unto us, O Lord, not unto us; but unto Thy Name give glory (Ps. 115:11). Let us say it, not with tongue and in word only, but in deed and in truth, lest (which I greatly fear) those words should be spoken of us also: They loved Him with their mouth, and with their heart they lied unto Him: but their heart was not right with Him, nor were they counted faithful in His covenant (Ps. 77:36, 37). Let us say it, then, let us say it, with a voice that comes rather from the depths of the heart, than merely from the lips: Save us, O Lord our God, and gather us from among the nations, that we may give thanks to Thy Holy Name (not, observe, to our own), and may glory (not in our own praise, but) in Thy praise (Ps. 105:47) for ever and ever. AMEN.

SERMON 14: OF THE CHURCH OF FAITHFUL CHRISTIANS, AND OF THE SYNAGOGUE OF PERFIDIOUS JEWS.

In Judah is God known. His Name is great in Israel (Ps. 75:1.).

THE PEOPLE (of the Gentiles) who walked in darkness have seen a great light (Is. 9:2), which was in Judah and in Israel, and have desired to approach it, and be enlightened; so that those who once were not a people, now became the people of God (1 Pet. 2:10); and one corner-stone united together the two walls which came from different sides, so that, thenceforth, the place of his abode was a place of peace. That which inspired [the nation] with confidence was the voice of invitation which it had heard: Rejoice, ye Gentiles, with His people (Rom. 15:10). Therefore He desired them to draw near; but the Synagogue forbade them, asserting the Church gathered out of the nations to be unclean, and unworthy of a favour so great. Then, reproaching it as a sink of idolatry, and blaming the blindness of its ignorance, said [the Jew]: In what way have you merited this favour?  Touch me not. To which the other replied: Why must I not do so?  Is He the God of the Jews only?  Is He not also of the Gentiles?  (Rom. 3:29). And if merit is wanting in me, yet assuredly pity and compassion is not wanting in Him. He is not only righteous, but also compassionate O Lord, let Thy tender mercies come unto me, and I shall live; and again she says: Many, O Lord, are Thy mercies., quicken me according to Thy judgment (Ps. 119:77, 156), which, inasmuch as it is moderated and restrained, is itself mercy. What, then, will the Lord so just and so merciful do, if there be one who glories in the Law, and proudly attributes righteousness to himself; who supposes that he does not need mercy, and despises another who does need it; and, again, another who is aware of his offences, who confesses his unworthiness, who prays God not to deal with him according unto judgment, but to extend to him the Divine mercy?  What, I say, will the Judge do, and that Judge one to whom judgment and mercy are equally familiar, so that neither of the two belongs to Him more than the other?  What can possibly be more appropriate, than that He should deal with each according to his prayer, and dispense judgment to the one and to the other mercy?  The Jew seeks judgment; let him be judged; but let the Gentiles honour God for His mercy.

And it is judgment that those who despise the merciful righteousness of God, and desire to set up their own righteousness (which assuredly accuses, not justifies, them), should be left to that same righteousness of their own, to be overthrown rather than justified.

2. For the Law, which has never rendered anyone perfect, is a yoke which neither their fathers nor they have ever been able to bear. But the Synagogue is strong; it cares not for an easy yoke, nor for a light burden. It is in health; it has no need of a physician, nor of the anointing of the Spirit. It trusts in the Law; let the Law deliver it, if the Law has the power. But there has been no Law bestowed which is able to give life; nay, moreover, it is death that the Law gives: for the letter killeth (2 Cor. 3:6). Therefore (said the Lord) I say unto you, that ye shall die in your sins (John 8:24).  This, then, O Synagogue, is the judgment which you, in your error, are clamouring for. O blinded and obstinate! you shall be left to your error, until the fulness of the Gentiles, which you proudly despise, and reject by envy, shall come in, and you shall acknowledge as God Him who is known in Judaea, whose Name is great in Israel.

For the rendering of this judgment it is that Jesus has come unto this world, that they who see not might see, and that they who see may become blind (John 9:39). Yet this judgment is but in part, for the Lord will not cast off His people (Ps. 94:14) altogether; He preserves to Himself as a seed His Apostles, and the multitude of the believers, who were of one heart and of one soul. He will not reject them to the end, but will save a remnant. He will again take to Himself Israel His servant, remembering His mercy (Luke 1. 54), so that mercy shall not fail to accompany judgment, even there where it finds no place. Otherwise, if He had treated them according to their merits, He would inflict judgment without mercy upon those who show no mercy (James 2:13). For Judah hath in abundance the oil of the knowledge of God, and keeps it jealously to herself, as a miser, as it were in a closely-sealed vessel. I ask for it, and she does not take pity upon me; nor will she even lend it. She desires to possess alone the worship, the knowledge, the great Name of God, not because she is jealous for her own happiness, but because she is envious of mine.

3. Therefore do Thou, O Lord, give judgment in my cause that Thy great Name may be henceforth magnified, and thy oil Divine be multiplied still more. Let it rise, let it bubble up, let it be poured forth and roll among the nations, and let all flesh have part in the salvation of God. Wherefore, as the ungrateful Jew desires, should the unction of salvation remain upon the beard of Aaron alone?  It is not for the beard, but for the head. Nor does the head exist for the beard alone, but for the whole body. Let it receive first, but not exclusively. Let that [unction] which it has received from on high be poured upon the lower limbs also. Let the heavenly fluid descend - descend upon the breast also of the Church. She does not disdain -she eagerly receives-that which falls upon her from the beard [of her High Priest]; and when saturated with the dew of grace, that she may not show herself ungrateful, she cries: Thy Name is as ointment poured forth (Cant. 1:2). Let it roll farther yet, I entreat; let it reach even to the skirt of her clothing-that is to say, let it extend even to me, the last and lowest of all, and the most unworthy, yet still belonging, as it were, to that clothing. I earnestly entreat, appealing to the goodness [of my God], that this stream of grace may come to me, as it were, from the bosom of my mother [Church], for I am as a babe in Christ. And if any man whose eye is evil because of Thy goodness should murmur, do Thou, O Lord, answer for me; let judgment come forth from Thy Countenance, not from the arrogance of Israel. Nay, more, do Thou reply on Thy own behalf, and say to the slanderer for it is of Thee that he utters slanders, because of Thy free grace Thou dost bestow Thy good gifts-declare, I say, to him: I will give unto this last even as unto thee (Matt. 20:14). That displeases the Pharisee; but why, O Pharisee, dost thou murmur?  My right is the will of the Judge. Is He not as just in discerning merit as He is rich in rewarding it?  May He not do as He will [with His own]?  To me, I confess, mercy is shown; but to thee no injury whatever is done. Take what thine is, and go thy way. If He has decreed to bestow upon me also the gift of salvation, what dost thou lose by His so doing?   4. Exaggerate your merits to any degree you will, and extol your labours, the mercy of the Lord is better than life (Ps. 63:3). I have not, I confess it, endured the burden and heat of the day, but I bear an easy yoke and a light burden according to the good pleasure of our Father. My task has been of scarcely an hour long, and if it had been longer, love would have prevented me from perceiving it. Let the Jew busy himself in his own strength; but as for me, my only care is to make proof what is the good and acceptable and perfect Will of the Lord. It is from it that I repair the losses in time and in labour which I have sustained. He trusts to the letter of an agreement; I to the decree of God's good pleasure; yea, I believe, nor shall I be confounded in my faith, for my life depends upon His Will. That grace reconciles the Father to me, that restores to me my lost inheritance, and with even a greater weight of grace delights me with sweet melody, delicious viands, and all the delightful joys of all His rejoicing family. If that elder brother of mine is indignant, and prefers to make merry with his friends upon a kid without the doors rather than with me in our Father's House upon the fatted calf, the answer shall be returned to him: It was meet that we should make merry and be glad; for this thy brother was dead, and is alive again; and was lost, and is found (Luke 15:32). The Synagogue still feasts without, and with demons for friends, whom it delights to see that she is still so blind as to devour the kid [so to speak] of sin-to swallow, and, as it were, to hide it in the stomach of her folly and ignorance; while, in her scorn of the righteousness of God and desire to establish her own righteousness, she declares that she has no sin, and no need of the death of the fatted calf, because she supposes herself to be pure and righteous by the works of the Law. But the Church, after having rent asunder, by the death of the Word crucified, the veil of the letter which killeth, is led by the Spirit of liberty to advance boldly into His secret things-to recognise and take delight in them, to be chosen into the place of her rival, to become the Bride, to enjoy the graces of which the other is deprived; and, being everywhere bedewed and anointed with the oil of her gladness, clinging closely to the Lord Christ, and receiving the vital warmth of the Holy Spirit, she obtains this happiness beyond her fellows (Ps. 45:7), and says: Thy Name is as ointment poured forth. What wonder if she who embraces Him who is filled with this sacred unction should herself be anointed therewith!

5. The Church, then, reposes within, but as yet the Church of those who are perfect; yet for us also there is hope. Let us who fall short of this perfection rest without, and rejoice in the hope which is given to us. In the meantime, the Bridegroom and the Bride are alone within; they enjoy mutual and ineffable delights, untroubled by any tumult of carnal desires, or by the fleeting images of earthly things.

Without await them the company of virgin souls, who cannot be as yet free from such disquietudes; but they wait in assured peace, knowing that of them it has been said: The virgins, her companions that follow her, shall be brought [unto the King] (Ps. 45:14). And that each of them may know of what spirit they are, I call those virgin souls who, having been covenanted to Christ before they were defiled by the embraces of the world, persevere constantly in the love of Him to whom they have devoted themselves, and are so much the more happy the earlier they did so. And I call those 'their companions' (proximas) who, after having shamefully given themselves over in bondage to the princes of this world-that is, to impure spirits-yet, at length, being ashamed of their own defilement in which they were once conformed to this world, came forth from it, and hasten to put on the likeness of the new man, and that with the greater sincerity the later they were in their reformation. Both the one and the other class go forward together; they do not fail, nor are they wearied, even though they do not feel as yet in full that inward consolation which moves souls to say: Thy Name is as ointment poured forth. For these souls do not venture to address themselves directly to the Bridegroom, yet their endeavour is to press closely in the footsteps of her who leads them on (magistrae); they will enjoy the delightful perfume of the oil poured forth, and will be incited by it to desire and to seek for still higher and better things.

6. I am not ashamed to confess that often, and particularly at the commencement of my conversion, I myself experienced extreme coldness and hardness of heart. I sought after Him whom my soul was desirous to love; for it was not then able to love one whom it had not yet found, or, at least, it loved Him less than it wished to do, and on that account was seeking Him that it might love Him with an increased affection, though assuredly it would not have sought Him without having some degree of love for Him previously. While, then, I was seeking Him in whom my frozen and languid spirit might find warmth and repose, and no one came from any side to my help, to dissolve the icy torpor of my spiritual senses and to bring back the sweetness and fruitfulness of the spring-at that time, I say, my soul languished and drooped in torpor, a prey to hard and hopeless depression and dull discontent. At such times it would murmur to itself: Who is able to abide the rigour of His frost?  (Ps. 147:17). Then, on a sudden, at a word, at the sight of some holy or piously-minded person, or at the mere remembrance of one dead or absent, the Holy Spirit would breathe upon [my frozen soul], and the waters would flow; then tears were my food day and night. What was that but the perfume exhaled by that anointing with which that holy one was endued?  It was not the anointing itself, for that did not reach me except through the medium of some man; and though the gift caused me joy, yet I was confounded and humiliated to know that I enjoyed but a passing gust of sweetness, and that the unction from which it arose was not vouchsafed to me. And having only the pleasure to perceive it at a distance, but not to draw near and touch it, I understood that I was unworthy that God should communicate to me its sweetness directly (per se ipsum). And if now the same thing occurs to me, I receive, indeed, eagerly the favour accorded to me, and I feel thankful; but I am touched with extreme grief not to have merited it by myself, nor received it, so to speak, from hand to hand, as I earnestly entreated that I might do. I am ashamed to be moved more at the remembrance of man than at that of God. And then I cry with groaning: When shall I come and appear before God?  (Ps. 42:2). I think, too, that some of you have gone through the same experience, and do so sometimes even now. What are we to think of this, except that God permits it either to warn us of pride, to preserve our humility, to nourish brotherly charity, or to increase our desire for holiness?  One and the same kind of food serves both as medicine for the sick, and as diet for the sickly (aegrotativis). Even more, it strengthens the weak, and delights those who are in health; it both heals disease, and preserves health; nourishes the body, and, at the same time, is agreeable to the taste.

7. But let us return to the words of the Bridegroom; let us be careful to listen to what He says, and to delight in that which delights Him. The Bride, as I have said, is the Church. She it is to whom more has been forgiven, and who loves the more. That with which her rival hastens to reproach her, she herself turns to her profit.

Thus she is the more gentle for chiding, more patient to endure, more ardent in love, more prudent in self-control; thus she becomes the humbler for the consciousness of her faults, more acceptable by her modesty, more prepared to obey, more earnest and devoted in thanksgiving.  Finally, while the Synagogue, as has been said, murmurs, recalls her merits, her labours, and the burden and heat of the day which she has borne, the Church, on the contrary, recounts but the benefits which she has received, and cries: Thy Name is as ointment poured forth.

8. This is evidently the testimony which Israel gives to celebrate the Name of the Lord; yet not the Israel which is according to the flesh, but that which is according to the Spirit. For how could the former speak thus?  It is not that he has not oil, but that he has it not poured forth.   He has it, but it is hidden; he has it in his books, but not in his heart. He attaches himself to the outward letter; he clasps in his hands a vase filled with fragrant oil, but it is closed, and he opens it not that he may be anointed therewith. The anointing of the Spirit is inward-yea, it is inward; open, then, and be anointed, and no longer shalt thou be a rebellious house. Of what avail is oil in thy vases, if thou hast it not to anoint thy limbs?  What does it profit thee to read the life-giving Name of the Saviour in books, and not to have faith in Him in thy heart and obedience in thy life?  Thou hast oil; pour it forth, and thou shalt feel its threefold virtue. But the Jew disdains these things; do you, then, listen. I wish to tell you what I have not yet mentioned, why the Name of the Bridegroom is compared to oil. Now, for this there are three reasons. But since He is called by many names, inasmuch as that which is proper to Him is known to none (for it is Ineffable), we must first of all invoke the Holy Spirit that He will deign, by His Divine wisdom, to reveal to us, since it has not pleased Him to declare it in the Word written, that Name, out of all those which have been given to Him, which He would have us to understand in this passage; but of this also at another time. For although I am quite prepared to speak of all these things, yet that neither you should be burdened, nor I wearied with speaking, the hour warns us to make an end. Keep in mind what I have drawn your attention to, that it may not be needful to repeat it tomorrow. This is what I have in hand and propose to speak of next; namely, why the Name of the Bridegroom is compared to oil; and what is that special Name among the many given to Him. And since I am able to speak nothing of myself, let your prayer be offered that the Bridegroom Himself, Jesus Christ our Lord, may by His Spirit reveal it to us.

To Him be honour and glory, for ever and ever. AMEN.

SERMON 15: IN WHAT MANNER THE NAME OF JESUS IS A SALUTARY MEDICINE TO FAITHFUL CHRISTIANS IN ALL ADVERSITIES.

THE SPIRIT OF wisdom is benevolent,[lxxxv] and He is not accustomed to show Himself unapproachable to those who invoke Him, since often, before even He is called upon, He saith, Lo, Jam here (Is. 65:24). Listen, now, to what at your prayer He has deigned to make known by means of me upon that subject, of which we treated yesterday, and receive in due season the fruit of your prayers. Behold, I show you a Name which is rightly compared to oil, and I will explain to you by what right it is thus compared. You read, upon every page of the Divine Scripture, many Names given to the Bridegroom, but these I will sum up in two only. None of these you will, in my judgment, find, which do not express, either the grace of His beneficence, or the power of His majesty. The Holy Spirit thus instructs by the mouth of one through whom He frequently speaks: These two things have I heard, that power belongeth to God, and mercy to Thee, O Lord.[lxxxvi]  Again, as to His Majesty, we read: Holy and terrible is His Name (Ps. 110:9). As to His goodness towards men, There is none other Name under heaven given among men whereby we must be saved (Acts 4:12). Let me render this still more clear by examples.  This is His Name, whereby He shall be called, The Lord our Righteousness (Jer. 23:6). It is here a name of power. Again: And His Name shall be called Immanuel (Is. 7:14), here implying His goodness to men. Also He speaks thus of Himself: Ye call Me Master and Lord (John 13:13)-the former a name of grace, the latter of greatness. For it is no less a deed of beneficence to bestow knowledge upon the mind than to give food to the body.   Again, the Prophet says: His Name shall be called Wonderful, Counsellor, the Mighty One, God, the Everlasting Father, the Prince of Peace (Is. 9:6). The first, the third, and the fourth attributes, express His majesty; the others, His goodness to men.  Which, then, of these is 'as oil poured forth?' Evidently the Name of His Majesty and Power is in some mysterious manner transfused into that which is the Name of His Goodness and Grace; and this last is poured forth abundantly through Jesus Christ our Saviour.  For example, does not the Name of 'God' pass into and become transfused in that which is ' God with us,' that is, in 'Immanuel'?  So the name of ' Wonderful' into that of 'Counsellor'; 'God, the Mighty One' into those of ' the Everlasting Father' and ' the Prince of Peace'; and ' The Lord our Righteousness' into 'the Lord gracious and full of compassion' (Ps. 111:4). In this I say nothing new, for Abram also was, in an earlier age, changed into Abraham, and Sarai into Sarah; and in those cases also we find that a mystery of beneficence was prefigured and celebrated.

2. Where, now, is that Voice of thunder which made itself heard so frequently and so terribly by the people of old time: I am the Lord!  I am the Lord! (Exod. 20:2). In its place there is dictated to me a prayer, which commences with the sweet name of Father, and thus affords good ground for confidence that the petitions which follow will be granted. Those who were servants are now called friends; and the Resurrection of Jesus is announced, not even[lxxxvii] to disciples only, but to those who are named brethren. And I do not wonder that this pouring forth of the Holy Name was made when the fulness of time came; for God thus fulfilled what He had promised by Joel (2:28), and poured out His Spirit upon all flesh; and I read that something similar had taken place among the Hebrews in ancient times. Your minds, I dare say, outstrip my words, and you already know what I am about to mention. For of what nature was the answer, I would ask, which was given to Moses when he inquired at first who was speaking to him?   I AM THAT I AM?  and I AM hath sent me unto you?  (Exod. 3:14). I know not whether Moses himself would have understood it thus if the Name had not been already poured forth. But that was done, and it was understood; not only poured (fusum), but poured forth (effusum); for the inpouring (infusum) was already achieved. Already the heavens possessed it; already it had been made known to the angels. But it is [now] sent forth abroad; and the Name which had been so infused into the angels that it was become even familiar to them, was sent forth among men also, so that thenceforth the cry of joy should be with justice raised from earth, Thy Name is as oil poured forth, if the odious obstinacy of an ungrateful people had not hindered. For He says: I am the God of Abraham, the God of Isaac, and the God of Jacob (Exod. 3:6,15)

3. Approach, ye nations; your salvation is at hand. That Name is poured forth which whosoever calls upon shall be saved. The God of angels names Himself the God of men also. He has shed forth oil upon Jacob and it has fallen upon Israel. Say, then, to your brethren. Give us of your oil (Matt. 25:8). But if they will not, pray ye the Lord for oil, that He may send it unto you also. Say ye unto Him, Take away our reproach (Is. 4:1). Permit not, I entreat, an evil tongue to insult Thy beloved, whom Thou hast been pleased to call from the ends of the earth, and that with so much the greater bounty as he was less worthy [of Thy goodness]. Is it fitting, I beseech Thee, that a wicked servant should shut out those whom their kind Father has invited?  Jam, Thou sayest, the God of Abraham, the God of Isaac, and the God of Jacob. And are there no more [than these]?  Pour forth, pour forth; open still wider Thy Hand, and fill with blessing every living thing. Let them come from the east and from the west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven (Matt. 8:11). Let the tribes, the tribes of the Lord come, let them come; unto the testimony of Israel, to give thanks unto the Name of the Lord (Ps. 122:4). Let them come, and take the seats of guests; let them feast in gladness of great joy; let there everywhere be heard but one great chorus of thanksgivings and praises, one song of them that feast (Ps. 42:4): Thy Name is as oil poured forth. Of one thing I am sure, that if we have Philip and Andrew for porters at the gate of heaven, whosoever among us seeks for this celestial oil, whosoever of us desires to see Jesus, will encounter no repulse. At once Philip cometh and telleth Andrew, and again Andrew and Philip tell Jesus. But what will Jesus say?  Without doubt what He has already said: Except a corn of wheat fall into the ground and die, it abideth alone ." but if it die it bringeth forth much fruit (John 12:22-25). Let the grain, then, die, and let there rise from it the harvest of the Gentiles. It is needful that Christ should suffer,  that He should rise from the dead, and that repentance and remission of sins should be preached in His Name, not only in Judaea, but among all nations (John 24:46, 47); insomuch that from one Name, which is Christ, thousands of thousands of believers shall be called Christians, and shall say: Thy Name is as oil poured forth.

4. I recognise that Name also in that which I have read in Isaiah: The Lord God shall call His servants by another Name, in which he that is blessed in the earth shall be blessed in God.[lxxxviii] Amen. O Blessed Name! O oil everywhere poured forth! How far does it penetrate?  It spreads from Heaven to Judaea, and thence over the whole earth; and from every part of the earth rises the adoring cry of the Church: Thy Name is as oil poured forth. Yes, that is indeed poured forth, with which not only the heavens and the earth are steeped, but even the abodes of the dead besprinkled; so that in the adorable Name of Jesus every knee shall bow and every tongue confess (Phil. 2:10, 11), and say, Thy Name is as oil poured forth. Behold the Christ, behold Jesus, whether infused into angels, or effused upon men-yea, upon men who had defiled themselves as beasts upon their dunghill, saving both men and beasts, in like manner as God has multiplied His mercy. How dear is that Name, but how common (vile)!-common, but precious in its power to heal! If it were not common it would not have been poured out upon a sinner such as I; and if it had no power of healing it would have profited me nothing. I am a sharer in that Name-a sharer, too, in its heavenly inheritance.  I am a Christian; I am even the brother of Christ; and if I be truly that which I am thus called, I am an heir of God, and a joint heir with Christ (Rom. 8:17). What wonder is it if the Name of the Bridegroom be thus poured forth, when He Himself is poured forth likewise?  For when He emptied Himself did He not take upon Him the form of a servant (Philipp. 2:7)?  Therefore He says: I am poured out like water (Ps. 22:14). The plenitude of His Divinity was poured forth when He dwelt in bodily form upon the earth; so that we all who bear about a mortal body should participate in that plenitude, and, being filled with an odour of life, should say: Thy Name is as oil poured forth. I go on to say, What is that Name which is poured forth, in what manner, and in what degree?

5. First, why is it called oil?-for this I have not as yet explained.  I had begun to do so in a former sermon, but another subject suddenly presented itself which seemed to me to require to be treated of.  But I have deferred to speak of this longer than I supposed, for which  I see no other reason than this, that Wisdom is as the virtuous woman  in the Book of Proverbs (31:10), who layeth her hands to the  spindle, and her hands hold the distaff. For she knows how out of  a little wool or flax to draw out the thread and to broaden the web  with the shuttle, and so to clothe all her servants in garments both of  linen and of wool. There is no doubt that oil has its points of  resemblance to the Name of the Bridegroom, and that not without reason has the Holy Spirit compared the one to the other. Perhaps you may discern better than I the reasons for this; but, as far as I am able to judge, the reasons are three: that it gives light, it gives nourishment, and it anoints. It maintains flame, it nourishes the flesh, it relieves pain; it is light, it is food, and it is medicine. Notice now that the same thing can be said of the Name of the Bridegroom: for when preached it enlightens the mind, when it is meditated upon it is food to the mind, and when invoked it softens and alleviates the wounds of mind and soul. Let us examine each of these qualities separately.

6. Whence do you suppose so bright and so sudden a light of faith has been kindled in the whole world, except by the preaching of the Name of Jesus?  Is it not by the light of this sacred Name that God has called us into His marvellous light, so that when we had been enlightened by it, and in that light we had seen light, St. Paul was enabled to say to us: Ye were sometimes darkness, but now are ye light in the Lord (Eph. 5:8). This Name, in conclusion, it was that the same Apostle was bidden to bear before the Gentiles, and Kings, and the children of Israel (Acts 9:15); this Name he bore as a lamp to enlighten his country and his people, crying everywhere:  The night is far spent, the day is at hand: let us, therefore, cast off the works of darkness, and put upon us the armour of light. Let us walk honestly, as in the day (Rom. 13:12, 13). To all he displayed a lamp shining upon its pillar, when in every place he preached Jesus Christ, and Him   crucified. How resplendent was that Light; how it dazzled the eyes of all beholders, when, coming forth as a lightning flash from the mouth of Peter, it set the lame man upon sound and strong limbs; when it restored to sight many who were spiritually blind! Did it not shoot forth a light of fire, when he said, In the Name of Jesus Christ of Nazareth rise up and walk?  (Acts 3:6).  But the Name of Jesus is not only light; it is also nourishment. Do you not feel spiritually strengthened as often as you meditate upon it?  What enriches the mind of the thinker as does the Name of Jesus?  What so restores exhausted powers, strengthens the soul in all virtues, animates it to good and honourable conduct, fosters in it pure and pious dispositions?  Dry and tasteless is every kind of spiritual food, if this sweet oil be not poured into it; and insipid, if it be not seasoned with this salt. A book or writing has no single point of goodness for me if I do not read therein the Name of Jesus; nor has a conference any interest for me, unless the Name of Jesus be heard in it.[lxxxix] As honey to the mouth, as melody in the ear, as a song of gladness to the heart, is the Name of Jesus.[xc]  But it is also a medicine. Is any of you sad?   Let Jesus come into your heart; let His Name leap thence to your lips, and behold, when that blessed Name arises [as a sun], its light disperses the clouds of sadness, and brings back serenity and peace. Is any falling into crime?  or even, in his despair, rushing upon death?  Let him call upon that life-giving Name; does he not speedily begin to breathe again and revive?  In the presence of that saving Name, who has ever remained fast bound (as is the case with some of us) by hardness of heart, ignoble sloth, rancour of mind, or cold indifference?  Who has not known the fountain of his tears, which seemed dried up, to burst forth anew, and with added abundance and sweetness, at the calling upon the Name of Jesus?  Who, when in fear and trembling in the midst of dangers, has called upon that Name of power, and has not found a calm assurance of safety, and his apprehensions at once driven away?  Where is the man who, when labouring under doubt and uncertainty, has not had the clear shining of faith restored to him by the influence of the Name of Jesus?  Or who has not found new vigour and resolution given to him at the sound of that Name full of help, when he was discouraged by adversities, and almost ready to give way to them?  Those are the diseases and ailments of the soul, and for them this is the remedy. And what I say is proved by these words: Call upon Me in the day of trouble.  I will deliver thee, and thou shalt glorify Me (Ps. 1:15). Nothing is so powerful as the Name of Jesus to restrain the impulse of anger, to repress the swelling of pride, to cure the wound of envy, to bridle the impulse of luxury, and extinguish the flame of fleshly desire; to temper avarice, and put to flight ignoble and impure thoughts. For, when I utter the Name of Jesus, I set before my mind, not only a Man meek and humble in heart, moderate, pure, benign, merciful, and, in short, conspicuous for every honourable and saintly quality, but also in the same individual the Almighty God, who both restores me to spiritual health by His example, and renders me strong by His assistance. All these things are said to me when the Name of JESUS is pronounced. From Him, inasmuch as He is Man, I derive an example; inasmuch as He is the Mighty One, I obtain assistance.

Of His example I make, as it were, medicinal and salutary herbs, and His help is an instrument to prepare them; thus I obtain a remedy of power, such as none among physicians is able to compound.

7. In this sacred Name, O my soul, hidden in the Name of Jesus as in a vase, thou hast a saving antidote (electuarium), which shall never be found without efficacy against any disease or infection.

Let it be always in thy bosom, always in thy hand, so that all thy affections, and all thy actions may be directed towards Jesus. To this you are invited, where it is said: Set Me as a seal upon thine heart, as a seal upon thine arm (Cant. 8:6). But of this at another time. You have here (let us now consider) a sure remedy both for your heart and for your arm. You have, I say, in the Name of Jesus a means of correcting those actions in you which are bad, and of perfecting those that are defective; of protecting your feelings and affections from being defiled; or if defiled, of restoring them to health and purity.

8. There were in Judaea certain [others] named Jesus, in whom she glories; but these are but empty names; they render neither light, nor nourishment, nor healing.   Therefore it is that the Synagogue is even to this day in darkness, weak with hunger, and languishing from disease. Nor will its hunger be satisfied, nor its disease healed, till it comes to know that it is our Jesus who rules in Jacob and unto the ends of the world [until then], at evening let them return, grin [for famine] like dogs, and go about the city (Ps. 59:14, 7), They, indeed, were sent on before, as the staff was sent before him by the Prophet to the presence of the dead child (2 Kings 4:29-35) nor could they read a meaning in those names of theirs, for they were void of power. The staff was laid upon the face of the child; but there was neither voice nor hearing, because it was but a staff. He came who sent the staff; He descended and came unto His people; and ere long He saved them from their sins, proving that to be the fact which was said of Him: Who is this that forgiveth sins also?  (Luke 7:49). No doubt He is that One who saith, I am the salvation of My people (Ps. 35:3). Now there is voice; now there is hearing; it is manifest that He does not, like those who came before Him, bear an empty name. The life and salvation poured into the soul is felt; nor is so great a benefit passed over in silence. Within there is hearing; without there is speech. I am touched with penitence; I make confession [of my sins]; and to confess shows spiritual life: Thanksgiving perisheth from the dead, as from one that is not (Ecclus. 17:28).[xci] Here is the proof of life, and of feeling. I am raised perfectly from the dead; my resurrection is complete. What is the death of the body, but the depriving it of feeling and of life?  Sin, which is the death of the soul, had left unto me neither any feeling of compunction, nor utterance of confession, and I was dead. Then He came who taketh away sins, and He restored to me each of these powers, saying unto my soul, I am thy salvation (Ps. 35:3). What wonder if death gives place, where Life descends from heaven?  Now with the heart the man believes unto righteousness, and with the mouth makes confession unto salvation (Rom. 10:10). As the child opened widely his mouth, even seven times, so the man saith, Seven times a day do I praise Thee, O Lord (Ps. 119:164). Note the number of seven. It is a sacred number, not without a mystical meaning. But it will be better to reserve this for another sermon; so that we may draw near with keen appetite, not with distaste, to this repast so excellent, to which we are invited by the Spouse of the Church, our Lord Jesus Christ, who is above all, GOD blessed for ever. AMEN.

SERMON 16: OF CONTRITION OF HEART, AND OF THE THREE KINDS OF TRUE CONFESSION.

WHAT, THEN, IS intended by that number seven?  For I suppose that none among us is so undiscerning as to suppose that the seven times which the child yawned was a number fortuitously reached, and without meaning. Nor do I think the fact is without signification that the prophet Elisha stretched himself upon the dead body of the child, setting mouth upon its mouth, eyes upon its eyes, and hands upon its hands (2 Kings 34:34).  The Holy Spirit has willed all these circumstances to take place thus, and thus to be recorded, for the instruction without doubt of those spirits whom the treacherous companionship of their body of corruption has led astray, and whom the wisdom of this world, which is foolishness, has taught to be without understanding. For the corruptible body presseth down the soul; and the earthly tabernacle weigheth down the mind, that museth upon many things (Wisd. 9:15).  Let no one, then, wonder or take it ill, if I seem to be minutely curious in searching into such things as these, which are, if I may say so, the treasure-houses of the Holy Spirit; since I know that to do thus is truly to live, and that in such things is the life of my spirit. Yet I say to those who outstrip me by the quickness of their apprehension, and in every sermon are anxious to arrive at the end, almost before they have heard the beginning, that I have a duty towards those of slower minds as well, and that, indeed, it is much greater towards them than towards others; nor is it nearly as much my object and my care to explain words as it is to touch and to influence hearts.

It is my duty (so to speak) to draw water, and to give it to others to drink; and this duty is not discharged by rushing through subjects in great haste, but rather by treating them with leisurely care, and making them frequently the occasion for exhortation. It is true that the discussion of these mysteries (sacramentorumn) has detained us longer than I could have supposed. I thought, I must confess, that one sermon would suffice for all of those subjects, that we should quickly traverse that forest, sombre and shady with allegories, and arrive, in a journey of perhaps one day, at the open plain of the moral meanings of our subject; but it has proved otherwise. We have been occupied in their consideration two days already, and we have still some distance to go. The eye of an observer at a distance traverses in a moment the tops of great masses of verdure, and marks the mountain peaks; but it cannot pierce into the vast depths of the low-lying valleys, or penetrate the obscure coverts of the thickets.  How could I foresee, for instance, that when treating of the calling of the Gentiles and the rejection of the Jews, the miracle of Elisha would present itself of a sudden to my mind?  But now, since we have fallen upon that incident, let us linger upon it for a little while, and we will return afterwards to the subject we have left; and, in fact, this, as well as the other, has in it food for souls. Does it not happen to hunters also and their hounds often to leave the quarry they had started, and to follow another, which they rouse unexpectedly?

2. It is a fact which gives me no little confidence to reflect upon, that this great Prophet, mighty in word and deed, has deigned to descend from the height of heaven, and to visit me, who am but dust and ashes; to have pity upon me in my state of death, to bend down to me as I lay prostrate, to be narrowed and made equal to my littleness, to share the light of His eyes with me in my darkness, to unloose the dumbness of my mouth with a kiss from His own, to strengthen my weak hands by the touch of His own in their strength.

I meditate upon these benefits with sweetness unspeakable; my heart is filled with joy, my soul receives new vigour, and all that is within me; and my bones render praise to God. This He has once done for all the world; this each of us feels to be in process of doing daily in us; so that to his heart is given the light of intelligence, to his mouth the word of edification, to his hands the work of righteousness. It is He who gives us the power to think good and faithful thoughts, to express them usefully, to carry them out efficaciously in our life. In this is a threefold cable not easily broken, to draw souls out of the prison of the devil, and to draw them after one's self into the kingdom of heaven: it consists of three things; to think rightly, to speak worthily, to conform also our life to that which we speak.

He has touched my eyes with His own, thus adorning the forehead, as it were, of my inner man with two bright luminaries, faith and intelligence.  With His Mouth He has touched mine, and has pressed upon one who was dead the sign of peace, since, when we were still sinners and dead to righteousness, He has reconciled us to God. He has, I say, with His sacred Mouth touched mine, thereby breathing a second time upon my face the breath of Life, and that life more holy than at first. For in the first place He created me to be a living soul; but in the second, reformed me to be a quickening spirit (1 Cor. 15:45). His Hands upon mine He placed, affording me an example of good works, a model of obedience. Or, at least, He has set His Hands to great and noble deeds, that He might teach my hands to war, and my fingers to fight.

3. And the child, it is said, yawned seven times. It would have been enough to manifest the glory of the miracle had the child yawned but once; but the multiplicity, and the number itself being so noble, warn us of a mystery. If you consider that corpse as the type of the whole human race, which was spiritually dead, you will see that the universal Church, from the time of its receiving life from the Prophet stretched upon it, yawned, so to speak, seven times; for it has been the custom of the Church to sing praises to God seven times a day. And if you yourself consider, you will perceive that you are living a spiritual life, and fulfilling this mystical number, if you hold in subjection your five organs of sense to a twofold charity, and, according to the Apostle's precept, make your members the instruments of righteousness unto sanctification, as you formerly yielded them as instruments of unrighteousness unto sin (Rom. 6:13); or if you use those five senses for the salvation of your neighbours, and make up the number of seven by adding these two things-viz., the praising God for His mercy, and for His justice.

4. Seven other yawnings I have to consider, which are seven  experiences, without which a soul cannot be assured that it has truly  regained life. Four of these have reference to the feeling of penitence for sin; three to the outward sound of confession of it. If  you are living, if you have a voice and spiritual consciousness, you  recognise the same in yourself. That is to say, you know that you  have entirely recovered spiritual sensibility if you feel your conscience keenly grieved by a fourfold penitence; namely, a twofold  shame, and a twofold fear. With the threefold confession, of which  we will speak afterwards, the number seven is made up, and these are  an unfailing proof of life regained. Does not the holy prophet Jeremiah also observe this number in his Lamentations?  And do you  also, in that which you make for yourself, observe the form which  the Prophet has prescribed, think of God as your Creator, your  Benefactor, your Father, your Lord. You are a criminal before Him  in regard to each of these His characters; be, then, penitent as you  think of each. To the first and the last of these let your fear respond;  to the second and third your shame. A father, just because he is a  father, is, indeed, not the object of fear, because it is the nature of a  father always to pity and to spare. Even when he punishes, it is  with a rod that he strikes, not with a heavy staff, and Himself heals  the wounds which he has made. It is a father's voice which says:  I will strike, and I will heal (Deut. 32:39). You have, then, no cause for extreme terror of God your Father since though He sometimes strikes that He may bring about correction in you, He never strikes to avenge Himself. But when I consider that I have offended that heavenly Father, there is good reason for my feeling shame, though there be none for fear. He has begotten me of His own will by the Word of Truth, not urged by the spur of any necessity.

Then, also, He did not spare His only begotten Son for me, who was thus begotten. Thus He, indeed, treated me with all the affection of a Father; but I have not behaved in turn with the obedience of a son. With what assurance, I ask, can a son so evil venture to raise even his eyes towards the Countenance of a Father so good?  I am ashamed to have done actions so little worthy of my parentage; I am ashamed to have degenerated from a Father so exalted.

O my eyes, do ye cause streams of tears to flow; let my face be covered with shame and confusion, and let shadow fall upon it. May my life be worn away in grief, and my years in mourning. Shame upon me! What profit have I of those things of which I am now ashamed?  If I have sown unto the flesh, from the flesh I shall reap only corruption (Gal. 6:8); if to the world, both it and the lust thereof passes away (1 John 2:17). Yet I, unhappy and devoid of reason, have not blushed to prefer such perishing and vain advantages as these, which are almost nothing, and of which the end is death, to the love and to the honour which I owe to the Eternal Father!  Well may I be covered with confusion to hear these words: If I be a Father, where is Mine honour?  (Mal. 1:6).

5. But even if He were not a Father, has He not overwhelmed me with benefits?  Without speaking of innumerable other blessings, He brings forward against me, as witnesses of my ingratitude, the sustaining of this my mortal body, the use of a lengthened time in this world, and, above all, the Blood of His dear Son, which cries out against me from the ground. My ingratitude puts me to shame, and to complete my confusion, I stand convicted also of having rendered evil for good, and hatred for love. It is true that, from a Benefactor, as from a Father, I have nothing to fear; for He is truly beneficent, giving to all men liberally, and upbraiding not (James 1. 5) [for what He has given]. He does not upbraid us for His gifts, because they are truly gifts; nor does He sell His benefits, but bestows them.  And, lastly, His gifts are without repentance.

But the more benign and liberal I am obliged to think Him, the more unworthy I must consider myself to be. Blush with shame, O my soul, and be dissolved with grief; since, although it is according to the goodness of God to give without reproaching me or reclaiming what He has given, yet it is a disgrace to me to show myself ungrateful, and unmindful of these gifts. Alas! what shall I, even now, and thus late, render unto the Lord for all the benefits which He hath done unto me?  6. Let me, if I am not affected, as I ought, with shame and regret, at least be open to feelings of fear, and let the fear come to the help of the regret; let it be aroused, that it may arouse me. Put aside for a moment the tender names of Benefactor and Father, and turn to other Names more austere; for He of whom we read as the Father of mercies, and the God of all consolation (2 Cor. 1:3), we read of also as the Lord God, to whom vengeance belongeth (Ps. 94); as God the Judge righteous and powerful (Ps. 7:12); as terrible in His doings toward the children of men (Ps. 66:5); as a jealous God (Exod 20:5).

It is for you that He is Father and Benefactor, for Himself He is Creator and Lord; for, as Scripture declares, He hath made all things for Himself (Prov. 16:4). He, then, who defends and preserves with so much care that which is yours, will He not ever be jealous, think you, for Himself?  will He not require the honour due to His sovereignty?  Because of this it is that the wicked hath provoked God; for he hath said in his heart, He will not require it (Ps. 9:13, Vulg.). And what is it to say in his heart, .He will not require it, except to be without fear of His requiring it?  But He will require it, and that to the last farthing; He will require it, and will abundantly recompense the proud doer (Ps. 31:23). He will require service from him whom He hath redeemed; He will expect honour and glory from His creature.

7. Let it be granted that as Father He will pass over offences, and as Benefactor forgive, yet not as Creator and as Lord; and He who will spare a son will not spare an evil servant, the work of His Hands.  Consider what a fearful and terrible thing it is to have despised Him who is your Creator, and the Creator of all things--to have offended the Lord of glory!  It is the prerogative of Majesty, of Lordship, to be feared, and especially of this Lord and of this Majesty; for if the laws of man punish with the supreme penalty one who shall be guilty of high treason against the royal majesty, though it be that of a man, what shall be the end of those who despise the Omnipotence of God?  If He do but touch the mountains, they shall smoke (Ps. 144:5); and shall a mere petty mass of vile dust that a puff of wind may scatter in a moment, not to be brought together again, dare to arouse the anger of a Being of Majesty so awful?  HE, HE is to be feared, who, after He hath killed the body, hath power even to cast into hell (Luke 12:5).

Hell it is I fear; the Face of my Judge, before whom the angels veil their faces in fear--at this I fear and tremble. At the mere thought of the anger of the Almighty, of the beholding of His Face in wrath, of the crash of a perishing world, of the roar of the elemental fires bursting forth, of the tumultuous conflict of the powers of nature, of the voice of the Archangel, of the awful word of the Judge's doom at the mere thought of these I tremble and shake. Terrible to me is the mere idea of the teeth of the monster of hell, of the lions roaring for their prey, of the abyss which contains and which hides them. I shudder at the gnawing of the never-dying worm, at the ever-burning lake of fire, at the smoke, the sulphur, the livid clouds, the whirlwinds of flame, and, lastly, at the outer darkness which broods over all. Who shall make my head to be a river, mine eyes a fountain of tears (Jer. 9:1), so that by my weeping day and night I might anticipate and so avoid the weeping and gnashing of teeth, the hard fetters upon hands and feet, the weighty and cramping chains, which strangle, which burn to the bone, and yet are never consumed?  Alas, my mother! why hast thou borne me to be a son of sorrow, a child of wrath, reserved for fiery indignation and everlasting lamentings?  Why didst thou nurse upon thy knees, why didst thou nourish from thy breast, one born but to be consumed, to become food for the everlasting fire?

8. He who is affected deeply with these thoughts has, without doubt, recovered spiritual sensibility-that twofold fear, accompanied by that twofold shame, constitute, as it were, the four yawnings of the child raised up. The three which remain refer to the voice of confession [of sin], and of him [who makes use of this] it cannot be said that he has neither voice nor feeling, provided that his confession comes from a humble, simple, and faithful heart. Confess humbly, purely, and faithfully, therefore, whatever gives you remorse of conscience, and you have fulfilled your duty in this respect. There are those who boast themselves in doing evil, and delight in the worst crimes (Prov. 2:14), of whom the Prophet speaks when he says: They declare their sin as Sodom (Is. 3:9). But I put these out of the question at present-they are people of the world; and what have we to do with them who are without?

9. It happens to us, nevertheless, sometimes to hear men even who have professed the religious life, and wear its garb, recall their past bad actions, and boast of them most impudently-as, for example, of the bravery they have shown in duels, or the cleverness in a dispute of words, or of similar things, which the vanity, indeed, of the world estimates highly, but which are hurtful, pernicious, and even dangerous to the salvation of the soul. This is an indication of a worldly mind, and the habit of humility which such persons wear is not a proof of the renewing of their mind in holiness, but a screen which hides their former temper still persisted in. Some recall such things as if they grieved over and repented of them; but as they still glory inwardly in them, they do not efface the fault of them, but merely deceive their own selves, for God is not mocked (Gal. 6:7). They have not put off the old man, but merely covered it with the new. The old leaven is not acknowledged nor abandoned by such a confession as that; but is, on the contrary, established the more, according to the saying of the Psalmist: My bones grew old: whilst I cried out all the day long (Ps. 31:3). I am ashamed to recall the extreme effrontery of others who have not scrupled to recount with pride things for which they ought to weep, as that, even after they received the sacred habit, they cunningly overthrew someone, or over-reached some brother in a matter of business, or that they took revenge on one who had done them injury by word or deed-that is, they boldly rendered evil for evil, and railing for railing.

10. There is a kind of confession so much the more perilous, as it conceals vanity in a manner more subtle. I mean that in which we do not hesitate to reveal discreditable and shameful faults; not because we are really humble, but that we may be thought to be so. Now, to seek praise for humility is the reverse of humility, not the virtue itself.

The man who is truly humble wishes to be held in slight esteem, not to be proclaimed and praised as being humble. He rejoices to be contemned, and is proud only on this one point-that he despises praises. What can be more perverse and unworthy conduct than to make confession, which is the guardian of humility, contribute to the satisfaction of pride, and so wish to appear the better for the very reason that he seems to appear worse?  Oh, prodigy of boasting, to have no other means of being thought a saint than to be thought the wickedest of sinners! But such a confession, having only the appearance, not the reality, of humility, not only does not deserve forgiveness, but even calls down anger. What did it profit Saul that, when chidden by Samuel, he confessed that he had sinned (1 Sam. 15:30)?  No doubt that confession was itself criminal which did not blot out the crime confessed. Whenever did the Master of humility, whose natural desire assuredly is to give grace unto the humble, despise a really humble confession?  It would assuredly be a thing impossible that He should not be reconciled if the humility which the words express be manifested also in the heart. This is why I have said that confession of sin should be humble.

11 . It must also be made with simplicity. Let not a soul (if it be guilty) delight in making excuse for its intention (under the pretext,  perhaps, that it is not known to men), nor to pare down and diminish  a grave fault, nor to ascribe it to the advice of another person, since  no one is obliged to act against his own will. The first of these is not  a confession, but a defence; nor does it appease, but rather provokes,  the wrath of God. The second is a mark of ingratitude; for the less  a fault is regarded as being, the more is the glory diminished of him  who forgives it. To this must be added that a benefit will be accorded  so much less willingly, as it is known that he who receives it will be  less thankful for it, as supposing it to be less necessary to him. That  person renders himself unworthy of pardon who depreciates the value  of the grace he hopes to receive, and this is what everyone does who  endeavours to make light of his offence in the words which he uses  [to confess it]. As for the third, the example of the first man may  serve to dissuade us from it (Gen. 3:2); for though he did not deny  his fault, yet he did not obtain pardon for it; and this, doubtless, was  because he mixed up with it the fault of his wife. It is a form of  excuse to inculpate another when you are yourself accused. Holy  David teaches us that the desire to make excuses for yourself, when  censured, is not only useless, but exceedingly harmful; for he calls to  make excuses for sins ' evil words' (Ps. 140:4, Vulg. and Douay), and  entreats God not to incline His heart to them. Assuredly he was  very right; for a person sins against his own soul who excuses himself,  repelling thereby from him the remedy of leniency, and with his own  lips preventing the entrance of life. What perverseness can be greater  than to take arms against his own salvation, and to transfix himself with his own tongue as with a sword?  He that is evil to himself, to whom will he be good (Ecclus. 14:5)?

12. Finally, confession must be made in faith-that is to say, it must be filled with hope, free from distrust of obtaining pardon of our offences, or of fear lest by making it you should be rather condemning yourself than justifying. Judas, who betrayed our Lord, and Cain, who slew his brother, confessed their crime, but each despaired of God's mercy. The one said: I have sinned, in that I have betrayed the innocent Blood (Matt. 27:4); the other: My iniquity is greater than that I may deserve pardon (Gen. 4:13, Vulg.). Their confession was truthful; but because it was made without faith, it profited them nothing. These three conditions of confession of sin, then, joined to the four formerly named of penitence for it, make up the number seven.

13. When you have thus been touched with heartfelt sorrow for your sins, when you have thus confessed them, and you thenceforth feel good assurance that the gift of life has been conferred upon you, you will be no less assured, I think, that the Name of JESUS is not empty nor fruitless, since He has been able and willing to perform such great works in your soul; and that it was not in vain that He followed in person the staff which He had sent before. He has not come in vain, because He has not come empty.  How, in fact, could He have been empty in Whom dwells the fulness of the Godhead?  (Col. 1:9; 2:9). For God giveth not the Spirit by measure unto Him (John 3:34). So, also, He came in the fulness of time (Gal. 4:4), as if to indicate that in every way He was full [of power].  Truly He was full, whom the Father hath anointed with the oil of gladness above His fellows (Ps. 45:7); whom He bath anointed and sent into the world full of grace and truth (John 1:14). He has anointed Him, that He may anoint others; and all those have been anointed by Him who have been found worthy to receive of His fulness. Therefore He saith: The Spirit of the Lord God is upon Me, because the Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord (Is. 41:1). He came, as you hear, to anoint with the oil of salvation our contritions, and to soothe our griefs; therefore it was that He came filled with a Divine anointing-He came meek and lowly in heart, and full of an infinite pity for all those who call upon Him for aid. He knew well that it was to people crippled and helpless that He was coming down from heaven, and He showed Himself in that capacity which their need required. And that wise and foreseeing Physician, because He had many maladies to cure, provided Himself beforehand with many remedies. He brought with Him the Spirit of wisdom and understanding, the Spirit of counsel and ghostly strength, the Spirit of knowledge and true godliness, and the Spirit of the fear of the Lord.

14. Do you see how many vials full of heavenly balms the Celestial Physician has prepared for the healing of the wounds of that unhappy man who fell among thieves?  Seven they are in number, seven suited, perhaps, to excite the seven yawnings of which we have spoken; for in each was the Spirit of life. From these He pours oil upon my wounds, and wine also, but in less quantity than the oil; for it was in accordance with my infirmities that mercy should be exalted above judgment, as oil rises in a vessel above wine.

He brought, therefore, five vessels of oil, but of wine two only; for it is strength only and fear that are typified by wine; the remaining five signify oil, because of its softness and healing qualities. In the spirit of strength it was that, like a mighty man that shouteth by reason of wine (Ps. 78:65), He descended into hell, shattered the gates of brass, and brake asunder the bars of iron; that He bound the strong man, and delivered them who were subject to bondage.  Nevertheless, He descended also in the spirit of fear; but it was to inspire fear, not to feel it.

15. O Wisdom! with what healing skill dost Thou re-establish the health of my soul by this wine and this oil, mingling strength with sweetness, and sweetness with strength. Strong Thou art on my behalf, yet towards me Thou art sweet. From one end of the world to the other Thy Almighty power extendest, and Thou dost dispose all things with sweetness, driving far away my enemy, and sustaining me when weak. Heal me, O Lord, and my healing shall be complete; I will sing and give praises unto Thy Name, and say: Thy Name is as oil poured forth. Not as wine poured forth (for I do not desire that Thou shouldest enter into judgment with Thy servant), but as oil, because Thou crownest me with loving-kindness and tender mercies (Ps. 103:4). Yes, it is as oil, for oil rises above all other liquids with which it may be mixed, and thus is an apt type of that Name which is above every name. O Name, infinitely dear and sweet! O Name, glorious beyond all words; foreordained and fore-ennobled, and of supremest exaltation for all ages! This is truly the oil which maketh glad the face of man, which anoints the head of him that fasteth, so that he regardeth not the oil of the sinner. This is the new Name which the Mouth of the Lord hath named (Is. 42:2, Vulg.); which was so named of the Angel before He was conceived in the womb (Luke 2:21), Not only the Jew, but whosoever shall call upon this Name shall be delivered (Joel 2:32), wheresoever it is poured forth, far and wide.

This Name the Father has bestowed upon the Son, the Bridegroom of the Church, our LORD JESUS CHRIST, who is above all, GOD blessed for ever. AMEN.

SERMON 17: THAT IT IS NEEDFUL TO OBSERVE WITH CARE THE APPROACH AND THE DEPARTURE OF THE HOLY SPIRIT; AND OF THE ENVY OF THE DEVIL TOWARDS THE HUMAN RACE.

DO YOU THINK that we have made sufficient advance in the sanctuary of God to venture to examine an admirable mystery?  or, rather, to follow the Holy Spirit into the deeper recesses of truth, and to search out that which still remains unknown to us?  For that Spirit searcheth, not the hearts and reins of men only, but also the deep things of God; and I follow Him with safety whithersoever He shall lead, whether it be into the heights or into the depths of our own nature. Only, may He guard our hearts and our intellects that we may not believe Him to be present when He, perhaps, shall be absent, and be led into error by following the impulses of our own mind or senses in the belief that they are from Him. For He comes and goes according to His own will; nor is it easy for any to know whence He cometh or whither He goeth (John 3:8). But it is possible to be ignorant upon those points without risk to our salvation; but not to know when the Holy Spirit comes to us, or when He goes from us, is manifestly full of peril. For when these comings of the Spirit, in His dealings with the soul, and His goings, are not sedulously observed, it follows that you do not ardently desire His coming when He is absent, nor give Him glory when He is present. Indeed, He retires from the soul for the very reason that He may be sought for the more eagerly again; and how can He be sought for if He is not known to be absent?  And, again, when He deigns to return in order to console the soul, how shall He be received with the reverence due to His Majesty if His presence is not even perceived?  The soul, then, which is unaware of His departure lies open to be seduced, and that which is not aware of his return will be unthankful for the honour done to it in His coming.

2. Once, when the prophet Elisha had learned that the departure  from the earth of his master [Elijah] was about to take place, he  made a certain request of him, and he obtained it, as you know,  upon this condition only: that Elisha should behold him at the  moment of his departure (2 Kings 2:9, 10). This happened unto  them in figure, and was recorded on account of us. We are taught  and warned by the prophet's example to be watchful and careful in  the work of our salvation, which the Holy Spirit is incessantly carrying on in the depths of our souls with all the wonderful resource and  sweetness of His Divine skill. Let that sacred and directing unction which teaches all things never be taken away from us, if we do not wish to be deprived of a twofold gift. Never, when He comes to us, let Him find us unprepared; but rather let Him find us with countenance uplifted, and hands spread out to receive an abundant benediction from God. What does the Lord require that we should be?  Like unto men that wait for their Lord, when He shall return from the wedding (Luke 12:36); and assuredly He never returns with empty hands from the abundant delicacies of the table of heaven. It behoves us, then, to watch, and to watch without intermission, since we know not when the Holy Spirit may come, or when He may again depart. He cometh and goeth; and the soul which, while it has the advantage of His presence, is able to stand upright, cannot fail to fall when deserted by him; yet it shall not be so cast down as to be injured, for the Lord upholdeth it with His Hand. These two conditions do not cease to occur alternately in all those who are spiritual; or, rather, the Spirit visits those who are spiritual at daybreak, and suddenly puts them to proof [by His departure], in order that He may train and build them up in goodness. The just man falleth seven times and riseth up again (Prov. 24:16), yet if he falls in the day it is to be understood that he sees that he falls, and, knowing that he has fallen, seeks the Hand of Him who is able to raise him up, saying, O Lord, in Thy favour Thou gayest strength to my beauty. Thou turnedst away Thy Face from me and I became troubled (Ps. 29:8, Vulg. and Douay).

3. To doubt respecting the truth is another danger, which it is  necessary to endure when the breathing of the Spirit is not granted  to us; and still another is that of embracing erroneous opinions, but  this latter is easily avoided by keeping in mind our ignorance, so as  to say also: Be it indeed that I have erred, mine error remaineth with  myself (Job 19:4). That is the declaration of holy Job; recognise  it. Ignorance is the worst of mothers, and she has two daughters as  evil-falsehood and doubt; the one the more miserable, the other the  more pitiable; the former more hurtful, the latter more full of discomfort. When the Spirit speaks, both the one and the other of  these give place; and not only to truth, but to assured truth. For  that is the very Spirit of truth, to whom falsehood is absolutely contrary. And He is also the Spirit of wisdom, since He is the very  Light of eternal life; and reaching everywhere, because of His purity,  He suffers neither obscurity nor the uncertainty of doubt. When  that Spirit does not speak, there is great need to beware, if not of  unhappy doubt, assuredly of harbouring that which is completely  false. There is a great difference between being in a state of uncertainty whether to think this or that, and rashly affirming as true  that of which you are ignorant. Either, then, let the Holy Spirit  always speak, though that, indeed, does not at all depend upon our  will; or when it pleases Him to be silent, let His silence at least have  a significance to us, and point out to us this one fact; lest, falsely  supposing that He goes before us, we should follow in place of Him our own error, with a false and dangerous confidence. And if He holds our spirit in suspense, let it, at all events, not be left to fall into falsehood. There are those who doubtfully advance a statement which is untrue, yet these do not lie; and there are others who affirm for truth that of which they know nothing, and these do lie. For the one class do not affirm that which is not the case, but that which they believe to be the case, and they speak truthfully, even though that which they believe be not true; whereas the other class declare themselves certain of a thing of which they are not certain, and these co not speak truthfully, even though the thing which they assert should be true.

4. Having said thus much by way of caution to those who have no experience in such things, I shall now follow the Spirit, who is, as I have a good trust, leading me on; yet observing, as far as I can, the same rule of caution of which I have spoken, and endeavouring to practise myself that which I have urged upon others, that it may not be said of me too, Thou that teachest another, teachest thou not thyself (Rom. 2:2 1)?  The distinction is carefully to be observed between things which are manifest and others which are doubtful; and as the one class are not to be brought into doubt, so the other are not rashly to be affirmed. Which, indeed, is to be hoped for from the authoritative guidance (magisterio) of the Spirit; for our own care and pains will not suffice to obtain it. What man is there who knows, for example, whether the judgment, of which I spoke in a former sermon (the third before this, if I recollect rightly[xcii]), as pronounced by the Lord between men, was preceded by a judgment pronounced in the heavens?[xciii]

5. A thought which occurs to my mind is this: Do you suppose that Lucifer, son of the morning, who lifted himself up by a presumptuous pride, that he, too, envied the human race this outpouring of the oil of Divine grace before he was cast forth into outer darkness; and that in his indignation and jealousy he murmured in a manner to himself, saying, 'To what purpose is this waste?' I do not assert that the Spirit says this, but neither would I assert the contrary; I simply do not know. It may have been the case (nor does it seem incredible) that, being filled with wisdom and raised to a high degree of glory, he may have foreseen the creation of men, and that some of them would attain to an equal degree of glory with that he then held.

But if he foresaw this he saw, without doubt, that [it would come to pass] in God the Word; and in his malice he envied men, and, scorning to have them as companions, determined to render them subject to himself. 'They are,' he said, ‘weaker than I, and inferior by nature; it is not fitting that they should be fellow-citizens with me, and equals in glory.' Perhaps that ascension which he presumed

to attempt to make, and the seating himself, signifying mastery, of which he said, I will ascend above the heights of the clouds; I will sit also upon the mount of the congregation, in the sides of the north (Is. 14:13, 14), was intended that he might obtain some kind of resemblance to the Most High, and that as God, sitting upon the Cherubim, governs the whole race of angels, so he might sit upon a lofty seat and thence govern the whole human race. But God forbid!

He has meditated iniquity upon his bed, and iniquity has deceived itself. We recognise no other as our ruler than Him who created us.  The Lord, not the devil, shall judge the whole world. He shall be our God for ever and ever, and shall eternally rule over us.

6. Therefore, as even in heaven he conceived sullen anger, so in Paradise he brought forth iniquity, the offspring of malice, the mother of miseries and of death; and of all these the first parent was pride.  For, although through the envy of the devil came death into the world (Wisd. 2:24), yet of every sin pride is the beginning (Ecclus. 10:13). But what has it profited him?  None the less art Thou in us, O Lord, and upon us is Thy Name invoked; none the less does the people whom Thou hast gathered, the Church of Thy redeemed, thankfully say, Thy Name is as oil poured forth. When I am cast forth [for my sin], this oil [of consolation] Thou dost pour around and upon me, since even in Thy anger Thou didst remember mercy.

Yet Satan received dominion over all the sons of pride; he has become prince of the darkness of this world, so that even pride should strive in favour of the kingdom of the humble, and whilst his temporal and proud dominion exists, should establish many humble persons in a sovereignty exalted and eternal. Joyful will be the judgment to see that proud persecutor of those who are humble preparing for them, without knowing it, everlasting crowns, and while he attacks all, succumbing to the efforts of all. For the Lord shall judge the peoples everywhere and for ever: He shall save the children of the poor, and shall cast down him who treats them wrongfully. Everywhere and always He will protect His own; He will put to flight the persecutors, nor suffer the rod of sinners to come into the lot of the righteous, lest the righteous put forth their hands unto iniquity (Ps. 125:3). There shall come even a time when He shall destroy the bow, and break the weapons, and the shields He shall burn in the fire (Ps. 45:10, Vulg. and Douay). As for thee, unhappy one, thou settest a seat for thyself in the north, a place of cloud and cold; and lo! the poor are raised out of the dust, and the needy out of the dunghill, that they may sit with princes, and occupy a throne of glory, whilst thou shalt lament to see those words accomplished: The poor and needy shall praise Thy Name (Ps. 74:2 1).

7. Thanks be to Thee, O Father of orphans and Judge of the helpless, a mountain fat and fertile has communicated to us its warmth; the heavens have dropped dew from the presence of the God of Sinai, a saving oil is poured forth, a Name is spread abroad, a Name which the enemy envied for us and for himself; it is spread abroad, I say, even into the hearts and into the mouths of children, and in the mouths of babes and sucklings is perfected praise. These things the sinner shall behold in useless anger; and as his wrath shall be implacable, so the fire shall be inextinguishable which is prepared for him and for his angels. The zeal of the Lord of Hosts shall perform this. How great is the love, O my God, the object of my deepest affection (amor meus), wherewith Thou dost love me! Everywhere Thou hast been mindful of me; everywhere earnestly desiring the salvation of one poor and needy, and that in opposition not only to proud men, but also to proud and rebellious angels! In heaven and on earth Thou, O Lord, dost judge those who do me harm, and repulse those who take arms to attack me. Everywhere Thou dost help and assist me; and Thou art ever at my side, O Lord, that I may not be overwhelmed. These blessings I will celebrate in praises unto the Lord as long as I live; I will praise my God while I have my being. These are His wonders; these the mighty works which He hath done. This, the first and greatest of His judgments, it is which the [B.] Virgin Mary, conscious of His secret works, has revealed unto me in the words: He hath put down the mighty from their seat, and hath exalted the humble and meek. He shall filled the hungry with good things, and the rick He hath sent empty away (Luke 1. 52, 53). The second also, which you have already heard, is similar to the first: That they which see not might see: and that they which see might be made blind (John 9:39). In these two judgments let the poor be comforted, and let him say: I remembered Thy judgments of old, O Lord; and have comforted myself (Ps. 119:52).

8. But let us return to ourselves, and let us examine our ways.  And that we may be enabled to do this in truth, let us invoke the Spirit of Truth; let us recall Him from that height of heaven whither He has led us [in thought], so that He may guide us thither to go ourselves; for without Him we can do nothing. We need not fear that He will disdain to condescend to us, since, on the contrary, He would have reason to be indignant with us if we should endeavour to accomplish even the least spiritual work without His assistance. He is not a Spirit which departs and does not return; He leads, and continues to lead us on from glory to glory as being the Spirit of the Lord. Sometimes He draws us to Himself, and into the sphere of His own Light; sometimes, accommodating Himself to our capacities, He enlightens our darkness, so that whether He is above us, or whether He is in us, we should be always in the light, and walk as children of light. We have passed out of types and shadows; we have reached the region of moral truths. Our faith has been built up, let our life and conduct be ruled and directed; and as the understanding has been trained, let the actions be prescribed by it. Since a good understanding have all they that do the commandments of God (Ps. 111:10), let our acts and our understanding also be directed to the praise and glory of our Lord Jesus Christ, who is above all, GOD blessed for ever. AMEN.

SERMON 18: OF THE TWO OPERATIONS OF THE HOLY SPIRIT, OF WHICH THE ONE IS CALLED EFFUSION, AND THE OTHER INFUSION.

THY NAME IS as oil poured forth. What is it which the Holy Spirit reveals to us in this text, as assuredly brought to pass in us?  It appears to me, in the first place, that it is the fact of His operation in us being twofold. There is one operation, by which He first establishes us inwardly in virtues, in order to our salvation; and then the other, by which He adorns us outwardly with His gifts, to our profit and to the good of others. The former grace we receive for ourselves; the latter for our neighbours. For example, faith, hope, and charity are given us for ourselves; for without these we cannot be saved. But words of knowledge or of wisdom, the gift of healing the sick, of prophecy, and similar powers, in which we may be wanting without any detriment to our own salvation, these assuredly are bestowed upon us only that they may be used for the benefit, bodily and spiritual, of our fellow-creatures. And these two operations of the Spirit, which we experience either in ourselves, or in others, have names corresponding to the effects they produce; let us name them, if you please, infusion and effusion. To which of these two, then, have the words, Thy Name is as oil poured forth, reference?  Is it not to effusion?  For if He had desired rather to refer to infusion, He would have said 'inpoured,' instead of 'poured forth.’[xciv] Besides, it is because of this fragrance poured forth upon her Bosom that the Bride says, Thy Name is as oil poured forth, ascribing that fragrance to the Name of her Spouse, as it were oil poured upon it. And whosoever feels himself endued with a gift of outward graces, which he is able in turn to pour forth upon others, is also enabled to say to the Lord: Thy Name is as oil poured forth.

2. But here we must take good heed of two dangers: that of  giving to others what is meant for ourselves, and of keeping for ourselves what is given to us for others. You certainly are retaining for  yourself that which belongs to your neighbour, if, for example, being  not only full of virtues, but also outwardly adorned with the gifts of  knowledge and of eloquence, fear perhaps, or sloth, or an ill-judged  humility, restrains your good gift of speech, which might be of service  to many people, in a useless, or, rather, blamable silence; and thus you are evil spoken of, because you withhold corn from the people (Prov. 11:26). On the contrary, you dissipate and lose that which is your own if, before you have received a complete inpouring from God, and while you are, so to speak, but half filled, you hasten to pour yourself forth, and thus violate the law not to plough with the firstling of thy cow, or to shear the firstling of thy sheep (Deut. 15:19)You defraud yourself both of life and of salvation when, without rightfulness of intention, but puffed up by a wind of vain glory, or infected by the poison of worldly cupidity, you thus impart yourself to another; indeed, what you thus communicate is but the mortal imposthume which is swelling within yourself.

3. If, then, you are wise, you will show yourself rather as a reservoir than as a canal. For a canal spreads abroad water as it receives it, but a reservoir waits until it is filled before overflowing, and thus communicates, without loss to itself, its superabundant water, knowing that there is blame to one who deteriorates that which he receives; and that you may not regard my counsel as to be despised, hear a wiser than I: A fool uttereth all his mind, but a wise man keepeth it in till afterwards (Prov. 29:11). But in the Church at the present day we have many canals, few reservoirs. Those by whom the dew of heaven distils upon us are of charity so great that they desire to pour it forth before they are themselves filled with it; they are more prepared to speak than to hear, are quick to teach that which they have not learned, and long to preside over others, while they do not as yet know how to govern themselves. For my part, I think there is no degree of piety more helpful to salvation than that of which the Wise Man speaks: Have pity on thy own soul, pleasing God, and contain thyself (Ecclus. 30:24, Vulg. and Douay). If I have but a little oil for my own anointing, why dost thou think that I ought to give it to thee and remain empty?  That is for my own need; nor do I bring it forth publicly, except at the order of a Prophet. If any of those who have perhaps an opinion of me above anything which they behold in me, or who hear somewhat concerning me, shall press me too hard with their requests, they will be answered thus: Lest there be not enough for us and you, go ye rather to them that sell, and buy for yourselves (Luke 25:9). But charity, you reply, seeketh not her own (1 Cor. 13:5). And do you know for what reason she doth not?  It is because she is in want of nothing. For who seeks that which he already possesses?   Charity is never without those things which are hers; that is, those which are necessary for salvation; and these she not only possesses, but possesses them in abundance. In these she desires to abound for herself, that she may abound for all others also; she desires to have sufficient for herself, that she may be wanting in nothing for any others. In other words, she is imperfect if she is not full.

4. But you, my brother, whose own salvation is not yet sufficiently assured, who have as yet no charity, or a charity so light and weak, that it is like a reed, believing every spirit, and blown about with   every wind of doctrine; or, rather, whose charity is so great, that going even beyond the commandment, you love your neighbour more than yourself; or again, who have so little, that going against the commandment, it dissolves under the influence of inclination, disappears under fear, is troubled by sadness, is reduced by avarice, narrowed by ambition, disquieted by suspicions, set aside by reproaches, racked by cares, puffed up by honours, and by envy made to pine away; you, I say, who have such sentiments in matters which relate to yourself, by what folly do you desire, or consent, to busy yourself in those which relate to others?  Listen to the advice which a cautious and watchful charity gives: Not that other men be eased, and ye burdened; but by an equality (2 Cor. 8:13). Be not righteous over much (Eccles. 7:16). It suffices that you should love your neighbour as yourself; that is the equality of which the Apostle speaks. David says: My soul shall raise Thee as with marrow and fatness." and my mouth shall praise Thee with joyful lips (Ps. 43:5), showing his desire first to be filled with the inpouring of grace, and then to begin to pour it forth: not merely to receive it, but to be filled with it, that he might give forth easily out of his fulness, and not gasp in the effort to do so out of an empty heart. In this he displayed caution, lest in doing good to others, he should do wrong to himself; and yet [acted] with a pure motive, as imitating Him, of whose fulness we have all received. Do you also learn not to attempt to give forth except out of a full [heart and mind], nor to desire to be more liberal than God. Let the reservoir imitate its source, for that does not flow into a river, nor spread itself into a lake, until it is brimming over with its own waters. The reservoir must not be ashamed not to be more profuse than its source. Lastly, even He who is the Fountain of life, who is full in Himself, and full of Himself, did He not begin by leaping forth [as it were a fountain] into the secret recesses of the Heavens, which were nearest to Him, and filled them all with His bounty; and then, at length, when He had filled those loftier and more secret regions, burst forth upon the earth, and multiplying His mercy by a gratuitous and superabundant overflowing of it, brought salvation both to men and beasts?  First He filled those inner regions; and, then, thus bursting forth, as it were, with the multitude of His mercies, He visited the earth and made it glad (inebriavit); He enriched it and made it fruitful with every kind of good. Therefore do thou do likewise. Be thou first filled, then pour forth with care and judgment of thy fulness. The charity which is liberal, yet prudent, usually wastes not, but increases. My son, says Solomon, squander not; and an Apostle declares, Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip (Heb. 2:1). What then?  art thou more holy than Paul?  or wiser than Solomon?  Furthermore, be it far from me to grow rich by thy impoverishment. For if to thyself thou art evil, to whom shalt thou be good?  Assist me, if thou art able, of thy abundance; but if otherwise, be sparing for thy own good.

5. But now listen while I state how great things are necessary for our own salvation, and what they are; how great and manifold is the infusion of grace, which we need, before we presume to give forth to others. I shall try to put them before you as briefly as I can. For the sun (hora) is mounting high in the heavens, and presses me to reach the end of my discourse. The Physician draws near to the wounded man; the Divine Spirit to our soul.   For what soul is there which does not feel itself wounded by the sword of the devil, even after the wound of original sin was healed by the saving medicine of Baptism?  When, then, the Spirit draws near to that soul which says, My wounds stink and are corrupt because of my foolishness (Ps. 38:5), what is it that it is needful He should first do?  Before all things, the ulcerous tumour which may have grown in and over the wound, and hinders its cure, must be removed.

The ulcer of inveterate evil custom must be cut away with the sharp blade of a sincere repentance. But this cannot be done without severe pain; let that, then, be alleviated with the healing ointment of devotion, which is, in fact, the comfort caused by the hope of forgiveness. Of that hope is born the mastery which is acquired over our passions, and the victory over sin. For we find the Psalmist giving thanks, and saying: Thou hast loosed my bonds, I will offer to Thee the sacrifice of thanksgiving (Ps. 116:16). Then are applied the remedy of penitence, the apparatus[xcv] of fasts, of vigils, or prayers, and of other exercises of the repentant. Let him be nourished in labour with the food of good works, that he fail not. That good works are nourishment to the soul, you may learn from these words of the Lord Himself: My meat is to do the will of Him that sent Me (John 4:34). Therefore let works of piety accompany the labours of penitence which strengthen the soul. Alms, says Tobit, shall be a great confidence before the Most High God (Tob. 4:12, Vulg. and Douay). Now, food arouses thirst, and drink is needed. To the nourishment of good works let there be added, therefore, the draught of prayer, blending works well done in the stomach, as it were, of conscience, and rendering them acceptable to God. Prayer is as wine which maketh glad the heart of man; it is the wine of the Holy Spirit, a draught of which brings not only the gladness [of heaven], but entire forgetfulness of the pleasures of earth (carnalium volutatum). It moistens the dry soil of the conscience, it brings about the perfect absorption of the food of good actions, and distributes them into all the members of the soul; strengthening faith, giving vigour to hope, rendering charity active and yet methodical, and shedding an admirable unction over the whole character.

6. When a sick man shall have partaken of food and of drink, what, then, remains for him to do but to repose, and in the quiet of contemplation to recover himself after the toils of busy life?  When he is thus in a holy slumber, he beholds God in a vision; yet, as it were, in a glass and darkly, and not as yet face to face. Nevertheless, though it be true that he knows God rather by inference and surmise (conjectati) than by distinct view, and beholds Him but as He passes by, and by a flash of glory which disappears in a moment, yet that momentary and passing vision does not fail to arouse in him an ardent and burning love, and he says: With my soul have I desired Thee in the night; yea, with my spirit within me will I seek Thee early (Is. 26:9). Such a love is full of zeal; it is worthy of a friend of the Bridegroom, and with that love a faithful and prudent servant, whom his Lord hath set over His household, ought to feel himself animated and glowing. It fills and warms the soul, it boils over and spreads itself fearlessly, it bursts forth in vehement waves, and it says: Who is weak, and I am not weak?  who is offended, and I burn not?  (2 Cor. 11:29). Let him who is possessed by that love preach, and bear fruit; let him do marvels, let him even work miracles; vanity will find no place in him who is wholly occupied by charity.

For charity, if only it be perfect, is the fulfilling of the law (Rom. 13:10), and the perfectness of the heart. In truth, God is charity (1 John 4:16); and there is nothing which is able to fill and satisfy a creature made in the image of God, except God, who is Himself charity, and who alone is greater than that creature. It is very full of peril to promote [to ecclesiastical functions] one who has not yet attained this perfect charity, however great be the talents which, in other respects, he may appear to possess. Though he have all knowledge, though he have bestowed all his goods to feed the poor, though he even give his body to be burned-without charity, he is nothing. Behold with how many and great graces it behoves us to be previously filled, that we may venture to impart to others, so that we may bestow out of fulness, not out of poverty. In the first place, we ought to have repentance; secondly, devotion; thirdly, a laborious penitence; fourthly, works of piety; fifthly, earnestness in prayer; sixthly, the repose of contemplation; and in the seventh place, the fulness of charity. All these things worketh in us one and the same Spirit, according to that operation which is called infusion; thus and so far may the other, which is called effusion, be exercised safely, and with pure intention to the praise and glory of our Lord Jesus Christ, who with the Father and the Holy Ghost liveth and reigneth, God, for ever and ever. AMEN.

SERMON 19: OF THE NATURE, MANNER, AND PROPERTIES OF THE ANGELICAL LOVE TOWARDS GOD, ACCORDING TO THE SEVERAL ORDERS OF ANGELS.

THE LOVING BRIDE still continues to speak. She continues still to celebrate the praises of her Spouse, and to invite new graces from Him, while showing that those she has already received are not unfruitful. For hear what words she adds: Therefore do the virgins love Thee. As if she would say: 'Not in vain nor uselessly is it, O my Spouse, that Thy Name is poured forth upon my bosom, nor is Thy Name without effect: for therefore do the virgins love Thee.' Wherefore do they love?  Because of this outpouring of His Name.

It is that which has aroused their love for the Spouse; they have taken of that grace, and therefore do they love Him. When the Bride has received that gift of infused grace, they who cannot be far from their mother's side have speedily discerned the fragrance of it, and, being filled with its sweetness, say: The Love of God is shed abroad in our hearts by the Holy Ghost which is given unto us (Rom. 5:5). Then the Bride, taking notice with joy of their devotion, says: 'Thou seest, O my Spouse, the fruit of Thy Name poured forth; for because of it the virgins love Thee.' They feel it when poured forth, though they were not capable of receiving it wholly; therefore they have loved Thee. Thus the effusion of that Name renders it capable of being received, and when received it cannot but be lovable; but this applies to virgins only. Those who are of greater capacity rejoice in it as a whole, nor do they need the effusion of it.

2. The angelic race behold in fixed contemplation the profound abyss of the judgments of God. They take supreme pleasure, and experience an unspeakable happiness, in the exalted righteousness of these, and, furthermore, regard it as their glory that it is by their ministry these are carried into execution and are made known, and because of this they deservedly love the Lord Jesus Christ. Are they not all, it is said, ministering spirits, sent forth to minister for them who shall be heirs of salvation?  (Heb. 1:14). I believe that Archangels (for we must, doubtless, consider them as differing in some respect from those who are simply Angels) delight in a wonderful manner, because they are admitted more nearly into the counsels of the Eternal Wisdom, and that the same counsels are also carried out by them with the greatest wisdom and judgment as to time and place.

And this is the cause why they, too, love the Lord Jesus. There are other blessed spirits, which are called Virtues; perhaps for this reason, that they are ordained by God to examine with a happy curiosity, and, at the same time, to admire, the secret and permanent causes of miracles and wonders, and that they cause these signs of power to take place in the world when and where they please, having command over all the elements; and on this account they, too, most justly have an ardent love for the Lord of all power, and for Christ who is the Power of God. For it is an employment full of sweetness and grace to contemplate the hidden and uncertain truths of wisdom in Wisdom itself, and it is none the less full of honour and glory that God deigns to make use of their ministry in order that the effects, of which the causes are hidden in His WORD, may be known and admired by men.

3. There are other spirits, who are named Powers, since they delight in beholding and magnifying the Almighty power of our Crucified Lord, which extends everywhere with invincible force; and they receive power to defeat and to put to flight the opposing powers of demons and of men, for the good of those who are to be heirs of salvation.

And have not these, too, a most well-founded cause for loving the Lord Jesus?  Above these, again, are Principalities, who, beholding Him from a position more elevated, and discerning clearly that He is the First-begotten of all Creation, and the Principle of existence to the whole universe, receive a degree of dignity so great and exalted that it extends over the whole earth; and that from the lofty and sublime eminence on which they are, they are able to change and vary kingdoms and dignities at their will-to dispose of men and of things, making the last to be first, and the first last; putting down the mighty from their seat, and exalting the humble and meek. And this is to them a reason for loving the Lord Christ. But the Dominations also love Him. Wherefore?  Because they are led by a certain praiseworthy presumption to trace out and find something, I know not what, that is deeper and more sublime in the Dominion of Christ, which is bounded by no limit, and can be checked by no resistance. They consider that He fills all the world, not only by His power, but also by His Presence-that all things, from the height of heaven to the depth of the abyss, are obedient to His righteous and holy Will, which directs, and that in an admirable order, the revolutions of the seasons, the movements of bodies, and even the impulses and ideas of minds; and that He does all this with a care and vigilance so exact that not one of all these things is able to fail in performing its functions even by (as the phrase is) one point or one iota, and yet with a facility so great that He who governs all feels no inquietude or anxiety whatever. These Angels, then, seeing that the Lord of Sabaoth judges all things with a tranquillity so complete, are, as it were, transported out of themselves, in their trance of sweet and intense contemplation, and rapt into that vast ocean (so to speak) of the Divine splendour; they come to themselves again in a calm so wonderful and pervading, and in which they enjoy so great peace and security, that in their quiescence all the other spirits seem to serve and to defend them, as if, by a singular prerogative, they were, in truth, Dominations.

4. Upon the Thrones God is seated. And I suppose that this  order of spirits have a cause more just, and reason more abundant,  for loving, than have all the others who have been already mentioned.  For even if you enter the palace of some human king, do you not  find his royal seat in a place of high honour-among the benches,  chairs, and seats of various kinds with which it is filled?  Nor is it  necessary to inquire where the king is accustomed to sit, since his  royal seat or throne presents itself at once to the eye, and is more  lofty and more richly adorned than others. So, also, are we to understand that those spirits whom the Divine Majesty, by a singular and  astonishing favour, has deigned to select for the Throne on which to  sit, surpass all others in beauty and magnificence. To be seated  (sessio) signifies authority; and I think that He, who in heaven and  in earth is our only Master and Teacher, Christ the Wisdom of God,  though He indeed reaches everywhere because of His perfect purity, enlightens particularly and principally, by His presence, those blessed spirits as being His throne, and that from thence, as from a solemn auditorium, He teaches knowledge to angels and to men. Thence it is that the Angels derive their knowledge of the Divine judgments, and the Archangels theirs of the Divine counsels; there the Virtues hear when and where they are to work signs, and of what nature these are to be. There, in short, all the Angels, whether Powers, or Principalities, or Dominations, learn what are the duties of the offices they bear, and what are their honours and dignities; and especially how (which is the caution given to all) they should use the power bestowed upon them without abusing it, either by acting according to their own will, or for the sake of their own glory.

5. As for those heavenly bands which are called Cherubim, I am inclined to think, following even the signification of the word, that they have nothing which they derive either from, or by means of, the Thrones, since it is permitted them to drink to the full from the Fountain itself, the Lord Jesus, who deigns Himself, and by Himself, to introduce them into all the fulness of truth, and to reveal to them abundantly all the treasures of wisdom and knowledge which are hidden in Him. Neither do those who are called Seraphin [require to learn from the Thrones], since God, who is Himself Love, has so drawn them to, and absorbed them in, Him, and raised them to the same ardour of holy affection, that they appear to be of one Spirit with Him, just as the fire which enkindles air, and impresses upon it heat and colour like its own, so that it is manifestly not merely ignited, but itself become fire. They love, then, above all things, to contemplate in God, the former, that knowledge which is in Him without measure or limit; the latter, the love which is never absent from Him.  It is from this that they have obtained names which express that which in each is pre-eminent. For the word Cherubim signifies fulness of knowledge; and Seraphin, inflaming or inflamed.

6. God is, then, loved by the Angels because of the supreme righteousness of His judgments; by the Archangels because of the supreme wisdom of His purposes; by the Virtues on account of the most blessed showing forth of miracles and wonders by which He deigns to draw the unbelieving to faith; but by the Powers on account of that power, equally just and prevailing, by which He is wont to defeat the cruelty of the wicked, and to defend the good against them; by the Principalities on account of that eternal and primordial power which bestows the principle of existence, and existence itself, upon every creature, whether of higher rank or lower, spiritual and corporeal, extending with prevailing strength from one extremity of the universe to the other; by the Dominations, also, because of the calm and untroubled Will which, though it everywhere dominates with irresistible strength, disposes all things with sweetness according to the goodness belonging to its nature, and with a tranquillity which nothing can disturb. He is loved also by the Thrones because of the benevolence of His supreme Wisdom, which communicates itself without envy, and of the unction of grace, which teaches all things freely.

Furthermore, He is loved by the Cherubim because He is God, the Lord of all knowledge, and as He knows what each has need of for salvation, so He distributes His gifts with judgment and providence, according to the necessity of the individual, to those who worthily make request for them; and, lastly, by the Seraphin, inasmuch as He is Himself Love, that He hateth nothing that He has made, and wills that all men should come to the knowledge of the Truth and be saved.

7. All these spirits, then, love God according to the degree of knowledge they have of Him. But there are souls which are childlike (adolescentuie= young girls), which, as they know less, so they comprehend less, and are not adequate to these sublime heights of attainment; and these are little children in Christ, to be nourished with milk and with oil. These it is who have need to draw from the bosom of the Spouse the nourishment for their love. The Spouse hath oil poured forth; and from the fragrance which it exhales they are aroused to taste and know how gracious the Lord is. And when she sees and feels their ardent love she turns to her Lord, and saith: Thy Name is as oil poured forth, therefore have young maidens loved Thee beyond measure (nimis, Vulg.). What is 'beyond measure'?  Greatly, vehemently, ardently. Or, rather, this spiritual discourse is addressed indirectly to you who have but lately come hither; and it reproves that indiscreet fervour and immoderate zeal which you follow with too great obstinacy, and which we have so frequently endeavoured to repress. You are not willing to be contented with the common life.

The appointed fasts, the solemn vigils, the ordinary Rule, the measure fixed as to food and to dress, in which we all share, does not suffice for you.   You prefer your own private rules to those which are common to all. You who have once entrusted to me the care of your souls, why do you again interfere with it?  See, then, you have for a guide not me, but your own will once more, which, as you know, has so often caused you to offend against God.[xcvi] It is that which teaches you not to show any forbearance towards your nature, not to listen to reason, not to yield to the advice or example of your seniors, not to obey me. Do you not know that obedience is better than sacrifice (1 Sam. 15:22)?  Have you not read in your Rule, that whatsoever is done without the will or consent of your spiritual father, shall be imputed to vainglory, and not as deserving any recompense (Rule of S. Benedict, 100:49). Have you not read in the Gospel that Jesus, when a Boy, left to holy youth a pattern how to obey?  For when He had remained in Jerusalem, though He had said that it behoved Him to be about His Father's business, yet as His parents did not acquiesce in His words He did not disdain to follow them to Nazareth: the Master to follow His disciples, the Son of God to follow human beings, the Divine Word and Wisdom to follow a carpenter and his wife! What does the sacred history even add?  And He was subject unto them (Luke 2:43-51). How long will ye be wise in your own eyes?  God entrusts Himself and submits Himself to mortal men, and will you still walk in your own ways?  You had received a good intention, but you do not carry it out wisely. I fear lest, instead of a good spirit, you have harboured one who, under an appearance of good, will overthrow you, and that you who have begun in the Spirit, will complete your course in the flesh. Do you not know that Satan himself is often transformed into an angel of light (2 Cor. 11:14)?  God is Wisdom, and He desires to be loved, not only to our own delight, but also wisely. Wherefore the Apostle says: Yours is a reasonable service (Rom. 12:1). Otherwise, if you neglect knowledge, the spirit of error will with great ease lead you astray by means of your zeal; nor has our cunning enemy any device more effectual in eliminating love from the heart than that of inducing us, if he can, to act without due prudence and caution. Wherefore I intend to give you certain rules, which it is necessary for those who love God to observe. But as it is time for me to bring my sermon to a close, I will endeavour to explain them to you tomorrow, if God shall continue to me life and the leisure to address you. For then we shall assemble in new vigour after the repose of the night, and (which is the chief thing) shall be rendered more willing and ardent by the preceding prayers to hear the discourse respecting love; in dependence on the grace of our Lord Jesus Christ, to whom be honour and glory for ever and ever. AMEN.

SERMON 20: OF THE THREE WAYS IN WHICH WE LOVE GOD.

LET THIS SERMON take for a beginning the words of a master in the spiritual life: If anyone love not the Lord Jesus Christ, let him be Anathema (1 Cor. 16:22). Without doubt He is  altogether to be loved by whom I have my very existence, my life,  and my reason; and I cannot be ungrateful without being unworthy  of all these. He is plainly worthy of death who refuses to live for  Thee, O Lord Jesus; and he is, in fact, dead, as he who does not  devote his reason to Thy service is unreasonable, and he who cares  to be anything except for Thee is good for nothing, and is nothing.

Indeed, what is man, except that Thou hast taken knowledge of him  (Ps. 144:3)?  It is for Thine own self, O my God, that Thou hast  created all things; and he who desires to exist for himself, and not  for Thee, begins to be as nothing among all things that are. What  is it that the wise man says: Fear God, and keep His commandments:  for this is the whole [duty of] man (Eccles. 12:13). If, then, this is  the whole man, without this man is nothing. Incline towards Thyself, O my God, what Thou hast deigned to enable me to be, humble as it is; take wholly to Thyself, I entreat, the brief remainder of the years which pertain to my poor life; and for all the years which I have lost, because I have occupied them in losing myself, despise not, I entreat, an humble and contrite heart. My days have declined as a shadow, they have perished without fruit. It is impossible for me to recall them; make me, in Thy goodness, at least to meditate upon them before Thee in the bitterness of my soul. Thou seest that wisdom is the whole desire and purpose of my heart: if there were any in me it is in Thy service I would employ it. But, O God, Thou knowest my simpleness; unless it be perhaps a beginning of wisdom to recognise my ignorance; and, indeed, this is by Thy gift. Augment it in me, I pray; I shall not be ungrateful for the least of Thy gifts, but shall strive to supply that which is lacking in me. It is, then, for these Thy benefits that I love Thee with all my feeble powers.

2. But there is a fact which moves, and excites, and fires me much more than this. Above all things, it is the cup which Thou didst drink, O Jesu, merciful and kind, the great task of our redemption undertaken by Thee, which is a stronger motive than any other for love to Thee. It is this which easily draws to itself all the love I have to give, which attracts my affection more sweetly, which requires it more justly, which retains it by closer ties and a more vehement force. To this end the Saviour endured many and great things, nor in the making of the whole world did its Creator take upon Himself a task so laborious. For in that earlier work He spake, and it was done . He commanded, and it stood fast (Ps. 33:9). But in the later one He had to bear with men who contradicted His words, met His actions with ill-natured criticism, insulted His sufferings and even revived His Death. Behold, then, how He loved us! Add to this that He loved us thus of His free gift, not to make return for any love which we had for Him. For who hath first given to Him, and it shall be recompensed unto him again (Rom. 11:35)?  And St. John Evangelist says expressly: Not that we loved God, but that He [previously] loved us (2 John 4:10). Indeed, He loved us while as yet we did not exist; He did even more, for He loved us when we were opposed to, and were resisting, Him, as St. Paul testifies: When we were enemies, we were reconciled to God by the death of His Son (Rom. 5:10). In other words, if He had not loved us when enemies, He would not now have us for friends; just as, if He had not loved those who did not as yet exist, they would not be existing now for Him to love.

3. In the next place, His love is tender, wise, and strong. I say that it is tender, since He has taken upon Him our flesh; wise, since He has held Himself free of all sin; and strong, since it reached to the point of enduring death. For those whom He visited in the flesh yet He loved not in the flesh, but in the foreseeing wisdom of the Spirit. For the Lord Christ is a Spirit who hath made Himself visible to us[xcvii] (Lam. 4:10), being moved towards us with a zeal of God, not of man, and with a love wiser assuredly than the first Adam felt for his Eve. Therefore those whom He sought out in the flesh He loved in the spirit, and redeemed in His power and courage. It is a thing full of ineffable sweetness to behold the Creator of man as a Man.  But while by His wisdom He separated [human] nature from sin, by His power He banished death from [that] nature. In taking flesh He condescended to me; in separating it from all stain of sin He consulted His own dignity; in submitting to death He made satisfaction to His Father, and thus showed Himself at once the kindest of Friends, a prudent Counsellor, and a powerful Helper. In Him with full confidence I trust, who was willing to save me, who knew the means, who had the power to carry them out. The soul whom He sought out, whom He also called by His grace, will He cast out when it comes to Him?  But I do not fear that any violence or fraud will have the power to pluck me out of His Hand; for in vanquishing death He vanquished all enemies, and in deluding the old Serpent, the seducer of the world, by an artifice more holy than that he had employed, He was at once wiser than the one and more powerful than the other. He took upon Him human flesh in truth, but only the likeness of sin; in the former giving sweet consolation to weak and ailing man, and in the latter prudently concealing from the devil the snare by which he was deceived. Furthermore, that He might reconcile us with His Father, He bravely underwent death and overcame it, pouring forth His Blood as the price of our Redemption.

If, then, that Sovereign Majesty had not tenderly loved me, He would not have sought for me in my prison. But to this affection He joined wisdom to circumvent our tyrant, and patience to placate the just wrath of God His Father. These are the ways of loving which I promised to give you, but I have set them before you first as shown forth in Christ, that you might hold them in greater esteem.

4. Learn, O Christian, from the example of Christ the manner in which you ought to love Christ. Learn to love Him tenderly, to love Him wisely, to love Him with a mighty love. Tenderly, that you be not enticed away from Him; wisely, that you be not deceived and so drawn away; and strongly, that you be not separated from Him by any force. Delight yourself in Christ, who is Wisdom, beyond all else, in order that worldly glory or fleshly pleasures may not withdraw you from Him; and let Christ, who is the Truth, enlighten you, so that you may not be led away by the spirit of falsehood and error.

That you may not be overcome by adversities, let Christ, who is the Power of God, strengthen you. Let charity render your zeal ardent, wisdom rule and direct it; let constancy make it enduring. Let it be free from luke-warmness, not timid, nor wanting in discretion. Are not those the three things prescribed to thee in the Law, when God said: Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength (Deut. 6:5)?  It seems to me, if no other sense occurs to you better to give to that threefold distinction, that the love of the heart answers to the earnestness of affection; the love of the soul to the purpose or judgment of the reason; and love with the strength to the constancy and vigour of the mind.

Love, then, the Lord thy God with the entire and full affection of the heart; love Him with all the vigilance and all the foresight of the reason; love Him with the full strength and vigour of the soul, so that for His love you would not fear even to die; as it is written in a later verse of this Canticle: Love is strong as death, jealousy as hard as hell (Cant. 8:6, Vulg. and Douay). Let the Lord Jesus be to your heart sweet and pleasant, so as to destroy the false attractiveness of the carnal life; let His sweetness overcome the other, as one nail drives out another. To your understanding and your reason let Him be a wise leader and a guiding light, not only to enable you to avoid the snares of heretical fraud, and to preserve the purity of your faith from their cunning devices, but also to make you cautious to avoid excessive or indiscreet vehemence in your conduct. Let your love be intrepid and constant, neither yielding to fear nor exhausted by sufferings. Finally, let us love tenderly, wisely, ardently, knowing that the love of the heart, which we call tender, is indeed sweet, but easily led astray[xcviii] -at least, if it be not accompanied by the love of the soul; while the latter, again, though it be rational, yet is apt to be weak, unless courage and ardour go with it to strengthen it.

5. And recognise in clear examples that what I say is true. When the disciples had heard with dismay their Master, shortly before His Ascension, speaking of His departure from them, they heard from Him: If ye loved me, ye would rejoice, because I said I go unto the Father (John 14:28). What then?   Did they not love Him for whose departure they were grieving?  In a certain sense they loved Him, and yet they did not really love Him. That is, they loved Him tenderly, but not wisely; they loved in a carnal way, not reasonably; finally, they loved with all their heart, but not with all their soul.

Their love was against the interests of their salvation; wherefore He said to them also, It is expedient for you that I go away (John 16:7), blaming their deficiency in wisdom, not in affection. When, again, He was speaking of His coming death, Peter, as you remember, who loved Him, and desired to retain Him, replied, endeavouring to hinder Him; to whom He made answer, so reproving him as to show that it was his want of prudence only that He blamed. For what is the force of the words following, Thou savourest not the things which be of God (Mark 8:33), but, Thou lovest not wisely, as following the impulse of human affection against the design of God?  And He even called him Satan, inasmuch as in seeking to hinder the Saviour from dying he was an adversary of salvation, though unknowingly. And, therefore, having been thus corrected, he no longer opposed himself to the Saviour's death when the sad prophecy of it was again made by Him, but declared that he would die with Him. But that promise He did not fulfil, because he had not yet attained to the third degree of love, which consists in loving God with all our strength. He had learned to love [God] with all his soul, but he was still weak; he knew well what he ought to do, but was without the help which would enable him to perform it; he was not ignorant of the mystery [of salvation] but he shrank from martyrdom. That love was plainly not strong as death, which yielded to [the fear of] death; but afterwards it became so, when being, according to the promise of Jesus Christ, endued with power from on high, he began to love with courage so great that, having been forbidden in the council of the Jews to preach the adorable Name of Jesus, he replied firmly to those who forbade him, We ought to obey God rather than men (Acts 5:29). Then, indeed, he loved God at length with all his power, since he did not spare his own life for that love. For greater love hath no man than this, that a man lay down his life for his friends (John 15:13); and he laid down his life at that time, though he did not actually give it up. To be not drawn away by flattery, nor seduced by artifices, nor violently removed from it by injuries and outrages, that is to love God with all the mind, with all the soul, and with all the strength.

6. And notice, that that love of the heart is in a manner carnal, with which the heart of man is affected towards Christ according to the flesh, and towards the actions which He did or commanded while in the flesh. A person who is filled with that love is easily touched with any discourse which dwells on that subject. There is nothing he listens to more willingly, reads more attentively, recalls oftener to memory, meditates upon with greater enjoyment. His sacrifices of prayer receive from it a new perfection, and resemble, as it were, victims as fat as they are beautiful. As often as he prays, the image of the GOD MAN arises before him, either in His Birth or His Infancy, either in His teaching or His Death, His Resurrection, or His Ascension; and all these, or similar images, necessarily animate the soul to the love of holiness, drive away fleshly vices, put to flight temptations, and calm desires. I consider that a principal cause why God, who is invisible, willed to render Himself visible in the Flesh, and to dwell as a Man among men, was to draw, in the first place, to the salutary love of His sacred Flesh all the affections of carnal men who were unable to love otherwise than in a carnal manner, and so by degrees to draw them to a pure and spiritual affection. Were not those, for instance, who said to Jesus, Behold, we have left all and followed Thee (Matt. 19:27), still in this [first] degree of love?  They had left all things for the sole love of the bodily Presence of Jesus, so that they were not able even to listen with equanimity to the announcement of His salutary Passion and Death as near at hand, and even afterwards it touched them with a profound sadness to look up to the glory of His Ascension. For this reason it was that He said to them: Because I have said these things unto you, sorrow hath filled your heart (John 16:6). Thus in the meantime He had drawn them away, and kept them, from every carnal affection by the grace of His personal Presence in the Flesh.

7. But He afterwards pointed out to them a higher degree of love,  when He said: It is the Spirit that quickeneth, the flesh profiteth  nothing (John 6:64). I think that he who said, Though we have  known Christ after the Flesh, yet now henceforth know we Him no  more (2 Cor. 5:16), and perhaps the Prophet also, notwithstanding  [that he lived before Christ], when he said, The Spirit before our face  was Christ the Lord,[xcix] stood upon this higher ground; for that which  he adds, Under Thy shadow shall we live among the Gentiles, it  seems that he speaks in the name of those who are beginning to rest  at least in the shadow, since they do not feel themselves to be  capable of sustaining the heat of the sun; and being nourished with  the sweetness of the flesh, are not as yet capable of perceiving the  things which are of the Spirit of God. By the shadow of Christ I  suppose to be meant His Flesh, with which Mary was overshadowed[c]  (Luke 1. 35), so that it was to her as a veil to temper the heat and  light of the Spirit. Let him be consoled then, with the devotion of  the flesh who has not as yet the life-giving Spirit, or, at least, who  has Him not in the manner of those who say: The Spirit before our face was Christ the Lord, and, Though we have known Christ after the Flesh, yet now henceforth know we Him no more. For it is assuredly not without the Spirit that Christ is loved, even in the Flesh, though He be not loved in His fulness [thus]. And of this devotion the measure is this, that the sweetness of it occupies the whole heart; draws it entirely to itself from all love of the flesh or of carnal things, and frees it from their temptations; this it is to love with all the heart. Otherwise, if I prefer to the Flesh of my Lord any ties of relationship, or any pleasure that I may receive--I mean in such a way as to be able to perform fewer of those good works which He has taught me by word and by example while He abode in the Flesh-does it not plainly appear that I do not love Him with all my heart, since it is divided, and I seem to have given a part to the love of Him, and a part to the love of myself?  For He Himself says: He that loveth father or mother more than Me is not worthy of Me; and he that loveth son or daughter more than Me is not worthy of Me (Matt. 10:37). Therefore, to express it briefly, to love Jesus with the whole heart is to prefer the love of His most sacred Flesh to all things which engage our affections or our vanity, either in our own self, or that of another; in which I equally comprehend the glory of the world also, because it is essentially carnal; and those who delight in it are, without doubt, carnally minded.

8. But yet such devotion towards the Flesh of Christ is a gift of  the Holy Spirit, and a great gift; yet I must call such love carnal, at  least in comparison with that other affection, which has regard, not  so much to the Word as Flesh, as to the Word as Wisdom, as Righteousness, as Truth, as Holiness, Goodness, Virtue, and all other Perfections of whatever kind. For Christ is all these, inasmuch as by God He is made unto us wisdom, and righteousness, and sanctification, and redemption (1 Cor. 1:30). Does it appear to you that two persons have equal and similar love towards Christ, of whom the one sympathizes indeed piously with His sufferings, is moved to a lively sorrow by them, and easily softened by the memory of all that He endured: who feeds upon the sweetness of that devotion, and is strengthened thereby to all salutary, honourable, and pious actions; while the other, being always fired by a zeal for righteousness, having everywhere an ardent passion for truth, and earnestly desiring wisdom, prefers above all things sanctity of life, and a perfectly disciplined character; who is ashamed of ostentation, abhors detraction, knows not what it is to be envious, detests pride, and not only avoids, but dislikes and despises every kind of worldly glory; who vehemently hates and perseveres in destroying in himself every impurity of the heart and of the flesh; and lastly, who rejects, as if it were naturally, all that is evil, and embraces all that is good?  If you compare these two types of affection, does it not appear to you that the second is plainly the superior?  and that in comparison with it the former is in a manner carnal?

9. Yet that love, by which a carnal life is shut out, and the world is contemned and overcome, is good, though it be carnal. In that type of affection it becomes rational as it makes progress, and it is perfected when it becomes spiritual. It is called rational when in all the sentiments cherished regarding Christ the proportion of the faith (ratio fldei) is so carefully observed that no deviation is made from the pure doctrine of the Church by any apparent similarity to truth, nor by any snare of heretical or diabolical deception. As also in our personal conduct this caution must be observed, that the bounds of discretion be not exceeded through the influence of superstition, or of levity, or of the zeal of an unregulated disposition. And this it is to love God with all the soul, as I have already said. If to this be added force so great, and an assistance so powerful, as that of the Holy Spirit, so that neither troubles nor sufferings, however violent, nor even the fear of death, can ever cause the desertion of righteousness, then God is loved with all the strength, and that is spiritual love. And I think this name peculiarly suitable to such love, because of the fulness of the Spirit which so particularly distinguishes it. But I think that these observations may suffice with regard to that saying of the Bride: Therefore have the virgins loved Thee beyond measure.   May our Lord Jesus Christ, who is our Guardian, deign to open to us the treasures of His mercy, that we may be able to expound the words which follow. Who liveth and reigneth with the Father, in the Unity of the Holy Spirit, one God for ever and ever. AMEN.

SERMON 21: IN WHAT MANNER THE BRIDE, THAT IS, THE CHURCH, ASKS THAT SHE MAY BE DRAWN TO FOLLOW AFTER HER SPOUSE, WHO IS CHRIST.

DRAW ME AFTER Thee: we will run in the odour of Thy perfumes.[ci]  What?  is it needful that the Bride should be drawn to follow, and to follow after such a Spouse, as if she followed Him unwillingly, and not of her own impulse and wish?  But not everyone who is caused by force to move is thus moved against his will. For example, one who is infirm or weak, and is not able to walk alone, is not otherwise than glad to be drawn to the bath or to the table, though a criminal doubtless is reluctant to be brought to the judgment or to the place of punishment. Now, she who here speaks desires and entreats to be drawn; but she would not do this if she were able to follow her beloved by her own strength, according to her wish.  But wherefore is she unable?  Must we allow that the Spouse, too, is weak and infirm?  If it were one of her maidens who declared herself so, and entreated to be helped forward, we should in nowise wonder. But of the Spouse, who seemed to be able even to help others forward, so strong and perfect was she; who is there who does not find it strange, that she needs to be drawn forward herself, as if she were weak or languishing?  Of what soul shall we feel any confidence, that it is strong and healthful, if we shall consent for her to be called weak, who for her singular perfection, and more excellent virtue, is named the Spouse of the Lord?  Is it the Church, perhaps, who spake thus, when she beheld her Beloved ascending up on high, and earnestly desired to follow Him, and be assumed with Him into glory?  For, to whatever degree of perfection a soul may have attained, as long as it groans under the body of this death, and is held captive in the prison of this evil world, as long as it is constrained by necessities, tortured by faults and wrong doings, it arises of necessity more slowly and sluggishly than it would desire to the contemplation of heavenly things, nor is it altogether free to follow the Bridegroom [who is the Lamb, Rev. 14:4] whithersoever He goeth. It was this which drew that lamentable cry from him who said: O miserable man that I am, who shall deliver me from the body of this death?  (Rom. 7:24).

It was this which inspired the suppliant entreaty: Bring my soul out of prison (Ps. 142:7). And so also the Bride says, and says as it were with a groan, Draw me, and I will run after Thee: because the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind, that museth upon many things (Wisd. 9:15).

Or perhaps she speaks thus in her desire to depart and be with Christ; especially when she sees those souls, on account of which it seemed needful that she should remain in the flesh, making good progress, already having love for the Bridegroom, and remaining in the safe refuge of charity. This, indeed, she had referred to before: Wherefore the maidens have loved Thee exceedingly. Now, it seems as if she would say: 'Lo the maidens have loved Thee, and by that love are firmly united to Thee; they have no need of me any longer; there is no reason for my delaying still in this life; therefore, Draw me, and I will run after Thee.

2. This I should have considered to be her thought, if she had said, 'Draw me to Thee.' But as she says, 'after Thee,' that phrase seems to me rather to make request that she might have grace to follow the footsteps of His life, to be able to emulate His virtue, to hold fast, and by, His rule of life, to attain the perfection of His character. In these especially [the soul] has the greatest need of assistance, to be enabled to deny herself, to take up her cross, and thus to follow after Christ. In order to attain this, the Bride has great need to be drawn onward; and by none other than He who says: Without Me ye can do nothing (John 15:5). 'I know well,' she says, 'that I am not able to reach Thee, except by following after Thee; nor can I follow after Thee, except I am helped by Thee to do so: and, therefore, I pray that Thou wouldest draw me after Thee.' In truth, Blessed is the man whose help is from Thee: in his heart he hath set steps in the valley of tears (Ps. 84:5) in order one day to reach Thee upon the mountains of everlasting joy. How few there are, O Lord Jesus, who are willing to follow after Thee! and yet there is no one who does not wish to reach Thy Presence, since it is known to all that at Thy Right Hand there are pleasures for evermore (Ps. 16:11). On that account, all desire to obtain happiness from Thee, but they have not a similar desire to imitate Thee; they wish to reign with Thee, but not to suffer with Thee.

Such was he who said: Let me die the death of the righteous, and let my last end be like his (Num. 23:10); he desired that the closing of his life might be similar to that of the righteous, but not that its beginnings might be so. Even carnal men desire for themselves the death of men who are spiritual, and yet shudder at the idea of leading their life. For they know that precious in the sight of the Lord is the death of His saints; since, when He giveth to His beloved sleep, lo! the heritage of the Lord (Ps. 127:2, 3), and because Blessed are the dead which die in the Lord (Rev. 14:13); while, on the contrary, according to the declaration of the prophet, The death of the wicked is very evil (Ps. 33:22, Vulg. and Douay). They do not care to seek Him, whom they yet desire to find; they wish to reach Him, but to do so without following Him. Not such were they, of whom He said: Ye are they which have continued with Me in my temptations (Luke 22:28). Blessed are they who were found worthy to receive such a testimony from Thee, O good Jesus! They did in truth come after Thee, both with their feet, and in the affections of their hearts. Thou hast made known to them the ways of life, in calling them after Thee, who art the Way, and the Life; Thou sayest unto them, Follow Me, I will make you fishers of men (Matt. 4:19); and again, If any man serve Me, let him follow me . and where I am, there so also My servant be (John 12:26). Therefore they congratulated themselves, saying: Behold, we have forsaken all and followed Thee (Matt. 19:27).

3. It is thus, then, that Thy Beloved, leaving all things for Thy sake,  desires always to follow after Thee, to walk closely in Thy footsteps  always, and to follow Thee whithersoever Thou goest, knowing that  Thy ways are ways of blessedness, and all Thy paths are peace, and  that therefore he who followeth Thee walks not in darkness. If she  prays that she may be drawn onward, it is because Thy righteousness  is as the mountains of God, and that in her own strength she is not  able to attain unto it. She prays, as she is wont, that she may be  drawn onward, because no man can come to Thee unless Thy  Father shall have drawn him (John 6:44); and those whom The  Father draweth, Thou dost draw also; for the works which the  Father doeth, those also doeth the Son likewise. But the suppliant  is more familiar with the Son, and makes this request to be drawn of  Him, as of her own Bridegroom,[cii] whom the Father hath sent to be  her Leader and her Guide, to go before her in the way of righteousness, to prepare for her the path of virtues, to train her up even as  His own self, to teach her the way of wisdom, to bestow upon her  the law of life and of discipline; and to bring her to such perfection  that He may justly take pleasure in her beauty.

4. Draw me after Thee: we will run in the fragrance of Thy per fumes. I have need to be drawn for this reason, because the fire of Thy love has grown somewhat cold in us; nor are we, on account of that coldness, able to run as we did yesterday and in former days.

But we shall run when Thou shalt have restored to us the joy of Thy salvation, when the warmth of grace shall have returned to us, when the Sun of Righteousness shall have warmed us anew, and the cloud of temptation shall have passed away, which at this moment hides Him from us; and at the gentle breath of a softer breeze, the perfumes have begun to dissolve and flow, and give forth their fragrance.

Then, and in that fragrance, shall we run [on the way of righteousness]. We shall run, I say, when the perfumes are breathed upon us, for the torpor in which we now are shall be dissipated, and devotion shall be reawakened in us, so that we shall have no need to be drawn on, but under the influence of that sweet fragrance shall advance of our own accord. But now, and until that happy change, draw me, and I will run after Thee. Do you perceive that he who walks in the Spirit does not remain always in one state, nor make progress always with the same ease, because the way of man, as the Scripture declares, is not in his own power; but that he forgets the things which are behind, and presses forward to those which are before, now with more energy, and now with less, according as the Holy Spirit, who is the Dispenser of all graces, bestows them upon him with greater or less liberality?  I believe that if you well examine your own selves, you will find what I have said confirmed by your own inward experience.

5. When, therefore, you feel yourself affected with torpor, lukewarmness, and weariness, do not on that account give way to unbelief, nor desist from spiritual exercises, but seek the Hand of Him who is able to help, and, after' the example of the Bride, entreat that you may be drawn after Him, until you are reawakened and reanimated by grace, and thus you become more cheerful and vigorous; you are enabled to run [the race that is set before you], and you say, I have run the way of Thy Commandments, since Thou hast set my heart at liberty (Ps. 119:32). But though you should rejoice in the grace of God, as long as it is present, do not, nevertheless, count upon that gift as if you held it by a right of inheritance, and be as secure of it as if you could not possibly lose it, lest suddenly God should draw back His Hand and withdraw His grace, and you should fall into excessive discouragement and sorrow. Do not ever say in your abundance, I shall never he moved (Ps. 30:6), for fear lest you should also be obliged to make use with grief of the words which follow: Thou didst hide Thy Face, and I was troubled. You will be cured rather, if you are wise, by following the counsel of the Wise-to be not unmindful of good things in the day of evil, nor of evil things in the day of good (Ecclus. 11:25).

6. Do not, then, in your day of strength, suffer yourself to feel secure, but lift up your voice towards God with the prophet, and say: Forsake me not when my strength faileth me (Ps. 71:9). On the other hand, be consoled in time of temptation, and say with the Bride: Draw me, and I will run after Thee: we will run in the fragrance of Thy perfumes. Thus hope will not desert you in the evil day, nor Providence be wanting to you in the day of prosperity; you will retain, among the changeableness of earthly conditions, [which are] at one time prosperous, at another adverse, as it were an image of eternity; I mean to say that you will maintain this equableness of spirit, and a constancy not to be shaken by any event; you will at all times bless God, and will thus make good for yourself a position, so to speak, of immovable stability among the changing events and certain disappointments of this inconstant world, until you shall begin to be renewed, and to take upon you once more that ancient and glorious likeness of God, who is eternal, with whom is no changeableness, neither shadow of turning (James 1. 17). Thus as He is so shalt thou be, even in this world; neither cast down in adversity nor in prosperity made careless. It is in this, I say, that man, that creature so noble, made in the image and likeness of God who created him, indicates that he is even now on the point of regaining the dignity of his ancient honour, when he regards it as unworthy of him to be conformed to this perishing world; and chooses rather, according to the precept of St. Paul, to be transformed by the renewing of his mind (Rom. 12:2) into that likeness in which he knows that he was first created. And in this way he even compels the things of this world, which were, in fact, created on his account, to conform themselves to him, as it is becoming they should do; and thus all things begin to work together for good, and to regain, as it were, the form which is theirs, and natural to them, rejecting that [present one] which is degraded, and recognising their Lord, for whose service they were created.

7. On this account I think that the saying which the Only Begotten Son of God uttered of Himself, that He, if He were lifted up from the earth would draw all things unto Him (John 12:32), may be applied also to all His brethren-that is, to those whom the Father has foreknown and predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brethren. I, then, even I, my brethren, am able boldly to say, 'If I be lifted up from the earth, I will draw all things unto me.' Nor is it a rash thing of me to make use of the words of Him of whom I put on the likeness.

If it be thus, then the rich of this world ought not to think that the brethren of Christ, because they hear Christ saying, Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3), possess heavenly things alone, because those only seem to be mentioned in the promise. They possess earthly things also; and having indeed nothing, yet possess all things. They do not beg for them, as those who are poor and miserable, but possess them as masters; and are so much the more the masters of them as they are less desirous to obtain them. For the whole world is a store of riches to the man who has faith. Evidently the whole world; for whether he be in prosperity or in adversity, all things serve him equally, and work together for his good.

8. Thus, then, the man who is avaricious hungers for the things of this world like a beggar, while he who has faith despises them as their lord. The one, while he possesses them, is their servant; the other, while despising them, uses them for good. Ask some one of those who pant with an insatiable heart for earthly riches, what is his opinion of those who sold all their goods and gave to the poor, and whether they did wisely or no. Doubtless he will reply that they did wisely.

Ask him again why he does not himself practise what he approves in others. ' I cannot,' he will reply. Wherefore?  Plainly because avarice is the mistress of his heart, and will not permit him; because he is not free; because the things which he seems to possess are not his; nor is he himself his own master. If they are truly yours, try to put them to profitable use; and in exchange for earthly possessions obtain heavenly. If you are not able to do this, then confess that you are not the master but the servant of your money-only the keeper of it, not the possessor. In short, you suit yourself to your purse as a slave to his mistress; and just as such an one is obliged of necessity to be glad or to be sorrowful according to the mood of his mistress, so you: when your pouch is swelling with gain, your spirits rise; and they fall similarly when it shrinks. For you are stricken with sorrow when that is exhausted, and when it is replenished are filled with joy, or, rather, puffed up with pride. Such is the man who is avaricious. But as for us, let us strive to imitate the freedom and the constancy of the Bride, who, being well instructed in all things, and preserving in her heart the teaching of Wisdom, knows how to endure both abundance and penury. When she entreats that she may be drawn onward, she shows that what she needs is, not money, but spiritual strength; and, on the other hand, when she consoles herself with the hope of the return of grace, she proves that even in privations she holds fast her faith.

9. She says then: Draw me, we will run after Thee: we will run in the fragrance of Thy perfumes. And what wonder is it that she needs to be drawn onward when she is following the footsteps of a giant?  Who is able to come up with Him who strides upon the mountains, who leaps over the hills?  His Word, saith the Psalmist, runneth very swiftly (Ps. 147:15). She is not capable of keeping pace with, or of rivalling the speed of, one who rejoiceth as a giant to run His course (Ps. 19:5); that is not possible to her powers, and therefore it is that she prays to be drawn onward. 'I am weary,' she says; 'I am sinking from fatigue; desert me not, but draw me after Thee, that I may not begin to wander after other companions, or to run hither and thither, as in uncertainty. Draw me after Thee; for it were better for me that Thou shouldest keep me close to Thee, even by the use of a measure of violence, by making me afraid with Thy threatenings, or causing me to smart with chastisements, than that Thou shouldest spare me in my evil and slothful security, and leave me to myself. Draw me after Thee, even if it be in some sort against my will, that Thou mayst make me willing; draw me, even in my sloth and slowness, that Thou mayst make me ready and swift. A time may come when I shall no longer need one to draw me onward, since we shall run voluntarily and with all willingness. But now I am not able to run alone, though alone I make my petition to be helped forward; let the maidens also run with me. Let us run together, let us run with equal pace; I, aroused by the fragrance of Thy perfumes; they by my example and my exhortation: and thus let us all run in the fragrance of Thy perfumes.' The Bride has her imitators, as she herself is the imitator of Jesus Christ. And, therefore, she does not say, as of one person only, 'I will run,' but 'We will run.'

10. But the question arises, wherefore the Bride, in imploring to be  drawn onward, does not similarly join the maidens with herself, but  says, Draw me, and not' Draw us.' What then?   Does the Bride  need to be drawn, and the maidens, do they not need?  O thou who art beautiful, and happy, and blessed, explain to me the reason for this distinction. Wherefore dost thou say Draw me, and not us?  Is it that thou enviest them this honour?  God forbid. Nor wouldst thou (if that were the case) have added that they with thee would follow after the Bridegroom if thou hadst wished to follow Him alone.

Why, then, shouldst thou have added in the plural, 'we will run,' when thy request was in the singular, 'draw me'?  Charity, she replies, would have it thus. Learn from me by this word to hope for a twofold blessing from on high in spiritual exercises; that is, for correction and consolation. The one has its sphere of action without, the other visits us within. The former represses presumption, the latter raises up the heart and bestows confidence; the one worketh humility, the other consoles in discouragement; the one gives prudence, the other devotion. The former teaches the fear of the Lord; the latter tempers that very fear with an infusion of salutary joy, as it is written: Let my heart rejoice, that it may fear Thy Name (Ps. 85:11, Vulg. and Douay). And again: Serve the Lord with fear, and rejoice with trembling (Ps. 2:11).

Ii. Now we are drawn onward when we are exercised by trials and tribulations; but we run forward when we are visited with inward consolations and secret inspirations, and breathe, as it were, an atmosphere of perfume and fragrance. That, then, which appears hard and austere I reserve for myself, as to one who is strong, and healthy, and perfect; and I say, speaking for myself alone, Draw me. That which is sweet and pleasant I share with you, as with one who is weak, and I say, We will run. I know that young souls (adolescentulas) are tender and delicate, and unfitted to sustain temptations, and, therefore, I desire that they should run with me, but not that they should be drawn with me; I wish to have them for companions of my consolation, not of my labour and trouble. Wherefore?  Because they are weak, and I fear lest they should fail and fall by the way.

But as for me, O my Spouse, take me, train me, try me, draw me after Thee, for I am prepared to suffer all chastisements, and I am strong to endure them. But as for the rest, let us run together; alone I will be drawn onward, but together let us run. Yea, let us run, but in the fragrance of thy perfumes, not in any confidence of our own merits. We have not the presumption to believe that we can run in the greatness of our own strength, but we trust in the multitude of Thy mercies. For if ever we have run, and have been able to will voluntarily to do so, yet it was not of man that willeth, nor of man that runneth, but of God that showeth mercy (Rom. 9:16). Let that mercy be turned towards us and we shall run. Thou, indeed, O Lord, dost run in the greatness of Thy strength, rejoicing in it as a giant; but we cannot run at all unless we derive strength from the breathing of Thy perfumes. Thou, whom the Father has anointed with the oil of gladness above Thy fellows (Ps. 45:7), dost run in [the strength of] that unction itself, but we only in the fragrance which it exhales. Thine is the fulness of it, but ours its fragrance. This would be the time to discharge the promise which I remember to have made long ago, to speak to you of the perfumes of the Bridegroom, if the length to which this sermon has already extended did not forbid it. I will defer that, then, to another time, for the importance of the subject does not allow it to be confined within inadequate limits.

Pray the Lord of Divine unction that He will deign to render acceptable the freewill offering of my lips, and that I may be able, at your desire, to recall to your minds the remembrance of the sweetness of His abundant grace; of the grace, I say, which is in Him who is the Bridegroom of His Church, Jesus Christ our Lord. AMEN.

SERMON 22: OF THE FOUR PERFUMES OF THE BRIDEGROOM, AND OF THE FOUR CARDINAL VIRTUES.

IF THE PERFUMES of the Bride are so precious and so distinguished as they were found to be when they were treated of in your hearing, of what value must be those of the Bridegroom?  And if I am not capable of expounding these in a manner worthy of their great excellence, yet that their virtue is surpassingly great, and their grace efficacious, is shown, without doubt, by this fact alone, that their fragrance arouses not the young maidens alone, but the Bride herself, to run [in the way of righteousness]. If you take notice, you will see that she does not venture to promise anything of this kind, as to follow from her own perfumes. She does indeed rejoice in thinking that they are most excellent, yet she does not say that in them she has run, or would run; this she only promises to do in the perfumes of the Bridegroom. What would she have said, had she felt the outpouring upon her of that unction itself, of which even the fragrance alone, however slight it were, had such influence upon her as to cause her to run forward [in the way of godliness]?  It would be wonderful if she did not even fly. But someone, perhaps, says in himself: 'Cease your commendations; it will sufficiently appear what they are when you have begun to define them.' But no. I do not at all promise that. Believe me when I confess that I do not as yet know whether those ideas which are presented to my mind are well founded. I suppose that the Bridegroom has not a few kinds of perfumes and balms, that these are different in nature, that some of these are more a delight to the Bride than others, as being nearer and in closer relation to Him, and that they delight her only; but that there are others which reach as far as the maidens, and some which find their way even to those who are most distant and most entirely strangers to Him, so that there are none hid from his life-giving heat. But although the Lord is good and kind to all, He is most markedly so to those of His own house; and the more nearly anyone draws to Him by the influence of a pure mind and holy life, the more also, as I believe, He perceives the fragrance of newer perfumes and of a sweeter anointing.

2. But these things the intelligence does not comprehend any farther than it is led by experience. That is why I would not rashly arrogate to myself a prerogative which is given only to the Bride.

The Bridegroom alone knows the delights which it is given to His Beloved to taste by the Holy Spirit, by what inspirations He marvelously revives her spiritual senses, and by what odours He soothes them. Let her be for thee, then, a fountain proper to Him alone, in which no stranger shares, nor does any unworthy drink thereof; that is to say, a spring shut up, a fountain sealed (Cant. 4:12); but thence do streams flow into the streets. These, I confess, are at my disposal, provided that no one finds fault or is ungrateful if I drink of them and draw from them for the good of all. For, that I may commend a little my ministry in this respect, it is not without some labour and fatigue that I go forth day by day to draw from the open streams of the Scriptures, in order to distribute to each one according to his need; so that without his own labour every one of you may have a supply of the spiritual waters for his various necessities; as, for example, to drink, and for cleansing, as for cooking his food. For the Divine Word is the saving water of wisdom, not only to drink, but also for cleansing, as the Lord hath said: Now ye are clean through the word which I have spoken unto you (John 15:2). The Divine Word cooks, so to speak, over the fire which the Holy Spirit kindles, the crude reflections of the carnal mind, and turns them into spiritual teachings, which are nourishment for the soul, so that you may say: My heart was hot within me, and while I was musing the fire burned (Ps. 39:3).

3. Those who, being of a spirit perfectly pure, are capable of  apprehending by their own selves truths more lofty than those which  have been brought forward by me, I congratulate upon the fact, and  I do not dispute their right; but at the same time, they must allow  me to bring forward simpler truths for simpler people. Would that  it might be granted unto me that all might exercise the gift of teaching (prophetent), and that it might not be needful for me to occupy  myself in it! Would that this care might fall upon some other, or at  least, which I would prefer, that there were no one among you who  had need of it; and that you were also open to the teachings of God  Himself, that I might be able to remain in a profound repose, and  contemplate the Bridegroom, who is God! For now it is the case  (and I do not say it without tears), that it is not permitted to me, I  do not say to contemplate, but even to seek after the King in His  glory, sitting upon the Cherubim, sitting upon His Throne, high and  lifted up, in that Form in which He was begotten, Equal to His  Father, in the splendour of His Saints, before the morning star [was  created], in which also the Angels always desire to behold Him, God of God. That which remains to me, who am but a man, is to speak of Him to men as Man, and in that Form in which, that He might in His exceeding condescension and love manifest Himself unto men, He was made a little lower than the angels, He who hath set in the sun His tabernacle, whence He cometh forth as a bridegroom out of His chamber (Ps. 19:5). I speak of Him to you rather in His sweetness, than in His loftiness; as the Anointed One, rather than the High and Lofty One, who inhabiteth Eternity; of Him, that is, whom the Spirit of the Lord hath anointed, and sent forth to preach the Gospel to the poor, to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound, to proclaim the acceptable year of the Lord (Is. 61:1,2).

4. Leaving, then, to each individual whatever of more sublime and profound truth it has been granted to him by God's special grace to feel and experience regarding the perfumes of the Bridegroom, I offer for the common good what I have drawn from a source common to all. For He is the fountain of life, a Fountain sealed, springing forth from a walled garden, by the mouth of St. Paul, who made of himself a canal for that precious stream. He is truly that Wisdom which, according to the expression of holy Job, is drawn from secret places (Job 28:21); which divides itself into four streams, and flows into the open ways of men; in which the Apostle declares to us the great truth that God hath made Him to be to us wisdom, and righteousness, and sanctification, and redemption (1 Cor. 1:30). From these four streams, then, as it were of most precious perfumes-for it matters little whether we consider them as of water or of precious perfume, of water which cleanses, or of oil which perfumes-from these four, I say, as from precious ointments, composed of celestial balms upon the mountains of sweet spices, so great a sweetness and fragrance has filled the nostrils of the Church, that, being drawn from the four quarters of the earth by that perfume, [her people] hastened to the heavenly Bridegroom, as that queen of the East came from the ends of the earth to hear the wisdom of Solomon, being attracted by the good odour of his reputation (1 Kings 10:1-7).

5. Now, the Church was before not able to run towards the odour  of her Solomon, until He, who was from all eternity Wisdom from the  Father, was made by the Father to be for her benefit Wisdom also  in time; for it was from that time that she began to perceive the  Divine odour which proceeded forth from Him. Thus He was made  for her in the same way righteousness, and sanctification, and redemption, so that she might be able to follow after the odour of these  also, which were in Him before the beginning of all things. For in  the Beginning was the Word (John 1. 1); but the shepherds made  haste to come to see Him, only then at length when His Birth was  announced to them. Then it was that they said the one to the  other: Let us now go even to Bethlehem and see this thing which is  come to pass, which the Lord hath made known to us (Luke 2:15, 16).

And, it goes on, they came with haste. Before, when the Word was   1 with God, they did not stir; but when it came to pass that the Word was made [Flesh] and shown unto men, then they came with haste they ran. Just as the Word was in the beginning, but the Word was with God; and yet the Word was made [Flesh] when He began to be among men also; so He was Wisdom in the beginning, He was righteousness, He was sanctification and redemption. But to the angels, and in order that He might be these to men also, the Father has made Him all these things, and He has done so because He is the Father. For, says the Apostle, of God He is made unto us wisdom.  He does not say simply is made, but is made unto us; since that which He was unto the angels He is made unto us also.

6. But I do not perceive, you will say, how He was Redemption unto the Angels. For in no passage of the Scriptures does it appear that they were ever captives of sin, or subject unto death, so that they had need of redemption; those only excepted, who, falling by the irremediable lapse of pride, have never deserved to be redeemed.

If, then, the Angels have never been redeemed, some having no need to be, and others not deserving it; the one class, because they have not fallen; the other, because their fall was irrevocable: for what reason do you say that the Lord Jesus Christ has been to them redemption?  Listen, while I briefly declare it. He who has raised up man who had fallen granted to the Angel, who was upright, the grace not to fall; thus, as He delivered the one from his bondage, so He protected the other from becoming subject to that bondage.

And in this manner He was Redemption equally to each class, delivering the one from its fall, and preserving the other from falling.

It appears, then, clearly that the Lord Christ was to the holy Angels redemption, as He was righteousness, wisdom, and sanctification; and that, nevertheless, He was made to be these four blessings on account of men, who are able to behold the invisible things of God only by the beholding of the things that are made (Rom. 1:20). So, then, all that He was unto the Angels, He was made to be unto us; that is to say, wisdom, righteousness, sanctification, and redemption, wisdom in preaching, righteousness in the remission of sins, sanctification in the close relation which He had with sinners by His Life; and redemption by His Passion, which He endured on behalf of sinners. It is then when He was made by God to be all these things; that the Church has perceived His fragrance, and has followed, nay, has run, after Him.

7. Recognise, then, this fourfold anointing; recognise the abundant and inestimable sweetness of Him, whom the Father hath anointed with the oil of gladness above His fellows (Ps. 45:7). Thou, O man, wast sitting in the gloomy[ciii] shadows of death through ignorance of the truth; thou wast sitting bound by the chains of thy sins. He descended to thee in thy prison, not to torment thee, but to deliver thee from the power of darkness. In the first place, that Teacher of truth dissipated by His wisdom the darkness of thy ignorance.

Then, by the righteousness which is of faith, He broke the bonds of thy sins, freely justifying the sinner. By that twofold benefit, He accomplished that word of the holy David: The Lord looseth the prisoners; the Lord giveth sight to the blind (Ps. 146:7, 8). More than this He did, by living a holy life among sinners, and so provided for thee a pattern of life, as a road whereby thou mightest return to thy own fatherland. Lastly, as it were to heap upon thee His goodness, He gave over His soul to death, and drew from His own side the price of thy redemption, and thus rendered satisfaction to the Father. In all this He plainly realized the verse: With the Lord there is mercy, and with Him is plenteous redemption (Ps. 130:7).

Truly it was plenteous; for it was not a drop, but a flood that poured forth plenteously, of His Precious Blood, from five parts of His Body.

8. What ought He to have done for thee, that He has not done?  He has restored sight to one blind, broken the chains of a captive,  led back a wanderer, reconciled the guilty. Who will not run with  ardour, with rapidity, after Him who delivers from error, and forgives  offences; who by His Life bestows merits, and by His Death acquires  [for thee] rewards?  What excuse can there be for him who does  not eagerly run in the fragrance of these perfumes, except perchance  that their sweetness has not reached him?  But the odour of life has  gone forth into the whole world; for the whole earth is full of the  mercy of the Lord, and His goodness is over all His works. Therefore he who has no perception of that fragrance, sweet, life giving, and  everywhere diffused, and because of this does not run after Christ, is  either dead, or he is corrupt. That fragrance is the renown of His  Name. The fragrance of faith in Him   extends everywhere; it  arouses to run the Christian course; it brings to trial of His anointing, to the vision of Him for reward. All who attain it chant with  one accord: Like us we have heard, so have we seen, in the city of the  Lord of Hosts, in the city of our God (Ps. 48:8). We follow after  Thee, O Lord Jesus, because of the goodness and kindness which  we are fully assured of finding in Thee; because we learn that Thou  dost not despise the poor, nor abhor the sinner. Thou didst not  abhor the thief when he confessed, the sinful woman who wept tears  of penitence, the Canaanite mother who came to Thee with her  supplication, nor her who was taken in adultery, nor him who sat at  the receipt of custom, nor the publican who implored pardon, nor the  disciple who denied Thee, the persecutor of Thy disciples, nor Thy  very crucifiers themselves. In the fragrance of these Divine virtues  we run. Again, we perceive the fragrance of Thy wisdom from that  word which we have heard, that if any lack wisdom, let him ask it of  Thee, and Thou wilt give it to him; for Thou givest to all liberally,  and upbraidest not (James 1. 5). And the great fragrance of Thy  righteousness is spread abroad upon every side, inasmuch as Thou  art not only Righteous, but also Righteousness itself yea, a Righteousness which renders righteous him who is unrighteous.  And as powerful as Thou art to justify, so bountiful art Thou also to forgive. Wherefore, let whosoever is touched with a sincere sorrow for his sins, who hungers and thirsts after righteousness, believe without hesitation in Thee, who justifiest the ungodly; and being justified by faith alone, he shall have peace with God. Of Thy holiness, also, the fragrance most sweet and full is spread abroad by Thy Conception, as by Thy Life. Sin, therefore, Thou hast neither committed nor contracted. Let those, then, who have been justified from their sins, who desire and propose to follow after holiness, without which no man shall see the Lord, let them attend to Thy voice: Be ye holy, for I am holy (Lev. 19:2). Let them consider Thy ways and learn from Thee, for Thou art righteous in all Thy ways, and holy in all Thy works (Ps. 145:17). And the fragrance of Thy Redemption, what numbers does it arouse to follow Thee!

When Thou wert lifted up from the earth, Thou didst draw all men unto Thee. Thy Passion is the last refuge for men, and their only remedy. When wisdom is wanting, righteousness proves insufficient, and the merits of sanctity fail, Thy Passion comes to the rescue.

For who can have the presumption to think his own wisdom, righteousness, or holiness sufficient for his salvation?  As says the Apostle: Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God (2 Cor. 3:5). Therefore, when my own strength shall have failed me, I am not troubled, I do not lose heart. I know what I have to do: I will take the cup of salvation and call upon the Name of the Lord (Ps. 116:13). Enlighten mine eyes, O Lord, that I may know what is accepted before Thee at all times (Wisd. 9:10); and thus I am wise. Remember not the sins of my youth, nor my transgressions (Ps. 25:7); and [thus] I am righteous. Teach me Thy way,  Lord (Ps. 86:11); and I [thus] am holy. But yet, unless Thy Blood interpose for me, I am not saved. It is to obtain all these graces that we follow-nay, we run after Thee; send us away [satisfied], for we cry after Thee.

9. But we do not all run with equal attraction towards all these perfumes, for you will see that some are more ardently affected by the love of wisdom; others are more carried towards penitence by the hope of obtaining pardon; others, again, are more animated to the practice of virtues by the example of His life and conversation; and others, still, are more fired with ardour for piety by the remembrance of His Passion. I think that we may be able to find examples of each of these classes. Those who had been sent by the Pharisees, for instance, were attracted by the fragrance of His wisdom, when they returned and said: Never man sake like this man (John 7:46), for they admired His teaching, and confessed His wisdom. The holy Nicodemus did the same, when he came to Jesus by night (3:2), drawn by the great light of His wisdom, and returned, enlightened and instructed in many things. But Mary Magdalene came attracted by the fragrance of His righteousness; she, to whom many sins were forgiven, for she loved much (Luke 7:47). Doubtless, she was no longer a sinner, as the Pharisee reproached her with being, but righteous and holy; he knew not that righteousness and holiness are the gift of God, not the work of man; and that he to whom the Lord will not impute sin, is not only righteous, but also blessed.

Had he forgotten the manner in which [the Lord] in touching his [the Pharisee's] own bodily leprosy, or that of some other sufferer, had not contracted it Himself, but had cured it?  Thus that Righteous One, being touched by the woman who was a sinner, imparted righteousness, and did not part with it; nor was He defiled with the stain of sin, of which He cleansed her. The Publican also followed after Christ, who, when he humbly implored pardon for his sins, went down to his house, as He who was Himself Justice declared, justified (Luke 18:14). Peter followed [Christ], he who wept bitterly for his fall (22:62), so as to wash away his sin and regain righteousness. And David, who, acknowledging and confessing his crime, was found deserving to hear: The Lord also hath put away thy sin (2 Sam. 12:13). Then again Paul bears witness that he followed Christ, when he boasts that he was His follower, and says to his disciples: Be ye followers of me, as I also am of Christ (1 Cor. 11:1). They also did so who said: Behold, we have left all and followed Thee (Matt. 19:27). That is, they had left all things for the desire to follow Christ. This precept exhorts all people in general to follow after the same fragrance: He that saith he abideth in Christ ought himself also so to walk, even as He walked (1 John 2:6). If you wish to hear who they are who have run in the fragrance of the Passion of Christ, I will tell you: they are all the martyrs. You have, then, four kinds of odours: the first of wisdom, the second of righteousness, the third of sanctification, the fourth of redemption. Keep them in memory, avail yourself of the good of them, and do not institute any inquiry as to how they are composed, of what materials, or how mingled. For these things are not so easily to be ascertained with respect to the perfumes of the Bridegroom, as with regard to those of the Bride, which were previously considered. For in Christ all things are with a fulness which has neither measure nor limit.

For His wisdom is infinite (Ps. 147:5); His righteousness is like the great mountains (Ps. 36:6), the mountains of God; His holiness so great as to be unequalled by any other, and His redemption is a mystery that cannot be discovered.

10. This also must be said, that it is to no purpose that the wise  men of this world have disputed at such great length concerning the  four great virtues, which they are in no wise able to attain, since they  knew not Him, who of God is made unto us wisdom to teach us  prudence, righteousness to remit offences, sanctification to give an  example of living temperately and chastely, and redemption for a  perfect pattern of patience in His Death bravely endured. Someone  will perhaps say: The other qualities are very fitting for the virtues  named; but sanctification seems to have no proper relation to temperance. To which I reply, first, that temperance is the same as continence; for it is usual in the Scriptures for continence or purity to be spoken of as sanctification. In fact, what did those sanctifications so frequent under the Law of Moses consist of but certain purifications of those who abstained from food, from drink, from indulgence, and such-like?  But notice especially the Apostle himself, who commonly uses, or adapts, the word 'sanctification' to, or in, this sense.   This is, he says, the will of God, even your sanctification…that every one of you should know how to possess his vessel in sanctification and honour; not in the lust of concupiscence. And, again: For God hath not called us to uncleanness, but unto holiness (1 Thess. 4:3-7). It is plain that in such passages he puts sanctification for temperance.

11. After having made clear what seemed a little obscure, I return to the point whence I digressed. What have you to do with virtues who know not the power (virtutem) of God, which is Jesus Christ?  Where, I ask you, is true prudence, if not in the teaching of Christ?  or true righteousness, if not in His mercy?  Where is true temperance, if not in the Life of Christ?  or true fortitude, if not in the Passion of Christ?  Those only, therefore, who are imbued with His teaching are to be called prudent; those alone to be regarded as righteous who from His mercy have attained the pardon of their sins; those alone as temperate who study to imitate His Life; and those alone as courageous who in adversities follow with constancy the example of His patience. That man labours in vain to acquire virtues who looks elsewhere than to the Lord in the hope of obtaining them; for it is His teaching which is the seed-plot of prudence; His mercy is a work of righteousness; His Life a mirror of temperance; and His Death a glorious pattern of courage. To Him be honour and glory for ever and ever. AMEN.

SERMON 23: OF THREE WAXS OF CONTEMPLATING GOD, REPRESENTED UNDER THE FIGURE OF THREE STOREROOMS.

THE KING HATH brought me into His storerooms (Cant. 1:3, Douay). Lo, here is the source of fragrance; here is the point towards which we run. The Bride had said that we must press forward, and in what strength; but whither our course was to be directed, she had not said. Now, then, she declares that it is towards the Lord's storerooms, and in the strength of the fragrance which is exhaled from them. This she presses with her characteristic eagerness, and desires to be introduced into His fulness. But, in the first place, what is to be understood by these storehouses?  Let us, to begin with, imagine that in the dwelling of the Bridegroom there are chambers fragrant with perfumes, and filled with all kinds of delights. It is in these that, as in a treasury,[civ] is stored and kept in reserve whatever is most rare and valuable of the products of garden and of field. Hither, then, do all those who run direct their steps; but who are they that run?  These are the souls who are fervent in the Spirit, the Bride, the maidens in her train; but she whose love is most ardent runs more swiftly, and arrives sooner. When she arrives, she suffers no repulse, and not even any delay. Forthwith the portals are opened to her, as to an inmate of the house, as to one greatly beloved, who is specially dear and welcome. But what as to her maidens?  They follow afar off; they are still weak; they cannot press forward with devotion equal to that of the Bride; they cannot experience fervour and earnest desire such as hers; therefore they arrive later, and they remain without. But the charity of the Bride does not rest, nor does she pride herself, as is frequently the case, upon her happy successes so as to be forgetful of them. On the contrary, she consoles them the more assiduously, and exhorts them to endure patiently and calmly the repulse they have received, and her absence. Then she declares to them the joy which she has attained, and that for the very reason that they may rejoice with her, in the hope of one day attaining to a share in the graces and blessings of their mother. For she does not so pursue her own [spiritual] advantage as to neglect the care of them, nor desires that her benefit should be hurtful or prejudicial to them. However far removed from them she is by superior merits, it is of necessity that her charity and tender care for them keep her with them always. It is her duty, moreover, to follow the example of her Bridegroom, both, on the one hand, in seeking the heavens, and, on the other, in promising to be ever upon earth with His people, even to the consummation of all things. So also the Bride, whatever progress she may make, and whatever advancement she may attain, is prevented by her care, her deep interest and affection for those whom she has begotten in the Gospel, from ever leaving them or forgetting them in the depths of her heart.

2. Let her say, then, to them: Take courage and rejoice. The King has brought me into His storerooms. regard yourselves as having been thereby brought in also. I alone seem to have entered in, but the advantage is not to me alone. Every advancement of mine is virtually yours; it is for you that I make profit; and I share with you the graces which more than you I have deserved. Do you wish for an unquestionable proof that her words are to be taken in this sense and intention?  Then listen to the reply which they make: We will be glad and rejoice in thee; we do not deserve to do so in ourselves, but in thee. And they add: We are mindful of thy bosom (Cant. 1:4); that is, we shall endure patiently until thou come, knowing that thou wilt return to us with thy bosom filled with graces. We confidently hope, then, to rejoice and be glad; meanwhile we are mindful of thee. The words which he adds, more than wine, signify that they are still touched with the remembrance of the desires of the flesh, which are spoken of as wine, and that, nevertheless, those desires are overcome by the thought of that abounding sweetness which, as they have experienced, flows from her. I should speak of this now, if I did not remember that I have done so above.[cv] But now you see what confidence they have with regard to their mother, how they look upon all her advantages and all her joys as belonging to themselves, and console themselves for their own repulse by her admission. They would not have so great confidence, if they did not recognise her as their mother.

Let prelates, who like better to make themselves feared by those committed to their charge, than to be useful to them, take this to heart. Be ye learned, O ye that are judges of the earth. Learn from this that you ought to be as mothers, not masters, to your subjects; study to make yourselves loved rather than feared; and if there be need sometimes of severity, let it be that of a father, not of a tyrant. Show yourselves mothers in affection, fathers in reproof.

Be gentle, not harsh; be not forward to inflict stripes; let the view of the maternal bosom promise indulgence; let the hearts [of those under you] grow fat with milk, not swell with anger. Why do you lay your heavy yoke upon those whose burden it is rather your duty to bear?  Why does the young son, who has been bitten by a serpent, avoid displaying his wound to the priest, to whom he ought rather to resort as to the bosom of a mother?  If ye are spiritual, restore such an one in the spirit of meekness; considering thyself lest thou also be tempted (Gal. 6:1). For otherwise he shall die in his sin . . . but his blood will I require at thine hand (Ezek. 3:20).  But of this at another season.

3. Now, since the context is clear by what I have said above, let us see what is the mystical meaning of 'the storehouse.' Later on mention is made of the garden also and the chamber, and I take these three for the subject of our present discussion; for when treated together, they throw light mutually on each other. Let us seek, then, if you please, these three words in the Holy Scriptures: the storehouse, the garden, and the chamber. For a soul that is athirst for God willingly occupies itself with, and lingers in, these, knowing that in them it will assuredly find Him whom it thirsts for.  Let, then, the garden represent the plain and simple historical sense of the Scripture; the storehouse the moral sense of it; and the chamber the secret and mystical truth, reached by Divine contemplation.

4. In the first place, I think that the historic sense is not unfitly referred to the garden, because in the history are found men of many virtues, as it were fruitful trees in the garden of the Bridegroom and in the Paradise of God; and from their conduct and their actions you may take examples, as from a tree you gather fruit. Who can question that a good man is, as it were, a plant of God?  Hear what holy David sings concerning a good man: He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season, his leaf also shall not wither (Ps. 1:3). Jeremiah also expresses himself to the same effect, and in almost the same words: He shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green (Jer. 17:8). And the Psalmist: The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon (Ps. 92:12). And of himself he says: I am like a green olive-tree in the house of God (Ps. 52:8). History is, then, as it were, a garden, and it is threefold; for it contains the creation, the reconciliation, and the reparation of heaven and of earth. Creation, that is like the sowing or planting of a garden. Reconciliation is, as it were, the germination of that which is sown or planted. For at the due time the heavens have distilled dew from above, the clouds have poured down righteousness, the earth has opened and brought forth the Saviour (Is. 45:8), by whom was brought about the reconciliation of heaven and earth. For He is our peace, who hath made both one (Eph. 2:14), reconciling by His blood all things, whether in earth or heaven (Col. 1:20). Reparation, again, is to come to pass at the ending of the dispensation. For there shall be a new heaven and a new earth; the good shall be gathered from among the evil, to be set in safety in the storehouse of God, as fruits from a garden. In that day, it is said, shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely (Is. 4:2). In this garden of the historic sense, then, you have three periods included.

5. In the Moral sense, secondly, you have a threefold discipline:  three cells, as it were, in one storehouse. Therefore it is, perhaps,  that they are spoken of in the plural as 'storerooms' (cellaria), in  contemplation of this number of cells. A little farther on, the Bride  felicitates herself on having been brought into 'the cellar of wine'  (2:4, 'banqueting house,' A.V.). We, then, because we read,' Give  an occasion to a wise man, and he will be wiser' (Prov. 9:9), take  occasion from this name, which the Holy Spirit has thought fit to  give to this cell, to give it also to the two others; to call one the cell  of perfumes, the other that of unguents. We shall explain presently  the reasons for these names. But in the meantime notice that all  which surrounds the Bridegroom is sweet, as all is salutary-wine,  perfumes, and unguents.  Wine, the Scripture declares, maketh glad  the heart of man (Ps. 104:15). We read also that oil maketh his face  cheerful (Ibid., Douay), and it is with oil and medicinal powders that  ointments or unguents are compounded. Lastly, perfumes are not  only agreeable by their odour, but are useful because of their  medicinal virtue. It is, then, with good reason that the Bride rejoices at having been brought into a spot where graces are so great and so abundant.

6. But I have other names also for them, for which, as I consider, a still greater probability may be shown. To name them in their order, I take the first cell to be that of discipline, the second that of nature, the last that of grace. In the first you learn, following the rule of Christian ethics, to be the last of all; but in the second to be equal to all, and in the last to be superior to all; that is to say, you learn how to act as an inferior, how to act as an equal, and how to act as a superior; or, again, to be below, to be beside, to be above others.[cvi] In the first you learn to be a disciple, in the second to be a companion, in the third to be a master. Nature has, indeed, made all men equal;[cvii] but that natural order having been corrupted by pride, men have become impatient of that equality, desirous to elevate themselves above others, and full of efforts to do so; greedy of vainglory, envying and provoking one another. Thus, first of all, insolence of character requires to be restrained by the yoke of discipline, until the stubborn[cviii] will, worn down by observance of the severe and constantly repeated rules of the elders, may be humbled and cured, and regain by its obedience that good of nature which it had lost by the indulgence of pride, until the man shall have learned to possess his soul in patience, and to live peacefully and kindly, as far as in him lies, with his fellow creatures; that is to say, with all men; and that not by fear of punishment, but by the spontaneous impulse of the will. Then he will pass on into the cell of nature, and will make proof of that which is written: Behold how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head (Ps. 133:1,2). For characters thus disciplined, are, as it were, sweet spices pounded together, from which is composed the oil of joy, which is the good of nature,)and a sweet and excellent unguent is produced from it. The man who is, so to speak, anointed with this becomes peaceful and amiable; one who provokes no quarrel, who deceives no one, who attacks no one, who offends no one; who does not set himself above others, or prefer himself to everyone else, but, on the contrary, maintains with those around him a continual interchange of kindnesses given and received.

7. I think that if you have clearly understood the leading characteristics of the two former cells, you will be of opinion that I have  not unfitly named the one that of perfumes, the other that of unguents.  For in the former, as the forcible pounding of a pestle forces forth  and extracts the strength and fragrance of spices, so the pressure of the  rule and the rigour of discipline expresses, so to speak, and draws forth the natural force of the characters of those who are ruled.

And in the latter the agreeable sweetness of a voluntary and, so to speak, innate affection runs eagerly of its own accord, like, as it were, the fragrant oil which is upon the head, and which at the slightest touch of warmth rolls downward and is diffused over the whole body. Thus in the cell of discipline are enclosed, as it were, the simple materials of perfumes in a dry state, and thus I have thought it ought to be called 'of perfume.' But in that which is said to be of nature, the unguents compounded of these are found and are stored, and therefore it is called 'of unguents.' As for the wine-cellar, I suppose that the reason for the name is no other than that in it is stored the wine of a zeal fervent with charity. One who has not as yet deserved to be brought into this cell should assuredly not be set in authority over others. For it is essential that one who has the direction of others should be fervent with this wine, in like manner as was the great Doctor of the Gentiles, when he said: Who is weak, and I am not weak?  Who is offended, and I burn not?  (2 Cor. 11:29). Otherwise, it is altogether wrong that you should aspire to rule over those to whom you have no desire to be of service, and should claim for yourself, with excessive ambition, the subjection of those whose salvation you are not earnestly desirous to forward. This cell I have named that of grace, not because it is possible to obtain even the two others without grace, but because of the fulness of grace which is reached in this alone. For love is the fulfilling of the law, and He that loveth another hath fulfilled the law (Rom. 13:10, 8).

8. You have seen the reason of the names, see now the different characters of the cells; for it is one thing to repress by fear, and by the rigid rule of discipline, the wanton and wandering senses and the irregular appetites of the flesh, and another to preserve a kindly agreement with brethren by a spontaneous disposition to do so. These differ in difficulty, and, indeed, in the faculties which effect them; and so also to live a regulated life under the authority of another, and to do so with our own will for the only constraining influence, are altogether distinct things. In the same way, no one will declare the living in peace and on good terms with others, and the ruling over them for their benefit, to be actions of equal merit and requiring the same powers. How many are there who live in peace under the direction of an intelligent guide, whom, if they were set free from the obligation to obey, you would speedily perceive not to be able to remain even peaceful and harmless to their neighbours?  And similarly there are very many who are seen to conduct themselves simply and without offence among their brethren who, if they were set over them, would behave themselves so as to be not only useless, but even unwise and harmful. Such persons ought to content themselves within the bounds of a mediocrity which is advantageous to them, following the measure of the grace which God has bestowed upon them; not having, indeed, any great need of a master, but yet being unfitted to be masters themselves. These, indeed, are of a more excellent character than the former class; but such as know how to govern well are superior both to the one and to the other. Those, too, who are faithful and wise in ruling over the Lord's household have it in promise from Him that He will make them rulers over all His goods (Matt. 24:48). But as there are few who rule wholly to the advantage of others, so there are fewer still who do so with humility. Yet both the one and the other duty are easily fulfilled by him who has attained perfect discretion, the mother of all the virtues, and has drunk of the wine of charity to the point of contemning his own glory, and of entire forgetfulness of himself, so that he seeketh not his own; and this state is reached only in the cell called of wine, and under the wonderful guidance of the Holy Spirit. The virtue of discretion lies prone and helpless without the fervour of charity, while the vehement fervour of charity without the moderating influence of discretion hurries on to the precipice. Therefore he is to be praised to whom neither is wanting, insomuch that fervour animates his discretion, and discretion regulates his fervour.

So it behoves him to be constituted who rules over others. But I should regard him as the highest in character, and as having learned perfectly the sum of this discipline, upon whom has been bestowed the power to pass through and around all these cellars without stumbling; who in no respect whatever either resists his superiors, envies his equals, or towards his inferiors commits either the error of being wanting in care for them, or ruling them in pride; who is obedient to those who are above him, to his companions obliging, to those under him kindly condescending for their good; which high degree of perfection, indeed, I have no hesitation in attributing to the Bride. This is intimated in the statement she has made, that The King hath brought me into His storehouses, since she mentions not some one only, but speaks in the plural, ‘His storehouses.'

9. Now let us pass to the bedchamber. What is that chamber?  Have I the presumption to think that I know what it is?   By no means do I arrogate to myself any experience of so exalted a subject, nor do I boast of a prerogative, which is reserved to the happy Bride alone, being careful, according to that proverb of the Greeks, to 'know myself,’[cix] and to know, as did the Psalmist [in a similar case], that such knowledge is too wonderful for me ,; it is high, I cannot attain unto it (Ps. 139:6). If I had no knowledge whatever, I should say nothing. What little I do know I will not enviously keep back from you; what I do not know, may He, who teacheth man knowledge (Ps. 94:10), vouchsafe to impart to you. I have already said, and I dare say that you remember, that the chamber of the King is to be sought in the secret and mystical truth reached by Divine contemplation.[cx] But, as in speaking of perfumes, I said that the Bridegroom has many, and of different kinds, and that all of these are not bestowed upon everyone, but that each has part in them, according to the various character of his discernings, so I think of the chamber of the King also, that it is not one, but many. Nor has He one queen also, but assuredly very many; He has many woman friends,[cxi] and of maidens the number is uncounted. Each of these has her secret confidence with the Bridegroom, and says: My secret is for myself, my secret is for myself (Is. 24:16).   It is not granted to all to enjoy in the same degree the dear and secret Presence of the Bridegroom, but it is given to whomsoever it has been prepared by the Father. For we have not chosen Him, but He has chosen us, and established us in our place; and wheresoever any soul has been placed by Him, there is He with that soul. One woman, moved with penitence, found her place at the Feet of the Lord Jesus (Luke 7:38); another, if it were really another,[cxii] found the fruit of her devotion at the Head of Jesus (Matt. 26:7). St. Thomas attained the grace of that secret [favour] at His Side; St. John leaning upon His Breast; St. Peter in the Bosom of the Father; and St. Paul in the third heaven.

10. Who of us can worthily distinguish between these varieties of merits, or rather of rewards?  Nevertheless, that I may not seem to pass over in silence that which is within our knowledge, notice that the former of the women mentioned sought her safety under the shelter of humility; the latter in the seat of hope; St. Thomas in firmness of faith; St. John in breadth of charity; St. Paul in the depth of wisdom; St. Peter in the light of truth. If, then, in the [home of the] Bridegroom there are many mansions, each, whether Queen, or friend, and even she who is only of the number of the maidens, finds place and lodgment there proportioned to her merits, and is permitted to remain there until she passes beyond it by inspiring contemplation, enters into the joy of her Lord, and of the sweet secrets of the Bridegroom explores the utmost depths. This I will endeavour to make more clear in its place, as far as the Lord shall vouchsafe to enable me. But now it is sufficient to know that to none, whether of the maidens, or of the friends, or even of the Queens, is access opened to that secret of the inner chamber of the Bride groom, which He reserves for Her who is His dove, His undefiled, His only and perfect one. On that account I am not troubled or surprised if access to it is not given unto me, especially because it is to my mind quite clear that not even the Bride attains to the knowledge of all the secret things into which she desires to be admitted.  For does she not earnestly ask the Bridegroom where He feeds His flock, and where He rests at noon (Cant. 1:6)?

11. But let me tell you to what point I have arrived, or rather that  I think I have reached; for you will not impute vanity to that which  I say in the hope of serving you. There is, then, in the dwelling of  the Bridegroom a chosen spot in which the Sovereign Ruler of the  universe decrees His laws and shapes His designs, setting laws in  weight, and measure, and number, to all things created. That place  is lofty and secret, but it is by no means noiseless. For though He,  as far as regards Himself, disposes all things with sweetness, yet He  disposes them, and does not permit that one who has reached that  point by contemplation should remain in quiescence; but He  wearies, and by a course, marvellous and yet delightful, renders full  of unrest and lassitude the soul that searches out and admires these  deep things. The Bride expresses beautifully, in a later part of this  Canticle, each of these feelings, that is, the delight and, at the same  time, the inquietude of this contemplation, as where she says: I  sleep, but my heart waketh (v. 2). For in speaking of sleep she  signifies that she tastes the repose of a trance most sweet, and the  stillness of complete admiration; but when of waking, that she  endures the weariness of a restless curiosity and laborious research.

Thus the holy Job says: When I lie down I say, When shall I arise  and the night be gone?  (Job 7:4). Do you not understand by these  words that a holy soul desires to escape from a repose which, in a certain sense, troubles it, and to seek again the same employment, troublous, and yet sweet?  For he would not have said, When shall I arise?  if that repose of contemplation had been entirely pleasing to him; nor, on the other hand, if it had been wholly displeasing, would he have awaited with impatience the hour of repose, that is to say, the evening.[cxiii]  That, therefore, where entire rest is not attained, is not the bedchamber of the Bridegroom.

12. There is still another place, in which the vengeance, most severe and most secret, of God the Judge, just and terrible in His dealings with the children of men, watches ceaselessly over His creatures, gifted with reason, but doomed on account of sin. The awestricken beholder, I repeat, here regards God, who by a just and secret judgment neither washes away the evil actions of those who are reprobate, nor accepts their good actions; and, moreover, He hardens their hearts, lest they should perchance repent and return, and be converted, and He should heal them. Nor is this without a sure and eternal reason, which is manifestly so much the more awful, as it is, in fact, immovable and eternal. That is a very fearful saying upon this subject which we read in the Prophet, where God, speaking to His Angels, says: Let us have pity on the wicked (Is. 26:10). And when they are stricken with terror, and inquire: Will he, then, not learn to do righteousness?  No, He replies; and he adds the reason: In the land of righteousness will he deal unjustly, and will not behold the majesty of the Lord.  Let ecclesiastics, let the ministers of the Church, be seized with fear who commit so many wrongs in the lands of the Saints of which they have possession, and who, far from being content with the stipends which ought to suffice for them, keep for themselves, with wicked and sacrilegious greed, the overplus, which ought to go to nourish the poor; who are not ashamed to consume for their own pride and luxury the sustenance of the needy, and thus are guilty of a double crime; inasmuch as they seize upon what is not their own, and abuse holy things to the service of their vanities and lusts.

13. Who, then, in seeing that He, whose judgments are like the great deep, spares and pities such persons in this life, in order not to spare them in eternity, will seek rest in this place?  This vision is filled with the tremor[cxiv] of judgment, not with the peace and security of the bedchamber of the King. Terrible is that place, and wholly devoid of calm and rest. When brought into it, I shudder to the very heart, and revolve in my mind with fear that saying: Who knoweth whether he be worthy of love or of hatred?  (Eccles. 9:1).

Nor is it wonderful if I (who am but as a leaf driven to and fro, or as the dry stubble, Job 13:25) should totter in that place, where that great man who contemplated with such marvellous insight [the doings of the Creator] declares that his feet were almost gone, and his treadings had well nigh slipped, saying: I was envious of the foolish, when I saw the prosperity of the wicked.  Wherefore?  Because they are not in trouble as other men, neither are they plagued like other men; therefore pride compasseth them about as a chain (Ps. 73:3-6), that they should not be humbled and made penitent, but be condemned, because of their pride, with the devil, who is proud, and with his angels. For those who have no part in the trouble of men shall assuredly have part in that of demons, and shall hear that terrible sentence from the Mouth of the Judge: Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels (Matt. 25:41). And yet this, too, is a habitation of God; it is plainly no other than the house of God and the gate of Heaven. It is here that God is feared; here is His Name [beheld as] holy and terrible; it is, as it were, the entering in of His glory; for the fear of the Lord is the beginning of wisdom (Ps. 111:10).

14. Let it not astonish you that I have set down the beginning of wisdom as belonging to this, and not to the earlier place. For as in the earlier we listen to Wisdom teaching of all things as a professor in his lecture-hall, so in this we receive these teachings in ourselves there we are indeed instructed, but here we are touched and influenced. Instruction renders men learned, but feeling[cxv] makes them wise. The sun does not render all things warm upon which its light falls, so Wisdom also instructs many persons what they ought to do, without going on to give the earnestness and ardour needful to do it.

It is one thing to know of the existence of great treasures, another to possess them; and it is the possession, not the knowledge, which renders a man rich. Similarly, there is a difference between the knowledge of God and the fear of God, and it is not the knowledge, but the fear of Him, which renders a man truly wise, provided it be a fear which makes [a durable] impression on the soul. Would you call a person wise whom his own acquirements render vain?  It is only the most foolish of persons who would call those wise who, when they had known God, glorified Him not as God, nor rendered thanks to Him. For my part. I am rather of the Apostle's opinion, when he says that their heart was manifestly foolish (Rom. 1:21, 22). And truly the fear of the Lord is the beginning of wisdom, because the soul begins to have discernment of, and inclination for, God when He has stricken it with fear, not when He has communicated to it knowledge.  If you fear the righteousness of God, if you fear His power, then, inasmuch as He is righteous and powerful, you incline to Him with preference and choice; for fear is a kind of preference. It (preference) renders one wise (sapor sapientenz facit), as knowledge makes one knowing. and riches render one rich. To what purpose, then, is the former place?   It serves only to prepare us for wisdom.

There you are prepared for it, that here you may enter upon its possession. The preparation for it is the attainment of a certain degree of knowledge. But this is followed only too easily by the elation of vanity, unless this be repressed by fear; and therefore it is rightly said, The fear of the Lord is the beginning of wisdom, since this fear first opposes itself to that which the Apostle declares is foolishness. The former, then, gives a certain approach, as it were, to wisdom, but the latter an entrance into it. Nevertheless, the beholder finds perfect rest neither in the one nor in the other, because in the one God appears, as it were, full of care, in the other full of trouble. Seek not, then, the bedchamber of the Bridegroom in these spots, whereof the one resembles rather the audience chamber of a professor, the other the tribunal of a judge.

15. But there is a place where God is beheld as truly tranquil and in repose; it is, in fact, the place, not of a judge, not of a teacher, but of a Bridegroom. I do not know how it may be with regard to others, but as far as concerns myself, that is for me a chamber into which entrance has sometimes been granted unto me; but, alas! how rarely that has happened, and for how short a time it has lasted! It is there that is clearly recognised the mercy of the Lord from everlasting and to everlasting upon them that fear Him.  Happy is he who can say: I am a companion of all them that fear Thee, and of them that keep Thy precepts (Ps. 119:63). The decree of the Lord standeth fast; His purpose of peace endureth upon them who fear Him, forgiving the evil actions and rewarding the good which they have done, and, by a marvellous method of His mercy, making, not only those things which are good, but also those which are evil, work together for their good. O truly blessed, and, indeed, the only blessed one is he, unto whom the Lord will not impute iniquity! (Ps. 32:2).  For there is none without sin, no not one; for all have sinned and come short of the glory of God (Rom. 3:23).  But who shall lay anything to the charge of God's elect?  (Rom. 8:33).

It is sufficient for all righteousness to me to have Him upon my side, against whom alone I have offended. Everything which He has decreed not to impute unto me is as though it had not been. Not to sin is the righteousness of God, but the forgiveness of God is the righteousness of man. I have seen these things, and can bear witness to the truth of that saying: Whosoever is born of God doth not commit sin, for His seed abideth in him (1 John 3:9). Now, the heavenly seed is the eternal predestination, wherewith God hath loved His elect, and bestowed graces upon them in His Beloved Son, before the foundation of the world; beholding them in Him with favour, that they might be rendered worthy to see His power and His glory, and be made sharers in the inheritance of Him, to whose image and likeness they were to be conformed. These, then, I have looked upon as having never sinned, because, even though they are seen to have sinned in time, their offences do not appear in eternity, because the charity of their Father covers the multitude of sins.[cxvi] He calls them blessed, then, whose iniquities are forgiven, and whose sins are covered (Ps. 32:1). Then I have felt on a sudden so great a joy and confidence arising in me, that it surpassed the fear which had gone before it in the place of horror-I mean in that of the second vision -and it seemed to me as if I were one of those blessed ones. O that it had lasted longer! Again and again do Thou visit me, O Lord, with Thy salvation, that I may see the good of Thy chosen, that I may rejoice in the gladness of Thy nation (Ps. 106:4, 5).

16. O place of true repose, and which I may not unfitly call by the name of chamber! O place in which God is beheld, not, as it were, aroused and in wrath, nor as distracted with care [of all His great creation], but in which is experienced the influence of His good, and favourable, and perfect will! That vision does not terrify, but soothes; it does not arouse an unjust curiosity, but allays it; and tranquillizes the spirit in place of wearying it. Here true rest is felt. The God of peace renders all things peaceful, and the soul, looking up with fixed gaze at His ineffable stillness, is itself awed into quiescence. It is as if one beheld some king or great judge, who, after the hearing of causes in his court all the day long, dismisses his crowds of attendants, puts an end to the labours of his office, returns with night to his peaceful palace, enters into his chamber with those few companions whom he condescends to honour with his intimacy in private, and there enjoys his repose with the more confidence because it is in such complete retirement, and because, as he looks peacefully around, he sees only the faces of those who are dear to him. If it should ever be the happy lot of any of you to be caught up and withdrawn for awhile into that hidden and mysterious sanctuary of God, and not to be called away from it either by the needs of the body, by the sting of some care, or, it may be, by the haunting pang of some sin, or, at least, by the inrushing flood of ideas and images belonging to this world, which are very difficult indeed to banish, such an one will be able in truth, when he returns to us again, to lift up his head and say: The King hath brought me into His chamber. And yet I would not rashly affirm that this would have been that very chamber into which the Bride rejoices to have entered. It is indeed a chamber, and the chamber of the King; but of the three that we have pointed out as included in the threefold vision, there is that one alone in repose and peace.

For, as we have already shown, in the first chamber there is but a brief and fleeting repose, and in the second none whatever; because in the first God is beheld as wonderful and admirable, and the curiosity is violently excited to search out the numerous instances of His glory; while in the second He is beheld as terrible, and human weakness is thrown into terror at the sight of Him. But in the third He is beheld not as terrible, and He even deigns to appear not so much admirable, as lovable, serene and peaceful, sweet and gentle, and full of mercy towards them who look unto Him.[cxvii]

17. Now that you may retain in memory a brief summary of what I have said to you about the cellar, the garden, and the chamber of the Bridegroom, at unusual length in this sermon, remember that there are three times, three merits, and three kinds of reward. In the garden, take note of the times; in the cellar, of the merits; and in the bedchamber, of the rewards, in that threefold contemplation of the soul that is seeking and searching for the chamber of the King. As for the cellar, we have spoken of it sufficiently. But with regard to the garden and the chamber, if there should appear to be something to be added or further explained, I will not pass over an opportunity of doing so. If not, let what has been said suffice, without repetition, so that I may not weary you (which God forbid!) by my words, which are spoken to the praise and glory of the Bridegroom of the Church, our Lord Jesus Christ, who is above all, God blessed for ever. AMEN.

SERMON 24: PRINCIPALLY AGAINST THE DETESTABLE VICE OF DETRACTION: AND IN WHAT RECTITUDE IN A MAN CHIEFLY CONSISTS.

NOW AT LENGTH for the third time, dear brethren, the eye of Providence has looked favourably from heaven upon my return to you from Rome,[cxviii] and a more peaceful aspect of affairs has smiled upon us at length. The furious anger of the faction of Peter Leonis has cooled, their schism has come to an end, the Church has regained peace. That wicked one who for eight years almost has troubled it by a terrible schism, has been brought to nothing in the sight of all. Shall it be in vain that I have been restored to you after perils so great?  Since I have been granted to your desires, let it be for your spiritual advancement also; the life which I owe to your merits, I desire to devote to cares for you and your salvation. Since then you wish that I should continue, what I began long since, my comment on the Song of Songs, I willingly do so, and I think it better to resume the discourse which was interrupted, than to commence something new. But I fear lest, my mind being at all times unequal to that duty, and having been for so long a time unused to the discharge of it, and distracted by matters very different, my thoughts should be too weak and unworthy for a subject so sublime. But that which I have, I give unto you; and it may be that God, having regard to my faithful endeavour to serve Him, may enable me to give even that which I have not. If it be otherwise, then let not my will, but my want of ability be blamed for it.

2. Now, the place where we ought to commence, I think, is at this passage: The upright love thee (1:4).  But before we begin to explain it, let us see who it is speaks thus. For we ought to supply what the author does not say. Perhaps, then, we may attribute these words to the young maidens, whose are the sentences which precede them.[cxix]  For after they had said to her, 'We will rejoice and be glad in thee, remembering thy bosom, which is better than wine' (and there is no doubt that there they speak to their mother); they continue with the words which follow: The upright love thee. I believe that they added this on account of some of their number who had not the same sentiments, although they seemed to run equally well; who sought their own advantage, not walking sincerely and in simplicity, but taking occasion to murmur against her, because she entered alone into the storehouses of the Bridegroom. Which is no other than that the Apostle makes mention of: Perils from false brethren (2 Cor. 11:26). These are they, against whose taunts the Bride herself, later on, is obliged to defend herself, replying to them: I am black, but comely, O ye daughters of Jerusalem (1:5).  It is then to console her because of those who murmur and blaspheme, that it is said by those others who are souls good, simple, humble, and gentle: The upright love thee. ' Have no care,' they say, 'for the unjust blame of those blasphemers, when it is quite clear that The upright love thee.' It is a goodly consolation, in truth, when we do good and are spoken ill of by the evil, if the righteous love us. The esteem of the good, with the approving testimony of conscience, is sufficient for us against the tongues that speak evil.   My soul shall make her boast in the Lord.: the humble shall hear thereof and be glad; yes, shall be glad (Ps 34:2).   Let me be pleasing to those who are gentle, and I shall endure with equanimity whatsoever the envy of the abandoned (perditarum) shall be desirous to utter against me.

3. It is, then, in this sense, that I understand what is here said:  The upright love Thee. Not unfitly, as I think, since everywhere, even in the choir of maidens, such are found who watch closely the actions of the Bride, not to imitate them, but to detract from their merit. By the good deeds of their elders they are tormented, but upon the evil they gloat and feed. You see them walking apart, drawing together, and making little knots, where they indulge themselves without restraint in insolent words and scurrilous whispers.

They are joined close one to the other, so that not a breath can escape, so great is their eagerness to detract from others and to listen to detraction. They associate themselves together in order to speak ill of their neighbour, and are united to cause disunion. They form among themselves friendships full of unfriendliness, combine under a common impulse of malignity, and make odious cabals. It was thus that Herod and Pilate formerly acted, of whom the Gospel relates that in that day were they made friends together (Luke 23:12), that is, on the day of the Passion of Our Lord. When they assemble together in such a spirit, it is not to eat the Lord's Supper, but rather to give to others, and to drink themselves, of the cup of demons; while some bear on their tongues the poison that slays the souls of others, and others willingly receive the mortal venom which enters their heart through their ears.  That is how, according to the Prophet, death enters in through our windows (Jer. 9:2), when with [slavering] mouths and itching ears we give to, and receive from, each other in turn the mortal cup of scandal and detraction. Let not my soul come into their meeting, for they are hated by God, as the Apostle bears witness: Detractors [are] hateful to God (Rom. 1:30, Vulg. and Douay). Listen in what terms God Himself, speaking in a Psalm, confirms that statement: Whoso privily slandereth his neighbour, him will I destroy (Ps. 101:5).

4. Nor is that wonderful to us when we perceive that this vice conflicts with, and persecutes, more even than others, charity, which is [the nature of] God Himself, as you yourselves can easily discern, For everyone who slanders his neighbour gives proof, in the first place, that he is wholly void of charity. In the second place, what other object can he have in uttering the slander than to induce others to hate or despise those of whom the slander is spoken?  The slanderous tongue strikes, therefore, a deadly blow at charity in all those who hear the calumny, and, as far as its power extends, entirely destroys and extinguishes it; and not only in them, but in all those who are absent, but to whom the calumny is, perhaps, repeated, as words fly from lip to lip by those who have heard it. You see, then, how a malicious report may in a brief space of time easily infect with the plague of its malice a great number of souls. Wherefore the prophetic spirit says of such: Their mouth is full of cursing and bitterness; their feel are swift to sked blood (Ps. 13:3, Vulg. and Douay). And speech speeds as rapidly as the feet of a swift runner.

If there be one only who speaks, and he speaks but one sole word, yet that one word enters into the ears of a multitude of hearers, and in one moment slays their souls; for a heart full of the venom of envy can scatter bitter words only through its bitter instrument of the tongue, according to the saying of the Lord: Out of the abundance of the heart the mouth speaketh (Luke 6:45). There are different varieties of this pest. There are some persons who vomit forth the poison of detraction, nakedly and without discrimination, as it comes into their heads. And again, there are others who take pains to conceal the malice they have conceived, and which they are no longer able to keep to themselves, with the cloak of an affected reserve. Before the slander is uttered, you see the man heaving deep sighs, putting on a grave look and a pretended sadness, casting his eyes down to the ground, speaking slowly, and uttering his slanders with a plaintive voice. Thus they produce so much the greater effect, as those who hear them believe that they are spoken with regret, and rather with reluctance than with malice. 'I regret it very much,' he protests, 'on his account, because I have great love for him; but I have never been able to correct him in this respect.' 'I knew well,' says another, -' that he was subject to that vice, though I should never have made it known. But since the fact has been declared by someone else, I am no longer able to deny the truth. I do it with regret, but it is true, nevertheless.' And he adds ' It is a great pity, for he has good qualities in other respects; but in that matter he is, to speak the truth, inexcusable.' 5. Having said these few words respecting a vice so full of malignity, let me return to my orderly exposition, and show who are they who are spoken of here as the upright. I suppose that there is no one of right intelligence who imagines that it is 'uprightness' in a bodily sense that is predicated of those who love the Bride, therefore it is to be explained of spiritual uprightness, that is, rectitude-of heart and of mind. It is the Spirit who speaks, comparing spiritual things with spiritual.  Therefore God 'made man upright' according to the mind, not according to the earthy and material body.  For He created him in His own image and similitude (Gen. 1:27), and as you sing in the Psalms, The Lord our God is upright, and there is no unrighteousness in Him (Ps. 92:15). God, then, who is upright, made man upright and similar to Himself, that is to say, without unrighteousness, even as there is no unrighteousness in Him. Now, unrighteousness is a vice of the heart, not of the flesh, and from this you know that the likeness of God which you have is to be preserved, or to be restored, in the spiritual part of your nature, and not in its earthy and clayey part. For God is Spirit, and it behoves those who desire to become like Him, or to persevere in His likeness, to enter into their heart, and to employ themselves in the spirit in that blessed work; so that with open face, beholding as in a glass the glory of the Lord, they may be changed into the same image from glory to glory, even as by the Spirit of the Lord (2 Cor. 3:18).

6. Perhaps it may be said, again, that God has bestowed upon man an upright stature in body also, so that this exterior and bodily uprightness, though of a lower kind, may admonish the inner man to preserve his spiritual uprightness, and the beauty of the perishable clay may rebuke the deformity of the mind; for what can be more indecent than to bear a bent and deformed mind in an upright body?  It is a thing unfitting and shameful that a frame of clay, which is what our earthly body really is, should have its eyes raised on high, directed freely towards heaven, and taking pleasure to contemplate the great lights of the heavens; but that the being of spiritual and heavenly nature should, on the contrary, have its eyes, that is, its inward senses and affections, drawn downwards towards the earth, and that which ought to be nourished upon golden and precious sustenance should be clinging to the soil, wallowing in filth, like an unclean swine. Blush with shame, O my soul, to have changed the Divine likeness for that of the brute; and being of the heavens, to be wallowing in the mire. Blush with shame, O my soul, says our body, when you consider yourself and me. You were created upright and similar to your Creator, and you received me for a helper like unto yourself, at least, as far as the lineaments of bodily uprightness were concerned. Whithersoever you turn, whether it be to God above or to me below (for no man ever hated his own flesh), on every side meet you the various kinds of your own excellence; everywhere you have the familiar teachings of wisdom, bidding you preserve the nobleness and dignity of the state in which you have been placed. Why, then, are you not stricken with shame for having lost your glorious prerogative, while I have preserved and retained mine, which I only received in order to be a companion and helper to you?  Why shall the Creator have to behold His likeness obliterated in you, while He preserves yours in me, and it is always a representation of you?  But now you have turned that companionship and assistance, which was due to you from me, into a cause of confusion and shame; you abuse the service which I render you; and, as if you had become a brute and bestial spirit, treat unworthily the noble human body which you inhabit.

7. Souls which are thus bent and deformed are not capable of loving the Bride, because those who are lovers of the world are not of the Bridegroom. Whosoever will be a friend of the world is, it is said, the enemy of God (James 4:4). Therefore, to seek and to have a love for things which are on the earth is to bend down and deform the soul; while, on the contrary, to think of, and to long for, the things which are above is its uprightness. And in order that this rectitude may be perfect, it must exist first in the mind, and then pass into the life (in sensu et consensu).[cxx]  I should, in fact, call you upright if you think aright in all things, and your actions accord with your thoughts.

Let your faith and your actions declare the condition of your mind, which is invisible. Consider as upright him whom you have ascertained to be Catholic in faith and righteous in actions. If one of these two be wanting, do not hesitate to conclude that he is deficient in uprightness; for you have in the Scripture: If thou offerest rightly, but dost not rightly divide, thou hast sinned (Gen. 4:7). Whichsoever, indeed, of these two, faith and works, you offer to God, you do rightly; but you do not rightly to divide either from the other.  Since you are right in offering, be not wrong in dividing. Why do you divide works from faith?  Wrongly are you dividing, and the division destroys your faith; for faith without works is dead (James 2:20). Will you offer to God a service that is dead?  For if devotion is as a kind of soul to faith, what is faith which does not work by love but a dead corpse?   Do you think to honour God with a gift that is foetid?  Do you think to please Him by being the murderer of your faith?  How can the offering be a cause of peace in which there is a discord so cruel?  It is not astonishing that Cain should have used murderous violence against his brother, when he had first slain faith in himself. Why do you wonder, O Cain, if He who despises you has no respect unto your offerings?  (Gen. 4:5).

Nor is it matter for surprise that He has no respect unto you who are so divided against yourself. If you give your hand to the duties of religion, why do you give your heart as a sacrifice to jealousy?  While you are at discord with yourself, you cannot be at peace with God; and so far from winning His favour, you offend against Him anew; not, indeed, as yet by offering violence to your brother, but by wrongly dividing your own offering. Though not yet guilty of the death of your brother, you are of the death of your faith (fratricida, fideicida). Can you possibly suppose yourself to be upright, when, even while you stretch your hand to God, jealousy and hatred of your brother are bending your heart down to the earth?  while your faith is dead, while your works are but death, while your heart is without devotion, but filled with bitterness?  Faith there was indeed in his offering, but no love in his faith; a right oblation, but a cruel division of it.

8. Separation from charity is the death of faith. Do you believe  in Christ?  do, then, His works, that your faith may continue living.

Let love animate your faith, and action prove its reality. Let not  him be bowed to the earth by the works of earth, whom faith lifts up  towards heavenly things. You who declare that you are abiding in  Christ ought even so to walk as He walked. But if you seek your  own glory, if you envy the prosperous, if you slander the absent, if you render back evil for evil, you act quite otherwise than Christ acted. You confess that you know God, but in words you deny Him. You have acted not uprightly, but impiously, in thus giving your tongue to Christ, but your heart to the devil. Listen to the Saviour's words: This man honoureth me with his lips, but his heart is far from me (Is. 29:13, and Matt. 15:7). Assuredly you are not upright, who are so far from right in dividing your offering. You cannot lift up your head, for it is pressed down under the yoke of the devil. Iniquity rules over you, so that you cannot raise yourself, and stand upright. Your iniquities have gone over your head, as an heavy burden they are too heavy for thee (Ps. 38:4). As says the Prophet, Wickedness sits upon a talent of lead (Zech. 5:7). You see, then, that faith, which worketh not by love, even though it be right, does not make a man upright. But he who is without love is not able to love the Bride. Again, neither do works, however upright they be, suffice, without faith, to render the heart upright. For who can call a man upright, who is not pleasing to God?  But without faith it is impossible to please God (Heb. 11:6). And he who does not please God is not able to find pleasure in God. But on the contrary, he who does please God cannot fail to find pleasure in Him.  Furthermore, he who finds no pleasure in God can find no pleasure either in [the Church, which is] His Bride. How, then, can a man be upright who loves neither God, nor the Church of God, of which it is said, The upright love thee?  If, then, neither faith without works, nor works without faith, are sufficient for uprightness of soul, let us, brethren, who believe in Christ, study to make the works of our hands and the desires of our hearts alike upright. Let us lift up our hearts with our hands to God, that we may be found upright wholly; approving by right actions the rectitude of our faith, that we may be lovers of the Bride, and beloved by the Bridegroom, our Lord Jesus Christ, who is God blessed for ever. AMEN.

SERMON 25: THAT THE BRIDE, NAMELY, THE CHURCH, IS BLACK, YET COMELY.

I HAD ALREADY said in a former sermon that the Bride is obliged to reply to the attacks and reproaches of those who are envious of her glory, and who, while in the body they appear to be of  the number of her maidens, are yet far removed from her in spirit.

To them it is that she says: I am black, but comely, O ye daughters of Jerusalem (1:5). It is evident that they speak disparagingly of her,  accusing her of being black. But consider her patience and gentleness. For not only has she not rendered railing for railing, but  contrariwise has returned to them a blessing, calling them daughters of Jerusalem, who had deserved for their wickedness to be called daughters of Babylon, or daughters of Baal, or whatever other name of reproach had come to her mind. Surely she had learned of the prophet, or rather from that anointing which teaches gentleness, not to break the bruised reed, nor to quench the smoking flax (Is. 42:3).  Therefore she considered that those who were already angry should not be still farther irritated by her, nor anything added to the stings of envy, by which they were tormented. On the contrary, she strove the more to be pacific with those who were enemies unto peace, knowing that she was debtor, even unto the unwise. She preferred, then, to soothe them by a courteous word, because it was her care rather to labour for the salvation of those weak ones, than for the gratification of her own vengeance.

2. That perfection is indeed to be desired for all; but especially does it befit those who would be good rulers in spiritual things. For those who are good and faithful pastors know that they are set over others in order to care for weak and languishing souls, not to live in pride and state. And when some of those committed to their charge utter murmurs, and perhaps even burst out into threats and violent words against them, they remember that they are not masters, but physicians of the soul; and oppose at once to that spiritual madness, remedial and healing treatment, not harshness and punishment.

This, then, is the reason why the Bride calls those 'daughters of Jerusalem' whose ill-will and insulting words she is enduring, so as to soothe their murmurs by words full of sweetness, to compose their excitement, to heal their envy. It is written: A peaceful tongue apeaseth strife (Prov. 15:18). Also these were, in fact, daughters of Jerusalem in a certain sense, nor does the Bride speak falsely in so naming them. For whether it be on account of the Sacraments of the Church, which they receive indifferently with the good; or on account of their profession of a common Creed and Faith; or the companionship which they have at least according to the body with the faithful; or even because of the hope of their future salvation, which ought not to be altogether abandoned, even with regard to those who live in so abandoned a manner, as long as life is continued to them they are called, with good reason, daughters of Jerusalem.

3. Let us examine now that which is said: I am black, but comely.  Is not this a contradiction in terms?  By no means. I speak for  the unlearned, who are unable to distinguish between colour and  form-form is inherent in the composition of the thing spoken of;  colour is but a quality of it. Not everything, then, which is black,  is necessarily on that account ill-favoured. For instance, blackness  in the pupil of the eye is not unbecoming; there are black gems  which are highly prized in ornaments; while black hair contrasted  with a pale complexion augments the beauty and charm of a face.

You will easily notice the same thing in a great number of instances,  and will find many things which are not otherwise than graceful in  form, but of which the colour is not agreeable. That is perhaps the case with the Bride, who is beautiful in form and features, though of dark, even black, complexion; but, then, she is in the place of her pilgrimage. It shall be quite otherwise when the exalted Bridegroom shall present her to Himself a glorious Church, not having spot, or wrinkle, or any such thing (Eph. 5:27). But if she should say at the present time that she has no blackness of hue, she would deceive herself, nor would there be truth in her. Therefore do not wonder that when she has said I am black, she adds with words of modest confidence, but comely. How is it possible that she should not be beautiful, to whom it is said: Rise up, my fair one, and come away (2:10). But she to whom it was said ' Come' had not yet arrived; lest perhaps any should suppose that this was spoken, not to her while still toiling on her way, her countenance darkened with the fierce rays of the sun; but to her already in blessedness, reigning in glory, having left behind every trace of blackness or stain.

4. In the next place, why does she say that, though black, she is at the same time beautiful?  She is black, perhaps on account of the life that she led formerly in the shadow, under the control of the prince of this world, in which she still bore the image of the earthly; while she is beautiful with the image of the heavenly, with which, when afterwards she walked in newness of life, she was thenceforth invested. But if this is the case, why should she not say, as speaking of the past, ‘I was black,' rather than, ‘I am black?' But if anyone is pleased with this sense of the words, then those which follow, as the tents of Kedar, as the curtains of Solomon, ought to be understood as referring, ‘Kedar,' to the former life, and 'the curtains of Solomon' to the new. It is of the skins, or tents, of Kedar that the prophet speaks, when he declares: Suddenly are my tents spoiled, and my curtains in a moment (Jer. 4:20). The former word, black, describes the mean and ignoble tents of Kedar; the latter, comely, the curtains of the King of glory.

5. But let us see if both the one and the other do not refer better to the condition of the higher life. If we consider the exterior of those who are holy, how humble and abject it is, how vile and neglected in outward appearance; and yet, at the very same time they are inwardly contemplating with unveiled face the glory of the Lord, they are being transformed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor. 3:18), does it not seem to you that each of these souls will be able to reply to those who reproach him with his blackness: I am black, but comely?  Would you that I should show you a soul which was at the same time black and yet beautiful?  His letters, say they, are weighty and powerful,; but his bodily presence is weak, and his speech contemptible (2 Cor. 10:10). This was Paul.

So you, O daughters of Jerusalem, form your judgment of Paul from his bodily presence, and you despise him as being black and repulsive because you perceive him to be a man of small stature, afflicted by hunger and thirst, by cold and nakedness, by many perils, by stripes above measure, by deaths oft (2 Cor. 11:27, 23)?  These are the things which [in your estimation] blacken Paul. For reasons like this the Doctor of the Gentiles is reputed inglorious and ignoble, obscure, black, and in one word, as it were, the offscouring of this world. Nevertheless, is it not he who was caught up into Paradise, who, in his pureness of soul, passed through the first and the second heaven, and penetrated even to the third?  O soul truly most beautiful! which, though inhabiting a body so weak and ailing, the heavenly glory did not scorn to admit, the highest angels did not reject, even the Divine splendour did not repulse. This soul do you style 'black'?  Black it is, but beautiful, O daughters of Jerusalem. Black according to your judgment, but beautiful in the judgment of God and of His angels. Even though it be black, it is only outwardly. But to him it is a very small thing that he should be judged by you, or by those who judge according to the outward appearance. For man indeed looketh on the outward appearance, but the Lord looketh on the heart (1 Sam. 16:7).

If it be black without, it is, therefore, beautiful within, and pleasing to Him whom it has desired to please. It does not devote itself to be pleasing to you, knowing that if it did so it would not be the servant of Christ. Happy is the blackness which produces whiteness of soul, the light of knowledge, purity of conscience.

6. Hear now what God promises by His prophet to those who are black after this fashion, whom either the humility of penitence or the zeal of charity, as it were the burning rays of the sun, seem to have robbed of outward fairness.  Thou h your sins e as scarlet, saith the Lord, they shall he as white as snow ." though they be red like crimson, they shall be as wool (Is. 1:18). That outward blackness and disfigurement which appears in holy men is not to be contemned, for it produces inward whiteness, and prepares the soul to make wisdom its seat. For wisdom is the brightness of eternal life[cxxi] as the Wise man defines it; and it is needful that the soul which it has chosen for its seat should be clear and white. But if the soul of the righteous is the seat of wisdom, then I may assert without hesitation that the soul of the righteous is clear and white; perhaps even righteousness consists in this whiteness of soul. For Paul, for whom was laid up the crown of righteousness (2 Tim. 4:8), was undoubtedly righteous. His soul, then, was white and clear; in it wisdom dwelt, so that he spoke wisdom in a mystery among them that are perfect the hidden wisdom, which none of the princes of this world knew (1 Cor. 2:7, 8).  Moreover, it was that outward blackness and ruggedness, caused by a weak constitution of body, by many troubles and trials, by frequent watchings and fastings, which either produced in him, or rendered him deserving of, that brightness of wisdom and of righteousness.  Therefore, that which was black in St. Paul was, in fact, a richer ornament to him than any degree of outward splendour, and then even royal magnificence. Not to be compared with him in essential comeliness are the greatest physical beauty, not the fair and polished skin, not the rose-tinted complexion, which must ere long be the prey of corruption, not the splendid dress, which grows old and tattered with time, nor the sparkle of gems, nor any things of that kind, which are, one and all, subject to corruption.

7. It is, then, with good reason that the saints, despising all unnecessary care and adorning of the outward man, which is corruptible, devote all their care and pains to cultivate and render fair that inward man which is in the likeness of God, and is being renewed from day to day. For they are well assured that nothing can be more acceptable to God than His own image if it be restored to its original beauty. It is for that reason that all their glory is inward, not outward: that is to say, it consists not in the flower of the field, or in the praises of the people, but in the Lord. Therefore they say, Our rejoicing is this, the testimony of our conscience (2 Cor. 1:12); and of their conscience the sole judge is God, whom alone they desire to please; and to please Him is, in their eyes, the true, and only, and highest glory. Nor, certainly, is this inward glory small, since the Lord of glory deigns thus to be glorified, as it is said in the Psalm, The King's daughter is all glorious within (Ps. 45:13). It is also safer than any other glory, since each person has it in himself and not in another. And it may be that not the inward brightness only, but the outward blackness also, is a reason for glory, since there is nothing useless in the saints, but all things work together for their good.

They glory, therefore, not only in hope, but also in tribulations. Most gladly, therefore, says the Apostle, will I rather glory in my infirmities, that the power of Christ may rest upon me (2 Cor. 12:9). That infirmity is, in truth, to be desired which is compensated for by the power of Christ.   Who will grant unto me, not merely to have infirmities, but even to fall into extreme weakness and helplessness, that I may be recovered and made strong by the strength of Him who is the Lord of all power and strength?  For His strength is made perfect in weakness. For, he continues, when I am weak, then am I strong (2 Cor. 12:9, 10).

8. This being so, the Bride has good ground for counting that as a glory to herself which by her envious rivals is blamed as a deformity, and to boast not only of her beauty, but also of her blackness. She does not blush for that blackness, which she knows that her Spouse in former days likewise bore, for it makes her like unto Him; and what glory can be so great?  For she assuredly regards no distinction as being so high as this, to bear the reproach of Christ. And this makes her say with joy and gladness: God forbid that I should glory, save in the Cross of Our Lord Jesus Christ (Gal. 6:14). The very reproach of the Cross is welcome to him who is not ungrateful to the Crucified. It is, so to speak, a blackness, but a blackness which is the form and likeness of the Lord Jesus. Go to holy Isaiah, and he will describe to you the form and spirit in which you are to view Him. For is it not He of whom the Prophet says: He is a Man of Sorrows, and acquainted with grief; and that He hath no form nor comeliness?  And he has added: We did esteem Him as one who is a leper, as smitten of God and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities, and with His stripes we are healed (Is. 53:3-5, Vulg.). See what has rendered Him black.  Add to this what David has said: Thou art fairer than the children of men (Ps. 45:2), and you will find in the Bridegroom all that the Bride has declared of Him in this passage.

9. Does it not seem to you that, according to what has been said,  He was able to reply rightly to the envious Jews: 'I am black, but  comely, O ye sons of Jerusalem?' He was truly black, who had no form nor comeliness; black, because He was a worm and no man, a reproach of men, and despised of the people (Ps. 22:6). Lastly, He even caused Himself to be made sin [for us] (2 Cor. 5:21), and shall I fear to say that He is black?   Behold Him! covered with rags, livid with stripes, defiled with spitting, pale with the pallor of death; can you even then hesitate to confess that He is black?  But ask of the Apostles how they saw Him on the mount [of Transfiguration]; learn of the angels [all the perfection of Him] upon whom they yearn to look, and you will declare in wonder and admiration that He is indeed beautiful. He is, then, beautiful in Himself; His blackness is on thy account. O Lord Jesus, how perfect and adorable, even though Thou art clad in my human form, is Thy beauty to me! Not only because of the wonders of Divine power with which Thou dost shine on every side, but because of Thy righteousness, Thy kindness, and Thy truth. Blessed is he who, considering diligently Thy life and actions as a Man dwelling among men, sets himself with all his endeavours to imitate Thee to the utmost. This blessed gift, the first-fruits of her dowry, she [Thy Church] who is Thy fairest and best beloved, has already received; nor is she either slow to imitate that which is most beautiful in Thee, or ashamed to endure those sufferings of which the blackness is upon Thee. Therefore, it was that she said: I am black, but comely, O ye daughters of Jerusalem.

Therefore, also, she adds the comparison, As the tents of Kedar, as the curtains of Solomon. But that is a saying difficult and obscure, and not to be even attempted by those who are wearied. You have time to knock hereafter at that door. If you do so with sincere hearts, He who is the Revealer of mysteries will appear: nor will He who invites you to knock delay to open. For it is He who openeth, and no man shutteth-the Bridegroom of the Church, Jesus Christ Our Lord, who is blessed for ever and ever. AMEN.

SERMON 26: ST. BERNARD LAMENTS THE DEATH OF HIS BROTHER GERARD.

AS THE TENTS of Kedar, as the curtains of Solomon. We must begin from this point,[cxxii] since it was here that we left off in the last Sermon.  I know that you are expecting to hear what these words signify, and what relation they have to those which precede them, since they are used by way of comparison; for it may be said that they are so connected, that the two parts of the comparison refer only to the first half of the sentence which precedes it: ' I am black,' or, again, that the two parts of the comparison refer respectively to the two sentences which precede them, each to each.

The former sense is the more simple, the latter the more obscure.  But let us try each of them, and that which is the more difficult first; for it is not in the two former, but in the two latter words of each clause that there is any difficulty.   For 'Kedar,' which means 'darkness,' seems to agree sufficiently clearly with the idea of blackness,[cxxiii] but ' curtains of Solomon' not so well with that of fairness or beauty. Then, who does not see that 'tents' falls, nevertheless, into the same interpretation?   What are these tents, in fact, but the bodies in which we perform our pilgrimage?  For we have here no continuing city, but we seek one to come (Heb. 13:14). Furthermore, we have a warfare to carry on in them, as soldiers have in tents: for we have, as men violent, to take the kingdom of heaven by force (Matt. 11:12). For the life of man upon earth is a warfare (Job. 7:1, Vulg. and Douay), and as long as we combat in this body, we are exiled from the presence of the Lord, that is, from the light; for the Lord is Light, and insomuch as anyone is not with Him, he is in darkness, that is, in Kedar. Let him recognise as his that lamentable exclamation: Woe is me that I sojourn in Meseck, that I dwell in the tents of Kedar!  My soul hath long dwelt with Him that hateth peace (Ps. 120:5, 6). This, then, is the abode which we have in the body; not the home of a citizen, or the domicile of one native-born, but either the tent of a soldier, or the temporary lodging of a traveller. This body, I repeat, is a tent, the tent of Kedar, because it surrounds the soul, and deprives it now for awhile of the enjoyment of the infinite Light, nor suffers it even to behold that Light, except, as it were, in a glass and darkly, but not face to face (1 Cor. 13:12).

2. Do you see whence comes the blackness which is upon the Church, and how it is that some stains of rust and mould are upon even the fairest souls?  It is from the tents of Kedar, from the pursuit of a laborious warfare, from the long duration of an unhappy existence, from the hardships of a suffering and calamitous exile, from the body, in fact, which is both burdensome and weak; for the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things (Wisd. 9:15). Wherefore souls desire to be dissolved, that, being delivered from the body, they may depart (avolent) into the embrace of Christ.

Therefore one of these unhappy souls, lamenting, said: miserable man that I am! who shall deliver me from   the body of this death?  (Rom. 7:24). For such a soul is aware that in the tents of Kedar it is not possible to be entirely exempt from spot and wrinkle, or from some degree of blackness, and therefore it desires to go forth from the body that it may be free from all these defects. And this is why the Bride has said that she is black as the tents of Kedar.

But how is she beautiful as the curtains of Solomon?  There is somewhat sublime and sacred wrapped up in the veil of these words, but I know not what it is, and scarcely dare to approach it at all, except at the good pleasure of Him who has hidden and sealed the mystery. I have, in fact, read that ‘he who is a searcher of [the Divine] majesty shall be overwhelmed with its glory' (Prov. 25:27, Vulg.). This, therefore, I pass over and defer to another time.  Let it be your care in the meantime to obtain for me this grace by your prayers, as you are accustomed to do, so that I may return more willingly, because with a greater degree of confidence, to that subject which needs the greatest attention. And perhaps one who knocks piously at the door will attain what the rash theorist can never reach.  And besides, my grief, and the pain which I am enduring, compels me to come to an end.

3. For how long shall I dissemble and hide the fire which is within  me, which consumes my sad heart, which feeds upon my vitals?[cxxiv]

Though closely concealed, it rages the more fiercely, and does not cease to spread. What have I to do with this song of joy, who am myself in bitterness of soul?  The vehement power of grief interrupts my purpose, and the indignation of the Lord drinks up my spirit; for he, by whose means my studies in the [ways of the] Lord were wont to be wholly free, has been taken away, and with him my very heart has left me. But hitherto I have put constraint upon my soul, and have concealed my feelings, lest affection should seem to overcome faith.

While others are weeping, I, as you may have observed, followed with dry eyes[cxxv] the sad funeral train, and with dry eyes stood at the grave, until all the funeral services were performed. With my own lips I, clad in my priestly robes, completed the customary prayers for him, and with my own hands cast the earth, according to custom, upon the body, soon to become earth, of my beloved. Those who beheld me wept, and wondered that I did not weep also, since all commiserated, not him indeed, but me who had lost him; for whose heart, though it were of iron, would not be moved at my condition, at seeing me surviving my Gerard?  The loss was common to all, but, in comparison with my individual trouble, it was not considered.

But as for me, I resisted my feelings, with whatever force of faith I could command, striving not to be moved uselessly by this allotment of nature, this payment of the common debt due by all men, this customary incident of our mortal condition, brought about by the will of the Almighty, by the judgment of the Just One, by the stroke of Him who is to be feared, in a word, by the will of the Lord. In this way I then, and afterwards, constrained myself to refrain from the indulgence of much weeping, however sorrowful I was and full of trouble. I was able to command my tears, but not my sorrow, and, as it is written: I was so troubled that I could not speak (Ps. 77:4).

But my grief, thus suppressed, shot deeper roots into my heart, and became, as I feel, the more bitter, because it was allowed no expression. I am overcome, I confess, and what I suffer inwardly must come forth to the light. Let it come forth, then, to the eyes of my children, who, knowing the greatness of my loss, will pardon the excess of my grief, and be the more moved kindly to console me.

4. You know, my children, how well founded is my grief, how  great and how painful my wound; for you are well aware how faithful  a companion was he who has now left my side, in the way wherein I  was walking, how vigilant, laborious, cheerful, and agreeable. Who  was so peculiarly necessary to me?  By whom was I equally beloved?  He was my brother by blood, but still more closely related  to me in religion. Mourn for my sad lot, I entreat you, to whom  these things are known. I was weak in body, and he sustained me;  I was of feeble spirit, and he strengthened me; I was slothful and  negligent, and he urged me on; improvident and forgetful, and he  reminded me of my duty. Wherefore art thou thus torn from me?

Why art thou thus snatched from my hands, O man of one mind with me, man after my own heart?  We loved each other in life; why in death are we separated?  A most bitter separation indeed, which Death only could have wrought! For when did he living ever desert me?  It is a terrible sundering, the work of Death alone Who would not have spared the sweet tie of our mutual affection, except Death, the enemy of all that is sweet?  Ah, that is truly called death which, by snatching away one of us, has slain two at one blow! Is not his death mine also?  It is, in fact, death for me even more than for him, since that which remains to me of life is more painful to me than all the deaths in the world. I live that I may endure a living death; and shall I call that life?  You would have treated me more mercifully, O cruel Death, in depriving me of the use of life, than of the only fruit to be derived from it; for life without fruit is more bitter than death. A twofold doom is preparing for the barren tree; the axe and the fire (Matt. 3:10). Thou wert envious of my labours, and hast withdrawn from me my nearest relative and my friend, whose care was the principal cause of the fruit (if any) which followed them. It would have been far better for me to be deprived of my life, than of thy presence, my dear Gerard, who by thy zeal urged me on in my labours for the Lord, who wert a faithful[cxxvi] helper and a cautious adviser. Why, I ask, have we loved, or have we lost?  It is a hard condition, but my lot, not his, is the one to be pitied. For thou, dear brother, if thou hast lost those who are dear to thee, hast regained those who are dearer still. But what consolation remains for me, unhappy, after the loss of thee, my only (unicum) comfort?  The society in the body which was between us was agreeable equally to each of us, because of the union of our hearts; but I alone feel the wound of our separation. That which was peaceful and sweet in our friendship belonged to us both; that which is sad and sorrowful has fallen to me alone; upon me has the wrath of God fallen, upon me is His anger weighing. To both of us equally were the welcome presence, the sweet companionship, the interesting conversation; but I alone have wholly lost these delights; you have but exchanged them for others still better, and assuredly you have gained much by the change.

5. How great, then, is the recompense of joys and blessings uncounted which thou, O dearest brother, hast received for the loss of  me! You have assuredly, in exchange for me who am of so little  worth, the everlasting Presence of Christ; nor do you feel any loss  in your absence from me, since you are blended with the Choirs of  Angels. You have, then, no reason to complain that my presence  has been taken from you, since the Lord of Glory has deigned to  give unto you abundantly of His Presence, and of that of His blessed  ones. But what have I in exchange for thee?  How greatly could I  wish to know what feeling thou hast now for me, once the object of  thy dearest affection, now wavering under cares and pains, and deprived of thy support which used to sustain my weakness; if it is permitted to thee still to give any thought to us unhappy ones, now that thou hast entered into the depth of light, and art absorbed in that great ocean of everlasting felicity! For perhaps, even though thou hast known me according to the flesh, thou knowest me no more now; and because thou hast entered into the sphere of the power and majesty of the Lord, thou art conscious of His righteousness only, and art unmindful of me. But he that is joined unto the Lord is one spirit (1 Cor. 6:17) with Him, and is wholly transformed into a certain feeling of the Divine presence; he can no longer have thought or taste but for God only, and that which he thinks of, or desires, is God alone-he is, in fact, filled with God. But God is Love; and the more closely anyone is united to God, the more filled is he with love. Although God is impassible, He is not incapable of compassion; and it is His especial attribute always to have pity and to spare. Therefore it must necessarily be that you, my dear brother, should be pitiful, because you are joined unto Him who is Pity itself. Although you can no longer feel any unhappiness, although you can no longer suffer, yet you can still feel for the sufferings of others. Your affection, then, is not diminished, but changed; nor, in putting on God, have you put off all sympathy for us,[cxxvii] for He, too, careth for us (1 Peter 5:7). You have put off all that was weak, but not all that was charitable, for Charity never faileth (1 Cor. 13:8), and you will not forget me for ever.

6. I seem to hear my brother, as it were, saying: Can a mother forget…the son of her womb?  yea, they may forget, yet will I not forget thee (Is. 49:15). I have much need that it should be so. You know in what state you left me, how I totter even to falling; I have none to give me a helping hand. In every new need which occurs, I look to Gerard, as I had been accustomed to do, and he is not here.

Then, unhappy as I am, I sigh and groan, as one without help. Whom shall I consult in difficult matters?  to whom have recourse in troubles?  Who will bear my burdens?  who put to flight dangers?  Were not the eyes of my Gerard wont to direct my steps everywhere?  Was not your breast, my brother, more familiar with my cares than even my own, you who bore them more than I, and felt them more acutely?[cxxviii]  Was there not upon your lips speech so winning and persuasive that you were constantly able to relieve me from the burden of worldly conversation, and to restore me to my beloved silence?  The Lord had bestowed upon him judgment and discretion, so that he knew when and how to speak. He gave such satisfaction by the prudence of his replies, through the grace given unto him from above, both to those of the house and to strangers, that if anyone had conferred with Gerard, he had scarcely anything to ask of me. He did, indeed, go to meet new-comers, and put himself in their way, that they might not break in suddenly upon my leisure. If he was unable to satisfy any by himself, those he conducted to me, and the others he sent away. O man of marvellous industry! O faithful friend! He sought to please his friend, and he was not wanting, at the same time, in the duties of charity. Who departed from him with empty hands?  If it were a rich man, he carried away advice; if a poor, substantial help.  Nor could he, who burdened himself with so many cares that I might be free from them, be said to seek the things which were his own.

For he, being, in truth, the most humble of men, hoped that my leisure would be of more value to the house than his would be. Yet sometimes he required that he might be released from his task, and give way to another, as if someone else would perform it better than he.

But where was such an one to be found?  Nor was he kept in office, as is often the case, by an impatient and restless disposition, but by the mere impulse of charity. For he used to labour more than all others, and to receive less than any; so that often while he ministered things necessary-for example, food and clothing-to others, he himself was in many respects in need of them. Lastly, when he felt that he was drawing near his departure, lifting up his voice to God, he said: 'Thou knowest, O God, that as in me lay, I always longed for quiet, for the care of my own soul, and to be occupied with Thee only. But I have been retained in the cares of duties by the fear of displeasing Thee, by the will of the brethren, by the desire to obey, and, above all, by the brotherly affection which I bore to him who is at once my abbot and my brother.' So it is. I render thanks, then, to thee, O my brother, for every result of my studies in Divine truth, if they have produced any. If I have made any progress in them, if I have been of service to any, it is to thee I owe it. Thou didst charge thyself with the care of the affairs of the house; and I, thanks to thee, was able to sit at leisure, or, at least, to occupy myself more sacredly with the duties to which God called me, or to devote myself more usefully to my sons [in the faith] with their instruction and training. For how could I be otherwise than in peace of mind within, while I knew that thou wert busied without--thou who wert my right hand, the light of my eyes, my heart, and my tongue?  And, indeed, thy hand was tireless, thine eye candid and straightforward, thine heart full of wisdom, and thy tongue gave wise counsel, as it is written: The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment (Ps. 37:30).

7. But why have I said that Gerard was busied without, as if he  were unacquainted with the inner life, and a stranger to spiritual gifts?  Those spiritually-minded persons who knew him, knew that his words  were full of the Holy Spirit. Those of his chamber knew that his  mind and his affections savoured not of the flesh, but were warmed  by the fire of the Spirit. Who more rigid than he in the observance  of the Rule?  who more strict in the mastery (castigando) of his body, more absorbed and elevated in contemplation, or more keen and  penetrating in discourse?  How often, in discussion with him, I have  learned things which I knew not! and I, who had come to instruct  others, have returned myself instructed. Nor is it wonderful that this  was the case with me, since eminent and learned men have testified  to me that the very same thing had taken place with them also when  with him. Though he had not acquired human learning, he had  sound and powerful intelligence, enabling him to divine many of its  truths; and he had also the illuminating Spirit. Nor was he very  accomplished in the greatest things alone, but also in the smallest.

What was there which escaped his skill and knowledge-for example,  in all that relates to buildings, in the culture of land and of gardens,  in works for water, and in all the other arts and labours of country  people?  He was easily the director of masons, of smiths, of agriculturists, of gardeners, of shoemakers, and even of weavers. Whilst  in the judgment of all he was wiser than any, in his own eyes alone  he was not wise. Would that the malediction which we find in  Scripture, Woe unto them that are wise in their own eyes (Is. 5:21),  did not touch many far less wise than he more than it touched him  Those to whom I speak know that what I say of him is true, and even  much more than I have said. But I pass over many things, because he is my brother and my flesh. Yet this one thing I add in entire assurance: he was useful to me in all things, and beyond all other men; he was of use in small things and great, in private affairs and public, in the monastery and out of it. It was with good reason that I was wholly attached to him, who was everything to me. He left to me the honour and name of Superior, and but little beyond, for the labours of that office he used to discharge. I was called Abbot, but he was so in effect, for he took upon him all the cares of that charge.

Rightly did I rest upon him, by whose means it was that I was able to rejoice in the Lord, to preach and to pray with greater freedom and security from interruption. It was by thy means, O my brother, I repeat, that my mind was less disturbed, my rest more agreeable, my discourse more efficacious, my preaching fuller of edification, my reading more frequent, and the affections of my heart more fervent.

8. Alas! thou hast been taken from me, and all these things with thee. With thee have passed away all the joys, and all the gladness, of my life. Already cares are breaking in upon me, already anxieties, hitherto unknown, press upon me on all sides, difficulties and annoyances from every quarter seek me, because I am alone; in going from me, these are all thou hast left me, and under this burden I groan without a companion. I must of necessity lay it down, or be crushed under it, since you have withdrawn your shoulders from its support. Who will grant unto me speedily, after thee, to die?  For to die instead of thee, and so to deprive thee of the glory which thou art now enjoying, this I should not wish to have done. I shall live, as long as I live, in bitterness and in sorrow; and let this be my only consolation, to mourn and to be afflicted. I will not spare myself; I will assist the Lord's Hand; for it is the Hand of the Lord that hath touched me. It is I, I say, whom He bath touched, whom He hath wounded; not him whom He hath called into rest: for He hath slain me in cutting short the days of my brother. For who could say that the Lord hath slain him, whom He hath caused to enter into life?  But that which has been to him the gate of life has manifestly been to me the gate of death; and by that death I should say that I am the person dead, not he who has fallen asleep in the Lord. Flow forth, flow forth, ye tears, long since brimming over; flow forth, since he who would have hindered your course has himself gone forth from this life! Let the torrents of my suffering head be opened, and the fountains of waters burst forth, if perchance they may suffice to wash away the stains of those sins by which I have deserved the wrath of God! When the Lord shall have had compassion upon me, then perhaps I, too, shall deserve to be consoled, provided that I do not spare to afflict myself; for they that mourn shall be comforted (Matt. 5:4). Therefore let every good man condescend to me, and let him who is spiritual uphold me in my sorrow, in the spirit of sympathy and gentleness. Let my grief be regarded, I entreat, with compassion, and not after the manner of men. For we see day by day that those who are dead lament for their dead; but in what manner?  There is with them much weeping, but no fruit. We do not blame their distress and grief, unless it be excessive, but the cause of it. Affection is from nature, and the distress which it causes us is a part of the penalty of sin; but the cause is vanity and sin. For in the world what is lamented, if I do not mistake, is the deadly injury inflicted [by death] upon carnal glory, and upon the advantages of the present life. And those who weep thus are themselves to be wept for. Surely that is not the case with me?  My grief is similar to theirs, but the cause is different, and the intention of it quite unlike their intention. I do not complain at all of the loss of the things of this world. What I grieve for is only that I have lost faithful help and salutary counsel in those things which belong to God. It is my Gerard for whom I mourn--Gerard, my brother according to the flesh, nearer still to me in the spirit, and in the work and purpose of my life ever my companion and associate.

9. My soul clung closely to his, and it was rather unity of sentiment than unity of blood which made us two to be one. Our  nearness of blood counted, no doubt, for something; but it was  companionship of mind and will, conformity of character and inclination, which united us more closely still. Since we were of one  heart and of one soul, the sword [of death] has passed through my  soul equally as through his; but having severed them, it has placed  one part in heaven, but left the other in the mire of earth. It is I, it  is I, who am that unhappy portion which is left prostrate in the clay,  mutilated by the loss of the better part of itself; and yet people say  to me: 'Do not weep.' My very bowels are torn away; and it is said to me, 'Do not feel any pain.' But I do feel pain, and that in spite of myself; I have not the insensibility of a stone, nor is my flesh of bronze; I have feeling assuredly, and sharp pain, and my trouble is ever in my sight. He who has stricken me will not be able to accuse me of hardness and want of sensibility, as those of whom He said: I have stricken them, but they have not grieved (Jer. 5:3, but quoted inexactly).  I have confessed my great affliction, and denied it not. Someone has called this carnal; I do not deny that it is human, just as I do not deny that I am a man.

If that does not suffice, then I shall not deny that it is carnal. For I also am carnal, and one sold under sin, destined to death, and justly deserving of punishments and pains. Far from being insensible to penalties, I shudder at death, I confess, for myself and for those who are dear to me. And Gerard was not only mine, but was very dear. Was he not plainly mine, who by blood was my brother, by profession my son [in the faith], my father for the care he had of me, my companion and colleague in character and wishes, as in affection he was most intimate and dear?  He has departed from my side: and I feel that his death has inflicted upon me a deep and terrible wound.

10. Forgive me, my sons; or rather, if you are my sons, lament for the trouble of your father. Pity me, pity me, you at least who are my friends, who take notice how heavy is the stroke which I have received from the hand of the Lord for my sins. He has stricken me with the rod of His indignation: justly, in regard of my deserts; but severely, in regard of my power to bear it. Who, except one who is ignorant by what bonds of affection Gerard and I were united, would suppose it a light thing to me to live without Gerard?  Nevertheless, I do not desire to oppose at all the decrees (sermonibus) of the Holy One; I do not call in question His judgment, by which each one is caused to receive that which he deserves: Gerard, the crown which he has merited; and I, the punishment which is due to me. Is it reasonable to declare that I call in question the sentence because I feel the penalty keenly?  To feel is human, but to repine would be impious. It is human, I repeat, and unavoidable, that we should not be indifferent to those who are our friends; that we should enjoy their presence, and lament its being taken from us.  Social fellowship, particularly among friends, will not be tedious; the reluctance to separate, and the pain which is felt by each when separated, shows plainly the effect that their mutual affection has had upon those who live together. I grieve on thy account, my dearest Gerard, not because thy condition is to be regretted, but because thou art taken away. And, therefore, perhaps it is my condition rather, I who drink the cup of bitterness, which calls for regret; and still more, because I drink it alone. For thou hast no part in it, and I endure alone what those who have a mutual affection are accustomed to endure equally when deprived of the presence of each other.

11 . May God grant that thou mayst not be lost to me, but only have gone before me, and that I may one day, whether soon or late, follow thee whithersoever thou hast gone. I do not doubt at all that thou hast gone to join those whom in the midst of thy last night on earth thou didst invite to praise God, when with a serene countenance and a voice of joy thou didst burst forth on a sudden, to the great astonishment of all, into that Psalm of David: Praise ye the Lord from the heavens, praise Him in the heights (Ps. 148:1). While it was still midnight, my brother, the day was dawning for thee, and the night was as clear as the day. Assuredly that night was full of delights for thee, and it brought thee into the Light.  I was summoned to witness that miracle, to see a man exulting in the hour of death, and scorning its approach. O Death, where is thy victory?  O Death, where is thy sting?  (1 Cor. 15:55). Thou hast no sting any longer, but a song of praise and victory. For a man dies while singing, and sings while dying. Thou who art the mother of sorrow art taken as a subject for joy; thou, the enemy of glory, as an occasion for glory; thou, who art the gate of hell and the gulf of perdition, as the portal of the kingdom of God and the entrance into salvation; and all this by a man who is a sinner. This. too, is justly done, since thou hast rashly and unjustly usurped dominion over One who is a Righteous Man and Blameless. O Death, thou art thyself dead, and pierced with the hook which thou hast incautiously swallowed, of which thus speaks the Prophet: O Dealt, I will be thy death; O grave, I will be thy destruction (morsus) (Hosea 13:14). Pierced, I say, with that hook, thou shalt open a broad and joyful passage into life for those faithful ones who pass through thee. Gerard does not fear thee, O shadowy phantom!

Gerard passes through thy jaws to his heavenly fatherland, not merely with security, but with joy and thanksgiving. When, then, I had come to him, and he had finished in my hearing, with a loud voice, the last verses of the Psalm which he had begun, looking up to heaven, he said: Father, into Thy Hands I commend My spirit (Luke 23:46). And repeating often the same sentence, and pronouncing again and again Father, Father, he turned unto me and said, with a joyful countenance: 'How great is the condescension of God in being the Father of men! and how great the glory of men to be the sons and the heirs of God! For if they are sons, they are also heirs.' So he whom we are lamenting sang when about to die: and I confess that he changed my grief almost into a song of joy, because, my mind being fixed upon the glory which was before his vision, I almost forgot my own unhappiness.

12. But the sharp pang of my grief recalls me to myself, and the  pressure of care arouses me from the thought of that sweet and  peaceful spectacle, as one rises from a light slumber. Let me mourn,  then, but for myself, for reason forbids that I should mourn on his  account. I believe, indeed, that, were occasion afforded him, he would say to us now: 'Weep not for me, but for yourselves.' David was right to weep over his parricidal son (2 Sam. 19:1), because he knew that, on account of the enormity of his crime, his issue from the power of death was for ever hindered. He was right to mourn over Saul and over Jonathan (2 Sam. 1:17), because, when they were once swallowed up by death, that they should emerge from it was not then within the bounds of hope.[cxxix] And certainly they shall rise again, but not to life; or if to life, then in order that living they should die by a death still more calamitous. It is true that, with regard to Jonathan, there may be ground for a doubt; but in my case I have still a reason for my grief, though it be not the same reason.  I grieve, first, for my own trouble, and for the loss which this house has sustained; secondly, I grieve on account of the necessities of the poor, of whom Gerard was the father. I grieve on account of our whole Order, and of our profession, which derived no small strength from thy example of zeal and wisdom, O Gerard; and lastly, I grieve, not indeed for thee, but for the loss of thee. Yes, this-this is what wounds me so deeply, because I love thee so devotedly. And let no one trouble me by saying that I am wrong thus to afflict myself, since the kind-hearted Samuel mourned without restraint over his abandoned King, and the devout David over his parricidal son, and that without wronging their faith, or calling in question the Divine judgment. 'Absalom, my son, my son Absalom' said holy David (2 Sam. 18:33), and is not my brother more than Absalom?  The Saviour, too, when looking upon the city of Jerusalem, of which He foresaw the destruction, wept over it (Luke 19:41). And shall I have no feeling of my own bereavement, and that so recent?  Shall I not groan over a wound so fresh and so deep?  He wept over the sorrows of others, and shall I not dare to weep over my own?  Assuredly He did not at the sepulchre of Lazarus either rebuke those who were weeping, or forbid them to weep; and even more than this, He wept with them, for it is said, Jesus wept (John 11:35).

Those tears were, it is certain, the evidences of His Humanity, not the signs of his disapproval (diffidentiae = distrust). Moreover, at His Voice the dead man came forth from the tomb; so that you must not imagine that a person cannot yield to grief without prejudice to his faith.

13. It is thus with my tears also. They are not a sign of unbelief, but an indication of our human condition; nor because, when  stricken, I moan, do I therefore accuse Him who strikes; I rather  call upon His goodness, and endeavour to turn aside His severity.  Thus, though my words are full of grief, there is no murmuring in  them. Have I not expressed a feeling full of righteousness in acknowledging that in one most equitable sentence He hath both  punished one who deserved punishment, and crowned one who was worthy of reward?  Yes, the Lord is kind and righteous, and He has done everything well. I will sing to Thee, O Lord of mercy and judgment. Let the mercy which Thou hast shown unto 'Thy servant Gerard sing to Thee and praise Thee, and let the judgment also sing, which we ourselves are bearing. In the one Thou shalt be praised because Thou art good, in the other because Thou art righteous. Is praise due to Thee for Thy goodness alone?  It is due also for Thy righteousness. Righteous art Thou, O Lord, and upright are Thy judgments (Ps. 119:137). Thou hast given Gerard; Thou hast taken Gerard away; and though we grieve for the loss of him, we are not forgetful that he was given to us; we render thanks that we have been deemed worthy to possess him, and our reluctance to be without his presence is wholly in submission to Thy Divine will.

14. I call to mind, O Lord, my covenant with Thee, and the pity Thou hadst upon me, that Thou mightest be the more justified in Thy saying, and clear when Thou art judged. For when I was at Viterbo[cxxx] last year on the business of the Church my brother Gerard was taken with serious illness, and the attack increased upon him until it seemed as if God were about to call him to Himself. I was unable to bear the thought of losing my travelling companion and being left alone in a strange land, nor, again, of not being able to restore him safe to those who had entrusted him to me; for he was so engaging, that he was loved by all. In this distress I betook myself to prayer with tears and sobs. 'Lord,' I cried,' wait until my return. If Thou willest to take him away from me, let it be when he is restored to his friends, and I will not complain.' And Thou didst hear my prayer, O Lord: he recovered; we accomplished the work that Thou hadst given us to do, and we returned with joy, bringing with us the sheaves of peace. And then I became almost entirely forgetful of the compact which I had made with Thee, but so wast not Thou.

I am ashamed of these sobs of grief, which accuse me of going from my word. What can be added to this?  Thou hast required again the treasure which was Thine, which Thou hadst committed to us for awhile, and hast received it. But tears again put an end to my words. Do Thou, O Lord, impose a limit to my tears, and bring them to an end.

SERMON 27: OF THE ADORNMENT OF THE BRIDE; AND IN WHAT SENSE THE HOLY SOUL IS CALLED HEAVEN.

NOW THAT WE have rendered the last offices of affection to our dear friend on his return to his [heavenly] country, I resume, brethren, the purpose of edification which was thus interrupted: for it is incongruous to continue long lamenting one who is in joy and gladness, and out of place to trouble with many tears one who is sitting at a banquet; and although we may, with weeping, deplore our own loss, it behoves us to do even that with moderation, so that it may not seem to be the case that it is not so much the loss of our friend as of his service to us that we deplore. The grief of those who are bereaved should be tempered by the joy of the beloved one who is its object, and that he is with God should make it more easy to bear the fact that he is no longer with us. I desire, then, relying on the support of your prayers, to bring to light, if I am able, the sense which is hidden under those passages of our Song in which the beauty and adornments of the Bride are spoken of. This, if you remember, was touched upon, but left undiscussed; all that was examined and concluded having been the sense in which she was said to be black as the tents of Kedar. In what way, then, is she comely as the curtains of Solomon?  as if Solomon, in all his glory, had had anything of equal worthiness to the beauty of the Bride, and the magnificence of her ornaments! And, indeed, if we should say that those 'curtains' refer rather to the blackness than to the beauty of the Bride, the same as the tents of Kedar, I do not know that we should be wrong; nor would there be wanting reasons to support that reference, as we shall see in the sequel. But if we think that the beauty of curtains, however splendid they may be, is to be compared to the glorious beauty of the Bride, we have need to obtain the help of Him at whose door you have knocked in order to be able worthily to unfold a mystery so great. For what beauty is there in those things which are perceived by the outward senses which is to be compared with the inward beauty of a holy soul, or which, to a just judge, can appear other than common and defiled?  What is there, I ask, in the spectacle of this world which passeth away that is capable of equalling the fairness and beauty of a soul which has put off its former vesture of earthly and soiled humanity, and clothed itself anew in that which came from heaven, and is in every respect fair?  For gems, it is adorned with virtues; it is purer and loftier than the air itself, and more brilliant than the sun. Do not, then, look back to [the curtains of] Solomon for a comparison when you desire to understand what is the degree of beauty and splendour to which the Bride declares herself to be like.

2. What means she, then, by these words: I am beautiful as the curtains of Solomon?  These words, as I think, contain a great and wonderful mystery-if we apply them, that is to say, not to the king who ruled over Israel, but to Him of whom it was said: Behold, a greater than Solomon is here (Matt. 12:42). He is so truly Solomon, that He is called not only 'Peaceful' (as the word Solomon signifies in Hebrew[cxxxi]), but Peace itself, as St. Paul declares: He is our Peace (Eph. 2:14); and with this Solomon we shall no doubt find something worthy to be compared with the beauty of the Bride. Notice especially with regard to the curtains what is said in one of the Psalms: Who stretchest out the heavens like a curtain (Ps. 104:2).

Now, the earlier Solomon, very wise though he were and powerful, assuredly did not stretch out the heavens like a curtain, but rather He who is not merely wise, but Wisdom itself-yes, it is He who hath founded them and stretched them out. Thus, also, it was He, not the former Solomon, who speaks these words: When He (that is, doubtless, God the Father) prepared the heavens I was there. His Power, no doubt, and His Wisdom, was there with Him who prepared the heavens. Nor must it be supposed that it was inactive, and, as it were, a spectator only, because it is said, ‘I was there,' and not also, 'I was preparing.' Look a little farther on, and you will find the express assertion: I was with Him forming all things (Prov. 8:27 and 30, Vulg. and Douay). Lastly, He says: What things soever the Father doeth, these also doeth the Son likewise (John 5:19). So, then, it is He also who stretches out the heavens like a curtain. A beautiful curtain indeed is that great expanse which, as a tent, covers the entire surface of the earth, and rejoices the eyes of men by the variety and beauty of sun, moon, and stars which adorn it! What is there more beautiful than this curtain, or more splendid than the heavens?  Yet it is not worthy to be even compared to the glory and beauty of the Bride even in this respect-that the beauty of the former, as being of a corporeal nature and apprehended by the bodily senses, is temporary and passing: For the things which are seen are temporal; but the things which are not seen are eternal (2 Cor. 4:18).

3. But the beauty of the Bride is of an intellectual kind; it is  spiritual and eternal, for it is the image of eternity. Her beauty, for  example, consists in charity; and charity, as you read, never faileth  (1 Cor. 13:8). It is also in righteousness, and His righteousness  endureth for ever (Ps. 112:3). It is also in patience, and we learn that the patient abiding of the poor shall not perish for ever (Ps. 9:18).  What is to be said of voluntary poverty?  and of humility?  Has not  the one the promise of the kingdom of heaven (Matt. 5:3), and the  other of an everlasting exaltation (Luke 14:11)?  It is the same  with the fear of the Lord; it is holy, and endureth for ever (Ps. 19:9).

So, also, with respect to prudence, to temperance, and to fortitude,  arid to any other virtues, if such there be, what are they but, as it  were, pearls in the Coronet of the Bride, which glitter with constant  lustre for ever?  For ever, I say, because they are the base and the foundation of immortality. Nor is there any place whatever in the soul for the life of immortal blessedness except that which is provided by the means and the interposition of virtues. It is on that account that the Psalmist says to God, in whom, without doubt, is this life of blessedness: Justice and judgment are the habitation of Thy throne (Ps. 89:14). And the Apostle says that Christ dwells in our hearts, not in every way, but, as he states expressly, in our hearts by faith (Eph. 3:17). When our Lord was about to sit upon the ass, His disciples cast their mantles upon the animal to form His seat; and this signifies that the Saviour and that salvation cannot rest upon souls that are unclad and bare-that is to say, which are not clad in the doctrine and in the virtues of the Apostles. And therefore the Church, having promise of happiness to come, is careful in the meantime to prepare and adorn herself with a vesture enriched with gold, and decked with a variety of graces and virtues,[cxxxii] so as to be found capable and worthy of the fulness of grace.

4. But I could in no way compare in beauty this visible and physical heaven, although most fair of its kind, and adorned with a bright galaxy of stars, with that other splendour of varying colours, spiritual and surpassingly beautiful, which sparkles even now on the robe of sanctification which the Bride has received. But there is a heaven of heaven of which the Psalmist says: Sing praises unto the Lord, who ascends above the heaven of heavens (Ps. 68:32, 33).

This heaven is intellectual and spiritual; and He who by His wisdom made the heavens (Ps. 136:5) has created this and established it for ever, and it is this in which He dwells. Do not suppose, then, that the devotion of the Bride allows her to stop short of this heaven, in which, as she knows, her Beloved dwells; for where her treasure is, there is her heart also (Matt. 6:21). She has a holy jealousy of those who are before that Countenance, for [the sight of] which she sighs, and studies to render her life conformed to theirs with whom she is not as yet associated in that happy vision. She cries by her life more than by words: Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth (Ps. 26:8).

5. She does not hold it at all unworthy of her to be compared to  that heaven. It is stretched out as a curtain, if not extending over  plains of space, yet over the affections and longings of souls. It has  Divisions also, not of colours,[cxxxiii] but of degrees of beatitude attained.

For [God] has created some Angels, others Archangels, but others  Virtues, Dominations, Principalities, Powers, Thrones; others, again,  Cherubim, and others Seraphin. These are the stars with which His  heaven is studded; these are the bright and glorious colours which  adorn the curtains of this Solomon. This is one out of very many  which are His, and the chief among them, which are each of them blessed and glorious, though there be a great variety in the conditions of their glory. They are benign, moreover, and of a charity so far reaching, that it extends even to us; so that far from being jealous of the glory they enjoy, they desire that we should obtain it. And in order to attain that end, some of them do not think it burdensome to remain among us, to be actively employed in watching over us and doing us good; they are, in truth, ministering spirits, sent forth to minister unto them who shall be heirs of salvation (Heb. 1:14). Wherefore, as the whole multitude of the blessed are collected together, as it were, into one, they are called, in the singular, 'the heaven of heaven'; and, again, as each of them separately is, in a sense, heaven, they are called 'the heaven of heavens.' It is of each of them that it is said: He stretchest out the heavens like a curtain (Ps. 104:2). So that you now perceive, I think, what are those curtains which the Bride takes pride in resembling, and to what Solomon they belong.

6. Contemplate, then, the glory of her who compares herself even  to the heaven; and to that heaven which is so much the more glorious  as its origin is divine. Not unfitly does she select to be a point of  comparison for herself that from whence she draws her origin.[cxxxiv] For  if, on account of the body she has from the earth, she compares herself to the tents of Kedar, why should she not equally glorify herself  as having a likeness to heaven, because her soul is from heaven;  especially when her life bears witness to her origin, to the dignity of  her nature, and to the land to which she belongs?  She worships  and adores one God, as do the angels; she loves, as they do, Jesus  Christ above all; she is chaste as the angels, and that in a weak  body of sinful flesh, as the angels are not; lastly, she desires and seeks those things which are with the angels, not those which are upon earth. What can be a plainer proof of her celestial origin than that she preserves an inborn resemblance to the angelic spirits, and that in a region of unlikeness [to them], than to claim for herself on earth the glory of a life solitary and exiled [from heaven]; and, lastly, to live as an angel in a body almost that of a beast?  Those actions are the signs of heavenly powers, not of earthly; and they show clearly that the soul, which is able thus to act, draws, without a question, its origin from heaven. Yet listen to words which are unmistakable: I saw the Holy City, new Jerusalem, coming down from God out of heaven, prepared as a Bride adorned for her husband. And the Apostle has added, And I heard a great voice out of heaven saying, Behold the tabernacle of God is with men, and He will dwell with them (Rev. 21:2, 3). To what end?  It was, as I believe, that He might obtain for Himself from among the children of men [the Church which is] His Bride. O wonderful mystery! He came for His Bride, and yet not without a Bride He came. He was seeking out His Bride, and yet His Bride was then with Him. Were there, then, two Brides?  By no means. For He says: My dove, My undefiled, is but one (Cant. 6:9). But just as He desired out of diverse flocks of sheep to make one, so that there should be one Fold, and one Shepherd (John 10:16); so, having from the beginning of the world one Bride, with whom He was closely united-I mean the multitude of the angels-it pleased Him to call together a Church out of men also, and with this to unite that which is from heaven, so that there shall be one Bridegroom and one Bride. The one has been perfected, not multiplied, by the union of the other with itself; and she is aware that this is spoken of her: She who is Mine is one, she is perfect (6:8).

Yes, their conformity [to the likeness of the Lord] makes them one; and if for the moment the conformity is only in the same fervour of devotion, it shall hereafter be realized in the same glory.  7. Thus, then, each of them is from heaven-the Bridegroom, who is Jesus, and the Bride, the heavenly Jerusalem [which is the Church].  As for the Bridegroom, in order that He might be made manifest upon earth, He emptied Himself taking upon Him the form of a servant, and being made in the likeness of men, was found in fashion as a Man (Philip. 2:7, 8). But as to the Bride: in what form or appearance, or with what degree of beauty think you was she beheld when she came down out of heaven?  Was it, perhaps, in the company of the angels whom St. John saw ascending and descending upon the Son of Alan (John 1:51)?  But it were better to say that he saw the Bride when he saw the WORD made Flesh, and recognised two Natures in His one Person. For when He, our holy Emmanuel, brought to earth the rules of heavenly culture and training, when the visible form and image of the beauty of the heavenly Jerusalem, which is our mother, is expressed in Him and made known to us by His means, what have we beheld, except in the Bridegroom the Bride, and, gazing with admiration and reverence, have divined in one and the same Lord of Glory both the Bridegroom, decked with His Crown, and the Bride, adorned with her necklaces of precious jewels?  He, therefore, who descended is also He who ascended; for no one can ascend into heaven but He who descended from heaven, who is one and the same Lord, both Bridegroom and the Head, as also Bride and the Body. Nor is it in vain that this celestial Man has appeared upon earth, since He has made many denizens of-earth similar to Himself, and citizens of heaven, as it is said by the Apostle: As is the Man who is heavenly, such are they also who are made like unto Him, and therefore heavenly (1 Cor. 15:48). A beginning is, then, already made by living on the earth in the manner of those who live in heaven, when, after the example of that heavenly and blessed creation, she who comes from the ends of the earth to hear the wisdom of Solomon, is, nevertheless, attached with chaste love to her heavenly Spouse; and, although not yet united to Him by outward sight, is yet betrothed to Him by faith, according to the promise of God speaking by the prophet: I will betroth thee unto Ale in mercies: I will even betroth thee unto Me in faithfulness (Hosea 2:19, 20). Therefore, she strives to be more and more conformed to the pattern which came from heaven: learning to be modest and temperate, chaste and holy, patient and compassionate, meek and humble of heart. And it is by these virtues that she endeavours, far removed as she is, to please Him upon whom the angels desire to look, so that, by sharing the same desire with which they are fired, she may approve herself as being a fellow-citizen with the saints, and of the household of God, that she may show herself His beloved and His Bride.

8. I think that every soul which is such as I have described is not  only heavenly because of its origin, but may be not unfitly said to be  itself heaven, because of its resemblance to heaven, which is thus  brought about. And it is then that such a soul plainly shows that its  origin is from heaven, because its conversation is in heaven. A holy  soul is, then, a heaven, having understanding for a sun, faith for a  moon, and for stars countless virtues. Or we may say that its sun is  zeal for righteousness or fervent charity, and its moon is continence.  For as the brightness of the moon is said to be wholly from the sun,  so there is no merit in continence without charity or justice. Hence  the Wise man says: How beautiful is a generation which joins continence to charity (Wisdom 4:1).[cxxxv] As for the stars of this sky, I do  not regret having called the virtues by this name when I consider the  fitness of the similitude. For as the stars shine by night, and in the  day are unseen, so true virtue, which often in prosperity is not  apparent, shines out brightly in time of adversity. It is a matter of  prudence to hide it in the one case, but in the other it is of necessity  rendered visible. A virtue is, then, as a star, and a man of many  virtues as a heaven of such stars, unless, perhaps, that which the Lord  has spoken by the Prophet, Heaven is My 'Throne (Is. 66:1), is to be understood of this visible heaven which rolls around us, and not rather in the sense which the Scripture elsewhere expresses more plainly: The soul of the righteous is the throne of wisdom.[cxxxvi] But whoso has learned from the teaching of the Saviour that God is a Spirit, and is to be worshipped in the spirit (John 4:24), will not hesitate to believe that His throne is spiritual. I should confidently affirm this, and not less with regard-to the spirit of a righteous man than of the angels.  Most of all I am confirmed in that opinion by that faithful promise of the Son of God: I and my Father will come to him (that is, to a righteous man), and make our abode with Him (John 14:23). The Psalmist also seems to me to have spoken of no other heaven than this in the words: Thou dwellest in the holy face, the praise of Israel (Ps. 21:4, Vulg. and Douay). And again, the Apostle speaks unmistakably: That Christ may dwell in your hearts by faith (Eph. 3:17).

9. And it is not wonderful that the Lord Jesus should dwell in this, as in heaven, since not only, as in the case of other living beings, did He speak the word and it came into existence, but He has striven in order to acquire it; He has died to redeem it. Therefore, having after many sufferings and efforts made it His own according to His wish, He says: This is My rest for ever, here will I dwell, for I have desired it (Ps. 132:14). Blessed is that soul to whom it is said: ' Come, Mine elect one, and upon thee will I place My Throne. Why art thou so heavy, O my soul, and why art thou disquieted within me?' Dost thou think that not within thee canst thou find a place for the Lord?  What place is there, in truth, in us that is fit for the presence of a glory so great, or sufficient to receive so high a Majesty?  Would that I were worthy even to offer adoration in the place where His Feet have stood! Who will grant unto me the grace to be able to follow closely in the footsteps of some holy soul which He has chosen for His habitation?  Yet if He shall deign only to pour into my soul the unction of His mercy, and to expand it, as a curtain is extended when anointed, then I may be able to say: I have run the way of Thy commandments, when Thou didst enlarge my heart (Ps. 119:32, Vulg. and Douay). Perhaps I shall be able to show in my soul, if not an upper chamber sufficiently large for Him to sit with His disciples, at least a pillow where He may lay His Head. At least, I may from afar look up to those blessed ones, of whom it is said: I will dwell in them, and walk in them (2 Cor. 6:16).

10. O how broad the confines of that soul and how commanding  its merits, which is found worthy to receive in itself that Divine  Presence; and not only worthy to receive it, but capable of so doing!  What, again, shall I say of that soul, which affords, as it were, spacious avenues in which the grace of God may move without constraint?  Assuredly, it is not tunnelled with the windings of worldly interests and secular cares, nor occupied with luxuries and sensual pleasures; nor with curiosity about the affairs of others; nor is it filled with tumid pride, nor the desire to rule. For it is essential in the first place that a soul should be free from all things like this, that it may become a heaven, and be the dwelling-place of God. For otherwise how would it be able to contemplate God in peace, or even to see Him as He is?  Again, it must be free from all hatred, all jealousy, and all bitterness, for into a malicious soul wisdom shall not enter (Wisd. 1:4). Then it is necessary that it should grow in breadth and volume that it may be capable of receiving God. Now, the growth and extension of the soul is charity, according to the saying of the Apostle: Be ye enlarged in charity (2 Cor. 6:13). For although the soul, being of a spiritual nature, does not admit of material extension, nevertheless grace confers upon it what is denied by nature. It has growth and is extended, but in a spiritual manner; it increases, not in substance, but in power and in glory; it grows even into a temple holy to the Lord; and attains unto a perfect man, unto the measure of the stature of the fulness of Christ (Ephes. 4:13). Thus the amplitude of a soul is estimated by the measure of the charity which it possesses; so that, for example, the soul which has much charity is great, and that which possesses little, is itself little; while that which has none at all, is simply nothing, as St. Paul declares, If I have not charity, I am nothing (1 Cor. 13:2). If a soul has begun to have ever so little charity, so that at least it is careful to love those who love it, and to salute the brethren, and those who offer salutation, then I should say that that soul is something, however little, since it has at least the charity of society, which consists in the natural interchange of courtesy given and received. But as our Lord inquires, What does it more than others?  (Matt. 5:47). And I should regard a soul as being not of liberal, or even of moderate dimensions, but as being plainly narrow, small, and petty, which had no more charity than this strictly limited amount.

11. If, however, it progresses and grows greater, so as to overpass the limits of a love so petty and so narrow, let it, in the full liberty of the Spirit, reach the broad confines of a charity and kindness which is wholly free and gratuitous; insomuch as out of the large-heartedness of its good-will, to extend its kindly cares to all men, and to love all and everyone as it loves its own self. And then the reproach could not be addressed to it: ' What doest thou more than is of obligation?' in face of a charity so capacious. The charity, I repeat, which embraces all persons, even those with whom it has no bond of social relation, which is not allured by any hope of personal advantage, nor repelled by any feeling of dislike, which again is constrained by no obligation, except indeed by that of which it is said: Owe no man anything, but to love one another (Rom. 13:8); that is indeed great. But if in addition to this you take by violence the realm of charity, and, like a pious invader, occupy it even to its farthest bounds, then you will regard the bowels of charity as not to be shut up even to enemies; you will do good even to those who hate you, you will pray for those who despitefully use you and persecute you, and strive to be peaceful even with those who are haters of peace; then the breadth, and height, and beauty of your soul, will be as the breadth, and height, and beauty of heaven.

Then will be fulfilled in it that which is spoken: He stretcheth forth the heavens like a curtain (Ps. 104:2); and in it He in whom greatness, immensity, and glory are equally without bound will deign not only to dwell, but to go to and fro at His pleasure in a heaven so extended and so fair.

12. You see, then, what are the heavens which the Church includes, without ceasing to be in her universality, as a vast heaven, extending from sea even to sea and from the River unto the world's end. Consider also as a consequence, to what you can, in this respect, compare it; provided that you have not forgotten what was said a little while ago with regard to 'the heaven of heaven, and the heavens of heavens' (n. 9). Our mother [the Church], though she be here below in a place of exile, has, even while she is performing her pilgrimage, heavens of her own, spiritual men, illustrious in their faith and by their life, pure in faith, unshaken in hope, of wide charity, of deep and lofty contemplation. And these heavens let fall the rain of the word of salvation, thunder by their rebukes, lighten by their wonderful works (miraculis). They declare the glory of God; they are spread, like a curtain, over all the earth; they show in themselves the law of life and conduct written as by the Finger of God, to give the knowledge of salvation unto their people; they also teach the Gospel of peace, because they are the 'curtains of Solomon.'

13. We must discern also upon these curtains the likenesses of things heavenly, which were described above when we spoke of the ornaments of the Bridegroom (n. 3). We must discern similarly the Queen standing on His right hand, decked with ornaments similar, if not equal, to His (Ps. 45:9). For although she has no little splendour and beauty for her portion, in the righteousness of the Saints, both in the place of her pilgrimage and in the day of her power, yet there is a difference between His crown of virtues and the consummation of the glory of the blessed. Yet I may say that the Bride is perfect and blessed, though it be in part. For in part she is as the tents of Kedar. Yet she is beautiful, whether in that part which is already blessed and reigns in heaven; or in that, even while she is in the night of this world, she is adorned with men who are illustrious by their wisdom and their virtues, even as the midnight sky is adorned with its stars. Wherefore the Prophet says: They that be wise shall shine as the brightness of the firmament: and they that turn many to righteousness as the stars for ever and ever (Dan. 12:3).

14. What humility is there here, and yet what sublimity! It is to  be at once the tents of Kedar, and the sanctuary of God; at once a  habitation on earth, and a palace in heaven; a hut of clay, and a  royal hall; a body of death, and a temple of light; an object of  contempt to the proud, and yet the Bride of Christ. She is black,  but comely, O ye daughters (f Jerusalem; and although labour and  the sorrow of a prolonged exile have darkened her face, yet she is  fair with the beauty of heaven, as the curtains of Solomon. If you  are displeased with her blackness, yet you cannot but admire her  beauty; if you despise her as humble, yet look up to her as sublime.

Yet in this condition in which she is, how remarkable a proof of  wisdom, of discretion, of fitness, is to be gathered from the fact that  this abasement and this elevation, are each so tempered, according  to time, in the Bride, that among all the changes and chances of this  world, this loftiness raises her up in adversities, so that she does not  fail; and this humbleness represses the tendency to pride, so that  even in prosperity she does not grow forgetful of her Lord. These  two results are each of them most beautiful, but are exactly contrary  to each other; nevertheless, they both work together for good to the  Bride, and are helpful to her salvation.

15. So much with regard to the comparison which the Bride  makes between herself and the curtains of Solomon. Yet there remains still to be treated another sense, which I referred to at the  beginning, and promised to explain, namely, that which refers the  whole comparison to the blackness of the Bride only. This promise  1 am fully intending to keep, but it must be deferred to the beginning  of another sermon, as well because this is already sufficiently long, as  also that the prayer prevents, which, according to our custom, we  offer to the praise and glory of the Bridegroom of the Church, Jesus  Christ our Lord, who is God blessed for ever. AMEN.

SERMON 28: OF THE BLACKNESS, YET BEAUTY, OF THE BRIDE: AND IN WHAT MANNER HEARING, RATHER THAN SIGHT, AVAILS IN MATTERS OF FAITH, AND TO THE KNOWLEDGE OF THE TRUTH.

YOU REMEMBER, I doubt not, what were 'the curtains of Solomon,' to which the beauty of the Bride was compared, and who was meant by Solomon, provided that the whole comparison is intended to be with the Bride's beauty. If, however, it be referred wholly to her blackness, as that of the tents of Kedar, then I have nothing more to say to you on the subject of those curtains of Solomon, except that they were, perhaps, those of which that King was accustomed to make use as a tent or screen when he thought fit to live under canvas, and which (if that were the case) would no doubt be stained and blackened by their exposure every day to the rays of the sun and the violence of weather. Yet that was not uselessly done,[cxxxvii] but in order that the costly furniture which was within might be preserved unsoiled and beautiful. In this point of view the Bride does not deny her blackness, but makes excuse for it; nor does she regard as blameworthy such a condition, which charity excuses, and which the judgment of the Truth does not disapprove. For does not an Apostle ask, Who is weak, and I am not weak?  who is offended, and I burn not?  (2 Cor. 11:29). She takes upon her the blemish (naevum) of compassion, in order to lighten or to cure the malady of passion in another; she allows herself to gather blackness, on account of her zeal for whiteness, and obtains fairness and beauty as her reward.

2. The blackening of One renders many white and fair; not that He is tinged with their faults, but that He is touched by their sufferings.  It is expedient, it was said, that one man should die for the people, and that the whole nation perish not (John 11:50). It is expedient that One, for the sake of all, should be blackened by the likeness of sinful flesh, and that the whole [human] race should not be condemned by the blackness of sin. Let the brightness and the image of the Divine Nature be obscured by the form of a servant, for the life of a servant.

Let the radiance of eternal life gather blackness in the flesh, in order that the flesh may by it be purified. Let the Form that was fairer than all the sons of men be obscured in the darkness of the Passion, in order that the sons of men might see a great light and be enlightened by it; let It be defiled upon the Cross; let It grow pale[cxxxviii] in death; let It have no form or comeliness, that the Divine Bridegroom may obtain for the Church His Bride to be altogether beautiful and glorious, without spot or wrinkle, or any such thing.  I recognise the curtain of Solomon-nay, rather, I embrace the monarch Solomon himself under his covering of black. He, too, has blackness, but it is of the skin alone; it is an external blackness, not extending within; for the King's daughter is all glorious within (Ps. 45:13). Within is the brightness of Divinity, the beauty of His virtues, the shining of His glory, [otherwise gratix], and the white lustre of His innocence; but the appearance of infirmity conceals all these, and renders Him open to scorn from the beholders; His countenance is, as it were, hidden, and He is despised, since He is tempted in all ways like unto [His brethren], yet without sin. I recognise the image and likeness of a defiled and blackened human nature; I recognise those coats of skins,[cxxxix] the coverings granted to our first parents, after they had sinned against God (Gen. 3:21).

For He has accepted blackness for Himself in taking upon Him the form of a servant, in being made in the likeness of men, and in being found in fashion as a man (Phil. 2:7). I recognise under the covering of goatskin, which is the symbol of sin, both the Hands which did no wrong, and the neck (Gen. 27:16) through which thought of evil never passed; and on that account no guile was found in His Mouth (Is. 53:9). I know, O Jesus, that Thou art of mild nature, meek and humble of heart, of benign look and kindly spirit, and that Thou art indeed anointed with the oil of gladness above Thy fellows (Ps. 45:7). Whence, then, is it that Thou art rough and shaggy like Esau?  Wherefore is Thy Countenance wrinkled and blackened, and whence this shaggy growth of hair?  Mine, mine they are, and these Hands are rendered bristly with the likeness of me, a sinner.  I acknowledge as mine this shaggy growth, and in my flesh I behold God my Saviour.

3. Nevertheless, it was not Rebekah, but Mary, who invested Him in this garment of flesh; and He who accepted the benediction [of His Father] was so much the worthier as she who bore Him was the more holy. Well is it for me that He is found in my likeness, since the benediction is reserved by Him for me, since it is for me that the heritage is claimed. It was, in fact, said to Him: Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the utmost parts of the earth for Thy possession (Ps. 2:8). Thine inheritance, He says, Thy possession, I will give to Thee. How wilt Thou give it to Him if it be His?  And why dost Thou warn Him to ask for it?  or how can it be His if it be necessary that He should ask?  It is, then, for me that He asks it; and it is in order that He may undertake my cause that He puts on my nature.   Wherefore, says the Prophet, The chastisement of our peace was upon Him; and, The Lord hath laid on Him the iniquity of us all (Is. 53:5, 6). And the Apostle explains, In all things it behoved Him to be made like unto His brethren, that He might be merciful (Heb. 2:17). So that His voice is truly the voice of Jacob, but the hands the hands of Esau (Gen. 27:22). That which we hear from His Lips is His; but what we see in Him, that comes from us. The words which He speaks, they are spirit, and they are life; but the Form upon which the eye rests is subject to death, and is death. One thing is beheld, another believed. The senses declare that He is black; but faith protests assuredly that He is fair as the lily (Cant. 2:1), and altogether beautiful. He is, indeed, black, but only to the eyes of those void of understanding; for in the judgment of the faithful He is wholly beautiful; black yet comely; black in the opinion of Herod, but by the confession of the penitent Thief, as in the faith of the Centurion, beautiful altogether.

4. How beautiful the man who exclaimed, Truly this Man was the Son of God, had surely perceived. But into what he perceived it is for us to examine. For if the Centurion had considered only that which was apparent in the Man before him, on what ground could he have pronounced Him the Son of God, or beautiful?  What was there in Him to the eyes of the spectators, other than tortured and uncomely, when nailed upon the Cross with outstretched Hands, and between two malefactors, He was the subject of laughter to the malignant, of weeping to the faithful?  He alone was an object of laughter, who alone had the right to be the object of respect and of terror. Whence, then, did he learn the charm of the Crucified One?  Whence did he know that the Man who was numbered with the transgressors was in truth the Son of God?  To reply to that question is not for me; nor is there need, for the care of the Evangelist has not failed to supply the answer. These are his words: When the Centurion, who stood over against Him, saw that He so cried out, and gave up the ghost, he said Truly this Man was the Son of God (Mark 15:39). Therefore, he believed at [the hearing of] the Voice; he recognised the Son of God by His Voice, not by His appearance.  Was he not, then, perhaps one of the sheep of Him who said, My sheep hear My voice (John 10:14)?[cxl]

5. By the hearing is discovered a truth which the sight was unable to reach; appearance has deceived the eye, and the truth has entered by the ear. The eye declared Him weak, defiled, miserable, condemned to the most ignominious of deaths; while the ear gained the knowledge that He was Son of God, that He was beautiful altogether; but not the ear of the Jews, who were uncircumcised in [heart and] ears. It was not without reason that St. Peter cut off the ear of the high priest's servant, as if to open an entrance for the truth, and that the truth should free him, that is, make him free. The centurion was a man uncircumcised, but not as to his ears, since he recognised the Lord, under so many marks of feebleness, and at the single voice of a dying Man. He did not despise that which he saw, because he believed that which he did not see. Nor did he believe because of what he saw, but, on the contrary, because, without doubt, of what he heard; for faith cometh by hearing (Rom. 10:17). It would have been indeed worthy of the truth that it should enter the soul by the eyes, which are its windows, and because sight is the worthier sense; but that is reserved for us, O my soul, to the time when we shall see face to face. In the meantime, it is well that the remedy should enter where the disease entered, that life should follow death, an( tread close upon its footsteps; that Light should follow darkness, and that the venom of the serpent should be succeeded by the Truth, the remedy for it; so that the eye, which was sick, might be cured, and, being cured, might calmly behold Him whom in its sickness it was unable to discern. The ear was the first portal by which death entered, let it now be the first inlet opened to life; and let the hearing, which took away the power of sight, now restore it; for, unless we have believed [mysteries], we shall not comprehend them. Therefore, hearing has relation to the merit, and sight to the recompense [of belief]. Wherefore the Psalmist says: Thou wilt give to my hearing joy and gladness (Ps. 51:8); because the recompense of faithful hearing is the Blessed Vision, and the merit [deserving] of that Blessed Vision is faithful hearing. Blessed are those who are pure in heart, saith Our Lord, for they shall see God (Matt. 5:8). And it is necessary that the eye which is to see God should be purified by faith, according to that which is written: Purifying their hearts by faith (Acts 15:9).

6. In the meantime, then, and while [that] sight is not as yet prepared, let the sense of hearing be aroused, let it be exercised,[cxli] and receive the truth. Happy is he to whom the Truth bears witness, saying: At the hearing of the ear he obeyed Me (Ps. 18:45). I shall be worthy to behold Him if before I have beheld I shall be found to have obeyed Him; I shall behold with confidence Him who has received the sacrifice of my obedience. How blessed is the man who says: The Lord God hath opened mine ear, and I was not rebellious, neither turned away back (Is. 1:5). There you have a model of voluntary obedience, an example of perseverance. For he who does not contradict works voluntarily, and he who has not turned back perseveres. Both one and the other are necessary, because God loveth a cheerful giver (2 Cor. 9:7), and he that endureth unto the end shall be saved (Matt. 10:2 2). May the Lord deign to open mine ear also, may the word of truth enter into my heart, may He purify mine eyes, and prepare them for the joyful vision [of Himself], so that I too may say to Him: Thine ear has heard the preparation of my heart (Ps. 10:17), and that I may be enabled also, with all that are obedient to Him, to hear from His Mouth: Vow ye are clean through the word which I have spoken unto you (John 15:3). Not all who listen to His words are cleansed, but those only who obey them: Blessed are they that hear the Word of God and keep it (Luke 11:28).

Such an hearing it is which He requires who gives command, saying, Hear, O Israel (Deut. 6:3); such a hearing it is that he offers who says: Speak, Lord, for Thy servant heareth (1 Sam. 3:9); such, again, it is that he promises who speaks thus: I will hear what God he Lord will speak (Ps. 85:8).

7. But in order that you may know that the Holy Spirit observes  his order in the spiritual advancement of the soul-that is to say,  chat He forms the practice of hearing before He makes the soul glad with sight-notice what is said in a Psalm: Hearken, O daughter, and see (Ps. 45:1, Vulg. and Douay). Why dost thou open thine eyes?   Open rather thine ears. Dost thou greatly desire to see Christ?  It is necessary that you should first hear what He says, that you should hear what is said of Him, that you may say when you shall see Him: As we have heard, so have we seen (Ps. 48:9). That brightness is without measure, and your vision is feeble; you cannot attain unto it. You may, perhaps, be able to hear His words; to behold Him you are not able. When I had become a sinner I heard God calling in the garden, Adam, where art thou?  (Gen. 3:9), but behold Him I did not. But the hearing, if it be pious, watchful, and faithful, brings back the sight. Faith shall purify the eye which impiety has rendered diseased; and though disobedience had closed it fast, obedience shall open it again. Lastly, it is, as says the Psalmist, through Thy precepts I get understanding (Ps. 119:104); because the observance of the commandments of God restores the intelligence, which transgression has taken away. Consider that good man Isaac, how, when he was already very aged, his hearing retained its vigour beyond the other senses. The eyes of the Patriarch were obscured, his taste was led away, his hands were deceived, but not his ears.

What is there wonderful in his ear perceiving the truth, since faith cometh by hearing, hearing by the Word of God (Rom. 10:17), and the Word of God is truth?  The voice, he said, is Jacob's voice, and nothing was truer than this; but, he went on, the hands are the hands of Esau (Gen. 27:22); and nothing was more false. You are wrong; the mere likeness of a hand has deceived you. Taste is not a reliable test of truth, though it discern that which is agreeable. Is it to know the truth to suppose that you are eating venison when, in truth, it is the flesh of a tame kid?  Much less is there dependence on the eye which sees nothing; in it there is neither truth nor wisdom.

Woe unto those, says the Prophet, that are wise in their own eyes (Is. 5:21). It is not a good wisdom which is thus condemned. It is but the wisdom of this world which is foolishness with God (1 Cor. 3:19).

8. The true wisdom is within, and is hidden (Job 28:13), as holy Job knew. Why do you seek it without, and from the bodily senses?  Taste has its seat in the palate, but wisdom in the heart.

Do not seek for wisdom with the fleshly eye, for flesh and blood doth not reveal it, but the Spirit (Matt. 16:17). Nor is it found in the taste, for it is not found in the land of the living (Job 28:1 3); nor in the touch of the hand, for Job says again: If my mouth has kissed my hand, this also were an iniquity to be punished by the judge, for I should have denied the God that is above (32:27, 28). This, I consider, is the case when the gift of God-that is, wisdom-is attributed not to God, but to the merits of [human] actions. Isaac was a wise man; nevertheless, his senses led him into error. Has hearing alone the truth?  It is because hearing perceives the word. Rightly was it forbidden to the woman in the Gospel, who had only carnal wisdom, to touch the Flesh of the Risen Word, because she trusted more to her eyes than to the Divine oracles-that is, to the carnal senses rather than to the Word of God; for she did not believe that He whom she saw dead was raised again,[cxlii] although He had Himself promised that this should be so. Thus her eyes had no rest until they were satisfied by seeing, because she found no consolation in faith, nor in the promise given by God. Are not heaven and earth, and whatsoever is capable of being reached by the bodily eye, to pass away and perish before one jot or tittle out of all that God has spoken shall fail?  And yet she who was unwilling to be consoled by the Word of the Lord ceased to weep immediately upon the sight of Him, because she attached greater weight to the experience of her senses than to the certitude of faith. But that experience is deceptive.

9. We are thrown back, on that account, upon the surer cognition of faith, which comprehends that which sense is unable to reach, and which is not included in past experience.   Touch Me not, says the Saviour-that is to say, Cease to rely upon this [carnal] sense, which is easily deceived;[cxliii] rest upon My Word; accustom yourselves to the exercise of faith. Faith cannot be deceived; it does not feel the poverty which belongs to the senses, but comprehends things which are invisible-indeed, it passes beyond the boundaries even of human reason, of the course of nature, of the limits of experience. Why do you ask of the eye that which it is not capable of knowing?  and why does the hand endeavour to examine that which is beyond its range?  Whatever these two senses bring you information upon is of subordinate importance. But faith reveals to you truths respecting Me, from the greatness of which nothing can detract. Learn to hold with firmer grasp, and to follow with greater confidence, that which it recommends to you. , Touch Me not, for I am not yet ascended unto My Father (John 20:17). As if it were only when He were ascended that He either could be, or desired to be, touched by her! Yes, doubtless, He could be touched, but by the heart, not by the hand; by prayers, not by the eyes; by faith, and not by the bodily senses.  'Why,' He says, 'do you wish to touch Me now, you who judge of the glory of My Resurrection only by the bodily senses?  Do you not remember that, even while I was yet mortal, the eyes of My disciples were not able to sustain for a moment the glory of My Body, though it were about to die?  (Matt. 17:6). I am still, indeed, in a certain relation to your senses, while I bear this form of a servant, which you are able to recognise through habit. But My glory is wonderful, and raised wholly above you, so that you cannot in any wise attain unto it.' Defer, then, your judgment, suspend your belief, and do not trust at all to your senses for the determination of a matter so great, and which is reserved to faith. Faith will define it more worthily and more surely, inasmuch as faith comprehends it more fully, and, in its deep and mystical intelligence, apprehends the height and the depth, the length and the breadth of that mystery. That which the eye hath not seen, nor the ear heard, nor hath it entered into the heart of man [even to imagine], faith bears in itself-concealed, as it were, by an impenetrable covering, and safely sealed.

10. That faculty, then, can alone touch Me worthily, which shall contemplate Me sitting at the Right Hand of My Father, no longer in humble guise, but in celestial glory; in My very Flesh, but in quite other semblance than aforetime. Why do you desire to touch It in Its disfigurement?  Wait till It be glorified, and you shall do so. For that which is now disfigured shall then be beautiful; and disfigured it is, to touch and to sight, even to you, who are yourself disfigured, as relying rather upon your senses than upon faith. But take to yourself [spiritual] beauty, and then the touch of Me will be possible to you; for if you have faith, then you have this beauty also, and can touch Him who has it both more worthily and more happily.  Touch Him with the hand of faith, with the finger of earnest desire, with the clasp of devotion, with the fixed gaze of the intellect. But will He still be black, Him whom you touch thus?  By no means.

Thy Beloved is white and ruddy (Cant. 5:10). He is beautiful altogether, and is surrounded with the Roses of Sharon, with lilies of the valleys-that is, with the noble bands of Martyrs, and the choirs of Virgins. I who sit in the midst am akin to each, for I, too, am both Virgin and Martyr. How can I but belong to the white-robed choirs of Virgins, I who am a virgin, the Son of a Virgin, the Spouse of a virgin-bride?  How, again, can I but have a place among the empurpled ranks of the Martyrs, I who am the cause and the strength of martyrdom, the pattern and the reward of Martyrs?  Be thou like this, and touch thus Him who is thus described,[cxliv] and then say: My Beloved is white and ruddy, the chiefest among ten thousand. Thousands of thousands are with Him-ten thousand times ten thousand are around Him; but there is none of all these to whom He can be compared. Do you fear lest you should fall into some error while seeking Him whom you love in the midst of a multitude so great?  You will assuredly not hesitate in your choice; you will easily distinguish Him who is chiefest among all those thousands, since He is more majestic than all, and you will say: He that is glorious in His apparel, travelling in the greatness of His strength (Is. 43:1). Then He will not be in that complexion blackened by trouble and hardship in which, up to that time, He had presented Himself before the eyes of His persecutors that they might despise and put Him to death, as also before the eyes of His friends that they might recognise Him when He was risen again. No, I repeat, He will then appear no longer in that sable garb, but in a robe of white, and with a beauty which surpasses not only that of the sons of men, but also that of angels. Why [He says] do you wish to touch Me when I am in a state so humble, in the form of a servant, and without form or comeliness?  Touch Me rather when I shall be adorned with heavenly beauty, crowned with glory and honour-inspiring fear, indeed, by My Divine Majesty, but full of the winning serenity and gentleness which is Mine by nature.

11. At this point we ought to notice the prudence of the Bride, and the marvellous profundity of her sayings, inasmuch as under the figure of the curtains of Solomon, that is, in the flesh, she has sought out God, and in death has discovered the Life, supreme glory and honour among unnumbered disgraces and shames, and under the dark and poor exterior of the Crucified One, the whiteness of innocence, and the splendour of all virtues; just as under those tent curtains, however black and despised, the ornaments and treasures of a great and rich king are hidden and preserved. Rightly, then, a person does not scorn the blackness of the curtains, who divines and reflects upon the beauty which they conceal. Therefore it is that some have despised the one because they did not know of the existence of the other; for if they had known, they would not have crucified the Lord of Glory (1 Cor. 2:8). Herod knew it not, and therefore despised Him; nor did the rulers of the Synagogue, since they reproached the gloom and infirmity of His Passion, saying: He saved others, Himself He cannot save. Let Christ the King of Israel descend now from the Cross, that we may see and believe (Mark 15:31, 22).  But the thief knew Him from the cross where he was hanging, though He was upon the Cross too, and acknowledged His innocence: This Man hath done nothing amiss.[cxlv] And then at the same time he declared his belief in His royal Majesty and Glory: Lord, remember me when Thou comest into Thy Kingdom (Luke 23:42).

The Centurion knew Him, who cried out that He was the Son of God (Matt. 27:54); and the Church knows Him now, and emulates His blackness in order to share in His glory and beauty.  She is not confounded at appearing black or being called black, as she says to her beloved: The reproaches of them that reproached Thee are fallen upon me (Ps. 69:9). For she is black as the curtains of Solomon, but without, and not within; for my Solomon has no inward blackness. Also, she does not say, 'I am black as Solomon,' but ' as the curtains of Solomon'; because the blackness of Him who is truly the Peaceful is only on the surface. The blackness caused by sin is inward, and sin defiles the soul before it appears to the eyes of men. Thus it is out of the heart that proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies, and it is these which defile a man (Matt. 15:19, 20); but that is not the case (God forbid!) with our Solomon. You will assuredly not find any such defilements in Him who is truly the Peaceful; for it must absolutely be the case that He who taketh away the sins of the world is Himself without sin, that He may be found fit to bring peace to sinners, and have a right to claim for Himself justly the name of the Peaceful.

12. But there is also a blackness of repentance which gathers upon  one who makes lamentation for his sins. Perhaps He who is my  Solomon will not abhor this in me, if I clothe myself with it of my  own accord for my sins; because a broken and contrite heart God  does not despise (Ps. 51:17). There is also that of compassion, with  which one is affected who condoles with some other who is afflicted,  and it darkens you with the suffering of a brother. Our Peacemaker  has without doubt considered that He ought not to reject this blackness of sympathy, since He has deigned Himself to be indued with  it for us, and has borne our sins in His own Body on the Tree  (1 Peter 2:24). There is also the blackness of persecution, which  is counted as a rich and exalted ornament, when it is endured for the  sake of righteousness and truth. Wherefore it is said of the Apostles  that they departed from the presence of the Council, rejoicing that they  were counted worthy to suffer shame for His Name (Acts 5:41); and  again: Blessed are they which are persecuted for righteousness' sake  (Matt. 5:10). It is, I consider, principally in this blackness that the  Church takes glory to herself, and of all the dark coverings of the  Bridegroom it is that which she imitates most willingly. Also, it is  that which has been promised to her by the Saviour: If they have persecuted Me, they will also persecute you (John 15:20).

13. On this account the Bride adds: Look not upon me because I am black, because the sun hath looked upon me (1:6), that is, Do not consider me as repulsive, because it is the violence of persecution which renders me less attractive, and less glorious according to the glory of the world. Why do you impute as a blemish to me the blackness which the heat of persecution, and not any fault in my behaviour, has caused?  Or perhaps she intends by' the sun' the warm zeal for righteousness with which she is fired and consumed against the ungodly, saying to God: The zeal of Thine house hath eaten me up (Ps. 69:9); and again, my zeal hath consumed me, because mine enemies have forgotten Thy words; and again, Horror hath taken hold upon me, because of the wicked that forsake Thy law (Ps. 119:139, 53); and again, Do I not hate them, O Lord, that hate Thee?  and am I not grieved with them that rise up against Thee?  (Ps. 139:21).  She observes with care also that saying of the Wise Man: Hast thou daughters?  show not thyself cheerful towards them (Ecclus. 7:24); so that when they are slothful and luxurious, and backward in observance of rule, she shows towards them, not the serenity of satisfaction, but the troubled look of severity. Or, again, 'to be blackened by the sun' means, perhaps, to her to burn with ardent charity towards the brethren, to weep with them that weep, to be weak with the weak, to feel acutely when another is affected with scandal. Or it may be read thus: It is Christ, the Sun of Righteousness, for whose love I languish, whose beams have looked upon me. That languishing draws the colour from   the countenance, and that paleness arises from the violence of the soul's desire; wherefore also the Psalmist says: I remembered God, and was delighted, and was exercised, and my spirit swooned away (Ps. 76:4, Vulg. and Douay). Therefore the ardour of its desire, like a burning sun, makes pale the countenance, while the soul is making its pilgrimage here below, and sighing for the glorious vision of its Lord; the repulse that it receives makes it impatient, and the delay that it experiences gives it pain that is great according to the greatness of its love. Who is there among us who glows with a love so sacred, that the desire which he has to see Jesus Christ inspires him with distaste and scorn for all the varieties of glory, and all the joy, of this present life; so that he says to God, with the Prophet, I have not desired the day of man, Thou knowest (Jer. 17:16, Douay), and also with holy David, My soul refused to be comforted (Ps. 77:2), that is, scorns to be flushed with the empty joy of present good. Or, lastly, 'the sun hath discoloured me' may mean, in comparison with His own splendour, because when I draw near to Him I find myself to be dusky, even black, and despise myself as disfigured and foul. But otherwise I am indeed beautiful; and why do you call me black, when I yield in fairness only to the sun?  But the words which follow seem to agree better with the former sense, for she adds: My mother's children were angry with me, which plainly signifies that she has suffered persecution; but that shall be the subject of another discourse.  For the present this, which we have received by the gift of our Lord Jesus Christ, Bridegroom of His Church, will suffice, and may it be to His glory, who is God blessed for ever. AMEN.

SERMON 29: OF THE COMPLAINT OF THE CHURCH AGAINST HER PERSECUTORS; THAT IS TO SAY, AGAINST THOSE WHO SOW DIVISION AMONGST BRETHREN.

MY MOTHER’S CHILDREN [sons] were angry with me (1:6). Annas and Caiaphas, and Judas Iscariot, were sons of the Synagogue; and these fought most cruelly and bitterly against the Church  at her very beginning, though she was equally a daughter of the  Synagogue, inasmuch as they hung upon the Cross Jesus, who united  her members into one body. At that time, and by means of them,  God fulfilled what He had predicted long before by His Prophet,  saying: I will smite the Shepherd, and the sheep shall be scattered  (Zech. 13:7). And perhaps in these words from the canticle of  Hezekiah: My life is cut off as by a weaver: whilst I was yet but  beginning, He cut me off (Is. 38:12, Douay). It is, then, of these  and others from that race who are known to have opposed themselves  to the Christian name that we must consider it to have been said by the Bride: The sons of my mother were angry with me. And it is with great propriety that she calls them 'sons of my mother,' not 'of my father,' inasmuch as they had not God for their father, but were of their father the devil, and were murderers, as he was a murderer from the beginning (John 8:44). Wherefore she does not say 'my brethren,' or 'the sons of my father,' but 'the sons of my mother were angry with me.' Otherwise, if she did not distinguish thus, it would seem that even the Apostle Paul was included in those of whom she complains, since he too at one time persecuted the Church of God (1 Cor. 15:9); but he obtained mercy, because he did it ignorantly and in unbelief (1 Tim. 1. 13), and made proof that he had God for his Father, and thus by father, as by mother, had to the Church the relation of a brother.

2. But remark that she names none in her accusation except the sons of her mother, and accuses them alone, as if they only were in fault. Yet how many things has she endured from strangers?  According to the Psalmist, Many a time have they afflicted me from my youth, and The plowers plowed upon my back (Ps. 129:1-3). Why, then, do you accuse in particular the children of your mother, since you are well aware that you have been very often persecuted by many others also?  Now, it is said, When thou sittest at meat with a ruler, consider diligently what is before thee (Prov. 23:1). Brethren, we are sitting at the table of Solomon, and who is a greater ruler, or richer, than he?  I do not speak of earthly riches, though Solomon abounded even in these; but look upon the board which is before us, and see how it is loaded with heavenly dainties. Now, these that are set before us are spiritual and divine. And he continues: Consider diligently what is before thee, knowing that it behoves thee to prepare the like.[cxlvi] On that account I consider as diligently as I am able that which is provided for me in these words of the Bride; and it is doubtless for my instruction that she speaks only of the persecution which she endured from those of her own house, and passes over in silence so many and severe sufferings which she has endured in every part of the world, from every nation which is under heaven, as is well known, from infidels, heretics, and schismatics. I know too well the prudence of the Bride to suppose that it is by chance or by forgetfulness that these are passed over without mention. But without doubt she laments more particularly that which she feels more keenly, and thinks it needful for us to avoid with special care. What, then, is that?  Evidently it is domestic and intestine discord. That is plainly referred to in the Gospel by the mouth of the Saviour Himself, when He says: A man's enemies shall be they of his own household (Matt. 10:36). And by the Psalmist: Mine own familiar friend, in whom I trusted, who did also eat of my bread, hath lifted up his heel against me (Ps. 41:9).  And again, It was not an enemy that reproached me: then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him. But it was thou, a man mine equal, my guide, and mine acquaintance. we took sweet counsel together (Ps. 55:12-14). That is to say, What you who are my companion at table and chamber make me suffer I feel more keenly, and endure with greater reluctance. You know whose complaint this is, and of whom it is made.

3. Recognise, then, that the Bride complains of 'the sons of my mother' with the same wounded feelings, and in the same spirit, when she says that they 'were angry with me.' So she speaks in another place: My lovers and my friends stand aloof from my sore: and my kinsmen stand afar off (Ps. 38:11). Keep far away from you always, I entreat, this evil which is so greatly to be hated and detested; you, who have experienced, and experience daily, how good and how pleasant it is for brethren to dwell together in unity (Ps. 133:1); and if in unity, then assuredly not in a habit of scandal. For otherwise, instead of being good and pleasant, it is of all things the worst and most deplorable. Woe to that man who is the cause that the sweet bond of unity is broken! Whosoever it is shall assuredly bear the penalty. May it be mine rather to die than to hear any one among you crying out with good reason: The sons of my mother were angry with me. Are not you all sons of one community, and, as it were, of one mother, and, therefore, brethren one of the other?  What is there coming from without, which should be able to trouble or distress you if all is well with you within, if you rejoice in brotherly love?   Who is he that will harm you, it is said, if ye be followers of that which is good (1 Pet. 3:13)?  Wherefore do ye covet earnestly the best gifts (1 Cor. 12:31), and you shall prove yourselves to be followers of the good. Now, the best gift of all is charity; there is assuredly no other to be compared with that, which the heavenly Bridegroom of a new Bride took occasion so often to inculcate, once saying, indeed: By this shall all men know that ye are My disciples, if ye have love one to another ,; and again, A new commandment I give you, that ye love one another; and, This is My commandment, that ye love one another (John 13:34, 35; 15:12); also praying that they might be one, as He and the Father are One (17:1). See also if St. Paul himself, who invites you to seek the best gifts, does not place charity above all the others; both when he says that it is greater than faith and than hope, and far above knowledge; as also when, after having enumerated many and wonderful gifts of grace, he leads us at length to a more excellent way, and explains that this is no other than the gift of charity. Lastly, what can we regard as comparable to a virtue which is preferred to martyrdom itself, and to faith, which removes mountains (1 Cor. 12:31; 13:2, 3)?  This, then, is what I say to you: Let peace be yours and come from you; then no danger which may seem to threaten you from without will appal you, for it will have no power to injure you. And, on the contrary, nothing that seems to allure you from outside will have any attraction for you if (which may God forbid!) the seeds of discord have begun their growth within you.

4. Therefore, dear brethren, let there be peace among you; do not harm or give pain to each other by word, by action, or even by any sign, for fear lest any one among you, being embittered and preoccupied by his own weakness of spirit, and by the persecution he endures, should be driven to appeal to God to come to his aid against those who injure or distress him, and it should come to pass that he break forth into that grave complaint: The children of my mother were angry with me. For in thus sinning against your brother, you sin against Christ, who has said: That which you have done to the least of my brethren, you have done to Me (Matt. 25:40, 45). Nor is it enough merely to abstain from graver offences-for example, from open insult or abuse; but also from secret and envenomed whispers against any. No, I repeat, it is not sufficient to guard our lips against these and other faults of a similar kind; even slight injuries to others ought to be avoided, if, indeed, we can call any fault slight which is done with the intent of injuring a brother, since, according to the word of our Saviour, if any is angry with his brother without a cause, for this alone he shall be in danger of the judgment (Matt. 5:22).

And rightly so, for that which you think a little thing, and for that reason do it with too little hesitation, the person against whom it is done views in quite a different light-as a man who looks upon the surface of things, and judges of them according to their appearance, is prepared to think a mote to be a beam, and a single spark a blazing fire. For that charity, which believes all things, is not in the hearts of all. But the spirit of man, and the thoughts of his heart, are disposed rather to suspect evil than to believe good; especially when the Rule of silence neither permits you, whose conduct is in question, to excuse yourself, nor him who suspects you, to declare the wound which his sense of right feels, that it may be cured. Thus he burns inly, even unto death, and groans within himself, being wholly occupied with anger and irritation, and unable to occupy his mind with any other subject than the injury he has sustained. He cannot pray, he cannot read, nor meditate upon any holy or spiritual subject; and while this soul, for which Christ died, is thus going on the way which leads to death, being cut off from the influence of the life-giving Spirit, and deprived of His benefits, what is the condition, I ask you, of your mind?  What pleasure can you take in prayer, or work, or any occupation that you may have in the meantime, you against whom Christ cries out in anxiety for your brother whose heart you have made sad?  The Son of My mother, He says, is fighting against Me, and he who partakes at My table of its sweet sustenance has filled Me with bitterness.

5. If you say that [your brother] ought not to trouble himself so deeply for so slight a cause, I reply that the slighter the cause of offence is, the easier it is for you to abstain from giving it. However, I know not how you can call any cause whatsoever slight (as I have said) that is more than the occasion of anger, since even this, as you have learned from the lips of the Judge Himself, renders the offender liable to the judgment. Do you call that a light thing at which Christ is offended, and for which you are to be brought to judgment, since it is a fearful thing to fall into the Hands of the living God?  (Heb. 10:31). When, then, you have received an injury, as may be the case sometimes (for it is a difficult thing to prevent this from happening in communities such as this), do not, after the manner of those in the world, hasten to strike back your brother again with a hostile response. Do not ever venture to retort, under the pretext of reply, with cutting and ironical words, and thus pierce deeply a soul for which Christ deigned to be crucified; do not make surly answer, nor grumble under your breath, nor take a sneering air, nor laugh mockingly, nor knit your brows, as if in wrath or threatening. Let your anger die away where it is born-do not permit it even to show itself, for it brings death with it, and it may slay some soul-that you may be able to say with the Psalmist: I was troubled, and I spoke not (Ps. 76:5, Douay).

6. I have understood that there are some who interpret these words in a more mysterious manner, and regard them as having been spoken of the devil and his angels, who were also sons of the heavenly Jerusalem, which is our mother, from which they have fallen, and who do not cease to make war upon their sister-that is, the Church. Again, if anyone should take these words in a good signification, and as referring to spiritually-minded men who are in the Church, and who strike with the sword of the Spirit, which is the Word of God, against carnal brethren wounding them for their salvation, and bringing them by this warfare to a love for spiritual things, against this explanation I should not contend. Would that the Just One would reprove me in mercy, would correct me, striking that He may cure, slaying that He may give life, so that I, too, may dare to say: I live . yet not I, but Christ liveth in me (Gal. 2:20).

Agree, it is said, with thine adversary quickly, whiles thou art in the way with him; lest he deliver thee to the judge, and the judge to the officer (Matt. 5:25). A good adversary with whom, if I shall live in peace, there shall be no ground for the judge to speak against me, or deliver me to the torturer. For my part, I do not regret it if it has ever been my lot to make any among you sorry after this fashion, for you have been made sorry unto salvation. I do not know that I have ever done that without great sorrow to myself, according to that which is said: A woman, when she is in travail, hath sorrow (John 16:21). But God forbid that I should keep in memory that sorrow now that I have fruit of my pain, inasmuch as I see Christ formed in you who are my offspring. I know not how it is, but I have even more tender sentiments towards those who have been, after and by means of my loving corrections, enabled to rise above some weakness or failing than towards those who have been strong from the beginning, and have had no need of such means of remedy.

7. It is, then, in this sense that the Church, or the soul that loves God, is enabled to say that 'the sun hath altered her colour’ namely, in sending forth and arming certain men of the children of her mother to carry on against her a war for her salvation; to make her a captive to the faith and love of Him, after having pierced her with many of those arrows of which it is written: The arrows of the Mighty are sharp (Ps. 120:4); and again: Thine arrows stick fast in me (Ps. 38:2). That is why the Psalmist goes on to say: There is no soundness in my flesh. But as for the soul, it is thus rendered more healthy and more strong, and says: The spirit indeed is willing, but the flesh is weak (Matt. 26:41); and with the Apostle: When I am weak, then am I strong (2 Cor. 12:10). Do you see how the weakness of the flesh strengthens the spirit, and increases its powers, while, on the contrary, the strength of the flesh is a cause of weakness to the spirit?  What wonder is it that you should be made stronger by the weakness of your enemy?  Unless, perhaps, you should, with excessive foolishness, regard that which is for ever lusting against the spirit (Gal. 5:17) as your friend. See, then, if the prayer was not wise and well founded which was made by that holy man who asked of God: Pierce Thou my flesh with Thy fear (Ps. 119:120, Douay).

That fear is the best of all arrows which pierces and slays the desires of the flesh, that the spirit may be saved alive. And does it not seem to you that he who keeps under his body and brings it into subjection (1 Cor. 9:27) is himself aiding the Hand of Him who is carrying on the combat with it?

8. There is yet one other arrow: it is the Word of God, which is living, powerful, and sharper than any two-edged sword (Heb. 4:12), of which the Saviour says: I came not to send peace, but a sword (Matt. 10:34). There is still another, a chosen arrow: it is the love of Christ, which not only pierced the soul of Mary, but transfixed it from side to side, so that it left no part of that virgin heart empty of this love, but she loved with all her heart, all her soul, and all her strength, and was full of grace. Or perhaps it may be thus, that it transpierced her, in order to penetrate even to us, and that we might all receive of that fulness; that she might be the mother of charity, of which God, who is Love, is the Father; that she might bring forth and might set her tabernacle in the Sun, that the Scripture might be fulfilled, which says: I will give thee for a light to the Gentiles, that thou mayest be My salvation to the ends of the earth (Is. 49:6). For this was fulfilled by means of Mary, who brought forth and rendered visible in the flesh Him who was invisible, and whom she had conceived, but not of the flesh, nor with the flesh.  As for her, she received through all her being a wound of Love, deep, sweet, and wide. How happy should I consider myself if I could only feel myself touched with the point of the weapon which gave that wound, and if my soul, being touched with that light wound of love, might be able to say: I am wounded with love (2:5).  Oh that I might be not only in that manner wounded, but also stricken to the entire extermination of that colour and warmth of the flesh, which war against the soul!

9. If the daughters of this world remark disdainfully upon such a soul as this, calling it pallid and bloodless, does it not seem to you that it might fitly reply: Look not upon me because 1 am black, because the sun hath looked upon me?  And if it bears in mind that it has reached its present state through the exhortations or chidings of some servants of God, who were jealous over it with a godly jealousy, may it not therefore go on to say, and truly: My mother's children were angry with me?  The sense, then, of these words, according to what has been said, will be, that the Church, or any pious soul, speaks them, not by way of grief or complaint, but in a feeling of joy, of thankfulness, and even of a sacred pride; that for the Name of Christ, and for His Love, she has been deemed worthy to be swarthy and dusk, and to be reproached with it for His sake; and this honour the Church attributes, not to her own merit, but to the grace and mercy which have prevented and followed her to bring this about.

For who can believe without a preacher?  and how shall they preach, except they be sent?  (Rom. 10:14, 15). She mentions that her mother's children have been angry with her, not in a spirit of anger, but rather of gratitude. On that account she adds: They made me the keeper of the vineyards. For this saying, if examined as to its spiritual sense, does not, in my opinion, appear to breathe any feeling of complaint or bitterness, but rather of satisfaction. But before we take in hand to explain that passage (which is a sacred one), let us endeavour, by our accustomed prayers, to call to our aid that Holy Spirit, who searches the deep things of God, or certainly the Only Begotten Son, who is in the Bosom of the Father, Jesus Christ Our Lord, the Bridegroom of the Church, who is above all, God blessed for ever. AMEN.

SERMON 30: THAT THE FAITHFUL PEOPLE, OR THE SOULS OF THE ELECT, ARE SIGNIFIED BY THE VINEYARDS, OF WHICH THE CHURCH IS CALLED THE GUARDIAN: AND THAT THE PRUDENCE OF THE FLESH IS DEATH.

THEY MADE ME the keeper of the vineyards.  Who did this?  Are they your adversaries, of whom you spoke last?  Listen and understand, if she does not confess that she has been  entrusted with this charge by those very persons at whose hands she  suffered. Nor is this strange, if the purpose of correction was the  motive of the attack. For who does not know that opposition is  frequently offered to many persons with a friendly intention, and  with excellent results?  How many do we know of daily who are led  on to a higher standard and to a far stricter mode of living by the  pious rebukes of their superiors?  Let us therefore show, if we are able, how a contest against the Church may be carried on by her children in a spirit of hostility, and yet how the harm which they inflict may be for her good; for there is nothing more agreeable than that those who intend to do harm should do good even against their will.

The former interpretation given of the words covers either sense, because the Church has never been without those who have been well disposed towards her, or without others who have been ill disposed; and each of these classes of people have attacked her, though from precisely opposite motives; yet each kind of attacks have been to her profit. In fact, she is able so to glory in having profited by the trials which she has endured at the hand of her rivals, that for one vineyard, which they have seemed to have taken away from her, she rejoices in having been set over many. This, she says, is the benefit that they have done in contending against me and my vineyard, those, I mean, who say, Rase it, rase it, even to the foundation thereof (Ps. 137:7), namely, that instead of one, I can number many vineyards as mine. It is that she says in effect, when she continues, My own vineyard I have not kept, as if she would explain the reason why she is no longer the keeper of one vineyard, but of many; and that is, indeed, the literal sense of the words.

2. But if we follow it simply, and are contented with the most obvious meaning which occurs to us, we shall consider that the Holy Scripture intends to speak here of those earthly and material vineyards, which, as we see daily, receive from the dew of heaven and the fatness of the earth the elements from which they pour forth wine, in which is excess and riot (luxuria); and thus we draw out no sense befitting and worthy, I do not say of the Bride of the Lord merely, but of any modest and retiring matron, from the words of the Scripture. For what sort of fitness is there in married women to undertake the custody of vineyards?  And even if that were otherwise, what reason have we for supposing that the Church was ever destined to such an office?  Does God take a particular care of earthly vineyards?  But if we interpret in a spiritual manner, and understand by the vineyards Churches, that is, faithful nations, according to the thought of the Prophet, when he says, The vineyard of the Lord of Hosts is the house of Israel (Is. 5:7), then we shall, perhaps, begin to perceive how it is by no means unworthy of the Bride to become keeper of the vineyards.

3. Furthermore, I think that we shall find in this a veritable prerogative, and one of no small value, if anyone takes the trouble to  consider carefully how greatly she has extended her bounds in vineyards of this kind in every part of the world since the day when she  was attacked in Jerusalem, and driven forth by the children of her  mother, with those who were of that her new plantation, I mean the  multitude of them who believed, of whom we read that they were of  one heart and of one soul (Acts 4:32). And it is that vineyard which  she here confesses that she had not kept, but that did not turn to  her discredit; for that was not in the persecution so torn up thence that it could not be planted elsewhere, and let out to other husbandmen, who should render up its fruits in their seasons. No, indeed, it did not perish; it was but planted in other grounds, where it grew and waxed great, as the Lord gave it His blessing. And now lift up your eyes and see if the kills are not covered with the shadow of it, and the boughs thereof like the goodly cedars; if it has not sent out her boughs unto the sea, and her branches unto the river (Ps. 80:10,11).

Nor is that wonderful, for it is God's husbandry, it is God's building (1 Cor. 3:9). It is He who makes it fertile, who extends it, who trains and who prunes it, so that it may bring forth more fruit.

When has the care and labour of Him, whose Right Hand planted it, ever been wanting to it?  Assuredly that vine, which is the Lord Himself, of which the Apostles are the branches, and the Father the Husbandman (John 15:12, 5), cannot be neglected. In faith it is planted, and rooted in charity; the soil in which it grows is stirred with the hoe of discipline, manured with the tears of penitents, watered with the exhortations of preachers; and thus it gives wine in abundance, wine which makes glad, but does not inebriate; wine which is full of sweetness, void of impurity. This wine not only renders glad the heart of man, but of it the angels drink with joy; for they rejoice in the penitence and conversion of sinners, they thirst for the salvation of men. The tears of penitents are to them a wine which has the odour of life, the savour of grace, the taste of forgiveness, the joyfulness of reconciliation, the wholesomeness of returning innocence, the sweetness of a conscience rendered peaceful.

4. Then, again, from this single vine, which the violence of a cruel  persecution seemed to have destroyed, how many shoots have been  planted and have flourished in every part of the world?  And over  all these the Bride has been set as guardian, that she might not sorrow,  because her first vineyard she did not keep. Be consoled, O daughter of Zion; if blindness in part has happened unto Israel, what hast thou  lost by this?  Reverence in silence the mystery; do not lament it as  a loss. Rather make broad thy bosom, and gather in the fulness of  the Gentiles. Say to the cities of Judah: It was necessary that the  word of God should first have been spoken to you: but seeing ye put it  from you, and judge yourselves unworthy of everlasting life, lo, we turn  to the Gentiles (Acts 13:46). The offer was made by God to Moses,  that if he would give up a people which had quickly turned aside out  of the way of God's commandments, and abandon it to the Divine  vengeance, that he himself should become a great nation; but he  refused. Wherefore?   Because he felt for that people an exceeding  love, which held him in close attachment to them; and because he  did not seek to advance his own interests but the honour of God, nor  cared for that which should profit himself, but for that which should  be to the good of many. That was his great desire.

5. For my part I think that in this was a secret design of Providence, and that this gift, so great and so excellent, was reserved to  the Bride, so that she, and not Moses, should be developed into a 195  great nation. For it was not expedient that a friend of the Bridegroom should prematurely snatch from the Bride her benediction.

Therefore it was not Moses, but the new-made Bride to whom it was said: Go ye into all the world, and preach the Gospel to every creature (Mark 16:15); it was she, I say, who was sent forth [to grow] into a great nation. For can any nation be greater than all the world?  And all the world easily yielded to her who offered grace and brought with her peace. That grace was far different to the Law. In how strong a contrast did the sweetness of the one and the austerity of the other present themselves to every conscience?  Who could look with the same eye upon her who condemned and her who consoled, her who punished and her who forgave, her who struck with revenging hand and her who embraced with gentle arms? It was not possible to receive with the same ardour the darkness and the light, war and peace, judgment and mercy, the shadow and the reality, the rod of punishment and the heritage of reward, the restraining bridle and the joy-giving kiss. Heavy were the hands of Moses, as Aaron and Hur experienced (Exod. 17:12); heavy was the yoke of the Law, as the Apostles themselves bore witness when they declared that neither their fathers nor they were able to bear it (Acts 15:10); in truth, a heavy yoke; and the reward to be earned by bearing it was but a paltry one, for it did not extend beyond the earth. It was for these reasons that Moses was not sent forth [to grow] into a great nation.

But thou, O holy Church, who art our mother, who hast the promise, not only of the life that now is, but of that which is to come (1 Tim. 4:8), shalt obtain an easy and willing welcome from all, because of the double grace which thou bearest, that thy yoke is light and easy, and the realm of glory assured to thee is great and illustrious. If thou wert driven from a single city thou hast been welcomed by the whole world; as well because thy promises are engaging as because thy commandments are not alarming or grievous. Why dost thou still mourn the loss of one vineyard, when it has been repaid to thee with so great usury?  As a recompense to thee because thou hast been abandoned, and hated, so that none passed through thee, it is said: I will make thee an eternal excellency, a joy of many generations: thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings ,; and thou shalt know that I the Lord am thy Saviour and thy Redeemer, the Mighty One of Jacob (Is. 40:15, 16). In such a sense as this, then, it is that the Bride speaks of herself as having been made keeper of the vineyards, and having failed to keep her own.

6. I am accustomed, when occasion is given to me by these words,  and understanding souls to be meant by vines, I am accustomed to  blame myself for having undertaken the cure of souls when I am not  sufficient to guard and keep my own soul. And if you approve of  this interpretation, notice also, that we may go on to call faith the  root of the vine; the various virtues the branches; good works the  bunch or cluster of grapes which it bears; and devotion the wine they yield. For as there can be no branch without the root, so without faith there is no virtue. For without faith it is impossible to please God (Heb. 11:6); nay, it will be perhaps impossible to be otherwise than displeasing to Him, since whatever is not of faith is sin (Rom. 14:23). It behoved those persons, then, who set me as keeper in their vineyards, to have considered previously whether I had kept my own. Yet, alas! how long did that remain untilled and desert, and became a mere solitude! Upon it the vine had failed, and the vigorous shoots of the virtues had been dried up because its faith was sterile. There was, indeed, faith, but it was dead. For how could it be otherwise than dead without good works?  And that, indeed, was the case with me during my life in the world. It is true that afterwards, when I was converted unto the Lord, I began to keep my vineyard better, by a very little, yet not as I ought to have done. And who is, in fact, capable of doing this?  Not such was the holy Psalmist, who said: Except the Lord keep the city, the watchman waketh but in vain (Ps. 127:1). To what snares of him who shooteth his arrows from his lurking-places against the innocent do I remember that I was then exposed! How many times, O my vineyard, hast thou been robbed, and by unnumbered subtle devices, and that at the very time when I was endeavouring with increased vigilance and care to guard thee! How many and how precious were the clusters of grapes-that is to say, the good works, which either were choked by anger, or borne away by feelings of pride, or trodden under foot and defiled by vainglory! How great the ravages which carnal greediness, or lukewarmness of spirit, or weakness and timidity of disposition, or sudden temptation, have worked in my soul 2 In such a state was I, and yet they set me as keeper of the vineyards, not considering what I had done, and was doing, with my own; not listening to the accusations and warnings of that master in the spiritual life who said: If a man know not how to rule his own house, how shall he take care of the Church of God?  (1 Tim. 3:5).

7. I wonder at the rash boldness of very many people who do not  gather anything from their own vineyards, unless it be briers and  thorns, and yet do not fear to obtrude themselves as keepers even  over the vineyards of the Lord. Robbers they are, and thieves, not  faithful guardians, nor laborious vine-dressers. But let us not occupy  ourselves longer with these. Woe to me also for the peril in which  the vineyard of my soul is even now-indeed, even more now than  heretofore, inasmuch as being engrossed with the care of many, it is  impossible but that I should become less careful, less occupied in  loving thoughtfulness for that one. No opportunity is given to me  to surround it by a protecting hedge, or to dig out the [place for]  the wine-press. Alas! the enclosing wall of it is broken down, so  that all they who pass by pluck her grapes (Ps. 80:12). It lies  open and exposed on all sides to sadness, to wrath, to impatience.  Certain little foxes of pressing necessities, which are, so to speak,  constantly gnawing, demolish and lay it waste; it is overrun in all quarters with anxieties, suspicions, cares, and there is scarcely an hour that is free from the crowd of discordant applicants, from the trouble and care of business.  I have no power to stop their coming, and no possibility of refusing to receive them; and they do not leave me even the time to pray. What shower of tears that I could hope to pour forth would suffice to moisten and melt away the sterility of my soul?  (Ps. 35:12). I wished to say 'of my vineyard'; but I followed the words of the Psalm from habit, and the meaning is the same. Nor do I regret an error which draws my attention to the analogy between the two; for the subject of the discourse is not the vineyard, but the soul. Therefore he is thinking of the soul when he speaks of the vineyard, and by the name and under the figure of the one, he deplores the sterility of the other. With what tears, then, can I water my vineyard, which is so barren?  All its branches are dried up for want of moisture; they lie on the ground, and bear no fruit, for want of the life-giving sap which should sustain them. O good Lord JESUS! Thou knowest what bundles of these twigs [of dried and perished good works] the fire of contrition which burns in my heart consumes every day in the burnt-sacrifice which I offer to Thee! Receive, I entreat, the sacrifice of a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise (Ps. 51:17).

8. It is thus, then, that I apply, in my imperfect manner, the present passage to myself. But perfect will be everyone who is enabled in another sense to say, My own vineyard I have not kept; namely, in that sense in which the Saviour says in the Gospel, He that loseth his life for My sake shall find it (Matt. 10:39). The person is evidently fit and worthy to be set as keeper over the vineyards, who is not prevented from, or even hindered in, the care of his own vineyard, by all the diligence and carefulness which he gives to watching over others committed to his charge; while at the same time he seeks not the advancement of his own interests, or that which is of advantage to himself, but that which is useful and beneficial to many. Without doubt, if the care of so many vineyards (that is, souls belonging to the circumcision) was confined to St. Peter, it was because he was ready to go both into prison, and to death (Luke 22:33), so little was he restrained by the love of his own vineyard, that is, of his soul, from the care of those intrusted to his charge. It was also on a similar ground that so great a space of vineyards among the nations was confided to St. Paul; because, so far from being too much engrossed in the care of his own, he was ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus (Acts 22:33). He said, in fact, None of these things move me, neither count I my life dear unto myself (20:24).  It was to form a right estimate of things, to regard nothing that belonged to him as to be preferred to his own self.

9. How many persons there are who have preferred even the  meanest of things, a little money, to their salvation! But St. Paul did not prefer to it even his life. I count not my life, he said, dearer than myself (pretiosiorem quam me, Vulg.) Do you, then, O Apostle, make a difference between yourself and your life?  (animam=soul; Douay 'life'). You are prudent in regarding yourself as of more value than anything that is yours. But in what sense is your life not yourself?  I suppose that because St. Paul was then walking in the Spirit, and in mind consenting to the law of God, that it was good (Rom. 7:16); he therefore regarded this, his mind, as the principal and supreme entity in himself, and thought it more proper to call it [himself], than to give that name to any other element whatsoever in his nature. As for the remainder, which is plainly of an inferior character, and to be attached to an inferior and commoner essence (which is the body), to which belongs, not only the function of life and sensibility, but also of self-preservation and self-support; the spiritual man, considering it, I say, an unworthy thing to give to this sensuous and carnal nature the name of himself, judged it more fitting to rank it in the class of things appertaining to him, than to call his entire personality by the name of it. When I speak of 'myself,' he says, understand that which is more excellent in me; that in which also I stand by the grace of God, that is to say, my mind and my reason. When I speak of 'my life' or 'my soul,' understand that lower principle which animates my flesh and which participates in its concupiscence. That was 'me,' indeed, once, but it is so no longer; inasmuch as I walk not after the flesh, but after the spirit (Rom. 8:4). For I live, yet not I, but Christ liveth in me (Gal. 2:20). It is I, according to the spirit (mentem), but not I, according to the flesh. For what, if even now my soul shares in carnal desires?  It is no more I that do it, but sin that dwelleth in me (Rom. 7:17). And therefore it is I said that it was not indeed I, but that which is carnal in me; and that is no other than my [fleshly] soul (anima). For in truth the carnal affections make a portion of the soul, as does that life, which it communicates to the body.

This, then, is the life (or soul) which St. Paul held of little value in comparison with himself, prepared as he was, not only to be bound, but also to die at Jerusalem for the Lord, and thus to lose his life, according to the Lord's precept (Matt. 10:39).

10. You also, if you abandon your own will; if you perfectly renounce the pleasures of the body; if you crucify the flesh, with its desires and lusts, and mortify your members which are upon the earth, you will show yourself to be an imitator of St. Paul, in that you do not regard your life as dearer than yourself; you will show yourself also a disciple of Christ, by even losing it, unto salvation. And indeed you will act more prudently by losing it in order to preserve it, than by so preserving it as to lose it. For whosoever will save his life shall lose it (Matt. 16:25). What do you say to this, you who are close observers of the quality of your provisions,[cxlvii] but negligent of your own characters?  Hippocrates and his followers teach how to preserve [our] lives in this world; but Christ and His disciples teach us how to lose them. Which of the two do you elect to follow as your master?  But that person makes it very clear which he has chosen whose discourse is all of his ailments, of this complaint in eyes or head, or that in chest or stomach. Each of them, without doubt, speaks what he has learned from the master he has preferred.  Have you read these minute symptoms in the Gospel, or in the Prophets, or in the writings of the Apostles?  Flesh and blood have certainly revealed to you this wisdom, not the Spirit of the Father; for this wisdom is of the flesh. And hear what they who are our physicians think of it: The wisdom of the flesh, they say, is death (Rom. 8:5, 7), and again, The wisdom of the flesh is enmity against God. Do you think that I ought to propose to you the opinion of Hippocrates or Galen, or, forsooth, that of the school of Epicurus?  I am a disciple of Jesus Christ, and I speak to the disciples of Jesus Christ. If I had brought before you teaching other than His, I should have done very wrongly. Epicurus strives for the pleasure of the body, Hippocrates for its health; but my Master bids us to contemn both the one object and the other. Hippocrates uses all his efforts to sustain the life of the soul in the body; Epicurus seeks out, and teaches others to seek out, whatever can afford pleasure and delight during this life; but the Saviour warns us to lose this life [so that we may gain it].

11. What other advice have you ever heard in the school of Jesus Christ than this which was just now repeated: He that loveth his life shall lose it (John 12:25)?  Shall lose it, He says, whether by laying it down as a martyr, or by afflicting it as a penitent. Although to mortify the deeds of the flesh by the Spirit is a kind of martyrdom, and it is done with a spiritual weapon which does not, indeed, excite so much horror as that with which the limbs of the body are cut and carved, but is not less painful, since its action continues much longer.  Do you see how, by this saying of the Master, the wisdom of the flesh is condemned-that wisdom, I mean, which either ministers to the desire for bodily pleasure, or which cares for the good health of the body beyond what is needful?  To show us that the true wisdom does not expend itself upon pleasures, a wise man teaches (Job 28:13, Douay) that it is not even found in the land of them who live in delights. While he who has found it cries: I have loved it [wisdom] more than health and beauty (Wisd. 7:10). But if above health and beauty, how much more above pleasure and shameful enjoyment?  But even though a man has severed himself from pleasures, what does this profit if he expends his cares and thoughts every day in investigating differences of constitution, or in devising variations in the cooking of food?   'Beans,' gravely reflects such a person as this, 'produce wind; cheese is heavy upon the stomach; milk causes headache; the chest will not bear the drinking of water; cabbages nourish melancholy; leeks inflame the bile; fishes from ponds, or from stagnant and muddy water, do not at all agree with my constitution.' What then?  Is there nothing to be found in the rivers, in the fields, in the gardens, in the cellars, which you can eat?

12. Consider, I pray you, that you are a monk, not a physician; and that it is not your business to make a study of constitutions, but to obey your rule. Have consideration, I entreat, first for your own quiet, then for the labour of those who minister to your wants; do not increase the charges upon the house-have some regard to conscience. To conscience, I say, not your own, but his who, sitting opposite you, eats what is set before him, and murmurs at your unaccountable abstinence. For he is scandalized, either at your hateful superstition, or at what he perhaps thinks the hardheartedness of him whose duty it is to make needful provision for you. Your brother, I repeat, is scandalized at your singularity; he thinks you superstitious in that you require superfluities, or he accuses me of being unfeeling in that I do not seek out and provide the food necessary for you. It is to no purpose that some people flatter themselves that they have precedent in their favour by the example of St. Paul, who bade his disciple drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities (1 Tim. 5:23). They ought to notice, in the first place, that it was not to himself that the Apostle gave that direction; and, in the next, that the disciple did not make this request on his own behalf. Then, it was not to a monk that this direction was given, but to a Bishop, whose life was of great importance to the nascent and still tender Church. This was Timothy.

Give me another Timothy, and I will feed him even upon gold if you wish it, and give him precious cordial to drink. But it is you who make these dispensations, for your own self, and that through tenderness for your own feelings. That dispensation of yours, granted to yourself, is, I confess, a matter for suspicion to me, and I strongly suspect that carnal prudence is deceiving you under the cover and by the name of discretion. And I desire, at least, to admonish you if you allege the authority of the Apostle for drinking wine, that you do not overlook the limitation which he adds of 'a little.' And so enough of that subject. Let us return to the Bride, and let us learn from her not to keep our vineyards merely for our own good,[cxlviii] especially we who seem to have been made keepers of the vineyards of JESUS CHRIST our Lord, the Bridegroom of the Church, who is above all, God blessed for ever. AMEN.

SERMON 31: THE EXCELLENCY OF THE VISION OF GOD. HOW AT THE PRESENT TIME THE DELIGHT IN THE DIVINE PRESENCE FELT BY HOLY MEN VARIES ACCORDING TO THE VARYING DESIRES OF THEIR SOUL.

TELL ME, O THOU whom my soul loveth, where Thou feedest, where Thou makest Thy flock to rest at noon (1:7). The WORD, who is the Bridegroom, frequently appears to zealous souls, and not under one appearance only. Why is that?  Doubtless, because we are not yet able to see Him as He is (1 John 3:2). Also, that vision which we shall have of Him in Heaven is abiding, because the Form in which we shall then behold Him shall always abide. For He Is, and He receives no change or alteration from anything which is, or has been, or shall be. Take away the Past and the Future, and where, then, is any place for change or vicissitude?  Everything which, passing from the condition of that which has been, does not cease to tend towards the condition of that which shall be, passes through the point of being, but it is not. For how can we say that a thing is which never remains in the same state?  Thus, that alone truly is which is neither cut off from its past, nor blotted out from its future, but alone remains without change. Because He [i.e., God] has not been, therefore He IS from all eternity; and because He will not be, therefore He is to all eternity. On this account, therefore, He is the veritable Existence, Uncreated, Illimitable, Unchangeable.

When, then, He who is thus, or, rather, is not thus or thus,[cxlix] is beheld as He is, that vision, as I have said, endures, since it is not mingled with, or altered by, any change. He, then, is that one and the same denarius which, as we read in the Gospel, is given to all (Matt. 20:9) who behold Him thus, because He is presented to them only in this appearance. For as that which He appears is unchangeable in Itself, so It is present without change to those who behold It; and those who behold It neither desire, nor are capable of beholding, anything more delightful or more to be desired. When, then, can the eagerness of their gaze be satiated, the sweetness in which they delight be withdrawn, or the truth be exhausted-in one word, when can eternity come to an end?  For if both the will to behold, and the full ability of beholding, be equally enlarged to all eternity, what can be wanting to complete felicity?  What, I ask, remains to be experienced, or even to be wished for, by those whose desire is always to behold Him, and in whom that desire is being eternally satisfied?

2. But such a Beatific Vision is not for the present life, but is reserved for the final state of existence; to those, at least, who are able to say: We know that when He shall appear we shall be like Him .. for we shall see Him as He is (1 John 3:2). Even in the present life He appears to whom He wills; but in the manner that He wills, not as He is. There is no man, however wise or holy, there is no prophet, who is able, or ever was able, to see Him, in this mortal body, as He is;[cl] yet those who shall be found worthy shall do so when their body shall be immortal. Therefore He is indeed seen, but in the manner that seems good unto Him, and not as He is. For though you have seen that great luminary (I mean that Sun, which you behold every day), you have never seen it as it really is, but only as it lights up other things; for example, the air, or a wall, or a mountain. Nor would you be able to behold it even in a certain degree, if the light of your body, that is, the eye, did not resemble in some degree the light of heaven in its inborn clearness and serenity.

For no other member of the body is capable of taking cognizance of light, on account of the essential unlikeness between it and them.

Nor is the eye itself, when it is troubled, capable of receiving the light, and that is because it has lost its resemblance to light. Thus as the eye which is disturbed and confused cannot behold the sun, which is peaceful, because of its unlikeness to it, so it beholds the sun when clear and untroubled, on account of a certain similarity between the two. If the eye enjoyed an equal degree of purity with the object on which it gazes, it would behold that object without being dazzled, and as it is, because of the full similarity existing between them. So also he that is enlightened by that Sun of Righteousness, which lightens every man that comes into the world, is able to behold Him in the degree that he is enlightened by Him, and as being like Him in some degree; but still, as he is not perfectly like Him, he is not able to see Him as He is. Wherefore the Psalmist says: They looked unto Him and were lightened, and their faces were not ashamed (Ps. 34:5). Thus it is in truth; provided that we are enlightened as far as we have need, so that with open face, beholding as in a glass the glory of the Lord, we are changed into the same image from glory to glory, even as by the Spirit of the Lord (2 Cor. 3:18).

3. It is therefore necessary not to approach Him rashly and  irreverently, but with respect and awe, lest the irreverent observer of  His Majesty be crushed and destroyed by His glory. He is not to be  approached by a change of places, but by an increase of excellences;  and those not bodily, but spiritual, since the Spirit of the Lord is our  guide to Him. I say that it is by the Spirit of the Lord that we draw near  to Him, and not by [the power of] our own spirit, although it is in our  own spirit that this takes place. Thus the more pure and virtuous a spirit  is, the nearer it is to God, and to have attained absolute purity and  virtue is to have come into the very Presence of God. For to be in  His Presence is to see Him as He is; and to do this is nothing else  than to be as He is, and so not to be dazzled and confounded by  being unlike Him. But that, as I have said, will be only in Heaven.

But in the present sphere of existence what are that great variety of forms, and that vast number of different species among created things, but, as it were, rays from the Sun of the Divine Nature, showing indeed that He from Whom they derive their being truly exists, but not explaining in full what He is?  Therefore you discern somewhat concerning Him, but Himself you do not discern. But when you behold something relating to Him, though without beholding Him, you are assured, nevertheless, of the fact of His existence, and that ought to lead you to seek for Him. Nor will grace be wanting to him who seeks, while he who neglects to seek will not have the excuse of ignorance. Now, this mode of beholding is common to all rational creatures. For it is easy, as we are taught by the Apostle, for all those who have the use of reason clearly to see the invisible things of God, as they are understood by the things which are made (Rom. 1:20).

4. It was, without doubt, in another manner that God deigned formerly to manifest Himself to the Patriarchs, granting to them a frequent and familiar communion with His Presence, although even to them He was not visible as He is, but as He deigned to make Himself known. Nor was it in one manner only that He was made known to all; but, as the Apostle declares, at sundry times and in divers manners (Heb. 1:1), though in Himself He is one, as He declared to Israel, The Lord Thy God is one Lord (Deut. 6:4). Nor was that manifestation common to all; yet it was made from without, by appearances visible to the senses, or words heard by the ears. But there was still another manner in which God was discerned, differing from those, inasmuch as it was inward: when God deigned of His own accord to make Himself known to a soul that sought for Him, and lavished on that seeking the entire love and ardour of its affections. And this is the sign of His coming thus to a soul, as we are taught by one who had experienced it: A fire goeth before Him, and burneth up His enemies round about (Ps. 97:3). For it is needful that in every soul in which He is about to appear such an ardour of sanctified longing should go before His Face, as to consume every impurity of evil thoughts and works, and so to prepare a place for the Lord. And then the soul perceives that the Lord is at hand, when it feels itself consumed in that fiery longing, and it says with the Prophet: From above hath He sent fire into my bones, and it prevaileth against them (Lam. 1:13); and again: My heart was hot within me, and while I was musing the fire burned (Ps. 39:3).

5. After a soul has been thus pressed by frequent aspirations towards God, or rather by continual prayer, and is afflicted by the violence of its longings, it is sometimes the case that He, who is so earnestly desired and longed for, has pity on that soul and makes Himself manifest to it; and I think that, led by its own experience, it will be able to say with the prophet Jeremiah: The Lord is good to them that wait for Him, to the soul that seeketh Him (Lam. 3:25).  His Angel, too, who is one of the companions of the Bridegroom, who has been commissioned to [watch over] that individual soul, to be the minister and the witness of that secret and mutual communion, how greatly, I say, does that Angel rejoice; how is he transported with joy, so that turning to the Lord he says: ' I thank Thee, O God of infinite majesty, for that Thou hast granted the earnest desires of that soul, and hast not denied to him the request of his lips!' It is that Angel which is the untiring attendant everywhere of the soul confided to his care, and does not cease to entreat and warn it by frequent suggestions, saying: Delight thyself in the Lord, and He shall give thee thy heart's desire; and again: Wait on the Lord, and keep His way (Ps. 37:4, 34); and again: Though He tarry, wait for Him; for He shall surely come, lie shall not tarry (Hab. 2:3, Vulg.). Then, addressing himself to the Lord, he says: As the hart panteth after the water brooks, so longeth that soul after Thee, O God (Ps. 42:1).  It has desired Thee in the night, its spirit within it has sought Thee early (Is. 26:9). And again: Daily he has stretched out his hands unto Thee (Ps. 88:9); send her away, for she crieth after Thee (Matt. 15:23); Return, O Lord, how long, and be entreated in favour of Thy servant (Ps. 89:13, Douay). Look down from heaven, and see, and visit that desolate soul. Faithful is the paranymph;[cli] he is conscious of that mutual love, but without being jealous of it; and far from seeking his own interest, seeks only that of his Lord.

He goes and comes between the Bridegroom and the Bride, presenting the prayers of the one, bringing back the gifts of the other. The one he arouses, the Other he placates. And sometimes, though rarely, leading on and conducting, he introduces the one to the Other; for he is a servant of God and of His House; every day he beholds the Face of the Father, nor does he fear to be refused any request.

6. But be most careful not to allow yourself to think that there is  anything imaginary, on the one hand, or corporeal, on the other hand,  in this mingling of the Word with the soul of the believer. I am  saying only that which the Apostle says, that he that is joined unto the  Lord is one spirit (1 Cor. 6:7). I go on to express, in what words  I am able, the absorption of a pure soul into God, or the hallowed  and blessed descent of God into the soul, comparing spiritual things  with spiritual. That union, then, is made in the spirit, because God  is a Spirit, and is moved with love for the beauty of that soul which  He may have seen to be walking according to the Spirit, and to have  no desire to fulfil the lusts of the flesh, especially as He knows that it  is filled with ardent love for Himself. A soul in this condition, with  such feelings and so beloved, will be far from content that her Bridegroom should manifest Himself to her in the manner which is common  to all; that is, by the things which are made, or even in the manner  peculiar to a few, namely, by dreams and visions; such a soul desires  that by a special privilege He should descend from on high into her, and pervade her wholly in the deepest affections, and to the very ground of the heart. She desires that He whom she loves should not show Himself to her in an outward shape, but should be, as it were, inpoured into her; that He should not merely appear to her, but should enter into and dominate her; nor is it doubtful that her happiness is so much the greater, as He is within rather than without. For He is the Word; He does not sound in the ears, but penetrates the heart; He is not full of words, but full of power; nor does He come to the ears with a sound, but to the affections with sweetness ineffable.

The features of His countenance are not formed and defined, but exercise a formative power; they do not strike upon the vision of the eye, but they rejoice the heart, not with charm of form and colour, but with the affection they excite.

7. I am not, however, able to describe the manner in which God manifests Himself as He is, although in this manner of manifestation He declares Himself no other than as He is. For however full of reverence and devotion souls may be, He will not continue His Presence in them permanently and precisely thus, nor with complete uniformity to all individuals. For, according as the desires of a soul vary, so the delight felt in the Divine Presence must needs vary also; and that heavenly sweetness strikes in divers ways upon the palate of the soul, according to the variation of its desires and longings. Also, you have noticed in this Song of love how often He has changed His countenance, and in how great a number of winning forms He has deigned to appear before His beloved; and how, like a modest spouse, at one time he seeks to enjoy in secret communion with a holy soul, and to take pleasure in its devotion; at another He seems to conduct Himself as a physician, with oils and unguents-doubtless on account of weak and tender souls, which have still need of remedies and consolations, and therefore are called by the name of maidens to signify their delicacy. If anyone murmurs, let him recall that they that be whole need not a physician, but they that are sick (Matt. 9:12).  Sometimes, again, He presents Himself as some traveller, joining Himself to the Bride and the young maidens who are walking with her, and solaces all that company during the fatigues of their way by His pleasant discourses, so that they say when He departs, Did not our hearts burn within us while He talked with us of Jesus, by the way (Luke 24:32)?  How delightful a companion is He who by the sweetness of His manners and His discourse, as by the delightful odours which He breathes around Him, draws all to follow after Him; and therefore they say, We will run in the odour of Thy perfumes (1:4). Again, there are times when He appears as some opulent head of a family, in whose house are abundant provisions for all; or, rather, as a King powerful and splendid, who appears to exalt the poverty of his timid bride, to display to her the treasures of his glory, and excite in her a desire for them; to show to her his richly-stored winepresses and granaries, the produce of his gardens and his fields, and, finally, to bring her into his inner chamber. For the heart of her husband doth safely trust in her, and he thinks that none of all these things should be hidden from her whom he hath raised out of poverty, whom he embraces as amiable and beloved, and whom he has proved to be faithful. And He does not cease to manifest Himself from above in this or that inward and spiritual manner to those who seek for Him, so that the word may be accomplished which He spake: Lo, I am with you always, even unto the end of the world(Matt. 28:20).

8. In all these manifestations He is kind and gentle, and of tender mercy. For as in His embrace He shows Himself loving and tender, so the oil and perfumes and other remedies of which He makes use prove Him forgiving, and rich in pity and compassion. Then in the road He is found to be cheerful, affable, full of help and comfort; in the showing forth His riches and possessions bountiful, and one who gives recompenses proportionate to His royal liberality. It is thus that you will find the WORD shadowed forth under a great variety of figures all through this Song of Songs. It is that, I think, which is signified by the Prophet where He says: Christ the Lord is a Spirit before our face . under His shadow shall we live among the Gentiles (Lam. 4:20); which, however, we see now only in a glass, and darkly, and not yet face to face. But that endures only while we live among the nations [of this world]; for when we are among the angels it shall be otherwise; then we shall enjoy a felicity similar to theirs; then we shall see Him, no longer in types and shadows, but as He is -that is, in the form of God. For just as there were only types and shadows to make Him known to those of the elder dispensation, as I have said, but to us, through the grace of Christ present among us in the Flesh, the truth shines forth by its own light; so also it cannot be denied that we ourselves, in comparison with the life to come, live now in, as it were, a shadow of the truth. Unless we shall contradict the Apostle when He says: We know in part, and we prophesy in part (1 Cor. 13:9); and again: I count not myself to have apprehended (Philip. 3:13). Is not that the precise difference between him who walks by faith and him who walks by sight of the object aimed at?  Therefore the just lives by faith (Hab. 2:4), but the blessed rejoice in beholding [Him whom they love]; and so, also, while the man who is holy lives here below in the shadow of Christ, the angel, likewise holy, glories in the splendour and light of His countenance.

9. And if faith be a shadow yet it is good, for it tempers the Light  to our weak and darkened eyes, and prepares them for its brilliance;  for it is written: Purifying their hearts by faith (Acts 15:9). Faith,  then, does not extinguish the light, but preserves it. Whatever that  be, and however great, which is open to the vision of an angel, the  shadow of faith preserves for me; wraps it, as it were, in an ample  and trusty bosom, to be revealed to me in due time. Is it not better  for you to possess, though in a shrouded and hidden state, that which  if uncovered and bare you would not be capable of grasping?  Even  the Mother of the Lord lived in the shadow of faith, for of her it was said: Blessed is she that believed (Luke 1:35 and 45). She lived also in the shadow cast by the Body of Christ, according to the words of the angel: The power of the Highest shall overshadow thee. Nor is this a shadow to be lightly thought of, which is cast by the power of the Highest. There was assuredly power in the Flesh of Christ which overshadowed the Virgin, and that which was impossible to a mortal woman, to sustain the Presence and the unapproachable Light of the Divine Majesty, she was enabled to endure by the sheltering shadow or envelope of that vivifying Body. A strength, indeed, by which all opposing power was subdued. As strength it puts demons to flight; as shadow it provides a safe shelter for men; a strength which gives vigour, a shelter providing pleasant coolness.

10. We, then, who walk by faith and are nourished with the Flesh of Christ, that we may live the life Divine, we live in the shadow of Christ. For His Flesh is meat indeed (John 6:55). And perhaps it is for that very reason that in the passage quoted at first we have Him described under the figure of a shepherd or pastor, where the Bride seems to address Him as if He were some one of the shepherds, saying: Tell me where Thou feedest, where Thou makest Thy flock to rest at noon. He is the Good Shepherd, who giveth His Life for His sheep (John 10:11); His Life He spends for them to redeem them; His Flesh He gives to them to nourish them. A marvellous thing, indeed; He the Pastor, the Pasturage, and the Price of redemption!

But this discourse is growing long, inasmuch as the passage is so extensive, and contains truths so great that it cannot be expounded in a few words; and I see that this necessity obliges me to break off rather than to finish. It is needful, then, as the subject is not exhausted, that we should keep it still in mind, so that I may resume it where it has been dropped, and complete it, as far as I may be enabled to do by the Lord Jesus Christ, the Bridegroom of the Church, who is over all, God, blessed for ever. AMEN.

SERMON 32: CHRIST COMMUNICATES HIMSELF TO THE HOLY SOUL AS BRIDEGROOM, AND TO THE SOUL THAT IS WEAK AND) IMPERFECT AS PHYSICIAN.

OF THE MOODS OF THE SOUL-HOW THEY DIFFER FROM EACH OTHER, AND FROM WHAT CAUSES.

TELL ME WHERE Thou feedest, where Thou makest Thy flock to rest at noon (1:7). This is the point where we are; from hence we proceed with our subject. But before commencing to speak  of that vision and interview, I think it well to recapitulate, in a few  words, the other modes of vision already treated of, and to show how  they may be spiritually applied by us according to the prayers and  merits of each; so that having fully grasped them, if God give us the grace so to do, we may follow more easily, and with fuller understanding, what remains to be said upon the subject. But that is very difficult indeed; for although the words in which those visions or similitudes are described are corporeal, and describe objects in the physical sphere, yet they are intended to suggest things spiritual to our minds, and for this reason the causes and meanings of them are to be searched by the spiritual faculty. And who is competent to understand or to sound so many different affections and modes of progress in the spirit by which the manifold grace of the Divine Bridegroom is manifested?  Yet if we enter into ourselves, and the Holy Spirit deigns to show us by His light that which by His continual working in us He does not disdain to bring about in our souls, I think we shall not remain entirely without understanding of these deep things; for I trust that we have received, not the spirit of this world, but the Spirit which is of God, that we may know the things which are freely given to us by God (1 Cor. 2:12).

2. If, then, any of us finds it, with the Psalmist, good for him to draw near to God (Ps. 73:28), and to speak more plainly, if any among us is so filled with an earnest longing [for those things that are above] that he desires to be dissolved and be with Christ; but desires it vehemently, thirsts for it ardently, and, without ceasing, dwells upon the hope of it: he shall, without doubt, receive the Word, and in no other form than that of the Bridegroom in the time of visitation; that is to say, in the hour when he shall feel himself inwardly embraced, as it were, by the arms of wisdom, and shall receive a sweet inpouring of the Divine Love. For the desire of his heart shall be granted unto him, though he is still in the body as in a place of pilgrimage, and though only in part for a time, and that a short time. For when [the Lord] has been sought in watching and prayers, with strenuous effort,[clii] with showers of tears, He will at length present Himself to the soul; but suddenly, when it supposes that it has gained His Presence, He will glide away. Again He comes to the soul that follows after Him with tears; He allows Himself to be regained, but not to be retained, and anon He passes away out of its very hands.  Yet if the devout soul shall persist in prayers and tears, He will at length return to it; He will not deprive it of the desire of its lips, but will speedily disappear again, and not return unless He be sought again with the whole desire of the heart. Thus, then, even in this body the joy of the Presence of the Bridegroom is frequently felt; but not the fulness of His Presence, because though His appearance renders the heart glad, the alternation of His absence affects it with sadness. And this the Beloved must of necessity endure, until, having laid down the burden of an earthly body, she shall be borne up upon the pinions, so to speak, of her earnest desires, and fly away, passing freely over the plains of contemplation as a bird through the air, and following in spirit her Beloved, whithersoever He goeth, without anything to hinder or retard.

3. Nevertheless, He will not present Himself, even in passing, to every soul; but to that soul only which is shown by great devotion, vehement desire, and tender affection, to be His Bride, and to be worthy that the Word in all His beauty should visit her as a Bridegroom. For he who is not as yet in that state, but still is touched with repentance at the remembrance of his sins, and, speaking in the bitterness of his soul, says unto God: Do not condemn me (Job 10:2); or who perhaps suffers still from violent temptations, being drawn away and enticed by his own concupiscence-such a soul as this needs not a Bridegroom, but a Physician; and on this account receives, not, indeed, approval and tenderness, but only remedies, oil and unguents, for the cure of its wounds. Is not this the condition in which we often find ourselves in our prayers, we who are every day either tried by the passions which are in us now, or touched with remorse for those which were in us formerly?  From what a degree of bitter sorrow hast Thou often delivered me by Thy appearance in my soul, O good Lord Jesus! How many times, after having poured forth tears of distress, sobs and groans, untold, Thou hast anointed my wounded conscience with the unction of Thy mercy, and with the oil of gladness hast besprinkled me! How often have I betaken myself to prayer, despairing almost of my salvation, and it has sent me back full of joy and confidence of pardon! Those who are similarly afflicted know well that the Lord Jesus is indeed a Physician who healeth those that are of contrite heart, and giveth medicine to heal their sickness (Ps. 147:3). And those who have not had this experience, let them believe what He says of Himself: The Spirit of the Lord hath anointed Me, to preach good tidings unto the meek, to bind up the broken-hearted (Is. 41:2; Luke 4:17-2 ). If they still doubt, let them draw near and make trial of Him, and so learn in their own persons the meaning of that saying: I will have mercy, and not sacrifice (Matt. 9:13). But let us continue the subject.

4. There are those who, being wearied with spiritual exercises, and  fallen into lukewarmness, are in a kind of faintness of spirit, and walk  in sadness along the ways of the Lord.. Their heart is full of dryness  and weariness in doing what is enjoined upon them, and their murmurs  are frequent. They complain that their days and their nights are  long, and they say, with holy Job: When I lie down, I say, When  shall I arise, and the night be gone?  and I am full of tossings to and  fro until the dawning of the day (Job 7:4). When a soul is in such  a state as that, if the Lord, touched with compassion, draws near to  it upon the road on which we walk, and He who is from heaven  begins to speak of heavenly things, or to sing to us some sweet  canticle from among the songs of Zion, to relate also somewhat of  the City of God, the peace of that City, the eternity of that peace, of  the fixedness of that eternity-I declare to you that the pleasantness of  that narrative will be as a soft couch to that wearied and slumbering  soul; it will drive away every trace of aversion from the mind, and  of weariness from the body, of the hearer. Does it not seem to you that he who wrote: My soul hath slumbered through heaviness: strengthen Thou me in Thy words (Ps. 119:28, Douay), must have experienced this trial, and have prayed for this very succour?  And when he has obtained it, will he not cry out: O how love I Thy Law! it is my meditation all the day (Ps. 119:97)?  For our meditations on the Word who is the Bridegroom, on His glory, His greatness, His power, His grace, are so many words spoken by Him to our souls. And not only when He speaks, but when we meditate upon and revolve in our minds with eagerness His testimonies and the judgments of His mouth, when we meditate in His Law night and day, let us know for certain that the Bridegroom is present, and is speaking to us, so that the sweetness of His discourse may prevent our being wearied by our labours.

5. Do you, then, when you feel yourself to be dwelling upon  such thoughts as these, not suppose that these thoughts are from  yourself, but recognise that they are spoken within you by Him who  says by the Prophet: I who speak righteousness (Is. 43:1). For  the thoughts of our own mind have a great resemblance to the words  of the Truth speaking within us; nor is it easy to distinguish what  the heart produces of itself from within, from that which it hears  spoken; unless a man bears carefully in mind what the Lord says in  the Gospel: Out of the heart proceed evil thoughts (Matt. 15:9); and  again, Wherefore think ye evil in your hearts?  (Matt. 9:4); and  again, When he [the devil] speaketh a lie, he speaketh of his own  (John 9:44). And the Apostle remarks, We are not sufficient of  ourselves to think anything as of ourselves (that is to say, anything  good[cliii]); but our sufficiency is of God (2 Cor. 3:5). When, then, we  dwell in thought upon things evil, the thought is of ourselves; but  if upon good, it is by the inspiration of God. In the one kind of  thoughts our heart speaks; but to the other it listens. I, says the  Psalmist, will hear what the Lord God will speak in me: for He  will speak peace unto His people (Ps. 85:9, Douay). Therefore it  is God who speaks within us thoughts of peace, piety, righteousness;  nor do we think those things of ourselves, but hear them spoken  with us. Out of the heart there come murders, adulteries, fornications, thefts, false witness, blasphemies (Matt. 15:19); these we  do not hear, but they are the utterance of our own hearts. For the fool hath said in his heart, There is no God (Ps. 14:1). And because of this the wicked hath contemned God.: because he hath said in his heart, Thou wilt not require it (Ps. 10:13). But there is still another kind of thoughts which are felt in the heart, but are not the utterance of the heart itself. For that does not come out of the heart, as do our thoughts. Nor is it that word of which we have been speaking, namely, that which is spoken by God the Word: since this other kind of words is evil. It is sent forth by powers which are hostile to us, and consists of thoughts suggested to us by evil angels; such as, for instance, was that which, as we read, the devil sent into the heart of Judas Iscariot, the son of Simon, that he should betray his Lord (John 13:2).

6. But who is so skilled and watchful an observer either of the movements of his thoughts within, or of those that come to him from without, that in each forbidden desire he is able to distinguish between the malady of his own, or the wound inflicted by the serpent?  To no mortal do I think this to be possible, except to him who has been enlightened by the Holy Spirit, and has thus received that special gift of grace which the Apostle, in enumerating it among other charismata, calls the discerning of spirits (1 Cor. 12:10). Yet how greatly does it behove a man, as Solomon reminds us, to keep his heart with all diligence (Prov. 4:23), and to observe all the movements within it with the most vigilant attention! Even when you are well skilled in this by long experience and frequent trial, yet you may not be able to discern and distinguish with unerring correctness between the evil that is inborn, and the evil that is introduced from without. For who can understand sins?  (Ps. 18:13, Douay). Nor, after all, is it of great consequence to us to know whence an evil has come to us; that which is really of importance is to know that it is in us, if that be the fact; and from wheresoever it comes, our wisdom is to watch and pray, that we may not give the consent of our will unto it. From both one and the other kind of evil the prayer of the Psalmist asks deliverance: Cleanse Thou me from my secret faults, O Lord, and from those of others spare Thy servant (Ps. 18:13, 14, Douay). As for me, I am unable to impart to you that which I have not received. I can give you no precise rule, I confess, whereby to distinguish between the ideas emanating from your own heart, and those sown in it by the enemy.  Both one and the other are evils; each of them comes from an evil cause; each of them is in the heart, yet they do not both come from the heart. I am sure that they are in me, though I am not sure which to attribute to my own heart, and which to an enemy. But from that inability arises, as I have said, no danger.

7. But there is another point in which it would be not only  dangerous, but even fatal, to be deceived; and deservedly so,  inasmuch as a plain rule is laid down for us, not to attribute to  ourselves that which is of God in us, or to think the visit of the  WORD to us to be only the working of our own thoughts. For as far  as good is different from evil, so far different are these two from each  other; since evil cannot possibly come from the WORD, nor good come  from the human heart, unless it has been first conceived there by the  WORD; because a good tree cannot bring forth evil fruit, neither can  a corrupt tree bring forth good fruit (Matt. 7:18). But I believe  it has been sufficiently stated what is of God in our heart, and what  is of ourselves; nor was that, I think, without need; and that it will  serve to show those who are enemies to grace,[cliv] that without grace  the heart of man is not capable of thinking good thoughts, but that the capacity of doing so comes from God; and that the good things which it thinks are due to the voice of God in it, and are not its own offspring. Do you, then, if you hear His Voice, be no longer as if ignorant whence it cometh, or whither it goeth; but recognise that It comes forth from God, and into your heart. Only, take care that the word which comes forth from the Mouth of God does not return unto Him void, but prosper and accomplish all things for which He sent it, so that you, too, may be able to say, His grace which was bestowed upon me was not in vain (1 Cor. 15:10). Happy the soul of which the WORD is the inseparable companion, showing Himself accessible at all times; and who, being kept in continual delight by the sweetness of His companionship, frees himself without ceasing from every vice and tyranny of the flesh, redeeming the time, because the days are evil (Eph. 5:16). He shall not be cast down, he shall not be rendered weary; as says the Scripture, There shall no evil happen to the just (Prov. 12:21).

8. But I think that the Lord [also] appears as a great Father of a family, or as a Sovereign of royal splendour, to those who, drawing near[clv] to Him with heart exalted, with greater liberty of spirit, and purity of conscience, and rendered more noble and courageous thereby, are accustomed to lift up their hearts to higher things. These are restless and eager to penetrate deeper mysteries, to attempt loftier achievements, to attain greater perfection, not in sensible things, but in sanctity. These, for the grandeur of their faith, are found worthy to be led forward into all fulness; and there is nothing so rare in all the treasure houses of wisdom that the Lord, who is the God of all knowledge, thinks fit to withdraw it from those heroic souls who thirst for truth, and are devoid of vanity. Such was Moses, who dared to say to God: If I have found grace in Thy sight . . . show me Thy glory (Exod. 33:17, 18). Such was Philip, who, for himself and his co-disciples, asked of the Lord that He would show them the Father (John 14:8); such, too, was Thomas, who refused to believe unless he should touch with his hand the wounds [of the nails], and the pierced Side of his Master (20:25). That was a want of faith, but it came from a greatness of soul which was wonderful in its way.[clvi] Such also was David, who himself said to God: My heart said unto Thee, Thy Pace, Lord, will I seek (Ps. 27:8). Such souls aspire to great things because they are great; and because they aspire to them, they attain them, according to the word of promise made to them: every place whereon the soles of your feet shall tread, shall be yours (Deut. 11:24). For great faith merits great rewards; and you shall obtain the good things of the Lord, in proportion as you shall attain to set upon them the foot of an assured confidence.

9. Thus God speaks to Moses face to face, and it is his eminent reward to behold the Lord openly, not by types and figures, whilst to other Prophets He is said to make Himself known only in vision, and to speak to them in a dream (Numb. 12:6-8). To Philip, again, according to his heartfelt petition, was shown the Father in the Son, from whom he received, without doubt, the instant reply: Philip, he who hath seen Me, hath seen the Father" and, I am in the Father, and the Father in Me (John 14:9, 10). Thomas He permitted to touch Him, according to the desire of his heart, and did not refuse him the request of his lips (20:27). What shall I say of David?  Does it not signify that he was not left wholly without the granting of his prayer, where he says that he will not give sleep to his eyes, nor slumber to his eyelids, until he find out a place for the Lord (Ps. 132:4, 5).  A great Bridegroom, then, will present Himself thus to great souls; and He will treat them magnificently, sending them His Light and His Truth; leading them on and conducting them at length to His holy mountain and into its tabernacles, so that one thus blessed may say: He that is Mighty hath done to me great things (Luke 1. 49).  His eyes shall see the King in His beauty (Is. 33:17); going before him towards oases in the desert, in which bloom the fragrant roses, and the lilies of the valleys, where are the pleasant shades of gardens, the gushing of silver fountains, the storehouses filled with all good things, the odours of perfumes, and lastly, the hidden precincts of the chamber of the King.

10. These are the treasures of wisdom and knowledge which are hidden in the Bridegroom; these are the life-giving sustenance prepared for the refreshment of holy souls. Blessed is the man whose longing for them has been satisfied to the full! Of this only let him be warned, that he ought not to wish to possess alone gifts which would suffice for the needs of many. For if, after all these things, the Bridegroom is described as appearing in the character of a pastor, it is perhaps to warn him who has obtained such great gifts that his duty is to feed the simpler ones of the flock, who are not able to attain by their own efforts to the knowledge of these good things; just as sheep do not dare to go forth without their shepherd to seek the green pastures. Of this fact the Bride prudently takes note, and that is why she desires to be told where the Bridegroom feeds [His flock], and takes shelter during the mid-day heat; being prepared (as may easily be understood from her words) to be nourished and to feed her flock with Him, and under His protection. She does not consider it safe for the flock to stray far from their Chief Pastor, because of the attacks of wolves upon them; and especially of those who come to us in sheep's clothing; it is for that reason that she desires to feed in the same pastures, and repose in the same shades, as He. And she gives her motive in the words, Why should I be as one that turneth aside by the flocks of Thy companions?  (1:7). These are they who wish to appear as friends of the Bridegroom, and are not; their care is to feed their own flocks, not His; they are those who go about insidiously, saying: Lo, here is Christ; or, lo, He is there (Mark 13:21), so that they may lead away many, may withdraw them from the flock of Christ, and add them to their own. So far as relates to the letter of the text. As for the spiritual sense hidden in it, I propose to defer the consideration of it to another discourse, which, by the intercession of your prayers, and in the fulness of His mercy, may He deign to grant unto me to deliver, Who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 33: OF THOSE THINGS WHICH A DEVOUT SOUL OUGHT TO SEEK WITHOUT CEASING. WHAT IS TO BE UNDERSTOOD BY THE WORD 'NOON,' AND OF FOUR CLASSES OF TEMPTATIONS TO BE SEDULOUSLY AVOIDED.

TELL ME, O THOU whom my soul loveth, where Thou feedest, where Thou makest Thy flock to rest at noon (1:7). And another voice speaks thus: Tell me why Thou judgest me thus  (Job 10:2, Douay). Where he does not blame the sentence upon  him, but examines the cause of it, and asks to be instructed by his  afflictions, not destroyed by them. And still another prays in the  same sense, saying: Show me Thy ways, O Lord; teach me thy paths  (Ps. 25:4). What he means by 'ways' and 'paths' he shows elsewhere: He leadeth me in the paths of righteousness (Ps. 23:3).  Every soul, therefore, that is full of care to serve God does not cease  to seek for these three things: righteousness, and judgment, and the  place where dwelleth the glory of the Lord; or, as it were, the path  in which to walk, the precaution with which to walk, and the dwelling  whither to direct our course. Of this dwelling the Psalmist speaks  thus: One thing have I desired unto the Lord, that will I seek after:  that I may dwell in the House of the Lord all the days of my life  (Ps. 27:4); and, again: Lord, I have loved the habitation of Thy  House, and the place where Thine Honour dwelleth (26:8); while of  the two others he says: Justice and judgment are the habitation of  Thy Throne (84:14). It is with reason that the devoted soul  seeks these three things, as being the throne of God, and the basis  (preparationem) of His Throne. Beautiful it is to see how, by the  peculiar prerogative of the Bride, all these things concur equally to  the consummation of her virtues, so that she is beautiful by the form  of righteousness, prudent by knowledge of judgments, and chaste by  her desire for the presence and glory of her Bridegroom. Such it becomes well the Spouse of the Lord to be: beautiful, prudent, and chaste. Therefore the petition, which I have placed last, has reference to place: she seeks that He, whom her soul loves, will tell her where He feedeth, where He makes His flock to rest at noon.

2. And first remark with what beauty she distinguishes the love of the Spirit from that of the flesh, when, wishing to express her beloved more by her very affection than by His Name, she does not say simply, 'Him whom I love,' but, O Thou whom my soul loveth, indicating thereby that her affection is of the soul. Next, consider with attention what it is she finds so desirable in the place where He pastures His flock. Nor let it escape you that she speaks of the midday hour, and inquires especially respecting the place in which He who feeds His flock also reposes, which is a sign of great security.  For I suppose that this word 'reposes' was added because in that land it is not necessary at all to be on foot and wakeful in order to keep the flock in safety; since even when the shepherd is inactive and reclining under the trees, his flock go to and fro upon the meadows as they please. Happy the region where the sheep go in and out at pleasure, and none make them afraid. Who will grant unto me to behold you, and myself with you, feeding upon the mountains with the ninety and nine, which, as we read in the Gospel (Matt. 18:12), the Shepherd of all had left there, while He deigned to go to seek that one which had strayed and was lost?  He, without doubt, reposes securely when He is beside His sheep, who did not hesitate to depart and go far from them, knowing that He left them in safety.  Rightly does the Bride seek and sigh for that spot which is one both of pasturage and of peace, of repose and of security, of joy, of admiration-yea, of wonderment. But, alas! how unhappy am I to be so far distant from it, to salute it only from afar! The mention only of it makes me break into tears, excites my heart to affection, and my tongue to use the words of those who said: By the rivers of Babylon there we sat down, yea, we wept, when we remembered Zion (Ps. 137:1). Our desire is to cry out with the Bride and with the Psalmist: Praise Thy God, O Zion, for He hath strengthened the bars of thy gates; He hath blessed thy children within thee. He maketh peace in thy borders, and filleth thee with the finest of the wheat (Ps. 147:13, 14). Who would not wish to be fed from thence for peace, and for fatness, and for satiety?  No fear is there, nor distaste, nor deficiency. Paradise is a safe dwelling-place, the WORD a sweet nourishment, eternity abundance without limit.

3. I have the WORD also here below, but in the Flesh; the Truth also is set before me for nourishment, but in the Sacrament. An Angel is rendered fat with the finest of the wheat, and filled with the pure grain; but it behoves me to be content during this life with the Sacrament, as with a husk; with the flesh, as with bran; with the letter, as with chaff; with faith, as with a veil [upon the truth]. And such things as these bring death in the tasting (Rom. 8:6-13), unless they be seasoned in some degree with the firstfruits of the Spirit.  Assuredly, I can find only death in the pottage, unless it be rendered sweet with the meal of the Prophet (2 Kings 4:41). Indeed, without the Spirit even the Sacrament is received only to condemnation; the flesh profiteth nothing (John 6:63); the letter killeth (2 Cor. 3:6); and faith itself is dead. But it is the Spirit that quickeneth these [means of grace], that I may live in them. But with whatever abundance of the Spirit those things may be enriched, it is not possible to find the same sweetness in the husk of the Sacrament, and in the fatness of the wheat; in faith as in vision; in remembrance as in presence; in time as in eternity; in the reflection in a mirror as in the countenance itself that is reflected; in the form of a servant as in the Image of God. Evidently, in all these things, faith is rich for me, but intelligence is poor. Is there not a great disparity between the degree of appreciation and enjoyment experienced by the understanding, and that by the faith, since the one is for a merit, the other for a reward?  You see, then, that there is as much difference between the nature of the nourishment as there is between the places referred to; and as the heavens are exalted high above the earth, so do those who dwell in them abound far more, and in gifts which are far better, than those below.

4. Let us hasten, then, my children, let us hasten to reach a safer dwelling-place, a sweeter pasturage, a richer and more fruitful field.

Let us hasten to attain a land where we may dwell without fear, have abundance that cannot be exhausted, and can be enjoyed without distaste. Thou, O Lord of Sabaoth, who judgest all things in an awful calm, Thou dost also support all things with justice and in security. THOU art at once the Lord of armies and the Shepherd of the sheep. Therefore Thou dost both pasture Thy sheep and, at the same time, remain in a Sabbath rest; but not here. Therefore it was that Thou didst remain quiescent when Thou sawest from heaven one of Thy sheep (I speak of Stephen) beset with wolves upon the earth (Acts 7:55). And, therefore, I entreat, tell me where Thou feedest, where Thou makest Thy flock to rest at noon; for that noonday is the whole day, a day which knows no evening. And, therefore, that day in Thy courts is better than a thousand (Ps. 84:10), because it knows no set of sun. It has had perhaps a morning, namely, when the dayspring from on high hath visited us, through the tender mercy of our God, to give light to them that sit in darkness (Luke 1:78, 79). Then in truth we have received Thy mercy, O God, in the midst of Thy Temple (Ps. 47:10, Douay); when [the Lord] rose from the midst of the shadow of death, and the morning light broke upon us, and in the morning we beheld the glory of the Lord.  How many kings and prophets have desired to see it, and have not seen it?  Wherefore?  Because it was still the night, and that the morning, so long awaited, and to which mercy was promised, had not yet come. Wherefore, also, one thus prayed: Cause me to hear Thy loving-kindness in the morning, for in Thee is my trust (Ps. 143:8).

5. For that day was heralded by an aurora lasting from the moment 217  in which the [rising of the] Sun of Righteousness was announced to the earth by the Archangel Gabriel, and that a Virgin had conceived by the operation of the Holy Ghost [Him who was] God, and that a Virgin had brought forth; and onwards, until He was beheld upon the earth, and lived among men. For up to that time only a feeble light, as it were, the light of an aurora, was visible, so that almost all the earth was ignorant that the Day was among men. And, in truth, if they had known they would not have crucified the Lord of glory (1 Cor. 2:8). To His few disciples He said: Yet a little while ye have the Light with you[clvii] (John 12:35), inasmuch as it was the aurora, the beginning, or rather the indication of the day, while the Sun still concealed His beams, and scattered them but little upon the earth.

St. Paul also said that the night was far spent, the day was at hand (Rom. 13:12), signifying that though the light was still dim, the day was approaching rather than was already come. But when did he say this?  It was when the Sun of Righteousness, having returned from the depths, had already mounted into the height of heaven.  How much more would he have spoken thus when the likeness of a body of sin-as it were a thick cloud-veiled that dawning; a body, I say, like ours in all its capabilities of suffering, so that neither the bitterness of death nor the shame of the Cross were wanting to it!  How much more dim and feeble was the light at that season than when the presence of the Sun was plain and evident!

6. All the Life of Christ upon the earth was, then, as it were, an aurora, or dawning, and even that somewhat indistinct, until, after His Death and Resurrection, He caused the dawning to disappear in the clearer light of His Presence, as it were, the sun full risen; then the morning broke, and the night was swallowed up in victory. Thus we read in the Gospel: Very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun (Mark 16:2).

Was it not the morning when the Sun was risen?  But that morning drew from the Resurrection of Christ a new beauty, a purer and more steadfast light than was its wont, since even though we have known Him after the Flesh, yet now henceforth know we Him no more (2 Cor. 5:16). And the Psalmist writes: The Lord hath girded Himself, He is clothed with beauty and strength (Ps. 92:1, Douay); because He hath thrown off from Him as a cloud the infirmities of the flesh, and hath put on Him the robe of His glory. Just so is it with the sun: when he is risen above the horizon, and pours forth his rays upon the earth, he begins to increase by degrees in brightness to the sight and in warmth to the feeling. But though he increase ever so much in strength and in heat, though he multiply his rays in number and power, throughout the whole course of this mortal life of ours (for He shall be with us even unto the end of the world-Matt. 28:20), yet He shall not attain unto His midday light, nor be beheld here below in that fulness of glory in which He shall hereafter reveal Himself, but to those alone to whom He shall deign to accord that vision.

O true noontide, fulness of warmth and of light, abiding-place of the sun, which exterminates all shadows, dries up marshes, and drives forth pestilential odours! O perpetual solstice, and day that declines not! O mid-day light, enjoying at once the freshness of spring, the beauty of summer, the fruitfulness and abundance of autumn, and, not to omit anything, the deep rest and unbroken quiet of winter!

Or, at least, if you prefer it so, it is the winter only that disappears and is wanting. 'Show to me' (says the Bride) 'this spot of brightness, peace, and abundance so great, that, like as Jacob, still abiding in his mortal body, saw the Lord face to face, and his life was preserved (Gen. 32:30); or as Moses beheld Him, not in types and figures, nor through dreams, as did other Prophets, but in a manner transcendent and known to no others but to God and himself (Num. 12:6-8); or as Isaiah, who, after the eyes of his heart had been opened, saw the Lord upon His Throne high and lifted up (Is. 6:1); or even in the manner of St. Paul, who was caught up into Paradise, and heard unspeakable words (2 Cor. 12:4), and saw with his eyes Jesus Christ his Lord: so may I, too, be found worthy to contemplate Thee in Thy light and Thy beauty by means of a transport and rapture of soul; and to behold Thee feeding Thy flock with fuller abundance and more complete security than now.' 7. For here, too, Thou dost feed Thy flock, but not to the full;  nor is it permitted to Thee to repose, but it is needful to stand and  watch over them because of terrors of the night. Alas! [here] the  light is not clear, nor the nourishment full, nor the dwelling safe;  therefore tell me where Thou feedest, where Thou makest Thy flock to  rest at noon. Blessed dost Thou call me when I hunger and thirst  after righteousness (Matt. 5:6). What is this in comparison with the  happiness of those who are satisfied with the goodness of Thy House  (Ps. 65:4), who eat and rejoice in the sight of God, yea, who exceedingly rejoice?  (Ps. 68:3.) But, and if I suffer anything for righteousness' sake, Thou sayest again that I am none the less blessed  (1 Pet. 3:14). And it is certain that to have nourishment where  you apprehend suffering is to experience enjoyment, but not security.  To have nourishment and suffering together, what is that but a  grievous joy?  All things that I possess here fall short of being perfect; many are beyond my prayer, nor is any safe. When wilt Thou  fill me with joy with Thy Countenance?  (Ps. 15:11, Douay) Thy  Face, Lord, will I seek (Ps. 27:8). Thy Countenance is a noonday  to me. Tell me where Thou feedest, where Thou makest Thy flock to  rest at noon. I know sufficiently where thou feedest without resting;  tell me where Thou doest both the one and the other. I am not  ignorant where at other times Thou doest this, but I would know  where Thou doest this at noon. For during the time of my mortal  life, and in the place of my pilgrimage, I have been accustomed to be  spiritually fed, and to feed others, with nourishment from Thee, in  the Law, in the Prophets, in the Psalms. Thou dost feed us also in the pastures of the Gospels, and with the Apostles I have rested.

Often, also, I have sought, and have been able to find, spiritual nourishment for me and mine in the actions, the words, and the writings of the Saints. Still more frequently (because it was very close at hand to me) I have eaten the bread of sorrow, and drunk of the wine of regret; my tears have been my meat day and night, while they daily say unto me, Where is now thy God?  (Ps. 42:3.) I have, indeed, been nourished from Thy Table: for Thou hast prepared a Table before me against them that trouble me (Ps. 23:5), and from it, I repeat, I receive somewhat by the gift of Thy mercy, which imparts comfort and consolation, as often as my soul is sorrowful and disquieted within me. Those pastures I know, and following Thee, my Shepherd, have often sought them; but tell me, I entreat, those which I know not.

8. There are, however, other shepherds who call themselves companions of Thine, but are not so; and these have their flocks, and their fields of pasture filled with deadly things; to these they lead their followers, but not with Thee, nor by Thy bidding; these I have not entered, nor drawn near to them. These are they who say: Lo, here is Christ, or lo! He is there (Mark 13:21), promising pastures fertile with wisdom and knowledge; and the promise is believed, so that many hearers flock together to them; and these they make twofold more the children of hell than themselves (Matt. 23:15). Why is this, except that there is not there the clear and noonday light, so that the pure truth should become known to them; and thus they easily accept falsehood on account of a resemblance to the truth, from which, in the dim light, it is not easily distinguished, and especially also because stolen waters are sweet, and bread eaten in secret is pleasant (Prov. 9:17). And for this reason I entreat that Thou wouldest tell me where Thou feedest, where Thou makest Thy flock to rest at noon, that is to say, in the clear light, that I may not be seduced, and begin to wander after the crowds of those who follow these [so-called] "companions of Thine"[clviii] who are themselves but unsteady wanderers, having no certitude or steady grasp of true doctrine, who are ever learning, and never able to come to the knowledge of the truth (2 Tim. 3:7). This the Bride [that is, the Church] declares on account of the varying and vain dogmas of philosophers and heretics.

9. It seems to me that we ought to desire this noonday of Christ, not only on this account, but also on account of the wiles of invisible powers, of seducing spirits who hold themselves in ambush, and make ready their arrows within the quiver, that they may secretly shoot at those who are of a right heart, so that in clear light we may be able to discover the stratagems of the devil, and easily to discern, with the help of our good angel, that angel of Satan, who is able to transform himself into an angel of light (2 Cor. 11:14). For we are not able otherwise to guard ourselves sufficiently from the attack of the demon of noonday (Ps. 91:6) unless we walk also in noonday light.  And I think that demon is so called because there are of the number of the evil some who, abiding although they do in a night which is perpetual on account of their will being gloomy and hardened in wickedness, yet know how to simulate the day, and even the mid-day, in order to deceive; in the same way that their chief is not content to be equal with God, but opposeth and exalteth himself above all that is called God or that is worshipped (2 Thess. 2:4). That is why, unless the heart of one whom a demon of this nature is endeavouring to tempt be enlightened by the true light of noonday, which shines from heaven, which detects and convicts that which is false, he will not be able adequately to protect himself, but the demon will doubtless tempt and subvert him by an appearance of good, persuading the soul which is incautious and unprepared, to accept evil for good. And then the mid day-that is, the clearness appears the greater, tempting since it offers a greater show of good.

10. How often, for example, has it suggested to anticipate the watches [of the night] in order to turn to derision some sleeper at the Offices of the brethren?  How often to prolong fasts in order to render an individual powerless, and therefore useless, in Divine service?   How often, envying those who were making good progress in communities, has it suggested to them, under the pretence of attaining greater perfection, to seek the solitude [of an hermitage]?  And those unhappy ones have learned at length the truth of that maxim which they had read to no purpose: Woe to him that is alone when he falleth, for he hath not another to lift him up (Eccles. 4:10). How often has it urged a man to greater manual labour than he has strength to perform, and thus exhausting his powers has rendered him incapable of discharging his regular duties?  How often urged one to immoderate bodily exercise-which, according to the Apostle, profiteth little (1 Tim. 4:8)-and so withdrawn him from practices of piety?  Lastly, have not some of you experienced  I say it to their shame-how at first they could not be restrained, with such ardour they were filled, and then after a time fell back into such a degree of remissness that, in the phrase of the Apostle, having begun in the Spirit, they were made perfect by the flesh (Gal. 3:3), and have made a shameful alliance with the body after having entered upon an unrelenting conflict with it?  You see such persons-shame it is to say-demanding importunately things which are superfluous after having obstinately refused those which were necessary. Although I know not whether those who remain stiffly determined in their own will, making abstinences which are unwise and indiscreet, and gravely troubling by their marked singularity those to whom they ought to conform their conduct, as they dwell with them in one house; I know not, I say, whether they are abiding by the rule of piety: they seem to me to have by thus acting, departed far from it. Let those who are wise in their own eyes, and have determined to abide by no advice nor command but their own, let them see to it how they shall give account, not to me, but to Him who says: Rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. And He had declared before that obedience is better than sacrifice, and to hearken than the fat of rams (1 Sam. 15:23, 22); that is to say, than an abstinence which is disobedient and contumacious. That is why the Lord says by the Psalmist: Will I eat the flesh of bulls or drink the blood of goats?  (Ps. 1:13), in order to show that the fastings of those who are proud or impure are far from being acceptable in His sight.

11. But here I fear, lest in condemning those who push their fasts  beyond measure, I may seem to give licence to the gluttonous, and  that they may hear to their peril what is spoken for a remedy to the  others. Wherefore let both the one class and the other listen. There  are four kinds of temptations, and they are thus described by the  Psalmist: His Truth shall be thy shield and buckler. Thou shalt not  be afraid for the terror by night; nor for the arrow that flieth by day; for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday (Ps. 91:4-6). And do ye all attend also, for I hope that you may all find profit in these words. All among us who have been converted to the Lord feel in ourselves the truth of what the Holy Scripture says: My son, if thou come to serve the Lord, prepare thy soul for temptation, set thy heart aright, and constantly endure (Ecclus. 2:1). Therefore, according to the order of common experience, it is fear which first disturbs and troubles us at the beginning of our conversion; and that fear is caused by the frightful image which we form to ourselves of the extremely strict life we are about to embrace, and of the austerity of an unwonted discipline. And this is called 'the terror by night,' either because 'night' in Scripture means usually 'adversities,' or because the recompense, on account of which we are preparing to endure adversities, is not yet revealed, but hidden from us as in a shroud of gloom. For if that day should shine in whose light we should discern equally both the trials and the recompenses, the desire of the recompense which would be clearly visible to us would render the fear of any trials whatever as nothing in comparison with the desire to obtain it. For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Rom. 8:18). But now, since these things are concealed from our eyes and all is night around us, we suffer from the terrors of the night, and are a prey to fears of those evils which are present to us in place of the good things to come which are not visible. Those, then, who are newcomers ought to watch and pray against this first temptation, lest, being suddenly overcome by weakness of the spirit and by the difficulty of the moment, they fall back (which may God forbid!) from the good work they had begun.

12. But after having overcome that temptation, let us arm ourselves moreover against the praises of men who find occasion for  praise in the laudable life we lead; for otherwise we shall be exposed to be wounded by the arrow which flieth by day-that is, by vainglory. For fame is said to fly, and during the day, because it is born of the works of the light. If this is puffed aside as being empty air, there still remains to be feared something more solid-that is, the richest honours of this world; for one who cares not for praises may desire place and dignity. And see if it was not this order of temptation that was observed towards Our Lord, to whom, after the suggestion was made that He should throw Himself from the pinnacle of the Temple from a motive of vanity alone, all the kingdoms of the world were shown and offered (Matt. 4:6, 8). Do you, then, also reject these after the example of the Saviour?  otherwise you will inevitably be surprised by the pestilence which walketh in darkness, which is hypocrisy. For that descends from ambition, and has its dwelling in darkness; there it hides what it really is, and pretends to be what it is not. At all times it has some secret object, and, retaining an appearance of piety to conceal itself, it is prepared to put even virtue up to sale[clix] in order to obtain honours.

13. The last temptation is the destruction that wasteth at noonday, which usually besets those who are perfect-namely, those brave and lofty souls who have overcome other temptations, whether pleasures, flatteries, or honours. For what remains to the tempter, or what means has he left to attack souls like these?  He approaches, then, in disguise, since he dares not do so openly, and attempts to overthrow, by a false pretence of good, the man whom he has found by experience to hold in horror that which is openly evil. For those who are able to say with the Apostle: We are not ignorant of his devices (2 Cor. 2:11), the more advanced they are in virtue, the more careful are they to guard against this snare. Thus it was that Mary was troubled at the angelic salutation (Luke 1. 29), suspecting (if I do not mistake) some snare of the enemy; and Joshua does not receive the angel as a friend before he knew that he was really a friend. In fact, he inquires whether the angel were for them or for their adversaries (Josh. 5:13-15), as one who had had experience of the cunning devices of the demon of the noonday. The Apostles also, when they were once toiling in rowing, the wind being contrary, and the boat labouring in the sea, seeing the Lord walking on the sea, thought He was a phantom, and cried out for fear. Does not that show clearly that they suspected a delusion of the demon of the noon?  For you remember that the Scripture says that in the fourth watch of the night Jesus went unto them, walking on the sea (Matt. 14:24-27). Let, then, this fourth temptation, which is the last to be tried, be feared by us; and the higher anyone seems to have attained, the more careful and watchful let him learn to be against the attacks of the demon of noonday. But the true Noonday, the Lord Jesus, manifested Himself to the disciples in that He said . It is I: be not afraid,; and their unfounded suspicion was at once dispelled. May God grant that as often as the cloaked falsehood endeavours to creep upon us, the true Noonday, rising from on high, may send forth His light and His  truth to put it to flight-to separate the light from the darkness, so  that we may not fall under the censure of the Prophet as putting  darkness for light, and light for darkness (Is. 5:20).

14. If the length of this discourse does not weary you, I will now  try to assign these four temptations, in their order, to the Body of  Christ, which is the Church. And I will endeavour to do this as  briefly as possible. Consider the Primitive Church. Was it not at  first pervaded in an extraordinary degree with the terror that walketh by night?  For it was then, as it were, a night, when everyone who slew the saints thought that he was thus doing God service. But  after that temptation was overcome, and that tempest stilled, she  became glorious and illustrious, and, according to the promise made  to her, was speedily placed in a position of worldly distinction. Then  the enemy, vexed to have been frustrated, turned cunningly from the  'nightly terror' to the 'arrow that flieth by day,' and with it wounded  certain members of the Church. Vain and ambitious men rose up,  greedy of reputation, and desired to make for themselves a name;  and, going forth from the Church, their mother, they long afflicted  her with various and perverse teachings. But this evil plague also  was vanquished by the wisdom of the saints, as the former had been  by the patience of the martyrs.

15. At the present time, by the mercy of God, the Church is free from each of these evils; but evidently it is still contaminated by the pestilence that walketh in darkness. Woe to this generation [which is corrupted] by the leaven of the Pharisees, which is hypocrisy! If, indeed, that ought to be called hypocrisy which is so prevailing that it cannot be hidden, and so devoid of shame that it does not try to hide. At the present day a contagious corruption is creeping through the whole body of the Church, the more desperate of cure as it is universal, and the more dangerous because so deeply seated. If an heretic arose to wage against her an open war, she would exclude him from her bounds, and he would dry up and wither away; or if one attacked her with violence, she would peradventure hide herself from him. But at the present time whom shall she exclude, or from whom shall she hide herself?  All are her friends, and all her enemies; all are her intimates, and all her adversaries; all are of her own household, and none at peace with her; all are very nearly related to her, and yet all are seeking their own interests. They are Ministers of Christ, and they are serving Antichrist. They are advanced to honour upon the goods of the Lord, and to the Lord they render no honour at all. From this proceeds that meretricious splendour, that habit fit for a comedian, that magnificence almost royal which you see every day.  Because of this you see gold upon the bits of their horses, upon their saddles, and even upon their spurs; yes, their spurs shine more brightly than their altars. Because of this you see fine tables loaded with splendid services of plate, chased goblets, and, also, with viands correspondingly costly; then follow merrymakings and drunkenness, the guitar, the lyre, and the flute. Thence come groaning winepresses and storehouses full and overflowing with all manner of good things.

Thence come vases of rich perfumes, and coffers filled with immense treasures. It is for the attainment of such objects that they desire to be, and are, Provosts of churches, Deans, Archdeacons, Bishops, Archbishops. For these dignities are not given for merit, but are disposed of in that infamous traffic which walketh in darkness.

16. It was once predicted [of the Church], and now the time of its fulfilment draws near: Behold, in peace is my bitterness most bitter (Is. 38:17, Douay). It was bitter at first in the death of the martyrs; more bitter afterwards in the conflict with heretics; but most bitter of all now in the [evil] lives of her members. She cannot drive them away, and she cannot flee from them, so strongly established are they, and so multiplied are they above measure. The plague of the Church is inward; it is incurable. It is that which makes its bitterness most bitter, even in the midst of peace. But in what a peace! Peace it is, and yet it is not peace. There is peace from heathens, and from heretics; but not from her own sons. At this time is heard the voice of her complaining: I have nourished and brought forth children, and they have rebelled against me (Is. 1:2).  They have rebelled; they have dishonoured me by their evil lives, by their shameful gains, by their shameful trafficking, by, in short, their many works which walk in darkness. There remains only one thing-that the demon of noonday should appear, to seduce those who remain still in Christ, and in the simplicity which is in Him.  He has, without question, swallowed up the rivers of the learned, and the torrents of those who are powerful, and (as says the Scripture) he trusteth that he can draw up Jordan into his mouth (Job 40:23)-that is to say, those simple and humble ones who are in the Church. For this is he who is Antichrist, who counterfeits not only the day, but also the noonday; who exalts himself above all that is called God or worshipped-whom the Lord Jesus shall consume with the Spirit of His Mouth, and destroy with the brightness of His Coming (2 Thess. 2:4,8); for He is the true and eternal Noonday: the Bridegroom, and Defender of the Church, Who is above all, God blessed for ever.

AMEN.

SERMON 34: OF HUMILITY AND OF PATIENCE.

IF THOU KNOW not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents (1:8). Once holy Moses, presuming much on the grace  and familiarity into which he had entered by the goodness of God,  ventured to aspire to a certain great vision, so as to say to God: If  I have found grace in Thy sight, show me Thy glory (Exod. 33:13-23). But in place of that vision which he had desired he obtained one of a far lower kind, by means of which, nevertheless, he might one day reach that which he wished for. The sons of Zebedee also, walking in the simplicity of their hearts, dared also to ask a great thing, but were, notwithstanding, relegated to a lower step, from which their course upwards must be made (Matt. 20:21-23). So it is also here with the Bride. She seems to be asking for some great thing, and is repressed with a reply austere indeed, but faithful and helpful. For it behoves one who aspires to things lofty to have lowly thoughts of himself, lest while he exalts himself above his measure he fall below himself, not being steadied and rendered firm by sincere humility.

And because very great graces are not to be obtained except with the merit of humility, it is essential that he who is to receive them should be humbled by reproof, that he may deserve them by humility. Do you, then, when you see yourself humbled, take it as a sign, and even as a certain proof, that some grace from God is drawing near to thee.  For as pride goes before destruction (Prov. 16:18), so before honour comes humility. Each of these truths is expressed in that which you read, that God resisteth the proud and giveth grace to the humble (James 4:6). And, lastly, did He not think fit to recompense with abundant blessing His servant Job, after the great victory which he won over the demon, and after the eminent trial of his remarkable patience?  But note that He took care previously to humble him by many and severe trials, and so to prepare the way for that blessing.

2. But it is little that we endure willingly the humiliation which God of His own accord sends to us, if we do not welcome with a similar willingness that which He puts upon us by the agency of some other person. Wherefore receive a remarkable instance of this from holy David. He was once reviled, and that by one of his servants, but he did not even feel the insults which were heaped upon him, because his mind was preoccupied by Divine grace. What have I to do with you, he said, ye sons of Zeruiah?  (2 Sam. 16:10). O man truly' after God's own Heart,' who thought that it behoved him to be angry rather with him who would have avenged the repeated insults, than with him who offered them! Hence he could say with a quiet conscience: If I have rendered to them that repaid me evils, let me deservedly fall empty before my enemies (Ps. 7:5, Douay). He forbade, then, [his servants] to hinder the man who was attacking him with insolence, regarding his curses as a gain. And he added: It is the Lord that hath said unto him, Curse David. Truly he was a man 'after God's own Heart,' since he knew so well the intention in the Heart of God. The tongue of an evil speaker was raging against him, but his concern was only to divine the secret purpose of God in permitting it. The voice of the reviler was in his ears; but his heart was preparing itself in humility for the Divine benediction. Was God, then, in the mouth of the blasphemer?  By no means. But God used it for the humbling of David. Nor was that hidden from the Psalmist, for God had made known to him the hidden secrets of 15 His wisdom; therefore he says: It is good for me that Thou hast humbled me, that I may learn Thy justifications (Ps. 119:71, Douay).

3. Do you see that humility justifies us?  I say humility, not humiliation. How many are humiliated who are not humble?  Some are bitter and grudging because they are humiliated; others bear it with patience; some even with willingness. The first are blameworthy; the second blameless; but the last righteous. Although innocence is a part of righteousness, yet its perfection is to the humble. He who is able to say: It is good for me that Thou hast humbled me, is the truly humble. He who bears humiliation unwillingly cannot say this, much less he who murmurs at it. To neither of these do we promise grace merely because he is humiliated; although indeed the two differ widely from each other, since while the one possesses his soul in patience, the other perishes in his murmuring. But although only one of these is deserving of anger, to neither is there a promise of grace, since it is not to those who are humiliated, but to the humble that God giveth grace (James 4:6).  He, therefore, is humble who turns humiliation into humility of soul, and it is he who says to God: It is good for me that Thou hast humbled me. To no one at all is that good which is endured merely with patience, for we know that God loveth a cheerful giver (2 Cor. 9:7). Wherefore also when we fast we are bidden to anoint our head with oil, and to wash the face (Matt. 6:17), so that our good work may be seasoned, as it were, with spiritual joy, and our burnt offering be fat and without blemish. For it is a perfect and joyful humility which alone deserves the grace of God, of which it is a sign beforehand. That which is constrained or forced, such as he feels who possesses his soul in patience, although it obtains life because of the patience, yet will not have grace,[clx] on account of the sorrow and regret mingled with it. For such a person does not answer to the description given in this saying of Scripture: Let the brother of low degree[clxi] rejoice in that he is exalted (James 1:9), because his humiliation is not endured willingly or gladly.

4. But do you wish to look upon one who glories in the right way, and is truly worthy of glory?  Most gladly, says the Apostle, will I glory in my infirmities, that the power of Christ may rest upon me (2 Cor. 12:9). He does not say that he patiently endures his infirmities, but that he even glories, and that most gladly, in them, and thus he shows that it was good for him that he was humbled; nor was it sufficient for him to possess his soul in patience when humiliated, unless he could accept it, as it were, by his own will, and thereby receive grace.  Listen to that which is the general rule upon this question: He that humbleth himself shall be exalted (Luke 14:11). The Lord here signifies that not every kind of humility shall be exalted, but that only which is willingly accepted, not of necessity, nor with sorrow and reluctance. So, also, on the other hand, it is not everyone who is exalted that shall be abased; but those only who exalt themselves of their own accord and through vanity. Thus, then, it is not he who merely is humiliated that shall be exalted, but he who willingly and cheerfully accepts humiliation, and that because his willingness is a merit. For grant that the material part of humility is supplied to you by another person, for example, by reproaches, losses, or sufferings, yet a person cannot be rightly said to be rendered humble by another in the same sense in which he is rendered humble by himself, when he is resolved to suffer all these things quietly and with a joyful mind, because it is the will of God that he should undergo them.

5. But whither am I being borne?  Very patiently, as I feel, are you enduring the excessive length of this discourse, though it be of humility and patience; but let us return to the point whence we have digressed. For all this was suggested to us by the reply made by the Bridegroom to the Bride, who needed to be cautioned and repressed when aspiring to great things. For Him to do this was not to offer her reproaches, but to afford her an opportunity for a greater and more complete degree of humility, and to render her more capable and worthy of those loftier privileges and attainments which she sought. But since we are only, as it were, at the portals of the present chapter, we will resume the consideration of the subject, if you please, at the beginning of another discourse; especially lest the words of the Bridegroom should be treated of with strength exhausted, or should fall on weary ears. Which may He avert from His servants, who is JESUS CHRIST our Lord; above all, God blessed for ever. AMEN.

SERMON 35: OF THE SHARP REPROOF WHICH THE BRIDEGROOM GIVES TO THE BRIDE, AND OF TWO KINDS OF IGNORANCE WHICH ARE ESPECIALLY TO BE FEARED AND AVOIDED

IF THOU KNOWEST not, He says, go forth.  This is a harsh and severe reproof; since He says, go forth. This is the phrase which servants are wont to hear from their lords when displeased and  angry, or maidens from their mistresses, whom they may have deeply  offended. 'Go forth,' they say, 'leave me, depart out of my sight  and out of this house.' With this speech, severe and bitter, and  having so sharp an edge of blame, it is that the Bridegroom  addresses His beloved; but all the blame is under the express condition 'if thou knowest not.' He could say nothing stronger or more  effectual to affright her, than to threaten her that she shall be sent  away from Him. This you may easily realize, if you take notice  whence she is bidden to go, and whither. What is she to leave, do you think, and for what exchange?  Is it not to go from the Spirit to the flesh, from the blessings of the soul to worldly desires, from the inward rest, in which the mind is at peace, to the din and bustle of the world, and the inquietude of outward cares?  All of these are things in which is nothing but labour, sorrow, and distress of spirit.

For the soul which has once learned of the Lord, and received from Him the power to enter into itself, and in its inmost depths to sigh for the Presence of God, and at all times to seek His Face; for God is a Spirit, and those who seek Him must walk in the Spirit, not in the flesh, to walk after the flesh; such a soul, I say, would think it less horrible and less insupportable to endure for a time even hell itself, than, after having once experienced the sweetness of that spiritual life, to go forth from it and leave it, in order to be exposed to the enticements, or rather to the troublous claims of the flesh, to be cast again upon the insatiable desire (curiositatem) of the senses, of which it is said in Ecclesiastes: The eye is not satisfied with seeing, nor the ear filled with hearing (Eccles. 1:8). Listen to a man who had experienced that of which I speak: The Lord is good unto them that wait for Him, to the soul that seeketh Him (Lam. 3:25). If anyone should try to turn away from this supreme happiness that holy soul, I verily believe that it would feel as if torn away from Paradise, and from the portal of glory. Listen, again, to another and a similar soul: My heart said unto Thee, Thy Face, Lord, will I seek (Ps. 27:8).

Wherefore it was his wont to say: It is good for me [i.e., it is for me the highest good] to draw near to God (Ps. 73:28); and again, speaking to his soul, he declares: Return unto thy rest, O my soul: for the Lord hath dealt bountifully with thee (Ps. 116:7). I say, then, to you: There is nothing which he who has once received this blessing so greatly fears, as that he should be abandoned by grace, and find himself obliged to go forth to the consolations, or rather the desolations, of the flesh, and to support again the tumultuous assaults of the carnal senses.

2. Terrible, then, and greatly to be feared, is that threatening command: Go forth, and pasture thy kids. For it is as if He said:  ' Know yourself to be unworthy of that sweet and familiar contemplation of things heavenly, intellectual, and Divine, which you now enjoy.  Wherefore go forth from My sanctuary, which is your heart, in which  you were accustomed to drink with pleasure such deep draughts of  the hidden and sacred meanings of truth and wisdom; be as one of  those in the world; entangle yourself again with the delights of the  flesh, and feed upon them.' These are what He speaks of as 'kids'  (these signify sins, and are said to be collected, in the Last Judgment,  on the left hand of the Judge), the wandering and wanton senses and  desires of the flesh, by which, as by windows, death has entered into  the soul. To these well apply the words which follow in the text:  beside the shepherds' tents. For kids are pastured, not as lambs, above  the tents of the shepherds, but beside them. Now, those shepherds  (pastores) who are true pastors, although they have tabernacles composed of earth, and set upon the earth, that is to say, their bodies, in these days of their service here below, yet are wont to feed their Lord's flocks, not with things of earth, but from celestial pastures; nor do they preach to them according to their own will, but to that of their Lord. But kids, that is, the senses of the body, do not seek for, nor desire, heavenly food, but feed beside the tents of the pastors; that is to say, among the good things cognizable by the senses of the present world, which is the region of material bodies, and with these they do not indeed satisfy their desires, because these grow with habit, but indulge them.

3. A sad and shocking change of pursuits! After having made it his endeavour to nourish the soul during the time of its exile and wandering here with holy meditations, as it were with food from heaven, to seek out the good pleasure of God and the mysteries of His will, to reach up to heaven by the fervency of his devotion, after having saluted Patriarchs and Apostles, and the choirs of Prophets, marked with admiration the triumphs of Martyrs, and viewed with wonder the glorious ranks of the Angels, now, to lay all these occupations aside, to subject himself in disgraceful servitude to the body, unto obedience to the flesh, to become a slave to gluttony or intemperance, and to seek throughout the world for means to satisfy, in some degree, or at least to soothe their imperious, yet insatiable, desires, by the resources of this world which passes away! My eyes let fall a torrent of tears over such a soul as that, which, after being brought up in scarlet, embraces dunghills (Lam. 4:5). He evil entreateth the barren which beareth not, and doeth not good to the widow (Job 24:21).  For notice, it is not merely said, Go forth, but go forth by the flocks of thy companions, and feed thy kids, in which, as it seems to me, a warning is given to us of no small importance. What is it?  Alas! that a creature so fair, once made a member of the [Lord's] flock, but now rushing miserably to destruction, is not permitted even to remain among the flocks, but is bidden to fall behind them. How is that, do you ask?  It is in that manner of which we read in the Psalms: Man, when he was in honour, did not understand; he hath been compared unto senseless beasts, and is become like unto them (Ps. 48:13, Douay). See how this creature, so beautiful, came to belong unto the general body of the animals. And I think that these would say, if they were able to speak: Behold, Adam is become as one of us (Gen. 3:22, Douay). Says the Psalmist: When he was in honour. If you ask, In what honour?  he dwelt in Paradise; his life was passed in a place of entire pleasure; he suffered no manner of pain or of privation; his steps were among trees loaded with fragrant fruits; he reposed upon a bed of flowers; he was crowned with glory and honour, and set over all the works which the Hands of His Creator had made; but above all, he excelled in glory, because he bore the Divine image and likeness; he ranked with, and enjoyed the society of, the Angels, and all the powers of the army of heaven.

4. But he changed that glory of God into ' the similitude of a calf that eateth hay.' Thence it is that the Bread of Angels is made to be, as it were, hay laid in the manger, and set before us as before the beasts in the stable. Indeed, the Word was made Flesh (John 1. 14); and, according to the Prophet, All flesh is but grass. But that grass is not dried up, nor has its flower fallen, because the Spirit of the Lord hath rested upon it. And when once the end of all flesh came [by the Flood], it was for this reason, namely, that the Spirit of life had left it; for God said: 'My Spirit shall not remain in man for ever, because he is flesh (Gen. 6:3, Douay). By the name of 'flesh' in this passage it is man's sin that is specified, not his nature; for it is sin, not nature, that drives away the Spirit. Because of sin it is, then, that all flesh is grass, and the glory thereof as the flower of grass. The grass withereth, he goes on, the flower fadeth, but not that Flower which springs out of the stem and root of Jesse, inasmuch as the Spirit of the Lord has rested upon Him (Is. 11:2); not that grass which the Word was made, since the Prophet continues, But the Word of our God shall stand for ever (Is. 40:6-8).  For if the Word is made [Flesh, that is] grass, and the Word abides for ever, then [that] grass abides for ever. Otherwise, how shall He bestow eternal life, if He Himself does not live eternally?  for He says: If any man eat of this bread, he shall live for ever. And of what bread He speaks He explains in adding: And the Bread that I will give is My Flesh, which I will give for the life of the world (John 6:51).  How, then, can He, by whom eternal life is bestowed, be other Himself than eternal?

5. But recall now with me, if you please, the declaration of the Son to the Father in the Psalm: Thou wilt not suffer Thy Holy One to see corruption (Ps. 16:10). Doubtless, He refers here only to His Body, which lay for a time dead in the sepulchre. This is that Holy Thing of which the Angel declared to the Virgin: That Holy Thing which shall be born of thee shall be called the Son of God (Luke 1:35).  How, then, could that holy Flesh (grass, fenum) see corruption which was born of a pure womb, as it were of meadows ever flourishing in perpetual greenness, and which draws upon it without ceasing the gaze of the Angels, who regard it with never-failing delight?  It would surely lose its greenness if Mary lost her virginity. The food of man has, then, been changed into that of beasts, since man has changed into a beast. O sad and lamentable transmutation! that man, the dweller in Paradise, the lord of earth, a citizen of heaven, and one of the household of the Lord of Sabaoth, the brother of blessed spirits, and co-heir of celestial Virtues, should have found himself, by a sudden transformation, and through his own weakness, lying in a stable, clamouring for food such as is the lot of beasts, because of his resemblance to their nature, and still more, bound fast to the manger, on account of his savage unruliness, like as those of whom it is written: With bit and bridle bind fast their jaws, who come not near to thee (Ps. 31:9, Douay). Yet know, O ox, thy owner, and thou, O ass, thy master's crib, that the Prophets of God may be found faithful in their predictions of these wonderful works of God. Recognise, now that thou art become a beast, Him whom, when thou wert man, thou didst not recognise; adore in the stable Him whom in Paradise thou didst flee from; honour the Manger of Him whose Throne of authority thou didst contemn; and that Bread-yea, that Bread of Angels, from which thou didst turn in distaste, now that it has become food suited to thy state of animal, take and eat.

6. But what is the cause, you would ask, of such an abasement?  It is certainly no other than that man when he was in honour, did not understand. What did he not understand?  The Psalmist does not explain: but let me explain. He was placed in honour, and took such pleasure in the loftiness of his elevation, that he failed to remember that he was but clay; and he soon experienced in himself the truth of what one of the sons of his captivity, at a period far later, both wisely observed and truly recorded, that 'if a man think himself to be something, when he is nothing, he deceiveth himself' (Gal. 6:3).  Woe to that unhappy one, who was not then in existence when it was said of him: Why is earth and ashes proud?  (Ecclus. 10:9). Hence it is that a creature so beautiful[clxii] is confounded with the herd; hence it is that its likeness to God is changed into the likeness of the brute creation; and in place of the companionship of Angels a fellowship with beasts of burden entered upon. Do you see, then, how great reason we have for fleeing from that ignorance which has been the cause of so many hosts of evils to all our race?  For the Psalmist declares that man became like unto the beasts that perish, and are devoid of reason, because he did not understand. Ignorance, then, must at any cost be avoided by us; lest, perhaps, if we are found to be still without understanding, after having been so severely disciplined and punished, evils greater and heavier than the former should find us out, and it be said of us: We would have healed Babylon, but she is not healed (Jer. 51:9). And rightly so, since chastening has not enabled us to understand and take heed of what we have heard.

7. Is it not perhaps for this reason also that the Bridegroom, in  order to turn His beloved from her ignorance by the thunder of  His reprimand, said to her, not 'Go forth with the flocks'; or, ‘Go  forth to the flocks,' but Go forth by [or after] the footsteps of the  flocks. Why is this?  Without doubt to show that a second  ignorance is more shameful and more to be feared than the first,  because it has rendered man equal to the beasts, or even inferior to  them. For men justly deprived of the light of God's countenance  (ignorati), that is reprobate, because of this ignorance of theirs, both  have to endure His terrible judgment, and to be given over to the  everlasting fire-a punishment to which beasts are not liable. Without doubt, then, the condition of those who will be in that state is  worse than that of those who will not be liable to it at all. It were better for him [says the Scripture, of one] if he had not been born a man (Mark 14:21, Vulg.). Not, you observe, that he had not been born at all, but that he had not been born a man; but (for example) a beast of the field, or some other creature which, not having received the power of judgment, would not have to appear before the judgment of God, nor by consequence be liable to everlasting punishment.

Let the rational soul, then, which is full of shame to have, by its former ignorance, made itself a companion of the beasts of the field in the enjoyment of the good things of earth, know that it will not have even them for companions if it incurs the penalty of enduring the torments of hell; that it will be driven away with shame from their company; that it will be no longer with them, but obviously will be after them, since they will have no more evil to endure, while it will be exposed to every kind of suffering; and from these it will not be delivered for ever, because it has added a second ignorance to the first. Therefore man comes forth, and goes away solitary after the bands of his companions, since it is he alone who is to be thrust into the depth of hell. Does it not seem to you that he who is cast, with hands and feet bound, into the outer darkness (Matt. 22:13) is found in the lowest place?  Assuredly the last state of that man shall be worse than the first; since, instead of being made, as before, like unto the beasts that perish, he is now set below even them.

8. I think, farther, that if you examine the matter closely, you will conclude that even in this life [such a] man takes a place lower than the beasts of the field. Does it not seem to you that the man who is gifted with reason, and does not act according to reason, is in some sense more beastlike than the beasts themselves, which are without reason?  For if the beasts of the field do not govern themselves by reason, they have an excuse in their very nature, since the gift of reason has been denied to them; but man, on whom it has been bestowed as his special endowment and prerogative, has no such excuse. Justly, therefore, on this account, ought man to be separated from other living creatures, and ranked after them all, since he alone has degenerated from his condition and violated the laws of his nature; he alone, though gifted with reason, feels and acts similarly to those who are without it. It is shown, then, that man [if in a state of sin] is inferior to all the tribes of the brute creation, both in the present life, by the depraving of his nature, and in the future life, by the extremity of punishment which awaits him.

9. See, then, in what a miserable and accursed condition a man is who is found in ignorance of God. Ignorance of God, or of his own self, ought I to say?  Unquestionably both the one and the other each kind of ignorance is fatal, and each suffices to bring about everlasting perdition. Would you know how this is the case?  As regards ignorance of God, you will, I think, have no doubt, if you believe without question that this only is eternal life, to know the true God, and Jesus Christ whom He has sent (John 17:3). Listen, then, to the Bridegroom, who condemns clearly and unmistakably in the soul an ignorance of itself. For what does He say?  Not, 'if you know not God,' but if thou know not thyself etc. (Cant. 1:7, Douay).

It is plain, then, that [the soul] which is ignorant will be left to be ignorant (1 Cor. 14:38), whether it be with regard to God, or with regard to itself. Of these two kinds of ignorance there is much to be said that will be useful, if God shall enable me to say it. I will not, however, say it now, lest you being wearied, and the discourse not having been preceded by your prayers, as is our custom, either I may expound with too little care, or you may listen with too little attention to, a subject of such great importance, and which is not to be entered upon except with a strong and eager desire. For if the food of the body, if taken without appetite, and in a state of repletion, not only does not profit, but even is the cause of much harm, much more will the food of the soul bring, not increase of knowledge, but merely unhappiness of mind, if it be taken without desire, or even with disgust. Which sad effect may He avert from us, who is the Bridegroom of the Church, Jesus Christ our Lord, who is above all, God blessed for ever. AMEN.

SERMON 36: THE KNOWLEDGE OF LITERATURE IS GOOD FOR OUR INSTRUCTION, BUT THE KNOWLEDGE OF OUR OWN INFIRMITY IS MORE USEFUL TO SALVATION.

I AM HERE in fulfilment of my promise, in order to comply with your requests, and in discharge of the duty I owe to God. It is a threefold reason, as you see, which urges me on to speak: respect for my promise, brotherly charity, and the fear of the Lord.  If I be silent, my own mouth will condemn me. If, on the contrary, I speak, I still fear the same judgment, inasmuch as my mouth will none the less condemn me because I say and do not. Aid me, I entreat you, by your prayers, that I may be able to speak what is true and edifying, and to carry out in my actions that which I preach to others.

You are aware that I propose to speak today of ignorance, or rather of the various kinds of ignorance; for, if you remember, we distinguished two kinds--the one in regard to ourselves, the other to God -and I warned you that each was to be avoided, because each was a cause of condemnation. What I have to do now is to expound this subject more clearly and at greater length. But I think we must in the first place inquire whether every kind of ignorance be a cause of condemnation?  And it seems to me that this is not the case; that it is not every [kind or degree of] ignorance that is blamable, since there are many things-they are, indeed, innumerable-of which we are allowed to be ignorant without peril to our salvation. For example, if you are ignorant of some mechanical art, as that of the wheelwright, or of the mason, or some other of those industries which are carried on by men for the purposes of this present life, would that be an obstacle to your salvation?  How many men are there who have been saved, being acceptable to God in character and actions, without having been acquainted even with the liberal arts (though these latter are more honourable and more useful both in learning and in practice)! How many persons does the Apostle enumerate in the Epistle to the Hebrews, who became dear to God, not by their acquaintance with polite literature, but by a pure conscience and by faith unfeigned! (Heb. 11.). Others there were who pleased God in their life by the merits, not of their knowledge, but of their life.

Peter and Andrew, and the sons of Zebedee, and all the rest of their fellow-disciples, were not drawn from the school of rhetoric or of philosophy, and yet the Saviour used them as instruments [by which to bring about] salvation throughout the earth. It was not because the wisdom in them was greater than that of all other men (as a certain holy man confesses of himself-Eccles. 1. 16), but because of their faith and gentleness, that He saved them; yea, and made them Saints, and even teachers of others. They have made known to the world the ways of life, not by the sublimity of their preaching, or by the learning taught by human wisdom; but after that the world in its wisdom knew not God; it pleased Him to save by the foolishness of their preaching those who believed (1 Cor. 2:1; 1:17,21).

2. I may seem to you, perhaps, to speak too severely of knowledge; to blame, as it were, the learned, and to forbid the study of literature.  But I would by no means do this. I am not ignorant how great are the services that have been rendered to the Church, and are rendered to her continually, by her learned sons, whether in repulsing the attacks of her enemies or in instructing the simple. Besides, I have read the words of the Prophet: Because thou hast rejected knowledge I will also reject thee, and thou shalt be no Priest to Me (Hosea 4:6); and also: They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever (Dan. 12:3). But I know also where I have read: Knowledge puffeth up (1 Cor. 8:1); and again: He that increaseth knowledge increaseth sorrow (Eccles. 1:18). You see that there is a difference between these [kinds of knowledge], for one kind renders [the possessor] vain, and another renders him sad. Now, I would ask you whether of the two is the more conducive to salvation, that which puffs up or that which saddens?  But I doubt not that you would prefer the latter, since pain is a means to health, of which tumour and swelling is but a semblance. But he who entreats for salvation is near to gain it, for he that asketh receiveth (Luke 11:10). Also, He who heals the heart that is broken holds in abhorrence that which is swollen with pride, as the highest Wisdom teaches us: God resisteth the proud, but giveth grace unto the humble (James 4:6). And the 235  Apostle declares: I say, by the grace given unto me, to every man that is among you, not to think [of himself] more highly than he ought to think, but to think soberly (Rom. 12:3). He does not forbid knowledge, but only the knowledge which renders vain. And what does he mean by 'soberly'?  He means to guard with the greatest care that knowledge which is essential before and beyond everything else to our salvation, for the time is short. All knowledge, however, which is founded on the truth is good in itself. But you whom it behoves, on account of the briefness of the time, to hasten to work out with fear and trembling your own salvation, you must take care to acquire first and most carefully what you feel to be of nearer concern to your salvation. Do not the physicians of the body define a part of medicine to consist in the choice among different kinds of food, which should be taken first and which afterwards, and in what manner each should be taken?  For although all kinds of food, since God created them, must be good, yet you may certainly render them evil [to you] if you do not observe the proper manner and sequence in partaking of them. Apply, then, what I say of the food of the body to the various kinds of knowledge, which are food to the mind.

3. But it is better to send you at once to the Master, for this teaching comes not from us, but from him; or, rather, it is ours, because it is the word of Truth. If any man, he says, think that he knoweth anything, he knoweth nothing yet as he ought to know (1 Cor. 8:2).  You see that he does not praise the person who knows many things if he is still ignorant of the right manner to know them, and that it is in that very point he places the fruit and usefulness of knowledge.  What, then, does he understand by the manner of knowing?  What else can he mean by it than in what order, with what degree of eagerness, and with what intention and object we ought to acquaint ourselves with all things?   In what order?  that is to say, so as to acquire first that which is more fitted to the work of our salvation.  With what degree of eagerness?  by which we learn that we ought to apply ourselves with the greatest ardour and vehemence to make progress in that which excites us the most strongly to the love of God.  And lastly, with what intention and object?  not to learn, that is to say, in order to satisfy vainglory, to indulge curiosity, or any motive like that, but only for our own edification or that of our neighbour.

For there are those who wish to learn merely in order that they may know,[clxiii] and such curiosity is blamable. There are others who wish to learn for no other reason than that they may be looked upon as learned, which is a ridiculous vanity; and these will not escape the censure which a satiric poet levels against them when he says: 'To know a thing is nothing in your eyes, unless some other person is aware of your knowledge' (Persius, Satire 1, 27). And others, again, desire to learn only that they may make merchandise of their knowledge, for example, in order to gain money or honours; and such trafficking is ignoble. But there are those who desire to learn that they may edify others; that is charity. And, lastly, there are some who wish to learn that they may be themselves edified; and that is prudence.

4. Of all these the two last are the only learners who do not fall into an abuse of knowledge; since they wish to know only that they may do good. Says the Psalmist: A good understanding have all they that do His commandments (Ps. 111:10). But let all the others note what is said by the Apostle: To him that knoweth to do good, and doeth it not, to him it is sin (James 4:7); as if he had said by a metaphor: 'To take food, and not to digest it, is injurious to the health. For food badly cooked and ill-digested generates unhealthy humours, and injures the body instead of nourishing it. So also much knowledge stuffed into the memory, which is, as it were, the stomach of the soul, if it is not digested by the fire of charity, and transfused into the limbs, that is, into the actions and habits, so that it is made the means of good actions through the good that is known, shall not that knowledge be counted for sin, like food turned into bad and injurious humours?' Is not sin, in fact, as a bad humour in the soul?  and are not bad tendencies and habits as depraved humours?  He who knows the good, and does it not, will his conscience not suffer from inflammations and torturing pains?  Will it not return in itself a response of condemnation and death, as often as that Divine saying comes into the memory: That servant which knew his Lord's will, and prepared not himself, neither did according to His will, shall be beaten with many stripes?  (Luke 12:47).

It is perhaps the cry of such a soul to which the Prophet gives utterance, when he says: My bowels, my bowels! I am pained at my very heart (Jer. 4:19). Except that perhaps the very repetition seems to point to a double sense in the words, and obliges me to look for some other than that I have given. I think that the Prophet may have spoken this in regard to himself, inasmuch as being full of knowledge and of charity, and earnestly desiring to communicate that knowledge, he could find no one who cared to listen to him, and thus his knowledge was, as it were, a burden to him, since he was unable to communicate it. Therefore the pious teacher of the Church laments, both for those who scorned the opportunity of learning their duty, and for those who, knowing it, yet lived evil lives. And on this account he repeats the word.

5. Do you observe with what emphatic truth the Apostle asserts  that knowledge puffeth up?  I wish, then, that the soul should first of  all commence by acquiring a knowledge of itself, as is required both  by natural order and by that of usefulness.  The natural order,  because we are to ourselves the first and nearest fact; but also that  of usefulness, since the knowledge of ourselves does not puff us up, but rather humbles us, and prepares us for edification. For certainly the spiritual edifice cannot stand except on the firm foundation of humility. Now, the soul can find no motive more effective or more powerful for humility than a thorough knowledge of itself as it really is, only it must be honest in purpose and without guile, and standing in presence of itself, must ignore nothing that it beholds. When it views itself thus in the clear light of truth, it will find itself far different from what it had believed itself to be; and sighing at the sight of its truly miserable state, will it not cry to the Lord with the Psalmist: In Thy truth Thou hast humbled me?  (Ps. 119:75, Douay). For how can it be otherwise than humbled, in obtaining this true knowledge of itself, when it beholds itself laden with sins, heavily burdened with its mortal body, involved in earthly cares, infected with the corruption of carnal desires, blind, bent earthwards, weak, entangled with many errors, exposed to a thousand perils, trembling with a thousand fears, struggling with a thousand difficulties, the subject of a thousand suspicions and a thousand distressing necessities, prone to vices, but to virtues slow and backward?  How, after that revelation of himself to himself, can he lift up his eyes and walk with head erect?  Will he not rather be converted at the sight of so many miseries, at the sharp pang of the 'thorn which is fastened' [into it]?  (Ps. 31:4, Vulg.). He will be converted, I say, to tears, to sighs and groans; he will be converted to the Lord, and in deep humility will cry to Him: Heal my soul, for I have sinned against Thee (Ps. 41:4). And then, when converted unto the Lord, it shall receive consolation, because He is the Father of mercies, and the God of all consolation.

6. As for me, as long as I look at myself, I see only one subject  after another for bitter regret. But if I look up, and lift up my eyes  towards the help of the Divine compassion, the joyful sight of God  tempers at once the bitter revelation of myself, and I say to Him:  My soul is troubled within me, therefore will I remember Thee  (Ps. 42:6). Nor is that vision of God of small avail, in which we  have experience of His kindness and readiness to be entreated. For  He is in truth good and merciful, so much better than we are evil,  as to prevail over our ill (Joel 2:13). His Nature is goodness, and  to Him it belongeth to have mercy always and to spare. Through  such an experience, and in such an order of events, then, does God  make Himself known to us, and to our great benefit; that is to say,  after man has become aware of the deplorable condition in which he  is, and has cried unto the Lord, the Lord hears and helps him,  declaring: I will deliver thee, and thou shalt glorify Me (Ps. 1:1 5).  Thus, the knowledge of thyself will be a step to the knowledge of  God: He will become visible in His image, which is renewed in  thee; whilst thou, beholding with confidence as in a glass the glory  of the Lord, art changed into the same image from glory to glory,  even as by the Spirit of the Lord (2 Cor. 3:18).

7. But now notice, finally, how each of these kinds of knowledge is necessary to your salvation, so that if you are wanting in one or in the other, you cannot be saved. For if you do not know yourself, you will not have the fear of God in you, and therefore you will have no humility. What ground, then, you can possibly have to hope for salvation, without the fear of God and without humility, you can see for yourself. You have done well to show me by that little murmur that you do not nourish any such vain expectation, or rather that your belief is entirely opposite to it; and therefore we need not linger upon a question which is clear in itself. But listen to what remains or had we better stop here, on account of those who are weighed down by sleep?  I thought that I would include in one sermon what I had promised respecting the two kinds of ignorance, and I would do so, only that I should seem to be excessively lengthy to those whom this sermon wearies and disgusts.   For I see some yawning, and others are asleep. Nor is that strange; the Vigils[clxiv] of the preceding night (which were, indeed, very long) are their excuse. But what shall I say to those who slept then, and yet are sleeping now all the same?  But I do not wish to put them to shame farther; it is sufficient to have mentioned the fact. I think that henceforth they will keep awake better, and fear to be again remarked. In that hope I pass over the matter for this time, and in consideration for them will divide what remains to be said, and make an ending, where the end really was not. May the indulgence shown to them bring them to render glory with us to the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 37: OF THE TWO KINDS OF KNOWLEDGE AND THE TWO KINDS OF IGNORANCE: THE EVILS OR INJURIES CAUSED BY THESE.

I THINK THAT THERE is no need today to urge you not to yield to sleep, because the exhortation given to you so recently as yesterday will doubtless be still in your minds, and being addressed to you in a kindly spirit has, I hope, produced a good effect. You remember, then, that you agreed with me in holding that no one is saved without a knowledge of himself, because from that knowledge is born humility, which is the mother of salvation, and the fear of the Lord which, as it is the beginning of wisdom, so it is the beginning of salvation. No one, I say, is saved without that knowledge; at least, no one who is of an age and capability to have it. This exception is made to cover the case of young children and of those wanting in the powers of reason, to whom another principle applies.

But if you have not the knowledge of God, could there be a hope of salvation for you without that knowledge?  No, not even a hope.  For you cannot love One whom you do not know, nor have eternal happiness in the possession of One whom you do not love. Attain, then, to the knowledge of yourself, that you may fear God; and attain to the knowledge of Him, that you may love Him also. In the one is the beginning of wisdom, in the other is the consummation of it, because the fear of the Lord is the beginning of wisdom (Ps. 111:10), and love is the fulfilling of the law (Rom. 13:10). So great reason is there for your guarding against both the one and the other kind of ignorance, since without the fear and the love of God salvation is not possible.  Other things are indifferent; the knowledge of them does not ensure salvation, nor does ignorance of them prevent it.

2. Yet I must not be understood to say that the knowledge of literature is either to be neglected or despised, since it both instructs and adorns the soul, and renders it capable of instructing others.  But it is needful and expedient that those two things, in which, as we have said above, consist the essentials of salvation, should precede that knowledge. Did not the Prophet have that order in view, and intend to inculcate it, when he said: Sow to yourselves righteousness, reap the hope of life?  And then, after that, light for yourselves, he says: the light of knowledge.[clxv] He has placed knowledge the last, as it were a picture, which cannot be drawn on the empty air; and he has set in the first place the two things which form, so to speak, the solid substance upon which the picture is to be superposed. I may, then, apply myself in all security to gaining knowledge if I have previously received good assurance of life by the blessing of hope. You have, then, sown for yourself to righteousness if you have learned, from a true knowledge of yourself, to fear God; if you have humbled yourself, wept sincerely for your sins, given liberal alms, and done other works of piety; if you have afflicted your body with fasts and vigils and your breast with blows; if, finally, you have wearied heaven with your prayers. This is indeed to sow to righteousness.  Good works, pious pursuits, tears of penitence-these are the seeds.

Going, they went, says the Psalmist, and wept, casting their seeds. But what, shall they weep always?  By no means.  They shall come with joyfulness, carrying their sheaves (Ps. 126:6). Rightly is it said with joyfulness, since they bring back fruits of glory, as it were, sheaves of grain. But that, you say, shall be in the resurrection at the last day; and that is a very long time to await. But be not discouraged, do not in mere failure of heart lose hope; in the meantime you have the first-fruits of the Spirit, which, even at the present time, you reap with joy. Sow to yourselves righteousness; reap the hope of life. He does not merely put you off to the last day, when the object desired shall be possessed, not hoped for: but he speaks of the present. Our joy, no doubt, and exultation shall be very great indeed when [eternal] life shall come to be in our actual possession.

3. But shall the hope of so great a joy be itself without joy?  Rejoicing in hope, says the Apostle (Rom. 12:12). And David said, not that he should rejoice, but that he did rejoice, because he hoped to go into the house of the Lord (Ps. 121:1). He did not yet possess [eternal] life, but he had attained the hope of life; and he experienced in himself the truth of that saying of Scripture that not only the reward, but the hope itself, of the righteous shall be gladness (Prov. 10:28). That gladness is produced in the soul of him who has sown to himself righteousness, by the assurance that his offences are pardoned, provided that the efficacy of the grace which he has received to live more holily for the future attests for him the certitude of that pardon. Everyone among you who feels this working in himself knows what saith the Spirit, whose words and whose working are never contrary the one to the other. That which is heard outwardly with the ears is felt inwardly by the heart, and therefore it is that the teachings of the Spirit are understood with full sympathy. For it is one and the same Spirit who speaks in us and who works in you, dividing to every man severally as He will (1 Cor. 12:11); giving to some the grace to speak, to others the grace to do that which is good.

4. Whosoever, then, of you, after the first stages (so bitter and full  of tears) of his conversion, has the happiness to breathe freely in  hope, and to be raised as upon the wings of grace into the peaceful  air of heavenly consolations, is even now reaping the harvest and  receiving the fruit of the tears which for a time he shed; he has  attained to see God, and has had the happiness to hear Him say:  Give to [him] of the fruit of his hands (Prov. 31:31). For how can  it be that he who has tasted and seen how sweet the Lord is  (Ps. 34:8) has not seen God?  How full, O Lord Jesus, of sweetness and kindness has that soul felt Thee to be who has not only  received of Thy bounty pardon for sins, but also the gift of holiness!  Nor is even that all, for, as if to load him with blessings, there has  been added to it the promise of eternal life. Happy is he who has  already reaped as much as this, and who has in the meantime his  fruit unto holiness, and in the end eternal life! It was with good  ground that he who wept and lamented at the sight of himself as he  really was, rejoiced when he had seen the Lord, since to the sight of  that marvellous mercy he owed it that he returned home bearing  sheaves of glory so great: remission, sanctification, most of all the  hope of [eternal] life. How true is the prediction which we read in the Psalm: They that sow in tears shall reap in joy (Ps. 126:5).  In it is briefly referred to each kind of knowledge: the one the knowledge of ourselves, which causes us to sow in tears; the other the knowledge of God, which enables us to reap in joy.

5. If, then, we begin with this twofold experience-the knowledge of God and of ourselves-any knowledge which we may be able afterwards to add to this will not make us vainglorious, inasmuch as any worldly gain or honour which it can possibly bring us is far below the hope which we have conceived and the joy which that hope brings to us, and which is profoundly rooted in the soul. And that hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us (Rom. 5:5). It makes us not to be ashamed, because it fills the heart with an assured and settled conviction [of the mercy of God]. By this the Spirit itself beareth witness with our Spirit that we are the children of God (Rom. 8:16).  What, then, can come to us from any knowledge of our own, however great it be, which is not far below this glory, to be counted among the sons of God?  That is indeed too little to say, for the whole earth and all that it contains, if it were possible to put that into the possession of each one of us, would not deserve to be put into comparison with a gift so precious. But if we be ignorant of God, how is it possible for us to hope in One whom we know not?  And if we be ignorant of ourselves, how can we be humble, since we think ourselves to.be something, while we are nothing?  But we know well that neither those who are proud, nor those who are without hope in God, have any part or lot in the inheritance of the saints.

6. Consider, then, now with me with what care and solicitude we ought to repel from us both these kinds of ignorance, of which the one produces the beginning, the other the consummation, of every kind of sin; just as, on the contrary, of the two corresponding kinds of knowledge, the one is the beginning of wisdom, and the other its perfection-that is to say, the one produces the fear of the Lord, the other the love of Him. But with regard to these two kinds of knowledge, we have explained above; let us now consider the two kinds of ignorance. Now, just as the fear of the Lord is the beginning of wisdom (Ecclus. 1:14), so pride is the beginning of every sin (Ecclus. 10:13); and as the love of God is justly considered as the perfection of wisdom, so despair [of His love and mercy] is both the starting point and completion of malice. And in like manner, as from the knowledge of thyself is caused in thee the fear of God, and equally from the knowledge of God the love of Him, so, on the contrary, from ignorance of thyself comes pride, and from ignorance of God despair. For ignorance of yourself produces in you pride, inasmuch as your mind, being at the same time deceived and deceiving, causes you to think yourself better than you really are. In this way pride is the beginning of all sin, since you are greater in your own eyes than in the eyes of God, or than you are in fact and reality. And therefore the Scripture, speaking of him who first committed this great sin (I mean the devil), declares that he abode not in the truth, but was a liar from the beginning,[clxvi] inasmuch as he was not in truth what he was in his own imaginations. But suppose that he had erred from truth in thinking himself lesser and lower than he really was, what then?  Doubtless ignorance would then have been an excuse for him; he would have escaped the snare of pride, and, instead of being brought into disgrace by [this] his iniquity, would perhaps have been brought back into grace and favour by his humility. For if we could know clearly the condition in which each of us individually is before God, we might have an opinion of ourselves which should be neither too high nor too low, but which should conform in all respects closely to the truth.[clxvii] But since it has pleased God that this should be hidden from us, so that no man knows whether he be worthy of love or of hatred (Eccles. 9:1), it is assuredly both more fitting and more safe to choose for ourselves the lowest place, according to the advice of the Truth Himself; from this we may afterwards be transferred to a higher, and that with honour, instead of being obliged to cede with shame the higher place to another (Luke 14:10).

7. There is, then, no danger, howsoever much you may humble yourself, that you will regard yourself as much less than you really are-that is to say, than truth holds you to be. But it is a great evil and a peril to be guarded against, to exalt yourself even in a small degree more than the truth, or in your own thoughts to prefer yourself even to one person whom, perhaps, the Truth regards as equal to you, or, perhaps, even superior. To explain this by a familiar illustration: when you pass through a low doorway you have nothing to fear from stooping, however low you may stoop; but if you raise your head higher than the doorway, though it were but by the breadth of a finger, you will strike against the frame and injure yourself by the blow. So also with the soul: there is nothing to be feared from humbling yourself, to however great an extent, but much to be apprehended from even the least presumptuous self-exaltation. Therefore beware, O man, of comparing yourself either with those who are greater than you, or those who are less; with many or with one. For how do you know whether that very one, whom you perhaps regard as the vilest and most miserable of mankind, at whose life you shudder as being infamous and defiled with crimes beyond all others; whom you think is to be scorned therefore, not only in comparison with yourself, who are living, as you confidently think, in temperance, righteousness, and piety, but even in comparison with other criminals, as being of all the ungodly the worst; how do you know, I say, whether he may not one day be made, by an exertion of the power of the Most High, to be better than you, and than those whom you prefer to him, or whether he is not so even now in the sight of God?  And for these reasons it is that the Lord has willed us to take our place, not in the midmost ranks, not in the lower, nor even among the lowest, but has said: Sit down in tie lowest place (Luke 14:10) -that is to say, alone and last of all; and do not presume, I say not to prefer yourself to any, but even to put yourself in comparison with one. See what great evil is caused by ignorance of ourselves, since it produces the sin which is that of the devil, and is the beginning of all others-namely, pride. What is produced by ignorance of God we will see on another occasion. For, as we assembled today a little late, the shortness of the time will not permit of more now. Let it suffice on this occasion for each of us that he is warned against ignorance of himself; warned, not merely by this discourse, but by the condescension and goodness of Him who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 38: HOW FROM IGNORANCE OF GOD COMES DESPAIR: AND HOW THE BRIDE IS CALLED THE FAIREST AMONG WOMEN.

WHAT, THEN, COMES from ignorance of God?  For, as you remember, it was at this point we left off yesterday, and we have to take up our subject here. What, then, comes of it?  Despair, as I have already said; but in what manner we have now to consider. A man perhaps, returning to a right frame of mind,[clxviii] and sincerely condemning himself for all the evil actions which he has done, proposes to reform, and to retire from the evil road on which he is, and from his sensual thoughts and actions. But if he is ignorant how good and merciful God is, how gentle and favourable to the penitent, and how willing to forgive, will not his carnal reason accuse him, and say: 'What are you doing?  do you wish to lose this life as well as the future life?  Your sins are too many and too great. If you were even to cut the skin off your bones,[clxix] you could not make satisfaction for offences so numerous and aggravated. Your constitution is delicate; you have lived in comfort, and you will not easily alter the habits of a life.' And the unhappy man, rendered desperate by these and similar arguments, returns to his former errors, not knowing how easily the Almighty Goodness, who willeth not that any should perish, would break through all those obstacles [for him].  Then follows [a settled state of] impenitence, which is the worst of all crimes, and is indeed that blasphemy which cannot be forgiven (Matt. 12:31). He is deeply agitated, and swallowed up by excessive sadness, and by a profound melancholy, so that he refuses to emerge from it, or to receive any consolation. It is with him as it is said in Scripture: The wicked man, when he is come into the depth of sins, contemns [them] (Prov. 18:3). Or, at least, he shuts his eyes to his miserable state, and, flattering himself with some plausible reasoning, throws himself again, and irrevocably, into the business and the pleasure of the world, to enjoy and to profit by all its good things to the utmost of his power. But when he [and those like him] shall say, Peace and safety, then sudden destruction cometh upon them, like travail upon a woman with child: and they shall not escape (1 Thess. 5:3). Thus it is that from ignorance of God comes the consummation of all evil, which is despair.

2. The Apostle says that some have not the knowledge of God (1 Cor. 15:31); but I say that all those who are unwilling to be converted to God are without the knowledge of Him. For, doubtless, they are not reluctant to do so for any other reason except that they imagine Him to be rigorous and severe who is good and kind; hard and implacable, who is full of mercy; cruel and terrible, who is most to be loved-and iniquity deceives itself, imagining an idol in place of that which He really is. O ye of little faith, wherefore do ye fear?  Because you think He is unwilling to forgive your sins?  But when His Hands were nailed to the Cross He nailed your sins to it also with them. Because you are delicate, and nursed in habits of luxury?  But He knoweth the clay of which we are made. Because you are accustomed to evil, and bound by habits of sinning as by iron chains?  But the Lord looseth them that are fettered (Ps. 146:7).  Are you perhaps afraid that He is enraged because of the number and greatness of your crimes, and will be slow to extend to you a helping Hand?  But you have the assurance that where sin abounded, there grace did much more abound (Rom. 5:20). Are you careful and anxious about food and clothing, and other things necessary for your body, and on that account are reluctant to give up your property?  Your Heavenly Father knoweth that ye have need of all these things (Matt. 6:32). What more can you wish?  or what still holds you back from salvation?  But this is the very thing I say: you are ignorant of God, and you are not willing to believe that which I tell you of Him. I could wish that you would believe those at all events who tell you what they have themselves experienced; for unless you believe you will not have true understanding. But that faith is not given to all.

3. May God grant us never to suffer from such ignorance as this,  that is to say, respecting God, which the Bride is warned to avoid;  she on whom has been bestowed, not merely knowledge, but friendship and familiarity with Him who is as well her Bridegroom as her  God, to whom is the favour of continual communion and conversation with Him, and who asks here with fearless directness: Tell me  where Thou feedest, where Thou makest Thy flock to rest at noon. In  which she asks to be shown to her, not Himself, but the place where  His glory dwelleth; although, in truth, His place and His glory are  no other than Himself. But He thinks fit to reprove her for presumption, and warns her to know her own self, and to consider by what limitations she is restrained, since she has regarded herself as fit for so great a Vision, whether because the excess [of her love] hindered her from considering that she was still in the body, or that she hoped, but fruitlessly, to be able to attain, even while remaining in the body, to that Brightness which is inaccessible. Therefore she is forthwith recalled to herself, is convicted of ignorance, and corrected for presumption. If thou know not, go forth. The Bridegroom thunders terribly against His beloved, not as Bridegroom, but as Master; not as being angry, but because He desires to purify her by terror, so that being purified she may be rendered fit for that Vision to which she aspires. For that Vision is reserved for the pure in heart.

4. It is with great beauty that, instead of calling her simply 'beautiful,' He styles her fairest among women; that is to say, beautiful, with a qualification, and in this way to humble her still more, that she may learn in what she is deficient. For I think that in this passage, under the name of 'women,' He speaks of carnal and worldly souls, which have in them no manly force, displaying nothing constant or generous in their actions, but of which the whole life and character is soft, remiss, and, in a word, womanish. Now, although the soul that is spiritually minded is already beautiful, inasmuch as it walks, not according to the flesh, but according to the Spirit, yet, because it is still in a mortal body, it still falls short of perfect beauty. Thus, it is not beautiful absolutely, but beautiful 'among women;' that is, among worldly souls, which are not spiritually minded as she; but not among Angelic Beatitudes, not among Virtues, Powers, and Dominations. For as among the Patriarchs one was formerly said to be just in his generation (Gen. 6:9), that is, beyond all of his time and his generation; and as Tamar was asserted to be righteous by Judah, that is to say, beyond Judah (Gen. 38:26); and as in the Gospel the Publican is declared to have gone down to his house justified, indeed, but justified rather than the Pharisee (Luke 18:14); and as that great Saint John [the Baptist] was once commended as having no superior, yet only 'among those who are born of women' (Luke 7:28), not among the choirs of the blessed and heavenly spirits, so also is it here said of the Bride that she is fairest, but only among women, not among the blessed spirits of heaven.

5. Let the soul, then, desist henceforth, as long as she is on the  earth, from searching out with too eager a curiosity the things which  are in heaven, lest in seeking to view too nearly the majesty [of God],  she should be overwhelmed by His glory. Let her desist, I say, as  long as her lot is cast among women, from inquiring into the events  which take place among those Powers which are on high, which are  intelligible to them alone, and with which, because they are heavenly,  it is lawful to heavenly beings alone to concern themselves. 'That  Vision,' He declares, 'which you ask, O My Bride, to be permitted  to behold, is far above your powers; nor are you now capable of  sustaining the blinding splendour of that Glory, as of the noonday sun, in which I dwell. For you have said: Tell me where Thou feedest, where Thou makest Thy flock to rest at noon. But to be borne upon the clouds, to penetrate into the fulness of Light, to burst into the abysses of Glory, to dwell in the Light which none can approach unto, for this the present is not the time, nor is your mortal body capable of sustaining it. That felicity is reserved for you at the last, when I shall have caused you to appear before Me in a condition full of glory, not having spot, or wrinkle, or any such thing. Do you not know that as long as you remain in your present body, you are exiled from the Light?  How can you, who have not yet attained the full beauty of heaven, suppose yourself capable of beholding the Source of all beauty?  How, finally, can you, who do not yet know yourself, seek to know Me in My Glory?  For if you had known yourself more fully, you would be aware that your corruptible body is not capable of lifting its eyes to that blinding Splendour upon which the Angels desire to look, much less of fixing them upon it. The time will come when I shall appear [to judge], and then you shall be wholly fair, even as I am now; then you shall be like Me, inasmuch as you shall see Me as I am (1 John 3:2). Then you shall hear the words: Thou art all fair, my love . there is no spot in thee (Cant. 4:7). But now, though you are like unto Me in part, yet in part you are still unlike; therefore be content to know [Me] only in part. Have regard to your own powers; seek not things too high for you, nor try to penetrate those that are too hard (Ecclus. 3:21). Otherwise, f thou knowest not [thyself], O thou fairest among women; for I do not call you simply 'fairest,' but ' fairest among women,' that is, in part; but when that which is perfect shall have come, then that which is in part shall be done away (1 Cor. 13:10). If, then, thou knowest not thyself; but the words which follow have been noted, and it is not needful that they should be repeated. I had promised myself to say something that might be useful respecting the two kinds of ignorance; if, nevertheless, I seem not to have fulfilled this promise, forgive me; it has not been for want of goodwill. For to will is present with me; but how to perform I find not, except in so far as Our Lord JESUS CHRIST shall of His goodness deign to bestow upon me [grace] for your edification.  He is the Bridegroom of the Church, over all things, God blessed for ever. AMEN.

SERMON 39: OF THE CHARIOTS OF PHARAOH, THAT IS, THE DEVIL; AND OF THE CHIEFS OF HIS ARMY, WHO ARE MALICE, SENSUALITY, AND AVARICE.

I HAVE COMPARED THEE, O my love, to my company of horsemen among Pharaoh's chariots (1:9). In the first place we recognise willingly in these words that the Church has been prefigured in the Patriarchs of the ancient Law, and that the mysteries of our salvation have been foreshown [in them]. In the Exodus of Israel out of Egypt, in that twofold wonder at the Red Sea, the giving passage to the people of God, while at the same time vengeance was executed upon their enemies, the grace of Baptism is clearly typified, inasmuch as it saves men and submerges offences. All our fathers, says the Apostle, were under the cloud, and were all baptized unto Moses in the cloud and in the sea (1 Cor. 10:1, 2). But it is needful to notice, according to our custom, the succession of words [in our text], and to show the connection between the former ones and those which follow them, and so to draw, if we can, some sweet and profitable lesson from them to bear upon our practice. So, then [the Lord], after having repressed the presumption of the Bride with grave and severe reproof, not wishing that she should remain in too great dejection, recalls to her memory some of the blessings which she has already received, and promises to her others which have not yet been granted; He also gives testimony that she is beautiful, and even calls her 'love.' ' If I,' says the Bridegroom, 'have spoken to thee harshly and severely, O my love, do not suppose that it was from mistrust of thee, from hatred, or bitterness of feeling. For the gifts which I have lavished upon thee are unmistakable proofs of my affection. Nor is it in my mind to take away from thee these honours and adornments, but rather to add more and greater ones.' Or the words may be thus understood: 'Do not take it ill, O my love, that you do not receive instantly all that you ask, for you have already received very great gifts from Me, and shall receive still greater if you walk in My precepts, and persevere in My love.' Thus much with respect to the connection of the words.

2. Now let us see of what nature are the gifts which He mentions that He has given. First of all is this, that He has rendered her like unto His army among the chariots of Pharaoh, in freeing her from the yoke of sin by the destruction of all the works of the flesh, in like manner as the people of Israel was freed from slavery to Egypt, and the chariots of Pharaoh were overturned and submerged in the Red Sea (Exod. 14:28). That was indeed a very great mercy, and I shall not be wrong if I desire to glory in having received it. It is a great truth that I declare. I confess, and will confess, that, unless the Lord had been my helper, my soul had almost dwelt in hell (Ps. 93:17, Douay). I am not ungrateful; I am not forgetful; I will sing of the mercies of the Lord for ever (Ps. 89:1). Let us leave there the resemblance which the Bride bears to my soul. For the rest, after she has been liberated by that unexampled condescension and goodness, she is taken by Him to be His dear friend, endued with glory and beauty as the Bride of the Lord; but as yet her ornaments are only upon neck and cheeks. For there are promised to her jewelled necklaces for adornment, and golden earrings of price inlaid with silver for an added beauty. Who will not be pleased with the order itself of these gifts?  First, she is mercifully freed; then condescendingly loved; thirdly, with kindness cleansed and purified; lastly, she receives the promise of ornaments the richest and most precious.

3. I do not doubt that there are some among you who feel already in themselves the truth of what has been said, and, indeed, anticipate it, because they are forewarned by their own experience. But it is for me to be mindful of that verse of a Psalm: The entrance of Thy words giveth light: it giveth understanding unto the simple (Ps. 119:130).  And for their sakes it is that I think it advisable to explain these things at greater length, for loving is the Spirit of wisdom (Wisd. 1:6).  And it pleases Him that a teacher should be loving and diligent, and that, while desirous to satisfy the intelligent and learned, he should so proceed as to make allowance for those who are of slower comprehension. Wisdom herself says: They that explain me shall have life everlasting (Ecclus. 24:31, Douay), and I should be unwilling to be deprived of that recompense. Furthermore, even in those things which appear plain there are often hidden meanings, and those of such a character that it is not superfluous to explain them with great care, even to those of the, most capacious and swiftly-apprehensive minds.

4. But consider the comparison drawn from Pharaoh and his army and from the horsemen of the Lord. The comparison is not of the two armies between themselves, but of each with a third thing. For what concord hath light with darkness?  or what part hath he that believeth with an infidel?  (2 Cor. 6:15). The Bridegroom compares, no doubt, the holy and spiritual soul to the horsemen of the Lord; and, again, Pharaoh to the devil, and the army of the one to the army of the other. You will not wonder that one soul is likened unto horsemen, who are a multitude, if you consider the array [as it were an army] of virtues which are found in that single soul which is holy.  What order and regularity in its affections, what discipline in the use of all its faculties, what an armoury of strength in its prayers, what unshrinking resolution in its actions, how formidable is its zeal, what constancy in the combats it sustains with the enemy of souls himself, and how numerous the triumphs it obtains over him! Therefore, it is that we read of it in a later verse: Terrible as an army with banners (Cant. 6:4). And, again: What will ye see in the Shulamite.  As it were, the company of two armies (7:1). Or if that explanation does not please you, know that a pious soul is never without a guard of Angels, who vie with each other in watching over it with a care truly Divine, that they may keep it for Him to whom it belongs, and present it as a chaste virgin to Christ. Do not say in your heart: 'Where are they, then; who has seen them?' The prophet Elisha saw them, and obtained at his petition that his servant [Gehazi?] should see them too.[clxx] If you do not see them it is because you are not a Prophet, nor the servant of a Prophet. The Patriarch Jacob saw them, and said: This is God's host (Gen. 32:2). The Apostle and Doctor of the Gentiles saw them too, and said of them: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?  (Heb. 1:14).

5. Therefore the Bride, being in all her ways protected by Angelic ministries and attended by a bodyguard of Angels, is rightly compared  to the horsemen of the Lord; to that army which on a former occasion, in the midst of the chariots of Pharaoh, triumphed over them  by an astonishing miracle of Divine assistance. For if you notice  with attention, you will find that all those circumstances in that  former incident which you regard with wonder and admiration are to  be discovered here, and to be admired no less. Indeed, it may well  be thought that here the triumph is more magnificent still, since the  former had to do with material things only; but here the type is  spiritually fulfilled. Does it not appear to you, in fact, that there is  far more of glory as of bravery in overcoming the devil than Pharaoh,  and in conquering the powers of the air than in overturning the  chariots of Pharaoh?  There the combat is against flesh and blood;  but here against principalities and powers, against the rulers of the  darkness of this world, against spiritual wickedness in high places  (Eph. 6:12). Follow out with me the details of this comparison.

There it is a people delivered from Egypt, here man drawn away from  the world; there Pharaoh is overcome, here the devil; there the  chariots of Pharaoh are overthrown, here carnal and worldly desires  which war against the soul are destroyed; those in the billows, these  in floods of tears; billows of the sea in one case, floods of bitter regret  in the other. I believe that when the demons encounter such a soul  as this they cry out, as did the Egyptians of old: Let us flee from the face of Israel, for the Lord fighteth for them (Exod. 14:25). Do you wish now that I should point out some of the chiefs of Pharaoh's army by their own names, and that I should describe some of his chariots, so that you may in a similar manner find out others for yourselves?  Learn, then, that one of the great captains of the spiritual and invisible king of Egypt is Malice, another is Sensuality, and a third is Avarice. These princes each possess under their king provinces bounded by such limits as are assigned to them by him.  For Malice rules in the region of injuries and crimes; Sensuality presides over all uncleanness of the flesh; and Avarice over the province of rapine and fraud.

6. Listen also and learn of what kind are the chariots which Pharaoh has prepared for his princes that they may pursue the people of God. Malice has a chariot standing on four wheels, and these are cruelty, impatience, presumption, impudence.  Swift is that chariot to shed blood; it is not stayed by innocence, nor retarded by patience, nor restrained by fear, nor kept back by shame. It is drawn by two horses extremely vicious, and ready for any injury to others-worldly Power, and temporal Ostentation.

This car of Malice advances with great rapidity, since on the one side it has Power to accomplish the malicious designs of its occupier, and on the other, Ostentation to approve and applaud them when completed; so that the saying is fulfilled which is written: The wicked boasteth of his heart's desire, and blesseth the covetous (Ps. 10:3); and also another Scripture: This is your hour, and the power of darkness (Luke 22:52). Over these two rule two drivers: Arrogance urges Pomp, and Jealousy Power. For the heart that is swelling with vanity is borne swiftly to the love of the pomps of the devil; while that, on the contrary, which is restrained by fitting fear, which gravity renders modest, humility sincere, and purity healthy and clear-sighted, will certainly not be borne lightly away by the wind of vainglory. In the same way is not the horse of worldly Power directed by Jealousy, and urged on with the two spurs of envy, I mean the apprehension of failing, and the uneasy fear of being surpassed. One of these is felt by him who is successful, the other by him who is trying to succeed; and by one or the other of these the powers of the world are constantly galled. So much as to the car of Malice.

7. The car of Sensuality also rolls upon four wheels: the Gluttony of the belly, the Lust of sexual passion, the Luxury of dress and adornment, and the Languor of sloth. It also is drawn by two steeds, Prosperity in life, and Abundance of goods; and directed by two drivers, Ease shameful and inglorious, and treacherous Security.  For an abundance of all things easily produces sloth, and according to Scripture the prosperity of fools shall destroy them (Prov. 1:32), and assuredly for no other reason than this, that it infuses into them an unfounded sense of security; for when they shall say, Peace and safety, then sudden destruction cometh upon them (1 Thess. 5:3). Now, these have no spurs, nor whip, nor anything of that kind; instead of these they make use of a net of gauze[clxxi] to give them shade, and of a fan to give them a cooling breeze. The gauze net may stand for Dissimulation, which casts a kind of shadow over the soul, and enables it to escape the heat and labour of cares. It is the mark of an effeminate and weak soul to seek to avoid even necessary cares for fear of feeling the anxiety and uneasiness of them; and for that object to conceal itself under the shadow of dissimulation. And the fan is Prodigality, which produces the breeze of adulation. For the luxurious are wont to be prodigal, and to purchase with their gold the breath of the mouth of flatterers; but enough upon this subject.

8. Avarice also is drawn upon a chariot of which the four wheels are: Pusillanimity, Inhumanity, Disregard of God, and Forgetfulness of death. It is drawn by Stubbornness and Rapacity as steeds, and these have but one driver, Eagerness for gain. Avarice is content with one servant only; he is not willing to bear the expense of more.  But that servant performs what is commanded him with promptness and unwearied industry; he urges on the steeds which draw his master's car with a whip of double thong-the Craving to acquire, and the Fear to lose.

9. The king of Egypt has other captains besides with their chariots, who serve their master in his wars: as Pride, who is one of his chief princes; Impiety, the enemy of the faith, who holds a chief place in the household and realm of Pharaoh; there are also lords and knights of lower rank in the army, whose number is very great, and I leave it to you to seek out the names and the offices, the arms and the equipment of these, to occupy you in these studies. It is thus that the invisible Pharaoh, full of confidence in the prowess of his captains and the strength of their chariots, charges to and fro, here, there, and everywhere, and as a cruel tyrant, wreaks his rage to the utmost of his power against the whole of the Lord's household, and pursues even at this very day Israel escaping from Egypt. The people of God are indeed neither clad in armour, nor borne onward in chariots; nevertheless [His army] is rendered strong by the Hand of the Lord alone, and sings aloud in cheerful confidence: I will sing unto the Lord, for He hath triumphed gloriously , the horse and his rider hath He thrown into the sea (Exod. 15:1); and again: Some put their trust in chariots, and some in horses , but we will remember the Name of the Lord our God (Ps. 20:7). All this bears on the comparison of the horsemen of the Lord, and the chariots of Pharaoh.

10. The Bride is called by the Bridegroom his Love. For she was beloved by Him, even before she was set free; He would not have set free one whom He did not love. But as for her, she was drawn to love Him, because of the priceless blessing of freedom which He had conferred upon her. Hear, in fact, the confession which she herself makes: We love Him, because He first loved us (1 John 5:19).  Now recall to your minds the history of Moses and the Midianite (Ethiopissae) woman, and you will see that in it is prefigured the mystical union of the WORD with the soul of a sinner; and distinguish, if you can, what it is, in the consideration of that most sweet of all mysteries, which gives you most heartfelt consolation and pleasure.

Is it the benignant condescension of the WORD, all too great as it is?  is it the priceless glory accruing to the soul?  or is it the sudden and unhoped for faith of the sinner?  But Moses was not able to change the skin of his Midianite wife; while Christ is able to change the complexion of the soul which He loves and saves. For He goes on to say: Thy cheeks are beautiful as the turtle dove's (Cant. 1:9,10, Douay). But this is reserved for another sermon, so that we may take with eagerness and avidity the viands which are set out for us upon the table of the Bridegroom; and may burst forth (eructemus) to His praise and glory who is JESUS CHRIST our Lord, God blessed for ever. AMEN.

SERMON 40: WHAT IS MEANT BY THE FACE OF THE SOUL; WHAT CONSTITUTES ITS BEAUTY OR ITS DEFORMITY, ITS SOLITUDE AND ITS MODESTY.

THY CHEEKS ARE beautiful as the turtle-dove's. Tender and sensitive is the modesty of the Bride, and I think that at the reproof of her Bridegroom her whole face was suffused with one blush, and its beauty made so strikingly apparent as to draw from Him the praise: Thy cheeks are beautiful as the turtle-dove's.  But, nevertheless, that is not to be understood in an outward and carnal sense, as if He spoke of the flush due to the blood coursing in the veins, mounting into the countenance, and mingling there swiftly with the pearl-white tints of the complexion. That causes, indeed, a beauty momentary and perishable, varying from one moment to another, as the bright colour now flames upon the cheeks, and now sinks into paleness; but it is not of this that He speaks. For the substance of the soul, which is incorporeal and invisible, is neither portioned into limbs and organs, nor shadowed with visible colours.  Try, then, to reach, in a spiritual way, the conception of a substance wholly spiritual, and in order to estimate justly the comparison made by the Bridegroom, for the face of the soul understand the intention of the mind. For it is by that you judge of the rectitude of an action, just as it is by the face that you judge of the beauty of the body.

Understand, then, by the colour which mounts into the cheeks, modesty, which is, more than any other, the quality which beautifies the soul, and adds grace to it. Thy cheeks, then, are beautiful as the turtle-dove's. He was able to describe her beauty as that of the face, according to the ordinary phrase, in which one, whose beauty is praised, is said to have 'a sweet or beautiful face’; but I know not what could have been the intention in speaking of' cheeks' in the plural, yet I do not at all think that it was without an object. For it is the Spirit of wisdom who is speaking, and it is not permissible to attribute to Him a single word spoken in a faulty or even objectless way. There is undoubtedly some reason, then, whatever it may be, wherefore He preferred to speak of ' cheeks' in the plural, rather than of 'face' in the singular; and if you have nothing better to propose, I will explain my idea of what it is.

2. In an intention or purpose, which we have said to be the countenance of the soul, there are two elements necessarily required, namely, the act of the will, and the reason of that act; that is, the thing that you intend, and the reason why you intend it. And it is by these two that you form an opinion of the excellence (that is, the moral beauty) or the defect of that soul. So that one in whom these two things are correct and pure may rightly and truthfully be addressed as here: Thy cheeks are beautiful as a turtle-dove's. But if any is wanting in one or the other of these qualities, this cannot be said of her, because of the want of symmetry which that defect causes.

Much less is this praise due to her in whom both of these excellences are wanting. This will appear more plainly by examples. If, for instance, a person applies his mind to the discovery of truth, and does that from the love of the truth alone, does it not seem to you that the purpose, and the reason of it, are alike honourable, and that such a soul may rightly apply to itself what is said here: Thy cheeks are beautiful as a turtle-dove's?  since on neither of them does a speck (naevus) of blame appear?   But if it seeks the truth, not from a pure desire of truth, but for vainglory, or in order to obtain some temporal advantage, whatever it may be, then, although on one side it may appear fair, yet you will not hesitate, I think, to pronounce that on the other it is deformed, since it is disfigured by the faultiness of the motive. But if you see a man who does not devote himself to any honourable pursuits at all, but is entangled in the nets of sensual pleasures, and given up to gluttony and self-indulgence, such as they are whose god is their belly, and whose glory is in their shame, who mind earthly things (Phil. 3:19), what of that man?  will you not declare that he is wholly foul, and evidently condemned for both intention and act?

3. To have not God but the not God but the world for the motive and end is then  the sign of a worldly mind, and it is to have none at all of this  spiritual beauty. But to have a degree of regard for God, yet not to  act wholly for the sake of God, is evidently the mark of a soul that is  insincere. Although it has a fair appearance on one side, because it  has a certain degree of regard and care for God, yet this insincerity  not only destroys such beauty as there is in this, but spreads foulness  over the whole countenance. If, again, the intention is directed  towards God wholly or chiefly because of the necessities of the present  life, that is not indeed insincerity, but it is a mark of lowness and  poorness of heart which is far from being acceptable to Him.  Further, to direct the mind towards some other object than God,  though it be for the sake of God, is not the repose of Mary, but the  care and trouble of Martha. I would by no means assert that a soul  doing this has anything of deformity in it, yet I could not declare  that it has reached the perfection of beauty, since, inasmuch as it  is careful and troubled about many earthly things, it cannot help  being covered, by the continual agitation in which earthly things continually exist, with some grains of the dust they scatter everywhere.  No doubt these will be quickly and easily blown off again in the hour of a holy death by the breath of a pure intention and the answer of a good conscience towards God. Therefore, to seek only God, and that for Himself alone, is to have a countenance perfectly fair upon either side, and that because both of the intention and the act; and this it is which is the special quality and prerogative of the Bride by which she merits these words: Thy cheeks are beautiful as a turtle-dove's.

4. But why as a turtle-dove's?  That bird is modest, and is said to consort not with many companions, but to lead its life with a single mate, so that, if it should lose that mate, it does not seek another, but thenceforth lives solitary. You, then, who listen to these words, and who wish to profit by these things which are written for your behoof, and which we are dwelling on and discussing now for your edification, you, I say, if you feel within you the urgings of the Spirit of God, and are earnestly desiring so to act that you may make your soul to become the Bride of Christ (Dei), do you make it your study that the two sides of your intention--the act and the motive of it--should alike be beautiful; be like that bird so modest and chaste; sit alone and keep silence, as says the Prophet, because thou hast laid it upon thee?  (Lam. 3:28). It is indeed an aim altogether above you to be espoused to the Lord of the Angels. Is it not above you to be joined to God, and to be one spirit with Him?  Sit, then, solitary as the turtle-dove. Have nothing to do with crowds, nothing to do with the masses of mankind; forget, also, thine own people and thy father's house; so shall the King have pleasure in thy beauty (Ps. 45:10,11). O holy soul, remain alone, so as to preserve thyself for Him alone, whom thou hast chosen to thyself from among all others. Avoid appearing in public, shun even those who dwell in the house with you, withdraw yourself from friends and intimates, yea, even from him who ministers to you. Do you not know that you have a Bridegroom who is diffident, and not willing to honour you with His presence when others are present?  Withdraw thyself, therefore; I do not mean in body, but withdraw in mind, in intention, in devotion, in spirit. For the Lord Christ, who presents Himself to you, is a Spirit, and He requires solitude of spirit, not of body, although this last is sometimes not without its uses when you are able to maintain it, and especially in the time of prayer. You thus observe the precept of the Bridegroom and the practice He advises: Thou, when thou prayest, enter into thy closet, and, when thou hast shut thy door, pray (Matt. 6:6). And what He has said, that He Himself did. He would wear away the night alone in prayer, withdrawing Himself not only from the crowds which followed Him, but also from the company of His disciples and familiar friends (Luke 6:12, 13).  He had indeed taken with Him three of His Apostles when He was hastening of His own accord to meet death, yet He withdrew Himself even from them when He desired to pray (Matt. 26:36-39).  Do you, then, do likewise when you wish to pray.

5. For the rest, the only solitude prescribed to you is solitude of mind and spirit. You are alone if you are not thinking of common things, if you are not interested in things present to you, if you think little of that which many estimate highly, if you despise what all others desire, if you avoid disputes, do not take to heart losses, nor bear injuries in mind. Otherwise you are not really alone, though there be no one with you.[clxxii]  Do you not perceive that it is possible for you to be alone when you are in the company of many persons, and to be in company with many persons when you are alone?  However large be the throng of men in which you find yourself, you are alone, if only you take care not to listen eagerly to the conversation around you, nor to judge of it rashly. Even if you are witness of a bad action, do not judge your neighbour, but rather make excuses for him. Excuse the intention if you cannot the action; suppose that it was done in ignorance, or by surprise, or by accident.

If the case is so clear that there is no room to palliate it, yet strive to persuade yourself that there was some excuse, and say to yourself: 'The temptation was very strong, and it prevailed. What should I have done if I had been similarly tried?' Now, remember that it is to the Bride I have said all this, not to the friend of the Bridegroom, who has another reason for being careful and observant not to commit sin, as also to examine whether he has failed in his duty, and to amend his conduct if in any respect he has done so. But the Bride is free from any such necessity; she lives for herself alone and for Him whom she loves, who is at once her Bridegroom and her Lord, who is above all, God blessed for ever. AMEN.

SERMON 41: OF THE GREAT CONSOLATION WHICH THE BRIDE FEELS FROM THE CONTEMPLATION OF THE DIVINE GLORY BEFORE SHE ATTAINS TO THE CLEAR VISION OF IT.

THY NECK IS as chains of gold (1:10). It is the custom to adorn the neck with necklaces, not to compare it to them. But those who load themselves with jewels are they who seek to obtain from external ornaments the beauty which they do not find in themselves. But in the case of the Bride, the neck is so beautiful and becoming in itself, as it was formed by nature, that nothing could be added to it by outward ornaments. For what need is there to adorn with borrowed hues that of which the natural and, as it were, innate beauty suffices, insomuch that it is fully equal to the soft splendour of the pearls which are so sought for in order to adorn it?  This is what the Bridegroom desired to intimate in declaring not at all that the Bride has jewelled chains pendant from her neck, as is usually the case, but that it is itself as chains of gold. Now, we must invoke the Holy Spirit, so that, as He was pleased to show us what was meant in a spiritual sense by the cheeks of the Bride, so He will deign now to show us what is spiritually meant by her neck.

And as far as I have understanding (for I must say to you what I think), no explanation seems more reasonable and probable than to say that the intelligence of the soul is intended here by the 'neck' of the Bride. You will agree to this opinion, I think, if you consider the reason for this metaphor. For does not the function of the neck [in the body] seem to you to answer to that of the intelligence, by which the soul transmits the vital nourishment of the spirit, and distributes it throughout all the viscera, that is, the faculties and affections?  As, then, the neck of the Bride, that is to say, the intelligence, is sufficiently admirable in its pure and simple truth, it has no need of any extraneous ornament, but itself adorns the soul, as it were a precious necklace; and for that reason is described under the metaphor of golden and jewelled chains. Truth is a good necklace, as is purity and simplicity; and wisdom that is sober and chastened is an ornament that is priceless. The intelligence of philosophers or of heretics has in it none of this pure lustre, none of the splendour of truth; and therefore they take great pains to colour and to veil it with trappings of fine words, with ingenious tricks of logic, lest if it should be suffered to appear unadorned, its essential falseness and meanness should become visible also.

2. We will make the borders[clxxiii] of gold, with studs of silver. If the  speaker had said, in the singular, 'I will make,' and not 'we will  make in the plural, I should have pronounced without hesitation the  speaker to be the Bridegroom. But now consider whether we shall  not do better, and with greater fitness, to attribute these words to His  companions, who are consoling the Bride by such a promise as this,  that while she is awaiting the vision of Him whom her soul so  earnestly desires, they will fashion for her the beautiful and costly  pendants which are wont to be ornaments for the ears. And this  for the reason, as I think, that faith cometh by hearing, and that as  long as we walk by faith, and not by sight, our efforts must be directed  rather to the purifying and building up of [the soul] by means of  hearing than to attaining[clxxiv] a revelation by the sight. In vain is it  that the eye is bent upon the truths of heaven, if it be not purified  by faith, since to those alone who are of clean heart is that blessed  vision promised (Matt. 5:8). It is written also: Purifying their  hearts by faith (Acts 15:9). Since, then, faith cometh by hearing, and  from it is the purifying of the spiritual vision, there is good reason  for directing endeavours to the adornment of the ears, since the hearing, as we are taught by reason, is the preparation for sight. 'You,  O Bride,' they say to her, 'are sighing for the glory of your Beloved; but this grace is reserved for another season. For the present we bestow upon you these ornaments, to be both a consolation to you in the meantime, and a preparation for the glory which you crave.' It is as though they spoke to her those words of the Psalmist: Hearken, O daughter, and consider, incline thine ear (Ps. 45:10). You desire to behold; but first hearken. Hearing is the step by which you reach sight. Therefore listen, and incline thine ear to the ornaments which we devise for thee, so that by the obedience of hearing thou mayest come to the glory of vision. Upon thine hearing we bestow joy and gladness. As for that Vision (in which is fulness of joy, and the fulfilment of all thy desire), it is not ours to give, but His alone whom thy soul loveth. It is for Him to show Himself to thee, so that thy joy may be full; He shall make thy joy perfect with His countenance. In the meantime, do thou receive at our hand these jewelled pendants for a consolation; but in His Right Hand are delights for evermore.

3. We must now consider what are the pendants which they offer.  Pendants of gold, it is said, and studs of silver. Now, gold denotes the splendour of Divinity, and the wisdom which is from above. It is this gold which the celestial workers, to whom that ministry is committed, promise to fashion into glittering signs and tokens (so to speak) of truth, and to insert them into the inward ears of the soul.  That signifies, I believe, nothing else than to construct the similitudes of certain spiritual realities, and to bring the purest intuitions of the Divine wisdom before the perception of the soul absorbed in contemplation, so that it may behold, at least darkly and as in a glass, what it is not yet equal to beholding face to face. These things are wholly Divine, and are known only to those who have had experience of them; they alone know how, while yet in this mortal body, while yet in the state of faith, while the real substance of Light perspicuous and lucid is not yet made manifest, it may nevertheless come about that contemplation of the pure truth may sometimes already mark out within us the outline of its form, at least in part, so that he from among us who is so happy as to have received that gift from on high may say with the Apostle: Now I know in fart; and again: Now we know in part, and we prophesy in part (1 Cor. 13:12, 9). But when the spirit, coming forth, as it were, out of itself, and rapt in ecstasy, beholds somewhat of the more Divine and sacred Truth, which flashes before its vision with the rapidity of lightning, then, either in order to temper the exceeding brilliance of a light too penetrating to be endured, or to render us capable of communicating the substance of it to others, forthwith, I know not whence, there present themselves to our imagination images and figures of lower (that is, earthly) things, to which the truths revealed from above are accommodated, which veil in a certain sense that most pure and splendid ray of truth, and render it more supportable by the mind, and more able to be communicated to others. These are, I think, formed in our minds by the ministry of good angels, as, on the other hand, there is no doubt that those other [images] which are evil, are produced by the agency of evil spirits.

4. And perhaps this is that very mirror [of the imagination] through which, as I have said, the Apostle saw darkly (1 Cor. 13:12), which is formed, so to speak, by the hands of Angels, and from which come gleams of pure light, beautiful and heavenly ideas and images. This, indeed, gives us the knowledge of God, who is discerned as pure Being, and without any phantasy of bodily semblance, and we must attribute to this Angelic ministry that similitude of supreme excellence which affords to us an idea of Him who is clad in majesty so awful.  There is another version which seems to express this more strikingly still: We [artificers] will make for thee images of gold, with [badges or] distinctions of silver.[clxxv] One says with badges of silver, [the other] with studs of silver. In which are signified, as it seems to me, not only that the inward images are suggested to our minds by the Angels, but also that the grace and eloquence of their outward clothing [of words] is ministered to us by the Angels also, so that by their fitting and graceful expression they are more easily received, and more fully enjoyed, by the hearers. If you shall say, What relation or likeness is there between words spoken and silver, the Psalmist replies to you: The words of the Lord are pure words, as silver tried in a furnace (Ps. 12:6). Thus, then, it is that those heavenly and ministering spirits fashion for the Bride, while she is a pilgrim here on earth, pendants of gold with studs of silver.

5. But notice how, while desiring one thing, she receives another.  She sighs for the repose of contemplation, and the labour of preaching is laid upon her; and while she is thirsting for the presence of the Bridegroom, the care of bringing forth children for Him and of nourishing them is entrusted to her. Nor is this the only occasion when this was so; for once before, as I remember, when she was sighing for the presence and affection of her Bridegroom, the reply to her was: Thy breasts are better than wine (1:1), so that she might recall that she was a mother, and be reminded of her duty to impart milk to her little children and nourishment to her sons. Perhaps you may remark the same thing in other passages of this Canticle if you will take the trouble to seek them out. Was not the same truth once prefigured in the holy patriarch Jacob when he was defrauded of the nuptials with Rachel, which he had desired and long waited for, and instead of a wife who was barren, though beautiful, he received against his will, and even without his knowledge, one who was fertile though dim-eyed?  (Gen. 29:23-25). So, also, it is now; the Bride, inquiring and longing to know where the Bridegroom feedeth, where He maketh His flock to rest at noon, receives, instead of that knowledge, pendants of gold with studs of silver-that is, wisdom with eloquence, without doubt for the work of preaching.

6. From this we are taught that it is often needful to leave spiritual  contemplation, however sweet, for the sake of the practical labours which give nourishment, and that no one must live for himself alone, but for the good of all.[clxxvi] Woe to those who have received the grace to think and to speak worthily of God, if they make a gain of Godliness; if they turn into a reason for vainglory that which they had received that they might win souls to the glory of God; if, having lofty and noble thoughts, they have not also lowly personal feelings. Let them listen in fear and trembling to that which the Lord speaks by the mouth of His prophet: I gave her . . . silver and gold, which they have used in the service of Baal (Hosea 2:8, Douay). Do you, then, hear what the Bride replies, having received on the one hand a reproof, and on the other a promise; for she is not exalted by promises, not angered by a repulse, but practises that which is written: Rebuke a wise man, and he will love thee (Prov. 9:8); and also that which relates to gifts and promises: The greater thou art, the more humble thyself (Ecclus. 3:18), which will appear the more clearly in her reply. But the consideration of that we will defer, if you please, to the commencement of another sermon; and for what has been said let us render glory to the Bridegroom of the Church, our Lord JESUS CHRIST, who is above all, God blessed for ever. AMEN.

SERMON 42: OF TWO KINDS OF HUMILITY: THE ONE BORN OF TRUTH, THE OTHER WARMED BY CHARITY.

WHEN THE KING sitteth at His table, my spikenard sendeth forth the smell thereof (1:12). These are the words of the Bride, which we have deferred till today to speak of; this is the reply which she makes when reproved by the Bridegroom; yet it is not made to Him, but to His companions; the words themselves make this clear. For she does not say, as if addressing Him: '0 King, when Thou sittest at Thy table,' but When the King sitteth; and it is clear that she speaks not to Him, but of Him. Thus, imagine that the Bridegroom, after having (as it appeared) reproved or repulsed the Bride, seeing by her blushes that she was covered with confusion, retired from the spot, that in His absence she might express her feelings more freely; and that if, as was commonly the case, she yielded too much to depression and grief, the consolations of His companions might raise her up again; which, nevertheless, He does not neglect to do Himself when He considers it the right time. For, to show clearly how much she pleased Him, even during the reproof given to her, because she received it with becoming humility and submission, He wished, before leaving her, to express the praises of her which burst forth, there is no doubt, from the fulness of the heart, and extolled her as beautiful in cheek and neck.  Therefore, those who remain with her, knowing the will of their Lord, speak to her courteously, and offer her gifts. It is to them, therefore, that her reply is addressed. So much as to the purpose and connection of the words of the text.

2. But before beginning to extract the kernel of spiritual meaning  from this outer shell (testa), I will make one brief reflection. Happy  is he by whom reproofs are as well received as those of which we  have here a pattern. Would that it were never necessary to reprove  anyone, that would be better still! But since in many things we  offend all, it is not permitted to me to be silent; my duty obliges me  to censure those who do wrong, and charity urges me still more  strongly to discharge it. But what if, in the discharge of my duty, I  thus censure someone, and the reproof does not effect at all its  intended purpose, does not accomplish that wherefore it is sent, but  returns to me empty, like a javelin which strikes without piercing and  recoils, with what feelings am I affected, do you think, brethren?  Am I not pained and angered?  And, to press into my service some  words of a Master [in Israel], because of my own wisdom I am unequal [to express my meaning as well], I am in a strait between two,  and what I shall choose I know not (Phil. 1:23, 22): whether to feel  any pleasure in what I have said, because I have performed what was  my duty, or whether to experience any regret regarding it, inasmuch  as I have not attained the result I wished for. For I desired that an  enemy should perish and a brother be delivered, and this I have not  succeeded in, but the event has been precisely the contrary: I have  wounded his soul and increased his fault, since scorn has been added  to it. They will not hearken unto thee, says the prophet, for they will  not hearken unto Me (Ezek. 3:7). You see what Majesty it is that  is in this case contemned. You think that it is I only that have been  scorned. But it is the Lord that has spoken [unto you through me];  and what He said to the Prophet He said also to His Apostles: He  that despiseth you despiseth Me (Luke 10:16). I am not a prophet, I  am not an apostle, and yet I am bold to say I am fulfilling the  duty of both the prophet and the apostle; though I am far from  approaching their merits, I am charged and burdened with their  cares. Though it be to my great confusion, though it be even to my  extreme danger, yet I do, in fact, sit in the seat of Moses, though I  am far from claiming that my life is such as his, or the grace committed to me equal to that he enjoyed. But what then?  Is not  respect to be shown to that seat of authority because it is filled by an  unworthy occupant?  Even when it was occupied by the Scribes and  Pharisees, of them the Lord said: Whatsoever they bid you observe,  that observe and do (Matt. 23:2, 3).

3. Very often impatience also is joined to disrespect, so that a person, when blamed, does not only take no care to correct himself, but shows irritation against his reprover, and, like one who is raving in insanity, repels the hand of the physician. Strange is that perversity! He is angry with the man who is anxious to cure his wounds, but for the enemy who pierces him with the shafts of temptation he has no anger! For there is one who shoots his arrows against those who are upright in heart (Ps. 11:2), who has now wounded you even unto death, and yet against him you are not angry! Your indignation is wholly against me, who desire to see you cured. Be ye angry and sin not, says the Apostle (Eph. 4:26).  If you are angry on account of [your own] sin, not only do you commit no sin, but you root out the sin which you had committed.  But now you retain the sin in rejecting the remedy, and you heap sin upon sin by being angry without reason; this is indeed to sin beyond measure.

4. Sometimes even impudence is added to this; not only reproof is borne impatiently, but the fault reproved is impudently defended; and this is mere madness.  Thou hadst, saith the Lord, a harlot's forehead: thou wouldst not blush (Jer. 3:3, Douay); and He says, My jealousy shall depart from thee, I will be no more angry (Ezek. 16:42).  I tremble at the very hearing of the words. Do you feel what a perilous and horrible and fearful thing it is to attempt to defend sin?  For He says again: As many as I love, I rebuke and chasten (Rev. 3:19). If, then, the anger [of God] has deserted you, so also has His love; nor can you think yourself worthy of His love, if you do not think yourself worthy of His chastisements. You see, then, that it is when God shows no anger with the wicked that He is the more angry with them. Let favour be showed to the wicked, He saith, yet will he not learn righteousness (Is. 26:10). May such indulgence be far from me. To be thus spared appears to me more terrible than the most violent anger, because it closes up to me the ways of righteousness. Far better is it for me, according to the counsel of the Psalmist, to embrace the severity of discipline, lest the Lord be sometime angry with me, and so I perish from the right way (Ps. 2:12).   I desire that Thou wouldst be angry with me, O Father of mercies; but with that anger wherewith Thou dost correct one who wanders from the way, not that with which Thou dost exclude such an one from it. That censure of Thine is the utterance of a compassion merciful and blessed for us; but that concealment of Thy wrath is what we have to fear most of all. It is not when Thy wrath is concealed from me, but when it is displayed and felt by me that I have most trust in Thy coming favour; for it is especially in Thy anger that Thou rememberest mercy. Thou, says the Psalmist, wast a God that forgavest them, though Thou tookest vengeance of their inventions (Ps. 99:8). He speaks of Moses and Aaron, and of Samuel, whom He had sent before Him; and he regards it as an instance of God's favour and goodness that He did not spare their faults and failings. After that, will you still go on defending your faults, and showing anger when reproved for them, and thus shutting against yourself for ever the door of the mercy of God?  Is not that, in fact, calling evil good, and good evil?  Will not that odious impudence speedily produce impenitence, which is the mother of despair?  For who repents for that which he considers not to be wrong?  Woe to them, says the Prophet. And that woe is eternal.  It is one thing for a person to be drawn away from the right and enticed by his own concupiscence; and quite another and very different to seek out evil of free will, as if it were good, and thus in a false confidence to draw near to death as if it were to life. For this very reason, I assure you, I have sometimes preferred to hold my peace, and take no notice in words of an evil which I have observed, rather than to give occasion for so great a mischief in reproving it.

5. You will perhaps say to me that, in such a case, the good of my action would return to me again; that I have delivered my soul, and am clean from the blood of that man to whom I have spoken, and have warned him to turn from his evil way that he may live.  But although you should add an infinity of such reasons, they would still be no comfort to me while I am apprehending the spiritual ruin of a soul under my pastoral charge. As if I had sought only my own acquittal from blame in speaking to him, and not rather his good! For what mother is there who, when she has diligently nursed her child, and lavished upon him every care in her power, will be able to restrain her tears if she shall find that all her labours and pains were inefficacious, and that her child was dying in spite of them?  And she would feel this only with regard to the death of the body; how much more ought I to weep and lament for the eternal death of a son of mine, even if I am conscious that I have left nothing undone to warn or to help him?  You see also from how great evils he escapes himself, and also delivers me, who, when reproved, replies with gentleness, acquiesces with modesty, avows his fault humbly, and obeys with submission. To such a soul I profess myself a debtor in all things; I am his minister and servant, as to a soul which is a most worthy Bride of my Lord, and which is able to say with truth: When the King sitteth at His table, my spikenard sendeth forth the smell thereof .

6. The odour of humility is excellent, since, rising up from this vale of tears, it is diffused everywhere around, and fills even the chamber of the King with grateful fragrance. Spikenard is a humble plant, which those who have studied with care the nature of herbs say is of a warm nature; and therefore it may be taken here not unfitly, as it seems to me, to denote that virtue of humility which glows with the ardour of Divine love. I say this because there is a kind of humility which truth produces in us, and which is without warmth, as there is also another kind, which is produced and warmed by charity.  The one has its seat in knowledge, the other in the affections. If, in fact, you look into yourself under the light of truth and without dissimulation, and judge unflatteringly of yourself, there is no doubt that you will be humbled, even in your own eyes, and that this true knowledge of yourself will render you more vile in your own sight, although, perhaps, you cannot as yet endure that this should be the case in the sight of others. You will then be humble, but as yet only by the working of truth, and not at all by the inpouring of love; for if you had been, in addition to the working of truth, which has shown you to yourself in a manner veracious and salutary, affected equally by love, you would without doubt have wished, as far as in you was, that others should have the same opinion of you as you know that the Truth has.  I should say that He is nevertheless in you, for it is often inexpedient that all which we know ourselves should be known to others, and we are forbidden by the love of truth itself, as also by the truth of love, to wish to discover to another that which would do him injury. But if you are restrained by self-love, and induced to keep hidden the judgment which truth has formed of you, who can doubt that your love of the truth is imperfect, since you make it subordinate to your own interest or your own reputation?

7. You see clearly, then, that it is not the same thing whether a man, being constrained by light and knowledge, has a lowly opinion of himself, and whether he is assisted by the grace of charity, and accepts a humble position with willingness; for the one is enforced, the other voluntary. e emptied Himself says the Apostle, and took upon Him the form of a servant (Phil. 2:7), thus giving to us a perfect form and model of humility. He emptied Himself, He humbled Himself, not from any necessity of fact or judgment, but by charity towards us. He was able to appear vile and despicable in the eyes of men without thinking Himself so, because He knew Himself well. He was, then, voluntarily humble, and not because He was judged to deserve so to be; He presented Himself as if He had been such, as He knew Himself not, in fact, to be; but though He was not unmindful that He was the Highest, yet He preferred to be regarded as the least of all. He said, in fact: Learn of Me, for I am meek and lowly in heart (Matt. 11:29). He says 'in heart,' in the feeling of the heart-that is, in the will; and in saying this He excludes all idea of necessity, for although I or you find ourselves, in truth, worthy of disgrace and contempt, worthy of the lowest rank and of the worst treatment, worthy even of stripes and punishment, yet it was not thus, it was far otherwise with Him; yet He endured all these things, and as one humble in heart, because He chose so to do-that is to say, He was humble with the humility which was prompted by the kindness of His heart, not enforced by the verdict of truth.

8. For this reason I have said that this kind of voluntary humility  is not produced in us by the logical force of truth, but is created within  us by the inpouring of charity, because it comes of the heart, the affections, the will; whether I have spoken rightly you must judge. Consider also whether I have been right in attributing it to the Lord, inasmuch as it is clear that it was charity which led Him to empty  Himself, to become a little lower than the Angels, to be subject to  [those who were supposed His] parents, to bend His head under the hands of the Baptist, to endure the weaknesses of the flesh, to submit at length to death, and that the ignominious death of the Cross. I submit to your judgment again, whether I have been right in deciding that this humility, thus warmed by charity, is denoted by spikenard, which is a herb unassuming in appearance and of a warm nature. And if you assent to both these opinions, which I think you will do, as they are supported by very plain reasons, then, if you feel yourself humbled by that forced humility which the Truth, who searcheth the very hearts and reins, produces in the senses of a soul that is watchful, make a virtue of this necessity, and add to your humility a glad and willing acquiescence, since there is no true virtue without the assent of the will.[clxxvii] That will be the case if you are unwilling to appear otherwise to the outward eye than you find yourself to be inwardly. Otherwise you may well fear lest that which you read in a psalm should apply to you: He flattereth himself in his own eyes, until his iniquity be found to be hateful (Ps. 36:2). And again: Divers weights and divers measures, both of them are alike abomination to the Lord (Prov. 20:10).

What! do you at the bottom of your heart think lowly of yourself because you weigh yourself in the balance of truth, and yet outwardly you wish to deceive, to be regarded as of greater value, and to sell yourself at a higher price than that at which the truth values you?  Have regard to the judgment of God; do not by any means commit this most discreditable action of exalting yourself by your own self-love, while the truth requires you to be abased, for this is to resist the truth; this is even to fight against God.   Rather acquiesce in the Divine conclusion. Let your will be rendered submissive to truth, and not merely submissive, but willingly and devotedly so. Shall not my soul, says the Psalmist, be subject to God?  (Ps. 41:1, Douay).

9. But it is not enough to be subject to God, unless you are subject also to every human creature for the sake of God; whether to the Abbot, as to the superior of all, or to the Priors, as authorities constituted by him. I say even more than this: I say, subject to your equals, and even to those who are inferior to you. For thus it becometh us, says the Lord Himself, to fulfil all righteousness (Matt. 3:15). If, then, you wish to be perfect in righteousness, make the first step towards him who is less than you; defer to your inferior, show respect towards your junior. For in doing this you shall make the words of the Bride apply to you: My spikenard sendeth forth the smell thereof. That perfume is devotion; it is the holy and saintly reputation which you obtain with all persons, so that you are a good odour of Jesus Christ in every place, visible to all, and by all regarded with affection. He whom truth alone obliges to be humble can never reach this degree of perfection, since his humility is only for himself, and does not flow forth to reach and delight others. It has, in fact, no odour, because it has no devotion, inasmuch as such humility is not voluntary and spontaneous, but enforced. But the humility of the Bride is like sweet perfume, and diffuses its fragrance, warm with love and devotedness, and redolent of sweetness to all. The humility of the Bride is spontaneous, constant, fruitful, and it is as unaffected by severity as by praises. To her it had been said: Thy cheeks are beautiful as those of a turtle dove, thy neck as a string of pearls. She had received also the promise of golden ornaments, and yet she replies with humility; the more she is raised up, the more humble she is in all respects. She does not boast of her merits, nor in the midst of the praises of herself which she receives is she at all forgetful of humility, which, indeed, she frankly avows, speaking of it under the name of spikenard. She speaks in the language of the Blessed Virgin Mary: 'I am conscious of no merit deserving of so great a condescension, except that God hath regarded the low estate of His handmaiden' (Luke 1. 48). For what is the signification of these words, My spikenard sendeth forth the smell thereof except this, 'My humility hath found favour in His sight'?  'Not my wisdom,' she says, in effect, ‘not my nobleness, not my fairness, for these in me were nothing worth, but my humility, the only quality which was mine, it was this which gave forth its odour'; that is to say, that odour which was customary to it. Humility is accustomed to please God, and the Lord, who is high above all, is wont, according to His custom, to regard those things which are humble. Therefore when the King sitteth at His table, that is, when He is in His lofty habitation, the odour of humility ascends thither. He dwelleth on high, saith the Psalmist; He humbleth Himself to behold the things that are in heaven and in the earth (Ps. 113:5, 6).

10. When, then, the King is in His habitation, the spikenard of the Bride gives forth its odour. The habitation of the King is the Bosom of the FATHER, for the SON is always in the FATHER. Doubt not, then, that this King is ever merciful, since His abiding-place continually is the home of Fatherly goodness. It is no wonder that the cry of the humble, rising up, reaches Him, who dwells always in the fountain-head of mercy, to whom gentleness and goodness are familiar, are natural, yea, are consubstantial with Him, who derives all that He is from the Father, so that the trembling glance of the humble penitent, looking up to Him, sees nothing in Him which is not fatherly. Therefore it is that for the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord (Ps. 12:6).

This the Bride knows, because she is of the household of the Lord and is His beloved; she believes that her poorness in merits will not exclude[clxxviii] her from the Bridegroom's grace, and she puts her confidence in humility alone. She calls Him 'the King,' for she is terrified by the reproof she has received, and does not venture to call Him her Bridegroom. Nevertheless, though she confesses that He dwells in a high and lofty place, her humility does not lose confidence.

11. It is possible to apply this discourse, and that with much fitness, to the Primitive Church. If you recall the days in which the Lord ascended up where He was before, and sat on the Right Hand of the Father, in His ancient, august, and glorious dwelling-place, you remember how the disciples assembled with one accord in one place, continuing in prayer with the women, and Mary the Mother of Jesus, and with His brethren (Acts 1:13,14).  Does it not seem to you that in truth that was a time when the Bride, though so young and so fearful as yet, gave forth the odour of her spikenard?  Again, when suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting (Acts 2:2), could she not, though so poor and undistinguished, have taken into her lips these words: When the King sitteth at His table, my spikenard sendeth forth the smell thereof?  Assuredly it appeared to all who abode in that place, how sweet and how acceptable was that fragrance of humility which ascended to heaven, since it was immediately replied to with gifts so copious and so magnificent as a response.  And she was not ungrateful for such a benefit.  For listen how in her fervour of gratitude she shows herself to be prepared to suffer all possible evils for the Name of JESUS, for what words follow?  A bundle of myrrh is my Well-beloved unto me: He shall lie betwixt my breasts.  But my weakness, which you know, does not permit me to go on longer.  This only I add, that by the mention of myrrh she denotes that for affection to her Beloved she is prepared to endure bitter trials and persecutions.  The rest of the verse we will finish another time; if, that is to say, you obtain for me by your intercessions the assistance of the Holy Spirit, to enable me to understand and to interpret the words of the Bride, which He Himself, by His holy inspiration, has originated, and to grant unto me words befitting the praises of Him of whom He is the Spirit; I mean the Bridegroom of the Church, JESUS CHRIST OUR LORD, who is above all, GOD blessed for ever.  AMEN.

SERMON 43: CHRIST ENABLES THE BRIDE, THAT IS, THE FAITHFUL SOUL, TO PASS UNINJURED ALIKE THROUGH THE PROSPERITY AND THE ADVERSITY OF THIS WORLD.

A BUNDLE OF myrrh is my well-beloved unto me . He shall lie between my breasts. Before He was called ' the King,' now He is called ' well-beloved'; before he was in His royal banqueting-room, now He is abiding willingly with the Bride. Great is the virtue of humility, since the majesty of Godhead itself so easily condescends to it. A name of reverence is quickly changed into a term of friendship, and he who was afar off was in a brief time brought near. A bundle of myrrh is my well-beloved unto me. Myrrh, which is bitter, signifies the hard and rigorous facts of trouble and sorrow. The Bride, foreseeing that she is about to endure these for the sake of her Beloved, says these words with a feeling of gladness, trusting that she will endure bravely all that is laid upon her. As it is said of the Apostles: They departed from the presence of the Council, rejoicing that they were counted worthy to suffer shame for His Name (Acts 5:41).  Wherefore, also, she speaks of Him, not as a great or weighty mass, but as a small bundle;[clxxix] in order to convey that whatever labour and grief threatens her, she regards it as light for the sake of His love. She has well called it small and light, for He is a little Child who is born to us (Is. 9:6). Again, it is a bundle small and light, since the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us (Rom. 8:18).

And the same Apostle says that our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory (2 Cor. 4:17). That, then, which is now a little bundle of myrrh shall at some future period be to us a weight of glory exceeding great. Is it not a little bundle [we have to bear], since His yoke is easy and His burden is light?  (Matt. 11:30). It is not that it is light in itself, since the severity of suffering and the bitterness of death are not light, but that to the loving heart it seems a light thing to endure them. And for that reason the Bride does not say merely: My Beloved is a bundle of myrrh, but she adds unto me-that is to say, 'to me who love Him.' So, also, she calls Him her 'well-beloved,' meaning to declare that her love has force to overcome the bitterness of all troubles, and that it is strong as death (8:6). And that you may know that she does not glory in herself, but in the Lord, and relies, not upon her own strength and bravery, but upon the help of the Lord, she declares that He shall lie between my breasts, and on that account she can say to Him in a Psalm with the fullest confidence: Though I walk through the valley of the shadow of death I will fear no evil, for Thou art with me (Ps. 23:4).

2. I remember that in one of my former Sermons[clxxx] I explained these as signifying sympathy in joy with others, and sympathy with them also in sorrow, according to the precept of St. Paul: Rejoice with them that do rejoice, and weep with them that weep (Rom. 12:15). But because, as she lives between prosperity and adversity, she is aware that there is danger upon either side, she desires to have her Beloved upon her breast and near her heart, so that by His protection she may be continually strengthened against both the one danger and the other, and neither be unduly lifted up in time of rejoicing nor cast down in time of sorrow. You, also, if you are wise, will imitate the wisdom of the Bride; you will not allow that bundle of myrrh, which you hold so dear, and which is the fellowship you have with the sufferings of your Master, to be torn away from your heart even for an hour; you will retain always in your memory all the bitter pains which He bore for you, and meditate upon them continually, so that you too may say with the Bride: A bundle of myrrh is my well-beloved unto me . He shall lie between my breasts.

3. As regards myself, I, brethren, from the beginning of my conversion, set myself, in place of all the merits in which I knew that I was wanting, to bind up this little bundle of myrrh for my individual needs, collected from all the cares and bitter experiences of my Lord, and to keep it always close upon my breast; in the first place, of the privations of His infant years; then of the labours He underwent in preaching, His fatigues in journeying to and fro, His watchings in prayer, His fastings and temptations, His tears of compassion, the snares laid for Him in discourse; and, lastly, of His perils among false brethren, of insults, spitting, blows, abuse, scorn, piercing by nails, and other such things, which He suffered for the salvation of our race, which in the Gospel history, as in a wood, may abundantly be gathered. And, among so many branches of that fragrant myrrh, I think that cannot be passed over, of which He tasted when upon the Cross, nor that wherewith He was embalmed in the sepulchre.  In the first of these He applied to Himself the bitterness of my sins, in the second He pronounced the future incorruption of my body.  As long as I live I will proclaim loudly the abundance of the graces which come from these; I will never forget those mercies, since it is by them that I have been restored to life.

4. It was these mercies of which holy David formerly entreated with tears: Let Thy tender mercies come unto me, that I may live (Ps. 119:77). Of them, too, another saint recalled the remembrance, with weeping: Great are the mercies of the Lord. How many kings and prophets have desired to see the things which I see, and have not seen them! They have laboured, and I have entered into their labours; I have reaped the harvest of myrrh which they have planted; it is for me that this salutary bundle has been reserved. No one shall take it from me; it shall lie between my breasts. To meditate on these things I have called wisdom; in these I have placed the perfection of righteousness for me, the fulness of knowledge, the abundance of merits, the riches of salvation. There is among them for me sometimes a draught of salutary bitterness; sometimes, again, a sweet unction of consolation. In adversities they raise me up, and in prosperity repress my exuberant delight, and among the joys on the one hand, and the sorrows of the other, of this present life, they enable me to walk in safety along the royal road which leads to life by defending me from the perils on either hand. These conciliate on my behalf the Judge of all the world, showing to me Him who is so greatly to be feared, as one who is gentle and humble, and not only making Him willing to receive and to pardon, but even more, in giving me Him who is far above all powers, and terrible among the kings of the earth, as a model for me to imitate. It is for these reasons that I have these [sufferings of Jesus] frequently in my mouth, as you know, and always in my heart, as God knows. These are familiar themes in all my writings, as is well known. In a word, my philosophy is this, and it is the loftiest in the world: to know JESUS, and Him crucified.   I do not ask, as does the Bride in this passage, 'where reposes at noon' Him who I embrace with joy and gladness, for He dwells ever upon my breast and in my heart. I do not ask 'where He feeds His flock,' for I behold Him as my Saviour, upon His Cross.   The one object is loftier, the other has more of sweetness; the one is bread, the other milk; the one the children's food, the other the nourishment which infants find at their mothers' breasts, and therefore He shall lie betwixt my breasts.

5. My dearest brethren, do you also gather for yourselves each a bundle so precious and beloved, give it a place in the depths of your heart, fortify with it the portal of your breast, that it may abide between your breasts also. Let [JESUS] be borne, not behind you and on your shoulders as a burden, but in front of you and before your eyes,[clxxxi] lest if you bear Him and do not perceive His sweetness, you should be oppressed by His weight, without being refreshed by His fragrance rising up before you. Remember how Simeon took Him up in his arms (S. Luke 2:28), how Mary bore Him in her womb, nursed Him on her bosom, how He who is the Bridegroom was laid upon her breast, and, not to pass over anything, how the word [of prophecy of Him] was spoken by the aged Zacharias (1:67), and, indeed, by others also. I suppose that Joseph, too, the husband of Mary, must frequently have taken the Child upon his knees to smile upon and to please Him. All these bore Him before them, and by no means behind. Let them be for an example to you. Do ye do likewise; for if you have Him whom you are bearing, always before your eyes, it is certain that, beholding the pains and troubles which the Lord endured, you will more easily and willingly bear your own, by His help, who is the Bridegroom of the Church, above all, God blessed for ever.

AMEN.

SERMON 44: CORRECTION OUGHT TO BE ADAPTED TO THE CHARACTER OF OFFENDERS, SO THAT THOSE OF HUMBLE AND COMPLYING DIS POSITION SHOULD BE GENTLY DEALT WITH, BUT THE STUBBORN AND OBSTINATE SEVERELY CHASTENED TO OBLIGE THEM TO REFORM.

‘My beloved is to me as a cluster of camphire[clxxxii] in the vineyards of Engedi.' Cant. 1:14.

IF THE BRIDEGROOM were beloved in the bitter myrrh, much more will He be so in the sweetness of the grape. Therefore my Lord Jesus Christ is to me in His Death myrrh, in His Resurrection a cluster of grapes; and thus He has given Himself to me as a most salutary draught, though commingled with tears. For our sins He died, for our justification He was raised again from the dead (Rom. 4:25), so that we, being dead unto sins, should live unto righteousness (1 Peter 2:24). If, then, you have mourned for sins past, you have tasted the bitterness of the draught; but if you have now entered upon a holier life, and are beginning to breathe in more and more the hope of eternal life, the bitterness of the myrrh is changed for you into wine, which maketh glad the heart of man.

And, perhaps, when there was offered to the Saviour upon the Cross wine[clxxxiii] mingled with myrrh, and He would not drink it, this was signified, that He thirsted only for the former. You, then, after experiencing, as I have said, the bitternesses of the myrrh, and then tasting the wine of gladness, may yourself say without rashness: my Beloved is to me as a cluster of camphire [grapes] in the vineyards of Engedi.

Engedi has a twofold meaning, and each sense tends to teach the same lesson, for it means ' the fountain of the kid' and ' the washing of the nations'; and both the one sense and the other point to the tears of sinners. It signifies also ' the eye of temptation,' which also pours forth tears, and looks onward to temptations, which are never wanting to the life of man upon the earth. But the people of the Gentiles, who walked in darkness, were never able to discover by themselves, nor, on this account, to escape, the snares of temptations, until, by His grace who gives light to the blind, they received the eyes of faith, until they came to the Church which has an eye to discover temptation, until they gave themselves to the instructions of spiritual men, who, having been enlightened by the Spirit of Wisdom, and rendered learned also by their own experience, are able to say truly that we are not ignorant of the snares of the devil nor of his devices (2 Cor. 2:11).

2. It is said that in Engedi grow aromatic shrubs, which the people of the country train in the manner of vines; and thence, perhaps, it is that they are here called vineyards. For otherwise, what would the cluster of camphire do in the vineyards of Engedi?  Whoever carried clusters [of grapes] from one vineyard to another?  For wine is usually carried to places where there is none, and not whither there is a store of it already. He calls, then, by the name of 'the vineyards of Engedi the peoples of the Church, which possesses a liquid balm, that is, a spirit of gentle kindness, in which she tenderly cherishes the weakness of those who are still babes in Christ, and consoles the sorrows of penitents. If any brother, then, shall have fallen into some fault, the minister of the Church, who has already received of that Spirit, will at once take measures to restore him, and that in the same spirit of gentleness, considering himself lest he also be tempted (Gal. 6:1). That material oil, with which the Church is accustomed to anoint all those who are baptized, is a type of this.

3. But as the wounds of that traveller who fell among thieves, and whom the charitable Samaritan took up and carried on his own beast to a hostelry, that is, to the Church, were not healed with oil alone, but with wine and oil together (Luke 10:30-34), so the spiritual physician needs to mix the wine of fervid zeal with the oil of gentleness, since it behoves him not only to console the weak, but also to restrain the unruly. For if he perceives that the wounded man, that is, the sinner, is not at all amended by the gentle and kindly reprimands which he has first employed, but, on the contrary, abuses his forbearance, becomes more negligent by his patience, and sleeps the more securely in his sin, then, the oil of his gentle remonstrances being shown to be of no use, it behoves him to employ more powerful remedies, and so to pour in the wine of penitence-that is, to have recourse to stern accusations and reproofs, and if need be, and the stubbornness of the offender be so great, to smite him with the staff of ecclesiastical censure. But whence shall he obtain that wine?  It is not wine, but oil, that is found in the vineyards of Engedi. Let him seek it in the isle of Cyprus, for that isle is fertile in producing wine, and that of the best; let him gather there of those weighty clusters, which the spies of Israel formerly bore upon a strong pole (Numb. 13:23) between two, [in which they typified] the prophets who went before, and the Apostles who followed after, and in the midst JESUS in His beauty; let him take unto himself this cluster, and say: My Beloved is to me a cluster of the grape of Cyprus.

4. We have spoken, then, of this cluster; let us now see how the wine of fervent zeal is expressed from it. For if a man, being himself a sinner, does not show anger towards one who offends, but, on the contrary, manifests compassion for him, and, as it were, pours over him the dew of a sweet and healing balsam, we know whence that proceeds; and you have already heard, though perhaps without taking notice, the source of it. For it has been said that everyone, from consideration of himself, should be gentle to all others; and following the wise counsel of St. Paul, should know how to make kindly allowance for such as have been overtaken in a fault, considering himself lest he also be tempted (Gal. 6:1). Is it not, in fact, from thence that the love of our neighbour, of which it is said in the Law as a commandment: Thou shalt love thy neighbour as thyself (Luke 10:27) derives its origin?  Brotherly affection has without doubt its first beginnings in the deepest feelings of human nature; and from the deeply-seated principle of love to oneself, as from a terrestrial humour, the love of our neighbour draws without doubt a degree of life and increase by which, if grace from on high be breathed upon it, the fruit of charity is brought forth; so that what the soul naturally desires for itself, it considers is not to be denied to another, who seems to have a right to share in it, as being a participant in the same nature, and by the mere right of humanity, but is, on the contrary, to be willingly and gladly shared, as far as it is possible, or there is need of it. Thus, that anointing of sweetness and kindness of disposition which is natural to man, if it be not decayed and ruined by sin, disposes him more to compassionate the faults and offences of sinners than to treat them with indignation and severity.

5. But since according to the word of the Wise man, Dying flies spoil the sweetness of the ointment (Eccles. 10:1, Vulg.), and when that is once lost, nature has no means in itself of repairing the loss; a man feels that a sad change has passed over him, and that he has fallen into that state, of which the Scripture says truly: The imagination of man's heart is evil from his youth (Gen. 8:21). That youth was not well spent or good. of which we read in the Scripture that the younger son made demand that his portion of his father's substance should be given over to him, and began to wish to have in his separate possession that which he had enjoyed so happily in common with others, so as to possess alone that, which though it loses nothing by participation, is lost altogether by partition. For he spent all his substance, says the Scripture, in living riotously with harlots (Luke 15:13, 14). Who are these harlots?  Are they not those carnal concupiscences which banish and destroy the sweetness of this anointing, and of which the Scripture gives us the salutary warning: Go not after thy lusts (Ecclus. 18:30). Truly does the Wise Man describe them as 'about to die'; for the world passeth away, and the lust thereof (1 John 2:17). When, therefore, we desire to indulge these, we deprive ourselves of the sweetness of good which is common and social for the sake of that which is individual and selfish. These are undoubtedly those foul and acrid flies which defile in us the beauty of nature, distract our mind with cares and anxieties, and destroy the pleasure and charm of the common life. It is for this reason that such a man is figured [in the parable] as the younger son, because his nature is corrupted by the unregulated passions of youth, and is without the ripeness and the gathered wisdom which belong to manhood, so that when he has fallen into distress his mind becomes hardened and loveless, and he has no regard for any but himself.

6. It is, then, from the commencement of such a most wicked and unhappy youth as this that the thoughts and inclinations of man turn easily to evil, and that he is by nature more prompt to anger with his neighbour than to compassion for his faults. Thus it is that a man is divested of almost every sentiment of humanity; and while he still needs and expects the help of others, he is disinclined to render help to others in return. [Such] a man, though himself a sinner, judges others severely who are sinners as himself, and even ridicules and scorns them, not considering himself, lest he also should be tempted. From this evil, nature cannot, as I have said, recover by its own strength, nor regain the oil of that original sweetness and kindness which has once been destroyed in it. But yet, what nature is unable to do is in the power of Divine grace. And he upon whom the Holy Spirit shall in His pity deign to pour the salutary unction of His goodness will at once regain his former feelings of goodness and sympathy, and shall obtain from grace even more than he had at first by the gift of nature. It will render him holy in faith and in goodness, and will bestow upon him, not merely oil, but the balsam gathered in the vineyards of Engedi.

7. For there is no doubt that from the 'Fountain of the kid'   flow forth gifts more precious still, the anointing of which transforms   kids into sheep, which enables sinners to pass from the left hand to   the right, after they have been abundantly steeped in the oil of   mercy; and thus, where sins abounded, grace much more abounds   (Rom. 5:20). Does it not appear to you that such a man is restored   in a sense to his humanity, who, putting off the hardness of the spirit   of the world, and recovering, by the help of grace, the abundance of   human loving-kindness, which carnal lusts, as it were foul and acrid   flies, had well-nigh destroyed in him; so that he derives from the   humanity which he bears, or, rather, which is himself, the means and   the manner of compassionating other men; and regards as something   inhuman[clxxxiv] and brutal, not merely for a man to do to another that   which he would not wish to have done to himself, but also the not   doing to others whatsoever he wishes they should do to him?

8. This, then, is the source of the oil. But whence is the wine?  Evidently from the cluster of the Cyprus grape. For if you love the  Lord Jesus with all your heart, with all your soul, with all your  strength, could you possibly see and endure without emotion the  injuries inflicted upon Him, and the contempt of which He is the  object?  Assuredly not; you would be at once actuated by a spirit of judgment and of zeal, and would be as a strong man to whom wine has given new powers, and being filled with zeal like Phinehas, would say, in the words of David: My zeal hath consumed me, because mine enemies have forgotten Thy words (Ps. 119:139); and with the Lord: The zeal of thine house hath eaten me up (Ps. 69:9; John 2:17).  That most fervent zeal, then, is wine expressed from the cluster of Cyprus, and the love of Christ is as a cup which inebriates. For our God is a consuming fire (Deut. 4:24), and a prophet once declared that a fire from above was sent into his bones (Lam. 1:13), insomuch that he burned with the love of God. When, therefore, the love of your neighbour has given you the oil of kindness, and the love of God has procured you the wine of zeal and emulation, you may safely draw near to heal the wounds of him who has fallen among thieves, and be a perfect imitator of that most charitable Samaritan.  Safely also may you too say with the Bride: My Beloved is to me as a cluster of Cyprus grapes in the vineyards of Engedi. that is to say, the love of Him who is dear to me imparts unto me a zeal for righteousness in feelings of brotherly kindness. But now enough of this; for my weakness warns me, as it does often, to come to a close, and thus obliges me, as you know is frequently the case, to leave my discourses uncompleted, and to reserve for another day the remainder of the verses. But of what account is that?  For I am ready for scourges (Ps. 37:18, Douay), and know that what I have hitherto received of chastisement has been less than I deserved. Strike me, O my God; strike me as a servant who labours ill, and perhaps the stripes may be reckoned to me as merits; perhaps Our Lord Jesus Christ, the Spouse of the Church, who found not in me any good to reward, may yet find in my stripes and my sorrows a reason for exercising His mercy, and have pity upon me. He is above all, God blessed for ever.  AMEN.

SERMON 45: OF THE TWOFOLD BEAUTY OF THE SOUL: HOW THE SOUL SPEAKS TO GOD THE WORD, AND THE WORD TO THE SOUL, AND WHAT LANGUAGE THEY EMPLOY.

' Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.'  Cant. 1:15.

HOW BEAUTIFULLY, HOW exquisitely is all this spoken! From the S   love of the Bride comes her presumption, from that of the Bridegroom His anger. This is shown by the issue of the matter; for reproof has followed presumption, amendment reproof, and recompense amendment. The Beloved One only is present, the master is withdrawn, the king disappears, dignity is put off, reverence laid aside; for where affection is perfect and strong, there pride gives way. And as Moses once spake unto the Lord, as a friend to his friend (Exod. 33:11), and the Lord replied to him, so there is now established between the Word of God and the devout soul a relation and communications as close and familiar as that between two neighbours. Nor is that strange; for their love having but one source, it is reciprocal, and their affection mutually manifested.

Therefore, words sweeter than honey are exchanged between them, and they exchange looks full of all sweetness, in token of the sacred love which unites them. Then He calls her His beloved one, pronounces repeatedly that she is fair, and receives from her in return similar tokens of affection. Nor is that a superfluous repetition, which is the confirmation of His love, and which perhaps also has some mystery indicated by it.

2. Let us inquire, then, what is the twofold beauty of the soul; for it is that which seems to me to be referred to here. Now, the beauty of the soul is humility. I do not say this of myself, a prophet has said it before me: Thou shalt wash me with hyssop, and I shall be clean (Ps. 51:7); signifying the humility of the heart by that herb, which is lowly and of a purifying nature. The writer, who was both king and prophet, having fallen into a grave offence, expresses in these words his good hope that he shall be cleansed, and thus recover his former whiteness of innocence. But the humility of one who has deeply offended, though it may be loved, yet it cannot be admired. But if one who has preserved innocence joins with it humility, does he not seem to you to possess a twofold beauty of the soul?  St. Mary lost not holiness, and yet was not wanting in humility. Therefore it was that 'the King desired her beauty,' because she joined humility to innocence; for, as she herself says: He hath regarded the humility of His handmaid (Luke 1. 48, Douay).  Blessed are they who have kept undefiled their vestments (Rev 3:4) that is to say, their simplicity and their innocence, if they are careful also to be clad in the beauty of humility. Assuredly the soul that is found to be such shall hear the words addressed to her: Behold, thou art fair, My love; behold, thou art fair. May I, O Lord Jesus, hear Thee say but once to my soul: Behold, thou art fair. Do Thou preserve for me, at least, my humility, for I have ill-kept my first robe [of innocence]. I am Thy servant. I do not dare to profess myself Thy friend, for I do not hear Thy repeated testimony to my spiritual fairness. Even to hear it once is sufficient for me. But what shall I do if even that be in question?   I know what I will do: I, being a servant, will venerate Thy friend (amicam); being but a man deformed and dwarfish, I will dwell in admiration on her perfect beauty; I will rejoice at the voice of the Bridegroom, who Himself admires a fairness so great. Who knows whether I may not at least find grace in the eyes of that friend, that by her favour even I may be found among the number of His friends?  For the friend of the Bridegroom remains in silence, yet rejoices greatly because of the Bridegroom's voice. This is His Voice in the ear of the Beloved; let us hear it and be glad. They are in each other's presence, they are conversing together; let us, too, pause and listen; let no care of this world, no allurement of the flesh, withdraw us from that sacred colloquy.

3. Behold, thou art fair, My love; behold, thou art fair. Behold expresses admiration, the rest praise. It is with reason that she is admired, because she has not adopted humility after the loss of holiness, and on account of it, but has retained it while remaining holy.

And rightly, too, is she twice over called beautiful, since neither kind of beauty is wanting to her. It is a rare being (avis) upon the earth who has not lost innocence, or in whom sanctity, if retained, does not exclude humility; and therefore happy is she who has retained both the one and the other. 'That she has done so is proved, inasmuch as though conscious of no fault, she does not reject the reproof of the Bridegroom. We, even when we have committed great faults, scarcely suffer ourselves to be reproved; but she, even when she has done no wrong, listens meekly to bitter words addressed to her. For if she desires to behold the glory of her Bridegroom, that is no fault, but rather a ground for praise. And yet when she is blamed she repents, and says: A bundle of myrrh is my Beloved unto me; He shall lie between my breasts, which is as if she said: 'That is sufficient for me: I desire to know none but Jesus, and Him crucified.' How great is this humility! Though innocent in every act, she takes upon her the feeling of the penitent, and though she has nothing to repent of, yet she is able to repent. 'Why, then,' you ask, 'is she chidden, if she has done no wrong?' But now listen to the prudence of the Bridegroom, and the dispensation of His grace. For as formerly the obedience of Abraham was tried and made proof of, so now is it with the humility of the Bride. And just as he, when his obedience was complete, heard these words spoken to him: Now I know that thou fearest God (Gen. 22:12), so in like manner, though in other words, it is said to the Bride, 'I know now that thou art humble;' for that is the significance of what He says: Behold, thou art fair. And He repeats the commendation, to show that the beauty of humility is added to the glory of holiness. 'Now I know that thou art fair, not only by the love which I feel for thee, but also by thy humility. I say not now that thou art fairest among women, I praise not thy beauty of cheeks or of neck, as I did aforetime; but I say simply, not in comparison of others, not in part, or with a qualification, but simply that thou art fair.'

4. And He adds: Thou hast the eyes of doves. Plainly He is still  continuing the praise of humility. For He sees that, being blamed  and checked for placing so high her researches, she at once, and  without delay, lowers them to things simpler, so as to say: A bundle  of myrrh is my Beloved unto me. There is no doubt a great difference  between a Countenance full of glory and a bundle of myrrh, and  therefore it is a great mark of humility to suffer the being recalled  from the one and to the other. Thus, to say: Thou hast the eyes of  doves signifies: 'No longer dost thou hold converse with great matters, nor inquire into subjects too high for thee; but, like that gentle and artless bird, art content with simpler matters, making thy nest in the hollows of the rock (that is to say), abiding in My wounds, and contemplating of thy own free will, as it were with dove-like gaze, the things only which relate to Me Incarnate, and to My Passion.'

5. Or it may be that, because the Holy Spirit appeared in the form of a dove (Matt. 3:16), it is rather a spiritual vision than a simplicity of vision that is here commended under the term 'dovelike.' If you approve of this supposition, it will be necessary to refer the verse before us to that which was spoken before by the companions of the Bridegroom, when they promised to her pendants of gold, with no intention, as I warned you at the time, of adorning the ears of the body, but rather of developing and training the spiritual hearing.[clxxxv] And by this means it follows that, having the heart more completely purified by faith, which cometh by hearing, she is rendered more capable of discerning that which before was beyond her powers. And as by the receiving of these (symbolical) pendants she has obviously obtained an increased power of vision for the discerning of spiritual things, so she has also become pleasing to the Bridegroom, whose preference it is always (as far as relates to Himself) to be contemplated in a spiritual manner. Therefore He numbers this among her praises, and declares: Thy eyes are those of doves. Now thou regardest Me, He says, in the spirit, since Christ the Lord is as a spirit before thy face (Lam. 4:20). Thou art able to do this, because thou hast dove's eyes. Before thou hadst not this power, and so incurred rebuke; now thou mayst behold me as thou wilt, because thou hast a spiritual vision, the eyes of the Dove. This, indeed, is not the grace for which thou madest petition, for not even now art thou capable of that; but this shall suffice thee for the present. Behold Me now to the utmost of thy powers, and as these augment, thou shalt behold Me more clearly; for assuredly, thou shalt be led on from glory to glory (Ps. 84:7).

6. I do not think, brethren-I repeat, I do not think-that this  Vision, which alone belongs to the present, is either mediocre or  common to all, though it be inferior to that which shall one day be  enjoyed. This may be inferred from the words which follow, for she  goes on to say: Behold thou art fair, my Beloved. Now, consider the  greatness and high elevation of a soul which claims the right to call  Him, who is the Lord of the whole world, her Beloved. For notice  that she does not even say simply Beloved, but my Beloved, to show  that she had a right to call Him hers. Assuredly this Vision of Christ  must be august and privileged, which confers upon the soul such confidence and authority that it regards the Lord of all, not as her Lord,  but as her Beloved. For I suppose that in this instance there is not  at all presented to the soul any defined image of the bodily form of  Christ, or of the likeness of our weak flesh, or even of His Cross, for  in these respects, according to the prophet, He hath no form nor comeliness (Is. 53:2). But that she, beholding Him, now pronounces Him fair and comely, shows that He appeared to her by means of a nobler vision, for the Bridegroom speaks to the Bride face to face, as once He spake to Moses (Exod. 33:11), and she beholds God clearly, not by symbols and types. Thus, beholding Him in the spirit, by a vision sweet and sublime, she declares Him to be such as in her vision she sees Him to be. Her eyes have seen the King in His beauty; yet not as King, but as her Beloved. One prophet beheld Him upon His throne, high and lifted up (Isa. 6:1), and of another it is testified that he saw God face to face, and his life was preserved (Gen. 32:30); yet it seems to me that the Bride surpasses both, in that we read that the Lord was beheld by her, and that He was her Beloved. But He says: If I be the Lord, where is My fear?  (Mal. 1:6).  If, then, to them this revelation was attended with fear, for where the Lord is there fear must be [to those who behold Him], I certainly, if the choice were given to me, would prefer the vision of the Bride, and that with so much more willingness and gladness, as I perceive that it is the occasion of a nobler feeling, that is, love. For fear hath torment, but perfect love casteth out fear (1 John 4:18). Great is the difference between [the Lord] appearing terrible in His doings toward the children of men (Ps. 66:5) and His appearing fairer than the children of men (Ps. 45:2). Behold Thou art fair, my Beloved, yea, pleasant!  These words express affection, not fear.

7. But perhaps thoughts arise in your heart, and you ask doubtfully: 'By what means can the words of the Word, spoken to the  soul, and again those of the soul to the Word, be rendered audible,  so that the soul should hear the Voice of Him that speaks to her,  and praises her as fair, and should pour forth in turn her tribute to  Him who has praised her?  How can that take place?   For it is not  the word which speaks, but we speak by the word. Also the soul has  no means of speech, except by the words which the bodily organs  articulate for her for that purpose.' A very reasonable inquiry; but  consider that it is the spirit which speaks, and that [the speaking as  well as] the things spoken are to be spiritually understood. As often,  then, as you hear or read that the Word and the soul behold each  other or converse together, do not imagine that they behold visible  bodily forms, or that audible words pass from one to the other. This  is what you ought rather to think. The Word is Spirit; the soul is  a spirit also; they have faculties [linguas] of their own for indicating  their presence, and for communicating the one with the other. The  tongue of the Word is the favour of His condescension; that of the  soul is the fervour of its devotion. The soul which has no devotion  is like an infant and speechless, and to such an one no discourse with  the Word is possible. Therefore when the Word wishes to speak to  the soul, and thus moves His tongue, the soul cannot but hear, for the  Word of God is quick and powerful, and sharper than any two-edged  sword, piercing even to the dividing asunder of soul and spirit (Heb. 4:12). And, again, when the soul thus addresses the Word, He cannot possibly be unconscious of it; not only because He is everywhere present, but still more and especially because the tongue of devotion is never stirred to speak, except by an impulse from Him.

8. Therefore for the Word to call a soul beloved, and say to it, thou art fair, is to pour upon it the grace which shall enable it to love, and to know itself loved. In like manner, when the soul in turn names the Word her Beloved and speaks of Him as full of beauty, it is that she ascribes to Him, without fiction or disguise, the grace that she has to love Him and to be loved by Him; it is that she admires His condescension, and wonders at the greatness of His grace. Indeed, His fairness consists in His love, and that is the greater because it was the earlier (preveniens). For this reason it is that she cries in the depths of her heart, and with all the powers of her strongest affections, that she is bound to love Him, and with so much stronger an affection, because He first loved her. Therefore the speech of the Word is an infusion of grace, and the response of the soul is the giving of thanks and glory. She loves so much the more ardently, because she feels that the affection of her Spouse surpasses her own, and her admiration is the greater, because that affection preceded hers. On that account it is that she is not content with saying once that He is full of beauty; she repeats her praise in order to heighten it by repetition.

9. Or perhaps that double phrase may be explained as applying to the two Natures in Christ-in the one the beauty of nature, in the other that of grace. How beautiful art Thou to Thy Angels, O Lord Jesus, in the Form of God, in Thy Eternal Nature, begotten before the morning star, in the splendour of Thy saints, who art Thyself the Form and Splendour of the Substance of the Father, in whom the glory and brightness of life eternal are resplendent from everlasting!

How august art Thou to me also, O my Lord, when I contemplate Thee in that state of glory which is Thine! Even when Thou didst empty Thyself of Thy glory, when Thou layest down the rays of splendour proper to that unfailing Light, even then Thy kindness shone the more brightly, Thy charity was more conspicuous, Thy grace the more radiant. O Star out of Jacob, how beautiful Thou art unto me in Thy rising (Num. 24:17); O Branch springing out of the stem of Jesse (Is. 11:1), how bright is Thy Flower; O Dayspring from on High, in what joyful light hast Thou visited me, who sat in darkness! (Luke 1. 78). What an object of admiration and wonder is He, even to the heavenly Virtues, in His Conception by the Holy Ghost, in His Birth of the Virgin Mary, in the spotless innocence of His Life, in the flowing streams of His doctrine, in the glistering brightness of His miracles, in the mysteries revealed by His Sacraments! In what blaze of glory dost Thou rise, O Sun of Righteousness, from the heart of the earth, after Thy setting [in death]! In what a resplendent vesture (Is. 43:1), O King of glory, dost Thou enter again the highest heaven! At the sight of all these marvels, how can I do otherwise than cry, All any bones shall say, Lord, who is like unto thee?  (Ps. 35:10).

10. Believe, then, that the Bride, in beholding her Beloved, saw these and similar excellences in Him when she said: Behold, Thou art fair, my love; behold, Thou art fair. Nor is it these only, but without doubt some other wonder of the beauty of the higher nature which she had remarked, which transcends our capacity of knowledge, and lies altogether beyond our experience. That repetition points out, then, the perfection of Jesus in each of His two Natures.

Hear also how, transported with the sight and at the words of her Beloved, she leaps, as it were, with joy, and sings before Him a nuptial song, full of tender and loving sentiments: Our bed is flourishing; the beams of our houses are of cedar, our rafters of cypress (1:16, Douay). But let us reserve that song of the Bride for another beginning in a newer day; so that, being rendered more willing and active by repose, we may the more readily be glad and rejoice with her, to the praise and glory of her Bridegroom, JESUS CHRIST our LORD, who is above all, God blessed for ever. AMEN.

SERMON 46: OF THE STATE AND COMPOSITION OF THE WHOLE CHURCH. ALSO OF THE MANNER IN WHICH, BY AN ACTIVE LIFE SPENT UNDER OBEDIENCE, THE LIFE OF CONTEMPLATION MAY BE ATTAINED.

'Our bed is flourishing; the beams of our houses are of cedar, our rafters of cypress.'-Cant. 1:6.

THIS IS AN Epithalamium she is singing; and she describes in graceful phrase the nuptial chamber and bed. She invites the Bridegroom to repose; for, indeed, it is better for her to rest and be with Christ. It is only for the sake of saving souls that it is necessary for her to go forth. But now, believing that she has found a suitable opportunity, she announces that the chamber is decked; she points out the couch, as it were, with the finger; she invites, as I have said, the beloved one to rest there; and, like the Apostles going to Emmaus, not being able to endure the fire of love burning within her heart, she constrains Him to accept the hospitality of mind and soul, to abide with her for the night (Luke 24:29, 32), and says with Peter: Lord, it is good for us to be here (Matt. 17:4).

2. Let us now inquire what is the spiritual significance of all these things. First, it refers to the Church. And I consider that the 'bed' upon which rest is taken means the monasteries and cloisters in which a quiet and peaceable life is passed, exempt from the cares and inquietudes of the world. That bed is said to be decked or adorned, because the life and appointed course of the brethren is adorned and rendered bright by the examples and precepts of our fathers, as if bedecked with fragrant flowers. By ' houses' we are to understand the great masses of Christians, which those among them who are set in offices of power and dignity, such as Princes of the Church and of the State, bind together, and retain them each strongly in his place, as the beams and rafters of a house retain the walls, by the just and firm laws laid upon them; lest, if everyone lived in his own way and at his own pleasure, they should disunite from each other like walls that begin to bend and spread, and thus the entire structure of the edifice falls to pieces and is destroyed.

As for the 'rafters,’[clxxxvi] which are firmly attached to beams, and are a striking ornament to the mansions of the great, I take the term to signify the kindly and regular lives and characters of a clergy properly taught and ordained, and of the rites of the Church rightly performed and administered. For how shall the Orders of the clergy be able to subsist, or the charges of the Church be administered, if Princes did not, like strong and substantial beams, both protect them by their power, and maintain them by their munificence?  3. If the beams are said to be of cedar, and the crossing-rafters of cypress, it is, without doubt, because the nature of each of these kinds of wood has something which befits the meaning intended.

The cedar being a tree of lofty height, and of which the wood is fragrant and incapable of decay, denotes with sufficient fitness the qualities needed in those men who are to hold, as it were, the place of beams in the Church. For those who are set over others need to be strong and steadfast, hopeful and patient, that their eyes and their mind should be lifted up to heavenly things; and that, spreading abroad everywhere the good odour of their faith and life, they should be able to say with the Apostle: We are unto God a sweet savour of Christ in every place (2 Cor. 2:5). The cypress, also, being similarly a fragrant and incorruptible wood, signifies and declares that every person, whosoever he may be, that is in Holy Orders ought to be of right faith and of pure life, that he may be worthy to serve as the ornament of the house of God, and to be in it, as it were, as its panelled ceiling, enriched with colours and gold. For what saith the Psalmist: Holiness becometh Thine House, O Lord, for ever (Ps. 93:5). In which words are well expressed both the beauty of holiness, and the endurance of a never-failing grace. It is obviously necessary that the man who is chosen to be the ornament and decoration of that House should be himself adorned with goodness of life and character; and although he ought always to have the inward witness (that is, of his own conscience), yet he should also be such an one as has a good testimony from them who are without.

There are other qualities still in these woods, which have no little relation to those spiritual truths of which we are treating; but I pass them over for the sake of brevity.

4. As to the well-being of the Church, it is happily expressed in a very few words: the authority of prelates, the good life and good report of the clergy, the disciplined obedience of the people, and the peaceful devotion of monks. When in each of these respects all is well, the holy Church, our mother, rejoices in the contemplation of them, and presents them to the sight of her Beloved; she refers all things to His goodness as their cause, knowing that He is the Author and Giver of all good things; nor does she attribute anything to herself. For she says: Our bed, and, The beams of our houses, and the rafters; this is a sign of her affection, not of her usurping the ownership of these things; the very abundance of her affection gives her such confidence, that she regards nothing which appertains to Him whom she so loves as unconnected with herself. She believes that she is not to be excluded from the companionship of her Spouse, or from the sharing of His repose; inasmuch as she is accustomed to seek, not her own interests, but His. And it is for that reason that she ventures to speak of, as common to both, the bed and the mansion which are His. She is bold to associate herself in the possession of those things which belong to Him, with whom she knows herself to be associated in love. It is not thus with that soul which has not yet given up her own will, but dwells amid her own. possessions, and lies down by herself; or, I should say more accurately, not by herself, but who dwells and associates in disorder and shamelessness with harlots; I speak of the lusts of the flesh, with whom that soul squanders its good things, and wastes its portion of the Father's substance, for which it had made request (Luke 15:12).

5. But is it the case with you, who hear or read these words of the Holy Spirit, that you think some of these things which are said capable of being applied to yourself; that you recognise in your own soul somewhat of the felicity of the Bride which is chanted in this song of love by the Holy Spirit Himself; and yet it is perhaps said to you also that you hear His Voice, but canst not tell whence it cometh, nor whither it goeth (John 3:8)?  Perhaps you desire also the repose of contemplation; and in this you do well, provided that you do not forget the flowers with which, as you read, the couch of the Bride is strewed. Therefore do thou take great care similarly to wreathe around thine the blossoms of good works, and to make the exercise of virtues precede that sacred rest, as the flower goes before the fruit. Otherwise, it would be self-indulgent that you should so earnestly desire to rest before you have earned that rest by labour, and you would be neglecting the fruitfulness of Leah in desiring to enjoy only the society of Rachel. But it would be a reversing of the proper order to ask for the reward before having earned it, and to grasp at the mid-day meal before performing the labour, of which the Apostle says: If a man will not work, neither shall he eat (2 Thess. 3:10).  And what says the Psalmist?   Through Thy precepts I get understanding (Ps. 119:104), so to teach you that the taste for contemplation is not due except to obedience to God's commandments. Do not, then, imagine that the love of your own repose is to be in any wise made a hindrance to works of holy obedience, or to the fulfilment of the traditions of the elders. Do not suppose that you will have the company of the Bridegroom for that bed, which you have strewed, not with the flowers of obedience, but with hemlock, and even with weeds and nettles, by your disobedient conduct. When it is thus with you, this is the reason that He will not hear and answer your prayers, and that when you call Him He will not come; for He who is so great a lover of obedience that He preferred to die rather than not to obey [His Father], will assuredly not bestow His gifts upon one who is disobedient. And how should He approve the inane idleness which you call contemplation?  For He says by the prophet: I have laboured with patience (Jer. 6:11), referring to the time when, an exile from the heaven of perfect peace, which is His country, He accomplished salvation for us in the midst of the earth.

But I fear the more lest that fearful judgment should involve you also which once thundered against the treachery of the Jews in these words: Your new moons and sabbaths, the calling of assemblies, I cannot away with; and again: Your new moons and your appointed feasts My soul hateth; they are a trouble unto Me (Is. 1:13, 14). And the prophet will weep over you, and say: The adversaries saw her, and did mock at her sabbaths (Lam. 1:7). For why shall not an adversary mock at that which the Beloved rejects?

6. I am extremely surprised at the shamelessness of some among us who, after having troubled us all by their singularity, annoyed us by their impatience, and contemned us by their contumacy and rebellion,[clxxxvii] have, nevertheless, actually the boldness to invite, and that with importunate prayers, the Lord of all purity to come into the foul resting-place of their conscience. But what does the Lord say to such?   When ye spread forth your hands, I will hide Mine eyes from you; yea, when ye make many prayers, I will not hear (Is. 1. 15).  And why?  Because your bed, far from being strewed with flowers, is defiled with filth. And do you dare to invite the King of glory thither?  Do you think that He will rest there for a moment, or are you doing this to ensure reproof to yourself?   The centurion in the Gospel prayed that the Lord would not come under his roof, because of his unworthiness, and yet there was not found such faith as His even in all Israel (Matt. 8:8, 10); and you would have the Lord to enter your soul, reeking as it is with the foul vestiges of your vices?  The Prince of the Apostles cries out: Depart from me, for I am a sinful man, O Lord (Luke 5:8); and do you say: 'Come to me, Lord, and enter into my heart, for I am holy?' Be ye all of one mind, says the same Apostle, love as brethren (1 Peter 3:8). And he who was 'a chosen vessel' says: Lifting up holy hands without wrath or doubting (1 Tim. 2:8). Do you see, then, how the Prince of the Apostles and the Apostle of the Gentiles agree and speak in the same spirit with regard to the peace and tranquillity which the person who prays ought to possess?   You may stretch out your hands to God all the day long, you who all the day long are engaged in distressing your brethren, destroying tranquillity, and separating yourself from unity [but it is to no purpose].

7. 'What, then,' you ask, 'would you have me to do?' In the first place, I would have you cleanse your conscience from every defilement of anger, and murmuring, and envy, and dispute; and that you should hasted to banish from the hiding-place of your heart all that evidently conflicts with the peace which ought to reign among brethren, and the obedience due to your elders. In the next place, I should wish you to adorn yourself with the flowers of good works and laudable studies of every kind, and seek the sweet perfumes of all virtues; or, in other words, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise of discipline, think on these things (Phil. 4:8, Vulg.), and endeavour to employ yourself in them.

To that end you shall call upon the Bridegroom, and then with confidence, because when you shall bring Him into your soul you, too, shall be able to declare truthfully, our bed is adorned; because your conscience shall everywhere be fragrant with the perfumes of piety, of peace, of gentleness, of justice, of obedience, of cheerfulness, of humility. Let this suffice as regards the bed.

8. As to the house. Each person, provided that he walks, not  according to the flesh, but according to the Spirit, ought to regard  himself as spiritually a house of God.  The Temple of God is holy,  says the Apostle St. Paul, which Temple ye are (1 Cor. 3:17). Take  careful heed, then, brethren, of that spiritual building, which is no  other than your own selves, lest, perhaps, when it begins to rise to a  loftier height, if the beams of it be not strong, firmly fixed, and well  bound and braced together, it should totter and fall; take careful  heed, I say, that the beams you use are such as are sound and will  not decay, such as are massive and will not bend-that is to say, use  the fear of the Lord, which is clean, and endureth for ever (Ps. 19:9);  and patience, of which it is written, the patience of the poor shall not  perish for ever (Ps. 9:18); long-suffering, also, which perseveres  without bending under the weight of the structure laid upon it, whatever it be, and is extended even unto the unending ages of the life of  blessedness, according to the saying of our Saviour in the Gospel:  Whosoever endureth unto the end, the same shall be saved (Matt. 10:22);  and, above all, use charity, which never faileth (1 Cor. 13:8), because,  as is said in this Song, it is as strong as death (Cant. 8:6), though jealousy be cruel as the grave. Lastly, take careful heed to underprop and brace firmly together these, the great beams of the structure, with other timbers equally precious and beautiful, if you have it in your power so to do; they will serve to form the panelled and fretted ceiling, and to render the house beautiful; I mean the utterance and teaching of wisdom or knowledge, prophecy, the gift of healing, interpretation of the Scriptures, and other such gifts, which are known to serve rather to the beautifying and perfecting of the character than to be necessary to the salvation of the soul.   Concerning these I have no precept to give you; I have only this advice: that since, as it is abundantly evident, timbers (so to speak) of this kind must be sought with much labour, are found with difficulty, and, if found, are not made fit for use without considerable risk, for our earth, especially in these times, is found to produce but few such; for these reasons my counsel and warning to you is, that such as these should not be too eagerly sought for, but that you should make use of other and humbler woods for the panelling of your roofs, which, though they be less splendid in appearance, are shown by experience to be not less useful and strong, and, moreover, are to be obtained with far greater safety and ease.

9. I earnestly desire, also, that I may be possessed of an abundance of those other woods which grow so freely in the garden of the Bridegroom-that is, the Church-I mean peace, goodness, gentleness, joy in the Holy Ghost, the showing mercy with cheerfulness, the giving with simplicity, the rejoicing with them that do rejoice, and weeping with them that weep. Do you not think that a house is (as far as regards the ceiling) sufficiently well adorned when you perceive that it is panelled with such woods as these, skilfully arranged, and in sufficient quantity?  Lord, I have loved the honour of Thy House (Ps. 26:8). Bestow upon me always, I entreat, the materials wherewith to adorn the chamber of my own conscience, and of that of others, so that it may be made ready for Thy searching view. With these I shall be content. There will be those also who, following my judgment in this matter, will be content also, because they believe that Thou wilt be so; the other [and higher endowments] I relinquish to holy Apostles and apostolic men. But do you also, my beloved, even though you are without those more precious woods, yet if these others are yours, have no fear; approach with confidence to that chief corner-stone, elect and precious, and be ye also built up, as living stones, upon the foundation of the Apostles and Prophets, into a spiritual house, so that you are [made to be] a holy Priesthood, to offer spiritual sacrifices acceptable to God, by JESUS CHRIST our Lord, the Bridegroom of the Church, who is above all, God blessed for ever. AMEN.

SERMON 47: OF THE THREEFOLD FLOWER [OF HOLINESS], NAMELY, OF VIRGINITY, OF MARTYRDOM, AND OF GOOD WORKS; AND OF THE DEVOTION WITH WHICH WE SHOULD PARTICIPATE IN DIVINE SERVICE.

'I am the Rose of Sharon, and the Lily of the valleys.'-Cant. 2:1.

I SUPPOSE THAT THIS recalls what the Bride had said in commendation of their couch, that it was decked with flowers. For, lest she should take to herself the praise of the flowers wherewith the couch is decked and the chamber adorned, the Bridegroom replies that He is Himself the Rose of the plain [of Sharon]; that the flowers do not grow in the chamber, but in the plain, from which is derived their beauty and their fragrance. Lest, then, any should have it in their power to reproach His Bride, and to say to her: What hast thou which thou didst not receive?  now if thou didst receive it, why dost thou glory, as if thou hadst not received it?  (1 Cor. 4:7) He Himself, as a solicitous lover and kindly censor, deigns to point out benignantly to His beloved to whom she ought to attribute the beauty and the fragrance of her couch in which she was glorying.  I am the Rose of Sharon, He says; it is to Me you owe that of which you boast. We are here warned, then, to our great benefit, that it behoves us by no means to glorify ourselves; if any glory, let him glory in the Lord (2 Cor. 10:17). So much with regard to the letter; let us now examine, with the help of Him who is the subject of it, into the spiritual sense which it contains.

2. In the first place, notice that there are three conditions referred to in which a flower may be-in the plain, in the garden, and on the couch: and then you will more easily understand why the speaker has chosen to call Himself, by preference, the Rose of [the field of] Sharon. Flowers grow and bloom in fields and in gardens, but not in the chamber. There they show their beauty and exhale their fragrance, but not erect upon the stem, as in the place where they have grown: they are severed and prostrate, because they have not grown there, but have been brought. They have to be watered, and to be frequently renewed, because they do not long retain their beauty and freshness. If, as I have foreshown in another discourse, the couch strewn with flowers means the soul stored with good works, then, to maintain the same metaphor, you see clearly that it is not sufficient to do once or twice merely that which is right, but that it is needful to add new deeds of good constantly to the former, so that having sown deeds of blessing, you may reap blessings also. Otherwise the flowers of good works wither and fall, and [the adornment formed of them] speedily loses all beauty and strength, unless they are continually renewed by fresh blossoms of good works piled upon the old. Thus much as regards the chamber.

3. In the garden and in the plain it is not so. There flowers once produced are constantly nourished, and so are long maintained in the beauty natural to them. Yet there is this difference between them, that the garden, in order to produce flowers, needs the labour and the skill of man who cultivates it; but the field produces its bloom naturally, and of its own accord, without any aid from the industry of man. Now, do you already perceive what is signified by that field, which, though neither furrowed by the ploughshare, nor broken by the hoe, nor enriched by manure, is yet rendered beautiful by its carpet of flowers, upon which, without doubt, rests a blessing from the Spirit of the Lord?  See, it is said in the Scripture, the smell of my son is as the smell of a field which the Lord hath blessed (Gen. 27:27). That flower of the field was not as yet clad in its full beauty, yet it already exhaled fragrance, which the holy and aged Patriarch, though feeble in body, perceived beforehand in the spirit, as his joyful exclamation shows; for though he was deprived of sight, its sweet scent was very apparent to him. It was not fitting, then, that the Bridegroom should call Himself a flower of the chamber, because He is a flower whose bloom is perpetual; nor yet of the garden, lest He might seem to be engendered by the operation of man. But He says with the fullest fitness and grace: I am the Rose of the field of Sharon; for He appeared without any effort or cooperation of man, and when He had appeared He was at no time subject to corruption, according to the saying of the Prophet: Thou shalt not suffer Thy Holy One to see corruption (Ps. 16:10).

4. But let me, if you please, give you another explanation of this, which seems to me quite worth consideration; for why has the Wise Man said that the Spirit manifests Himself in many forms, unless that He is wont frequently to hide under the bark, as it were, of the same text several and diverse spiritual senses?   According, then, to the division which I gave before of the various states of flowers, there are three distinct blooms-virginity, martyrdom, and a holy life.[clxxxviii] Virginity is the flower in the garden; martyrdom that in the field; a holy life that in the chamber. Rightly is virginity compared to a flower in the garden, inasmuch as it is nearly related to modesty-it flies from publicity, it rejoices in concealment, it is willing to endure rule and discipline. Furthermore, in a garden flowers are enclosed, while in the field they are open to the view of all, and in the chamber they are strewed or scattered. So we read: A garden enclosed, a fountain sealed (Cant. 4:12), which phrase expresses the bulwark of modesty, and the inviolate defence which preserves the sanctity of a virgin soul, provided that its sanctity is both in body and spirit.

Martyrdom, again, is well said to be a flower of the field, since martyrs are exposed to the mockery of all, and made a spectacle both to Angels and men. Is not theirs the pitiable condition which is described in the Psalms?  We are become a reproach to our neighbours, a scorn and derision to them that are round about us (Ps. 79:4).

The good actions of a holy life, also, are well compared to flowers in a chamber, for they produce the testimony of a quiet and safe conscience. After a good work the repose of quiet contemplation is entered upon more securely; and the more fully a man is conscious of not having been wanting through inertness or love of self in the performance of good works, the more confidence will he have in attempting to view and to investigate deeper and loftier truths.

5. In a certain sense all these things represent to us the Lord JESUS. He is the Flower of the garden, the Virgin Birth of a Virgin Mother, herself a shoot [from the stem of David].[clxxxix] He is the Flower of the field-a martyr, the pattern of martyrdom, and the crown of martyrs. He was led forth out of the city, He suffered 'without the camp,' He was raised upon the Cross to be seen of men, He was made the object of universal scorn. He is the Flower of the chamber also; the mirror and the model of every kind of beneficence, as He Himself declared in His protest to the Jews: Many good works have I showed you from My Father (John 10:32); and the Scripture also testifies of Him: He went about doing good, and healing all that were oppressed (Acts 10:38). If, then, each of these three represents the Lord, for what reason has He preferred to call Himself the Flower of the field only?  It was doubtless that He might encourage the Church, His Bride, to endure the persecution which He knew was impending over each soul which should desire to live godly in Christ JESUS. He does this that He may make it the better known in what He most desires to find imitators. It is because the Church, as I have said elsewhere, always desires repose and quiet, while He, on the contrary, urges her to earnest effort, forewarning her that we must through much tribulation enter into the kingdom of God (Acts 14:22). On which account also, when He had espoused to Himself the new Church which He had founded upon the earth, He said [to her members]: The time cometh that whosoever killeth you will think that he doeth God service (John 16:2); and again: If they have persecuted Me, they will also persecute you (15:20), and many other similar sayings, which you may easily find for yourselves in the Gospels, in which He warns them to be prepared to endure suffering.

6. I am the Rose of Sharon and the Lily of the valleys. She then  points to the couch; but He summons her to the plain-that is, He  excites her to vigorous effort. He regards it as the most persuasive  argument possible to her to enter upon this struggle that He should  propose Himself to her either as an example for one engaged in the  struggle, or a reward for one that has overcome in it. The words  may be understood in either of these two senses. Thou, O Lord  JESUS, art to me both a mirror of endurance and the reward of enduring. The one is a powerful incentive; the other a great encouragement. By the example of Thy valour Thou dost teach my  hands to war; by the Presence of Thy Majesty Thou dost crown me  after the victory. Whether I view Thee as a combatant in the midst of the strife [with evil], or regard Thee as at once the Bestower of the crown of victory, and that crown itself; in either case Thou dost attract me wonderfully to Thyself; in either capacity Thou art as a strong cable to draw me after Thee. ' Draw me; we will run after Thee.'   Willingly do I follow; more willingly still do I enjoy the fruits [of obedience]. If Thou, O Lord, art so good to those who seek Thee, what shall Thy goodness be to those who find?[cxc]  I am the Flower of the field. Let him who loves Me come into the field; let him not refuse to engage in the combat with Me and for Me, that he may have it in his power to say with St. Paul: I have fought a good fight (2 Tim. 4:7).

7. And as it is not the proud and arrogant, but rather the humble, who do not presume that they are able to do anything as of themselves, that are really fit for martyrdom, so the Lord adds: Jam the Lily of the valleys-that is to say, the crown of the humble, wishing to mark by the commanding height of this flower over others, the special glory of their future exaltation.[cxci] For there will be a time when every valley shall be exalted, and every mountain and hill shall be made low (Is. 40:4), and then shall appear that splendour of eternal life-the lily, so to speak, not of the hills, but of the valleys.  The righteous,[cxcii] says the prophet, shall grow as the lily (Hos. 14:5); and who is righteous except he be humble?  Thus, when the Lord bent Himself to the hands of His servant John, and the Baptist was stricken with awe of His Majesty, the Lord said: Suffer it to be so now, for thus it becometh us to fulfil all righteousness (Matt. 3:5), showing that He considered the consummation of righteousness to consist in perfect humility.   The righteous man, then, is humble; he is of the valley.

And we also, if we are found humble, shall grow as the lily, and bloom for ever before the Lord. Shall he not, then, truly and completely show himself the lily of the valleys, when the Lord shall change the body of our humility, and make it like unto the Body of His Glory (Phil. 3:21)?  He does not say 'our body,' but 'the body of our humility'; and thus signifies that it is only those who are humble who shall be rendered glorious with the wonderful and immortal splendour of that Divine Lily. Thus much, then, with regard to the words of the Bridegroom, in which He testifies that He is the Rose of the field of Sharon, and the Lily of the valleys.

8. It would be interesting to go on here without a break to comment on what He says with regard to His Bride most dear; but the time does not permit. For by our Rule (Rule S. Bened., c. 43) nothing must be preferred to ' the Service of God,’[cxciii] which is the name that our father Benedict desired to be given to the solemnities of Divine worship, which are offered day by day in our oratory, thus showing more clearly how desirous he was that we should apply ourselves with all our heart to that holy work. Therefore I warn and entreat you, beloved, always to occupy yourselves in the praises of God with pure hearts and earnest minds. With earnestness, so as to present yourselves at the worship of the Lord, as well with willingness and gladness, as with reverence; not with laziness and sleepiness, not yawning, not keeping silence, not cutting your words short, or even passing over some altogether, not chanting through the nose or between the teeth, with broken and lowered voice, in a lazy and effeminate fashion, but pronouncing the words of the Holy Spirit with manly and earnest voices, which correspond with the dignity of the subjects of which they speak. And purely also--that is to say, so as to occupy your thoughts while you are chanting with nothing else than the words which you are chanting. I do not refer only to the avoiding vain and idle thoughts; those also should at that hour, and in that place at least, be repressed which relate to the duties and occupations which those brethren who are entrusted with various[cxciv] functions are obliged, at other times, for the common good, and, as it were, of necessity, to employ their thoughts upon. I do not counsel you to carry with you when you go into the choir even those thoughts which you have derived from the books which you have been recently reading while sitting in the cloister, or those which have come to you from my voice, in this lecture-hall (auditorio) of the Holy Spirit. They are, indeed, to edification; but they do not edify you when you reflect upon them while you are chanting. For the Holy Spirit does not regard as acceptable that which you allow to obtrude at such an hour, which has no concern with your immediate duty, and occasions the neglect of a part of it. We are always capable, by His holy inspiration, of making our will conformable to His Divine Will; through the grace and mercy of Him who is the Bridegroom of the Church, our Lord JESUS CHRIST, Who is above all, God blessed for ever. AMEN.

SERMON 48: OF THE PRAISES WHICH THE BRIDE AND THE BRIDEGROOM ADDRESS RECIPROCALLY TO EACH OTHER; AND HOW BY THE SHADOW OF CHRIST IS TO BE UNDERSTOOD HIS FLESH AND FAITH IN HIM.

'As the lily among thorns[cxcv], so is my love among the daughters.'-Cant. 2:2.

THEY ARE NOT good daughters who, like thorns, pierce and trouble. Consider the evil race of plants which our earth produces, since it was cursed by sin.   Thorns and thistles, saith the Scripture, shall it bring forth to thee (Gen. 3:18). As long as the soul is clothed in flesh, its course lies among thorns; nor can it avoid having to bear the inquietude of temptations, and the sharp piercing of troubles. If the Bride is a lily, according to the words of the Bridegroom, let her understand with what vigilance and care she ought to watch over her conduct, surrounded as she is on all sides with thorns, of which the sharp points encounter her everywhere.  For the tender substance of a flower is unable to endure the slightest puncture of a thorn without injury. Do you feel, then, with how great need and propriety the Psalmist exhorts us to serve the Lord with fear (Ps. 2:11).); and the Apostle also, when he bids us work out your own salvation with fear and trembling (Phil. 2:12)?  They had learned the truth of that saying by their own experience as friends of the Bridegroom, whose course was full of difficulty, and believed that it applied truly to their souls: As a lily among thorns, so is Ay love among the daughters. One of them, in fact, says: I am turned in my anguish, while the thorn is fastened (Ps. 31:4, Douay). And it was well that he was thus pierced, since by the anguish of the wound he was turned to repentance. The piercing of the thorns is good for you if it brings you to repent. Many correct their fault when they feel the penalty of it; and such may take these words for their own.  A fault is a thorn, so also is its punishment; and in like manner a false brother, or an evil neighbour, may be considered as a thorn.

2. As a lily among thorns, so is My love among the daughters. O lily, bloom bright, shining and beautiful, but tender and delicate, doubters and subverters are all around thee! Among the thorns, what caution and circumspection   you   have  need of!   The world is full of thorns; they are on the earth and in the air, and even in your own flesh. To live among these thorns and not to be torn by them, is the effect of Divine power, not of any efforts of your own. But be of good cheer, said the Lord, I have overcome the world (John 16:33). Even though in looking forward you see troubles and trials, as it were the sharp points of thorns threatening you, yet let not your heart be troubled, neither let it be afraid, remembering that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed (Rom. 5:3). Consider the lilies of the field, how they grow and shine bravely even in the midst of thorns. If God so care for the grass of the field, which today is, and tomorrow is cast into the oven (Matt. 6:28-30), how much more shall He care for her who is His very dear and cherished Bride! Assuredly the Lord preserveth all them that love Him (Ps. 145:20). As a lily among thorns, so is My love among the daughters.

It is no small proof of virtue to live a good life among the depraved, to preserve the pureness of innocence, and gentleness of character, among the evil-disposed; it is a still greater one to be peaceful with those who are hostile to peace, and to show yourself a friend to your enemies themselves. That will evidently constitute a special degree of likeness to the lily, which does not cease to adorn and beautify with its own fairness the very thorns which pierce it. Does it not seem to you that this is to become a lily in truth, to fulfil in a certain way the perfection taught in the Gospel, in which we are bidden to pray for those who despitefully use us, to do good to them which hate us?  (Luke 6:27, 28). Do you, then, do likewise, and your soul shall be dear to the Lord, and He shall praise you, and say of you: As a lily among thorns, so is My love among the daughters.

3. We read farther on: As the apple-tree among the trees of the wood, so is my Beloved among the sons (2:3). To the commendations of the Bridegroom the Bride renders her praise in return; to praise Him is to acknowledge and to admire the Being who is truly worthy of all praise, and to be praised by Him is to be rendered deserving of the praises given. And as the Bridegroom has praised her under the figure of a flower of surpassing beauty, so she declares His unmatched glory and eminence by comparing Him to a tree of great excellence. Nevertheless, it seems to me that the tree named is not so beautiful as some others, so that it is not fully worthy to be employed as a comparison, not being able to set forth sufficiently all His praise. Nor, indeed, does the Bride seem to have estimated it very highly, inasmuch as she puts it in comparison only with the trees of the forest,[cxcvi] which are sterile, or, at least, unable to produce fruits fit for human food. Why, then, are better and nobler trees omitted, and this of but moderate merit brought forward for the purpose of setting forth the praise of the Bridegroom?  Ought He, who has not received the Spirit by measure (John 3:34), to have this measured praise given to Him?  It seems to me that He, who has no equal, is spoken of in the making of this similitude[cxcvii] as if there might be a superior to Him. What shall we say to these things?   I confess that the praise is small; but this is because He who receives it is not considered in His greatness. For He is not spoken of here as the Lord who is great, and greatly to be praised (Ps. 145:3), but as He who, though He is the Lord, is a little Child, and is greatly to be loved. For unto us a Child is born (Is. 9:6).

4. Therefore, it is not His Majesty that is exalted here, but His Humility that is commended; and this is reasonable and right, because the weakness of God is stronger than men, and the foolishness of God is wiser than men (r Cor. 1:25). Those [men] are as barren trees of the forest, inasmuch as, according to the Prophet, they are all gone aside, they are become unprofitable together; there is none that doeth good, no not one (Ps. 13:3, Douay). Alone among the trees of the forest the Lord Jesus is a tree bearing fruit-I mean with respect to His Manhood-and though set above the sons of men He is made a little lower than the Angels (Ps. 8:5). For by a wonderful mystery He both, in becoming Flesh, made Himself to be a little lower than the Angels, and, remaining God, always retained the Angels in subjection to Him.   Thou shalt see, says the Scripture, Angels ascending and descending upon the Son of Man (John 1. 51), because that in one and the same Man, who is Christ Jesus, they both sustain the weakness and humbly adore the Majesty. But as the Bride finds greater sweetness in considering Him in His humility, she extols with greater willingness His grace, she magnifies His mercy, she is lost in wonder at His condescension. Her delight is to admire [in Him] a Man among men, not God among the Angels; just as an apple-tree among the trees of the forest is indisputably superior, but not so evidently among the trees of a garden. Nor does she consider that His praises are diminished when the goodness and kindness of His actions are raised still more highly by the thought of His physical weakness. For if, on the one side, she retrenches somewhat from His praise, on the other she fully supplies it, and forbears to dilate upon the glory of His Greatness that she may extol still more the grace of His condescension. For as the Apostle says that the weakness of God is stronger, and the foolishness of God wiser, than men, but does not say ' than Angels'; and as the Psalmist declares of the Bridegroom: Thou art fairer than the children of men (Ps. 45:2), but does not say 'fairer than Angels,' so when the Bride speaks here, assuredly by the same Spirit, of the Man-God under the figure of a fruit-bearing tree as compared with forest trees, the intention plainly was to exalt Him above all the favour of men, but not above the excellence of Angels.

5. As the apple-tree among the trees of the wood, so is my Beloved among the sons. Most fitly is it said among the sons, because, being the Only-Begotten Son of His Father, He has made it His object, and without jealousy, to acquire for Him many sons, whom He is not ashamed to call His brothers, so that He may be the first-born among many brethren. But He, who is the Son by Nature, is of right preferred to all those adopted sons, who are children by grace.  Just, also, is the simile, as the apple-tree, to Him who, like a fruitful tree, affords a refreshing shadow as well as valuable fruit. Is not that truly a fruit-bearing tree, whose flowers are the fruit of honour and riches?  (Ecclus. 24:17). Assuredly He is a tree of life to them that lay hold upon Him (Prov. 3:18). All the trees of the forest, however fair and however great they be, shall not be compared unto Him; not even those who seem to be helpful by their prayers and their ministry, by their teaching or their holy example; for Christ alone, the Wisdom of God, is the Tree of Life (Rev. 22:2), the Living Bread which came down from heaven and giveth life unto the world (John 6:41, 33).

6. Therefore it is that she goes on to say: I sat down under His shadow with great delight, and His fruit was sweet to my taste. She might well long for the shadow of Him, from whom she has both grateful shelter, and will receive needful nourishment. Other trees of the forest afford, indeed, a shadow from the heat, but they have not the Bread of Life, the immortal fruits of salvation. For there is one Author of Life, and One Mediator between God and men, the Man Christ Jesus (1 Tim. 2:5), and it is He who says to His Bride: I am thy salvation (Ps. 35:3), and, Moses gave you not that Bread from Heaven, but My father giveth you the True Bread from Heaven (John 6:32). On this account, then, she had desired greatly the shadow of Christ, because it is He alone who shelters her from the hot breath of vices, and also fills her with the refreshment and joy of virtue. His Shadow is His Human Nature, and [that which brings me under the shelter of] His Shadow is faith. The Human Nature of Her Son it was which overshadowed Mary; it is faith in my Lord which overshadows me. I might, indeed, say that His Flesh overshadows me also, since it is eaten by me in a mystery. The Blessed Virgin also experienced that shadow of faith, as is shown by the words spoken of her: And blessed is she who believed (Luke 1. 45).  So a prophet says: The breath of our mouth, Christ the Lord...under His shadow we shall live among the Gentiles.[cxcviii] Under His shadow among the Gentiles, but in His light among the Angels.  We are in the shadow as long as we walk by faith, not by sight; and, therefore, the just, who lives by faith, is in the shadow. But he who lives by the understanding, happy is he, because he is not in the shadow but in the light. David was a righteous man, and he walked by faith when he addressed this prayer to God: Give me understanding, that I may learn Thy commandments, and I shall live (Ps. 119:73, 144). He knew that understanding shall succeed to faith, that the light of life and the life of light shall be revealed to the understanding. It is needful to come first to the shadow, and so to attain to that of which it is the shadow; since, as says the Prophet: If ye will not believe me, ye shall not understand (Is. 7:9, and 43:10).

7. You see that faith is both life and the shadow of life. For the life which is spent in enjoyments, since it is not lived by faith, is but death and the shadow of death. For the widow, saith St. Paul, who liveth in pleasure is dead while she liveth (1 Tim. 5:6). And to be carnally minded is death (Rom. 8:6). It is also the shadow of death-of that death which torments everlastingly. We, too, have sometime been in the darkness and shadow of death, while we lived according to the flesh and not according to faith; we were, indeed, already dead to righteousness, and soon to be swallowed up by that which is the second death. For it is certain that our life, as it was then, has drawn as near to death as the shadow is near to the body which casts it, and each of us may say with the Psalmist: Unless the Lord had been my helper, my soul had almost dwelt in hell (Ps. 94:7, Douay). But now we have passed from the shadow of death to the shadow of life, or, rather, we have passed from death unto life ( John 3:14), and are living in the shadow of Christ; if, that is to say, we are of a truth living and not still dead. For I do not think that a person who has been in the shadow lives in it forthwith, because it is plain that not everyone who has faith lives by faith. But faith without works is dead (James 2:26), and that which itself has not life is incapable of imparting it. That is why, after the Prophet had said: 'Christ the Lord is the Spirit before our face,' he goes on to say: 'under His shadow we shall live among the Gentiles' (Lam. 4:20).

Do you, then, take care, according to the example of the Prophet, to live in His shadow, that hereafter you may reign in His light; for He has not only the shadow, He has also the light. Through the flesh He is the shadow of faith, through the spirit He is the light of knowledge. He is Flesh and He is Spirit. He is Flesh to those who remain in the flesh, and He is 'the Spirit before our face'-that is to say, in the future He shall be, provided that, forgetting those things which are behind and pressing forward to those things which are before, we attain to the experience of the truth in those words: It is the Spirit that quickeneth, the flesh profiteth nothing (John 6:64).

Nor do I forget that the Apostle, while still sojourning in the flesh, has said: Even though we have known Christ after the flesh, yet now henceforth know we Him no more (2 Cor. 5:16). But this was His peculiar privilege: we who have never been so highly favoured as to be caught up into Paradise and into the third heaven, we still are nourished by the Flesh of Christ, we venerate His sacred Mysteries, we order our lives by His example, we keep the faith, and, without question, we live in His shadow.

8. I sat down under His shadow with great delight. Perhaps the Bride is here extolling herself as having a happier experience than the Prophet, inasmuch as she has sat under His shadow, not that she lives in it. For to be seated is to rest. It is more to rest in His shadow than to live in it, as it is more to live in it than simply to be in it. The Prophet predicates of himself that which is common to many: 'We shall live;' but the Bride, who has a special privilege, states it with pride: 'I sat down.' She does not say (as he has done) 'we' in the plural, but 'I,' to mark that this is peculiar to herself.

Where, then, we live with labour, we who serve with fear, being conscious of our offences, there the Bride, loving and devoted, sweetly rests. Fear is followed by a penalty, but love by sweetness; wherefore she says: His fruit was sweet to my taste, signifying the heavenly charm of the contemplation which she had obtained when sweetly lifted up by love. Doubtless that is in the shadow, because it takes place, as it were, through a glass and darkly. But a time shall come when the light shall brighten to the dawn, the shadows shall wane until they wholly disappear: and then, in the place of them, shall begin a vision as clear as it is constant; it shall be not only sweetness to the taste, but satisfaction, yet without surfeit, to the whole nature. Where the Bride makes pause, let us pause too; glorifying, for the portion given to us of spiritual dainties delightful to our taste, Him who is the Head of the whole family in heaven and earth (Eph. 3:15), and the Bridegroom of the Church, Our Lord JESUS CHRIST, who is above all, God blessed for ever. AMEN.

SERMON 49: HOW CHARITY IS REGULATED BY DISCRETION, SO THAT ALL THE MEMBERS OF THE CHURCH, THAT IS, THE ELECT, ARE HELD TOGETHER BY MUTUAL BONDS.

' He brought me into the banqueting house, and His banner over me was love.' Cant. 2:4.

ACCORDING TO THE obvious meaning of the text, the Bride, after an interview, as sweet as it was confidential, with her Beloved, according to her prayer, returns, on His departure, to her maidens; to whom she appears so refreshed and excited in word and gesture, that it is as if she were inebriate. They are astonished at this novelty in her, and inquire the cause; to which she replies that it is not at all wonderful she should seem to be excited as if with wine, since she has entered into the banqueting house. So much as to the literal sense. Spiritually understood, she does not deny that she is inebriate, but declares that it is with love, not with wine, unless love be wine. As long as the Bridegroom is present, she directs her discourse to Him. She calls Him her Bridegroom, her Beloved, or Him whom my soul loveth; but when speaking of Him to the maidens, she calls Him the King. Why is this?   Because, as I think, it is more fitting for the Bride, who is loving and beloved, to use (as far as in her lies) terms of affection to Him whom she loves; while at the same time she imposes respect upon her maidens, who require the bond of discipline, by the use of a term of dignity which inspires reverence.

2. The King has brought me into His banqueting house. Of what is meant by the banqueting house I forbear to speak now, because I remember that I have treated of it before. (Sermon XXIII.) But if the term is to be understood of the Church, when the disciples, being filled with the Holy Spirit, were thought by the people to be full of new wine, then we must remember that St. Peter, answering on behalf of the Bride, as a friend of the Bridegroom, declared: These are not filled with wine, as ye suppose (Acts 2:15). Notice that he denied, not that they were inebriated, but that they were inebriated in the manner, and from the cause, that the people supposed. Inebriate they were, yet not with wine, but with the Holy Spirit. And as if they had wished to testify to the people that they had been, in truth, brought into the King's banqueting house, St. Peter, speaking still for them all, went on to say: This is that which was spoken by the Prophet Joel." And it shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Does it not seem to you that the banqueting hall was that house in which the disciples were assembled, when suddenly there came a sound from heaven, as of a rushing mighty wind (Spiritus), and it filled all the house where they were sitting, and thus accomplished the prophecy of Joel?  And was not each of them, going forth inebriated with the abundance of good things received in that house, and having, as it were, drunk deep of the rushing torrent of its pleasures, able to say with good reason: The King hath brought Me into His banqueting house.

3. You also, if you shall enter into the House of prayer in solitude  and collectedness of spirit, if your mind be thoughtful and free of  worldly cares, and if standing in the Presence of God before some  altar, you shall touch, as it were, the portal of heaven with the hand  of holy aspiration and longing; if, having been brought among the  choirs of the saints by the fervour of your devotion (for the prayer of  the righteous soul can scale even the heights of heaven), you deplore  before them, in deep humility, your spiritual troubles and miseries,  you plead your necessities with frequent sighs and groans too deep  for utterance, and entreat earnestly their compassion; if, I say, you  act thus, I have full confidence in Him who said: Ask, and ye shall  receive (Matt. 7:7), and I believe that if you persevere in knocking  earnestly at that door, it shall certainly be opened to you, and you  shall not go away empty. And when you shall return to us full of  grace and love, and are unable, in the fervency of your spirit, to conceal the gift which you have received, and which you will without  jealousy impart to others; thus you will be, not merely acceptable to  all, but perhaps even the object of their admiration, on account of the grace which has been bestowed upon you, and you will be able to declare with truth: The King hath brought me into His banqueting house. Only be cautious that you glory, not in yourself, but in the Lord. But I would not assert that every spiritual gift comes forth from this cellar here mentioned. The Bridegroom  has also other cellars and storehouses, and in these are laid up divers gifts and graces, according to the riches of His glory. But of these, too, as I remember, I have already spoken. (Sermon XXIII.) Are not these things stored up with Me, saith the Lord, and sealed up in My treasures?  (Deut. 32:34, Douay). Therefore the division of graces is made according to the diversity of storehouses, and the manifestation of the Spirit is given to every man to profit withal. And although to one person is given the word of wisdom, to another the word of knowledge, to another prophecy, to another the gifts of healing, to another divers kinds of tongues, to another the interpretation of tongues, and other gifts similar to these to other persons, yet it does not follow that any one of those who receive gifts of this kind should therefore be able to say that he has been brought into the banqueting house. For it may have been from other storehouses that his gifts have been drawn.

4. But if anyone, while in prayer, should obtain the grace to be drawn out of himself, as it were, and into the sphere of the Divine glory, from whence he returns after a time fired with an ardent love of God, inflamed with a burning zeal for righteousness, and also filled with extreme fervour in the pursuit of all spiritual occupations and studies, so that he can say: My heart was hot within me, while I was musing the fire burned (Ps. 39:3), that soul will evidently have a not unfounded claim to say that he has been brought into the banqueting house, because out of the abundance of his charity he has begun to manifest and utter the effects of that inebriation which, unlike every other, is in the highest degree salutary and good. For there are two kinds of ecstasy in holy contemplation: one of the understanding, the other of the heart; one in the light of the understanding, the other in the fervour of the affections; the one a blaze of discernment, the other a rapture of devotion; and the glow of piety, the heart aflame with holy love, the access of sublime adoration, are all derived from the banqueting house of the King, equally with the clear vision of the eager spirit; and everyone, whosoever he may be, who rises from prayer endowed with the fulness of these priceless gifts, may say with truth, The King hath brought me into His banqueting house.

5. Then the Bride goes on to say: lie set in order charity in me (Douay). This was absolutely necessary, because zeal without knowledge is insupportable. Where zeal is eager, there discretion, which is the rule of charity by order, is most of all indispensable. Without knowledge zeal is found to be always less useful and less effectual; and most often it is even very dangerous. The more fervent is zeal, the more eager the temper, the more profuse the charity; the more need is there of a watchful knowledge, which moderates zeal, tempers the warmth of the disposition, and regulates the gushings of charity.  That is the reason why the Bride, lest the impetuosity of spirit, brought, as it might appear, from the banqueting house, should be excessive and ungovernable, as she fears especially for the souls of the young, adds here that she has received also the orderly regulation of charity-that is, discretion. For discretion assigns to every virtue its due place; and order produces moderation, due proportion and fitness, and therefore never-failing continuance. Therefore the Scripture saith: By Thine ordinance the day continues (Ps. 119:91) calling virtue 'the day.' Discretion, then, is not so much a single virtue, as a certain moderator and conductor of all the virtues, a director of the affections, and a teacher of all the conduct of life.  Without it, even virtue degenerates into vice, and the natural impulses themselves are changed into passions which disturb and destroy nature.  He set in order charity in me. This is what took place in the Church, when [the Lord] gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints (Eph. 4:2-12).  But it is necessary that the same charity should bind all these together into the unity of the Body of Christ, which it cannot in anywise do, unless it be guided and regulated.

For if each person allows himself to be carried away by the warmth and impetuosity of his spirit to do indifferently everything that occurs to him, following rather his own preference than the dictates of reason, it is plain that there will no longer be unity, but confusion and disorder; for no one will be content with the ministry confided to him, but will be busying himself indiscriminately with that of others.

6. He set in order charity in me.   Oh that the Lord Jesus  would, of His grace, set in order in me somewhat of the charity  which He has bestowed, so that I might have such care of all things  which are His, and relate to Him, as to put before all other things, to  the utmost of my power, the duties of the office entrusted to me, yet  so as, though these be put first, I may have a reserve of interest and  sympathy for matters which are beyond my especial charge, for it is  not always the case that those things should be the most loved which  have to be the first cared for, for though they come before others in  the care they require, they are frequently far behind them in usefulness,  and therefore also in the approval and affection they command.

Thus it is frequently the case that the thing which, according to a  command binding on us, is preferred to another, should, by the dictate  of reason, come after it;[cxcix] and that which in the judgment of truth is  of the greater importance, the order of charity, requires to be adopted  with the greatest caution. Has there not, for example, been laid  upon me by authority the care of you all?  Now, whatsoever I might perhaps set before that task, or which might prevent my acquitting myself of the full discharge of it, according to my powers, even though I might seem to be actuated by a motive of charity to do it, yet the reason of the Order would not allow of its being done. Yet if I apply myself wholly to this [my first] work, in preference to all others, as I ought, but do not rejoice still more in greater services to God, which I may perceive to be done, perhaps, by some other person, then it is evident that I observe the order of charity only in part and not wholly. But if I occupy myself chiefly with that which is my particular charge, yet do not omit to show sympathy with other and greater work, then I shall be found to have fulfilled on both sides the order of charity, and there is nothing to hinder my saying: He has set in order charity in me.

7. If you say that it is difficult to rejoice more in the good work done by another, though it be great, than in a smaller good brought about by oneself, you will notice the more from this the excellence of the grace bestowed upon the Bride, and how it is not given to every soul to say: He has set in order charity in me  Wherefore have the countenances of some among you fallen at this discourse?  For those deep sighs are a sign of sorrow of soul and depression of conscience. It is because, when we compare ourselves with ourselves, we feel by our own experience our imperfection, and how rare a virtue it is not to envy the good of another, but, on the contrary, to rejoice in it, and to be the more willing to praise another's goodness in preference to our own the more we feel ourselves surpassed in virtue. There is still some light in us, brethren, when we feel thus about ourselves. Let us walk while we have the light, lest darkness come upon us (John 12:35). To walk is to make progress. The Apostle was making progress when he said: I count not myself to have apprehended; and adds: This one thing I do, forgetting those things which are behind, and, reaching forth unto those things which are before, I press toward the mark (Phil. 4:13, 14). What does he mean by this one thing?  It is to say, There is one thing remaining to me which is at once a remedy, a hope, and a consolation. And what is that?  It is the forgetting the past and pressing forward to fresh endeavours in the future. It is a great ground for confidence that even the great man who was 'a chosen vessel' did not regard himself as perfect, but earnestly desired to make a farther advance towards perfection. The danger, then, for us is that we should be surprised by the shadows of death when we are not in progress towards good, but are motionless and inert. And who is thus motionless except he who does not make any effort to advance?  Take heed of this, and then, if you shall be surprised by death, you will be in a state of gradual amelioration (refrigerio). You will say to God: Thine eyes did see my substance, yet being imperfect; nevertheless, continues the Psalmist, all are written in Thy book (Ps. 139:16). Wherefore all?  Doubtless those who are found in earnest desire for progress in good, for there follows: ' The days shall be formed, and none of them,' that is to say, shall perish. We must understand by 'the days' those who are making spiritual progress, and these, if they are surprised by death, shall be perfected in those merits which are wanting in them. They shall be rendered wholly complete; not one of them shall be left unformed or imperfect.

8. And how, you ask again, can I make any spiritual progress, seeing that I envy that of my brother?  If you lament that you envy him, though you feel the envy, you do not consent to it. It is, so to speak, an illness to be cured, not an action to be condemned. Only you must not allow yourself to settle down into an habitual envy, meditating evil designs upon your bed, nursing, as it were, and fostering your disease, satisfying your evil feelings, persecuting the innocent, speaking evil of his good actions, impeding, perverting, and corrupting them. But that jealousy, if it be not yielded to, does not injure a soul which is in motion and stretching forward to better things, because, then, it is not he that does the wrong, but sin that dwelleth in him (Rom. 7:20). Condemnation, therefore, is not for him who is far from giving his members as instruments unto iniquity; neither his tongue to detraction, nor any other part of his body to the injury or wrong of his neighbour in any way whatsoever; who, on the contrary, is ashamed to be of an evil disposition, who makes vigorous efforts to expel the deep-seated vice by confessing and bewailing it in prayer; and if he does not succeed in doing so, is on that account more gentle towards others and more humble in himself. Who is the wise man who would condemn a soul like this, which has learned from the Lord to be meek and lowly in heart (Matt. 11:29)?  God forbid that there should be found to come short of salvation anyone who is a follower of the Saviour, the Bridegroom of the Church, our Lord JESUS CHRIST, who is above all, God blessed for ever. AMEN.

SERMON 50 OF TWO KINDS OF CHARITY-NAMELY, THAT OF FEELING AND THAT OF ACTION--AND HOW THEY ARE CO-ORDINATED.

YOU ARE PERHAPS expecting, my brethren, that I should go on to treat of the words next following in the Canticle, as the words of the preceding verse were completed in the last Sermon. But I have another object; and there are still some fragments that remain, as it were, of our banquet yesterday, which I had collected that nothing might be lost, and which I mean to set before you now. They will perish if not given to any for food; while, if I keep them for my own use alone, I shall myself perish. I am most unwilling to deprive you of those spiritual dainties, your hunger for which I know so well, especially as they are out of the basket of charity, and the sweeter as they are smaller, and the more savoury as more minutely divided. Otherwise, it would be too much against charity to defraud you of charity itself. Therefore, here is my subject: e has set in order charity in me (2:4).

2. There is charity in action, and there is charity in feeling. As concerning the first, I think that it is a law and explicit commandment given to men; but, as relates to the other, who can have it in such perfection as is contemplated by the precept?  The one, therefore, is ordered as a command, the other given as a reward. We do not deny, however, that with the grace of God it is possible, even in this life, to attain the commencement, and even some degree of progress in the latter; but we maintain that the consummation of it is reserved for the happiness to come. How, then, has that been commanded, which can by no means be fulfilled by us?  Or if you prefer to think that the command given has reference to charity in feeling, this I would not contest, provided that you agree with me in allowing that it is not possible for any man perfectly to fulfil it, nor has it ever been possible.[cc]  For who would dare to arrogate to himself a success which St. Paul himself confesses that he had not attained?  (Phil. 3:13). Nor did our great Teacher conceal that the weight of this precept exceeded the powers of men; but He has considered it useful to call man's attention by means of this fact to his own weakness, and that he might thus learn towards what object of righteousness to direct his efforts as far as his powers permitted. In commanding, then, things which are impossible [to the unaided strength of men], He has made men, not offenders, but humble: that every mouth may be stopped and all the world may be made subject to God. Because by the works of the Laze no flesh shall be justified before Him (Rom. 3:19, 20, Douay). We, then, receiving the commandment, and feeling ourselves to come short of it, shall raise our cry to Heaven, and our God shall have pity upon us, and we shall learn in that day that not by works of righteousness which we have done, but according to His mercy He saved us (Titus 3:5).

3. This is what I would say, provided that we were all of opinion that the charity of the heart and of the feelings was commanded by a distinct law imposed upon us. But the reason which seems to refer the law rather to charity in act[cci] is that when the Lord had said: Love your enemies, He at once introduces a precept relating to actions, do good to them which hate you (Luke 6:27). And another Scripture says: If thine enemy hunger, feed him; if he thirst, give him drink (Rom. 6:20). And these precepts relate to actions, not to affections.

Again, hear what the Lord Himself commands with regard to the affection due to Him: If ye love Me, keep My commandments[ccii] (John 14:15). Here, also, we are referred by Him to actions in enjoining the observance of His commands. It would have been superfluous for Him to warn us as to the doing of works if charity had consisted wholly in feelings. It is in this way that we should understand that commandment which orders you to 'love thy neighbour as thyself' (Matt. 22:39), although it is not explicitly thus stated.  And do you not consider it perfectly clear that, in order to fulfil that command as to the love of one's neighbour, it suffices to observe perfectly that which the law of nature prescribes: ' Do that to no man which thou hatest' (Tobit 4:15), and which the Lord, in fact, commands: All things whatsoever ye would that men should do to you, do ye even so to them (Matt. 7:12).

4. I do not say that we ought to be without feelings of charity, that the heart should be barren and unmoved, and that all we should do is to raise our hands to actions [of charity]. I have read among the great and grave crimes, which the Apostle writes, that men commit, this enumerated, that they are without natural affection (Rom. 1:31). But there is an affection which the flesh produces, there is another which reason rules, and a third which is seasoned by wisdom. The first is that of which the Apostle says, that it is not subject to the law of God, neither indeed can be (Rom. 8:7); the second, on the contrary, because it is good, shows itself consentient to the Divine law, and there is no doubt, therefore, that these two are contrary the one to the other, since the one resists, and the other conforms to [the Divine Will]. As for the third, it is wholly different from each of the former, for it tastes and appreciates fully the sweetness of the Lord (Ps. 34:8); it banishes the first, and rewards the second. The first is attractive indeed, but dishonourable; the second dry, but steady and strong; but the third full of unction and sweetness. It is, then, by the second that (good) works are done, and in it charity consists; not, indeed, that charity of heart and feeling, which is seasoned with the salt of wisdom, and made fat with an unction from above, so as to bring to the soul the abundance of sweetness which is in God; but rather a certain charity of action, which, though it does not as yet refresh the soul with the sweetness of inward delight, yet powerfully contributes to fire it with the love of that love itself. Let us not love, says St. John, in word, nor in tongue, but indeed and in truth (1 John 3:18).

5. Do you observe how cautiously he proceeds, between love which is vicious and love which is only in feeling, distinguishing from each of these the real and saving charity?  He does not admit in it the feigned love of a false tongue; nor, again, does he demand the lofty and consummate enjoyment of active wisdom. Let us love, he says, in deed and in truth, that is to say, let us be moved to the doing of good works rather by the powerful impulse of truth and fact than by a feeling of emotional charity.   He has set in order charity in me.  Which of these two kinds of charity?  Each of them, in fact, but in a reverse order. For charity in act chooses rather (for its sphere) the lower sphere of life, while that of thought and feeling chooses the higher. There is, for example, no doubt that in a right-thinking soul the love of God is preferred to the love of man, heaven to earth, eternity to time, the soul to the body.  And yet in well-regulated action the opposite order is frequently, or almost always, found to prevail. For we are both more frequently occupied, and more busily, with cares for the temporal good of our neighbour, and among our brethren we assist with more diligent assiduity hose who are more infirm; we apply ourselves, by the right of humanity and the necessity of the case, more to promote the peace of the earth than the glory of heaven; in our anxiety about temporal interests we scarcely permit ourselves to think anything about those which are eternal; in sickness our bodily pains and weakness occupy us almost without ceasing, and the care of our soul is laid aside; and, lastly, we surround our weaker members, according to the saying of the Apostle, with more abundant honour (1 Cor. 12:23), and thus we fulfil, after a fashion, that saying of the Lord: The last shall be first, and the first last (Matt. 20:16).  Who doubts that a man, when he is in prayer, is speaking with God?  and yet how often are we withdrawn, and, so to speak, torn away, from prayer, and that at the very dictate of charity, because of those who are in need of our assistance or our advice!

How often does holy quiet give place, and that from a pious motive, to the tumult of business affairs! How often do we with a good conscience lay down the manuscript we are reading, to go and perspire over manual labour! How often, in order to carry out our worldly occupations, do we (and that very justly) temporarily supersede even the Celebration of the solemnities of the Holy Eucharist![cciii] A preposterous order in which to act; but necessity has no law.[cciv]  Charity in act follows its own order, and commences by the last things, according to the bidding of the Father of all (Matt. 20:8).  At least it is a charity kindly and just, not an acceptor of persons; nor does it consider the relative value of things, but the necessities of men.

6. Not so with charity in feeling; that commences always with the first things. For wisdom sets upon all things the value which is really theirs; thus, for example, that which is in its nature the more valuable receives from it the greater measure of attention; those which have less value receive less, and those which have less still, least of all. It is truth, then, that determines this order of charity; but it is charity that adopts it. For the true charity consists in this, that those whose needs are greatest receive first; and, again, charitable truth is manifest, in preserving in our affections that order which is founded in the reason.   If, then, you love the Lord thy God with all thy heart, with all thy soul, with all thy strength (Matt. 22:37), rising in the earnestness of that affection above that love of love,[ccv] with which actual charity is content, and receiving in all its fulness the Divine love (to which that other love serves only as a step), are wholly fired and pervaded by it, assuredly you have a knowledge of God, although you cannot know Him adequately or as He is (which is a thing impossible to any creature), but at least such a knowledge of Him as you are capable of receiving here below. Then you shall have a true knowledge of yourself also, when you attain a perception of the fact that you have nothing whatever in yourself to deserve love, except in so far as you belong to God, and because you have poured out upon Him all the affection you can command. You well know yourself, I repeat, as you really are, when by experience of your own love, and of the affection which you bear to your own self, you find nothing in yourself that merits your love, except it is on account of Him without whom you yourself have no existence at all.

7. Now, as to your neighbour, whom you are bidden to love as  yourself, you shall know him also as he is, provided that he does not  appear to you as other than you appear to yourself; for he is that  which you are; he is man, as you. Since, then, you love yourself only  because you love God, it follows that you love as yourself all those  who love God as you love Him. As for an enemy, he is, as it were,  nothing, since he has no love for God; you cannot, therefore, love  him as you love yourself, who do love God; but you will love even  him that he may learn to love God. For it is not the same thing to  love a person so that he may love God, and to love him because he  does this. In order, then, that you may know him as he really is,  you must consider, not that which he is at the present moment (for  he is nothing), but that which he may perhaps some day be, which  is next to nothing, as long as the matter is still in doubt. Furthermore, if there be one who will clearly never return to the love of God, you must look upon him, not as almost nothing, but as nothing at all, inasmuch as throughout eternity he is nothing. With the exception, then, of such a person as he, who is not merely not to be loved, but who is, besides this, to be held in hatred, according to that saying of the Psalmist: Do I not hate them, O Lord, that hate Thee?  and am not I grieved with them that rise up against Thee?  (Ps. 139:21) charity, which is jealous in this respect, does not allow that you should refuse to any man, even to your most bitter enemy, some small measure of affection. Whoso is wise will ponder these things.

8. Give me a man who, before all things, loves God with all his being; who loves both himself and his neighbour in the same degree in which each loves God; who loves his enemy as one who may perhaps at some time in the future turn to the love of God; who loves his relatives according to the flesh very tenderly, on account of nature, but his spiritual parents, that is, those who have instructed him, more abundantly on account of grace, and thus his love for all other things whatsoever is regulated by his love for God; who despises the earth, and looks upward to the heaven; who uses this world as not abusing it, and knows how to distinguish, by a certain inward faculty of soul, between things which are to be chosen and loved, and those to be merely used, so that things transitory are made use of as they pass for temporary need, and as long as the need requires, while things eternally enduring are embraced with lasting joy: show me, I say, a man such as this, and I will boldly pronounce him wise, since he takes things for what they truly are, and is able with truth and confidence to boast: He hath set in order charity in me. But where is such an one to be found, and when shall it be thus with him?  This I ask weeping: how long shall we perceive this fragrance without tasting it?  how long look forward to our heavenly home, without attaining it, sighing for it, while beholding it from afar?  O Truth, fatherland of exiled souls, and end of their exile! I descry thee, but am unable to enter in; I am detained in the flesh, I am defiled by my sins, I am not worthy to be admitted. O Wisdom, whose powerful guidance extendest from the beginning to the end of all things, establishing and controlling them; who disposest all with admirable gentleness, ordering, blessing, and gladdening all affections, direct our actions according as our temporal necessities require, and dispose our affections as thy eternal truth demands; so that each of us may be able securely to glory in Thee, and say: He has set in order charity in me. For Thou art the Power of God and the Wisdom of God, JESUS CHRIST our Lord, the Bridegroom of the Church, God above all, Blessed for ever. AMEN.

SERMON 51: HOW THE BRIDE MAKES PETITION THAT THE FRUITS OF GOOD WORKS AND THE PERFUMES OF FAITH MAY BE MADE TO ABOUND WITH HER AS FLOWERS, AND ALSO CONCERNING HOPE AND FEAR.

'Stay me up with flowers, compass me about with apples: because I languish with love.'-Cant. 2:5 (Douay).

THE LOVE [of the Bride] has grown because the incentives to it have been more and greater than heretofore; for you see how precious has been the opportunity granted to her, of not only seeing the Bridegroom, but of conversing with Him. It seems, also, that He has appeared to her with a countenance more serene, that His interview with her was more prolonged, and His words kinder. Nor is she only delighted to have had an interview with her Beloved, but is honoured by the praise He has bestowed upon her. Furthermore, through Him she is refreshed with grateful shade, nourished with His fruit, and has drunk of His cup. For it is not to be supposed that she has come forth thirsty from the banqueting-house, into which she gloried so lately that she had been brought; yet, indeed, she is thirsty still, according to the Scripture: They that drink me shall yet be thirsty (Ecclus. 24:2 ). After all these things, the Bridegroom retires according to His wont, and it is then that the Bride declares herself to languish for love, that is to say, the love which she has for Him. For the more delightful she had found His presence, the keener is the pang she feels afterwards because of his absence. The taking away of what you love increases your desire for it; and the more ardently you desire it, the more you feel the privation arising from its loss. For this reason the Bride entreats that she may be comforted in the-meantime with fruits and the odour of flowers, until He shall return to her, whose present delay she endures with impatience. So much as relates to the order and connection of the text.

2. Let us try now, under the guidance of the Spirit of truth, to  draw out some fruit of spiritual profit. And if it be taken that the  Church, which includes all the saints, is here speaking, we are here  referred to by flowers and fruits; and not only we, but all those also  who have been converted from the world in every age. The flowers  mean those who are beginning the life of conversion, in whom it is  still new and tender; and the fruits, the strength of those who are  farther advanced, and the ripeness of those who are perfect. Surrounded and supported by these in this place of her exile, the  Church, our mother, to whom to live is Christ, and to die is gain,  endures with less impatience her long trial of deferred hope, since,  according to the Scripture, there is given unto her of the fruit of her hands, the firstfruits, so to speak, of the Spirit, and her own works praise her in the gates (Prov. 31:31). But if you would that I should follow the moral sense, and show you in the soul flowers and fruits, then flowers denote faith, and fruits works. That explanation will, I think, not seem unsuitable to you, if you consider how, just as the flower necessarily precedes the fruit, faith must of necessity go before good action. For St. Paul bears witness that without faith it is impossible to please God (Heb. 11:6), and he says what is even stronger, that whatsoever is not of faith is sin (Rom. 14:23). Therefore, as there is not fruit without flowers, so is there no good action without faith. But, again, as faith without works is dead (James 2:20), so in the same way it is useless for the flower to appear, if it be not followed by fruit. Stay me up with flowers, compass me about with apples, because I languish with love. Thus it is that a soul, accustomed to quiet, draws consolation from good works rooted in a faith unfeigned, whenever the light of holy contemplation is withdrawn from it, as is often the case. For who is able to enjoy the light of holy contemplation-I do not say continually, but even for any considerable time-while he remains in this body?   But as I have said, as often as he falls from the state of contemplation, he resorts to that of action, as to a convenient refuge, from whence he may be able more easily to return into his former state. For these two things are intimately related; they are chamber companions, and dwell together.  Martha is sister to Mary, and although she comes forth from the light of contemplation, she never suffers herself to fall into the darkness of sin, or to subside into ignoble sloth, but remains still in the light of good works. And that you may know that these are also light, remember the Lord's words: Let your light so shine before men, that they may see your good works (Matt. 5:16); for it is quite clear that He spoke of actions which were capable of being beheld by men.

3. Because I languish with love. When the object of affection is present, love grows and strengthens; but when he is absent, love languishes. This languor is nothing else than the weariness of eager and unsatisfied longing, with which the mind of her who loves is necessarily strongly affected in the absence of her beloved. For as she is always absorbed in watching for his coming, she regards as delay whatever haste he may use. Therefore it is that you see the Bride entreating that she may be surrounded with the fruits of good works and the sweet odours of faith, among which she may rest while her Lord delays His coming. I speak to you of that which I have verified by personal experience. I do assure you, brethren, that if I ever find that any of you have profited by my teaching and warnings, then I do not regret that I have preferred the preaching to you, to my own quiet and ease. For when, for example, after a sermon, someone who is passionate is found to have become gentle, a proud mind to be humble, a timid one brave and strong; or when one already gentle, humble, or brave, is seen to have made progress in those graces, and to have become better than he was before; or when those who perhaps were lukewarm and languid, sleepy and uninterested in spiritual exercises, are awakened and warmed by the fiery touch of the word of the Lord; and when those who, having deserted the fountain of true wisdom, have hewn out to themselves at their own will cisterns which can hold no water, and because their hearts are dry, and they have in themselves no impulse of devotion, have been wont to murmur at every command laid upon them-when, I say, such persons as these, by the dew of the word, and the plentiful rain, which God has reserved to His inheritance, are shown to have, as it were, flourished anew in works of obedience, and to have become submissive and devoted in all things, I have no ground, I assure you, for feeling sorrow at the interruption of my pursuit of happy contemplation, when I am surrounded with such flowers and fruits of piety. I endure with patience the being torn from the society of an unfruitful Rachel, to obtain from Leah the plentiful fruits of your progress in goodness.  It will not trouble me at all, I repeat, to break in upon my quiet for the purpose of preparing to preach to you, when I shall see the seed which I have sown in your souls grow in them, and bring forth the rich increase of your fruits of righteousness. For charity, which seeketh not her own (1 Cor. 13:5), has long since easily won me to prefer your advantage to all else that I hold most desirable. To pray, to read, to write, to meditate, and all the other advantages of spiritual studies; I have counted them all as loss for your sake, and in comparison with any loss to you.

4. Stay me up with flowers, compass me about with apples: because I languish with love. This says the Bride to her maidens in the absence of her Spouse, thus warning them to make progress in faith and good works, until He come, because she believes that this will be both well-pleasing to Him, a consolation to herself, and the means of their salvation. I know that I have explained this passage more fully and in another sense in my book upon the Love of God, and if it shall please any of you to read that, he can decide whether of the two is to be preferred. A prudent person will not, I think, condemn the giving of two senses to the same passage, provided that each appear to be grounded in truth, and that charity, which is the rule in interpreting Scripture, shall edify the more persons, inasmuch as there are a greater number of truthful senses, which each may apply to his own special need. For why should that be found faulty in the interpreting of Scripture, which we see is industriously practised in other things?  To how many different bodily uses (only to take one thing for an example) do we put the element of water?  In the same way a person is not to be blamed who gives divers senses, fitted to the various needs of souls, to a passage of Scripture.

5. Then follow the words: His left hand is under my head, and His right hand doth embrace me (2:6). I remember that this also was discussed very elaborately in the treatise which I have mentioned; but let us observe the sequence of the discourse. It appears that the Bridegroom has at length returned, as I suppose, to encourage by His presence the drooping Bride, and that He is with her. For how could it be otherwise than that she should be revived by His presence, whom   His absence had so cast down?  He is unable, then, to endure the sadness of His beloved one; He is present; nor when recalled by a desire so ardent is He capable of making delay.  And as He had found her during His absence faithful to her labours and earnestly desirous of [spiritual] profit, as was doubtless shown by her direction that flowers and fruits should be gathered together for her, so He returns to her with graces more abundant than heretofore for her reward. Happy the soul which lies on the Breast of Christ, and by the Arms of the WORD is enfolded in rest. His left hand is under my head, and His right hand shall embrace me. She does not say, doth embrace, but shall embrace, to signify that she is so grateful for the former grace, as to anticipate the second by her giving of thanks.

6. Learn not to be slow and slothful in returning thanks to God; learn to render thanksgiving to Him for each of His gifts. Diligently, says the Scripture, consider what is put before thee (Prov. 23:1), so as not to let pass any gift of God, whether great, or mediocre, or even very small, without rendering due thanks for it. Are we not bidden to gather up the fragments that remain, that nothing be lost (John 6:12); that is to say, let not the least benefits be forgotten?  For is not that lost which is bestowed upon an ungrateful receiver?  Ingratitude is the enemy of the soul, the starving of merits, the dissipation of virtues, and the loss of the benefits that God has bestowed upon us. Ingratitude is as a burning wind, which dries up for itself the fountain of goodness, the dew of mercy, the flowing stream of grace. On this account it is that the Bride, when she has felt the grace done to her by the left hand of her Spouse, renders her thanks, and does not delay even to receive the farther grace which awaits her from His right hand before so doing. For, after having said, His left hand is under my head, does she go on to say similarly, ‘With His right He has embraced me'; but shall embrace me, she says instead.

7. But in what sense shall we understand that the Word has either right hand or left?  Can it be said of the WORD, as it is said of ordinary human beings, that there are in Him bodily parts distinct the one from the other, and separate lineaments, so that distinction can be made between the right hand and the left?  Ought we not rather to believe that the Word of God, who is Himself God, does not admit in Himself any such diversity, but is that which He is (Exod. 3:14), that is to say, in His Nature Uncompounded, and therefore without parts, as He is One, and therefore without number?  For He is God the WORD, of whom it is written: Of His Wisdom there is no number (Ps. 146:5, Douay). But if that which is unchangeable is incomprehensible, it is therefore incapable of being expressed in language; where, then, I ask, can you find words in which that Majesty so exalted can either worthily be expressed, competently defined, or even suitably spoken of?  Yet, in order to expound, according to our capacity, the little that we know and has been revealed to us by the Holy Spirit, and taught us by the usage of the Holy Scriptures and the authority of the Fathers, let it be permitted to us to make use of analogies from things that we know, and not indeed to find out new terms, but to vary the meaning[ccvi] of some known to us, so as to clothe those analogies sufficiently and suitably.  For unless this were done, it would be absurd to attempt to teach things unknown by means of words which are equally unknown.

8. Thus, as by the right hand and the left hand it is the custom to denote prosperity and adversity, so it seems to me that by the left hand of the Word may be meant the threatening of punishment, and by His right hand the promise of the kingdom of heaven. Now, there are times when our soul is servilely oppressed by the fear of punishment, and then we cannot say that the right hand of the Bridegroom is under our head, but that it is upon our head; nor can a soul thus affected say with the Bride: His left hand is under my head. But if it makes progress, so as to pass out of this spirit of servitude into a nobler disposition of free and willing service, insomuch that it is rather invited by the hope of reward than constrained by the fear of punishments, and especially if it is influenced by the pure love of good, then undoubtedly it will be able to say His left hand is under my head. For it has, by a better and more excellent disposition of mind, risen above that slavish fear which is aroused or indicated by the left hand, and by the very power and worthiness of its aspirations has drawn nearer to that which is signified by the Right Hand. And in it, according to the saying of the Psalmist, addressing the Lord, are all the promises: At Thy Right Hand there are pleasures for evermore (Ps. 16:11). This is why the Bride, speaking in the certitude of her hope, declares: And His Right Hand shall embrace me.

9. You will now see with me whether a soul thus disposed, and which has attained a position of such sweetness and happiness, may well appropriate to itself what is said in a Psalm: I will both lay me down in peace and sleep, especially as it may go on to give the reason which follows: For Thou, Lord, only makest me dwell in safety (Ps. 4:8). That, in truth, is the case. Whereas he who is oppressed with a spirit of servitude, who has but little of hope and much of fear, dwells not in peace, nor is able to rest, because his conscience fluctuates continually between hoping and fearing, and is so much the more tortured by the predominance of the latter, because fear hath torment. And therefore it is not his happy lot to say, 'I will lay me down in peace and rest,' because none can say that unless he be firmly established in hope. But if, by a progressive growth in grace, the fear diminishes, and the hope grows stronger-then at length charity comes with all its powers to the assistance of hope, and fear is driven out of the soul-will not hope under those circumstances have made good its ground, and will not that soul be able to rest and sleep in peace?

10. If you sleep among the midst of lots you shall be as the wings of a dove covered with silver.[ccvii]  What I think, then, is intended here is that there is a medium between fear and security, as between the right wing and the left-namely, hope-on which soul and conscience sweetly repose; that is to say, on the soft and pleasant bed of charity.  And perhaps it is this that is referred to in a later passage of this Canticle, where, in a description of the couch of Solomon, among other words you have: The midst thereof being paved with charity for the daughters of Jerusalem (3:10).  For he who feels himself to be strongly established in hope does not serve in fear, but rests in charity. That is, in fact, the case with the Bride, who rests and even sleeps; wherefore it is said [by the Bridegroom]: I charge you, O ye daughters of Jerusalem, by the roes and by the kinds of the field, that ye stir not up, nor awake My love until she ['He,' A.V.]  please (2:7).   It is a great and surprising condescension that He makes the contemplative soul to repose in His Bosom; that He guards it also from intrusive cares; that He protects it from the inquietudes of action and the embarrassments of business, and does not suffer it to be aroused at all, except at its own will. That, however, is not a subject to be entered upon at the close of a discourse; it will be better to defer it to another occasion, when time will not be wanting for the treatment of a theme so attractive. Not that even then we can be sufficient of ourselves to think anything as of ourselves, especially with regard to a matter so noble, so excellent, and so altogether sublime; but our sufficiency is of God, of the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 52: OF THAT ECSTASY WHICH IS CALLED CONTEMPLATION, IN WHICH THE BRIDEGROOM CAUSES THE HOLY SOUL TO ATTAIN PEACE AND REST, BEING EARNESTLY DESIROUS OF ITS BLESSEDNESS.

'I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor wake my love till she please.'-Cant. 2:7.

IT IS TO the maidens that this prohibition is addressed. By this name, of daughters of Jerusalem, He calls those delicate and weak souls which are, as it were, womanly in affections and  actions, but are, nevertheless, attached to the Bride, in the hope of  attaining spiritual profit, and making their way to Jerusalem with her.

These, then, He forbids to disturb the sleep of the Bride, or to presume to awaken her against her will. For her most sweet Spouse  has, as we have before been told, laid His left hand under her head,  and made her to rest and sleep. And now, as the text goes on  to say, He, in His abounding kindness and condescension, makes  Himself her guard, and watches over her, lest, being disquieted  by the small but frequent wants of her maidens, she should be  awakened. That is the literal sense of the text. But as for that contestation 'by the roes and hinds of the field,' it seems to have no  reasonable consequence in the literal sense; it is, therefore, to be  explained entirely according to its spiritual meaning. However that  may be, we may say here that it is good for us to behold for a little  the goodness, the sweetness, the condescension of the Divine Nature.

For that which thou, O man, hast ever experienced in human feelings,  which is most tender and sweet, it is that which is here predicated to  thee of the Heart of the Most High. And He who speaks of it thus  is He who searches the deep things of God, and because He is the  Spirit of God, cannot but know whatsoever is in Him; nor, since He  is the Spirit of truth, can He speak any other thing than that which  He has seen in Him.

2. [We must believe that] there are those belonging to our race  who have been so happy as to merit to taste this joy, and so to experience in their own selves the effects of a mystery so sweet; for  otherwise we should be wanting in faith in this Scripture before us,  where the heavenly Bridegroom is plainly brought before us, as feeling a most earnest desire for the peace and rest of a certain soul,  which was dear to Him, and so anxious as to hold that soul in His  own arms, that the sweetness of its sleep might not be troubled by  any care or disquiet.   I cannot contain my joy to see that the  Sovereign Majesty does not disdain to condescend to the weakness  of our nature by entering into a relation to it so familiar and so sweet,  and that the Supreme Godhead does not think it below its dignity to ally itself with the soul, even in its present state of exile, and to show for it the ardent affection of a loving Spouse. Thus, thus, it is in heaven, I do not doubt, as I see it to be on earth; and that the soul will assuredly feel that which is described in the text; except that words are not capable of fully describing that which it will then be able to experience, though it is not now able. What, think you, shall the soul receive on high which even here below is honoured with such near association with God as to feel His Arms around her, to be sheltered in His Bosom, to be watched and guarded by His care, so that when sleeping she shall not be aroused by any until she awaken of her own accord?

3. Let us now, then, consider, and let me explain if I can, what is the nature of that sleep which the Bridegroom desires for His beloved (Ps. 127:2), and from which He will not have her aroused, except at her own will, lest perhaps someone reading what an Apostle has written: Now it is high time to awake out of sleep (Rom. 13:1), or the prayer that the Psalmist makes to God to lighten his eyes lest he sleep the sleep of death (Ps. 13:3), should be troubled by a misunderstanding of words, and be able to form no worthy idea of the slumber of the Bride which in this passage is referred to. Nor is this sleep at all similar to that other slumber of which the Lord speaks in the Gospel-namely, that of Lazarus: Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep (John 11:11). For this He said of the death of the body, though the disciples thought that He referred to an ordinary sleep. But this repose of the Bride is not the unconsciousness of the body which steeps the bodily senses in deep forgetfulness for the time, however peaceful that may be; nor yet that sleep, deeper and more to be feared, which steals away the life. Much more is it far removed from that other slumber which is the state of him who sleeps in death--that is to say, who perseveres irrevocably in sin which leads to death. This may, on the contrary, be called a sleep of life, and even a vigil; for it illuminates the inward sense-it banishes death, and contributes to everlasting life. Yet that is, in truth, a sleep which, though it does not steep the senses in forgetfulness, ravishes and transports them [into a higher sphere]. It is even a death (as I may say without hesitation), since the Apostle speaks thus, in order to praise certain persons while they were still living the life of the body: Ye are dead, and your life is kid with Christ in God (Col. 3:3).

4. I may, then, without any absurdity, call the ecstasy of the Bride death; but it is a death which, far from depriving her of life, delivers her from the snares [which are dangerous to] life, so that she is able to say: Our soul is escaped even as a bird out of the snare of the fowlers (Ps. 124:7). For in this life we proceed in the midst of snares; and the soul is delivered from the fear of these whenever it is, so to speak, ravished out of itself by intense and holy thought, provided that it is separated from, and elevated above, itself to such a degree as to transcend its usual habit of thinking. For a net is spread in vain before the eyes of them that have wings (Prov. 1:17, Douay).  Where there is no consciousness even of life, what fear is there of impurity?  For when the soul is in that state it ceases, not, indeed, to have life, but to have any consciousness of its life, and therefore it does not feel any of the temptations of life. O that I had wings like a dove; for then would I fly away, and be at rest (Ps. 55:6). Would that thus I might die often, so as to avoid the snares of death, to escape the deadly blandishments of a life of pleasure, to be insensible to carnal delights, to the passion of avarice, to the incitements of anger and impatience, to the troubles and disquiets of cares and anxieties! Let my soul die the death of the righteous, that no fraud may ensnare it, nor there be any satisfaction to it in evil-doing.  Good, indeed, and to be desired, is that death which does not take away life, but only changes it into a better form, which does not strike down the body, but elevates the soul.

5. Yet this is but the death which belongs to men. May my soul die the death which, if I may so speak, belongs to angels; so that, departing from the remembrance of things present, and being divested not only of desire for, but also of the haunting ideas and images of, things corporeal and inferior, it may enter into pure relations with those in which is the image and likeness of purity. Of this nature, as I consider, is the ecstasy in which contemplation wholly or principally consists. For to be, while still living, delivered from the power of desires for things material is a degree of human virtue; but to be brought out of the sphere of material forms and ideas is a privilege of angelic purity. Yet each of these two is a Divine gift-each of them consists in coming out of yourself, in rising above yourself; but the one carries you only a little way, while the other carries you far indeed. Blessed is he who can say: Lo, I have fled far away, and abode in solitude (Ps. 55:7). He was not content to go forth unless he could go far away, so as to obtain repose. Have you over-passed the pleasures of the flesh, so that you no longer obey its lusts, nor are subject to its allurements?  Then you have made progress; you have separated yourself [from the world]; but you have not yet detached yourself entirely from it as long as you have not the power to banish, by the mere purity of your spirit, and to rise entirely out of the reach of, the inrushing and thronging crowd of material images and ideas.  Do not, at the point which you have thus far attained, promise yourself rest of soul. You mistake if you think that the place of repose, the secret of solitude, the habitation of peace, the stillness of serene light, is to be found on this side of your earthly existence. But show me the soul who has attained that point of freedom of which I speak, who can justly say: Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee (Ps. 116:7), and I will at once confess that he has found the rest desired. And this place is truly in a solitude, this dwelling is truly in the light, according to the prophet; a tabernacle for a shadow in the day-time from the heat, and for a place of refuge, and for a covert from storm and from rain (Is. 4:6); and of it holy David also says: In the time of trouble He shall hide me in His pavilion in the secret of His tabernacle shall He hide me (Ps. 27:5).

6. Regard this, then, as the solitude into which the Bride has withdrawn, and in which place of delight she sweetly rests in communion with her Spouse, by which we are to understand that she is rapt in ecstasy, from which she is not to be aroused by her maidens until she shall choose. But in what terms is that prohibition stated?  They are not forbidden in the usual manner, and with simple and unemphatic terms, but with a new and unexampled adjuration: by the roes and by the hinds of the field. And it seems to me that by these two kinds of animals it is intended to designate the holy souls who are delivered from the body, and the Angels who are in the Presence of God, with reference both to the clearness of their sight, and the swiftness of their motions. Now, we know that both the one and the other of these qualities befits these two classes of spirits, for they rise easily to the loftiest truths, and penetrate to the deepest mysteries. The fields or plains, also, over which they are said to roam, evidently denote the lightness and freedom from all restraint with which they expatiate in contemplation. What is the intention, then, of that adjuration by them made by the Spouse?  It is doubtless in order that the maidens, restless as they are, may not venture, for any slight cause, to recall His Beloved from a company so august, with whom she assuredly associates, as often as she is rapt out of herself by contemplation. It is, then, with great fitness that they are adjured by respect for those good and holy beings, from whose society the Bride is being torn away by their importunity. These maidens are to consider who it is that they are offending when they importune their mother, and are not to presume so much on her motherly kindness as to have the boldness to burst in upon that celestial assembly when no pressing necessity exists for so doing. Let them clearly understand that this is what they do, as often as they disturb, without real cause, the deep quiet of a soul fixed in contemplation. Evidently it is laid down by these words, that it is to such a soul that the choice is left, whether to employ its leisure to its own spiritual good, or to devote itself to cares for them, that is to say, by the words in which it is forbidden to arouse the Bride, except at her own will.

The Bridegroom is well aware how ardent is the affection of His Bride, even towards her neighbours, and that, good mother as she is, she is sufficiently prompted by her own charity anxiously to care for the spiritual interests of her daughters, and that she will not, on any account, deny herself to them, or withdraw herself from them, as often and as much as there is need of her; and therefore He has determined that the question of time can be safely left to her discretion. She is not one such as those whom a prophet subjects to withering reproof, who have taken to themselves that which is fat and strong, but have neglected that which was feeble (Ezek. 34:3, 4).

Does the physician seek those that are healthy, and not rather those that are sick?  If he visits the former, it is as friend, and not as physician. So also, O thou who art a good teacher, if you repel all that are unlearned, whom will you instruct?  To whom, I ask, will you administer with care and zeal the rules of discipline, if you either avoid the unruly, or are avoided by them?  In whom, I ask, shall your patience find its work and be approved, if you admit those only who are peaceful and submissive, and exclude all others?

7. There are some sitting here from whom I should wish to see a  more careful heed to this matter. Let them reflect, at least, what  respect is due to those set over them, and that, by disturbing them  rashly and without good cause, they are drawing upon themselves  the displeasure of even the citizens of heaven. And then, perhaps,  they will begin to spare us a little more than they have been accustomed to do, and not to break in upon our leisure so inconsiderately  and rashly. Rarely, indeed, as they know, is an hour left to me for  resting from  the incessant coming of visitors, even when [the  brethren] bear with me in all patience. But I reproach myself for  making that complaint, lest some timid soul should conceal his  spiritual needs longer than his strength holds out, in fear of disturbing  me. I say no more on this subject, then, lest I should seem myself  to afford to those who are weak an example of impatience. The  Lord has little children who yet believe in Him, and I could not  bear that I should be an occasion of scandal to such (Matt. 18:6).  I do not make use of the power that I have over them [as their  Abbot]; let them rather make use of me as they will, provided only  that they attain salvation. They will really spare me in not sparing  me at all, and I shall rest the more freely if they have no fear at all  of disturbing me when they have need of anything. I shall comply  with their wishes as far as I am able, and as long as I have a breath  of life shall serve my God in them with real and unfeigned charity.

I seek not my own interests, nor those things which are useful to  me, but rather court that which is of use to many, of use also to myself. This only I ask and entreat, that my ministry maybe accepted  and become fruitful, so that at least I may find mercy in the evil day  in the eyes of Him who is their Father, and the Father of our Lord  JESUS CHRIST, the Bridegroom of the Church, who is above all, God  blessed for ever. AMEN.

SERMON 53: BY ' MOUNTAINS ' AND 'HILLS' ARE SIGNIFIED SPIRITS, OVER WHOM AND THROUGH WHOM THE BRIDEGROOM PASSES IN HIS COMING TO EARTH, THAT IS TO SAY, IN THE MYSTERY OF HIS INCARNATION.

' The voice of my beloved. '-Cant. 2:8.

THE Bride, noticing the increased modesty of her maidens, and their respectful timidity, shown by their no longer venturing to intrude upon her sacred repose, nor presuming, as they had previously done, to trouble the quiet of her contemplation, recognises that this is the effect of the care and labours of the Bridegroom. Rejoicing, therefore, in spirit, as well because they are advantaged in being restrained from needless and excessive restlessness, as because of the condescension and favour of her Bridegroom, and her own prospect of unbroken quiet in future, she declares that it is the Voice of her Beloved which does this, and His grace that has brought it about, with so much zeal on behalf of her peace, and earnestness in defending the sweetness of her leisure, or, rather, of her fervent religious exercises. For the man who has in charge the rule over others, and discharges it with faithfulness and care, scarcely ever allows himself with a good conscience to enjoy rest, since he is always in fear of not doing sufficient for those under his authority, and of not pleasing God, if he prefers his own quiet, and the sweetness of contemplation, to that which is for the common advantage. But there is sometimes no little joy and security in his mind, while enjoying his interval of peaceful repose, when he perceives, from the degree of awe and reverence for him with which God inspires the hearts of those he governs, that his quiet is pleasing to God, who causes them to endure their wants with a patient mind, rather than venture to disturb the grateful rest of their spiritual father.   For the just fear of these his children shows manifestly that they have heard inwardly that complaining and, as it were, threatening voice of Him who speaks by the prophet: I that speak in righteousness (Is. 63:1). It is His voice, it is His inspiration, and it impresses upon them a righteous fear.

2. When His Voice, then, is heard, the Bride is glad and rejoices,  saying: The Voice of my Beloved. She is His chosen, and rejoices  with great joy on account of the voice of her Spouse. Then she  adds: Behold, He cometh leaping upon the mountains, skipping upon  the hills. Having recognised by hearing His voice the presence of  her chosen, instantly she turns inquiring eyes around in order to see  Him whom she had heard. Hearing leads to sight, because faith  cometh by hearing (Rom. 10:17); and it is faith that purifies hearts, and renders them capable of beholding God. For we read thus: Purifying their hearts by faith (Acts 15:9). Then she sees Him approaching whom she had heard speaking, thus observing the order indicated by the Holy Spirit, who has spoken thus by the mouth of the Psalmist: Hearken, O daughter, and see (Ps. 44:1, Douay).

And that you may be the more surely convinced that it is not by accident or chance, but of set design and purpose, because of the reason already alleged, that I have here set hearing before sight, notice whether the same order is not observed by holy Job where he speaks thus to God: I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee (Job 42:5). So, also, when the Scripture relates that the Holy Ghost descended upon the Apostles, is not hearing described as having preceded sight?   For it is said: Suddenly there came a sound from heaven as of a rushing mighty wind; and, then, in the next verse: There appeared unto them cloven tongues like as of fire (Acts 2:2, 3). Here, then, it is plainly shown that the coming of the Holy Spirit was perceived, first by hearing, and afterwards by sight. But enough has been said upon this subject, for you also, if you will take the trouble to pursue this inquiry further, will perhaps be able to find similar instances in other parts of Scripture.

3. Now let us consider a subject which, because it cannot be approached without difficulty, needs a specially careful examination; in which I confess that I am altogether dependent on the aid of the Holy Spirit, that I may be able clearly to explain what are those mountains and those hills upon which the Church saw with great gladness her Bridegroom leaping, and over which she saw Him pass with rapid steps, when, as I think, He was hastening to come to accomplish her redemption for whose beauty He was filled with love.

That this is the case I have confidence in believing, inasmuch as a similar passage of Scripture occurs to me in which the Psalmist evidently spoke prophetically under the guidance of the Spirit, and foretold the coming of the Saviour: le hath set His tabernacle in the sun, and He, as a Bridegroom coming out of his bride-chamber, hath rejoiced as a giant to run the way; His going out is from the end of heaven, and His circuit even to the end thereof (Ps. 18:6, Douay). His going forth, and His return likewise, are here most clear; whence it was undertaken, whither, and to what end, most clear also. What then?  When we read these words in the Psalms, or in the Canticle before us, ought we to imagine to ourselves a giant of prodigious stature, who is captivated by the love of some fair one dwelling at a distance from him, and whom we behold on his way to her traversing with great steps, with leaps and bounds, those hills and mountains which we see lifting their lofty mass out of the plain, and that so high that some of their most elevated peaks are lost in the clouds?  But it is not becoming to have recourse to material images such as these when treating of a spiritual poem, and to us in particular it is altogether forbidden, for we remember what we have read in the Gospel, that God is a Spirit, and they that worship Him must worship Him in spirit and in truth (John 4:24).

4. What, then [let us inquire], are these mountains and these hills, spiritually understood, so that we may be able as a consequence to comprehend in what way the Bridegroom (who, as He is God, is therefore also Spirit), and with what kind of bounds, can leap upon them and over them?  If we suppose that they are those mountains upon which, as the Gospel declares, the ninety and nine sheep were wandering when their kind Shepherd came to the earth to seek His sheep which had gone astray (Matt. 18:12); the matter is still obscure, and the understanding baffled, because it is difficult to find out what are those other mountains on which dwell and feed the heavenly and spiritual beatitudes, which are, without doubt, those who are there spoken of as sheep. But if there were no such [mountains] in truth, then the Truth would not have said this. Nor, again, would the Psalmist have said long before of the heavenly Jerusalem, that her foundations were upon the holy mountains (Ps. 87:1), if there were, in fact, no such mountains at all. Lastly, to show that the celestial country has mountains and hills, not only spiritual, but also living, and of a reasonable nature, hear the words of Isaiah: The mountains and the hills shall break forth before [God] into singing (Is. 55:12).

5. What, then, are they except those very spirits, dwellers in heaven, whom the Lord, as we have said, calls sheep, and who signify at once sheep and mountains?  Unless it should perhaps seem to you absurd that mountains should be said to feed upon mountains and sheep upon sheep. Taken in a literal sense, no doubt, this explanation seems harsh; but to the spiritual understanding it will appear harmonious if we understand it in a deeper sense-viz., that the Shepherd of each flock, Christ the Wisdom of God, administers one and the same food of truth both in heaven and on earth, but in one way to His heavenly flocks and in another to His earthly ones, For we mortal men, while we are in the place of our pilgrimage, have indeed necessarily to eat our bread in the sweat of our brow, and to beg it from without in labour and distress that is, to gain a knowledge of the invisible things of God, which are understood by the things which are made, either from men who are instructed in holy things or from the Scriptures of God. But the Angels receive it in themselves, though not for themselves, and with as much facility as felicity, which is for them the great happiness of their existence.  For they are all (capable of being) taught of God, which blessing it is promised that the elect among men shall assuredly attain at some future time, though this assured felicity it is not granted to them as yet to enjoy.

6. Thus mountains do feed upon mountains, or sheep upon sheep, since those celestial and spiritual beings find abundantly in themselves, by the word of life which they receive, the means to render their blessedness perpetual, and are at the same time (as it were) mountains and sheep; mountains, because of their exaltation and their fulness; sheep, because of their gentleness and goodness. For they are full of God, raised high by merits, and heaped with virtues, and yet do not fail to bend their heads, however lofty, in complete and humble obedience and submission to the sovereign Majesty of God; as innocent and gentle sheep conduct themselves in all things according to the will of their shepherd, and follow him whithersoever he goeth. And, according to David the Psalmist, upon these mountains truly holy, as upon wisdom created first of all things, the foundations of the City of God are firmly set and stand fast from the beginning (Ps. 87:1); and this City is one, both in heaven and on earth, though in part it is militant on earth, and in part reigning in heaven. And, nevertheless, from these mountains, according to the prophet Isaiah, resounds thanksgiving, and the voice of melody (Is. 51:3), as from living and harmonious cymbals, accomplishing thus, with sweet and never-ceasing sound, that word of the same prophet which I quoted before, that the mountains and the hills shall break forth before [God] into singing, and also this other word which the Psalmist has addressed to the Lord God: Blessed are they that dwell in Thy House, they will be still praising Thee (Ps. 84:4).

7. So much, then, upon this subject; let us now take up again the  thread of our discourse, from which we have digressed a little, but  necessarily, as I think: those are the mountains and the hills on which  the Church has seen her heavenly Spouse leaping with wonderful  alacrity, and even overleaping them, in haste to meet and welcome  her. Do you desire that I should show you, out of the writings of  the Prophets and Apostles, what is to be mystically understood by  these?  I do not intend to repeat to you all the testimonies with  regard to this which may be found in those writings by those who  have leisure to search to search them (for this would take a long time, and  there is no need for it), but only those which appear to confirm  clearly and briefly what is said here of the boundings of the Bridegroom. Now, David says of Him that His going forth is from the end  of the heaven (Ps. 19:6, already quoted). Lo! what a bound was  that, even from the height of heaven down to the earth! For I find  not any other spot, but the earth, which can be intended when it is  said that He has placed His tabernacle in the sun-that is, He, who  dwells in the inaccessible Light, has deigned to manifest His Presence  openly and in the light. Then, again, He was seen upon earth, and  conversed with men (Baruch 3:38). Upon the earth, and before  the eyes of men, I say, that is, according to the phrase here used,  'in the sun' hath He set His tabernacle; that is, the Body which He  has condescended to take to Himself from the body of a Virgin, so  that He, who was invisible in Himself, might become visible in It,  and thus all flesh might see the salvation of God, which was made  manifest in the flesh.

8. He has bounded, then, upon the mountains; that is, upon the  highest spiritual beings, when He descended even to them, and deigned to reveal to them the great mystery of His goodness, which was a secret hidden from the beginning of the world. But passing over, or overleaping those loftier mountain heights, namely, Cherubim and Seraphin, Dominations, Principalities, Powers, and Virtues, He deigned to descend, as it were, upon the hills-that is, even unto a lower order of Angels. But has He remained even with them?  Nay, He has overleaped even the hills. For He took not on Him the nature of Angels; but He took on Him the seed of Abraham (Heb. 2:16), and this was inferior to that of the Angels, so that thus was accomplished the word of the Psalmist, when he spoke thus to the Father of the Son: Thou hast made Him a little lower than the Angels (Ps. 8:5). Though, indeed, it is possible to explain this passage as spoken in commendation of human nature, inasmuch as man, who is made in the image and likeness of God, and endowed with reason in like manner as an Angel, is yet a little lower than the Angel, because he has a body of earth. Hear what the Apostle Paul says plainly of Jesus Christ: Who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men, being found in fashion as a man (Phil. 2:6-8); and again: When the fulness of the time was come, God sent forth His Son, made of a woman, made under the Law, to redeem them that were under the Law (Gal. 4:4, 5). It is, then, beyond doubt that being made of a woman, and made under the Law, He has passed in descending to the earth, not only the mountains, that is, the higher orders of blessed spirits, but also the lower orders of these, who, in comparison of their superiors, may rightly be called hills. But he who is least in the kingdom of heaven is greater than whosoever bears a body of flesh upon the earth, even though it were that great Saint, John the Baptist (Luke 7:28). For, although we do truly confess that He who is God and man, even as Man is far above, and incomparably superior to, every Principality and Power, yet it is certain that if He surpasses them in majesty, He falls short of them in respect to physical weakness. Thus, then, it is that He leaps upon the mountains, and leaps over the hills, when by a vast condescension He shows Himself as inferior, not only to spirits of a higher rank, but also to those of a lower. For He was manifested as subject, not only to those heavenly spirits, but also to those who dwelt in bodies of clay, overleaping and overcoming by His humility even the humbleness of men. For when He was at Nazareth, at the age of twelve years, He was subject unto Mary and Joseph (Luke 2:51, 52); at the river Jordan, being then a young man, He bent Himself under the hands of St. John Baptist (Matt. 3:13). But now the day is already verging towards evening, nor have we yet been able to descend from these mountains.

9. Yet if we should wish for this once only to satisfy our curiosity  by examining what is beautiful, by searching out what is hidden in  this mystery, it is to be feared that either the sermon would be wearisomely long, or that in our haste we should treat with too little care a matter very large and important. Let us, then, stop here for today, if you wish, upon these mountains, for it is good for us to be here; and Christ our good Shepherd, having placed us with the holy Angels in a rich pasture, we are able to feed in it at once with pleasure and abundance. And we are indeed the sheep of His pasture. Let us, then, as a pure flock of the good Shepherd, meditate with our best powers (ruminemus) upon the spiritual food we have received in the sermon of today. We will complete in the next what remains to be said upon this subject; let us try to give our best attention to it, by the grace of Him who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 54: ANOTHER INTERPRETATION; IN WHICH BY MOUNTAINS ARE SIGNIFIED ANGELS AND MEN; AND BY HILLS, DEMONS. ALSO OF THE THREEFOLD FEAR WITH WHICH EVERYONE OUGHT TO FEEL ANXIETY, LEST HE SHOULD LOSE THE GRACE OF ACTING RIGHTLY, WHICH HE HAS RECEIVED FROM GOD.

UPON THE SAME verse which was treated in the sermon of yesterday I will bring before you another interpretation, differing from that which I gave before: you will choose which of  the two is to be preferred. There is no need to repeat what was said  before, which I think will not in so short a time have escaped you.

But if that be the case, that sermon, like the others, has been written  down as it was delivered, except perhaps the exact words,[ccviii] so that  whatever has slipped from the memory may easily be recalled. Having  said this, let me go on to speak of other things. Behold, it is said,  He cometh leaping upon the mountains, skipping over the kills. She  speaks of the Bridegroom. He no doubt leapt over the mountains  when, having been sent by the Father to preach the Gospel to the  poor, He did not disdain to perform the function of Angels, though  He was the Lord of Angels, and to become the Angel of the  great purpose of God. He who was wont to depute others to come  down to earth descended hither in His own Person; the Lord Himself made known the salvation which He brought, and Himself  revealed His Righteousness in the sight of the nations (Ps. 98:2).

Since, then, all the angels, according to the Apostle, are ministering  spirits, sent forth to minister for them who shall be heirs of salvation  (Heb. 1:14), He who was above them, passing over the injury done  by men, and multiplying upon them His grace, was numbered among the angels, becoming as one of them. But hear what He Himself said: I came, not to be ministered unto, but to minister, and to give My life a ransom for many (Matt. 20:28). Which, indeed, no angel was found to have done; so that by the devotion and fidelity of His services to men, He has surpassed all those who had come to serve them before. No minister has shown such self-devotion as He, who has given (ministravit) His Flesh for their food, His Blood for their cordial, His very life for their ransom. None, surely, is so good as He who, by the fervour of His spirit, by the ardour of His love, and the devotion of His goodness, has not only leaped upon the mountains, but leaped over the hills; that is to say, He has surpassed and overcome them by the earnest desire which He felt to save men; wherefore God, His God, has anointed Him with the oil of gladness above His fellows (Ps. 45:7). It is in this earnestness of His desire that He proceeds with great and rapid steps 'as a giant to run his course.' He overpassed Gabriel, and, according to that Archangel's own testimony, was with the Virgin before him; for did he not say: Hail, thou that art full of grace, the Lord is with thee?[ccix] What?  Thou findest Him now in the womb [of the Virgin], whom thou hast just left in heaven. How can that be?  He has flown and foreflown on the wings of the winds. Thou art surpassed, O Archangel; the Lord has overleaped and anticipated thee.

2. Or, again, He 'leaped upon the mountains' when He appeared  formerly to the Fathers in the person of angels; which seems to agree  more closely with the letter of the text. For it is not said 'leaping  on to the mountains,' but ' in the mountains,'[ccx] so that He who causes  and enables them to leap, leaps also in them; just as it is He who  speaks in the prophets and acts in the righteous, when He enables  the one to speak and the other to do good works. Add to this that  some of them represented Him, so that whosoever of them spoke, he  did so not as angel, but as the Lord. For example, that angel who  spoke with Moses did not say 'I am the Angel of the Lord,' but 'I  am the Lord'; and repeated that frequently. He, therefore, leaped  in the mountains-that is, in the angels, in whom He was wont both  to speak and to manifest His Presence to men. He did this also  upon men, but in the person of angels, not in His own Person; nor  in His own Nature, but in that of one of His subject races. For he  who leaps passes from one place to another, and this cannot be  ascribed to God. Therefore He leaped in the mountains, that is, in  the angels, who would do this in His own Person; and He leaped to,  or upon, the hills, that is, upon the Patriarchs and Prophets, and other  spiritual men who were on the earth. But also, He 'leaped over'  the hills, since He deigned to appear to, and to speak with, not only  great men and spiritual men, but also to certain of the people, and  even to some women, by the same ministry of angels. Or it may be that by 'hills' the Scripture understands the powers of the air, which are not now numbered among 'mountains,' because they have fallen by pride from the height of virtue; and yet they are not abased by penitence nor humbled to the lowliness of valleys, or to the valleys of the lowly. I suppose that it was of these that those words were spoken in the Psalms: The kills melted like wax at the presence of the Lord (Ps. 97:5). He who leaps in the mountains without doubt leaps over these swollen and sterile hills, which hold, as it were, a middle place between the mountains of the perfect and the valleys of the penitent; these He passes over with scorn, and descends into the valleys, that the valleys may abound with grain. Those others, on the contrary, are condemned to perpetual dryness and sterility, as in that calling down of evil of the Prophet upon such: Let there be no dew, neither rain upon you. And that you may know that, under the figure of the mountains of Gilboa, this saying applies to the angels who fell, notice the reason that is given: For there many wounded have fallen (2 Sam. 1:21). How many from the army of Israel have fallen upon those accursed mountains from the beginning, and how many still fall at the present! It is of those that the same Psalmist speaks when he says to the Lord: Like as the dead, that lie in the grave, whom Thou rememberest no more. and they are cut off from Thy Hand (Ps. 88:5).

3. It is not, therefore, wonderful if those spirits, which are not, as it were, mountains of heaven, but hills of the lower air, upon which neither dew nor showers of rain fall, should remain always sterile and unfruitful; since the Author of grace and the Giver of blessings leaps or passes over these, and descends to the valleys, so as to pour forth rain from heaven upon the humble who are on the earth, and to make them to bring forth fruit with patience, some thirtyfold, some sixtyfold, and some an hundredfold (Matt. 13:8 and Luke 8:15). He visits the earth and blesses it; He makes it to be very plenteous (Ps. 65:9). But it is the earth, not the air, that He has visited, because the earth is full of the goodness of the Lord (Ps. 33:5). It is declared also that God has worked salvation in the midst of the earth (Ps. 74:12): but does the Psalmist say also 'in the midst of the air'?  This [may be taken as] against Origen, who, by a false and impudent theory, crucified the Lord of glory once again in the midst of the air for the sake of demons: whereas St. Paul, being conscious of this mystery, affirms that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him (Rom. 6:9).

4. But He who has passed through the air has visited not only the  earth, but also the heaven, as the Scripture declares: Thy mercy, O  Lord, is in the heavens, and Thy faithfulness reacheth unto the clouds  (Ps. 36:5); that is to say, unto the heaven in which dwell the  holy angels, whom the Bridegroom does not pass over, but leaps in  them, so that He impresses in them, as it were, the prints of His  Feet-mercy, that is, and truth-as to which Footprints of the Lord  I remember that I have spoken at greater length in another sermon (Sermon VI.). But the abode of the demons is below the clouds, and removed from them, in the obscure and gloomy air that is lowest of all; and in them the Bridegroom does not make His beneficent power operative, but passes them wholly over, without leaving in them any trace of His Divine passage. For how can truth be found in the devil, of whom we find in the Gospels the declaration of the Truth Himself, that he abode not in the truth, because there is no truth in him (John 8:44)?  Again, who can say that he is merciful, when the same Truth has testified of him likewise in the Gospel, that he was a murderer from the beginning?  Now, such as the head of the family is, such are they of his house also. With great fitness and beauty, then, does the Church, singing of the Bridegroom, declare that He dwelleth on high, and humbleth Himself to behold the things that are in heaven and in the earth (Ps. 113:5, 6), but makes no mention of those spirits of pride which are in the air, because God resisteth the proud, and giveth grace unto the humble (James 4:6).

5. The Church sees Him, then, leaping in the mountains, and passing over the hills, according to the imprecation of David: 'Let the Lord visit all the mountains which are in their circuit '-that is, in the circuit of Gilboa-' but Gilboa let Him not visit.’[ccxi]  For there are mountains which the Lord visits, on this side and on that of Gilboa, by which is signified the devil; above there are angels, below there are men. To him, when he fell from heaven, was assigned as punishment an abode in that region of the air (Eph. 2:2) midway between heaven and earth, that he might see and be envious, and be tortured with the envy which he feels. And this the Scripture describes when it says: The wicked shall see it, and be grieved, he shall gnash with his teeth, and melt away (Ps. 112:10). How unhappy must he be when he looks up to heaven and descries its mountains innumerable, all illuminated and shining with the Divine glory, all resounding with the praises of God, full and abounding with His glory and grace! How still more unhappy when he looks down upon the earth, and beholds there also many mountains of people, chosen and made the sons of God,[ccxii] who are established in the faith of lofty hope, of wide-extending charity; who are accomplished in virtues, rich in the fruits of good works; upon whom falls day by day the Divine benediction, as it were by the dew from heaven, or, so to speak, from the mystical touch of the Bridegroom's foot in His leaping! With how great grief and jealousy, must we suppose, does that spirit so greedily desirous of glory behold those glorious mountains in their perfect ring, while he and his followers are (as it were) regions rough, gloomy, unfruitful in any good thing, and every way to be despised; so that he who calumniated all that lived is himself become the opprobrium of men and of angels, according to that saying in the Psalms: That dragon whom Thou hast formed to be a derision (Ps. 104:26).

6. And the cause of this is that the Bridegroom passes them over on account of their pride, leaping upon the mountains which are around, as the fountain which arises from the midst of Paradise, watering the whole earth, and filling with blessing every living thing.

Blessed are those who deserve to drink sometimes, even though it be rarely, of the torrent of this delight, and in whom the water of wisdom and the fountain of life leaps forth from time to time, though it does not flow continuously, so that it becomes in them a fountain of water springing up into everlasting life (John 4:14). And, indeed, the flowing of this river is perennial and abundant, making glad the city of God (Ps. 46:4). May God vouchsafe, in His condescension, to send upon our mountains on earth some gushings of this stream sometimes, as it were by a kind of inundation, so that they, being sufficiently watered, may be able to distil upon us also, who are valleys, some little rills, though they be few and small, that we may not remain altogether dry and unfruitful. Only misery, and poverty, and biting famine is the lot of that region which is never moistened by plentiful flowings, or even little tricklings, from the fountain of wisdom, but is altogether passed by and passed over. 'They were destroyed,' it is said, 'because they had no wisdom, and perished through their own foolishness' (Baruch 3:28).

7. Behold, He cometh leaping upon the mountains, skipping upon the hills. He leaps so as to overleap (transiliat), because it is not His will to extend [His presence] to all; nor is it the good pleasure of God [to do this] in every case. Brethren, if, according to the wise saying of St. Paul, those things are written for our admonition (1 Cor. 10:1), let us observe the discretion and circumspection of the mystical bounds of the Bridegroom; let us remark how, as among the angels, so among us, He bounds spiritually upon the humble, and passes over the proud. For though the Lord be highest of all, yet hath He respect unto the lowly; but the proud He knoweth afar off (Ps. 138:6).  Of this, I say, let us take notice, so that we may be prepared for the saving bounds of the Bridegroom, lest, as He passes over the mountains of Gilboa, so He may pass over us also, if He shall have perceived that we are unworthy of His visitation. Why dost thou, who art but earth and ashes, indulge in pride?  The Lord abhors the pride even of angels [who are proud], and passes them over on that account. Therefore let the casting off of angels cause the correction of men; for it has been recorded for our admonition. Let the evil even of the devil co-operate for good to me, and may I wash my hands in the blood of the ungodly. In what manner, do you inquire?  As thus: A terrible and fearful malediction has been hurled against that proud one, the devil, the Prophet David speaking in the Spirit of Him under the type of Mount Gilboa, as was related above: ' Let the Lord visit all the mountains which are in his circuit; but Gilboa let Him not visit.'

8. When I read these words, and when, turning my eyes upon myself, I consider myself diligently, I find that I am infected with that very disease which the Lord regarded in an Angel with displeasure so great as to turn away altogether from him, at the same time that He deigned to honour with His visitation all the mountains which are around him, whether of Angels or of men; and I say to myself with fear and trembling: ' If it was thus done with an angel, what shall be done with regard to me, who am but earth and ashes?' It was in heaven that he indulged in pride; but I have done so upon a mere dunghill. Who does not find pride more bearable in the rich than in the poor?  Woe unto me! if a spirit so powerful was punished with such severity because his heart was lifted up with pride, and if it availed him nothing that pride is recognised to be congenial to the powerful, what penalty must be exacted from me, who am poor and miserable, and yet am proud?  But I receive already the chastisement; I am stricken already with many stripes.  Not undeservedly has for days past that languor of soul, that mental slothfulness, that unaccustomed inertness of spirit stolen over me. I did run well; but, lo! a stone of stumbling was in my path; I have stumbled against it, and fallen. Pride has been found in me, and the Lord has turned away in wrath from His servant. Hence is that barrenness of my soul and that defect in devotion which I experience. How is it that my heart is thus dried up?  soured as it were milk, made like earth in which is no water?  Its hardness has become so great that I am not able to shed tears. In the chanting of the Psalms I feel no interest, I do not care to read, I have no delight in prayer, I do not resort to my habitual meditations. Where is my former cheerfulness and delight of soul?  my calm, and peace, and joy in the Holy Ghost?  For the same reason I am slothful in manual labour, drowsy during vigils, hasty in anger, obstinate in hatred, more unguarded in speech, and self-indulgent at the table than I was wont, unobservant and slow of heart during preaching.

Alas! the Lord visits all the mountains which are around me, but to me He draws not near. Am not I that one of all these hills which the Bridegroom passes over?  For of those around me I see one remarkable for abstinence, another for admirable patience, another for consummate humility and gentleness, another for much mercy and kindness; this man I behold spending long hours in contemplation, and that man knocking hard at the doors of heaven by the earnestness of his prayers; and there are others whom I see to excel in other virtues. I remark (I say) that all these are fervent, all devoted, all of one mind in Christ, all rich in grace and in heavenly gifts, as being, so to speak, in truth spiritual mountains which are visited by the Lord, and receive often in themselves the mystical bounds of the Bridegroom. But I, who find in myself none of all these things, what else can I suppose myself to be than one of the mountains of Gilboa, which the Saviour, who visits in His great goodness all the others, passes over in His wrath and indignation?

9. My dear children, this reflection takes away the vain glorification of self, attracts to us the gifts of grace, prepares us for the mystical bounds of the Bridegroom. These things I have, for your sakes, transferred to myself, and spoken as if they had taken place in my own person, that you might learn a lesson from them. Be ye then followers of me; I do not say in the exercise of virtues or the discipline of character, or the glory of holiness (for in all these respects I do not set myself up as worthy of imitation), but I would that you should follow me in not sparing yourselves, but on the contrary, accusing your own selves as often as you detect that grace is lessening in you, that zeal is growing cold, and virtue languishing, as you see that I likewise accuse myself. To do this is to act as a man who watches exactly over himself, who examines with care his ways and his desires, and who in everything holds in suspicion the vice of arrogance, for fear that it should creep secretly into his heart. In truth, I have learned by my own experience that there is nothing so efficacious in deserving grace, in preserving it, or in recovering it if lost, as to be found at all times not high-minded before God, but filled with holy fear. Happy is the man that feareth alway (Prov. 28:14). Fear, then, when favouring grace is with thee; fear when it has departed; fear also when at length it returns; this it is to fear alway.   Let these three kinds of fear succeed each other in your soul, according as you are favoured by the presence of grace, or as it has retired grieved from you, or forgivingly returns.

When it is present, let your fear be that you may not act and walk worthily of it; for this is the precept of the Apostle St. Paul: See that ye receive not the grace of God in vain (2 Cor. 6:1); and to one of his disciples, Neglect not the gift that is in thee (1 Tim. 4:14); while of himself he said: The grace (of God) which was bestowed upon me was not in vain (1 Cor. 15:10). That great man, who knew the counsel of God, was well aware that to neglect the gifts of God, or not to use them to the purpose for which they were given, is to display great disregard, and even contempt, for the giver; and that he considered to be intolerable pride. Therefore it was that he both avoided this wrong-doing with the greatest care himself, and taught others to avoid it also. But there is still another den or hiding-place in which pride is wont to lurk, which I wish to discover to you; and this is the more perilous because it is very closely concealed; as says the Psalmist: He lieth in wait secretly as a lion in his den (Ps. 10:9). For if he is not able to hinder [a good] action, he endeavours to tamper with the intention of it, suggesting and persuading you to attribute to yourself that which is the effect of grace.

And do not be under any mistake about this kind of pride; it is even far worse than the former. For what can be more hateful than language of this kind, which has been used by some: Our mighty hand, and not the Lord, hath done all these things (Deut. 32:27, Douay).

10. If, then, you ought to fear while grace remains with you, what should you do when it has left you?  Ought you not, then, much more to fear?  Plainly that is the case, for, where grace fails you, you fail too. Listen to the words of Him who is the sovereign Giver of grace: Without Me, He says, ye can do nothing (John 15:5). Fear, then, the withdrawal of grace, as the sure prelude of your speedy fall.  Fear and tremble exceedingly because you feel that God's just anger is aroused against you, and that the powerful guardianship which hitherto has kept you safe has abandoned you. Do not hesitate to believe that your pride is the cause of this, even though you are conscious of no pride, and there is none apparent in your actions; for that which you do not know God knows, and it is He who is your Judge. And it is not he that commendeth himself that is approved, but whom the Lord commendeth (2 Cor. 10:18). Now, if the Lord deprives you of grace, is that a sign of His commendation?  Or will He who giveth grace unto the humble (James 4:6) take away from one who is humble that which He has already given?  Therefore the taking away of grace is a proof of pride [in him from whom it is taken]. Though it must be added that sometimes grace is taken away or withheld, not on account of pride which is present at the time, but to prevent pride which would follow unless grace were taken away. Of this we have a clear example in the person of the Apostle [St. Paul], who endured reluctantly his thorn in the flesh, not because he was exalted above measure, but in order that he might not be so (2 Cor. 12:7). But pride, whether existing in the present or to be apprehended in the future, will ever be a cause for the withdrawal of grace.

11. Again, if grace shall have returned with the regaining of God's favour, much more is there reason for fear lest a second fall should happen to us, according to that saying in the Gospel: Behold, thou art made whole; sin no more, lest a worse thing come unto thee (John 5:14). You hear, then, that it is worse to fall again into sin than to sin the first time; let your fear, therefore, be greater in proportion as your danger increases. Happy are you if your heart be filled with this threefold fear, so that you fear when you have received grace, still more when that grace is lost, but most of all when it has been regained. Do this, and you will be as the water pot at that marriage at Cana where Christ was a guest, filled to the very brim, containing, not two measures apiece, but three; and you will deserve the blessing of Christ, which shall turn the water [of your poor nature] into the wine of gladness, until the time when your charity, being perfected, shall cast out all fear (1 John 4:18).

12. I say, then, that thus it is that fear is typified by water, inasmuch as it tempers the heat of carnal desires. The fear of the Lord,  saith the Scripture, is the beginning of wisdom (Ps. 111:10); and  again: The fear of the Lord is a fountain of life (Prov. 14:27; Ecclus. 15:3; 19:18-20). Your mind, then, is as one of those water pots, containing, says the Scripture, two or three measures apiece.  Now, the three measures represent the three kinds of fear. They filled them, continues the Evangelist, up to the brim. So that it is not one kind of fear, nor two, which suffices to fill [your mind] to its utmost extent, but three are needed. Fear God at all times and with all your heart, and then you have filled that measure, which is your mind, up to the brim. God loves that an offering made to Him should be without defect, that love offered to Him should be without reserve; in short, that the sacrifice laid upon His altar should be in every way perfect. Therefore be careful to bring that measure, your mind, filled [with holy fear] to the heavenly marriage feast, so that it may be said of you also: He shall be filled with the spirit of the fear of the Lord (Is. 11:3, Douay). He who fears thus neglects nothing; for how can negligence enter into that which is wholly filled?  That which is capable of receiving something more is not absolutely full.

For a similar reason it is not possible to fear and at the same time to indulge in thoughts of pride. And there is no place for pride to enter your mind if it be filled with the fear of the Lord. And it is the same with other faults and vices, they are of necessity excluded by the fulness of this gracious fear. Then, when your fear shall be thus full and perfect, love, bringing the benediction of the Lord, shall impart to your water the rich flavour and fragrance of wine. For fear without love is but pain and suffering, and love is that wine which maketh glad the heart of man (Ps. 104:15). For love, when perfected, casteth out fear, so that where there was but water, there begins to be the glow and the sparkle of wine, to the praise and glory of Him who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 55: HOW IT IS POSSIBLE, THROUGH A TRUE PENITENCE, TO ESCAPE THE JUDGMENT OF GOD.

'My Beloved is like a roe or a young hart.'-Cant. 2:9.

THIS depends upon the preceding verse. The Bride now com pares to a roe or a young hart Him whom she had just described as advancing with rapid leaps. The comparison  is an apt one, since those animals are swift of foot and agile in leaping. She speaks, then, of the Bridegroom, and the Bridegroom is  the Word. And the Psalmist says of God that His Word runneth  very swiftly (Ps. 147:15), which exactly agrees with this passage, in  which the Bridegroom, who is the Word of God, is described as leaping and traversing swiftly the mountains in the manner of a roe or young hart. This is the ground of the comparison made. To this add, that not even the smallest ground of similarity may be wanting, that the roebuck is remarkable not only for its headlong swiftness, but also for the keenness of its sight. Which last quality has special reference to this part of the narrative, since the Bridegroom is described as not only leaping on some mountains, but as overleaping others, and unless His sight were keen and piercing He would not be able to distinguish, especially during the rapid speed of His course, those on which He should alight from those which He should pass over. Otherwise, to mark simply His speed, it would have sufficed to compare Him to a young hart, for that animal is noted for its swiftness. But because the Bridegroom, though the ardour of His affection is carrying Him with exceeding swiftness to the meeting with His beloved, yet does not omit to direct His steps, or rather His bounds, with prudence and circumspection, and to take heed where He ought to set His foot, therefore it was expedient to compare Him to a roe as well as to a young hart, as if to express as well by the one His strong desire to save, as by the other His discerning and careful choice. For Christ is just as well as merciful; He is Judge as well as Saviour. Because He loves men He desires all to be saved and come to the knowledge of the truth (r Tim. 2:4), and because He has the office of judgment He knoweth them that are His (2 Tim. 2:19) and whom He hath chosen [from the beginning] (John 13:18).

2. Let us, then, in the meantime recognise that these two transcendent attributes of the Bridegroom-namely, mercy and judgment -are commended to us by the Holy Spirit under the types of these two animals, so that for a testimony of the uprightness and perfectness of our faith we may imitate the Psalmist, and sing with him unto the Lord of mercy and judgment (Ps. 101:1). But I do not doubt that those who are instructed and inquiring in such subjects will be able to point out other points of likeness of a similar kind which may fitly and usefully be applied to the Bridegroom; but these may, I think, suffice here as giving a reason for the comparison.  Yet there is one more point of beautiful significance in this similitude here instituted by the Holy Spirit between the Bridegroom and (not a stag, but) a young hart. For in that is recalled at once the memory of the Fathers (of whom, according to the flesh, Christ came) and the Infancy of the Saviour. For the Child who unto us is born (Is. 9:6) came into the world weak and poor, and, as it were, as a young fawn.  But thou who desirest the coming of the Saviour, do thou hold in salutary fear the scrutiny of the Judge; fear His piercing glance; fear Him who by the mouth of the prophet declares: It shall come to pass at that time that I will search Jerusalem with candles[ccxiii] (Zeph. 1:12). Piercing is His sight; His eye shall leave nothing unexamined. He shall try the hearts and reins (Ps. 7:9), and the very thoughts of men are open and confessed to Him (Heb. 4:13).

If Jerusalem shall undergo a scrutiny so searching, who shall be safe in Babylon?  For I think that in this passage the Prophet refers, under the name of Jerusalem, to those who in this world lead a religious life; who imitate, as far as they are able, by their regulated and honourable conduct, the condition and mode of existence in that heavenly Jerusalem, and who are not as those who belong to Babylon, and whose life is full of disorders and crimes. For their sins are manifest, going before to judgment (1 Tim. 5:24); and require, not examination, but punishment. But as for me, who appear to be a monk and a citizen of Jerusalem, my sins are covered and, as it were, cloaked under the monastic habit and name; and on that account there will be need of strict and exact inquiry (of the bringing of lanterns, so to speak), and throwing light upon what is now in the darkness.

3. I may bring forward something more from one of the Psalms to confirm what is said about the judging of Jerusalem. For the Psalmist, speaking in the Name of God, says: When I shall take a time, I will judge righteousnesses (Ps. 75:2). By this He means, if I do not mistake, to say that He will discuss and examine the ways and the actions of the righteous. We have great reason to fear that when subjected to a scrutiny so vigorous, many of our actions which we believe to be praiseworthy will be shown to be veritably sins.  But there is one resource: that if we would judge ourselves, we should not be judged (1 Cor. 11:31). Good for me is that judgment, which withdraws me and hides me from the Divine judgment, which is so terribly severe. I fear and tremble to think of falling into the hands of the living God; I would be brought before the countenance of His anger already judged, and not for judgment. He who is spiritual judgeth all things, yet he himself is judged of no man (1 Cor. 2:15).

I will judge, then, the evil which is in me, and I will judge also the good. I will take care to correct the evil by better actions, to wash it away by tears, to punish it by fasts and other actions of holy discipline. I will think humbly of any good qualities I have, and, according to the precept of the Lord, will count myself an unprofitable servant, who has done only that which it was his duty to do (Luke 17:10). I will make it my endeavour not to offer Him tares for grain, nor yet chaff mingled with the grain. I will examine closely my ways and my purposes, so that He who will search Jerusalem with lanterns may find nothing in me unexamined or unsifted. For He will not judge the same thing twice over.

4. Who will give me grace to find out and search clearly all my  defaults to their very lowest grounds, so that I may have no need to  fear those keen eyes (capreae), nor to blush when the light of those  lanterns is thrown upon me?  Now I am seen, but I do not see.

The eye of Him to whom all things are open and manifest is present,  though He Himself is not visible. There will be a time when I shall  know, even as also I am known; but now I know only in part, though it is not in part, but wholly and entirely that I am known. I fear the sight of that Divine Observer who stands, as it were, behind a wall.

For this is what the Scripture adds respecting Him whom, for the keenness of His sight, it has compared to a hart: Behold, He standeth behind our wall, He looketh forth at the windows, shewing Himself through the lattice (2:9). But we will explain that in its place. Him I fear, the hidden Observer of hidden things. But the Bride fears nothing, because she is conscious of no wrong. What has she, in fact, to fear, who is His beloved one, His dove, His undefiled?  (6:9). Also you read farther on: My Beloved spake unto me. He speaks, and that is why I fear to behold him, because I have not His testimony that I am His. But thou, O Bride, what is it that thou hearest Him say of thee?  What to thee dost thy Beloved say?  Rise up, He says, My love, My fair one, and come away. But this we must defer to the beginning of another sermon, so as not to limit too much that which requires to be treated at length, lest perhaps I be found faulty in this matter, if you do not find that you are edified and built up in the knowledge and love of Him who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 56: THAT SINS AND VICES ARE AS WALLS INTERPOSING BETWEEN GOD AND THE SINNER.

'Behold, He standeth behind our wall, He looketh forth at the windows, skewing Himself through the lattice.'-Cant. 2:9.

ACCORDING TO THE letter the Bride seems to say that He whom she descried from afar, approaching with leaps and bounds, has now drawn near to her dwelling, and stands  behind the wall gazing earnestly through the windows and other  openings, and modestly not presuming to enter. But, according to  the Spirit, it is to be understood that He has indeed drawn near, but  after another manner worthy to be adopted by that Heavenly Bridegroom, and to be described by the Holy Spirit. For the true and  spiritual understanding will admit nothing which is not becoming to  Him who is described as acting, or to Him who records what is done.  The Bridegroom, then, has drawn near to the wall, because He has  united Himself to human flesh. The wall is human nature, and the  drawing near of the Bridegroom is the Incarnation of the Word.  The windows and the lattices by which He is said to look out are as,  I think, the senses of the flesh, and the human affections and feelings  by which Christ gained an experimental knowledge of human necessities. For He hath borne our griefs and carried our sorrows (Is. 53:4).

He has, then, made use of the human feelings and bodily senses as windows and openings, so to speak, by which, being a man, He might know by personal experience the miseries of men, and so become compassionate.  He no doubt knew them also before, but after another manner. Being the Lord of virtues, He well knew the virtue of obedience; and yet, according to the statement of the Apostle, He learned obedience by the things which He suffered (Heb. 5:8). In this manner also He learned mercy, though the mercy of God is from all eternity. The Doctor of the Gentiles also teaches the same thing, when he asserts that the Saviour was in all points tempted like as we are, yet without sin, that He might be merciful (Heb. 4:15). Do you see, then, how that was done which was already the fact, and how He learned that which He already knew; how He sought out for Himself, as it were, windows and openings in our nature by which He might become more intimately acquainted with our troubles and miseries?  He has found as many gaps in the walls of our nature, ruinous and full of fissures as they are, as He has had experiences in His own person [during His sojourn upon earth] of our infirmity and our corruption.

2. This, then, is how the Bridegroom, standing behind the wall,  looks through the lattices and windows. Well is He represented as  standing, since He alone who, being in the flesh, yielded in nothing  to the sins of the flesh, can be said truly to have stood. We may also  understand with confidence that, though He took upon Him the  weakness of flesh, He stood firm in the power of His Divinity; and  we know that He Himself once said [of others]: The spirit indeed is  willing, but the flesh is weak (Matt. 26:41). I think, also, that this  interpretation is supported by what holy David, who was a prophet of  the Lord, said of this mystery, speaking prophetically and of the Lord,  though the subject he mentioned was Moses. For He is the true  Moses, who came indeed by water; and not by water only, but by  water and blood. For this is what that Psalmist says: He said that  He would destroy them (he refers to God the Father): had not Moses  His chosen stood before Him in the breach, to turn away His wrath,  lest He should destroy them (Ps. 106:23). But in what manner, let  me ask, did Moses stand in the breach?  and, similarly, how could he  stand, if he were broken down?  or, in the other alternative, how  could he be broken down if he stood?[ccxiv]  But I will show you, if you  will, who it was that truly stood in the breach. I know of no one  who was able to do this except Jesus our Lord, who assuredly lived in  death, who, though in Body broken (fractus) and shattered; who in His  Divinity stood erect with the Father, in the one supplicating, as being  one with us; in the other, propitiating, as being one with the Father.

He stood, then, behind the wall, since that in Him which was in [the  likeness of] fallible flesh (jacebat) was manifested in the flesh, and  that in Him which stood [and was not fallible], was hidden, as it were, behind the flesh, so that one and the same Person was to the outward eye a Man, and though His Divinity was concealed, was the Almighty God.

3. To each of us, also, who desire His Coming, He is, as I believe, still standing 'behind the wall,' as long as our body, which is assuredly a body of sin, hides His Face from us, and hinders our perception of His Presence, for a while. And this was the experience of the Apostle: Whilst we are at home in the body, we are absent from the Lord (2 Cor. 5:6). Not because we are in a body simply, but in this body-namely, a body which is from sin, and is not without sin.  And that you may know that it is not our bodies, but our sins, which are the obstacle between God and ourselves, hear the Scripture: Your iniquities have separated between you and your God (Is. 59:2).  And would to God that this one wall of the body were the only obstacle; would that the sin which is in the flesh were the single barrier, and that many other walls and enclosures made by my vices did not also rise to shut me off from the Source of goodness. For I greatly fear lest, beside that obstacle which exists in my nature, I have added many others by my own iniquity, which have separated me only too far from the Bridegroom, so that, to speak the truth, I must confess that to me He stands behind many walls, and not behind one only.

4. But this I wish to state more plainly. The Bridegroom is indeed equally and indifferently present everywhere by the Omnipresence of His Divine Majesty, and by the Greatness of His Power.  Nevertheless He is said to be, by the showing forth or communication of His Grace, nearer to some among His reasonable creatures-that is to say, of Angels and men, and farther off from others. For Salvation is far from the wicked (Ps. 119:155). And yet holy David says: Why standest Thou afar off O Lord?  (Ps. 10:1). But with the Saints, though He sometimes makes Himself to be, in a sense, at a distance from them, it is only partially and for a time, and even then it is by the dispensation of His goodness. But from sinners, from those of whom it is said in a Psalm: The tumult of those that rise up against Thee increaseth continually (Ps. 74:23); and, again: Their ways are always grievous (Ps. 10:5), from them He is always far removed, and that in anger, not in mercy. Wherefore the Psalmist prays to God: Ride not Thy Face far from me; put not Thy servant away in anger (Ps. 27:9); knowing that the Lord was able to turn away also in mercy. Therefore the Lord is near to His saints and His elect, even when He seems to be far from them; nor does He draw near equally to all, but to some more, to others less, according to the difference of their merits. For although the Lord is near to all them who call upon Him in truth, and is beside those who are of humble heart, yet perhaps He is not so near to all as to enable them to say with the Bride that He standeth behind the wall. To her He is near indeed, for only a single wall separates them. Wherefore she desires to be dissolved, and the wall of division being thus broken through in the midst, to be with Him, who, as she confidently believes, is behind it.

5. But as for me, because I am a sinner, I am far from desiring to  be dissolved, but, on the contrary, fear and tremble, knowing that the  death of the wicked is very evil (Ps. 33:22, Douay). How can  that death be otherwise than very evil where the Life does not come  to bring His succour?   I fear to go forth; I tremble when at the  very entrance of my wished-for harbour, as long as I have no confidence that I shall meet Jesus coming forth from it to receive and  to help me. Can I in anywise go forth securely [from the body] if  the Lord do not guard my passing away?  Alas! without His help  to rescue and save me, I shall be intercepted by demons and made  their sport. Nothing like this was to be feared by the soul of the  Apostle Paul, between whom and the sight and embrace of the  Beloved, one obstacle only interposed, namely, the law of sin, which  he found in his members. This is the very concupiscence of the  flesh, which he could not be altogether without, as long as he lived  in the flesh. Yet it is certain that he did not wander far from the  Lord, for this one wall only was interposed between them, wherefore  he earnestly desired its removal, crying, Who shall deliver me from  the body of this death?  (Rom. 7:24) knowing that by the short way  of death he should come at once to life. By this one law, then, only,  namely, that of concupiscence, St. Paul confesses himself to be  bound; and this he was obliged to endure, however unwillingly,  because it was rooted in his flesh; for the rest, he says, I know  nothing by myself (1 Cor. 4:4).

6. But who is like unto St. Paul?  who, that is to say, does not sometimes consent unto concupiscence, and obey it, even unto sin?  Let him who has given the consent of his will to any sin know that in this unlawful and evil consent he has raised up another wall between God and himself. And a person in that condition cannot indulge in the happy thought that for him the Bridegroom standeth but behind the wall; since, not one wall only, but several, intervene between them. Much less can he think this, if the consent of his will has passed into sinful action; for thus a third wall is raised against the approach of the Bridegroom, and that wall is the act of sin. What if repetition should even convert the sin into a habit, and the habit should root itself in defiance and contempt of the law?  as it is written: The wicked man, when he is come into the depth of sins, condemneth (Prov. 18:3, Douay). Is it not true, that if you shall come into that state, you will be devoured a thousand times by the roaring lions which await their prey, and not be able to attain unto the Bridegroom from whom you are cut off by so great a number of walls?  Of these the first is concupiscence; the second, consent of the will; the third, the actual fact; the fourth, the habit of sin; the fifth, hardened indifference and contempt. Be careful, then, to resist with all your might the first approach of concupiscence, so that it may not draw you into an inward consent, and then the whole fabric of evil will disappear; nor is there anything to hinder the drawing near to you of the Lord, who is the Bridegroom, except only the barrier formed by your body, and you will be able to glory with the Bride, and to say of Him: Behold, He standeth behind our wall.

7. But this one thing you must look to also with all vigilance, that He may always find open the windows, so to speak, and lattices of your nature--that is, your confessions of sins, so that by these He may look upon the secrets of your heart in His mercy and goodness, for the gaze of God is the advancement of your soul. For lattices (cancelos) are explained to be very narrow windows, such as those who are engaged in the writing of books are accustomed to make, so as to let the light fall upon the pages. For this reason it is, I suppose, that those whose charge it is to draw up official documents are called Chancellors.[ccxv] Since, then, there are two kinds of compunction, the one from sorrow for our faults, the other from joy for the Divine mercies bestowed upon us, it seems to me that as often as I feel the one, which cannot be without anguish of heart-that is to say, as often as I make confession of my sins, I throw open the lattice, that is, the narrower window of my heart. Nor is there any doubt that He, who is a kind and merciful Searcher of hearts, He who stands behind our wall, will look benignantly through that lattice; for a humble and contrite heart God will not despise (Ps. 51:17). And this He Himself bids us to do, saying by the Prophet: Declare thou [thy transgressions] that thou mayest be justified (Is. 43:25, 26).

But if my heart is sometimes expanded with love and gratitude at the consideration of the condescension and goodness of God, and I desire to pour forth my feelings in the voice of praise and of giving of thanks, then I open, as I think, no longer a narrow aperture, but a broad and ample window to the Bridegroom, who 'standeth behind our wall,' through which, I believe, He gazes with so much the more willingness and satisfaction, as He regards the sacrifice of praise as more to His honour. I have at hand passages out of the Scriptures, showing that He approves both one and the other kind of confession; but I speak to those who are well instructed in those subjects, and you are not to be burdened with things unnecessary, since you have scarcely time for the investigation of those which are strictly needful.

For very great indeed are the mysteries of this marriage song, and the proclamations of praise which are made in it to the honour of the Church, and of Him who is her Bridegroom, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 57: THAT THE VISITATIONS OF THE LORD ARE TO BE CAREFULLY AND REVERENTLY OBSERVED, AND BY WHAT SIGNS AND TOKENS THEY MAY BE KNOWN.

' My beloved spake, and said to me.'-Cant. 2:10.

SEE THE ONWARD steps of grace, and mark the degrees of the Divine condescension. Notice the devotion and promptness of the Bride, with what a vigilant eye she observes the coming of her Spouse, and then notes very diligently even His smallest actions. He comes, He hastens, He draws near, He is present, He looks at, and then addresses, her; and none of all these actions escapes the notice, or wearies the attention, of the Bride. He comes in the Angels, He hastens in the Patriarchs, He draws near in the Prophets, He is present in the Flesh, He has regard to the Church in miracles, and addresses her in the Apostles. Or we may explain it thus:: He comes by the pity which He feels and the desire that He has to show mercy, He hastens by His zeal to bring help, He draws near to us by humbling Himself, He is present to each generation as it is present upon the earth, He has regard to those which are to come, He speaks of the things pertaining to the Kingdom of God (Acts 1:3), teaching and persuading. Of such a nature, then, is the Coming of the Bridegroom. The blessings and the riches of salvation accompany Him; all things which are from Him are full of delights, and abound assuredly in joyful and salutary mysteries (sacramentis). She who loves Him watches and observes all these things. And blessed is that servant whom the Lord shall find watching. He shall not pass her by, He shall not pass away from her, He shall stay by her, and shall speak to her loving words, since He is, in truth, Her Beloved. And thus it is that you read here: My Beloved spake, and said to me. Well is He called her Beloved, who comes to speak to her, not words of blame, but of comfort and love.

2. For here the question is not of those who are deservedly blamed by the Lord; who know not how to discern the face of the sky, nor know at all the time of His Coming (Matt. 16:3). For [the Bride] is so prudent and so full of foresight that she sees Him coming from afar, leaping, as it were, in His haste, and, passing over the proud to draw near to her in her humility, humbling Himself so to do. This she has observed with vigilant care; and when at length He was at hand, yet concealed Himself, as it were, behind the wall, she, nevertheless, did not fail to recognise His Presence, and to discern that He looked in through the windows and lattices. Now, as a reward for her great devotion and religious care, she hears Him speaking; for if He had looked upon her and not spoken, she would have suspected that the look was one of indignation rather than of love.  It was thus that He looked upon Peter without speaking a word to him, and that was perhaps the reason why Peter went out and wept bitterly (Luke 22:61, 62), because the Lord had looked upon him in silence. But the Bride, who has deserved not only to behold Him but to hear His voice, is so far from weeping that she rejoices, and cries out in her joy: M y Beloved spake, and said to me. You see that the look of the Lord, though in itself it remains always the same, is not always of the same effect, but varies according to the deservings of those upon whom He looks, so that, while it strikes some with fear, it imparts unto others consolation and security. On the one hand, He looks upon the earth, and it shaketh (Ps. 77:16-18); on the other, He looks upon Mary, and it is to pour grace upon her. He hath regarded, she says, the low estate of His handmaiden: for behold, from henceforth, all generations shall call me blessed (Luke 1. 48). These are not the words of one who weeps or trembles, but of one who rejoices. Similarly He is described here as looking upon the Bride, and she trembles not nor weeps like Peter, because she was not attached to things earthly, as at that time he was; but He filled her heart with joy, testifying by His words the affection with which He regarded her.

3. Listen to the words which He addresses to her-words, not of anger, but of affection: Rise up, my love, my fair one, and come away.  Happy is the soul that may deserve to hear such words as these! Is there anyone among us, do you think, who is so wakeful and observant of the time of his visitation, who watches so diligently for the coming of the Bridegroom, as, when He shall come and shall knock, to open the door of the heart unto Him at once?  For those words do not so apply unto the whole Church, as that we, who together make up the Church, should not have our individual share in these blessings. All of us are, in fact, called, whether severally or together, to this very end, that we should possess blessings as an heritage. Wherefore also the Psalmist dared to say unto the Lord: Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart (Ps. 119:111). He speaks, I think, of that heritage on account of which he claimed to be the son of his Father which is in Heaven. And if a son, then an heir-heir of God, and joint-heir with Christ. And in that heritage he glories that he has acquired a thing of great price-the testimonies of the Lord. Would to God that I might be found worthy to possess for myself one testimony only of the Lord! Though he exults not in one only, but in many, and says again: I have rejoiced in the way of Thy testimonies as much as in all riches (Ps. 119:14). And, in truth, what is it that forms the riches of salvation, the delight of the heart, the true and safe security of the soul, except the testimonies which it has from the Lord?  For not he that commendeth himself is approved, but whom the Lord commendeth (2 Cor. 10:18).

4. Why, then, do we hitherto defraud ourselves of these Divine testimonies or commendations, and deprive ourselves of this our paternal heritage?  As if the Father had not at all begotten us of His own will with the Word of Truth (James 1. 18), so we in no respect keep in remembrance the assurance that has been rendered to us of this, nor His testimonies concerning us. Where is that of which the Apostle says: The Spirit Itself beareth witness with our spirit that we are the children of God (Rom. 8:16). How are we children if we are without the heritage of children?  Our poverty itself clearly convicts us of negligence and carelessness of our privileges. For if any of us brings a heart pure and perfect, according to the word of the Wise Man, to seek at daybreak the Lord who created him, and will pray before the Most High (Ecclus. 39:5), and studies in all his petitions to prepare the ways of the Lord-according to the word of the prophet Isaiah (40:3), to make straight a highway for our God; in whose power it is to say with the Psalmist: Mine eyes are ever toward the Lord (Ps. 25:15), and for this reason, that 1 have set the Lord always before me (Ps. 16:8), will not he receive blessing from the Lord and righteousness from the God of his salvation?  (Ps. 24:5).  He shall, without doubt, be frequently visited, nor shall he ever be ignorant of the time of his visitation, however secretly and noiselessly his spiritual visitor, in His modest reserve, may come. The soul, then, that is watchful and disengaged from other cares shall see Him coming from afar, and shall discern in due course all the incidents which, as we have said, the Bride has remarked with as much precision as skill in the coming of the Bridegroom, for He says: Those that seek Me early shall find Me (Prov. 8:17). She will recognise the earnestness and rapid approach of her Bridegroom; she will know at once when He is drawing near, or when He is actually present; when He looks upon her she will perceive with a happy eye that Divine gaze, as it were a ray of sunlight penetrating through the windows and the openings of her wall; and at length will hear His accents of joy and of affection, calling her His beloved, His dove, His fair one.

5. Who is wise and will understand these things, so as to be able to distinguish them, to define them each in its turn, and to explain them worthily to make others understand them also?  If you hope for that from me, I, for my part, would rather listen to someone who has experience, who is fully conversant with, and accustomed to, such subjects. But since such men as this frequently prefer to hide in a modest silence what they have in silence learned, and judge it the safer course to keep to themselves their secret lore, I, the duty of whose charge obliges me to speak, and to whom it is not permitted to be silent, will declare what I know of these matters, either from my own experience or that of others, keeping to truths which most people may easily verify for themselves, and leaving higher and deeper ones for such as are able to apprehend them. If, then, I have been warned, either from without by a man, or inwardly by the Spirit, to have regard to righteousness, and to observe equity, I must consider 343 that salutary counsel as a token of the speedy coming of the Bridegroom, and a kind of preparation for the worthy receiving of that heavenly Guest. This is what I am taught by the Psalmist when he says that Righteousness shall go before Him (Ps. 85:14); and again, when addressing God: Justice and judgment are the preparation of Thy throne (Ps. 88:15, Douay). Nor will the same hope fail if the counsel that I hear be of humility, or of patience, or, again, of brotherly charity and obedience to those set over me, and especially if it be of following holiness and peace, and of seeking pureness of heart, because a Scripture saith: Holiness becometh the House of the Lord (Ps. 93:5); and again: His place is in peace (Ps. 75:3, Douay); and: The pure in heart shall see God (Matt. 5:8). Therefore whatsoever shall be suggested to my mind of these or of other virtues shall be to me, as I have said, for an intimation that the Lord of virtues is about to visit my soul.

6. But if a righteous man shall reprove me in loving-kindness, and correct me, I shall draw the same inference, knowing that the zeal of the righteous, and his goodwill, make a way for Him who ascendeth upon the west (Ps. 67:5, Douay). Happy is that fall,[ccxvi] since a man rises again, and stands by the correction of one who is righteous; since it is his sin that falls, and the Lord ascends upon it, treading it under His feet, and crushing it so that it rises not again. The reproof of the righteous is therefore not to be scorned; it is the destruction of sin, health to the heart, and, as it were, the path of God towards the soul. Speaking generally, it is not safe to listen negligently to any discourse which tends to edification in piety, in virtues, in a good and holy character, since it is the way by which is shown the salvation of God (Ps. 1:23). If a discourse which we hear be sweet and agreeable to us, if we listen to it without distaste and even with ardour, then we ought to believe, not only that the Bridegroom is coming to us, but that He is hastening-that is, is coming with eager wish [to be received in our soul]. For His wish produces yours, and that you hasten to receive His discourse comes from His eager haste to enter into your soul; for we did not first love Him, but, as St. John declares: He first loved us (1 John 4:10). If, then, you feel that His word is, as it were, a burning flame, and that your conscience is so touched by it as to burn within you at the remembrance of your sin, remember what the Scripture saith-that a fire goeth before Him (Ps. 97:3); and do not doubt that He is near you. And, indeed, we know from another Psalm that the Lord is nigh unto them that are of a broken heart (Ps. 34:18).

7. But if you are not only touched with penitence by His Word, but also wholly converted to the Lord, so that you resolve and vow to keep the statutes of His righteousness, know, then, that He is Himself present, and especially if you feel yourself glowing with the love of Him. You meet in Scripture with each of these statements concerning Him-namely, that fire goeth before Him, and that He Himself is a fire. For Moses says of Him expressly that He is a consuming fire (Deut. 4:24). But there is a difference between these two: for that fire which precedes the Lord has ardour, but not love; it burns, but it does not dissolve; it moves that which it touches, but does not carry it wholly away. It is sent before Him by God only to arouse and prepare you, and also to make you aware of what you are in yourself, so that you may taste with the greater pleasure what you shall be hereafter by the grace of God. But that Fire which is God Himself consumes indeed, but causes no pain; it burns that which it takes possession of, but with a sweetness wonderful and indescribable; it destroys, and in destroying confers the supreme felicity. For it is truly a consuming fire; but though as a fire it burns up vices, yet in the soul it acts as a healing unction. Recognise, then, the presence of the Lord in the virtue which changes your heart, and in the love which fires it. For the Right Hand of the Lord worketh virtue (Ps. 118:16). But this change worked by the Right Hand of the Most High takes place only in fervour of spirit, and in charity unfeigned, so that he who experiences it may say: My heart was hot within me, and while I was thus musing the fire burned (Ps. 39:3).

8. When, then, by this fire has been consumed every taint of sin and all the stains of past vices, when the conscience is purified and calmed,[ccxvii] there follows a sudden and unusual extension of the mind, an infusion of light which illuminates the intellect either to the knowledge of the Scriptures, or to the comprehension of mysteries; whereof the one is bestowed, I think, for our own satisfaction, the other for the edification of our neighbour; that is, doubtless, the effect of the Divine Eye looking upon us, bringing forth thy righteousness as the light, and thy judgment as the noonday (Ps. 37:6), according to that prophecy of Isaiah: Then shall thy light break forth as the morning (Is. 58:8). But, in truth, that ray of brightness so great shall penetrate not as through open doors, but through small and narrow apertures, at least, as long as that ruinous and tottering wall, that is, thy body, shall endure. You mistake if you think that it shall be otherwise, to whatever degree of purity of heart you may attain, since he who had meditated so deeply upon heavenly things says: Now we see through a glass, darkly: but then face to face (1 Cor. 11:12).

9. After this Divine look, so full of condescension and goodness, comes a Voice, gently and sweetly presenting to the mind the Will of God; and this is no other than Love itself, nor can it be without effect in soliciting and persuading to the fulfilment of those things which God requires. Thus the Bride hears that she is to arise and hasten, no doubt to work for the good of souls. This is indeed a property of true and pure contemplation that it sometimes fills the mind, which is warmed with Divine fire, with a fervent zeal and desire to gain for God those who are of a like mind in loving Him, and to that end it very willingly lays aside the calm and rest of meditation for the labour of preaching; and again, when it has attained the object desired, to a certain extent, returns with increased eagerness to that contemplation, which it remembers that it laid aside for the purpose of gaining more fruit. Then, when it has tasted again the delights of contemplation, it recurs with increased power, and with its accustomed willingness, to its labours for the good of souls. But the soul frequently hesitates between these continual changes, being profoundly anxious and fearful, lest when drawn to one or the other of these alternatives by the attractions and advantages which it discerns in each it should deviate ever so little from the Divine will. It was perhaps something of this kind that holy Job suffered, when he said: When 1 lie down, I say, when shall I arise?  and again, I shall look for the evening (Job 7:4, Douay); that is to say, when I am in repose I accuse myself of having neglected some work; and when busied in work, of having disturbed my repose.

You see that even a holy man feels grave uncertainty between the claims of fruitful labour and of restful contemplation; and although he is always occupied about good things, yet he always feels a sense of regret as if he had been doing that which is wrong, and from one moment to another intreats with tears and sighing to be shown the Will of God. In these uncertainties, the one and only remedy is prayer and frequent upliftings of the soul to God, that He would deign to make continually known to us what we ought to do, and when, how, and in what manner we should do it. You have, as I think, these three things pointed out and commended in these three words of the Bridegroom-namely, preaching, prayer, and contemplation. For the Bride is fitly called My lave, since she faithfully studies [to bring about] those objects which are dear to Him, by preaching, by advising, by ministering. Fitly also My dove, since she sighs and plains continually in prayer, entreating the Divine mercy without ceasing for her sins. And fitly, again, My fair one, since she is all bright and shining with heavenly desires, and devotes herself to celestial contemplation at all times that it is proper and opportune to do so; thus she enfolds herself more and more in their glory and beauty.

10. Let us see, however, if these three words describing that threefold blessing, which may be attained by one and the same soul, can be set in relation with those three persons spoken of in the Gospel, who dwelt in the same house, who were friends, and indeed very intimate friends of the Saviour. I refer to Martha, Mary, and Lazarus. For Martha served, Mary remained quiescent in contemplation, and Lazarus groaned, as it were, under the weight of death and of the stone that shut close his grave, and earnestly begged for the grace of the Resurrection (Luke 10:38-42, and John 11).  These things have been said on this account, because the Bride is described as being so watchful and so skilful in observing the paths of the Bridegroom that it cannot be concealed from her at what time, and with what degree of haste He will come to her. Whether He be afar off, or be drawing near, or be present, by no degree of suddenness can she be taken by surprise; and on that account she has merited, not only to be looked upon with favour, but that her Spouse should deign to make her glad with accents of love, and to give her great joy because of His Voice.

11. I have added, somewhat boldly perhaps, to this that every soul (as, for example, among ourselves) which shall watch with the Bride, shall with her be saluted as well-beloved, consoled as dove, embraced as fair. Every man shall be counted as perfect in whose soul these three things shall be united with all fitness and propriety, so that he shall know how to repent for his own faults and failings, to rejoice in God, and at the same time to assist his neighbours with all his power; and thus to show himself pleasing to God, circumspect with regard to himself, and useful to others. But who is capable of uniting these three?  Would that even after long years they might be found united among us; I do not say all together in each of us, but at least each of them in some of us! We have indeed among us a Martha, the friend, so to speak, of the Saviour, in those who faithfully administer our external affairs. We have a Lazarus (as it were), a mourning and plaining dove, in our novices, who, lately dead in trespasses and sins, labour and mourn under wounds yet recent, and from fear of the Divine judgment, and as those who, wounded unto the death, sleep in the tomb, and are out of the remembrance of all, as they themselves no longer believe that they are borne in mind, until at the bidding of Christ the fear which pressed them down as a heavy stone upon the mouth of a tomb is rolled away, and they are able to breathe in the hope of pardon. We have also a contemplative Mary in those who, in the course of a longer time, and by the co-operation of grace, have been able to attain unto a better and happier state, to presume already that the Divine pardon will be extended to them, and instead of anxiously reflecting upon their offences, to meditate day and night with delight upon the law of God, and never to grow weary of it.  Sometimes, even, as they contemplate with ineffable joy the glory of the Lord the Bridegroom, they are changed into the same image, from glory to glory, even as by the Spirit of the Lord (2 Cor. 3:18).

Now, to what purpose He bids the Bride to rise and come away, while but a little before He had forbidden that she should be aroused from her sleep, we must examine in another sermon. May He be present with us in the inquiry, and deign to reveal to us the reason of that mystery; He, I mean, who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 58: HOW THE BRIDEGROOM BIDS THE BRIDE, THAT IS TO SAY, THOSE MEN WHO ARE PERFECTED, TO UNDERTAKE THE RULE AND TRAINING OF SOULS LESS PERFECT. ALSO OF THE CUTTING DOWN OF VICES IN THEM THAT VIRTUES MAY GROW AND INCREASE.

'Rise up, my love, my fair one, and come away.'-Cant. 2:10.

WHO SAYS THIS?  Without doubt it is the Bridegroom. But is it not He who, a little time before, so strongly forbade that His beloved should be aroused?  How, then, is it that now He bids her not only rise up, but 'come away?' Something like this comes into my mind from the Gospel. In the night on which Our Lord was betrayed, after having bidden His disciples who were with Him, and who were fatigued with long watchings, at length to sleep and take their rest, in the very same hour[ccxviii] He said to them, Rise, let us be going; behold, he is at hand that doth betray Me (Matt. 26:46). Now, also, He similarly, almost at the same moment, forbids the Bride to be aroused, and arouses her. Rise up, He says, and come away. What, then, is the object of so sudden a change of will, or of plan?  Must we suppose that the Bridegroom acted with levity, and desired something at first, which immediately afterwards He desired not?   By no means. But recognise in this what I have said to you more than once, if you remember, about the two alternatives of sacred repose and of necessary action, and that there is not in this life space for lengthened contemplation, or prolonged repose, because the duties of office and the usefulness of work press upon us more urgently, and are more immediately necessary. The Bridegroom, therefore, as is His wont, when His beloved has been for a while reposing in sacred communion with Him, does not delay to summon her to duties which seem to be more needful. Not as if this were against her will, for what He forbade to be done by others (2:7) He would not Himself do; but for the Bride to know a wish of her Bridegroom is for her at once to feel the desire to be enabled to fulfil it (1:4), the desire for good works, the desire to bear fruit to the honour and glory of Him; since for her to live is Christ, and to die is gain.

2. And that desire is vehement; it bids her not only rise, but rise in all haste, for we read: Rise up, and come away. Nor is it a small comfort and strength to her that she hears: Come, and not 'Go,' because she understands by this that she is not so much sent, as led, and that the Bridegroom will be with her. What task can she think difficult with such a companion?  Set me beside Thee, she says, and let any man's hand fight against me (Job 17:3, Douay). And again: Though I walk through the valley of the shadow of death I will fear no evil, for Thou art with me (Ps. 23:4). She is not, then, aroused against her will, since her Lord bestows upon her previously the will to be aroused; nor is this anything else than an ardent desire to grow and increase in all that is good. She is also animated and rendered more prompt to do that which is enjoined upon her, by the opportunity of the time. 'It is now the time to act, O My Bride,' the Bridegroom seems to say, 'for lo, the winter is past, during which no one was able to work. The rain, too, is over and gone; the rain, which covered the earth with its floods, hindered the culture of the soil, and either destroyed the corn sown, or prevented the harvests being reaped; the rain, I say, has departed, it is over and gone; the flowers appear on the earth,' and this is a sign that the season of spring has come, that toil out of doors is safe and convenient, and that fruits and harvests are near. Then He adds, where this toil should begin, and to what end it should be directed: The time of pruning is come (2:12, Douay). She is then led to the cultivation of the vines, and in order that these may respond to the hope of the vine-dressers by an increased abundance of fruit, it is before all things necessary that the barren boughs should be cut out, the hurtful ones lopped, and those which are unnecessary pruned. This, then, is the literal sense.

3. Let us now see what is the spiritual meaning hidden, as it were,  under this narrative of an historical kind. I have already said to  you, and you took note of it, so that you do not need to hear it again,  that vines signify souls, or Churches; and I gave also at the same  time the reason for this. The more perfect soul is then invited to  examine these, to correct them, and to instruct them, to the end that  they may be saved; yet this ministry is allotted to it, not undertaken  as a matter of ambition, but because called to it by God, as was Aaron.

Furthermore, what is this invitation but a certain inward movement  of charity, leading us piously to care for the salvation of our brethren,  for the beauty of the house of the Lord, for its increase in spiritual  gains and in the fruits of righteousness, and for the praise and glory  of His Name?  As often, then, as one whose duty calls upon him to  take the direction of souls, or to instruct them by the delivery of  sermons, feels his inner man thus touched with religious sentiments  towards God, so often he may understand certainly that the Bridegroom is present with him, and is inviting him to the care and culture  of His vines. But to what end?  That he may root up and destroy,  that he may plant and edify.

4. But since for this task, as for every task under heaven, not every  time, or every kind of weather, is fit and suitable, so He who gives  the invitation adds also 'the time of pruning is come.' He knew  well that this time was come who said: Behold, now is the accepted  time; behold, now is the day of salvation; giving no offence in anything, that the ministry be not blamed (2 Cor. 6:2). His warning, without doubt, was to prune, and even to cut off, everything faulty and superfluous and that was able to give even the least offence, and to hinder the fruit of salvation, because he knew that the time of pruning had come. That was why he said to the faithful cultivator of these vines, Reprove, rebuke, exhort (2 Tim. 4:2), indicating by the first and second of these words the practice of pruning or even cutting off, and by the third that of planting. And this, indeed, is said by the Bridegroom through the mouth of St. Paul, as to the time of working. But listen to what He has Himself said as to the proper discrimination of times and seasons, to those souls which were, so to speak, new Brides, though this was spoken under another metaphor: Say not ye, There are yet four months, and then cometh harvest?  behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest (John 4:35); and again: The harvest truly is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest (Matt. 9:37). Just as then He pointed out that it was time to reap the harvest of souls, so here He declares that it is the time to prune and to cultivate these spiritual vines, that is, souls or Churches, wishing, perhaps, by the difference of the names of which He makes use that we should understand by harvests, peoples, and by vines, societies of saints dwelling together.

5. Now, the time of winter, which He says has passed, seems to me to signify that period during which the Lord Jesus did not walk openly, because the Jews conspired against Him, and sought to kill Him.  Wherefore He said to certain of them, My time has not yet come; but your time is always ready , and again: I go not up yet unto this feast; for My time is not yet full come (John 7:6-8). Yet He afterwards went up, though not openly, but, as it were, in secret. The winter, then, endured from that time until the coming of the Holy Spirit, who aroused into warmth the torpid hearts of the faithful, and was, as it were, that fire which the Lord came to send upon the earth (Luke 12:49) for this very end. Would you deny that it was then winter when Peter sat beside the fire of coals, being ice-cold in heart as well as in body?  The Scripture says expressly, It was cold (John 18:18).  Great, in truth, was the cold which lay at the heart of him who denied his Master, cramping its throbs with deadly grasp. Nor was this strange, since the fire had been taken away from it. A little time before he was aflame with fervent zeal, being then beside Him who is the Fire, so that, in order not to lose Him, he drew his sword and cut off a servant's ear. But that was not the time for pruning, and therefore the Saviour said, Put up thy sword into the sheath (John 18:11).  For that was the hour and the power of darkness; and whosoever of His disciples had then lifted up the sword, whether of steel or of the Word, would either have perished by the sword, and thus have been of service to no one, and have borne no fruit, or at least have been constrained to apostasy by the fear of the sword, and thus to perish the more surely himself, according to the word of the Lord spoken immediately afterwards: All they that take the sword shall perish with the sword (Matt. 26:51). For which of the others could have stood undismayed before the terrible image of death, when their prince himself, whom the great Leader of their salvation had forearmed with His puissant Voice, and forewarned to strengthen his brethren, when even he trembled and fled?

6. But neither he nor they had as yet been filled with power from  on high; and for this reason it was not safe for them to go forth  among the vines, to make use of the spiritual hoe and pruning-knife  -that is, the inspired tongue and the sword of the Spirit-to prune  the boughs and cut back the young shoots so that they may bear  more fruit. And, lastly, the Lord Himself was silent during His Passion, and when interrogated about many things, answered not  (Matt. 27:12), being made, as says the Psalmist, as a man that heareth not, and in whose mouth are no reproofs (Ps. 38:14). And  indeed He said: If I tell you, ye will not believe. and if I also answer you, ye will not answer Me (Luke 22:67, 68), knowing that the time of pruning had not yet come, and that His vine would not respond at all to labours bestowed upon it, that is to say, would not produce the fruit either of faith or of good works. Wherefore?  Because it was winter in the hearts of the perfidious, and the winter rains of malice and evil had overspread the earth, more calculated to drown than to foster the seeds of the Word that were sown; and these would render profitless any labour that was undertaken for the culture of the vines.

7. Of what rains, do you think, am I now speaking?  Of those  which we see that are carried hither and thither by strong winds, and  which the clouds at length let fall upon the earth?  By no means.  I speak of those which men of a turbulent spirit cause to rise from  the earth into the air, when they open their mouth against the  heaven, and with their tongue go through the world; and thus, like  sour and bitter showers, make the earth marshy and barren, useless  for cultivated plants, though not, indeed, for that wild herbage,  visible and exuberant, which is bestowed by God for bodily uses,  and of which He takes care only for the beasts of the field. For  what plants, then, does God care?  For those assuredly which His  Hand, and not that of man, has sown and planted, which can  germinate and take root in faith and charity, and bring forth fruits  unto salvation, if they be watered by good and seasonable rains.  They are, in fact, souls for which Christ died. Unhappy are the  clouds which let fall upon these rains such as I have described,  which cause only mud, and do not help on fertility. For as there  are good trees which bear good fruits, and evil trees which bear evil  fruits, the difference in the fruits corresponding to that in the trees  which bear them, so, as I think, there may be clouds which are  good, and let fall benign showers, and others which are evil, and let  fall injurious ones. Perhaps it may have been to indicate this difference in the character of clouds, and of the showers they let fall, that a Prophet has these words as spoken by the Lord: I will command My clouds that they rain no rain upon it (that is, upon His vineyard) (Is. 5:6). For why, do you think, does He add so significantly My clouds, unless there were also evil clouds which are not His?  Away with Him! away with Him! Crucify Him!  cry the Jews (John 19:15). O clouds full of violence and storm! O rain laden with tempests! O torrent of iniquity, fitter to ravage the earth than to make it fat! Not less evil nor less bitter, though it did not fall with equal violence, was that which followed: He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the Cross, and we will believe Him (Matt. 27:40). Nor was the windy loquacity of the philosophers a shower of good, for it brought barrenness, rather than fertility, upon the lands. Much more are the evil doctrines of heretics evil rains, producing thorns and thistles instead of harvests of good grain. Evil rains also were the traditions of the Pharisees, which the Saviour condemned; and they themselves were as injurious clouds. And do not suppose that I do injustice to Moses (who must himself be regarded as a beneficent cloud) when I say that not every shower that fell from him can be called good; for, otherwise, I should contradict Him who says: I gave them also (that is, to the Jews) statutes that were not good, and judgmnents (and doubtless this refers to those given by Moses) whereby they should not live (Ezek. 20:25). Such was, for example, that literal observance of the Sabbath which, though the word signifies rest, did not bring them rest; the rigid system of offering sacrifices, the prohibition to eat the flesh of swine, and of other animals, which were similarly pronounced unclean by Moses; all these were showers, so to speak, falling from the same cloud; but I would not that they should fall upon any field or garden of mine. They were doubtless good in their time; but that time having passed, I do not hold them to be good now. For every shower, however soft, or however gently it falls, is injurious if it be unseasonable.

8. Thus, as long as such harmful rains had flooded and occupied  the land with their weight, the time favourable for the vine had not  yet come, nor did it come to pass that the Bride was invited to the  task of its culture. But when they had passed away, and the dry  earth appeared with its carpet of flowers, this was the sign that the  season of culture had come. When was this, do you inquire?  When, indeed, except in that season which saw the Flesh of Christ  taking life again, and as it were reflowing, in the Resurrection. He  is the first and chiefest Flower of the human race which has ever  appeared on earth. For the Christ is called the firstfruits of them that  slept (1 Cor. 15:20). Jesus, I say, is the Rose of Sharon, and the  Lily of the valleys (2:1), He who was supposed the Son of Joseph,  He who was Jesus of Nazareth, which itself means a flower [or  branch]. He then appeared as the first Flower of the Resurrection;  but He did not appear alone. For many bodies of the saints who slept arose with Him, and appeared upon our earth as bright and shining flowers. They went, in truth, into the Holy City, and appeared unto many (Matt. 27:52, 53). Those, too, who first believed from among the people, the firstfruits of the saints, they were flowers.

Their flowers were miracles which, like flowers, produced the fruits of faith. For after that rain of unbelief had a little passed, and had at least in part rolled away and ceased, then speedily followed that shower of grace (voluntaria) which the Lord reserved to His inheritance (Ps. 68:9), and flowers began to appear. The Lord gave His blessing, and our earth yielded her flowers, so that in one day three thousand of the people believed, and in another they were five thousand (Acts 2:41, and 4:4); in so short a time did the number of flowers, that is, the multitude of believers, increase. Nor was the cold and frost able to prevail against the flowers which appeared, nor could it cause to perish, as is frequently the case, the fruit of life of which they gave promise.

9. For since all those who believed were filled with power from on high, there arose among them those who, strong in the faith, contemned the threats of men. They suffered, indeed, very many opposers; but they yielded not, nor ceased from proclaiming, to the utmost of their power, the great works of God. It is that which is spoken of in a Psalm, if it may be spiritually interpreted: They sow the fields, and plant vineyards, which may yield fruits of increase (Ps. 112:37). In course of time the tempest was stilled, and, peace being restored to the earth, vines grew, and were propagated, and increased and multiplied beyond number. And then at length the Bride is invited, not, indeed, to plant the vines, but to prune and cultivate those already planted. And that was in due season, for the task required a time of peace. How could it be performed in time of persecution?  How was it possible [for the saints] to take in their hands two-edged swords, to execute vengeance upon the heathen, and punishments upon the people, to bind their kings with chains, and their nobles with fetters of iron, to execute upon them the judgment written (Ps. 149:6-9)-for all this is to be included in the task of pruning the vines; all these things are scarcely to be performed in peace even in a time of peace. So much for this subject.

10. This discourse might come to a close here if, according to my custom, I had given to each of you some words of counsel and warning with regard to the care of his own vineyard. For who has cut away, even to the quick (ad unguem), all things in himself which are superfluous, so as to have nothing which requires to be farther pruned?  Believe me, those [evil tendencies] which are cut down shoot up again; those which have been driven away return; the fires which have been extinguished are, in a while, rekindled; and those desires which seemed fast asleep awake again. It is of little avail, therefore, to have pruned once; we must prune frequently, nay, if it were possible, always; because if you are honest with yourself, you will always find something within requiring to be sternly repressed. Whatever spiritual progress you may make while you remain in this body, you err if you suppose that sins and vices are dead in you, because they are suppressed. Whether you are willing, or unwilling, the Jebusite dwells within your borders (Judg. 1:21); he may be subjugated, but cannot be exterminated.

I know, says the Apostle, that in me dwelleth no good thing. But that is little in comparison with the confession which he goes on to make -that evil dwells in him.  For he adds: The good[ccxix] that I would, I do not; but the evil which I would not, that I do. Now, if I do that I would not, it is no more I that do it, but sin that dwelleth in me (Rom. 7:15-17). Either, then, prefer yourself to the Apostle (for he it is who speaks thus), or confess with him that you, too, are not without indwelling sins. Now, virtue maintains the mid-place between impulses which, if yielded to in excess, become wrong; and thus it is that you have need, not only of sedulous self-denial, but also of circumcision. Otherwise, it is to be feared that our vine, being closely enfolded, or rather gnawed, by the vices which surround it on every side, should languish little by little without our perceiving it, or, if they get the upper hand, should be altogether suffocated. In face of so great a peril, I have but one counsel to give-that you watch with the greatest care, and cut away with prompt severity the first shoots of reviving vices as soon as they shall make their appearance. Virtue cannot increase at the same time with vice; and if the one flourish, it will not suffer the other to increase. Take away things superfluous, and those which conduce to salvation will have vigorous growth. Whatever you take away from things which minister only to pleasure, you add to those which minister to the soul's benefit. Let us give to self-denial its perfect work, and cut off the satisfaction of our desires and lusts that virtue may be strengthened thereby.

11. It is always, then, the time of pruning with us, my brethren, because there is always need of pruning; and I trust that with us, too, the time of winter has now passed away. Do you know of what winter I speak?  Of that fear which is not joined with charity-which leads all to the beginning of wisdom, but perfects no one in it; inasmuch as advancing love casts out fear, as the spring banishes the winter. For the love of God is the spring of the soul, and if it has come to us, or, rather, because it has come to us (as it is just that I should consider is the case with you), all the winter rain must needs be dried: that is, all the anxious weeping which the bitter remembrance of past sin, and the fearful looking for of judgment, have drawn forth. Therefore (and I assert this without hesitation of most of you, if not of all) this winter rain has passed away, it is over and gone: and the flowers which are the signs of the milder and sweeter showers of spring begin to appear. For spring, too, has its showers, but these are sweet and fruitful. What is there more sweet and comforting than the tears of charity?  The weeping of charity is inspired by love, and not by grief; it comes of the very depth of longing, or of the sympathy felt with those who weep. I do not doubt that with such a gracious rain as this your acts of obedience .are bedewed; and I behold with joy that, far from being disfigured by murmuring, by sullenness and reluctance, they are accompanied by a spiritual gladness which renders them enlivening and happy.  They are as flowers that you bear always in your hands.

12. If, then, the winter has passed; if the rain is over and gone; if flowers have at length appeared on our earth, and the sweetness and gentleness of grace, as a spiritual spring, indicates that the time of pruning for the vine has come, what remains but that we should set ourselves with all our strength to the doing of this work, so sacred .and so necessary?  Let us, as says the prophet, search and try our ways (Lam. 3:40), and our disposition, so that each of us may consider himself to have made progress, not in supposing that there is nothing in him to blame, but in blaming and correcting that which he has found. If you have learned that there is an ever fresh need to examine yourself, your self-examination will not be perfunctory and useless; and as often as you shall have found that there is good reason for your scrutiny, so often will you feel that it ought to be repeated.  If, then, you do this whenever there is need of it, you will do it always. Remember, in conclusion, that you have always need of help from on high, and of the mercy of Him who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is, above all, God blessed for ever. AMEN.

SERMON 59: OF THE GROANS OF THE SOUL, WHICH SIGHS FOR ITS HEAVENLY FATHERLAND; AND OF THE COMMENDATION OF CHASTITY AND WIDOWHOOD.

'The voice of the turtle is heard in our land.'-Cant. 2:12.

I AM OBLIGED TO allow that this is the second time that He who is of the heaven speaks of the earth; and that He mentions it with as much intimate knowledge of it, as affection, as if He were one  of its citizens. It is the Bridegroom who speaks; and as, when He  observed that the flowers had appeared, He did not say simply 'on  the earth,' but 'on our earth,' so now He says: 'The voice of the  turtle is heard in our land.' What can, then, be the reason for a mode  of speech so unusual, not to say so unworthy of God?  You will  nowhere find, I think, that He has spoken thus of heaven, and that  in no other place has He done so of earth. Observe, then, how kind and sweet it is of the God of heaven to say 'our earth.' Listen, sons of men and earth-born ones: The Lord hath done great things for us (Ps. 126:3). He has a close relation with the earth, and with the Bride, whom it has pleased Him to draw from the earth to associate closely with Himself. Thus it is that He says our land. This phrase is not one of sovereignty, but of familiarity and of alliance. He speaks thus not as Lord, but as Bridegroom. What?  He is Creator, and yet regards Himself as companion! It is Love that speaks, and love knows nothing of mastership. For this Song is a song of love, and it is appropriate to fill it with loving speeches only. Also this love is of God; nor has He it from any other than Himself, because He is the Source of love. And it is so much the more powerful and vigorous, inasmuch as He and love are but one. But those whom He loves, He treats as friends, not as servants. From being the Master, He becomes the Friend; for He would not call His disciples His friends, unless they were so in reality.

2. Do you perceive that even His Majesty yields to His Love?  It is so, indeed, brethren; love looks up to no one, but neither does it look down upon any. It regards with an equal eye all who are united among themselves by a perfect bond of love; it combines together in its own self the loftiest with the lowest; nor does it merely make them to be equals, but makes them to be one. You think perhaps that God is excepted from this rule of love; but do you not know that he that is joined unto the Lord is one spirit (1 Cor. 6:17)?  Why do you wonder at this?  He is made to be, as it were, one of us; and yet it is too little to say this, for He is made, not, as it were, one of us, but one of us in truth. It is too little for Him to be made equal to men; He is Himself made a man. Thus it is that He claims our earth as His, not as a mere possession, but as His birthplace and fatherland. Why should He not so claim it?  It is from thence that He takes His Bride; thence is the substance of His Body; thence does He become a Bridegroom; and since He and His Bride are one flesh (Gen. 2:4; Matt. 19:5), why should they not have one fatherland also?  The heaven, even the heavens, are the Lord's, saith the Psalmist; but the earth hath He given to the children of men (Ps. 115:16). It is, then, as Son of Man that He inherits the earth, as being Lord He has it in His power, as Creator He administers it, and as Bridegroom He shares it with His Bride. In saying, then, our land, He shows that He disclaims the possession of it in sole proprietorship, and does not disdain to share it with another. It is on this account that the Bridegroom so benignantly uses this phrase, and deigns to say our land. Now let us go on to consider other things.

3. The voice of the turtle is heard in our land. This is a sign that the winter has passed, a warning that the time of pruning and culture is at hand. That is according to the letter. Taking it in another sense, the voice of the turtle is not sweet in itself, but it announces things which are sweet. This is a little bird, and not of great cost to buy; yet, if you consider the matter, it is of no small value. Its voice resembles more a moan of pain than a song of gladness, and this recalls to us our state of pilgrimage. Willingly do I listen to the voice of a preacher who arouses, not applauses for himself, but grief and sorrow for sin, in me. If you teach others to mourn, you will show yourself truly like the turtle; and if you desire to be persuasive [to penitence], you must effect this, not by declamation, but by being unfeignedly penitent yourself. Example is especially in this matter, as in many others, far more effectual than precept. Your voice will be persuasive and powerful if it be known that you are persuaded yourself of that which you are endeavouring to enforce on others. Actions speak louder and more effectively than words. Practise yourself what you urge upon others, and you will not only correct more easily what is wrong in me, but will free yourself from a great responsibility. It will not, then, apply to you if any should say: They bind heavy burdens and grievous to be borne, and lay them on men's shoulders . but they themselves will not move them with one of their fingers (Matt. 23:4). Nor need you fear that reproach: Thou, therefore, which teachest another, teachest thou not thyself?  (Rom. 2:2 1).

4. The voice of the turtle is heard in our land. As long as men  have received their reward for the worship which they render unto  God only in the earth, and that land which flows with milk and  honey, they do not at all realize that they are strangers and pilgrims  upon the earth, nor mourn as the turtle in sad remembrance of their  own country; but on the contrary, misusing the place of their exile  as if it were their country and home, they have set themselves to eat  the fat things of it, and drink the sweet. Thus it is that so long a time passes without the voice of the turtle being heard in our land.  But when the promise of the kingdom of heaven has been made,  when men have realized that they have not here a continuing city,  and have begun to seek eagerly for that which is to come, then first  the voice of the turtle is plainly heard sounding in the land. For  when a holy soul sighs for the Presence of Christ, when it endures  with pain to see the possession of His Kingdom deferred, when it  hails from afar with sighs and groans the dear land it longs for, does  it not seem to you that each soul which so bears itself on earth is  as the chaste turtle which sits apart and utters its mournful note?  Then it is, and thenceforward, that the voice of the turtle is heard in  our land. How can it be otherwise than that the absence of Christ  should move me to frequent tears and daily groanings?  Lord, all  my desire is before Thee: and my groaning is not hid from  Thee  (Ps. 38:9). Thou knowest, O Lord, I am weary with my groaning; but blessed is he who can say, like the Psalmist: All the night  make I my bed to swim; I water my couch with my tears (Ps. 6:6).  Nor is it only I in whom these groanings are found, but all those  who love His appearing. For what does He Himself say?  Can the  children of the bride-chamber mourn, as long as the Bridegroom is with  them?  but the days will come when the Bridegroom shall be taken from  them, and then shall they (mourn) (Matt. 9:15); as if He had said:  'Then shall the voice of the turtle be heard.'

5. So it is, O dear Lord Jesus; those days have come. For the whole creation groaneth and travaileth in pain together until now, waiting for the manifestation of the sons of God (Rom. 8:19-22).  And not only they, but we ourselves also groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body; knowing this, that whilst we are at home in the body, we are absent from the Lord (2 Cor. 5:6). Nor are those groans fruitless to which a response so kind and merciful is made from heaven, inasmuch as we hear: For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord (Ps. 12:5).  That voice of groaning and complaint was heard in the time of the Fathers also, but seldom, since each of them retained his groans, as it were, within his own breast. Wherefore, also, one of them said: My secret to myself my secret to myself woe is me (Is. 24:16, Douay).   So, also, he who said: My groaning is not hid from Thee (Ps. 38:9), in declaring that from God alone was it not hidden, showed that it was hidden from others. And, therefore, it could not then be said, The voice of the turtle is heard in our land, since it was then a secret, known but to few, and not yet divulged to the multitude.   But when the proclamation has been openly made: Seek those things which are above, where Christ sitteth at the right hand of God (Coloss. 3:1); that plaintive cry of longing, the lament, as it were, of the turtledove, begins to belong to all, and the reason for it to be the same for all, since all know the Lord, as we read in the prophet Jeremiah: They shall all know Me, from the least of them unto the greatest of them, saith the Lord (Jer. 32:34).

6. But if there are many who utter that plaintive cry, why does He speak of only one?  The voice of the turtle, He says. Why does He not say, ‘of the turtles?' Perhaps the Apostle resolves this difficulty, where he says that the Spirit Himself maketh intercession for the saints with groanings that cannot be uttered (Rom. 8:26). Thus, in fact, it is. He who arouses in others those aspirations which groans manifest outwardly, is brought before us as Himself groaning.  And however many there be whom you hear thus groan, it is one sound that the lips of all of them utter. Why should it not be, in fact, His voice, seeing that it is He who in the mouth of each forms the words of petition for the necessities that each feels?  For the manifestation of the Spirit is given to every man to profit withal (1 Cor. 12:7); to each one His Voice declares Him present, and make Him manifest. Learn from the Gospel that the Holy Spirit has a voice.  The Spirit breatheth where He will, and thou hearest His voice, but thou knowest not whence He cometh or whither He goeth (John 3:8, Douay). But he, who was as a master who was himself dead,[ccxx] teaching the dead letter of the Law to those who were similarly dead, did not know this. Nevertheless we, who have been brought from death unto life by the life-giving Spirit, we know, by His gracious illumination, and through our assured and daily experience, that our vows and aspirations come from Him, and ascend to Him, and there find mercy before the eyes of God. For when has God ever rendered the voice of His Spirit ineffectual?  And He knows what His Spirit desires, inasmuch as He maketh intercession for the Saints according to the Will of God.

7. It is not only its plaintive cries which render the turtle acceptable, but also its chastity. For this merit it was judged a worthy offering for a Virgin Birth; and thus we read in the Scripture: A pair of turtle-doves, or two young pigeons (Luke 2:24). And although the Holy Spirit is in other passages customarily spoken of under the figure of a pigeon or dove, yet that is a bird given to passion, and therefore not suitable to be offered in sacrifice to the Lord, except it were young and immature. But for the turtle-dove no age is prescribed, because its chastity at any age is recognised. It is content with one mate, and if he be lost does not take another, thus condemning a plurality of marriages among men. For although that is a remedy for incontinence, and therefore only a venial fault, yet that the incontinence itself should be so great is not creditable.  It is a cause for shame that reason should be unable to do in man, and that in a matter of honour and uprightness, what nature is able to do in a bird. The widowed turtle may, in fact, be seen to practise all the tasks belonging to holy widowhood diligently and without weariness. You see it everywhere solitary; you hear it everywhere uttering its melancholy note; nor is it ever to be found perched upon any green bough; and from it you may learn to avoid as pestilential the ever green and vigorous shoots of pleasures. Add to this that it is most given to haunt mountain peaks and the loftiest summits of trees, and thus teaches us to despise earthly things and to love heavenly, a purpose especially appropriate to a state of chastity.

8. From all this it may be inferred that the note of the turtle is  also a preaching of chastity. This utterance was not at first heard in the earth, but rather that other: Increase, and multiply, and replenish  the earth (Gen. 1:28). To no purpose would that call to chastity  have sounded, when the country of the resurrection (Luke 20:35, 36)  had not as yet been revealed, in which men, far more happily,  neither marry, nor are given in marriage, but are as the angels of  God in Heaven. Or was it the time for that utterance to be heard  when every barren woman in Israel was held to be under a reproach, when the Patriarchs themselves had many wives at once, when the  Law required a man whose brother died without children to rise up  seed unto his brother?  But when that commendation of eunuchs  who had made themselves eunuchs for the Kingdom of Heaven's  sake was heard from the mouth of the heavenly turtle (Matt. 19:12),  and when also the counsel of that other chaste turtle as regarding  virgins was everywhere followed (1 Cor. 7:25), then it might begin  truly to be said that the voice of the turtle has been heard in our land.

9. Since both flowers, then, have appeared, and the voice of the turtle has been heard in our land, without doubt the Truth has been made known both to hearing and to sight. For a voice is heard and a flower seen. By flowers are meant miracles, as I have explained above, which, joined to the impression made by the voice [of him who preaches the truth of the Gospel], brings forth the fruit of faith.  For although faith cometh by hearing, the confirmation of the faith comes from sight. The voice has sounded, the flowers have shone, and truth has sprung up out of the earth by the confession of believing souls, word and sign thus concurring to the testimony of the faith.  Those testimonies are rendered abundantly easy of belief when the flower attests the witness of the voice, the sight that of the hearing.  The things that are heard confirm those that are seen, so that the testimony of two witnesses (I mean that of the ear and of the eye) establish the truth of that which they declare. Wherefore the Lord said: Go your way, and tell John (for He was addressing the disciples of that teacher) what things ye have seen and heard (Luke 7:22).

The certitude of faith could not have been expressed to them more briefly or more clearly. The same conviction was speedily brought about throughout the whole world, and by the same summary of argument.   What things, He said, ye have seen and heard. O saying of little length, yet strong and effectual! I assert with assured belief that which I have perceived by the testimony of my own ears and my own eyes. The trumpet of salvation sounds, the miracles shine clear before the eyes of men, and the world believes. It is speedily persuaded of the truth of that which is asserted, when it is authenticated by actions so marvellous. Thus we read that the Apostles went forth, and preached everywhere, the Lord working with them, and confirming the Word with signs following (Mark 16:20). We read that He was transfigured on the mount in a cloud of wonderful brightness, and that nevertheless a Voice from Heaven bore witness to Him (Matt. 17:2-5). We read also of a Dove which similarly pointed Him out on the banks of Jordan, and of a Voice which bear witness to Him (Matt. 3:16, 17). And thus it is that the mercy of God makes these two things, the voice and the outward sign, to concur everywhere to introduce the faith; so making, by these two senses, as by two open windows, a wide opening for truth to reach the soul.

10. There follows, The fig-tree putteth forth her green figs. Of these we do not eat; their immaturity makes them unfit for use. They have the appearance, but not the taste, of good figs; and in this they are perhaps made to describe hypocrites. Yet we do not altogether reject them, for we may perhaps have need of them another time.

They will fall prematurely of their own accord, like grass growing upon the housetops, which withereth afore it groweth up (Ps. 129:6), which, as I think, is spoken of hypocrites. Yet not without cause is mention made of them in this nuptial song. Doubtless they are of no use for food, but they may serve for another purpose; for in a nuptial festival many other things beside viands are needed. I think that the subject ought not to be passed by altogether without mention; but whatever be its significance I am unwilling to discuss it within the narrow limits left me at the end of this Sermon; I defer it, therefore, to another time, which may be less occupied. I leave you to judge whether I am right in so doing; do you only obtain for me from God, by your prayers, that I may be enabled to explain, so as to conduce to your edification, what I think; and that all may be to the praise and glory of Him who is the Bridegroom of the Church, our Lord JESUS CHRIST, who is above all, God blessed for ever.  AMEN.

SERMON 60: OF THE INCREDULITY OF THE JEWS, AND OF THEIR SLAYING CHRIST, BY WHICH THEY FILLED UP THE MEASURE OF THEIR FATHERS.

' The fig-tree putteth forth her green figs.'-Cant. 2:13.

THIS SENTENCE DEPENDS on those which precede it. The speaker had said that the time for pruning and culture of the vine had come, and that this was shown as well by the appearance  of flowers, as by the hearing of the note of the turtle-dove. He  shows it by the production of green figs also, because the coming of  spring is evidenced not only by the appearance of flowers and by the  call of the turtle-dove, but by the fruits of the fig-tree. For the  season is never more mild than when the fig-tree has produced its  green fruit. The fig-tree has not flowers, but fruit, at the time when  other trees flower. And as flowers appear and pass away, being  useful only as a mark of, and a stage in the production of, the fruits  which are to follow them, so is it with those fruits which appear for a  time, but fall prematurely, and are themselves unfit to be eaten, but  give place to others which attain ripeness. It is by this, as I have  said, that the Bridegroom marks the advance of the season, and  makes it the ground for earnestly urging the Bride not to be slothful  in entering upon the work in the vineyard which has to be done, in  its proper season, so that it be not lost. So much for the literal sense.

2. But what of the spiritual meaning?  It is plain that here we  must regard, not the fig-tree as being spoken of, but the people which  it represents, since God's care is for men, not trees.  Truly, the  people is (as it were) a fig-tree; frail because of the flesh, of small  sense and intelligence, of no high disposition, and whose earliest  fruits (to carry on still the metaphor) are earthly and unripe. For it  is not the object of popular desire to seek first the kingdom of God  and His righteousness (Matt. 6:33); but rather, as says the Apostle,  to think of the things of this world, wherewith husbands may please  their wives, and wives their husbands. Such shall have trouble in the flesh (1 Cor. 7:28, 33), but we do not deny that at the last they shall attain the fruits of faith, if they repent sincerely of, and confess, their faults, and especially if they make amends for the works of the flesh by almsgiving. The first fruits, then, which such persons produce are not properly speaking the whole products of their lives, but are like the green and immature fruits of the fig-tree. If they shall afterwards bring forth fruits worthy of repentance (Matt. 3:8), for that is not first which is spiritual, but that which is natural (1 Cor. 15:46), it shall be said to them: What fruit had ye then in those things whereof ye are now ashamed (Rom. 6:2 1)?  3. But yet I think that we are not at liberty to interpret this  passage of all peoples indiscriminately, but that one people in particular is intended. For the Scripture does not speak of trees, but of  one tree: The fig-tree putteth forth her green figs, and, as I think, by  that one is meant the nation of the Jews. In fact, how often does  the Saviour seem to employ the same metaphor in the Gospel, in the  parables which He delivered?  For example: A certain man had a fig tree planted in his vineyard (Luke 13:6); and, again: Behold the fig-tree, and all the trees (xxi. 29); and to Nathanael it was said: Wien thou wast under the fig-tree, 1 saw thee (John 1. 48). And again, it is a fig-tree upon which He pronounces a curse, because He has found upon it no fruit (Mark 11:13, 14). Thus, that people is well compared to a fig-tree, which, although sprung from the root of the Patriarchs, which was good, was never willing to lift itself from the ground, or shoot upwards towards the sky; never responded to the goodness of its root, either by the greatness of its branches, the beauty of its flowers, or the abundance of its fruit. O tree stunted, knotty, and twisted, nothing answering to thy root is seen in thee: for thy root was holy. What appears in thy branches which is worthy of it?   The fig-tree putteth forth her green figs, saith the Bridegroom.  O evil seed, it is not from thy noble root that thou hast derived these That which is in it is from the Holy Spirit, and all is refined and sweet which is produced by Him. Whence hast thou these figs crude and coarse?  And, in truth, what is there in that people which is not crude and coarse, whether we consider their actions, their inclinations, their understanding, or even the rites with which they worship God?  For their actions carried them [of old] into many wars, their inclinations are all devoted to the pursuit of gain, their intelligence stopped short in the thick husk of the letter of their Law, and their worship consists in shedding the blood of sheep and of cattle.

4. But someone says: Since that nation has never ceased to produce such crude fruit, then the time for pruning has been reached at  an earlier period, since the two events are represented as contemporaneous. But that is not the case. We say that women are mothers,  not when they are in travail, but when they have brought forth. And,  similarly, we say that trees have flowered, not when the flowers have  begun to appear, but rather when they have fallen. So also is it said  here that the fig-tree hath put forth[ccxxi] her green figs, not when it has produced a few, but when it has produced them all-that is, when the production of them has come to an end. If you ask me at what period this took place with that [Jewish] people, I reply, when it slew Jesus Christ. For it was then that its malice was consummated, according as He Himself had foretold to them: Fill ye up then the measure of your fathers (Matt. 23:32). Wherefore at the moment when He was about to yield up His spirit upon the Cross, He said: It is finished (John 19:30). O what a consummation of its continual production of fruits crude and coarse did that fig-tree, so cursed and condemned to a perpetual sterility, at length reach! O how much worse were the last than the former ones! At first they were only useless, but the last came to be hurtful and poisonous. O nature not merely crude, but touched with viperous venom, to hate that Man, who not only cures the bodies of men, but saves their souls! O intelligence, coarse, dense, and, as it were, bovine, which did not recognise God even in His own works!

5. Perhaps the Jew will complain, as of a deep injury, that I call his intelligence bovine. But let him read what is said by the prophet Isaiah, and he will find that it is even less than bovine. For he says: The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, My people doth not consider (Is. 1:3). You see, O Jew, that I am milder than your own prophet. I have compared you to the brute beasts; but he sets you below even these. Or, rather, it is not the Prophet who says this in his own name; but he speaks in the Name of God, who declares Himself by the very works He does to be God. Though ye believe not Me, He says, believe the works; and, If I do not the works of My Father, believe Me not (John 10:38, 37) and not even that aroused them to understand. Not the flight of demons, not the obedience of the elements, nor life restored to the dead, was able to expel from their minds that stupidity bestial, and more than bestial, which caused them, by a blindness as marvellous as it was miserable, to rush headlong into that crime, so enormous and so horrible, of laying impious hands upon the Lord of Glory. From that time, therefore, it could justly be said of them: The fig-tree hath put forth her green figs, inasmuch as the institutions of the Jewish Law began to draw towards their end, and, according to the ancient prophecy, on the coming of the new, the old should be abandoned (Lev. 26:10). Even so do the green figs fall, and give place to the good figs which succeed them. 'As long,' says the Bridegroom, 'as the fig-tree continued to put forth its green fruit, I did not call upon thee, O My Bride, knowing that it could not, at the same time, produce good fruit. But now that those earlier ones have been put forth, I invite thee now in the due time, since, in the place of those that were useless, good and salutary fruits are about to appear.'

6. The vines, He continues, in flower yield their sweet scent, and  this is the sign of fruit to come. This odour drives away serpents.  It is said that when the vines are flowering every venomous reptile  leaves the spot; they cannot endure the sweet scent of the flowers in fresh bloom. Which I wish our novices to take particular notice of, and to act with corresponding trust and confidence, reflecting what manner of spirit they have received, that evil spirits cannot sustain even its first approaches. If their fervour is such at its beginning, what shall be its complete perfection?  Let the fruit be judged from the flower, and the excellence of the savour of the one be estimated from the strength of the perfume exhaled by the other. The vines in flower yield their sweet scent. And, indeed, in the beginning it was so.  Upon the preaching of the new grace of Jesus Christ followed newness of life in those who had believed, who had their conversation honest among the Gentiles (1 Pet. 2:12), and were a sweet odour of Christ in every place (2 Cor. 2:15). That sweet odour was the good testimony which was rendered to them, and which arises from good works, as perfume from a flower. And since, in the first period of the rising faith, the souls of the faithful were like spiritual vines covered with flowers and exhaling a pleasant odour, having a good testimony from those who were without, I think that what is here said applies not unfitly to them-that the vines in flower yield their sweet scent. To what end was this?  It was that by this means even those who had not yet believed, reflecting on these good works, and being attracted by them to the faith, might themselves glorify God, and so to them also the odour of life might begin to be the means of life. It is then said of them, not undeservedly, that they sought not their own glory, but the salvation of others, by the good report which their actions obtained, and that they thus gave forth a sweet odour. For it would have been in their power to seek, after the example of certain others, to make a gain of godliness; for example, by ostentation or avarice.  But that would have been not to give their good odour, but to sell it; and this they were careful not to do, because all their actions had charity for their sole motive.

7. But if the vines are believing souls; if their flowers are good  works, and the odour they exhale the estimation they produce in the  minds of others, what is the fruit they produce?  It is martyrdom ,n;  yes, the blood of the martyr is truly the fruit of the vine.  When He  shall give sleep to His beloved, says the Psalmist, behold the inheritance  of the Lord are children, the reward, the fruit of the womb (Ps. 126:2, 3,  Douay). I had almost said ' the fruit of the vine.' Why should I not  call the Blood of the Innocent and the Just the most pure blood of  the Vine-that red and most precious and approved lifeblood of the  Vine of Sorek,[ccxxii] forced out by the winepress of suffering?  For in the  sight of the Lord the death of His saints is precious (Ps. 116:15).  So much as to that which is said: The vines in flower yield their sweet scent.

8. So, then, if we prefer to regard this passage as referring to the times of grace, this will be the meaning of it. But if we rather refer it to the Fathers (for the house of Israel is the vineyard of the Lord of Sabaoth), it will be explained thus: The Prophets and Patriarchs discerned as an odour of sweetness the future Coming and sacrifice of Christ in the Flesh, but did not give forth that odour in themselves, because they did not show forth in the flesh that which they felt in the spirit by anticipation. They did not give forth the odour of it in themselves, nor divulge their secret, awaiting its revelation in due time. Who, in fact, had then any comprehension of the wisdom which was hidden in a mystery, and not shown forth in the body?  Thus the vines, indeed, did not then yield their sweet scent. But they did so afterwards, when, in the succession of generations, they brought into the world JESUS CHRIST, born of them, according to the flesh, of a Virgin Mother. It was then, I say, that those spiritual vines yielded in truth their sweet scent, since the kindness and love of God our Saviour towards man appeared (Tit. 3:4), and the world began to have the presence of Him whom, while He was still absent, few had anticipated. That good man, for example, who, touching Jacob, had the feeling and anticipation of Christ, and said: See, the smell of my son is as the smell of a field which the Lord hath blessed (Gen. 27:27). When he said this, he had the delight of this anticipation for himself, but he did not communicate it to any other person. But when the fulness of that time came in which God sent forth His Son, made of a woman, made under the Law, that He might redeem those which were under the Law, (Gal. 4:4), then, indeed, the sweet odour which was in Him diffused itself everywhere, so that the Church, perceiving it from the extremities of the earth, cried out: Thy Name is as ointment poured forth (Cant. 1:2), and souls, as young maidens, flocked towards its sweet perfume. Thus that vine yielded its sweet scent; and at that time other vines also, in which was the same odour of life, similarly gave it forth. Wherefore should they, from whom Christ came according to the Flesh, not have done so?  It was said, therefore, that the vines yielded their sweet scent, either because faithful souls shed forth everywhere around them the good opinion which they aroused, or because the oracles and revelations of the Fathers were made openly known to the world, and their sweet odour went forth throughout all the earth, as the Apostle declares: God was manifest in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory (1 Tim. 3:16).

9. But it would be wonderful if neither the fig-tree nor those vines  had in them anything which would serve to our edification. I  believe, then, that this passage has a moral sense also; for, by the  grace of God which is in us, we have also fig-trees and vines. The  fig-trees are those whose characters are sweet and peaceable, and the vines those of a more ardent and fervent spirit. Everyone among us who acts in union and peace with others, who lives among his brethren, not only without giving ground of complaint to any, but approving himself kind and helpful to all, and fulfilling towards them every office of charity, why may I not speak of him very fitly as a fig-tree?  Yet if he have put forth crude and coarse fruits, it behoves him to cast them off; as, for example, the fear of judgment, which perfect love casteth out; and the bitterness of remorse for past sins, which is sure to yield to sincere confession, to abundant shedding of tears, and to the infusion of grace; and also other similar things, which are as the green figs which go before the good and sweet fruit.  Such truths as these you are able by yourselves to reflect upon.

10. But that I may add here one more thought which occurs to me at the moment, may there not be counted among green figs such gifts as knowledge, prophecy, gifts of tongues, and the like?  For these things must, like green figs, pass away, and give place to better, as the Apostle declares, asserting that prophecies shall fail, tongues cease, and knowledge vanish away (1 Cor. 13:8). The discernment of spiritual things shall exclude even faith in them, and the place of hope must of necessity be taken by sight. For that which a man sees why doth he yet hope for?  Charity alone never faileth, but that charity only wherewith God is loved with all the heart, with all the soul, with all the strength, and with all the mind (Luke 10:27).

Therefore I do not reckon this at all in the number of crude figs; I do not think that it is to be compared even to the fig tree, but to the vines. Now, those who are as vines show themselves severe rather than sweet; they act in a spirit full of ardour, are zealous for discipline, prompt and severe in rebuking vice, and applying to themselves very fitly that saying of the Psalmist: Do not I hate them, O Lord, that hate Thee?  and am not I grieved with those that rise up against Thee?  (Ps. 139:21). Also, the zeal of Thine House hath eaten me up (Ps. 69:9). The former seem to me to excel in love of their neighbour; the latter, in love of God. But let us make a pause under this vine and under this fig-tree, where the love of God and of our neighbour casts a delightful shade.  Of each of these I am possessed when I love Thee, O dear Lord Jesus, who art my neighbour, because Thou art Man, and hast shown Thy love and mercy towards me, and who art, nevertheless, God over all, blessed for evermore. AMEN.

SERMON 61: HOW THE CHURCH FINDS THE RICHES OF DIVINE MERCY IN THE HOLLOWS OF CHRIST'S OPEN WOUNDS: AND OF THE FORTITUDE OF THE MARTYRS, WHICH THEY HAVE RECEIVED OF CHRIST.

'Arise,[ccxxiii] my love, my fair one, and come away.'-Cant. 2:13.

THE BRIDEGROOM MANIFESTS His great affection by repeating the words of affection. For repetition is a sign expressive of affection; and that He again summons His Beloved to labour among the vines, shows how full of solicitude He is for the salvation of souls. That the vines denote souls, you have already heard; nor need I repeat what has been said upon that subject.

Notice what follows. If I remember rightly, He has never yet clearly named the Bride in all this work except when He leads her to the vineyards, when He brings her near to the wine of charity. When she shall have come thither, when she shall have been perfected, He will make with her a spiritual marriage; and they two shall be, not one flesh, but one spirit, according to the saying of the Apostle: He that is joined unto the Lord is one spirit (1 Cor. 6:17).

2. Then follow the words: O My dove, that art in the clefts of the rock, in the secret places of the stairs, let Me see thy countenance, let Me hear thy voice. He loves, and therefore goes on to speak words of love. He winningly calls her anew His dove; He says that He is hers, and claims her as belonging wholly to Him; it is no longer she who earnestly entreats that He will show Himself unto her, and speak to her; it is now He who in turn begs for these graces. He acts as a bridegroom, but as one who is modest and diffident, who shrinks from exposing himself to public gaze, who determines to enjoy his happiness in retirement, or, as it were, in the clefts of the rock, or in the hollows of the wall. Imagine, then, that the Bridegroom speaks thus to His Bride: 'Do not fear, My beloved, that the labour upon the vines to which I call you will interfere with or interrupt the enjoyment of our love. There will even be in it some advantage.' This is a kind of trifling founded upon the literal sense of the words. But why do I call it trifling, seeing that there is nothing serious in the literal explanation?  The outward appearance of this passage is not worthy of our attention unless the Spirit shall help our infirmity to understand the inward meaning of it. Let us not, then, remain outside of this spiritual sense, lest it should seem (which God forbid!) that we desire to refer to what is impure and dishonourable. Take heed that you bring chaste ears to this discourse of love; and when you think of these two who are its subject, remember always that not a man and a woman are to be thought of, but the Word of God and the devout soul. And if I shall speak of Christ and the Church, the sense is the same, except that under the name of the Church is specified not one soul only, but the unity, or rather the unanimity, of many souls. And do not think that by the clefts of the rock or the hollows of the wall are meant the hiding places of those who work iniquity; reject from your minds every thought or suspicion of such works of darkness.

3. Another writer has thus expounded this passage, interpreting the clefts of the rock of the wounds of Christ. And rightly so, for that rock was Christ (1 Cor. 10:4). Precious are those clefts [to us], for they establish the faith of the Resurrection and the Divinity of Christ.  My Lord and My God, said an Apostle (John 20:28). Whence came that assured conviction (oraculum), if not from the clefts of the Rock?   In these the sparrow  hath found an house, and the turtle a nest for herself, where she may lay her young (Ps. 84:3); in these the dove finds safety, and regards without fear the hawk that flies around. And therefore He says, My dove that art in the clefts of the rock.   While the dove replies: He hath exalted me upon a rock (Ps. 27:5), and again, He hath set my feet upon a rock (Ps. 40:2).

The man who is wise builds his house upon a rock, because there he need fear neither the force of the winds, nor the beating of the waves (Matt. 7:24). What good does he not find upon that rock?   Raised upon it, I stand firmly, and am safe. I am safe from the enemy; I am strong against accident; and all because I am lifted above the earth; for everything that is earthly is uncertain and perishable. Our conversation is in heaven, whence we need not fear ever to fall, nor ever to be cast down. Our rock, then, is in heaven; in it is strength, and on it security. Is it not said that the rock is a refuge for the conies (Ps. 104:18)?  And where, in truth, is there a firm and safe refuge for us who are weak, except in the Wounds of our Saviour?  There I dwell with safety so much the greater, as He is so powerful to save. The world rages around me, the body weighs upon me, the devil lays snares for me; but I do not fall, for I am founded upon a firm Rock. Perhaps I have committed some great sin, my conscience is troubled, but I do not despair, because I remember the Wounds of my Lord; for He was wounded for our iniquities (Is. 53:5). What sin is there so deadly that it may not be remitted through the Death of Christ?  If, then, I keep in remembrance a remedy so powerful and efficacious, I cannot be terrified by any disease, however virulent it be.

4. Thus it plainly appears how greatly that man erred who said,  My iniquity is greater than I can bear (Gen. 4:13). Except that he  was not among the members of Christ, nor did the merits of Christ  pertain to him, so that he could have a dependence upon them, or  say, as a member asserting an interest in that which belongs to His Head, that they were His.[ccxxiv] But as for me, that which is wanting in myself I claim with undoubting confidence in the Heart of the Lord, from which all mercy flows; nor is it without clefts through which that mercy flows forth. For [the soldiers] pierced His Hands, and His Feet, and His Side they pierced with a lance; and by these openings it is permitted to me to suck honey from the rock, and oil from the hardest crag; that is to say, to taste and see how sweet the Lord is. He was meditating thoughts of peace, and I knew it not; for who hath known the mind of the Lord; or who hath been His counsellor?  But the nails wherewith He was pierced have become for me, as it were, master keys (clavis, clavus), to open for me the treasury of the Lord's Will. How can I do otherwise than see with clear vision through a cleft so broad?  The nails cry aloud, and the wounds cry aloud, that God was in Christ, reconciling the world unto Himself. The sword passed through His soul, and came near to His Heart, that He might so learn to have a fellow feeling with our infirmities. Through the clefts of His Body the secret of His Heart is laid open, and that great mystery of goodness, the loving-kindness and mercy of our God, in which the Dayspring from on high hath visited us, is manifested to our thankful gaze. How can the Lord's wounds do other than exhibit His loving-kindness?  and how has it ever shone forth more wondrously, O Lord, sweet and gentle, and of great mercy, than in the cruel wounds which Thou didst endure for our sake?  There is no greater proof of compassion and mercy than this, that one should lay down his life for those who were destined and condemned to death.

5. The pitying mercy of the Lord is, then, all my merit. I am not altogether destitute of merits, as long as He deigns to have compassion upon me; and they will be increased just in proportion to the greatness of His mercy. What if I feel myself guilty of many offences?  Where sin abounded, grace did much more abound (Rom. 5:20).  And if the mercy of the Lord is from everlasting to everlasting (Ps. 103:17), I also will sing of the mercies of the Lord for ever (Ps. 89:1). Shall it be my own righteousness that I celebrate?  Nay, O Lord; I will make mention of Thy righteousness, even of Thine only (Ps. 71:16). For that is mine also, since Thou Thyself hast become my Righteousness. Have I any reason to fear lest the one righteousness should not suffice for both?  It is not like that cloak of which the Prophet speaks, which was so narrow that it could not cover two (Is. 28:20).  Thy righteousness is an everlasting righteousness (Ps. 119:142). What is longer than eternity?   And Thy Righteousness is eternal; and so ample as amply to cover me equally with Thyself. In me, indeed, it shall cover a multitude of sins; but in Thee, O Lord, what does it cover but the treasures of Thy loving-kindness, the riches of Thy goodness to us?  These are the treasures which are laid up for me in the clefts of the rock. Of what great variety of sweetness are these good things, hidden, indeed, now, but only from those who perish! For why is that which is holy given unto dogs, or pearls cast before swine?  God has revealed them to us by His Spirit, and has made us enter into His holy things by these open clefts. How great an abundance of sweetness is found in them, what fulness of grace, and what perfection of virtues!

6. I will enter into those storehouses so richly filled, and, according to the counsel of the Prophet, will leave the cities, and dwell in the rock (Jer. 48:28). I will be as it were a dove making her nest in the deepest recess of the cleft, so that, being set with Moses in the cleft of the rock, I may attain to see the Lord at least from behind as He passes by (Exod. 33:23). For who shall stand before Him and look upon His Face, that is, behold His unchangeable Glory, except he to whom it shall be vouchsafed, to be brought not only into His holy place, but into the Holy of Holies?  Nor is that sight of the Lord a small favour, nor to be lightly thought of. Let Herod despise it if he will; as for me, I am far from thinking it a small thing, and the farther, the more despisable it seems to Herod.

Even such a sight of the Lord has its own delights. Who knows whether God will not turn, and forgive, and leave behind Him a blessing?  A time shall come when He shall show to us the light of His Countenance, and we shall be saved. But in the meantime, may He prevent us (praeveniat = go before) with the sweetness of those blessings which He is wont to leave behind Him. Let Him now display to us His condescension, as it were, by a view of Him from behind, and reserve for another time the sight of His Countenance in its Glory. He is exalted high above all in His Kingdom, but upon His Cross He is all sweetness. Let Him begin with me by the latter vision, and in the other bestow upon me the fulness of joy. Thou shalt make me full of joy, it is said, with Thy Countenance (Acts 2:28). Each vision is saving, and each is sweet; but the one is in supreme exaltation, the other in humility; the one in Glory, the other in mortal pallor.

7. For, as says the Psalmist of the dove: The hinder parts of her back are covered with the paleness of gold (Ps. 68:14, Douay). He cannot be other than pale in death. But gold, though it be pale, is of more value than yellow and shining brass; so also the foolishness of God is wiser than men (1 Cor. 1:25). This gold is the WORD, the wisdom of God. This gold has rendered its colour pale, hiding the Form of God, and putting on the form of a servant. From the Church also He has taken her golden brightness, for she says: Look not on me because I am black, because the sun hath looked upon me (1:6). Her back, then, also has the paleness of gold; she does not blush at the blackness of the Cross; she does not shudder at the scorching brands of the Saviour's Passion, nor fly from the livid marks of His wounds. She even takes delight in them, and desires that her last end may be like these. It is on that account that the words are spoken which she hears from the Bridegroom: My dove that art in the clefts of the rock , because she dedicates herself with single-hearted devotion to the Wounds of Christ, and dwells in them with continual meditation. Thence comes the endurance which does not shrink from martyrdom; thence the complete confidence which she has in the Most High. The martyr can fear nothing who lifts his eyes to that bloodless and livid Face, by whose very paleness he is healed, and who nerves himself to show forth a glorious likeness of his Master's Death, even in the paleness of gold. Why should he fear to whom it is said by the Lord Himself: Let Me see thy countenance?  (2:14). Why does He say this?  I think it is not so much that He desires to see her, as that He desires to be seen by her.  For what is there that He does not see?  He has no need that anyone should show themselves to Him who sees all things, even though they be hidden. What He desires, then, is to be seen; the Leader full of kindness and bounty desires that the countenance and the eyes of His devoted soldier should be fixed upon His wounds, to draw from them strength and encouragement, and to render him stronger to   endure his sufferings, through the power of His Example.

8. In truth, while the martyr is gazing at the Wounds of his Saviour, he will not feel his own. He stands intrepid and triumphant, though his whole body be a mass of wounds; and when the steel gashes his sides, he beholds the sacred blood of martyrdom spout forth from his body, not only bravely, but with gladness. Where, then, is the soul of the martyr?  It is in a place of safety; in the Rock, in the Bosom of Jesus, which it enters through the open portal of His Wounds. If it were left to its own sensations only, assuredly the stabbing sword would be seen and felt; the pain would be found unendurable; it would succumb, and deny its Lord. But as it is abiding in the Rock, what wonder if it should endure as a rock endures?  Nor if it is an exile from the body, is it wonderful that the pains of the body it does not feel. This is not the consequence of insensibility, but of the force of love. The senses are not lost, though they are controlled. The pain is felt, but the soul rises above it and scorns it. It is then from that Rock comes the fortitude of the martyr, and the power that is in him to drink of the cup of the Lord (Matt. 20:22, 23). And that cup, so exciting in its passionate glow, how goodly is it! (Ps. 23:5). Goodly, indeed; and that not less to the Leader who is keenly watching the struggle, than to the brave soldier who fights and conquers, for our strength is the joy of the Lord (Neh. 8:10). How can it be otherwise than that the voice of a martyr's testimony, bravely sustained unto the end, should be to Him a cause of joy, since, in fact, He asks it so earnestly, in the words before us: Let Me hear thy voice. Nor will He delay, in His turn, to repay it according to His promise: Whosoever, therefore, shall confess Me before men, him will I confess also before My Father which is in Heaven (Matt. 10:32). But let me cut short this sermon, for it cannot be finished at this time; and it would be excessively long were I to complete all that remains to be said upon this verse which I have begun to expound. Let me reserve it, therefore, to the beginning of the next sermon; and may all that I say, and the manner in which it is said, be a subject of satisfaction to Him, who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 62: WHAT IS MEANT BY THE ABIDING OF THE FAITHFUL SOUL IN THE CLEFTS OF THE ROCK, AND WHAT IN THE SECRET PLACES OF THE STAIRS.

THAT IT IS NEEDFUL RATHER TO SEARCH WHAT IS THE WILL OF GOD THAN TO SEARCH INTO HIS MAJESTY, AND THAT PURITY OF INTENTION IS NECESSARY TO THE PREACHING OF THE TRUTH.

'My dove that art in the clefts of the rock, in the secret places of the stairs.’ Cant. 2:14.

IT IS NOT only in the clefts of the rock that the dove finds a safe refuge; it is also in the secret places of the stairs. If, then, we take 'the stairs' as signifying, not a mere heaped-up pile of stones, but the assemblage of the Saints, may we not perhaps take the secret places or hollows in it to refer to the places left, as it were, empty in it by those Angels who, because of their pride, fell from Heaven, since those places are to be filled by men, even as ruins are built up with new and living stones?  Wherefore the Apostle Peter says: To whom coming, as unto a living stone, ye also as lively stones, are built up a spiritual house (1 Pet. 2:4, 5). Nor do I think that it will be far from the fact if we understand by it the guardianship of Angels, as in some sort acting as a wall (maceria) around the Lord's vineyard, which is the Church of the predestinate, since St. Paul says: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?  (Heb. 1. 14). And the Psalmist: The Angel of the Lord campeth about them that fear Him, and delivereth them (Ps. 34:7). And if that be adopted, the sense will be that two things console the Church in the time and place of her pilgrimage one referring to the past, the memory of the Passion of Christ; the other to the future, the thought and confident assurance of being received into the blessedness of the Saints. She looks forward and backward, and beholds each of these two with an earnest longing which never fails; each of them seems to her immeasurably sweet, and each provides her with refuge and consolation against her griefs and afflictions which she endures from evil men. The consolation is complete, since the Church knows not only what she has to look for, but also from whom she has to look for it. Her expectation is full of joy; nor is it doubtful, for it is founded on the Death of Christ. Why should she tremble at the greatness of the recompense, when she considers the value (dignitatem) of the price paid for it?  What happiness she experiences in reflecting upon those clefts through which flowed that most sacred Blood, which was the price of her salvation! With what joy she traverses the hollows, the retreats, the mansions, which are so many, and so diverse, in the House of the Father, and in which He will place His children according to the diversity of their merits! And because she is not, for the present, able to enter into the heavenly home in reality, she enters it in the only manner which is possible to her, in spirit and by continual remembrance of it. But the time will come when she shall fill up those waste places; shall dwell in those hollows in body as well as in spirit; when she shall make light with the presence of the vast numbers of her children those heavenly habitations which their former denizens have left void; and then in the heavenly wall there shall appear no more empty hollows, but all shall rejoice in completeness and perfection.

2. Or, if you prefer the interpretation, let us say that by studious and pious souls these hollows are not found, but made. In what manner, do you ask?  By the force of their thoughts and their desires.  For that spiritual wall yields to the pious desire of the soul, just as soft stone yields to the edge of the mason's chisel; it yields to pure contemplation, to frequent prayer. For the prayer of the humble pierceth the clouds (Ecclus. 35:17). Not, indeed, that it cleaves the spacious heights of this material atmosphere, as a bird cleaves them in its flight and by the beating of its wings; or that it pierces, as by the thrust of a sword, to the height of the dense firmament.  But there are heavens which are holy, living, reasonable, which declare the glory of God; and these bend themselves, with a willing and gracious acquiescence, to our prayers: these allow themselves to be reached by our devout affections; these receive us into their bosom as often as we knock at the door of them with a pure and worthy intention. For to him that knocketh it shall be opened. It will, then, be allowed to each of us, even during this period of our mortality, to hollow out for himself caves of refuge, in whatsoever part he will, of this heavenly wall; even now to visit the Patriarchs and to salute the Prophets; even now to mingle with the glorious company of the Apostles and the noble army of Martyrs. It will be permitted to each, according as the fervour of his devotion shall bear up his soul as upon wings, to traverse in gladness and joy the dwelling place and the mansions of the blessed Virtues, from the least Angels to the loftiest Cherubim and Seraphin. And if he shall pause and perseveringly at the door of those to whom he is most strongly drawn, according to the impulse of the Spirit, who quickeneth whom He will, it shall be speedily opened to him; and making, as it were, a cave of refuge in the mountains, or rather in those holy souls, who willingly incline themselves to him in benignant kindness, he shall repose among them for a little while. Of every soul that acts thus, both the countenance and the voice are always acceptable to God: the countenance because of its purity; the voice because of the praises it renders to Him (Ps. 1:23). And, in truth, the offering of thanks is fair in His sight; wherefore, also, to such an one it is said: Let Me see thy countenance; let Me hear thy voice. The voice is adoration in the mind that is occupied in contemplation; the voice is giving of thanks. God takes great delight in such hollows as these, from which sounds forth the voice of thanksgiving to Him, the voice of adoration and praise.

3. Happy is the soul whose study it has been frequently to hollow out for itself caves of refuge on this wall, and still more happy if is refuge be in the rock. For it is open to us to hew and hollow out our refuge even in the Rock; but for this is required a sharper edge, as it were, of purity, a stronger force of will and pious intention, and, furthermore, more prevailing merits of sanctity.[ccxxv] And who can be thought qualified in these respects?  Surely he who said: In the beginning was the Word, and the Word was with God, and the Word was God. the same was in the beginning with God (John 1:1, 2).  Does it not seem to you that this man is one who has plunged, and, as it were, whelmed himself in the abysses of the Word as in the depths of a sea, and who, from the recesses of the Heart of Jesus, has brought forth the very marrow of the deepest and most sacred Wisdom?  What shall I say of him who was wont to speak wisdom among them who were perfect, even the hidden wisdom, which none of the princes of this world knew (1 Cor. 2:6-8)?  Did not that pious searcher, borne onward by a holy and religious, but penetrating, curiosity, pass through the first and the second heaven, and enter even into the third heaven in search of that wisdom?  And he has not been silent about it to us, but has set it forth faithfully in such faithful words as he could command. For he heard unspeakable words, which it is not lawful for a man to utter (2 Cor. 12:4), that is to say, not to man; and of these he would discourse to God only.  Imagine, then, that God is consoling Paul, whose charity causes him to regret that he cannot make known this wisdom to his fellow-men, and saying to him: 'Why are you troubled because men are not capable of hearing and understanding the thoughts you have conceived?  Let Me hear thy voice'-that is to say, ‘If it is not permitted to you to reveal to mortal ears the thoughts you have in your mind, yet be consoled, inasmuch as your voice is acceptable and welcome to the Divine ears.' Do you see how that holy soul at one time is sober because of its charity towards us, and at another beside itself to God, and in the power of its purity (2 Cor. 5:13)?  See also with regard to holy David whether he was not himself that man of whom, as if of another, he speaks with God: The thought of man shall give praise to Thee, and the rest of the thought make festival in Thine honour (Ps. 76:11). All, then, that the Prophet was able to make publicly known, by his word or his example, of his prophetic consciousness, that he used to render public praise to God, and thanksgivings among the people of the Lord; while that which remained he reserved for himself and for God, and together they made festival with joy and gladness. This, then, is what he wished to make known to us by the verse quoted: that is to say, whatever of the mystery of wisdom he was able to arrive at by eager and attentive meditation, he partly shared with the people, according to his ability, by the careful preaching which he devoted to their salvation; and the remainder, which the people were not capable of comprehending, he employed in praises and thanksgivings to God. You see that nothing is lost of holy contemplation, since that which cannot be expended to the edification of the peoples is put to good use for the praise of God, and is acceptable and agreeable to Him.

4. That being the case, it is clear that there are two kinds of contemplation: one, upon the state, the happiness, and the glory of the  heavenly City, with which either in action or in repose a multitude of  its citizens are occupied; the other, upon the majesty, the eternity,  and the Divinity, of the King Himself. The one may be said to  have relation to the wall, the other to the rock. But the more difficult  it is to hollow out this wall, the sweeter and more satisfying is the  result attained when it is done. Do not fear that with which the  Scripture threatens those who are searchers into Majesty (Prov. 25:27).  Only bring to that search an eye which is pure and simple, then you  shall not be overwhelmed with glory, but shall be admitted [to behold  it]-that is, unless you seek not the glory of God, but your own.  Whosoever does this is indeed overwhelmed, but by [the looking for]  his own glory, not that of God; for in pursuit of that your heart is,  as it were, weighed down with desire of vainglory, and is unable to  lift itself up to the glory of God. But if that is driven out of our  soul we may then securely search[ccxxvi] the Rock in which are hidden all  the treasures of wisdom and knowledge (Col. 2:3). If you are still  doubtful, hear what the Rock Himself says: They that work in Me  shall not do amiss (Ecclus. 24:22). Oh, that I had wings like a  dove! for then would I fly away, and be at rest (Ps. 55:6). There  the gentle and simple soul finds rest, where the fraudful, the arrogant,  the covetous of vainglory, is overwhelmed. The Church is as a dove,  and therefore finds rest. The Church is as a dove, because it is  innocent and mournful. As a dove, I say, because it receives with  meekness the ingrafted word   And it rests in the Word, that is, in  the rock; for the Rock is the Word. The Church, then, abides in the clefts of the rock, through which she looks forth and beholds the glory of her Spouse; and yet she is not overwhelmed by that glory, because she does not arrogate it to herself. She is not overwhelmed by it, because it is not the Divine Majesty, but the Divine Will, into which it is her object to search. Sometimes, indeed, she ventures to contemplate that which belongs to His Majesty, yet not to scrutinize, but to adore. And if it is ever her lot to be transported into it by a sudden ecstasy, that is the Finger of God, who deigns thus to lift up man to Himself, not the temerity of man, presuming insolently to intrude into the deep things of God. For when the Apostle relates that he was caught up into Paradise, that he might excuse his venturing to glory (2 Cor. 12:1, 2), what other mortal may presume by his own unaided efforts to introduce himself into the terrible sanctuary of this supreme Majesty, and to burst with eager gaze into the sight of its awful mysteries?  I conclude that those who are here spoken of as searchers into the Divine Majesty are those who burst upon it of their own accord, not those to whom it is revealed in ecstasy. It is the former, therefore, that are overwhelmed by its glory.

5. A search into the Divine Majesty is, then, full of danger to be feared; but a search into the Divine Will [that we may obey it] is as safe as it is dutiful and pious. Why, indeed, should I not employ myself with all diligence in ascertaining what is the Will of Him to whom I owe obedience in all things?  Glory and sweetness also come from the contemplation of His sweetness, from the beholding of the riches of His goodness and tender mercies. Then, indeed, we have beheld this glory, the glory as of the only begotten of the Father (John 1. 14). That part of His glory which is here displayed is full of goodness, and truly paternal. That glory does not overwhelm me, though I bend all my powers to contemplate it; on the contrary, it impresses itself upon me. For when we with open face behold the glory of the Lord, we are changed into the same image from glory to glory, even as by the Spirit of the Lord (2 Cor. 3:18).  We are transformed in Him, when we are conformed to Him.  God forbid that the conformity of man to the Divine likeness should be presumed to consist in the glory of His majesty, and not rather in a modest and complete obedience to His Will. This is my glory, if ever I shall be so happy as to hear it said of me: 'I have found a man after My own heart.' The Heart of the Bridegroom is the Heart of His Father, and of what character is that?  Be ye therefore merciful, He says Himself, as your Father also is merciful (Luke 6:36).  It is this form and expression of countenance that He desires to see, when He says to the Church: Let Me see thy countenance . a form and expression of kindness and of piety. Such a countenance [the Church] lifts with all confidence towards the Rock, which it resembles.  They looked unto Him, says the Psalmist, and were lightened, and their faces were not ashamed (Ps. 34:5). How, indeed, shall a humble soul be confounded by One who is humble, a holy soul by the God of holiness, a modest soul by Him who is modesty itself?  The pure countenance of the Bride will no more be abhorrent to the purity of the Rock, than virtue is abhorrent to virtue, or light to light.

6. But as the Church is not able as a whole to draw near at present to the piercing of the Rock, because it is not in the power of all who are in the Church to penetrate the sacred mysteries of the Will of God, or to apprehend by their own selves the deep things of His counsels, therefore the Bridegroom declares that she dwells not only in the clefts of the rock, but in the secret paces of the wall. With respect, then, to those of her members who are perfect, who by the purity of their conscience and the quickness of their intelligence are emboldened and enabled to search and to penetrate the secrets of wisdom, the Church dwells in the clefts of the Rock. With respect to others, she dwells in the secret places of the wall; that is to say, those who either are not qualified to hollow out for themselves caves of refuge in the Rock, or do not presume to do so, should be content to contemplate in spirit the glory of the saints, and, as it were, to abide in the secret places of the wall. If there is anyone to whom not even this is possible, let the Church set before him Jesus Christ, and Him crucified, so that even he may abide, without any toil of his own, in the clefts of the Rock at the hollowing out of which he has not laboured. The Jews have laboured [to pierce them], and he, that he may be a believer, shall enter into the labours of the unbelievers. Nor let him fear to be repulsed, for he is called to enter in. Enter into the rock, says the Prophet, and hide thee in the dust, for fear of the Lord, and for the glory of His majesty (Is. 2:10). To the soul that is feeble and undecided, such as is described in that verse in the Gospel in which one confesses of himself that he cannot dig, and to beg he is ashamed (Luke 16:3), a hollow is shown where he may hide in the earth until he gather strength and make spiritual progress, so that then even he may hollow out for himself clefts in the Rock, and with increased vigour and purity of mind may enter into the inner meanings of the Word.

7. And if we understand as referring to this hiding-place hollowed  in the earth that passage in which it is said, They have dug My Hands  and Feet (Ps. 22:17, Douay), it cannot be doubtful that the wounded  soul which shall abide in it shall speedily recover health. For what  is so efficacious to the healing of the wounds of conscience, as to the  purifying of the intention of the soul, as assiduous meditation upon  the Wounds of Christ?  But until it is perfectly purified and healed  I do not see how the words can be applied to it which are here  spoken, Let Me see thy countenance, let Me hear thy voice. For how  can the soul which is bidden to hide itself venture to show its countenance or lift up its voice?  Hide thyself, it is said, in the dust.  Wherefore?  Because the countenance is not fair, nor worthy to be  seen. Nor shall it be worthy to be seen as long as it is not capable  of seeing. But when, by the sojourn made in the dust, it has made  such progress in the healing of the inward eye that it is able to contemplate the glory of God with open face, then at length the soul shall recount with confidence what it has seen, and shall be, both in voice and countenance, pleasing to the Lord. The countenance which is able to view fixedly the glory of God is necessarily able to please.  For that it would not be able to do if it were not itself clear and pure, and transformed into the image of the glory which it contemplates.  Otherwise it would recoil from that glory on account of mere unlikeness to it, as if stricken by a brilliance new and unbearable. Therefore, when a soul shall be pure and therefore able to behold unshrinkingly the pure truth, then it is that the Bridegroom will desire to behold its countenance and to hear its voice.

8. For how greatly He is pleased by the preaching of the truth when it is done with a pure intention is shown by the words which are added: For sweet is thy voice. And that the voice would not be pleasing to Him if the countenance were displeasing may be inferred from the remainder of the sentence: And thy countenance is comely.  What is the beauty of the inward countenance except purity?  The soul may please Him in very many respects without the voice of preaching; but without a pure intention it can please Him in none.  'To the impure Truth does not show itself, nor does Wisdom entrust itself to them. How, then, should they be able to speak of that which they have not seen?  We speak that we do know, saith the Scripture, and testify that we have seen (John 3:11). But you go and dare to give testimony about that which you have not seen, and to speak of that which you know not. Do you ask who it is that I say has not a pure intention?  He who seeks for the praises of men; he who makes a traffic of the Gospel; he who preaches the Gospel as a means of livelihood; to whom gain is godliness; and who does not seek for spiritual fruit provided he obtains a gift. Such as these are wanting in pure intention; and though their mixture of motive hinders their beholding the truth, it does not hinder their discoursing of it as if they did behold it. Why do you act so hastily?  Why do you not wait for light?  Why do you presume to undertake the work of light before the light is with you?  It is in vain that you rise before the light dawns upon you. The light, that is a pure intention, that is charity, which seeketh not her own (1 Cor. 13:5). Let this come first, that you speak not unadvisedly with your tongue, as one who setteth his foot at a venture. The truth is not discerned by the eye that is proud, but is clear to him that is upright and sincere. There is no truth which hides itself from the pure in heart, or that may not be uttered by him who is so. But unto the wicked God saith, What hast thou to do to declare My statutes, or that thou shouldest take My covenant in thy mouth (Ps. 1:16)?  Many there are who, neglecting a pure intention, have tried to speak before they have seen the truth; and have either fallen into grave error, knowing neither what they say nor of what they affirm, or have incurred derision and contempt, inasmuch as they have taken upon them to teach others, while they have not themselves been taught. Let us pray Him who is the Bridegroom of the Church, JESUS CHRIST our LORD, to preserve us always from this twofold evil. He is above all, God blessed for ever. AMEN.

SERMON 63: THAT A MAN WHO IS PIOUS AND WISE OUGHT TO CULTIVATE CAREFULLY HIS VINEYARD, THAT IS TO SAY, HIS LIFE, HIS SOUL, AND HIS CONSCIENCE; THAT THERE ARE TWO KINDS OF FOXES, NAMELY, FLATTERERS AND DETRACTORS AND OF THE TEMPTATIONS OF MONKS IN THEIR NOVITIATE.

‘Take us the foxes, the little foxes, that spoil the vines; for our vines have tender grapes.' -Cant. 2:15.

IT IS CLEAR that it was not without real need that attention was called to the vineyards, since foxes are found among the vines, who are despoiling them. That is the literal sense of the words.  But what of the spiritual?  In the first place, we reject the common and familiar explanation altogether as absurd, insipid, and altogether unworthy to be received as the sense of a Scripture so sacred and authentic. Unless anyone is so dull of mind and devoid of reason as to imagine it a great thing to be taught here, after the fashion of the children of this world, to have a care for earthly possessions; to guard and defend the vines against the wild animals which attack them, for fear of possibly losing the fruit of the vine, in which is excess and riot, and of so losing at once their labour and their outlay.

Assuredly great would be the loss if we should read and study the holy Book with so much care and deep veneration, only to be taught in it to protect our vines from foxes, lest if we should be negligent in our care of them, our cultivation should end in our purses being left empty. You are not so unskilled, nor so wanting in spiritual graces, as to understand the Scripture in so carnal a manner. Let us, then, seek the sense of them in the spirit. We shall, indeed, find, but in a sense more reasonable and more worthy of Scripture, the vines which have tender grapes, and the foxes which spoil them, and upon whom we may expend our labour in driving them away or capturing them, at once more honourably and to better purpose. Can you possibly doubt that it is needful to employ much more watchfulness to keep souls in safety than a crop of grapes, and that it needs much more vigilant care to avoid the snares of spiritual wickedness on account of the one than to capture marauding foxes on account of the other?

2. But now I must point out what these vines denote in a spiritual  sense, and what these foxes. It will be your care, my dear sons, to  apply, each to himself and to his own vineyard, whatever I may say in  the course of this inquiry, that he may learn in what respect, and of  what dangers, he has most necessity to take heed. To a wise man,  then, this vineyard signifies his life, his soul, his conscience. For he  who is wise ought to leave nothing in himself uncared for or desert.  With the foolish man it is quite otherwise. You will find that with him all things are lying neglected, dirty, and in disorder. Indeed, the foolish can hardly be said to have a vineyard at all, for how can there be a vineyard where nothing appears to be planted, nothing to be cultivated anywhere?  The whole life of the foolish bristles, as it were, with thorns and briars growing wild and is that a vineyard?  Even though it was once one, it is so no longer, for it has gone back to the condition of desert. Where is the vine of virtue?  Where are the grapes of good works?  Where the wine of spiritual joy?  I went, says the wise man, by the field of the slothful, and by the vineyard of the man void of understanding; and lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down (Prov. 24:30, 31). You see how the wise man ridicules the foolish, because he has left to perish by neglect the good endowments of nature and the gifts of grace, which he had perhaps received by the laver of Regeneration; which was, as it were, his original vineyard, planted by God and not by man; so that it is no longer a vineyard. And assuredly there can be no vine where there is no life. For I should regard the life of one who is void of understanding as rather death than life. How can there be life where there is barrenness?  The tree that is dry and barren, is it not regarded as dead?  Faggots and brushwood also are but dead wood.  He destroyed their vines with hail, says the Psalmist (Ps. 78:47), showing that vines condemned to perpetual sterility are, in fact, deprived of life. So the man void of understanding, inasmuch as his life is useless, is dead while he liveth.

3. It is, then, the wise man alone of whom it can properly be said that he has a vineyard, or, rather, that he himself is one, that has life.  He is a tree in the House of God which bears fruit, and is therefore living. For that very wisdom itself, by which a man becomes, and is called, wise, is a tree of life to them that lay hold upon her (Prov. 3:18). How can he that takes hold upon her fail to have life?  He truly lives, but by faith. For it is the just who is wise, and the just lives by faith (Heb. 10:38). And if the soul of the just be, as it is, the seat of wisdom, then he is truly wise who is just. He, then, whether you call him the wise or the just, because he never ceases to live, will never cease to have (or, rather, to be) a vineyard. For the vineyard and the life are in him the same thing. And the vineyard of the just is good, or, rather, the just is a good vineyard, since in him virtue is as the vine, his [good] actions the branches and shoots, the testimony of his conscience the wine produced, and his tongue, as it were, the wine press. Our rejoicing is this, says the Apostle, the testimony of our conscience (2 Cor. 1:12). Do you perceive how in the wise nothing is without its use?  His discourse, his reflections, his manner of life, and all the rest of his conduct, what are they but entirely God's husbandry, God's building, and in one word, the vine of the Lord of Hosts?  And since, as we are assured, even its leaves shall not fall withered to the ground (Ps. 1:3), what can perish which belongs to it?

4. But yet to such a vine as this there will never be wanting persecutions from without, nor snares from within. For when goods increase, they are increased that eat them (Eccles. 5:11). The wise man will be no less careful to keep his vine in safety than to cultivate it; nor will he suffer it to be devoured by foxes. Among the worst of these is the secret detractor, but the fawning flatterer is not less evil. Of both he who is wise will beware. He will direct his efforts, as far as in him lies, to 'take ' those who practise such arts, but to take them by kindnesses and courtesies, by salutary admonitions, and prayers to God on their behalf. He will not cease to heap such coals of fire upon the head of the abusive person (Rom. 12:20) and also of the flatterer; until he shall succeed, if possible, in drawing the envy from the heart of the one, and the dissimulation from that of the other, and thus fulfil the command of the Bridegroom: Take us the foxes, the little foxes, that spoil the vines. Does it not appear to you that a person is, as it were, 'taken,' whose countenance is covered with confusion, who blushes for his own judgment, and is himself the witness of the shame and regret that he feels, whether for having regarded with hatred a man most worthy of love, or for having loved with only a pretended and wordy affection him by whom, as he has at length (though late) experienced, he was loved in deed and in truth?  He is evidently taken, and taken for the Lord, according to His own express command: Take [for] us. Would that I might be able thus to 'take' all those who oppose me without a cause, that I might gain them for Christ, or restore them to Him! That thus those who seek my life may be dismayed and confounded, that those who wish me evil may be turned backward and put to confusion, so that I for my part may be found obedient to the Bridegroom, and may take these foxes for Him,[ccxxvii] and not for myself, is my earnest desire. But let us return to our text at the beginning, that our explanation may proceed in due order.

5. Take us the foxes, the little foxes, that spoil the grapes. This  passage relates to morals; and, regarding it in a moral sense, we have  already shown that these vines, spiritually understood, are nothing  else than spiritual men, whose inward nature and faculties are all  cultivated; which germinate, bear fruit, and bring forth a spirit of  salvation, so that we are able to say of these vines of the Lord of  Hosts what is said of the Kingdom of God, that it is within us  (Luke 17:21). For we read in the Gospel that the Kingdom of  God shall be given to a nation bringing forth the fruits thereof  (Matt. 21:43). These are they which St. Paul enumerates, saying:  The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance (Gal. 5:22, 23). These fruits, then,  are our progress in virtue. These are accepted by the Bridegroom,  because He has a care of us. Do you think that it is of mere plants  of earth that God has care?  It is for men, not for trees, that the God Man has affection, and He regards our progress in holiness as His fruits. He observes diligently the season of these; He smiles to see them appear, and takes care and shows solicitude that, when they have appeared, they should not perish for us, or rather that they should not perish for Him; for He regards Himself as having the same interest in them as we. Therefore He commends, in His wise Providence, that the little foxes which lurk around them should be taken, lest they should ravage the fruits while still immature. And as if anyone should object, 'your fear is premature, for the time of fruit has not yet come.' He adds: 'That is not the case, for our vines have tender grapes.' After the flowers[ccxxviii] the fruits do not delay; the former are no sooner fallen than the latter burst forth and begin to appear.

6. That is a parable which applies to the time which is approaching.  Do you see [that these signify] those Novices?  They have only lately come, they have only just been converted. We cannot say of them that our vine has been in flower, for it is flowering now.  That which in the meantime you see appear in them is the flower, but the time of fruit has not yet come. The flower is their new and altered manner of life, their recently adopted rule, and stricter method of conduct. They have put on a mortified countenance, and a well regulated demeanour of their whole body. That which appears in them is, I confess, pleasing, for their outward man shows less care for dress and appearance, their speech is more sparing, their countenance more cheerful, their glances more modest, their movements more quiet and measured. But since they have practised these rules of life but a very little while, this very newness obliges us to regard them, so to speak, as flowers, and their actions as the hope of fruit, rather than as fruit themselves. I do not so much fear for you, my young sons, from the cunning of the foxes, since it is well known that their hostility is directed rather against fruits than flowers. Your danger comes from another direction. For you I fear the blasting of your flowers by the frost, rather than their being torn away by violence. It is the chilling north wind that I suspect, and the morning frosts, which are wont to cut off the early and untimely flowers and the fruits in their germ. Therefore it is from the direction of the north wind that you are threatened; for who can stand before His cold?  (Ps. 147:17). If this freezing cold has once pervaded the soul (as happens but too often to it when the spirit is in a condition of relaxation and torpor), then, if there is no one (which may God avert) to hinder its further progress, it enters into the secret places of the heart, and into the inmost part of the soul; it stuns and paralyzes good dispositions, it closes up the avenues by which good advice and help might come, it troubles the light of the judgment, it fetters the impulses of the spirit; then, as it happens also to those who are suffering under a fever of the body, the soul undergoes sudden and vehement chills, its vigour is relaxed, a languor creeps over its powers, a horror of austerity is continually intensified, the fear of poverty troubles it more and more, the soul contracts, as it were, upon itself, grace ebbs away from it, life becomes wearisome, the reason is stupefied, the courage stifled, the recent fervour of the man rapidly grows cold, a fastidious and dainty luke-warmness gains ground in the soul, brotherly charity grows cold, pleasure begins to have attractions, the man falls into a false security, and the habitude of vice resumes its former prevalence. What shall I say more?  The law is evaded, righteousness is rejected,[ccxxix] obligation proscribed, the fear of the Lord abandoned altogether. Finally, such a person yields himself to the last degree of shamelessness, he makes that leap which is rashness itself, that fall most disgraceful, shameful, and full of confusion and ignominy, from the sky into the abyss, from the pavement of a palace into a dunghill, from a throne into the gutter, from heaven into a swamp of mire, from the cloister into the outer world-yea, from paradise into hell.[ccxxx] It is not now the time to point out the origin and beginning of this downfall, or to show by what means it may be avoided, or by what strength it may be surmounted. That shall be the task of another day. At present let us proceed with what we have begun.

7. Our discourse must be brought back to those who are more advanced in virtue, and more stedfast in it; to the vine which has already flowered, whose flowers have nothing more to fear from the cold, though its fruits are not yet secure from despoiling foxes. It has yet to be explained at greater length what is to be understood spiritually by these foxes; why they are called 'little'; why the command is not that they are to be driven away, or to be slain, but that they are to be ' taken'; and how the different kinds of these are to be distinguished, so that my hearers may learn to know them, and to be more on their guard against them. But we must not enter upon this subject in the present sermon that we may not weary you, and that our devotion may not cease to be marked by willingness and zeal, through the grace and to the glory of Him who is the great Bridegroom of the Church, our Lord JESUS CHRIST, who is above all, God blessed for ever. AMEN.

SERMON 64: OF THE TEMPTATIONS OF MORE MATURE MONKS; BY WHAT FOXES THEY ARE INFESTED, THAT IS, BY WHAT TEMPTATIONS THEY ARE MOST TRIED. ALSO OF THE TAKING OF HERETICS, WHO ARE THE FOXES OF THE CHURCH.

‘Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.' -Cant. 2:15.

I AM NOW prepared to fulfil the promise I made. The foxes signify temptations. It is unavoidable that temptations should come. For who shall be crowned except he strive lawfully?  (2 Tim. 2:5). And what occasion is there for striving if there be no enemy to oppose?  When, then, you enter into the service of God, endure constantly in fear, and prepare thy heart for temptation (Ecclus. 2:1, 2), being assured that all who will live godly in Christ Jesus shall suffer persecution (2 Tim. 3:12). Now, temptations are diverse according to the diversity of times. At the beginning of our spiritual course, when we are as tender and newly-planted flowers, it is evident that we are attacked, as it were, by the violence of cold.  Of this I have spoken in a former sermon (No. 63., n. 6), and shown how we are to guard against this danger. As to those who are more advanced in holy things, the powerful enemies of good do not venture openly to oppose them, but are wont to lay wait for them in secret, like foxes full of cunning, and, though vices in reality, to put on the appearance of virtues. How many, for example, have I myself known who, when they had entered upon the ways of life, when they had even attained a high degree of perfectness, when they were going on well and safely, and making progress in the ways of righteousness, were, by the devices of these foxes, overthrown with shame and disgrace, and have lamented too late over the fruits of virtues which were blighted in them!

2. I have seen a man running well on his course, and lo, a sudden  hesitation and scruple arises in him. Was not that due to one of  these 'little foxes'?  'To how many,' he says, 'of my brethren  and relations, of my friends and acquaintances, should I be able, if I  were living in my own country and neighbourhood, to communicate  of that good which I enjoy here alone?  They love me, and would  easily follow my advice. Why is this waste made?  I will go thither,  and in saving many of them I shall equally save myself. There is  nothing to be feared in a mere change of place. What matters it  where I am as long as I am doing a good work?  And, in fact, I am  without doubt the better placed where I am living a more useful and  fruitful life.' Why repeat more of his reasoning?  He goes whither  he desires, and, unhappy man, he perishes: rather as a dog returned to his vomit than as an exile who returns to his own land. He both comes to a miserable end himself and he fails to save any of his own people. Surely this was a 'little fox'; I mean the deceptive hope which he nourished of gaining over his friends. You are able to find out for yourself other and similar ideas to this in your own mind if you examine it closely.

3. Do you wish, nevertheless, that I should point out to you one  more?  I will do so; and even a third and a fourth, if I shall find  that it renders you watchful to take those that you may perhaps discover in your own vineyard. It happens sometimes that a man who  is making good progress in virtue, and who feels that God has poured  upon him an abundance of heavenly grace, conceives a desire to  preach, not indeed to his relatives and connections, according to that  saying, 'Immediately I conferred not with flesh and blood' (Gal. 1:16),  but as if with a purer impulse, and with a design to be more powerful  and more fruitful, to preach to strangers, and indeed to all. But still  with great prudence. He fears to incur that malediction of the  prophet upon him who shall withhold corn from the people (Prov. 11:26), and to act against the precept of the Gospel if he should not  preach to all, and. as it were, upon the housetops, what he has heard  in the ear (Matt. 10:27). Now this is the temptation, so to speak, of  a fox, and of one who is so much the more dangerous than the former,  as he knows how to present himself secretly. But I will take him for  you. First, Moses says: Thou shalt do no work with the firstling of  thy bullock (Deut. 15:19). And this is St. Paul's interpretation: Not  a novice, lest, being lifted up with pride, he fall into the condemnation of  the devil (1 Tim. 3:6); and again: No man taketh this honour unto  himself but he that is called of God, as was Aaron (Heb. 5:4); and  still again: How shall they preach except they be sent?  (Rom. 10:5).  And we know that the function of a monk is not to teach, but to  mourn for sin (St. Jerome, Contr. Vigil.). Out of these and similar  reasons I weave my net; I take my fox, that he may not spoil the  vine. From these considerations it is certain and clear that to preach  in public is not expedient for a monk, is not becoming to a novice,  nor, unless he be sent, even lawful. What destruction, then, to the  conscience to violate at once all three of these rules! Therefore,  whatever of this nature is suggested to the mind, whether it be by  your own thoughts or by the prompting of an evil angel, recognise it  always as the temptation of a wily fox presenting evil under the guise  of good.

4. Look at another case. How many are there who, being fervent in spirit, have left their monasteries and taken upon them a solitary life, and who in the event have fallen back into luke-warmness, and by a careless, if not by an abandoned, way of living, have violated the law of the solitary?  It is plain that this was the work of a fox where so extensive a devastation of the vineyard was made; that is, so deplorable an injury to the life and conscience of the man. He supposed that in a solitary life he should gather spiritual fruits with much greater abundance than if he were in a community in which he obtained only the ordinary gifts of grace. And that imagination of his seemed good to him; but the issue of it showed that it was due to a fox, who was as usual spoiling the vine.

5. What shall I say of that excessive and superstitious abstinence as practised by some among ourselves, who disturb us so often, and render themselves so troublesome to themselves and to all?  All the divisions which those singularities produce, do they not break up and lay waste the conscience of those who practise them, and destroy, as far as is in their power, that great vine which the Hand of God has planted, in destroying the unanimity which ought to exist among you all?   Woe to that man by whom the offence cometh! (Matt. 18:7).  Whosoever, says the Saviour, shall offend one of these little ones (Mark 9:42)-severe are the words which follow, but how much more severe a sentence does the person deserve who gives scandal to a community so great and so holy! Assuredly, whosoever he is, a very severe judgment shall be passed upon him. But more of this another time.

6. Let us now consider what is said by the Bridegroom with regard to those small but cunning foxes which spoil the vines. 'Little,' not because they have little malice, but because of their subtlety. This kind of creature is by nature astute, and quick to inflict injury in secret. For this reason it seems to me well suited to be the type of certain very subtle vices, which are cloaked with an appearance of virtue, such as those of which I have already given some few examples.  For they have, in fact, no other power to injure than that which they derive from passing themselves off as virtues, and thus deceiving by a kind of likeness which they have to the latter. They are either the vain imaginations of men, or the suggestions of evil angels, the angels of Satan, who transform themselves into the Angels of light (2 Cor. 11:14), who prepare their arrows within the quiver (that is, in concealment) that they may privily shoot at the upright in heart (Ps. 11:2).  This is why, as I think, they are called 'little,' because, while other vices are, as it were, bulky, and show themselves openly, these are slender, subtle, and hard to be recognised, except by those who are perfect, experienced, and clear sighted, having their eyes enlightened to discern between good and evil, and especially by those advanced in the spiritual life, who are able to say with the Apostle, 'We are not ignorant of the devices [of Satan]' (2 Cor. 2:11). Perhaps, too, this is the reason why the command of the Bridegroom is, not that they should be exterminated, or driven away, or slain, but that they should be taken; namely, because such little spiritual beasts (bestiolas) as these are full of craftiness, and require to be watched with the utmost vigilance and care, so that they may be taken (that is, caught in the trap of) their own craftiness. Therefore when their device is discovered, their fraud laid bare, their falseness demonstrated, then with the utmost fitness is it said that there is taken the little fox which spoiled the vine. It is thus, in fact, that we speak of a man being taken in his discourse, as we read in the Gospel that the Pharisees took counsel that they might entangle Jesus in His talk (Matt. 22:15).

7. Thus, then, the Bridegroom orders the little foxes, which spoil the grapes, to be taken-that is, to be surprised, discovered, and convicted. This kind of pest alone has it for a distinct mark that if known and recognised it has no power to harm, so that for it to be discovered is to be vanquished. For who, except a person void of understanding, would step knowingly and wilfully into a trap that is discovered to him?  It is sufficient, then, for temptations of that kind to be 'taken'-that is, to be uncovered and brought into the light; to those who have become aware of them they are harmless. It is not thus with other vices. For their attack is openly made, and their powers of injury are manifest; they take captive even those who are aware of them, they overcome the reluctant, but by open force, and not by guile. Therefore against those (as it were) ferocious brutes what is needed is not to seek them out, but to overcome and render them powerless. Against these 'little foxes' (who, because they are unable to hurt if discovered, have extraordinary powers of concealing themselves) it suffices that they be brought out into the light, for they have hiding-places, and taken in their own craftiness. For such reasons those foxes are described as 'little,' and ordered to be taken.  Or again, they may be named thus to show that vices should be diligently observed in their earlier stages, that they may be taken while they are still young and small, and not allowed to grow greater, when they will both do more injury, and be with greater difficulty mastered.

8. If we understand these words in an allegorical sense, so as to  take the vines as signifying Churches, and the foxes as heresies, or  rather as the heretics themselves, the simple and natural sense is that  heretics should be' taken' rather than merely driven away. They  should be taken, I say, not by force of arms, but by force of arguments, by which their errors are refuted, and they themselves, if  possible, brought back to the true faith, and reconciled to the Catholic  Church.[ccxxxi] For this is the will of Him who desires all men to be  saved, and to come to the knowledge of the truth (1 Tim. 2:4). He  shows here, in fact, that He desires this, since He says, not simply  Take the foxes, but Take us the foxes. He desires, then, that they  should be taken for Him, and for His Bride-that is, the Church  Catholic, since He says: ' Take them for us.' Therefore the Churchman, who is skilled and learned, if he undertakes to argue with a  heretic, ought to direct his endeavours to convince him that he has  erred, and to convert him, bearing in mind that saying of the Apostle  James: He which converteth the sinner from the error of his way shall  save a soul from death, and shall hide a multitude of sins (James 5:20).  If he is unwilling to be brought back, and is not convinced after a  first and a second admonition, because he is entirely perverted, then,  according to St. Paul, he is to be rejected (Titus 3:10). In this case it would be preferable, as I consider, that he should be driven away, or even a restraint put upon his liberty, than that he should be allowed to spoil the vines.

9. Let it not, therefore, be supposed that a man has done a small or unimportant thing who has vanquished and refuted a heretic, who has disproved his heresy, who has distinguished clearly and plainly his fair-seeming theories from the truth, who has shown by obvious and irrefragable reasoning the faultiness and erroneous nature of his dogmas; and, in short, has subjugated that haughty and perverted intellect which set itself up against the knowledge revealed by God.  He who has brought about such results as these has ' taken' the fox nevertheless, though not to his conversion and saving; he has taken him equally for the Bridegroom and the Bride, though after another manner. For the Church is strengthened in the faith, though that heretic be not raised up out of the mire of his errors; while the Bridegroom, without doubt, rejoices in the spiritual progress of His Bride, and the joy of the Lord is our strength (Neh. 8:10). He who is so condescending as to associate Himself with us, regards our advantage as a matter in which He has an interest, and, therefore, bids the foxes be taken, not for Himself, but for us with Himself. Note the phrase, 'Take for us'-what can be more companionable and friendly?  Does it not seem to you that He says this, as it were, like some father of a family, who possesses nothing separately for himself and his own advantage, but shares all things with wife and children and domestics?  And He who thus speaks is God; yet He does not say this at all as God, but as the Bridegroom.

10. Take us the foxes. Do you see in how social and equable a manner He says this, He who has no companion or equal?  He might have said, ‘Take for me,' but He delights to associate others with Himself, and, therefore, preferred to say, 'Take for us.' O sweetness, O grace, O power of love! Is it possible that the Sovereign of all has become one of the mass of beings?  Who has done this?  It is Love; which is regardless of dignity, rich in condescension, powerful in affection, efficacious in persuasion. What more forceful than love?  It prevails even with God. And yet, since it is Love, is there anything that is more gentle?  What strength is that, I ask, which is so forceful for victory, so gentle in the face of violence?  For the Lord emptied Himself (Phil. 2:7), so that you might know it to be the effect of His great love, that His Fulness was poured forth and expended, that His loftiness was brought down to the level of others, and His unique position associated with them. With whom is it, O admirable Bridegroom, that you have so close and intimate an alliance?  ' Take for us,' you say, 'the foxes.' For whom 'with you?' Is it for the Church gathered out of the Gentiles?  That is composed of mortal and sinful beings.  What she is, we know; but Thou, what art Thou, to be the devoted and eager spouse of this Ethiopian woman?  (Num. 12:1) Not another Moses, assuredly, but a greater than Moses. For Thou art He who is fairer than the children of men (Ps. 45:2). But in saying this I have said too little: Thou art the brightness of the Eternal Life, the Splendour and express Image of the Person of God (Heb. 1:3); and finally, Thou art above all, God blessed for ever.  AMEN.

NOTICE.

It seems to us opportune to introduce in this place the following letter, written to St. Bernard by Eberwin, Provost of Steinfeld, near Cologne, on the subject of the heretics of that time, which was the occasion of the two following sermons. I had thought with Horst and others that in these Bernard was treating of the Henricians, against whom he wrote his Letter 240. But the subjoined letter of Eberwin shows that those heretics, whose errors are refuted in the two following sermons, were others than the Henricians, since, while the latter infested Aquitaine chiefly, the former were found in Cologne and the neighbouring districts. However, it must be allowed that each class agreed in the same errors, and perhaps they were derived from the same source. I have spoken at greater length of these men in the General Preface, n. 6. I have no doubt that this Eberwin is the same as Eberwin, or Herwin, Abbot of Steinfeld, who is praised in Book vi. of the ' Miracles of St. Bernard,' nn. 22 and 26. He was unquestionably of the Order of Premontre, which has still an abbey at Steinfeld.[ccxxxii]

LETTER OF EBERWIN, PROVOST OF STEINFELD, TO ABBOT BERNARD, RESPECTING THE HERETICS OF HIS TIME.

To the Reverend lord and father BERNARD, Abbot of Clairvaux; EBERWIN, humble minister of the Abbey of Steinfeld, wishes that he may be made strong in the Lord, and may strengthen the Church of Christ.

I REJOICE, as one that findeth great spoils, over your eloquent utterances, in which you are wont both by tongue and pen to bring to our mind the sweet and abundant graces of God; and especially in the Canticle of the love of the Bridegroom and the Bride, that is, of Christ and the Church, so that we are able to say truly to the same Bridegroom: Thou hast kept the good wine until now (John 2:10). He has set thee among us as a cupbearer of this precious wine; do not cease to pour it forth, and do not hesitate, for it is not possible to exhaust the urns. Do not allow your bodily weakness, O holy father, to be an excuse, for in the discharge of that duty piety counts for more than bodily strength. Do not say that you are full of occupation; I know not anything that ought to be preferred to a work so necessary as this to the common good. From that urn what an abundant stream you have, most holy father, already poured forth to us-! From the first you have drawn to the satisfaction of all, and it has rendered those who have partaken of it wise and strong against the teaching and the force of the Scribes and Pharisees; the second has strengthened them against the arguments and the cruelties of the Gentiles; the third, against the subtle deceptions of heretics; the fourth, against false Christians; the fifth, against the heretics who shall appear towards the time of the end of the world, and of whom the Holy Spirit, by the mouth of an Apostle, speaks manifestly in these words: In the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy . . . forbidding to many, and commanding to abstain from meats, which God hath created to be received with thanksgiving (1 Tim. 4:1-3). From the sixth the faithful shall receive exaltation and joy of spirit (inebriabuntur), and be strengthened against him who in this departure from the faith shall be revealed; I mean that son of sin, the man of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; whose coming is after the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness (2 Thess. 2:3-10). After this, since the sons of men will be exalted in spirit with the abundance of God's House, and the river of the pleasures which He bestows, a seventh will not be needful. You have in the meantime, O good father, poured forth sufficiently to all, from the fourth urn, for their correction, their edification, and their perfecting; to all, I say, whether they be beginners, those who are making progress, or who are going on unto perfection; and to the very end of the world it will be to their benefit against the coldness and the perversity which is in false brethren. Now is the time that you should draw from the fifth, and bring forth to us the wine from thence, against the new heretics who are now stirring almost everywhere, and casting forth the mud of the abyss throughout all the Churches, as if their chief was already beginning to be threatened with dissolution, and the day of the Lord was. drawing nigh. And in the marriage song of Christ and of His Church that passage which you, my father, as you have yourself informed me, are now about to treat upon, namely, Take us the foxes, the little foxes, that spoil the vines, bears perfectly upon this subject, and conducts you naturally to this fifth urn. I entreat you, then, father, to distinguish between all the parts of the heresy of those persons, which have come to your knowledge, and by opposing to them the authorities and reasons of our holy faith, to destroy them.

2. There have been lately discovered among us in the neighbourhood of Cologne certain heretics, of whom some have made amends  for their fault (cum satisfactione) and returned to the Church. Two  among them, namely, he who was called their bishop, and his companion, have withstood us in an open assembly of clerics and laymen,  in which the lord Archbishop himself was present, and some noble  men of high rank, and defended their heresy by the words of Christ and His Apostle. But when they saw that they could make no progress, they requested that a day might be assigned to them on which they might bring forward men of their community who were well skilled in their faith. They professed that, if they saw that their teachers were unable to reply satisfactorily to the objections made to them, they were willing to submit to the Church; but that otherwise, they had rather die than give up their opinions. To these propositions reply was made by admonitions, continued during three days consecutively; but they were unwilling to yield or to come to a better mind. They were then seized and carried off by the people, who were transported by an excessive zeal; but quite against our will; and being cast into the fire by them, were consumed; and, which is a fact still more to be wondered at, they entered into and endured that torment of fire, not only with patience, but with joy. Here, holy father, I should wish, if I were present with you, to have your explanation, whence it is that those members of the devil have fortitude so great in their heresy as is scarcely equalled by those most sincerely attached to the faith of Christ.

3. This is their heresy: They say that the Church exists among them only, since they alone follow closely in the footsteps of Christ, and remain the true followers of the manner of life observed by the Apostles, inasmuch as they possess neither houses, nor fields, nor property of any kind. They declare that, as Christ did not possess any of these Himself, so He did not permit His disciples to possess them. 'But you,' they say to us, ‘add house to house, and field to field, and seek the things of this world. So completely is this the case, that even those among you who are considered most perfect, such as the monks and regular canons, possess these things, if not as their private property, yet as belonging to their community.' Of themselves they say: 'We are the poor of Christ; we have no settled dwelling-place; we flee from city to city, as sheep in the midst of wolves; we endure persecution, as did the Apostles and the martyrs; yet we lead a holy and austere life in fasting and abstinence, continuing day and night in labours and prayers, and seeking from these only what is necessary to sustain life. We endure all this,' they say, ‘because we are not of this world; but as for you, who are lovers of this world, you have peace with the world because you are, in fact, of it. False Apostles, adulterating the word of Christ, and seeking their own interests, have caused you and your fathers to wander far out of the right path; but we and our fathers are the descendants of the Apostles, we have remained in the grace of Christ, and shall remain until the end of the world. The distinction between us and you is to be found in those words which Christ spake: By their fruits ye shall know them (Matt. 7:16). Our fruits are the following in the footsteps of Christ.' In respect of food, they forbid every kind of milk, that which is made of milk, and whatsoever is the product of that function. It is in this particular that their manner of living is opposed to ours. In the reception of their Sacraments they cover the head with a veil, yet they have openly avowed to us that daily at their table when they eat they, according to the usage of the Apostles, consecrate, by saying the Lord's Prayer, their food and drink into the Body and Blood of Christ, so that by it they may be nourished as the members and body of Christ. They say that we do not hold the truth as to the Sacraments, but only a certain shadow of it, and tradition of men. They confess also plainly that besides the baptism with water, they give and receive a baptism with the Spirit and with fire, and are therewith baptized, adducing that testimony of John the Baptist, who, himself baptizing with water, said of Christ: He shall baptize you with the Holy Ghost and with fire (Matt. 3:11), and in another place: I baptize with water, but there standeth One among you whom ye know not (John 1. 26); as if he had thus wished to say, ‘He shall baptize you with another Baptism beyond that of water.' And that such a Baptism ought to be bestowed by imposition of hands, they have endeavoured to show by the testimony of St. Luke, who, describing in the Acts of the Apostles the baptism of Saul (Pauli), which he received from Ananias at the direction of Christ, makes no mention of water, but only of the laying on of hands (Acts 9:17, 18); and they pretend that whatever is found in the Acts, or in the Epistles of St. Paul, respecting the laying on of hands has reference to this baptism. Whosoever among them has received this baptism is called by them Elect; he has the power to baptize others, who shall be found worthy of receiving that baptism, and of consecrating at his table the Body and Blood of Christ.  They previously receive him by the laying on of hands, from the number of those whom they call Hearers, into the ranks of the Believers; and thus he will gain the right to be present at their prayers, until, after sufficient proof of fitness, he shall be made one of the Elect. Of our Baptism they take no account. Marriage they condemn, but for what reason I have not been able to ascertain either because they have no reason to give, or because they do not dare to avow it.

4. There are also in our country certain other heretics who differ in all respects from the former; indeed, it is by their mutual discord and contention that each kind of them is discovered to us. These latter deny that the Body of Christ is ever present (fieri) upon the Altar, because [they say that] the priests of the Church are none of them validly ordained (consecrati). According to them the Apostolic dignity has been corrupted by mixing itself with the affairs of this world, and as he who sits in the chair of Peter is not engaged in warfare for God, as was Peter, he has deprived himself of the power of consecrating and ordaining which was bestowed upon Peter.  That power, therefore, which it does not itself possess, the Archbishops and Bishops, who live in the Church after the manner of the world, cannot receive from it, or derive the power of ordaining anyone. This they profess to derive from the words of Christ: The Scribes and Pharisees sit in Moses' seat; all, therefore, whatsoever they bid you observe, that observe and do (Matt. 23:2, 3); as if in these words He had said that to those who resemble the Scribes and Pharisees is accorded the power of preaching and government, but nothing more. Thus they make null the Priesthood of the Church, and condemn the Sacraments, except Baptism alone.   Baptism they administer to adults only, and these they say are baptized by Christ, whosoever may be the minister of the Sacrament. They have no belief in the Baptism of little children, or [in any] except that of which it is said in the Gospel, He that believeth and is baptized shall be saved (Mark 16:16). They call every marriage fornication, except that contracted between two virgins, a man and a woman; and they support their belief by those words of the Lord, in which he replied to the Pharisees, What God hath joined together let not man put asunder; as if those [only] were joined together by God who were wedded according to the condition and mutual relation of our first parents; and they support this by that reply also which He made to the same opponents on the subject of a billet of divorcement: From the beginning it was not so ,; and also that which follows in the same place: Whoso marrieth her which is put away doth commit adultery (Matt. 19:6-9). Further, they quote that saying of the Apostle: Marriage is honourable in all, and the bed undefiled (Heb. 13:4).

5. In the intercessions of the Saints they put no trust. They  maintain that fasts and other mortifications of the flesh which are  undergone for sins are not necessary for the just, nor even for sinners,  because in the very day that a sinner has mourned over, and lamented,  his sins, they are all remitted unto him; and other observances in the  Church, which were established neither by Christ nor by His Apostles  after Him, they call superstitions. They do not allow that there is  any purgatorial fire after death, but hold that souls pass immediately  on their going forth from the body either into eternal rest or eternal  punishment, because of those words of Solomon: If the tree fall  toward the south, or toward the north, in the place where the tree falleth,  there it shall be (Eccles. 11:3). And thus they regard as useless the  prayers and oblations of the faithful for the dead.

6. Against all these forms of evil, so many and so varied, I entreat  you, holy father, to let your solicitude be on the watch, and to direct  the point of your sharp arrow upon these beasts of prey. Do not  reply to us that that tower of David to which we fly for refuge is  sufficiently strengthened with ramparts and bulwarks, that on it hang  a thousand bucklers, and that it has a complete garrison of brave  men. We wish, father, that this garrison should be, on account of  our inexperience and backwardness, drawn together and combined by  your care and zeal, that it may be more successful in finding out, and  more effectual in resisting, this host of monsters. You should know  also, my lord, that those who have returned to the Church have told  us that they have a very great multitude of adherents scattered almost  everywhere throughout the countries, and that among these they count very many of our clerks and monks. Those who were burned said to us in their defence that this heresy has had a secret existence from the times of the martyrs even to our own day, and that it still remains in Greece and in some other countries. Such are those heretics who call themselves apostles, and have a pope of their own. Others there are who, though they do not acknowledge our Pope, yet allow that they have no other. Those emissaries (apostolici) of Satan have also among them (as they say) women vowed to continence, widows, and virgins; they have also their wives, some among the elect, others among the believers, as if to follow the example of the Apostles, to whom was conceded the power of taking about their wives with them. Farewell in the Lord.

SERMON 65: OF SECRET HERETICS, WHOSE PERVERSE DOCTRINES AND STUDIED CARE TO HIDE THEIR MYSTERIES ST. BERNARD SEVERELY CENSURES; ALSO OF THEIR SCANDALOUS BEHAVIOUR.

I HAVE ALREADY delivered to you two sermons upon one verse; I propose to deliver a third, if it will not weary you to listen. And I think it even necessary to do so; for though, as far as relates to our domestic vine, which is no other than yourselves, my brethren, I have, I think, sufficiently forearmed you, in the two preceding sermons, against the crafty advances of three kinds of foxes; namely, flatterers, calumniators, and certain seducing spirits who are skilled and experienced in presenting evil under the guise of good; yet that is not the case with the dominical, that is, the Lord's vine. I speak of that vine which has filled the earth, and of which we also are a part; a vine great and spreading, planted by the Hand of the Lord, redeemed by His Blood, watered by His Word, propagated by His grace, and rendered fruitful by His Spirit. The more carefully I have dealt with that which was of private and personal concern, the less valuable were my remarks with regard to that which was common and public. But it troubles me greatly, on behalf of that vine, to behold the multitude of its assailants, the fewness of its defenders, and the difficulty of the defence. The hidden and furtive character of the attack is the cause of this difficulty. For from the beginning the Church has had foxes; but they have been soon found out and taken. An heretic combated openly (indeed, that was the principal reason why the name was given, because the desire of the heretic was to gain an open victory), and was manifestly overcome. Those foxes, therefore, were easily taken. But what if a heretic, when the truth was set clear in the light before him, remained in the shadow of his obstinacy, and, bound (as it were) hand and foot in the outer darkness, withered away in solitude?  Even then the fox was deemed to be 'taken' when his impiety was condemned, and the impious one cast out, thenceforth to live in a mere show of life without fruitfulness.  From this to such an one, according to the Prophet, comes a sterile womb and dry breasts (Hos. 9:14): because an error, publicly confuted, does not soon shoot up again, and an evident falsehood does not take root.

2. What shall we do to take those foxes, the most malignant and dangerous of all, who prefer the inflicting of severe injury to the enjoyment of open victory, and who crawl to, and steal upon, their purpose in order not to be seen?  With all heretics the one intention has always been to obtain praise for themselves by the remarkable extent of their knowledge. But there is a heresy which alone is more malignant and more artful than others, since it feeds upon the losses of others, and neglects its own glory. It is instructed, I believe, by the examples of those ancient heresies which, when betrayed, were by no means suffered to escape, but were forthwith captured; and so is careful to actuate secretly, by a new method of mischief, this mystery of iniquity, and that with the greater freedom the less it is suspected.  Furthermore, its promoters have met together, as it is said, at places appointed in secret, and concerted together their nefarious discourses.

'Take oaths, if needful; take them even falsely,' they say the one to the other, 'rather than betray the secret.' But at another time they do not consider it right by any means to swear, not even in the smallest degree, because of those words in the Gospel: Swear not at all; neither by heaven . . . nor by the earth (Matt. 5:34, 35), etc. O foolish and hard of heart, filled with the spirit of the Pharisees, ye, too, strain out a gnat and swallow a camel (Matt. 23:24). To swear is not permitted, but to swear falsely, that is permissible, as if the allowance to do the latter did not carry with it the former also! In what passage of the Gospel, of which you do not, as you falsely boast, pass over one iota, do you find that exception?  It is clear that you, both by superstition, forbid the taking of an oath, and, at the same time, wickedly presume to authorize a perjury. O strange perversity! That which is given only as a counsel of perfection-namely, Swear not that they observe as rigidly and contentiously as if it were a positive command; while that which is laid down as an unchangeable law namely, never to be guilty of perjury-they dispense with at their own will as a thing indifferent. No, say they; but let us not make known our secret. As if it were not to the glory of God to make known teaching [that is to edification] (Dan. 2:28, 29)! Do they envy the glory of God?  But I rather believe that they are ashamed to have their secret known, being conscious that it does not redound to their glory; for they are said to practise in secret things obscene and abominable, even as the hinder parts of foxes are offensive.

3. But I do not wish to speak of that which they deny; let them answer only to those which are known and manifest. Are they careful, according to the Gospel precept, not to give that which is holy unto the dogs, or to cast pearls before swine?  (Matt. 7:6).  But do not they who regard all who belong to the Church as dogs and swine, plainly confess that they are not of the Church themselves?  For they consider that their secret, whatever it is, should be kept wholly from the knowledge of all, without exception, who are not of their sect. What their doctrine is they do not avow, and they adopt every means to avoid its becoming known; but yet they do not succeed. Reply to me, O man, who art wise above that which is meet, and yet more foolish than can be expressed in words. Is the secret which you are concealing of God, or is it not?   If it is, why do you not make it known to His glory?  For it is to the glory of God to reveal that which comes from Him. But if it is not, why do you put faith in that which is not of God, unless because you are a heretic?  Either, then, let them proclaim the secret as coming from God to the glory of God, or let them confess that the secret is not of God, and thereby allow that they are heretics; or, at least, let them allow that they are manifestly enemies of the glory of God, since they are unwilling to make manifest a thing which would be conducive to that glory. For it is stated with preciseness in Scripture: It is the glory of kings to conceal a matter, but it is the glory of God to reveal discourse.[ccxxxiii] Are you not willing to reveal it?  Then you do not desire to glorify God. But perhaps you do not receive this Scripture.  Doubtless this is the case, for [sectaries] profess that they are followers of the Gospel, and the only ones. Let them, then, reply to the Gospel.  What I tell you in darkness, saith the Lord, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops (Matt. 10:27).  Now, it is not permitted to you to be silent. How long is that kept under the veil of secrecy which God declares is to be made known?  How long is your Gospel to be hidden?  I suspect that your Gospel is not that of St. Paul, for he declares that his Gospel is not hidden, or rather he says this: If our Gospel be hid, it is hid to them that are lost (2 Cor. 4:3). Does not this apply to you who have among you a Gospel that is hidden?  What is more plain than that you are in the way of being lost?  Or perhaps you do not receive even the Epistles of St. Paul. I have heard that it is so with certain persons among you. For, although you all agree in differing from us, you do not all agree in all respects among yourselves.

4. But, at all events, you all receive, without exception, if I do not mistake, the words, the writings, and the traditions of those who were personally with the Saviour, as of equal authority with the Gospel. Now, did they keep their Gospel secret?  Did they hide the weakness of the flesh in the Divine Son, the terrible circumstances of His Death, or the ignominy of His Cross?  Did not their words, indeed, go forth into the whole world?  (Ps. 19:4). Where, then, is there in you that following of the Apostolic life and conduct of which you boast?  They cry aloud, you whisper in secret; they teach in public, you in a corner; they fly as a cloud (Is. 40:8), while as for you, you conceal yourselves in the darkness and in the cellars of your houses. What likeness to them  do you display?  Is it in that you do not indeed take women as travelling companions, but as inmates?  Who could suspect those who raised the dead to life of anything unbecoming?  Do you do likewise, and whatever be the circumstances in which you are found, I will be far from suspecting you. Otherwise you are rashly usurping to yourself the privilege of those whose sanctity you do not possess. To expose yourselves always to temptation and never to fall by it, is not that a greater miracle than to raise the dead?  You are not able to do that which is less, and do you wish me to believe that you do that which is greater?   You wish to be thought irreproachable. Let it be granted that you are so; yet suspicion is not wanting. You are to me a subject of scandal; take away the occasion of the scandal, that you may show yourself what it is your boast to be, a true follower of the Gospel. Does not the Gospel condemn that man who offends (scandalizaverit) even one member of the Church?  And you are a scandal to the whole Church. You are a fox that spoils the vines. Help me, my friends, to take him, or rather do ye, O holy Angels, take him for us. He is crafty in the extreme; he is enveloped in his iniquity and impiety. Evidently he is so small and so subtle that he may easily elude the notice of men. But shall he elude yours also?   It is to you, therefore, as the companions of the Bridegroom, that those words are addressed: Take us the little foxes. Do, then, that which you are commanded: take for us this little fox so skilled in dissimulation that we have so long been in pursuit of him in vain. Teach us and suggest to us in what manner his guile may be discovered. For this is to take the fox, because as a pretended Catholic he does much more injury than when made manifest as really a heretic.[ccxxxiv] For it is not in the power of man to discover what is in the heart of another man, unless indeed he is either enlightened to this end by the Spirit of God, or instructed by the care of the Angels. What sign will you give to make open and manifest to all this pernicious heresy which knows so well how to disguise itself, not only by words, but also by actions?

5. And, indeed, the recent spoiling of a vine shows clearly that the  fox has been there. But I know not by what art that most crafty  animal so conceals his footsteps, that it is by no means easy to be  discovered where either his ingress or his egress was made. Though  the mischief done is evident, the doer of it is not visible, and he  hides his presence by the very destruction he has done. In fact, if you interrogate him as to his faith, nothing is more Christianlike; or as to his conduct, nothing more unblamable; and he seems to justify his discourse by his actions. Such a man is seen, in order to give testimony of his faith, to frequent the Church, to honour the clergy (presbyteros), to offer his gifts, to make confession, to participate in the Sacraments. What can be more orthodox?  Then as relates to character and conduct, he deceives no one, he exalts himself over no one, nor does violence to any. Furthermore, his cheeks are pale with fasts; nor does he eat the bread of idleness, but labours with his hands for his maintenance. Where, then, is the fox?  We held him fast just now. How has he escaped from our hands?  In what manner has he so suddenly disappeared?  Let us pursue him, let us seek him; we shall recognise him  by his fruits. Assuredly the spoiling of the vines is a proof that the fox has been there. Women have quitted their husbands, men have deserted their wives, to join themselves to these people. Clerks and priests, as well young as old (intonsi et barbati), often abandon their flocks and their churches, and are found in the throng, among weavers male and female. Is not that a terrible spoiling indeed?  Are not these the doings of foxes?  6. But perhaps they do not all perform actions so unmistakable, and if they do there is no proof of the fact. How, then, shall we take these?  Let us return to the former accusation, for there is no one among them but is involved in that. I ask, then, of some one of those people: ' My good man, who is that woman with you, and what is her relation to you?  Is she your wife?' 'No,' he replies; 'I have taken a vow which does not allow me to marry.' ' Is she your daughter?' 'No.' ' What, then, is she your sister, or your niece, or, at least, a relation or family connection of yours?' 'No, she is not related to me in any way.' 'How, then, can you live safely thus?  It is not permitted to you to act in this way. If you are not aware of it, let me remind you that the Church forbids it.'[ccxxxv] If you do not wish to give scandal to the Church, obey the command. If you do not do so, then, from that one fact, others will be, without doubt, inferred as probable, though they be not open and manifest.' 7. 'But' (he says to me) 'in what place of the Gospel do you  find any proof that this is forbidden?' Very well, you have appealed  to the Gospel; to the Gospel you shall go. If, then, you obey the  Gospel, you will not give occasion for scandal, for this is a thing  which the Gospel plainly forbids. And this scandal is just what you  do give, in not conforming to the regulation of the Church. You  had been previously under suspicion of despising the Gospel, and  being an enemy of the Church, but now you are manifestly convicted  of it. What think you of it, my brethren?  If he remains obstinate,  and will neither obey the Gospel, nor show any respect unto the  Church, what room is there for hesitation?  Does it not seem to you  that the fraud is discovered, that the fox is taken?  If he suffers a  scandal to remain which he has it in his power to put an end to, he is convicted of disobedience to the Gospel. What ought the Church to do but to expel a person who is unwilling to take away scandal, so that she may not share his disobedience?  For she has a commandment in the Gospel as to this, and it bids her not spare her own eye, or hand, or foot, if it be a cause of scandal, but to pluck out the one and cut off the other, and cast it away. If he neglect to hear the Church, it is said, let him be unto thee as an heathen man and a publican (Matt. 18:6-9, 17).

8. Have we reached any result?  I think we have; we have taken the fox, since we have discovered his deception. Those pretended Catholics who were really destroyers of the Church have been made manifest. Even while you were taking with me sweet [and heavenly] food, I mean the Body and Blood of Christ, while we walked in the House of God as friends, a place for persuasion, or, rather, an opportunity for perversion, was found, according to the saying of Scripture: An hypocrite with his mouth destroyeth his neighbour (Prov. 11:9).  But now I easily, according to the wise admonition of S. Paul, avoid a man that is a heretic after the first and second admonition, knowing that he that is such is subverted, and sinneth, being condemned of himself (Titus 3:10, 11), and that it behoves me to be on my guard, lest he cause my subversion also. It is, then, something gained, according to the word of the Wise, that transgressors should be taken in their own naughtiness (Prov. 11:6), and especially those transgressors the weapons of whose warfare are deceit and snares. Open attack and defence they do not venture upon, for they are a despicable and rustic race, devoid of education, and wholly destitute of generous courage.  In short, they are foxes, and little foxes. Even their errors are not defensible, not clever and able, nor even plausible, except only to country women and ignorant persons, such as are all those of their sect whom I have as yet seen. For I do not recall, among all their assertions which I have heard (and they are many), anything novel or extraordinary, but only commonplaces long since broached among the heretics of old, and by our divines confuted and crushed. Yet it ought to be shown, and I will endeavour to show, what absurdities[ccxxxvi] these are, being partly such as they have fallen into through incautiously taking one side or the other in questions disputed between Catholics, partly such as they have exposed themselves to by their dissensions with each other, and partly such as some of them who have returned to the Church have discovered to us, and this I will do, not that I may reply to them all (for that is unnecessary), but in order that they may be known. But that will be a task for another sermon, to the praise and glory of the Name of Him who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 66: CONCERNING THE ERRORS OF HERETICS WITH RESPECT TO MARRIAGE, TO THE BAPTISM OF INFANTS, TO PURGATORY, TO PRAYERS FOR THE DEAD, AND TO THE INVOCATION OF THE SAINTS.

‘Take us the foxes, the little foxes, that spoil the vines.'-Cant. 2:15.

WITH THESE FOXES I am still busied. They are those who wander out of the path and lay waste the vineyard. They are not content with quitting the road [of right], but turn the vineyard into a desert by their wicked falsehoods. It is not enough for them to be heretics; they must, as if to fill up the measure of their wrongdoing, be hypocrites also. These are they who come in sheep's clothing to strip the sheep and despoil the rams. Does it not seem to you that this is what they have done when, on the one hand, they rob the people of their faith, and, on the other, deprive the priests of their people?  Who are these robbers?  They are sheep in appearance, but foxes in cunning, and in their actions have the cruelty of wolves. They are men who desire to seem good, but are not; who desire not to seem evil, but are so. Evil they are, yet they wish to be thought good, lest they should be left alone in their evil; and they fear to appear evil, lest they should not thus have sufficient power for evil. For open malice has always been less dangerous; nor is a person who is good ever deceived, except by a pretence of goodness. They study, then, to appear good in order to do injury to the good, and shrink from appearing evil that they may thus give their evil designs fuller scope. For they do not care to cultivate virtues, but only to colour their vices with a delusive tinge of virtues. Under the veil of religion they conceal an impious superstition; they regard the mere refraining from doing wrong openly as innocence, and thus take for themselves an outward appearance of goodness only. For a cloak to their infamy they make a vow of continence. They think that infamy consists only in having wives, whereas it is marriage alone that is pure.  Coarse they are, and stupid, and altogether contemptible; but, I assure you, not on that account to be disregarded; for they succeed in doing much evil, and their word eateth as doth a cancer (2 Tim. 2:16, 17).

2. Nor has the Holy Spirit overlooked such as these, since He has  plainly prophesied of them long since by the mouth of the Apostle:  Now the Spirit speaketh expressly, that in the latter times some shall  depart from the faith, giving heed to seducing spirits, and doctrines of  devils ,; speaking lies in hypocrisy; having their conscience seared with a  hot iron; forbidding to marry, and commanding to abstain from meats,  which God hath created to be received with thanksgiving (1 Tim. 4:1-3).  It was evidently of those people that He spake. They forbid marriage, they abstain from the food which God created; of which latter subject I will presently speak. But now see if all these things are not rather an illusion of demons than a mere mistake of men, according to that which had been foretold by the Holy Spirit. Ask of them who is the author of their sect; they will name no one. Yet what heresy has not had from among men its own leader (haeresiarcham)?  The Manicheans had Manes for chief and for master; the Sabellians, Sabellius; the Arians, Arius; the Eunomians, Eunomius; the Nestorians, Nestorius. So is it with all the other plagues of this kind; each of them has some man for its master, from whom it has drawn at once its origin and its name. But what name or what title will you consider should be bestowed upon these people?  Truly, none at all[ccxxxvii]; for their heresy is not of man, nor have they received it by man.

God forbid that we should say that they had it by the revelation of Jesus Christ (Gal. 1:12), but, rather, and without doubt, as the Holy Spirit foretold, by the suggestions and artifices of seducing spirits, speaking lies in hypocrisy, and forbidding marriage.

3. They talk also with hypocrisy, and with a vulpine cunning pretend that they speak from mere love of chastity, whereas they have no other purpose than to foment and multiply impurity. It is so evident that this is their intention that I wonder how any Christian man could ever be persuaded that it was otherwise, unless, indeed, he were so wanting in insight as not to perceive that he who condemns marriage loosens the reins to every kind of uncleanness; or so full of wickedness, and absorbed in diabolical malignity, as to shut his eyes to what he cannot but perceive, and rejoice at the destruction of men. If you take away from the Church marriage, which is honourable and undefiled (Heb. 13:4), will you not fill the Church with persons guilty of every kind of uncleanness?  Choose, then, which alternative you prefer; either that all these monsters of wickedness are saved, or that the number of the saved is reduced to the few who have kept continence unbroken; in the one case you include too few, in the other case too many. Neither of these alternatives is suited to the Saviour.   What! shall infamy be crowned?  Nothing is less suitable to the source of purity. Or, on the other hand, shall men be universally condemned, with the sole exception of the very few who have preserved their continence?  That is not to be a Saviour.

Continence is rare upon the earth; and if it were not for a very few persons that fulness of grace would have expired altogether. And how have we all received of that fulness (John 1. 16) if a share of it is vouchsafed to those only who are continent?  There is no reply that can be made to that argument, nor yet, I think, to the other alternative. If there is for purity only a place in heaven, if there is no companionship between purity and impurity, just as there is no fellowship of light with darkness, then it is certain that no one who is unclean has any place in the land of salvation. If anyone thinks otherwise, an Apostolic voice shall convict him of error, asserting expressly: They which do such things shall not inherit the kingdom of God (Gal. 5:21). From what cavern shall this artful fox now creep forth?  I think that he is taken in his burrow, in which he has made for himself two holes, one to enter by, the other to give him egress.  This it is his custom to do. See now by what means each of these is closed to him. If he maintains that only the continent have a place in heaven, he denies salvation to the vast majority of people; if, on the contrary, he holds that those guilty of every kind of defilement have a place there equally with the continent, he causes purity to perish. But it is more accurate to say that he perishes himself, being unable to escape in either direction; and, thus shut up for ever, remains a prisoner in the pit which he has digged.

4. Certain persons among them, differing from the rest, declare that marriage is permitted, but only to those who are virgins. But I do not perceive on what ground of reason they make this distinction, except it be that they contend with each other to tear and rend asunder, each at his own pleasure, as it were with the teeth of serpents, the Sacraments of the Church, which are, so to speak, the bowels of their mother. For as to what they allege, that our first parents were virgins when their marriage took place: what is there in that fact, I ask, to prejudice the liberty of marriage, so that it may not be entered into between those who are not virgin?  But I know not what declaration they whisper that they have found in the Gospel, which they wrongly imagine favours their absurd folly. I believe that it is the word which Our Lord spake after He had recalled that testimony in the book of Genesis: God created man in His own image, in the image of God created He Him: male and female created He them; He then added: What therefore God hath joined together, let not man put asunder (Gen. 1:27; Matt. 19:6). These, they say, were both virgins whom God joined together, and it was then not lawful to separate them; but no union of those who are otherwise [than virgin] shall be presumed to be from God. But who has told you that God joined those two together, because they were virgins?  This the Scripture does not assert. But were they not virgins?  replies the objector. They were; but it is not the same thing to unite those who were virgins, and to unite them because they were virgins. Again, although they were virgins, you will not find the fact even expressly stated [much less given as the reason for their union].

Their diversity of sex is expressly stated, not their virginity, since it is declared: Male and female created He them. And rightly so, for the marriage relation requires, not necessarily virginity of body, but difference of sex in the two persons who enter into it. With entire fitness, then, did the Holy Spirit, in the record of the institution of marriage, make mention of sex, but preserve silence as to virginity, so as not to give occasion to those guileful foxes to misapply the text, which unquestionably they would have done with great willingness, but in vain. For what if the Holy Spirit had said that 'God created them virgins?' Would you not have forthwith inferred that it was permitted to virgins alone to be joined in marriage?  How you would have assumed airs of triumph upon the strength of this single statement! How scornfully you would have rejected second and third marriages! How you would have insulted the Church Catholic, inasmuch as she willingly joins together even persons who have fallen and become infamous, because she regards this as assuredly the means for enabling them to pass from a state of shame to a state of honour! Perhaps you would even blame God for having commanded one of His prophets to take to wife a woman of that class (Hosea 1. 2); but now the entire ground is wanting for your doing all this, and it pleases you to be a heretic of your own accord. For the statement that you have unjustly adduced to support your error is found, on the contrary, to destroy it; it does nothing in your favour, but much against you.

5. But now listen to another Scripture which ought to confound you entirely, or correct you, and which, at all events, crushes and pulverizes your heresy. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will: only in the Lord (1 Cor. 7:39). It is St. Paul who allows to a widow to marry whom she will, and you, on the contrary, prescribe that none but a virgin shall marry; nor may she marry whom she will, but only a man who is likewise virgin.  Why do you restrain the Hand of God?  Why do you restrict the abundant benediction bestowed on marriage, and narrow to the virgin alone that which is vouchsafed to all her sex?  St. Paul would not permit this unless it were lawful. But it is too little to say that he permits it; he also desires it to be done. I will therefore, he says, that the younger women marry (1 Tim. 5:14), and there is no doubt that he speaks of widows. What can be plainer than this?  That therefore which he permits, because it is lawful, he also desires, because it is expedient. That, then, which is permitted, and is expedient, shall a heretic presume to forbid?  He will convince men of nothing by this prohibition, except that he is a heretic.

6. It remains that we should correct those people a little on the other points included in the Apostolic prophecy. For they abstain, as is there predicted, from various kinds of food which God has created to be received with thanksgiving, and thus prove themselves to be heretics, not simply because they abstain, but because they abstain in an heretical spirit. For I, too, sometimes abstain from food; but my abstinence is a satisfaction for sins, and not due to superstition and impiety. Shall we blame St. Paul when he kept under his body, and brought it into subjection (1 Cor. 9:27)?  I will abstain from wine, because in it is excess (Eph. 5:18); or, if I am weak, will use a little, according to the counsel of St. Paul (1 Tim. 5:23). I will abstain from eating flesh, lest it should too much pamper my flesh, and with it the lusts of the flesh. I will study to take even bread by measure that I may not, through fulness of stomach, stand wearily and reluctantly to pray to God, and that I may not be open to the reproach of the Prophet that I have eaten my bread in fulness (Ezek. 16:49). I will not accustom myself to drink immoderately even of pure water, lest it may excite in me feelings corrupt. It is quite otherwise with the heretic. He turns from milk, and all that is made of it; in fact, from everything which is the result of that function. That would be acting rightly and Christianly, if it were done, not because it was the result of that function, but from a motive of prudence.

7. But how does it come about that everything thus resulting is avoided in this manner?  That minute scrutiny of kinds of food, so significantly expressed, is to me a cause for suspicion. If you bring forward this as a medical rule, I do not blame this care for the physical health, provided it be not excessive; for no one ever hated his own flesh. If as a part of the discipline of abstinence, that is, of the school of spiritual medicine, I even approve it as a virtue, by which you bring the flesh under due rule, and restrain its desires.  But if, by the madness of the Manichean, you set bounds to the beneficence of God, so that the food which He has created and given to men to be partaken of with thanksgiving you, as a rash and ungrateful critic, pronounce unclean, and abstain from it as from an evil thing, then, far from praising your abstinence, I hold in execration your blasphemy, I hold you to be yourself impure, in considering that anything is impure in itself. To the pure all things are pure, says an excellent judge of things; and nothing is impure except to him who regards it as such; but unto them that are defiled and unbelieving, he adds, is nothing pure; but even their mind and conscience is defiled (Titus 1. 15). Woe to you who reject food which God has created, judging it impure and unworthy to pass into your bodies; wherefore the Body of Christ, which is the Church, has rejected you yourselves as defiled and impure.

8. I am not unmindful that they boast that they, and they alone,  are the Body of Christ; but that is not astonishing, since they persuade themselves also that they have the power to consecrate[ccxxxviii] daily  at their tables the Body and Blood of Christ, to nourish them to  become His members and His Body. For they boast that they are  successors of the Apostles, and call themselves Apostolicals, though  they are not able to show any sign of their apostolate. How long  shall the lantern remain under a bushel?  Ye are the light of the  world, was said to the Apostles, and therefore are they set upon a  candlestick, that they may enlighten the whole world. Let these  successors of the Apostles be ashamed to be the light, not of the  world, but of a bushel, and to the world to be but darkness. Let us say to them, Ye are the darkness of the world, and pass on to other things. They say that they are the Church, but they contradict Him who said, A city that is set on a kill cannot be kid (Matt. 5:14). Do you believe that the stone, which was cut out without hands, and then became a great mountain, and filled the whole earth (Dan. 2:34, 35), is shut up in your caverns?  Nor ought we to stop even here.   Their opinion is content with whispering in private, and avoids being known openly. Christ has, and will always have, His entire inheritance, and the ends of the earth are His possession.  Those who attempt to withdraw from Him this great inheritance rather cease to form a part of it themselves.

9. See now those detractors, those dogs. They make it a cause of ridicule against us that we baptize children, that we pray for the dead, that we entreat the suffrages of the Saints. They hasten to proscribe Christ in people at every age and of either sex; in children and in adults, in the living and in the dead; forbidding [the new Birth in Him through Baptism] to infants because of the weakness of their age, and to adults also because of the difficulty of continence.

They deprive the dead of the succour of the living, and the living of the suffrages of the Saints who have died. But God forbid that it should be so. The Lord will not give up His people, who are as the sand of the sea; nor will He who redeemed all be contented with a small number, and those, heretics. For His Redemption is not small, but great and abounding. What is the pettiness of their number to the greatness of the price He paid?  Those who attempt to empty it [of its efficacy], deprive themselves of it. Of what importance is it that an infant is not able to speak for himself, while the voice of the Blood of his Brother, and of a Brother so great and prevailing, cries to God from the ground for him?  The Church, which is his Mother, arises and lifts up her voice on his behalf also. And what of the child himself?  Does it not seem to you that in his inarticulate infantine cries he opens his mouth, gasping, if I may so speak, for the Saviour's fountains of grace, and crying out to God in his plaints, Lord, I am oppressed; undertake for me (Is. 38:14). It demands eagerly the help of grace, because it suffers violence from nature.[ccxxxix] It cries because it is innocent and unhappy, because it is ignorant and small, because it is weak and doomed to suffer. All these things thus cry out together: the Blood of a Brother, the faithfulness of a Mother, the abandoned condition of the unhappy child, and the misery of it as abandoned; and these cries rise up to the Father; and He, because He is the Father, is not able to deny Himself.

To. Let no one object to me that a child has not faith, for its  Mother [that is, the Church] communicates to it her own, wraps it  in this faith, so to speak, as in a cloak, in the Sacrament of Baptism,  which she bestows upon it; so that it becomes worthy to receive and  to develop that faith in its purity, if not by its own active powers, yet  with its passive assent. Is it not a short and narrow cloak which cannot cover two?  The faith of the Church is great. Surely it is not less than the faith of the Canaanitish woman, which we know was sufficient both for her daughter and herself. Therefore she had the happiness to hear: O woman, great is thy faith; be it unto thee even as thou wilt (Matt. 15:28). Nor is it less than the faith of those who let down the paralytic through the roof before Jesus, and obtained for him the saving both of soul and of body. For we read: Jesus, seeing her faith, said unto the sick of the palsy, Son, be of good cheer, Thy sins be forgiven thee; and a little after: Arise, take up thy bed, and go unto thine house (Matt. 9:2-6). He who believes these things will be easily persuaded that the Church may presume with good reason, not only of the salvation of those little children who are baptized in her faith, but also of the crown of martyrdom for those infants who were slain for Christ. And as this is the case, those who are regenerate will not suffer prejudice from that which is said in another Scripture, Without faith it is impossible to please God (Heb. 11:6); since they who have received the grace of Baptism for a testimony of faith are not without faith. Neither will they be hurt by that other declaration: He that believeth not shall be damned (Mark 16:16).  For what is it to believe but to have faith?  Therefore, also, a woman shall be saved in child-bearing, ‘if they continue in faith and charity and holiness, with sobriety[ccxl] (1 Tim. 2:15); and children shall be succoured by the Regeneration of Baptism. Adult persons also, who are not able to contain, redeem themselves by the thirtyfold (Matt. 13:8) fruit of marriage. The dead also, who shall have need of the prayers and sacrifices of the living, and shall be worthy of them, shall receive them by the good offices of the Angels; and from those who have already attained, comforts and consolations shall in no wise be wanting to the living, because of the affection which they have in God, who is everywhere, and the charitable care they feel for those who are absent; for to this end Christ both died and rose and revived, that He might be Lord both of the dead and living (Rom. 14:9). To this end, also, He was born as an Infant, and passed through all degrees of age, till He became a perfect Man, that He might be wanting to no age.

11. They do not believe that there remains a purgatorial fire after  death; but that the soul, when released from the body, passes at once  either to rest or to damnation. Let them, then, ask of Him, who  declared of a certain sin that it should not be forgiven, ‘neither in  this world, nor in the world to come' (Matt. 12:32), why He said  this, if there were no forgiveness at all in the world to come. But it  is not wonderful that those who do not acknowledge the Church  should make light of the Orders of the Church; that they should not  receive her Institutions; that they should despise her Sacraments, and refuse to obey her commands. 'The successors of the Apostles,' they say, 'are all sinners, Archbishops, Bishops, and Presbyters, and therefore are not fit either to administer Sacraments or receive them.' Are, then, these two things, to be a Bishop and to be a sinner, so incompatible as that they can never be found in the same person?   That is not the case. Caiaphas was a Bishop; and how great a sinner was he, who pronounced sentence of death upon the Lord?  If you deny that he was a Bishop, the testimony of St. John, who declares that he was High Priest for that year, and prophesied (John 11:51), shall convict you of error. Judas was an Apostle, and even chosen by the Lord; yet he was covetous, and a man accursed.

Do you hesitate to allow that he had the apostolate whom the Lord Himself chose?   He Himself said: Have I not chosen you twelve, and one of you is a devil?  (John 6:70). You hear that the same man was a chosen Apostle, and showed himself a devil; and do you deny that a man who is a sinner can possibly be a Bishop?  The Scribes and Pharisees sat in Moses' seat; and those who did not obey them (as obedience is in like manner due to Bishops) were guilty, in fact, of disobedience to the Lord Himself, who gives these commands, and says: Whatsoever they bid you observe, that observe and do (Matt. 23:2,3). It is clear, then, that although they were Scribes, although they were Pharisees, although they were even the greatest of sinners, yet for the sake of the chair [of authority] of Moses which they occupy that saying, nevertheless, applies to them: He that heareth you, heareth Me; and he that despiseth you, despiseth Me (Luke 10:16).

12. There are many other erroneous and evil opinions which are urged upon this foolish and undiscerning people by those spirits of evil, who speak lies in hypocrisy; but it is not needful to make reply to all. For who is acquainted with all these errors?  Besides, the labour of doing so would be unending; nor is it in the least necessary. For as for those people, neither are they convinced by reasons, because they do not understand them, nor corrected by the weight of authorities, for they do not receive them; nor are they influenced by persuasions, because they are entirely perverted. It has been shown by experience that they prefer to die rather than be converted. Of these men the end is destruction; at the last the fire awaits them.  Long ago the type of them was shown forth in the foxes to whose tails Samson applied the fire (Judg. 15:4, 5). Often the faithful have laid hands on some of them, and brought them into public notice. When they have been questioned upon those points of their belief on which they were suspected, they, according to their custom, refused entirely to give any answer; and when examined by the judgment of water,[ccxli] they have been found liars. But when they have been discovered, and were not able to make denial, nor received the water at all; then taking, as the saying is, the bit in their teeth, they  were so unhappy as to profess openly their impiety, to maintain it as  the true faith, and to declare that they were prepared to suffer death  on its behalf. Nor were those who were present less prepared to  inflict it. Therefore the people, rushing in upon them, made of them  new martyrs to their unbelief. Their zeal we approve, but we do not  advise the imitation of their action, because faith is to be produced  by persuasion, not imposed by force. Although it would, without  doubt, be better that they should be coerced by the sword of him  'who beareth not the sword in vain,' than that they should be allowed  to draw away many other persons into their error.[ccxlii]

13. Some persons are astonished that they go to their death, not  only patiently, but, as it seems, even with joy; but such persons do  not consider how great is the power of the devil, not only over the  bodies, but also over the hearts of those whom, when once permitted,  he has taken possession of. Is it not more astonishing still that a  man should lay violent hands upon himself than that he should endure  violence willingly from another person?  But we know by experience  that the devil has frequently exerted that power, namely, over many  whom he has caused to drown or to hang themselves. Thus Judas  hanged himself (Matt. 27:5) doubtless by the instigation of the  devil. Yet I find it still more strange, and a greater cause for wonder,  that he should have been able to put it into the heart of Judas to  betray his Lord (John 13:2) than that he should have caused him  to hang himself. There is nothing resembling the constancy of the  martyrs in the obstinacy of these men, because in the former it is  piety, in the latter hardness of heart, that causes a contempt of death.[ccxliii]  Also the Psalmist has said, perhaps with the voice of a martyr: Their  heart is curdled like milk; but I have meditated on Thy law (Ps. 119:70,  Douay), to show that although the suffering seemed the same, yet the  intention was very different; for whilst the one was hardening his  heart against the Lord, the other was meditating on His holy law.

14. This being the case, there is no need, as I have said, to say much against men who are foolish and obstinate in the extreme; it suffices to take note of them that they may be avoided. Wherefore, that they may be discovered, they must be obliged either to send away the women, by retaining whom in their houses they give scandal to the Church, or to leave the Church. It is much to be lamented that not only secular princes, but also, as it is said, certain of the clergy, and even of the order of Bishops, whose special duty it is to seek them out, support them for the sake of gain, and for the presents which they receive from them. ' How,' say they, ‘shall we condemn men who do not confess error, nor are convicted of it?' That reason, or rather pretext, is frivolous. By this means alone, if there were no other, you will easily discover them; if, as I have said, you separate the one from the other, obliging the women to live with those of their own sex who have taken the same vow as themselves, and the men to do likewise. In this way you will have consulted both the interest of their vow, and their reputation, in giving them both witnesses and guardians of their good behaviour. If they do not submit to this, they will most justly be expelled from the Church to which they give scandal. Let this suffice, then, for the discovery of the wiles of those foxes that they may be known and guarded against by the Church, which is the beloved and glorious Bride of our Lord JESUS CHRIST, who is above all, God blessed for ever. AMEN.

SERMON 67: OF THE WONDERFUL EXPRESSION OF THE LOVE OF THE BRIDE, WHICH IS CALLED FORTH BY THE AFFECTION OF HER BRIDE GROOM CHRIST.

'My Beloved is mine, and I am His.'-Cant. 2:16.

HITHERTO WE HAVE had the words of the Bridegroom. May He now be present with us, and aid us worthily to expound the words of His bride, to His glory and to our salvation.  For they are such as cannot be considered and discussed by us in a manner that is worthy of the subject unless He Himself shall be the guide of our words. For as they are sweet in the grace which they contain, so they are fruitful in senses and deep in mysteries. To what shall I liken them?  They are as food which surpasses all other by a threefold excellence; delicious in taste, solid in nutriment, and efficacious as a remedy. It is thus with each word of the Bride. By the sweetness of its sound it charms the feelings; by its richness in teaching it nourishes and fertilizes the mind; and by the depth of the mysteries it contains it exercises and awes the spirit, and at the same time remedies in a wonderful manner the pride and inflation caused by knowledge. For if any one of those who perhaps seem to themselves learned, wishing to penetrate into these things with too curious a scrutiny, finds the powers of his intellect overpowered and baffled, and brought, as it were, into captivity, will he not be humbled and obliged to take these words for his own: Suck knowledge is too wonderful for me: it is high, I cannot attain unto it?  (Ps. 139:6).  And without going any farther, with what a marvel of sweetness is the beginning of this sentence filled! For see what a declaration the Bride makes as a commencement: My Beloved, she says, is mine, and I am His. Simple words they are, but how sweetly they sound!  And this we shall treat of farther in the sequel.

2. She commences by love, and goes on to speak of Her Beloved, showing thus that she knows no other than He. It is clear of whom she speaks; not so clear to whom she is speaking. For it is not permitted to us to suppose that He is present, or that she is conversing with Him. This appears plainly from her calling to Him immediately afterwards, as if He were at a distance, to return to her: Turn, my Beloved. From this we are drawn to believe that, after having brought to a close what He had been saying to her, He had again, according to His custom, absented Himself from her, and that she continues, nevertheless, speaking of Him, who is never absent from her mind. Thus, in fact it is; and He continues to be upon her lips who did not depart, and never does depart, from her heart. That which is upon her lips comes forth from her heart, for of the abundance of the heart the mouth speaketh (Luke 6:45).  Therefore she speaks of her Beloved as one truly loved and truly deserving to be loved, inasmuch as she loves much. We know, then, of whom she speaks, but with whom we know not; nor can I conjecture, unless it be with her maidens, who cannot be absent from their mother when the Bridegroom has departed. But we shall better suppose, as I think, that she is speaking to herself, not to any other person; especially as her words seem abrupt and unconnected with what has been spoken before; plainly insufficient to be intelligible to an auditor, which in a conversation is the object intended. My Beloved, she says, is mine, and I am His. Nothing more?  Then the discourse hangs suspended; or, rather, it is not suspended, but falls. Anyone who listens is held in suspense; he is not instructed, but is waiting to be so.

3. What, then, is the signification of her words: My Beloved is mine, and I am His?  We do not comprehend what she says, because we do not feel what she feels. O holy soul, what is thy Beloved to thee, and what art thou to Him?  What is, I pray thee, that mysterious gift which is reciprocally made each to the other, by Him and by thee, with so much kindness and familiarity?  For thee is He, and for Him thou art. But is He to thee that which thou art to Him, or does He stand in some other relation to thee?  If thou speakest for us, and for our understanding, speak forth clearly thy thought. How long dost thou hold our minds in suspense?  Or is thy secret to be, according to the saying of the Prophet, for thyself?  (Is. 24:16). It is thus: the affection has spoken, not the understanding, and therefore what is said is scarcely understood. For what end, then, is this spoken?  For no end at all, except it be that the Bride, having been vehemently affected, and filled with extreme joy and delight, by the long desired interview with her Beloved, when it has come to an end she is neither able to refrain altogether from speaking, nor yet, when she speaks, to express her feelings fully. Nor did she speak thus by way of expressing them, but in order not to be altogether silent. Out of the abundance of the heart the mouth speaketh, but not in proportion to its abundance. The affections have their own language, in which they express themselves, even against their will. For instance, fear has its timid words, grief its mournful, and love its joyful ones. Are the lamentations of those who are in trouble, the sobs and sighs of mourners, the sudden and ungovernable screams and cries of those who are frightened or stricken, or even the yawns of the satisfied and sleepy, are these either caused by habit, aroused by reason, ordered by reflection, or shaped by premeditation?  It is certain that all such expressions of feeling are not the products of a deliberate purpose, but are caused by sudden and unforeseen impulse. Thus burning and vehement love, especially that towards God, not being able to restrain itself, takes no heed of the order nor connection of the words it employs, nor even of their fewness, provided that it suffers no diminution of its vigour. Sometimes it does not seek for words, not even for articulate language at all, but is content with the wordless aspirations of the spirit alone. Thus it is that the Bride, burning inconceivably with holy love, seeks some relief and solace in the ardour which she endures, and in seeking it takes no heed of how she speaks, but, urged on by her love, bursts forth with the first words which come into her mouth. And what should she speak, except that with which her heart is so filled?

4. Recall to your mind the wording of this marriage song, from its  beginning to this point, and see if, in the interviews and conversations  of the Bridegroom with the Bride, He has ever addressed her with  the same indulgent kindness as here, or ever held so many or so  cheering discourses with her. What wonder, then, when her wishes  have been satisfied to the full, that a burst of joy should come from  her, rather than words?  Or if she makes use of words, that they  should burst forth without premeditation or studied completeness?  For the Bride judges it not robbery to apply to herself the words of  the Psalmist: My heart hath uttered a good word (Ps. 45:1), since  it is with the same Spirit that she is filled. My Beloved is mine, and  I am His. There is no prayer in the saying, and there is no conclusion drawn from it. What then?  it is an outburst of feeling. In  such an utterance what connection of sentiments, what solemnity of  phrases do you seek?  What laws or rules do you impose upon your  own?  It does not admit of your control, it does not wait for your  careful and exact expression, it does not submit to your time, nor  consult your convenience at all. It bursts forth of its own accord  from within, without your will and even without your knowledge,  forcibly rather than by choice. And it yields sometimes a good  odour, sometimes a bad, according to the different qualities of the  natures whence it arises. For a good man out of the good treasure  of the heart bringeth forth good things; and an evil man evil things  (Matt. 12:35). The Bride of my Lord is a vase of good treasure,  and sweet is the odour which comes from her.

5. I give thanks to Thee, O Lord Jesus, that Thou hast deigned to admit me at least to perceive that odour so sweet. Yea, Lord, so let me be admitted, even as the dogs, though of such small account, are allowed to eat of the crumbs which fall from their masters' table (Matt. 15:27). This utterance of the feelings of Thy beloved is to me, I confess it, very agreeable; and of her fulness I receive, however little it be, with gratitude. The memorial of Thy abounding sweetness arises in me, and I am suffused with I know not what ineffable perfume of Thy love and condescension, so to speak, in those few words of hers: My Beloved is mine, and I am His. Let her, as it is fitting, eat and drink in Thy Presence, and rejoice exceedingly at the sight of Thee; yea, let her be transported out of herself for Thy sake, that for our sakes she may have full self-possession. Let her, then, be abundantly satisfied with the good things of Thy house, and let her drink of the river of Thy pleasures; but let there be for me, Thy poor servant, I entreat, at least a slight odour of those good things, breathed forth from the bosom of her fulness. The thought of Moses was uttered to my benefit, and from his words I gather the sweetness and greatness of the idea of creative power: In the beginning God created the heaven and the earth (Gen. 1:1). Isaiah also exhales the most sweet odour of mercy and redemption when he thus speaks: He hath poured out His Soul unto death, and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors (Is. 53:1 2), that they should not perish. And what odour equals in sweetness that of mercy?  Good also is the utterance from the mouth of Jeremiah; and from that of David, when he said: My heart is inditing a good matter (Ps. 45:1). They were all filled with the Holy Ghost, and by their utterance replenished all things with His goodness. Do you ask for the utterance of Jeremiah?  I have not forgotten it, I was preparing to give it to you. It is good that a man should both hope and quietly wait for the salvation of the Lord (Lam. 3:26). That is his, I do not mistake; inhale its sweetness, the fragrance it brings of Him who recompenses righteousness, which excels the most exquisite perfume. He wills me, if I suffer for righteousness' sake, to await a recompense hereafter, and that I should not receive one at present, because the salutary wages of righteousness is from the Lord, not from the world. If it tarry, says the Prophet, wait for it (Hab. 2:3). Therefore I will do what he exhorts me; I will wait for the Lord my Saviour.

6. But I am a sinner, and a long road still is before me to traverse, because salvation is far from sinners. Yet I will not murmur, and in the meantime I shall be consoled by the fragrance of it. The righteous shall rejoice in the Lord, having tasted and known that of which I perceive the fragrance afar off. That which the righteous has in full view, he who is a sinner expects and waits for, and it is that expectation which I call the fragrance of it. For the earnest expectation of the creature waiteth for the manifestation of the sons of God (Rom. 8:19). To behold, is to taste and see how sweet the Lord is. Or is it rather the righteous who expects this, and the blessed who possesses it?  For the hope of the righteous shall be gladness (Prov. 10:28). But the sinner has nothing to hope for. And, therefore, the sinner, not only because he is attached to the good things of the present time, but also because he is content with them, hopes for nothing from the future, and is deaf to that precept of the Lord: Expect Me in the day of My Resurrection that is to come (Zeph. 3:8, Douay). Simeon was righteous because he waited for and already presaged Christ in the spirit, when as yet he did not as yet adore Him in the flesh. And in his expectation he was blessed, because through the odour of expectation he attained to taste, that is, to the beholding Him. For he says: Mine eyes have beheld Thy salvation (Luke 2:25). Righteous also was Abraham, who desired and expected to see the day of the Lord; nor was he confounded in this hope, for he saw it, and was glad (John 8:56). The Apostles, too, were righteous, for to them it was said: Ye yourselves [are] like unto men that wait for their Lord (Luke 12:36).

7. Was not David righteous also when he said: I waited patiently for the Lord?  (Ps. 40: I). He is the fourth of those of whom I have said that they had longed for the Lord with all their heart (Ps. 119:131), whom I had almost passed over; but it is not advisable so to do. He opened his mouth and panted; then, when filled [with the consolations of the Lord], he not only poured out his heart in thankfulness, but sang for joy. O good Lord Jesus, how great is the fragrance and the sweetness which he has caused me to feel and experience in those utterances and songs, filled with that oil of gladness with which God, Thy God, hath anointed Thee above Thy fellows, from that myrrh and aloes and cassia out of the ivory palaces wherewith Thy garments are fragrant, because the daughters of kings have perfumed them in Thy honour and for Thy delight! (Ps. 45:8-10). O that Thou wouldest honour me so far as that I might meet that great prophet, Thy friend, in that day of solemn gladness, when he shall come forth from Thy chamber, singing his sacred marriage-hymn with the psaltery and joyful harp, overwhelmed with delights, steeped in perfumes of a sweetness beyond words, and diffusing them on every side! In that day, I have said, but rather in that hour; and perhaps it is not even an hour, but in that, half-hour, according to that saying of the Scripture: There was silence in Heaven about the space of half an hour (Rev. 8:1); therefore in that hour my mouth will be filled with gladness and my tongue with joy, when I shall feel the fragrance, I do not say of each Psalm, but of each verse of every Psalm, a fragrance far exceeding that of the most precious perfumes.  What can be more fragrant than the utterances of St. John, who brings to me the solemn sweetness of the Eternal Generation and Divinity of the Word?  What can I say of those of St. Paul, which have filled the world with the odour of their great sweetness?  In truth, the sweet savour of the knowledge of Christ was made manifest by them in every place (2 Cor. 2:14, 15). And although the unspeakable words which he had heard he does not offer for me to listen to, he offers them for me to desire; and it is permitted to discern their fragrance, though to utter them is not lawful (2 Cor. 12:4).  I know not how it is, that those which are the most deeply hidden have the greatest charm, and that we sigh most eagerly for those which are denied to us. But now notice a similar fact with regard to the Bride, namely, how in the passage before us she, like St. Paul, does not wholly reveal her secret, and yet does not pass it over wholly unmentioned, as if she wishes to gratify us with somewhat of the fragrance of that treasure which she judges it not advisable as yet to lay open to our touch and taste, whether on account of our unworthiness or on account of our incapacity.

8. My Beloved is mine, and I am His. There can be no doubt that in this passage is apparent the flame of an ardent and reciprocal love of two persons, one for the other; while in this love appears also the supreme felicity of the one and the marvellous condescension of the other. For it is not an attachment and union between two persons who are of equal condition. Now, who could venture to lay claim to the full knowledge of what [the Church] glories in having received in this prerogative of love, and in having repaid it in turn by an affection so great, if not she, who by her eminent purity and holiness of body and of mind, has been found worthy to have experience in her own self of a fortune so exalted?  It is in the sphere of the affections that this takes place, nor is it attained to by the reason, but by conformity of spirit. But how few there are who are enabled to say: We all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord (2 Cor. 3:18).

9. But that what we read here may be brought in some degree under the grasp of the intellect I leave to the Bride her unique secret, to which it is not permitted to us to draw near, especially while we are so imperfect; and I propose to you something at once more easily understood, and of a more ordinary character, so that those who are as children in understanding may be able to grasp the sense and the relation of the words used by the Bride. To me, then, it seems that it will suffice for our dense and, as it were, popular apprehension if in saying My Beloved is mine we understand 'gives His thought and attention,' so that the sense will be: 'My Beloved gives His thought and attention to me, and I to Him.' Nor am I the first or the only one to suggest this sense, for the Psalmist has said before me: I waited patiently for the Lord, and He inclined unto me and heard my cry (Ps. 40:1). You see here that the Lord gave attention to the Psalmist; you see also the patient waiting of the Psalmist for the Lord. For he who waits gives attention to him for whom he waits. The sense, then, of the Psalmist's words is the same as of those of the Bride, nor are the words far different, only in the former they are used in another order; for he sets first that which she sets last, and conversely.

10. But in this the Bride has spoken more accurately, inasmuch as she does not put forward any merit of her own, but begins with the benefit she has received, and thus acknowledges that she has been prevented by the grace of her Beloved. She has well done in expressing herself thus. For who hath first given to Him and it shall be recompensed unto him again?  (Rom. 11:35). Hear also what St. John thought on this subject. .Herein is love, he says in his Epistle, not that we loved God, but that He loved us (1 John 4:10).  Though the Psalmist has not spoken of preventing grace, he has not denied, or been silent upon, following grace. But listen to his declaration upon that point in plainer terms in another place: Thy mercy (he was speaking to the Lord) will follow me all the days of my life (Ps. 23:6, Douay). Hear also his declaration as to preventing grace; it is no less plain and unmistakable: My God, His mercy shall prevent me (Ps. 59:10, Douay); and again to the Lord: Let Thy tender mercies speedily prevent us, for we are brought very low (Ps. 79:8). It is with much beauty that the Bride a little farther on (if I do not mistake) uses again the same words, but not placing them in the same order; for she follows the order of the Psalmist, and speaks thus: I am my Beloved's, and my .Beloved is mine (Cant. 6:3).  Why does she express herself thus?  It is to show that she is more full of graces when she attributes all to grace, and ascribes to the Lord the beginning and the end of them all. Otherwise, how could she be full of grace if there were in her anything which was not of grace?  There is no room for grace to enter where merit has already taken its place.[ccxliv] That full acknowledgment, then, of grace is itself a mark of the fulness of grace in her who makes it. For if there were in her anything which came from the soul as from itself, to whatever extent that existed, it must of necessity take the place of grace. Whatsoever you impute to merit you take away from grace. I will not have merit, because it excludes grace. I shrink from all that is of me that I may be my own: unless, perhaps, that is especially mine which makes me to be my own. Grace restores me to myself freely justified, and thus delivered from the slavery of sin. For where the Spirit of the Lord is, there is liberty (2 Cor. 3:17).

11. O Synagogue, Bride insensate, which, despising the righteousness of God-that is, the grace of thy Bridegroom-and desiring to  set up a righteousness of thy own, hast not submitted thyself to the  righteousness of God! For this reason that unhappy one was  repudiated, and is now no longer the Bride; which title belongs to  the Church, to whom it is said: I will betroth thee unto Me in righteousness, and in judgment, and in loving-kindness, and in mercies; I will even betroth thee unto Me in faithfulness (Hos. 2:19, 20). Nor hast thou chosen Me, but I have chosen thee; nor have I found merits in thee for the reason of My choice, but have foreseen thy merits. It is, then, in faith that I have betrothed thee, not in the works of the Law; in faith, and in the righteousness which is by faith, not by the law. It remains that thou shouldest form a right judgment between Me and thee, the judgment in which I have betrothed thee; and recognise that I have done this, not because of thy merits, but purely of My goodness. This, then, is the judgment, that thou shouldest not extol thy own merits, nor prefer the works of the Law, nor boast that thou hast borne the burden and heat of the day; knowing that thou hast been betrothed in faith and the righteousness which is of faith; in mercies and in loving-kindness.

12. She, then, who is truly the Bride recognises these things, and confesses that she has received each kind of grace; that which is first, and is preventing grace; and that also which comes afterwards, to follow and to render perfect. Therefore she says now, My Beloved is mine, and I am His, attributing the beginning of the work of grace to her Beloved. But afterwards she says also: I am my Beloved's, and my Beloved is mine ,; and thus attributes to Him the ending and consummation of it also.

Let us now see, then, what is the meaning of those words she speaks, My Beloved is mine.  If we are to understand with them 'gives attention to,' as I have already suggested, and as the Psalmist says, I waited patiently for the Lord, and He inclined unto me, I find that the words contain somewhat of no small interest and importance.

But it is a subject worthy of our closest attention, and not to be entered upon to wearied ears and minds. If you please, it shall be deferred for a little while, and the sermon of tomorrow shall be commenced with it. Only let me ask you to pray, in the meantime, that I may be preserved from the encroachments of pressing cares, by the grace and mercy of Him who is the Bridegroom of the Church, JESUS CHRIST our LORD, who is above all, God blessed for ever. AMEN.

SERMON 68: HOW CHRIST THE BRIDEGROOM INCLINES UNTO AND GIVES ATTENTION TO HIS BRIDE, WHICH IS THE CHURCH; AND HOW SHE LIKEWISE INCLINES UNTO HIM. OF THE CARE WHICH GOD HAS FOR HIS ELECT. ALSO OF THE MERIT AND THE CONFIDENCE OF THE CHURCH.

HEAR NOW WHAT I reserved from yesterday to say to you; hear the great joy which I have felt. And this joy is yours; hear it, therefore, and rejoice. I have felt it in one word  of the Bride, and, after having been, as it were, perfumed with it, I have laid it by with care to share it with you today; and that so much the more gladly as the time seems appropriate for so doing. The Bride, then, has spoken, and has said that the Bridegroom inclines unto her. Who, then, is the Bride, and who is the Bridegroom?  The Bridegroom is our God; and, if I venture to say so, it is we who are the Bride, with the rest of that multitude of captives whom He knows. Let us rejoice, for this is our glory[ccxlv]; we are among those to whom God gives attention. Yet how great is the disparity between Him and us What are the children of men, the earth-born, before Him?  According to the Prophet, All nations before Him are as nothing; and they are counted to Him less than nothing, and vanity (Is. 40:17). What object, then, can there be in a comparison between persons so unequal?  Either the one glorifies herself without measure, or the other loves without measure. Is it not a wonderful thing that she should thus claim as her own the attention and interest of her Bridegroom, and say, My Beloved is mine?  Nor is she content even with this; she goes on to glorify herself still farther; she replies to Him as equal to equal, and gives assurance to Him in her turn. For she goes on to say, And I am His. An unexampled speech indeed: I am His. Nor is the other assertion less unexampled: My Beloved is mine. But the association of the two is still more wonderful than either of them separately.

2. What does not a pure heart, a good conscience, and a faith unfeigned, venture?  'To me,' she says, ‘He gives attention.' Is it possible that a Majesty so great, upon which rests the government and administration of the universe, deigns to give attention to her, and that the Eternal God occupies Himself with the affairs, or, rather, the repose, of the affection and the aspirations of the Bride alone?   It is evidently so. For she is the Church of the elect, of whom the Apostle says: endure all things for the elect's sakes (2 Tim. 2:10; see also 1 Cor. 3:21). And who can doubt that 'the grace and mercy of God is with His Saints, and that He hath respect unto His chosen' (Wisd. 4:15)?  We do not, then, deny the providence of God over His other creatures; but the Bride claims for herself His especial care and regard. Doth God take care for oxen?  (1 Cor. 9:9).  And there is no doubt that the same question may be asked with respect to horses, and to camels, to elephants, and to all the beasts of the earth; and similarly to the fishes of the sea, and the winged denizens of the air; in short, to everything that is upon the earth, with the sole exception of those beings about whom that declaration was made: Casting all your care upon Him, for He careth for you (1 Pet. 5:10). Does it not seem to you that this is as if the Apostle had said: ' Give attention unto Him, for He attends to you, and has an interest in you'?  And notice that the Apostle Peter (for it is he who speaks) observes in his words the same order as does the Bride.  For he does not say, Casting all your care upon Him, 'in order that He may care for you,' but ' because He careth for you'; and thereby he plainly shows that the Church of the Saints is not only beloved by God, but was beloved by Him before it had any love for Him at all.

3. It is quite evident that what the Apostle has said with regard to oxen has no reference whatever to the Church, since He who loved her, and gave Himself for her, cannot be said to be without care for her. Is not she that lost sheep in the parable, of which the care took precedence of even that for His flock in heaven?  For the Pastor left those other sheep in the wilderness, and came down to earth to care for her; he sought for her diligently, nor when she was found did he even lead her back, but bore her back upon His shoulders; then there was instituted in Heaven a new festival of rejoicings with her and for her, and the peoples of the Angels were invited to the solemnity (Luke 15:4-7, 10). What then?  shall it be said that He has no care for her whom He deigned to carry back upon His own shoulders?  She is not, then, deceived when she says: The Lord thinketh upon me (Ps. 40:17); nor does she mistake when she says also: The Lord will repay for me (Ps. 138:8, Douay), and makes any other assertion which marks the care which the Lord has for her.  It is for that reason that she calls the Lord of Sabaoth her Beloved, and boasts that He who judges all things with tranquillity (Wisd. 12:18, Vulg.) gives attention to her. Why should she not boast of this, since she has heard Him saying unto her: Can a woman forget her sucking child, that she should not have compassion on the son of her womb?  yea, they may forget, yet will I not forget thee (Is. 49:15).  Again, the eyes of the Lord are upon the righteous (Ps. 34:15); and what is the Bride, but the assembly of the righteous?  What is she, but the generation of them that seek the Lord, who desire to behold the Face of the Bridegroom?  For He does not give attention unto her without her rendering, in her turn, attention and devotion unto Him. Wherefore she expresses each of these truths, when she says: My Beloved is mine, and I am His. He is mine, because He is good and merciful; I am His, because I am not ungrateful. He bestows upon me grace from grace, and I render unto Him thanks (gratiam) for His grace; He has care for my deliverance, and I for His honour; He for my salvation, and I for obedience to His will.  He has care for me and for no other, because I am His one dove, His undefiled, and I have care for Him and for no other; nor do I give ear to the voice of strangers, nor listen to those who say: Lo, here is Christ; or, lo, He is there (Mark 13:21). It is the Church that speaks thus.

4. But what shall we say of each of us individually?  Are we to  think that there is anyone among us to whom what is said by the  Bride is capable of being applied?  Anyone, do I say, among us?  I should think that there is no one at all among the faithful members  of the Church with respect to whom it may not justly be inquired  whether the Bride's mystical saying is not realized in some degree in  him. But between a single soul and the mass of souls there is a difference of method. It was not on account of one soul alone that God [the Son] has done and suffered so many things when He performed and accomplished upon the earth the work of our salvation, but on account of a great number of souls which He would unite into one Church, and which would form one only Bride. Each to the other is the dearest of all; she clings to no other Spouse, nor does He give Himself to any other Bride. What may she not expect from a lover who took upon Him an enterprise so great?  What may she not hope for from Him who descended from heaven to seek her?  Nor has He only sought her, but has found and made her His own with a great price, that is to say, the Blood of the purchaser.

Besides, she relies so much the more upon the favour shown to her, inasmuch as, looking onward to the future, she is not ignorant that the Lord hath need of her. To what end do you inquire?  It is, says the Psalmist, 'to see the good of His chosen, to rejoice in the gladness of His nation, to glory with His inheritance' (Ps. 106:5).

You will not think that this is a matter of small importance; nay, I say to you that all His works will remain imperfect, if this fail of being attained. Does not the end of all things depend on the state and consummation of the Church?  If you take away this, it is in vain that the lower creation awaits the manifestation of the sons of God. If you take away this neither the Patriarchs nor the Prophets will reach their state of perfection, since St. Paul asserts that God has so provided for us that they without us should not be made perfect (Heb. 11:40). If you take away this, the glory of even the holy Angels will be imperfect by the incompleteness of their number, nor will the City of God rejoice in the integrity of all its parts.

5. Whence, then, shall the design of God be fulfilled, and that great mystery of His mercy be accomplished?  Whence shall be given to me those babes and sucklings, out of whose mouth God's praise is perfected?  (Ps. 8:2). Not Heaven, but the Church, has those babes in Christ, to whom the Apostle says, I have fed you with milk, and not with meat (1 Cor. 3:2). And these are invited by the Psalmist to fill up, as it were, the praises of the Lord, saying, Praise the Lord, ye children (Ps. 113:1, Douay). Do you think that our God will receive all the praise which is due to His glory, until the coming of those who shall sing on their own behalf in the presence of the Angels, We have rejoiced for the days in which Thou hast humbled us, for the years in which we have seen evils (Ps. 90:15, Douay)?  This kind of rejoicing the heavens have not known, except through the children of the Church. No one who has never known what it is not to rejoice ever rejoices after this fashion. Great is joy when it succeeds to sorrow, welcome is quiet after labour, the safe harbour after the shipwreck. Security is pleasing to everyone, but most of all to him who has been in fear of danger. Light is agreeable to all, but of especial sweetness to him who is escaping from the power of darkness. To have passed from death unto life doubles the charm of life. This it is that shall be the peculiar zest to me in the banquet of heaven, and it will be distinct from that of the heavenly spirits themselves. I venture to assert that the blessed life of heaven itself is without this special blessedness which is mine, unless those whose is that blessed life deign to say that they enjoy it by their charity in me and through me. It seems, in truth, that something is added to the perfection of their joy from me, nor is this addition a small one; for the Angels rejoice at the repentance of a sinner. And if my tears of penitence are to the Angels a source of joy, what must my perfect happiness be to them?  Every work of theirs has for its object the praise of God; but there is something wanting to His praise, if there is no one to say, We went through fire and through water, but Thou broughtest us out into a wealthy place (Ps. 66:12).

6. The whole state of the Church, then, is happy and blessed, and the thanksgiving and glory which she renders to God is altogether below that which she owes to Him, not only for those benefits which she has already received from His goodness, but for those also which she has still to receive from it. For why should she be anxious with respect to her merits, to whom a stronger and more secure reason for glorying is supplied, in the purpose of God respecting her?  God cannot deny Himself, nor does He undo that which He has done; as it is written, Who declares . . . from ancient times the things that are not yet done (Is. 46:10). He will do them, without doubt; He will do them, nor will He be wanting to His purpose. Thus you ought not now to inquire on what merits we rest the hope of good things, especially when you bear in mind the words of the Prophet: Thus saith the Lord God, I do not this for your sakes . . . but for Mine Holy Name's sake (Ezek. 36:22). For merit, it suffices to know that our merits are not sufficient; but as it is enough for merit not to presume on merits of one's own, so it is enough for condemnation.to be wholly without merits. Even infants, when regenerated in Baptism, are not wholly wanting in merits, but have the merits of Christ, of which, nevertheless, they render themselves unworthy, if, not through inability, but through neglect, they join to them no merits of their own; and this is, indeed, the peril of those who have reached the age of discretion.   Make it, then, your care to have merits, but, having them, know that they have been given to you; hope for the fruit of them from the mercy of God, and you will escape every danger, whether of poverty, of ingratitude, or of presumption.  A total want of merits is an injurious poverty, but a mistaken belief in one's wealth of merits is spiritual presumption. And therefore a wise man saith: Give me neither poverty nor riches (Prov. 30:8).

Happy is the Church to whom neither merits are wanting without presuming, nor presumption without merits.  She has ground for presumption, but not upon her merits; and she has merits, but for deserving, not for presuming; and, indeed, not to presume upon anything in herself, is not that very thing to deserve to presume upon her faith?  Therefore she presumes the more securely [upon the merits of Christ] that she does not presume [upon her own]; and she has no cause to fear being confounded in that on which she glories, since she has so much ground for glorying; for the mercies of the Lord are many, and His truth endureth for ever.

7. Why should not [the Church] securely glory, since mercy and truth are met together (Ps. 85:1) for a testimony of her glory?  Whether, therefore, she says, My Beloved is mine; or, I waited patiently for the Lord, and He inclined unto me; or, The Lord thinketh upon me (Ps. 40:1, 17); or uses other words of a similar kind which appear to express a degree of affection and singular favour with which she is regarded by God, she is enabled to claim all this without fear, since it is the Lord Himself who has given to her the ground for her confident assurance, especially as she sees no other Bride, no other Church, in whom those [prophecies], which must necessarily be fulfilled, can find their fulfilment. It is, then, clear that the Church need have no fear to appropriate to herself all these promises. But it is inquired whether it be permissible, also, for an individual soul, however holy and spiritual it be, to venture to attribute them in the same way to itself; for one single soul, however eminent in sanctity it may be, cannot be thought competent to attribute to itself all the prerogatives of that great multitude, faithful and Catholic, on whose account they were instituted. And therefore it would be the more difficult, as I consider, to find a soul (if, indeed, one such could be found) to whom this could be permitted. We will, however, essay this task, but in another discourse; because we do not wish to enter upon the paths of a discussion so intricate, and of which the issue is at present doubtful to us, before we have, in order to obtain the knowledge of that hidden word, lifted up our heart in prayer to Him  who 'openeth and no man shutteth' (Rev. 3:7), to Him who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 69: ALL THAT LIFTS ITSELF UP AGAINST THE KNOWLEDGE AND SERVICE OF GOD IS TO BE ABASED. IN WHAT WAY THE FATHER AND THE WORD COME INTO A SOUL THAT LOVES, AND TAKE UP THEIR ABODE IN IT AND OF THE CLOSE RELATION THAT IS THUS ENTERED INTO BETWEEN GOD AND THE SOUL.

'My Beloved is Mine, and I am His.' -Cant. 2:16.

IN THE PRECEDING sermon these words were said to be an utterance of the Church universal, occasioned by the promises made to her by God, as well for the life which now is as for that  which is to come. The question proposed is whether a single soul  can appropriate to itself, in a certain manner, those promises which 421  are made to the whole community of souls. If it may not do so, then it behoves us to refer these words to the Church in such a way that they may not apply to the individual; and not these only, but all utterances of a similar kind in which great truths are expressed; as, for example, I waited patiently for the Lord, and He inclined unto me (Ps. 40:1), and any others touched upon in the former sermon.

If, on the contrary, anyone thinks that the individual soul is permitted to claim these promises, I do not contest that opinion; but it is needful to ascertain to whom that claim is permitted, for it is manifestly not open to all indiscriminately to do so. The Church of God has, without doubt, her spiritual men who serve God within her pale, not only faithfully, but also with confidence, who speak with God as with a friend, and whose conscience renders to them an approving testimony. But who are these?  That is known only to God. Do you, nevertheless, hear what manner of men you ought to be if you wish to be of that number. Though I say this, I do so not as having had experience of this, but as one who desires to have it.  Give me a soul which loves God, and Him only, and which deserves to be loved for His sake, to which to live is Christ, and not only so, but with which this has long been the case; which, whether in action or in repose, has God always before its eyes, and desires, with anxious care, to walk with Him at all times, to be of one mind with Him, and which is enabled so to be; give me, I say, a soul like this, and I do not deny that it is worthy of the care of the Bridegroom, of the regard of His Majesty, of the favour of the Sovereign, of the attention of the Ruler of all the earth, and if it desires to glorify itself it can do so without folly, provided it is mindful that 'whosoever glorieth, let him glory in the Lord.' In this manner one individual soul may venture to appropriate that which belongs only to many, but for a distinct reason.

2. For the causes which we have enumerated above give confidence to a holy and believing multitude, but there are two principal ones which give it to a holy soul separately.  In the first place, the Divinity of the Bridegroom, being by nature wholly simple, is able to regard many persons as one, and one person as if many, without being divided by their diversity in the one case, or restricted by the singularity in the other; it is neither agitated by cares, nor troubled by disquietudes. Thus, though it be wholly occupied by one object, it is not absorbed by that object; nor, if occupied by many, is it spread over them. Secondly, which it is as sweet as it is remarkable to have experience of, so great is the condescension of the Word, so great is the benevolence of the Father and of the Word towards the soul well affected and well regulated (which is indeed the gift of the Father and the work of the Son) that they deign to honour it with their presence, and in such a measure that they not only come to it, but make their abode with it (John 14:23). For it is not enough that they come to it, unless they also bestow upon it their fulness.  What is it for the WORD to come to the soul?  It is to instruct it in wisdom. And what for the Father to come?   It is to touch it with the love of wisdom, so that it may be able to say: I was a lover of her beauty (Wisd. 8:2). To love is of the Father, and therefore the coming of the Father is declared by the infusion of love. What would be the effect of knowledge without love?  It would produce pride. And what of love without knowledge?  It would be the cause of error. In fact, they were in error of whom St. Paul said: I bear them record that they have a zeal of God, but not according to knowledge (Rom. 10:2). It is not becoming for the Bride of the Word to be ignorant, and, on the other hand, the Father does not suffer her to be proud. For the Father loves the Son, and is always swift to cast down and destroy that which exalts itself against the knowledge of the Word, whether by moderating or by sharpening zeal, whereof the one is the effect of mercy, the other of justice. May He cast down, or, rather, destroy and reduce to nothingness, every rising of pride in me; and may He do this not by the fire of His anger, but by the gentle flowing of His love! May I be enabled to learn not to indulge in pride, yet to learn this not by the lessons of vengeance, but by the unction of grace! O Lord, rebuke me not in Thine anger, as [Thou didst rebuke] the Angel who exalted himself in Heaven, neither chasten me in Thy hot displeasure (Ps. 6:1) as Thou didst man who offended in Paradise.   Both of these meditated iniquity in seeking to exalt themselves, the one by power, the other by knowledge. For the woman foolishly believed the voice of the tempter when he promised: Ye shall be as gods, knowing good and evil (Gen. 3:5). He had at an earlier period seduced himself, when he had persuaded himself that he should become like unto the Most High. For he who thinks himself to be something when he is nothing deceives himself (Gal. 6:3).

3. But both one and the other of these eminences was cast down; but more gently in the case of man, according to the just judgment of Him who doeth all things in weight and in measure. For it was in fierce anger that the Angels were punished, or, rather, were condemned; but it was only a milder degree of displeasure that was felt by man. For in the midst of His wrath God remembered mercy.  Wherefore the children of men are called to this day ' children of wrath,' but not 'of fierce anger.' If I were not born in the former state, I should not need a New Birth through Baptism; but if I were born in the latter state, either a New Birth would be unattainable to me or would profit me nothing if attained. Would you behold a child of fierce anger?  If you have seen 'Satan as lightning fall from heaven,' that is to say, precipitated thence by the vehemence of the fierce anger of God, then you have learned what that anger is.

Then He is not mindful of His mercy, for in His wrath He will indeed remember mercy; but it is not so when His fierce wrath burns as fire. Woe to the children of unbelief! to those, I mean, who, being descendants of Adam, have been born children of wrath, and have changed that wrath into fierce anger against themselves by their diabolic obstinacy; the rod into a club, yea, rather into the hammer of destruction. For they treasure up unto themselves wrath against the day of wrath (Rom. 2:5). Wrath treasured up, what is it but fierce anger?  They have committed the sin of the devil, and are stricken with the same judgment as he. Woe also, though in a less terrible degree, to those who, having been born children of wrath, have not awaited the obtaining of the New Birth by grace. For having died in the same state in which they were born, children of wrath they shall remain. I say 'of wrath,' not 'of fierce anger,' because it is most piously believed, and the hopes and sympathies of humanity lead us to expect, that their penalties are of a far milder kind, since the infection of nature in them comes wholly from others.[ccxlvi]

4. Therefore the devil has been judged in the fierce anger of God, because his iniquity was found hateful; while that of man has been judged but in anger, and in anger is corrected. Thus every kind of exaltation is repressed, as is also that which makes proud and leads to a headlong fall; for the Father is animated by zeal on behalf of the Son. For in both the one case and the other there is an injury to the Son, or rather there is [either] a usurpation of power against the Might of God, which is Himself, or a presumption of knowledge against the Wisdom of God, which also is no other than God Himself.  O Lord, who is like unto Thee; who, except the Brightness of Thy Essential Being, the express Image of Thy Person?   He alone is in Thy Likeness; He alone being Son of the Most High, and Himself Most High, thought it not robbery to be equal unto Thee (Phil. 2:6).  How can He be otherwise than equal to Thee, since Thou and He are one?  His seat is on Thy Right Hand, not under Thy Feet.  How can anyone be found so daring and so rash as to attempt to usurp the place of Thy Only Begotten Son?  Let him be cast down.

He sets a seat for himself on high; let the noxious chair of evil be overturned. Who is it that teacheth man knowledge?   Is it not Thou, O Key of David, who openest and shuttest to whom Thou wilt?  How, then, could the attempt be made without the Key to enter, or rather to gain access by violence to the treasures of wisdom and knowledge?  For he who entereth not by the door, the same is a thief and a robber (John 10:1). Peter, then, will enter, who has received the keys; nor will he enter alone, for he shall admit me if he will; and if he will, shall shut out some other person, according to the knowledge and the power which has been conferred upon him.

5. And what are these keys?  They signify the power of opening and shutting, and of distinguishing between those who should be admitted and those who should be excluded. These treasures are not in the serpent, but in Christ. And therefore the serpent was not able to bestow the knowledge which he did not possess, but He who did possess it bestowed it. Nor could he have a power which he had not received, but he had it who had received it. Jesus Christ bestowed it (Matt. 16:19); Peter received it. He was not rendered proud by his knowledge, nor is he therefore to be cast down from the power he has received. Wherefore?  Because he in neither of these ways exalted himself against the knowledge of God, who laid claim to none of these powers beyond the knowledge of God, as did he who flattered himself in his own sight until his iniquity was found to be hateful (Ps. 36:2). How, indeed, should he have desired anything beyond the knowledge of God, who described himself as an Apostle of Jesus Christ, according to the foreknowledge of God the Father?  (1 Peter 1:1, 2). And these things were said in respect of the zeal of God directed against the evil-doers, whether angel or man (for in both he finds perverseness), insomuch that He has destroyed in His wrath and fierce anger everything that exalts itself against the knowledge of God.

6. It is now needful to return to the zeal of mercy, that is, the zeal which is not inflamed against us, but is sent forth towards us; for the flame of zeal is, as we have already said, that of judgment, and has given us sufficient cause for fear in the examples which have been adduced of those so terribly punished. It is for that reason that I shall retire to a place of refuge from the face of the fierce anger of the Lord, namely, to that zeal of kindness which burns with sweet and efficacious expiation. Does not charity atone for sins?  It does, and with power. I have read that it covers the multitude of sins (1 Peter 4:8). But I ask: Is it not suitable also and sufficient to cast down and humble every exaltation of the eyes and of the heart?  Assuredly, for it vaunteth not itself, and is not puffed up. If, then, the Lord Jesus deigns to come to me, or rather in me, not in the zeal of His fierce anger, nor even in wrath, but in love and in a spirit of gentle kindness, striving with me with a godly jealousy: since what is there that is so emphatically of God as charity?  For that is indeed God. If, I say, He comes thus, then I know by that sign that He is not alone, but that with Him has come His Father also. For what is so Fatherly as this?  And it is for this very reason that He is called, not only the Father of the Word, but also the Father of mercies (2 Cor. 1:3), because to Him it belongeth always to have pity and to spare. If I have ever felt that He has opened my understanding that I might understand the Scriptures (Luke 24:45), either that I might be able to pour forth in preaching, as it were, from my inmost heart the wisdom which is from above, or that a deeper insight into Divine mysteries might be given me through an influx of light from heaven, or that the heavens themselves seemed to be spread over my soul and to let fall upon it the fruitful showers of meditation, then at such times it is not doubtful to me that the Bridegroom is present with me. For these rich gifts come to us from the Word, and of His fulness do we all receive these precious things. If, again, I am pervaded by a feeling of devotion humble and devout, but zealous and inspiring, if love of the truth, penetrating to my inmost being, produces in me a scorn and hatred of vanity, so that neither the increase of knowledge renders me proud nor the frequency of [the Divine] visitations exalts me, then I straightway feel that this is the effect of Paternal tenderness, and I do not doubt that the Father is with me.  But if I shall have continued to persevere, as far as in me is, in sentiments and actions worthy of so great a Divine condescension, and the grace of God which was in me was not in vain, then I am assured that the FATHER and the WORD have taken up their abode in me; the One to nourish my soul, the Other to instruct it.

7. What a close and intimate relation this grace produces between the Divine Word and the soul, and what confidence follows from that intimacy, you may well imagine. I believe that a soul in such a condition may say without fear: My Beloved is mine; inasmuch as it is conscious that it loves God with a true and even a vehement affection, and therefore concludes that it is beloved in no less a degree by Him; and by the singular devotion, the care, the labour, the diligence, the earnestness wherewith it is animated in the incessant and ardent effort to find means to please God, which it readily, and without question, recognises in itself, it recalls the Lord's promise: With what measure ye mete, it shall be measured to you again (Matt. 7:2).  It is true that the Bride is prudent, and prefers to take for her part a deep thankfulness for grace bestowed, because she knows that her Beloved has prevented her in the bestowal of affection. It is for that she sets His Name first: .My Beloved is mine, and I am His. From the attributes, then, which belong to God, she justly and confidently infers that by Him whom she loves, she is herself beloved. This is, in fact, the case. The love of God for the soul produces the love of the soul for God; the direction of the Divine thought upon a soul causes that soul to direct itself towards God, and His care and solicitude for it produces a similar care and solicitude in it towards Him.

For, I know not by what affinity of nature it takes place, that when a soul has once attained to behold, with unveiled face, the glory of the Lord, it is speedily, as if by a necessary law, conformed to it, and transformed into the same image. God will then appear towards you, such as you shall have appeared towards Him. With an upright man (says the Psalmist) He will show Himself upright; with the pure He will show Himself pure (Ps. 18:25, 26). Why not, then, also loving with one who loves Him, attentive with the attentive, careful with the careful, and at leisure with the leisurely?

8. Lastly, He says: I love them that love Me .' and those that seek  Me early shall find Me (Prov. 8:17). You see how He assures you,  not only of His love, if you love Him, but also of the care and thought  which He employs on your behalf, if He feels that you are careful in  that which relates to Him. Are you keeping vigil?  He will keep  vigil too. Though you arise in the night itself, before the beginning  of the morning watches, though you hasten as much as you are able to 'prevent the night watches,' you will find Him there; you will not anticipate Him. You will act rashly if, in such a matter as this, you attribute any precedence in time, or any greater degree, to yourself rather than to Him; for His love is greater than yours, and it is before yours. If a soul is deeply assured of these glorious truths, can you wonder that it takes pride and pleasure, even for the very reason that it is assured of them, in the thought that this Majesty which is so great gives attention to it alone, as if He had no care for the rest of His creatures; nay, seems to set all other cares aside, and to guard it with an undivided devotion?  It is time that I should bring this sermon to an end. I will add only one thing, which seems marvellous, but is true, and is specially addressed to those spiritually minded who are among you: that a soul which beholds God beholds Him no otherwise than as if it alone were beheld by Him. It is, then, in this confidence that it declares that He gives attention to it, and that it gives attention to Him, and that it beholds nothing else but itself and Him. How good art Thou, O Lord, to the soul that seeks Thee! Thou comest to it; Thou dost embrace it; Thou showest Thyself to be its Bridegroom, its Spouse; Thou who art its Lord, yea, who art above all, God blessed for ever.  AMEN.

SERMON 70: WHY THE BRIDEGROOM IS CALLED BELOVED; AND OF THE TRUTH, THE GENTLENESS, THE RIGHTEOUSNESS, AND THE OTHER VIRTUES, WHICH ARE CALLED LILIES, AND AMONG WHICH HE IS SAID TO FEED.

'My Beloved is mine, and I am His: He feedeth among the lilies.'-Cant. 2:16.

WHO CAN NOW impute to the Bride presumption or insolence, because she declares that she has been admitted into fellowship with Him who feedeth among the lilies?  Even if it were said, ‘He feedeth among the stars,' I know not whether in consideration of that phrase, 'He feedeth,' it would seem to be a great thing thus to have with Him friendship or familiarity. For the phrase seems to have in it somewhat humble and unrefined. And when she says that He feedeth among the lilies, she seems by this note of humiliation to repel and remove from herself any charge of temerity. For what are lilies?  According to the Word of the Lord they are the grass of the field which today is, and tomorrow is cast into the oven (Matt. 6:28-30). What, then, is He who feedeth upon the grass, as a lamb or a calf?  Evidently a lamb or a fatted calf. But you have, perhaps, carefully noticed that the lilies are referred to here, not as food, but as the place of His sojourn; nor is it said that He feedeth on the lilies, but among the lilies. So let it be. He does not feed on the grass as an ox; but what greatness can there be in one who is found among the grass, and lies down upon it to rest, like one of the crowd which surrounds Him; and what glory can there be to the Bride in having for her Beloved, one who acts thus?  According to the literal sense, then, the modesty of the Bride, and the discretion with which she speaks, are sufficiently apparent, and it is clear that she rules her speech with judgment, and expresses her high fortunes in unassuming words.

2. But, nevertheless, she is not unmindful that He who feedeth is the same as He who giveth food to others; that He, though He abides among the lilies, yet reigns above the stars. But she makes mention the more willingly of the humble actions of her Beloved, because, as I have said, of His humility; but also because He began to be her Beloved from the time when He began to feed among the lilies. Nor was it only from that time that He did so, but from that fact. For He who in the heights is the Lord, in the depths is the Beloved; above the stars He reigns; among the lilies He loves.

Yet even above the stars He loved, because at no time and in no place, being Himself the Essential Love, could He cease to love; but until He descended to be among the lilies, and was found to feed among them, He was not the object of love, nor did He become the Beloved. What! you reply; was He not loved by the Patriarchs and by the Prophets?  Assuredly; but not before He was seen by them also, feeding among the lilies. They cannot be said not to have seen Him whom they foresaw, unless anyone is so entirely without discernment as to suppose that a person who sees in the spirit really sees nothing. Whence, then, were they Seers, for so the Prophets were called (1 Sam. 9:9) aforetime, if they saw nothing?  It was because they desired to see Him whom as yet they saw not. And they would not have been able to form the desire to see Him in the body if they had not seen Him in the spirit. But, I say, were they all prophets?  Either they all wished to see, or faith was granted to all. As to all those who had the gift of spiritual vision, either they were Prophets, or they were acquiescent and in alliance with the Prophets. While as to those who had faith, to have believed, is to have seen. For it seems to me not a mistake to say that it is possible to behold a thing in spirit and by faith, and not only by the spirit of prophecy.

3. He, therefore, who giveth food to all flesh, in deigning thus to  come down and to feed among the lilies, made Himself loved, because  He could not be loved before He was known. Accordingly, when  the Bride makes mention of her Beloved, she appropriately refers to  this fact as the cause of His being known and loved. This feeding  among the lilies is to be spiritually understood; to take it in a literal  sense would be ridiculous. We will show, as far as we are able, what  these spiritual lilies are. I think that it will behove us first to examine  on what the Beloved ‘feedeth among the lilies'; whether upon the lilies themselves, or upon other plants and flowers hidden among them. 'That which appears to me the more difficult is that He is not said to give food to others, but Himself to feed. For that He gives food to others is not doubtful, nor is it unworthy of Him; but to say that He Himself feeds has a sound of indigence, and seems not capable of being attributed to Him, even spiritually, without doing some injury to His sovereign Majesty. I do not remember to have remarked in any part of this Canticle that He is said to feed; while you will remember with me that in one place He is said to make His flocks to feed. For the Bride there asks Him to show to her where He makes His flocks to feed and to rest at noon (1:6). And now she says that He Himself 'feedeth,' which she has not asserted before; nor does she ask to have the place where He is pointed out to her, but herself names it expressly, ‘among the lilies.' The one fact she knew, the other she did not know; because it is not possible for her to be equally well acquainted with that which is lofty and in the heaven, and that which is lowly and on the earth. Lofty is the task, lofty also is the place; nor has access to it been granted as yet even to the Bride herself.

4. And therefore it was that He who giveth food to all men, and is their Pastor, emptied Himself of His glory even to the point of receiving food. He was found among the lilies; He was beheld in His state of poverty by the Church, which was poor, and was beloved for the very reason of their similarity in this respect. Nor was it for this cause alone, but also because of His truth, His gentleness, and His righteousness; because promises were fulfilled through Him; because iniquities were forgiven; because the demons and their chief were judged and condemned in their pride. Such, then, was He when He appeared, that He was deserving of being loved; for, while by His own Nature He was the purest Truth, to men He was gentle and kind, and on their behalf He was righteous. O Bridegroom truly to be loved, and to be embraced with every fibre of the heart's affection! Why should the Church hesitate or delay to commit herself with an entire devotion to one so faithful to His promises, so kind to forgive, and so strong and righteous to protect?  The Psalmist had foretold of Him long before: In Thy glory and Thy majesty ride prosperously. What kind of flower has glory and beauty?  The lily, I think; there is nothing more beautiful than that. So the Bridegroom is fairer than all. What, then, are these lilies from which He draws a beauty so rare?  Ride prosperously, continues the Psalmist, because of truth, and meekness, and righteousness (Ps. 45:3, 4). These are the lilies; the lilies, I say, growing out of the earth, and blooming brightly upon it; surpassing other flowers in beauty, and fragrant above all perfumes. Among these lilies is the Bridegroom, and from them is He surpassingly fair and beautiful. For otherwise, and regarding only the infirmity of the flesh, in Him there is no form nor comeliness (Is. 53:2).

5. An exquisite lily, most fair in hue and marvellous in fragrance, is Truth; for its brightness is that of the Eternal Light, the unspotted mirror of the Power of God, and the image of His goodness (Wisd. 7:26). It is assuredly a lily which our earth has produced by a new benediction, and prepared before the face of all peoples, a light to lighten the Gentiles (Luke 2:31, 32). As long as the earth was under a curse it brought forth thorns and thistles. But now, by the blessing of the Lord, Truth hath sprung out of the earth (Ps. 85:11), the beautiful Rose of Sharon, and the Lily of the valleys. Recognise it as a lily by the whiteness and brilliancy wherewith it shone by night upon the eyes of the shepherds, as soon as it had begun to flower; for the Gospel declares that the Angel of the Lord came upon them, and the glory of the Lord shone round about then (Luke 2:9). It is well said, the glory of the Lord, for it was not the brightness of an Angel, but of this Lily, which surrounded those who were at Bethlehem.  Recognise it as a Lily from the fragrance also, which reached even the Magi, who were at so great a distance. A Star indeed appeared to them, but those Wise Men would not have followed it had they not been inwardly drawn by the persuasive fragrance of this Lily.  Assuredly Truth is a lily, of which the perfume animates faith and the brightness enlightens the understanding. Lift up now your eyes to the Person of the Lord Himself, who, speaking in the Gospel, says, I am the Truth (John 14:6). And see with how much reason Truth is compared to a lily. Notice, if you have never done so, how from the midst of this flower come forth five little rods of gold, beautifully arranged in the form of a crown, and surrounded by the white petals of the flower; and recognise in this a figure of the golden crown of Divinity in Christ, with the inviolable purity of His Human Nature; that is to say, Christ bearing the diadem wherewith His mother crowned Him (Cant. 3:11). For that which His Father set upon His Head abides in the region of Light unapproachable, nor are you able, as yet, to behold Him wearing that. But of this we will speak at another time.

6. Truth, then, is a lily; so also is Gentleness; it has the whiteness  of innocence, the fragrance of hope. ' Remnants there are,' it is  said, 'for the peaceable man' (Ps. 37:37, Douay). The gentle  and kindly is a man of good hope [for the future life], nor is he in  the present life less an example of clemency and friendship. Does  not the lily, which shines with the duties of charity, diffuse also the  fragrance of hope?  Add to this that just as truth has sprung out of  the earth, so also has gentleness. Unless anyone doubts that the  Lamb, the Ruler of the earth (Is. 16:1), that Lamb who was led to  the slaughter, and opened not His Mouth (Is. 53:7), was sprung  from the earth. Not only Gentleness and Truth have sprung out of  the earth, but also Righteousness; as says the Prophet: Drop down,  ye Heavens, from above, and let the skies pour down righteousness:  let the earth open, and let them bring forth salvation, and let Righteousness spring up together (Is. 45:8). That Righteousness is a lily,  the Scripture teaches us, saying that the righteous shall grow as the lily, and shall flourish for ever before the Lord (Hos. 14:5).[ccxlvii]  It is not, then, the case with this lily, that today it is, and tomorrow it is cast into the oven, since it shall flourish for ever; and that before the Lord, for the righteous shall be in everlasting remembrance, and shall not be afraid of evil tidings (Ps. 112:6, 7); that is to say, he shall not fear to have to listen to that terrible sentence by which sinners are bidden to go away into everlasting fire. To whom is the brightness of this lily not visible, except the person to whom it is unpleasing?   It is a sun; but not that sun which rises upon the evil and upon the good. For those who shall say: ' The Sun of Righteousness hath not risen upon us' (Wisd. 5:6) have never even beheld His light.  Far otherwise is it with them to whom it has been said: Unto you that fear My Name shall the Sun of Righteousness arise with healing in His wings (Mal. 4:2). The whiteness of this lily, then, is among the just; its fragrance, indeed, extends even unto sinners, although in them it is not for good. For we have heard the voice of the righteous saying: We are unto God a sweet savour of Christ, in them that are saved, and in them that perish . to the one we are the savour of death unto death, and to the other the savour of life unto life (2 Cor. 2:15, 16). Who, though he be the most abandoned of men, does not approve of the sentiments of a righteous man, although he does not love his actions?  Happy is he who does not condemn himself in that which he approves. For it is a self-condemnation to approve that which is good, and yet not to love it; so that a person is not happy, but miserable, who is thus condemned by his own judgment. What can be more miserable than the condition of a person to whom the savour of life is a messenger, not of life, but of death?  Or, rather, I should call it, not a messenger of death, but a death-stroke.

7. There are still many other lilies besides these which the Prophet has indicated to us in the character of the Bridegroom; I mean besides truth, and gentleness, and righteousness; nor will it be difficult for each of us to find for himself similar ones in the garden, so full of delights, of the Bridegroom. It abounds and superabounds in such; who can enumerate them?  since there are as many lilies as virtues; and of virtues in the Lord of virtues there is no end. For in Christ there is the fulness of virtues, and, therefore, also the abundance of lilies. Therefore, perhaps, it is that He is Himself spoken of as the Lily, because He is wholly surrounded with lilies, and all events in His Life are, so to speak, lilies: His conception, His Birth, His manner of life, the words He spake, the miracles He did; His Sacraments, His Passion, His Death, His Resurrection, His Ascension. Which of all these events is there that has not a pure splendour and a sweet fragrance?  Thus, for instance, in His Conception is apparent the brightness of heavenly light, from the abundance of the overshadowing Spirit; so that not even the holy Virgin would have been able to endure it, if it had not been tempered to her by the power of the Most High. His Birth was rendered full of light and beauty by the pure virginity of His Mother; His Life, by the sinlessness of His character; His words, by their truth unsullied; His miracles, by the purity of His Heart; His Sacraments, by the hidden power of His goodness and kindness; His Passion, by His willingness to suffer; His Death, by the freedom that He had not to die; His Resurrection, by the fortitude with which it has inspired His Martyrs; His Ascension, by the accomplishment in it of His promises. How exquisite also is the fragrance of faith in each of these mysteries, of the faith, I mean, which is ours, and fills our hearts and minds, though we have not beheld the brightness of that glory! For blessed are they that have not seen, and yet have believed (John 20:29). May my part in these lilies be the odour of life which proceeds from them. It is faith which fills with that fragrance the nostrils (so to speak) of my soul, and fills it with so much greater abundance, because the multitude of the lilies is so great. It is that heavenly fragrance which softens the rigour of my exile, and renews in my heart without ceasing a desire and longing for my true country above.

8. Some of the companions of the Bridegroom also have their lilies, but not in great number. For though all have received the Holy Spirit, it is by measure, and by measure also have they received gifts and graces. It is He alone who possesses them without measure (John 3:34), because He possesses all. It is one thing to have some lilies, and another thing to have lilies only. Whom can you show me, from among the sons of the captivity, who is so holy and entirely without guile, as to be able to cover all the land that is his with flowers like these?  Not the infant of a day old is pure upon the earth (Job 14:4, 5, according to the LXX.). Great and successful is he who is able to train up in the plot of ground committed to him even three or four of these lilies, in the midst of such a thicket of thorns and thistles, which are the inveterate seeds of the ancient curse.  As for me, who am poor, I shall think myself happy if I am enabled by diligent weeding to clear my little plot of land from that evil crop of iniquities and vices, and by careful cultivation to ensure the growth of even one lily, so that He who feedeth among the lilies may deign sometimes to find His place for so doing in my soul.

9. I have said 'even one lily,' but this is too little, and it was out  of the poverty of my heart that my mouth spake. For one will not  suffice; at least two are absolutely necessary. I refer to continence  and to innocence, whereof the one without the other will not save.  It will be in vain that I invite the Bridegroom to come to either one  of these, for He is represented, not as feeding upon a lily, but among  the lilies. My care, then, shall be to have lilies, so that He who  feedeth among the lilies may not, because I have only a single one,  turn away from His servant in displeasure. I set, therefore, innocence first of all, and if I am able to join continence to it, I shall think myself rich in the possession of lilies. I am even, as it were, a king, if I am able to add to these, as a third lily, patience. And, indeed, the two former would suffice; but because they may be found wanting in the time of temptations, and the life of man upon the earth is marked by temptation (Job 7:1), there is much need on that account of patience, which is, so to speak, the protector[ccxlviii] and guardian of both. I think that if He who is the lover of lilies shall come, and shall find us in that condition, He will not, then, disdain with us to feed, with us to eat the Passover, since He will find great sweetness in the two former virtues, and great security shall be in the third. We shall see later on how He, who feeds and gives nourishment to all flesh, is here said Himself to feed. But now one thing is clear: that the Bridegroom not only appears among the lilies, but is to be found only among them, since every part of His character is a lily, that is, a virtue; and He Himself is the Lily, the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 71: OF SPIRITUAL LILIES, THAT IS, GOOD WORKS, OF WHICH THE FRAGRANCE IS A RIGHT INTENTION, AND THE COLOUR A GOOD REPUTATION; AND HOW THE BRIDEGROOM BOTH NOURISHES THESE, AND IS NOURISHED BY THEM. ALSO OF THE UNITY OF GOD THE FATHER WITH THE SON, AND OF THE HOLY SOUL WITH GOD.

THE CONCLUSION OF the last sermon shall form the commencement of this. The Bridegroom, then, is a Lily, but not a lily among thorns, because He did not commit sin, and thorns signify sin. It is the Bride of whom He has borne His testimony that she is a lily among thorns (Cant. 2:2), and therefore if she should say that she had no thorns, she would deceive herself, and the truth would not be in her. As for Him, He has declared that He is the Rose, indeed, and the Lily, yet not among thorns. Instead of this, He says: I am the Rose of Sharon, and the Lily of the valleys.  He makes no mention of thorns, because He alone among men has no need to say: I am turned in my anguish, while the thorn is fastened (Ps. 32:4, Douay). Therefore He is never without lilies, because He is always without faults, because He is wholly and always white and glistering, fairer than the children of men (Ps. 45:3). Do you, then, who listen to, or who read these words, take heed that you have in your soul, and in your life, lilies that grow and flourish, if you wish to have Him who dwelleth among the lilies dwelling in you. Let the blameless whiteness of your character and actions, let the fragrance they exhale, bear testimony that all your occupations, all your impulses, all your desires, are lilies. For characters have, as it were, their colour and their odour; nor are colour and odour the same thing in spirit any more than in bodies. Colour has regard to the right intention, fragrance to the good reputation of actions. Ye have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants (Exod. 5:21), said the Israelites, speaking of opinion.  The intention of the heart, and the judgment of the conscience of the doer, give to an action its colour. Vices are black, and virtue white, and the conscience when consulted distinguishes between the one and the other. The Lord's declaration respecting the single eye and the eye that is evil (Matt. 6:22, 23) holds good, because there are certain lines of division between whiteness and blackness, as between light and darkness. That which comes forth from a pure heart and a good conscience is therefore white, and is virtue; and if, furthermore, good reputation follows it, it is a lily, since neither whiteness nor fragrance is wanting to it.

2. And although good reputation does not render virtue more great, it, nevertheless, renders it fairer and more illustrious. If there be any spot upon the intention, it will not fail to appear also upon that which that intention has produced; for the fault of the root reappears in the branches. And on this account, whatsoever it be that a corrupted root shall produce from itself, not without communication of its own corruption, for example, discourses, actions, or prayers, even though they seem to enjoy public esteem, it is not entitled to be called a lily, because, though it has an appearance of fragrant odour, it is wanting in colour. For how can that be a lily which has upon it a spot of discoloration?  Nor will reputation avail to make that a virtue which the consciousness of bad intention convicts of being a vice. Virtue, indeed, will be content with a good conscience, where good report cannot possibly follow; but the fragrance of reputation will not suffice to excuse the fault of a conscience that is stained. Yet a man of virtue will, as far as he is able, provide things honourable, not only before God, but also in the sight of men (Rom. 12:17), that he may truly be a lily.

3. But there is a whiteness of the soul which comes of the forgiving mercy of God, as He declares Himself by the mouth of the  Prophet: Though your sins be as scarlet, they shall be as white as  snow; though they be red like crimson, they shall be as wool (Is. 1:18).  There is still another kind of whiteness with which a person clothes  himself, who showeth mercy with cheerfulness. And if you consider the man charitable and gracious, who is described by the  Psalmist, who showeth favour and lendeth (Ps. 112:5), will it not  seem to you that this joy is, as it were, a whiteness and glory of kindness with which he is clad, and which appears as well upon his  countenance as upon his work?  On the contrary, when anyone  gives with sadness and, as it were, by necessity, his brow and his 28 hands are so far from being white, that they gather blackness from the feelings of his heart. And therefore God loveth a cheerful giver (2 Cor. 9:7). Does He love one who gives reluctantly and sadly?  He who looked favourably upon Abel because of the willing heart which was expressed by the brightness of his countenance turned His Face from Cain, whose countenance fell, doubtless with sadness and jealousy (Gen. 4:4, 5). Consider, then, of what a nature must be the colour of sadness and jealousy for God to turn away His Face from it.   A poet has expressed aptly and elegantly that white brilliance of gladness which colours a deed of kindness, when he says in its praise:

. . .Super omnia vultus

Accessere boni.' . . .[ccxlix]

Nor is it only the cheerful giver, but he also who giveth with simplicity (Rom. 12:8), who is loved by God; for simplicity shows the whiteness of the soul. This I prove from the consideration of the contrary, for duplicity is a spot; nay, it is a stain. For what is duplicity but deceit and fraud?  And he who acts deceitfully in the sight of God, his iniquity is found to be hateful (Ps. 36:2).

Therefore it is that the man is called blessed unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile (Ps. 32:2). The Lord has well expressed in few words these two spots upon the soul, a feigned sadness, and deceit: Be not as the hypocrites, of a sad countenance (Matt. 6:16).  The Bridegroom, being virtue, takes pleasure in virtues; being a lily, He abides willingly among the lilies; and being Himself of a pure whiteness, delights in those whose souls are white and pure.

4. Perhaps, also, this is the signification of 'feedeth among the lilies,' namely, that He delighteth in the whiteness and fragrance of virtues. Formerly, when He was in the Body, He was nourished with food in the house of Martha and Mary; he reclined, even in the body, among the lilies (I speak of them, for they were lilies), and at the same time was refreshed in spirit by the devotion and virtues of women. If, then, in that hour a Prophet, or an Angel, or some spiritual man, who was not unaware of the greatness of Him who there reclined, had entered, would he not have been lost in wonder at the condescension and familiar kindness shown by Him to those beings of pure mind and of modest, though earthly, body and of the weaker sex?  and would he not have been able to bear true testimony, 'I have seen Him not only abiding, but also feeding, among the lilies?' It is thus that the Bridegroom is found to feed among the lilies in a twofold manner, namely, in flesh and in spirit.

I think, also, that He fed them in turn, but that was in spirit. But how did He nourish them spiritually by whom He was physically nourished?   Did He not strengthen the timidity of those pious women, cheer their humility, enrich and render fruitful their devotion?  But if you have seen that to Him to be nourished is to nourish, now notice also that, conversely, to nourish others is to be nourished Himself. What did the holy Patriarch, Jacob, say: God, which fed me all my life long unto this day?  (Gen. 48:15). He is a good master of a household who takes care for those of his house, and more especially in troublous days, who gives food to their hunger, yea, feeds them with the bread of knowledge and of life, and thus nourishes them for life eternal. But thus feeding others, He is, as I think, Himself nourished, and that with the food which is most agreeable to Him, I mean, with our progress in goodness; for it is a joy to the Lord to see us strong and courageous in good.

5. Thus, then, it is that, when He feeds others, He is Himself fed; and when He is fed He feeds others; at once refreshing us with His spiritual joy, and being Himself rejoiced with our spiritual advancement. To Him my penitence, my salvation, indeed, I myself, are, as it were, nourishment. Does He not, according to the phrase of the Psalmist, eat ashes as it were bread?  (Ps. 102:9). I am that ashes, for I am a sinner, and He, spiritually speaking, feeds upon me; He feeds upon me when He reproves and convicts me of my sin; I am swallowed when I am taught and trained; I am cooked when changed, and digested when transformed; finally, I am made one with Him when I am conformed unto His likeness. Do not wonder at this: it is that we may be more closely united to Him that He both feeds on us and is our food. Otherwise, our union with Him would not be perfect; for if I feed upon Him, but He not upon me, it will appear that, though He is in me, I am not yet in Him. If, on the contrary, He feeds upon me, but I do not upon Him, it will appear that, though I am in Him, yet He is not also in me; and in either of the two cases there is not a perfect union between us. But if He so feeds upon me that I may be in Him, and I in turn upon Him that He may be in me, how complete and strong is the bond[ccl] between us, since I am in Him, and He will, nevertheless, be in me.

6. Shall I make clearer what has been said by a comparison?  Lift your eyes, then, to a truth of the highest order, which has much  similarity, nevertheless, to that before us. If the Bridegroom Himself were in the Father in such wise that the Father were not in Him,  or if the Father were so in Him that He was not in the Father, I  venture to say that the union between them, if union it were, would  stop short of being perfect. But now, as He is in the Father and  the Father in Him, there is no defect in their union, but He and the  Father are truly and Perfectly One. So, also, the soul, for which it  is good to adhere to God (Ps. 73:28), does not regard itself as  perfectly united to Him, until both He abides in it, and it in Him.

Not that even then it may be said to be one with God, in the same  manner as the Father and the Son are one, although he that is joined  unto the Lord is one spirit (1 Cor. 6:17). This I have read, but that I have not read. I do not speak of myself, I who am a person of very small importance (nihil), but assuredly there is no one in his senses, no one, I say, on earth or in heaven, who would arrogate to himself that saying of the Only Begotten Son of God: I and the Father are One (John 10:30). And yet I, though I am but dust and ashes, do not hesitate to say, in reliance upon the authority of Scripture, that I am one spirit with God, if, that is to say, I have ever been convinced by certain experience, that I am joined to the Lord, after the likeness of one of those who abide in charity, and by this abide in God, and God in them, feeding upon God,[ccli] and He upon them.  For it is of such a union that, as I think, the words are said: He that is joined unto the Lord is one spirit.  What then?  The Son says: I am in the .Father, and the Father in Me: and We are One (John 10:30, 38), while, as for the man, he says: ' I am in God, and God in me, and we are one spirit.'

7. But is it the case that as the Father and the Son, that They may be the One in the Other, and so be One, reciprocally feed upon each other, so God and man mutually penetrate each other by a kind of reciprocal manducation, and thus exist, if not as one being, yet as one spirit?  By no means.  For in the one case and in the other the indwelling is not after the same manner, and the unity of each is different. [[In fact,[cclii] the difference of unity, and the nature of that difference is indicated by the two words, unus and unum (that is, 'one' and 'the same substance'). For the former does not apply to the union between the Father and the Son, nor the latter to that between God and man. You, if you are already instructed in this mystery, will, if you make use of this opportunity, become so still more fully; and you should remark prudently, that by unum is denoted the unity of Substance or of Nature, while by 'unus' is indeed denoted a unity, but one of a kind very different, because the Essence and Nature of God is far other than that of man, while it is evident that the Essence of the Father and of the Son is One. You see that this union between God and man is not in the fullest sense a unity, at least, not if it be compared with that other unique and sovereign Unity. For how can there be complete unity where there is plurality of nature and difference of substance?  And yet a soul that is joined unto the Lord is said to be one spirit with Him, and is so in fact; nor is the plurality of substances any bar to this unity, since it is brought about, not by a confusion of natures, but by an agreement of wills. It is in this sense that many hearts are said to be one, and many souls one, as it is written: The multitude of them that believed were of one heart and of one soul (Acts 4:32). This, then, as regards unity.

8. But what is that unity which does not come into being by the act of uniting, but which is from all eternity?  Nor is it, like the other, produced by an act of mutual manducation, because it is not produced at all, but simply exists. It does not admit of conjunction, nor composition, nor any such thing, which is inconsistent with a perfect unity. To the Father and the Son, Nature, Essence, and Will, are not only one, but the same. For Nature, Essence, and Will, are Their Being and Substance. It must not, then, be said that the Unity, in which the Father and the Son are One, is a consequence following from their Natures, their Substances, or their Wills; it can in no sense be said to be caused or to come into existence, but it simply exists; in a word, it is not factitious, but original.]]

The Father and the Son are the One in the Other. They are, in a manner which is not only ineffable, but also incomprehensible, capable of containing and being contained, but if They are capable of containing Each Other it is without Their being divisible; and if They are capable of being contained, it is without participation.

For, as the Church sings in a hymn: ' In the FATHER the SON is wholly, and in the WORD is the FATHER wholly.[ccliii]  The Father is in the Son, in whom He is always well pleased; and the Son is in the Father, of whom He is always the Begotten, and from whom He is never separated. Now it is by charity that man is in God and God in man, as says S. John: He that dwelleth in love dwelleth in God, and God in him (1 John 4:16). It is by this consent and oneness of will that they are two in one spirit, or, rather, are one spirit. Do you perceive the distinction?  It is not the same thing to be consubstantial, that is, of the same substance, and consenting, that is, concurring in the same will. Although, if you notice carefully, that difference in their unity is sufficiently indicated to you by the words unus and unum, since the former does not apply to the union of the Father and the Son, nor the latter to that between God and man.  The Father and the Son cannot be said to be one [only], since the One is Father, and the Other is Son; yet They are declared to be, and are, one and the same Substance, because it is common to Both, nor has Each His singular Substance. On the contrary, God and man have not the same substance or nature, and, therefore, cannot be said to be unum. And yet, if they are attached to each other by the tie of love, they may, with perfect truth, be said to be one spirit.  But that unity is brought about rather by the concurrence of wills than by the union of essences.

9. There is now made sufficiently clear (if I do not mistake) not only the diversity, but also the disparity, of these unities, the one existing in the same essence, and the other in diverse essences. What can differ more between themselves than the unity which exists between things of different kinds and between those of the same kind?  The words unus and unum, as I have already said, mark the difference between the two kinds of unities, since by the word unum the essential unity between the Father and the Son is designated, and by unus, not this, but a mutual consent of affections and of will between God and man is so referred to. Nevertheless, it may very well be said that the Father and the Son are 'one' (unus), with the addition of some defining word; as, for example, one God, one Lord; and generally, with regard to all that relates equally to Each and not to One in particular.

For Their Godhead or Their Majesty is no more diverse in Each than is Their Substance or Essential Nature; and all these, if you consider piously the matter, are not diverse in Them or divided, but are one. I have said too little: they are one and the same with Them. What shall we say of that unity in which, as we read, many hearts and many souls are one?  I think that it does not merit the name of unity when compared with this, since it does not unite many things, but marks them singly as being one. Therefore that Unity, which is not brought about by any unifying act, but which exists from all eternity, is unique and supreme. Nor is it the effect of that spiritual manducation of which mention was made before, because it is not brought about, but it exists. Much less is it to be considered as due to any conjunction whatsoever of Essences or consent of Wills, for there is in it neither plurality of the one nor of the other. In Them, as has been said, there is one Essence and one Will; and where these are one there cannot be consent, nor composition, nor conjunction, nor any such thing. There must be at least two wills to unite in a common consent, and similarly there must be two essential existences for that consent to produce union. There is nothing like this in the Father and the Son, since there is in Them neither two Essences nor two [divergent] wills. These two things are in them but one, or, as I remember that I said before, these two things make but one in Them and with Them; and inasmuch as They abide Each in the Other, in a manner unchangeable[ccliv] as it is incomprehensible, they are truly and uniquely One. Yet if anyone wishes to say that between the Father and the Son there is consent, I do not contest this, provided it be understood, not of a union of Wills, but of a unity of Will.

10. And yet we think that God and man abide each mutually in  the other, but in a manner far different from that just referred to,  because their substances and their Wills are distinct, and they abide  each in the other in a manner far different; that is, they are not  blended as to substances, but consentaneous as to wills. And this  union is to them a communion of wills and a conformity in charity.

Happy is this union if you have had experience of it, even though,  compared with that more perfect union just referred to, it seem to be  nothing at all. It was the saying of one who had experienced this:  It is good for me to draw near to God (Ps. 73:28). It is indeed a great good if you hold fast wholly to Him. Who, then, is it who perfectly does this except the person who, abiding in God as being loved by God, nevertheless draws God into himself by a reciprocal affection?  Therefore, when God and man are mutually and perfectly attached (which is the case when they are mutually incorporate by close affection), I may without doubt say that by this God is in man and man in God. But man is indeed in God from all eternity, since he is beloved by God from all eternity, if, that is to say, he is of those who assert that He hath loved and accepted us in His dear Son before the foundation of the world (Eph. 1:4-6). But God is in man from the time that He is beloved by man. And, if this be the case, man indeed is in God even when God is not in man; but God is not in the man who is not in God. For although perhaps he loves for a time, he is not able to remain in the love of God if he is not loved of God; nor even, though loved, is he yet able to love Him. Otherwise, how shall that saying stand good: He first loved us?  (1 John 4:19). But when he who was loved before begins also to love, then man is in God and God in man. But he who never loves has plainly never been loved, and it is thus certain that he is not in God, nor is God in him. All this has been said to show the difference between that bond by which the Father and the Son are One, and that by which a soul which attaches itself to God is one spirit with Him, lest perhaps, when we read of the man who abides in love, that he abides in God and God in him, and also of the Son, that He is in the Father and the Father in Him, it should be thought that an adopted son of God enjoys the same prerogative as the Only Begotten.

11. These truths, then, having been made clear, let us return to Him who feedeth among the lilies, for it was from that point that we started to make this digression; whether it has been of interest and value it is for you to judge. I have already, as it seems to me, given two explanations of this passage. I have said that the Bridegroom, who is Himself the virtue and Brightness [of His Father], finds nourishment in the virtues of those upon whom He has shed the brightness of sanctity; and also that he receives sinners to penitence in His Body, which is the Church; and that it was to unite them with Himself that He was Himself made sin, who did no sin, that the body of sin might be destroyed in which sinners had once been incorporated, and that they might become righteousness in Him, being justified freely by His grace.

12. A third explanation which occurs to me I proceed to lay before you, and I think that it will suffice, not only for the explanation of the passage, but for the ending of this sermon. The Word of God is truth, and this is the Bridegroom. This you know; listen, then, to what remains. When a person hears this [Truth] and does not obey it, it remains empty and, so to speak, barren; it is sorrowful, and complains that it has been brought forward to no good purpose. But if the hearer has obeyed it, will it not seem to you that the Word has grown and taken to itself a body, because action is joined to word, inasmuch as it is strengthened and reinforced by the fruits of obedience and the harvest of righteousness?  Thence it is that He says in the Apocalypse: Behold, I stand at the door and knock; if any man hear My Voice, and open the door, I will come in to him, and will sup with him, and he with Me (Rev. 3:20). It seems that the Lord gives approval to this explanation where He says in a prophet that His word shall not return unto Him void, but shall prosper, and accomplish that whereto He has sent it (Is. 40:12). It shall not return, He says, unto Me void or barren, but as succeeding in all things; it shall be filled with the good actions of those who shall obey it in love.

For, according to the usual manner of speaking, a word is said to be fulfilled when it has produced the effect intended by it; while, until it has done this, it is called empty and meagre and, so to speak, famishing.

13. But hear with what food the WORD Himself declares that He is nourished. My meat, He says, is to do the will of Him that sent Me, and to finish His work (John 4:34). This is the utterance of the WORD Himself, and declares plainly that every good work is His nourishment; and, furthermore, that He finds it among the lilies, that is, among the virtues. That which is to be found, if it be so, beyond those limits, He who feedeth among the lilies will not touch, even though it seem to be, so far, good of its kind. For example, He will not accept alms from the hand of a robber or a usurer; nor, again, from the hand of a hypocrite who, when he bestows alms, causes a trumpet to be sounded before him that he may obtain the praise of men. He will by no means accept the prayer of him who loves to pray at the corners of the streets that he may be seen of men (Matt. 6:2, 5). For the prayer of the ungodly will be abominable to Him (Prov. 28:9). Without avail, also, will it be for one to offer his gift before the altar who is conscious that his brother has some cause of complaint against him (Matt. 5:23, 24). He had not respect unto the offerings of Cain, for the very reason that he was not well inclined towards his brother (Gen. 4:5). As is testified by a holy prophet, He delighted not in the sabbaths and new moons and sacrifices of the Jews, so that He protested openly that they were abhorrent to Him, and asked: When ye come to appear before Me, who hath required this at your hand?  (Is. 1. 1:2). I believe that those hands had not the fragrance of lilies, and for that reason He who was wont to feed, not among thorns, but among lilies, disdained the gifts they proffered.  Were not those hands filled with thorns of which He said: Your hands are full of blood?  The hands of Esau were bristly, as if they had been covered with thorns, and therefore they were not admitted to minister to one who was holy.

14. I fear that there may be some among us also whose gifts the Bridegroom does not accept, because they have not the fragrance of the lilies. For if my own self-will is found, for instance, in the fasts which I make, the Bridegroom will not accept such fasting as that, because it savours not of the lily of obedience, but of the sin of my own self-will. The same thing is to be said, not only of fasting, but of silence, of vigils, of prayer, of reading, of manual labour, and, in short, of every observance of the monastic life, where there is found in it, not obedience to a superior, but the prompting of our own self-will. I should consider that those observances, although good in themselves, are not to be numbered among lilies, that is, among virtues; but that the man whose services are of such a kind would hear from the Prophet the question: 'Is it such a service as this that I have chosen?  saith the Lord' (Is. 58:3-5); and he adds: 'In the day of your fast ye find pleasure.' Self-will is a great evil, since it causes your good works not to be good for you. Such works need to [be altered, and] become lilies; for He who feedeth among the lilies will not taste of anything which is defiled with self-will. Wisdom is everywhere; she passeth and goeth through all things by reason of her pureness, nor can any defiled thing fall into her (Wisd. 7:24, 25).

So, then, the Bridegroom loves to feed among the lilies, that is, in pure and clear hearts. But how long shall this be?  Until the day break and the shadows flee away. This passage is full of shadows and of difficulties; let us not enter into the thick wood of this profound mystery, except in the full light of day. But now, as my sermon has been unusually prolonged, the day has drawn to a close, and we are obliged unwillingly to withdraw from these lilies. I have not hesitated to expatiate at greater length than usual, because the fragrance of these flowers prevents anyone from being wearied or annoyed. There seems but little remaining of the verse before us; but of that little the meaning is deeply hidden, as is the case with all other parts of this poem. But He who reveals mysteries will come to our help, as I trust, when we shall have begun to knock [at the door]; nor will He shut the mouths of them that speak of Him.

Rather is He wont to open those that are closed. He is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 72: THE MEANING OF THE WORDS 'THE DAY BREAKS AND THE SHADOWS FLEE AWAY.' THE VARIOUS DAYS IN THE LIVES OF MEN EXPOUNDED. THAT THE RIGHTEOUS LIVE IN LIGHT, AND THAT A BRIGHTER DAY AWAITS THEM; BUT THAT THE WICKED, WHO ARE DEVOTED TO WORKS OF DARKNESS, CAN LOOK FORWARD ONLY TO ETERNAL NIGHT.

'My Beloved is Mine, and I am His: He feedeth among the lilies: until the day break and the shadows flee away.'-Cant. 2:16, 17.

THE LAST PART only of these clauses remains to be treated, and I am in doubt, in entering upon it, to which of the two preceding ones it ought to be joined, for I may connect it indifferently with either. For whether you say, My Beloved is mine, and I am His, until the day break and the shadows flee away, interposing only, He feedeth among the lilies, or following the literal order, He feedeth among the lilies, until the day break and the shadows flee away, you have in either case a sense perfectly good. There is only this difference, that if you join the 'until' to the former sentence, the day is included in the sense; but if to the latter, the day is excluded from it. Are we to suppose that, in intimating that the Bridegroom will cease to feed among the lilies when the day shall have dawned, it is intended to declare that He will also cease to belong to the Bride and she to Him?  By no means. Their relation shall endure for ever, with the sole difference that it shall then be as much happier as it shall be stronger, and as much stronger as it is freer and less impeded. It is necessary, then, to understand this word 'until' in the same way as that passage in the Gospel of St. Matthew where it is said that Joseph knew not Mary until she had brought forth her firstborn Son (Matt. 1:25). For he knew her not afterwards. Or, as in that verse of a Psalm: Our eyes wait upon the Lord our God, until that He have mercy upon us (Ps. 123:2); but not that they should be turned away from Him when He has begun to have mercy. Or, again, as that saying of our Lord to His Apostles: Lo, I am with you alway, even unto[cclv] the end of the world, for He will not cease to be with them after that event has taken place. But now see how this word until is to be understood if you connect it with the words, My Beloved is mine, and I am His. For if you refer it to He feedeth among the lilies, another sense must be put upon it. Now, there will be a good deal of difficulty in showing in what manner the Beloved ceases to feed among the lilies when the day begins to break. Is the day spoken of that of the Resurrection?  But, then, why should it not please Him much more to pasture among the lilies, seeing that there is then a much greater abundance of them?  So much as relates to the connection of the clauses.

2. Consider, now, with me, how, although (after the consummation  of all things), the Bridegroom is in the midst of a Kingdom which is  glorious with lilies, in which He takes the greatest joy and delight,  yet it is not said that He feeds [among] them, as He had been accustomed to do up to that time. For where, then, are those sinners  whom Christ makes one with Himself, having, so to speak, ground  and masticated them with the teeth of an austere discipline, that is to  say, with affliction of the flesh and heartfelt contrition?  Nor, again,  will the Bridegroom, who is the Word, any longer require for Himself  the food of various works or actions of obedience, where the only  action will be to enjoy repose, and the occupation [of the blessed] to  contemplate God and be fully satisfied in Him. His food is, indeed,  to do the will of His Father; but this refers to the present state, not  to the future: for how can He be engaged in doing that which is  fully done?  And it is clear that then it will be complete and perfected. It is in that state that all the saints will know clearly what is that Will of God which is good, and acceptable, and perfect (Rom. 12:2). And assuredly nothing remains to be done of that which is fully perfected. The occupation that is left is to find enjoyment in it, not to bring it about; to experience it, not to carry it into effect; to live in that Divine Will, not to exercise one's self in accomplishing it. Is it not of that very Will that we are taught of the Lord to pray earnestly that it may be done, as in heaven, so in earth (Matt. 6:10), so that the carrying it out may not be a labour to us, but the fruits of it be then a delight?  So, then, the Bridegroom, the Word, will no longer require the food of good works, because there every work will necessarily cease where all are filled with the abundance of wisdom.  For they who are less in action shall receive wisdom (Ecclus. 38:25).

3. But let us now see if what we say is capable of standing with that sense of the words 'he feedeth among the lilies' in which some interpret them; namely, that He rejoices in the excellence, and, so to speak, in the whiteness of virtues. For we, too, have not passed over that sense among others. Shall we say, then, either that there are no virtues, or that the Bridegroom does not take pleasure in them?  Either alternative is altogether extravagant. But see whether He does not take delight in them in any other manner; and if, instead of their being food to Him, they do not perhaps, and so to speak, serve Him as drink. During this life, and in this mortal body, there is no virtue of ours which is so purified from mortal frailty, and rendered so pure and sweet as to serve for the use of the Word in this way. But He who wills that all men shall be saved overlooks many things, and devotes His efforts, as it were, with pains and skill, to extract from that which cannot be used as a beverage somewhat agreeable and worthy to be food. A time shall come when virtue shall be capable of being pure and clear, so that instead of being masticated with labour and fatigue, or, rather, instead of wearying the eater, it shall give to him delight without weariness, but it is no longer as food that is eaten, but as a draught that is swallowed. It is that which the Lord promises in the Gospel: I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in My Father's Kingdom (Matt. 26:29). And He makes no mention of food. We read also in a Psalm: Like a mighty man that shouteth by reason of wine (Ps. 78:65); but here also food is not mentioned. The Bride is, then, conscious of this mystery when, having found and declared that her Beloved feedeth among the lilies, she names a time until which He deigns to do this. or, rather, has recognised and stated the time already fixed, saying, until the day break, and the shadows flee away. For she knew that after, He would rather drink (so to speak) of virtues than feed upon them. That, it may be said, agrees with the usual custom, that drink should follow food. He, then, who takes food here on earth shall taste of drink in heaven, and with as much greater sweetness as security; inasmuch as then He shall drink with ease, while now He partakes of them with labour, and, as it were, eats of them but in morsels.

4. Let us now set ourselves to consider what is that day and what are those shadows of which the Bride speaks: in what manner the one breaks, that is, appears, and by what power the others flee away.

The expression here used is significant and singular, for it is only in this passage, I believe, that you will find the day spoken of as breathing.[cclvi] For the winds are said to breathe, not the times. Man breathes, other animals breathe; and it is the air continually breathed which enables them to live. And what is this but wind?  The Holy Spirit also breathes, and hence His Name. In what way, then, is the day, which is not a spirit, nor a wind, nor, indeed, a living creature at all, said to breathe?  Although it is not, indeed, said to breathe, but, which is still more remarkable, to aspire [sirans,; aspirans]. Nor is it less extraordinary that it is said, and the shadows fee away, since, at the rising of this visible and material light the shadows do not flee away, but are dissipated. The explanation of these things is to be sought outside the sphere of things corporeal. If we shall be able to find a spiritual day and spiritual shadows, then what is meant by the aspiration of one and the feeing away of the other will become clearer.  If it be considered that the day of which the Psalmist says: A day in Thy courts is better than a thousand (Ps. 84:10), is a literal one, I know not what ought not to be understood in a literal sense. There is a day also which is taken in an evil sense, and which is named with malediction by the Prophets (Job 3:3 and Jer. 20:14). But let us by no means think that it is one of those visible days which the Lord has made. It is a day in a spiritual sense.

5. Who can doubt also that the shadow which rested upon Mary when she conceived (Luke 1. 35) was a spiritual one?  And so was it with that which is thus mentioned in the Prophet: Under His shadow we shall live among the heathen (Lam. 4:20). But I think, nevertheless, that in this place by 'shadows' is meant those hostile powers which are called not ' shadows' only, but ' darkness' by an Apostle, where he speaks of the rulers of the darkness of this world (Eph. 6:12); and that they designate also those of our race who are attached to these; who are children of the night, not of light, nor of the day. For when the day shall appear, these shadows shall not be entirely destroyed, while we see that material shadows not only disappear from the presence of the light of this world, but perish altogether. They shall not, then, be entirely destroyed, but shall be more miserable than if they were. They shall exist, but in a state degraded and subdued. Thus the Psalmist saith (and no doubt he refers to the prince of these shadows) 'he will crouch and fall when he shall have power over the poor' (Ps. 9:10, Douay). His nature shall not, then, be annihilated, but his power taken away; his substance shall not perish, but the hour of darkness and its power shall pass. They are cast down that they may not see the glory of God; they are not blotted out of existence, that they may dwell for ever in the flame. Shall not the shadows be laid prostrate when the mighty are cast down from their seat, and have been made a footstool?  Speedily shall that come to pass. It is the last time: the night is far spent, the day is at hand. The day shall wax, the night wane[cclvii] (Rom. 13:12). The night signifies the devil, the angel of Satan, though he transform himself into an angel of light. The night is Antichrist, whom the Lord shall consume with the spirit of His Mouth, and shall destroy with the brightness of His coming (2 Thess. 2:8). And is not the Lord the day?  Evidently He is the Day, which breathes and brightens, which puts to flight the shadows by the Breath of His Mouth, and destroys the phantoms [of the night] by the brightness of His coming. Or if you prefer to take the phrase 'flee away' in the sense of 'to be extinguished,' I do not oppose this. We see that the dark sayings and figures of Scripture are shadows; so also are those ambiguous modes of speaking, those subtle phrases, and involved arguments, which obscure the light of truth rather than discover it.  For in part we know, and in part we prophesy. But when the day breaks the shadows shall flee away; for when the fulness of light is occupying every place, there is no spot left where shadows may linger.  For when that which is perfect is come, then that which is in part shall be done away (1 Cor. 13:9, 10).

6. That would suffice, if the Scripture said simply that the day 'breathes,' and not that it 'aspires.'[cclviii] But now I think it needful to add a few words to explain the reason of this small addition, and of the distinction which it indicates. For I, to speak truly, have long been persuaded that in the sacred and precious text of the Scripture not the smallest particle is without meaning and importance. Now, we are accustomed to make use of this word, to express the seeking something with eager desire, as, for example, when we say that such and such a person 'aspires' to this honour, or that dignity. There is denoted, then, by this word a marvellous abundance and power of the Holy Spirit to be manifested hereafter in that day when not only our souls, but even our bodies shall become spiritual, according to their manner, and when those who shall be found worthy shall be inebriated with the fulness of the House of the Lord, and shall drink to the full of the river of His pleasures.

7. There is still another way in which this passage may be taken.  The sanctified day has already shone upon the holy Angels, breathing upon them, like a mighty wind, the sweetly flowing secrets of the eternal Divinity. For the Psalmist says: The river of the flood thereof maketh glad the City of God (Ps. 46:4); but he refers to that City, to which it is said: Like as the habitation of all that rejoice is in thee (Ps. 87:7). But when that day shall have breathed upon us also who dwell on the earth, it shall be not only a day of breathing, but also a day of aspiring, because it shall, as it were, open its bosom and admit us also. Or rather (that we may go farther back and treat of the course of events more at length) after the Creator had made man of the dust of the earth, He, as the truthful history narrates, breathed into his nostrils the breath of life (Gen. 2:7). That then became for him a day of inspiration. But, lo, an envious night, pretending to be light, dashed against this day, for in promising to man a light of knowledge far more brilliant than he had, it enveloped our first parents, by the perfidious counsel given to them, with sudden darkness, with a deep and terrible obscurity. Woe! woe to them! they have not known nor understood; they walk on ignorantly in obscurity, taking darkness for light, and light for darkness. For the woman ate of the tree which the serpent had suggested (dederat) to her, which God had forbidden, and gave of it to her husband, and a new day, as it were, began to shine for them. For then the eyes of them both were opened, and that day became for them a day of conspiring, which destroyed the day of inspiration, and substituted for it an expiring day. Assuredly the subtlety of the serpent, the blandishments of the woman, and the weakness of the man, conspired and assembled together against the Lord, and against His Christ. Wherefore also the Lord and His Christ spake together: Behold, the man is become as one of us (Gen. 3:22), because he had assented to the enticements of sinners, to the injury of each.

8. In this day we all are born. We all bear, in fact, impressed upon us as by cautery, the brand of that ancient conspiracy: Eve still lives in our flesh, and the serpent strives without ceasing, through the concupiscence which we derive from birth, to make us consenting parties to his rebellion. It is for that reason, as I have said, that the saints of the ancient law cursed that day, wishing that it might be short, and speedily turned to night, because it is a day of contention and contradiction, in which the flesh does not cease to revolt against the spirit, and during which the contrary law which abides in our members is in continual and unwearied contradiction to the law of our spirit. That is why it has become an expiring day. For then and thenceforth, what man is there who shall live and never see death?  (Ps. 89:48). Let anyone say that pleases, that this is an effect of the wrath of God; I should nevertheless say that it is the effect of His mercy; so that the elect, on account of whom all things are done, should not so long be tormented by a contradiction full of trouble by which they also are led captive by the law of sin, which is in their members. For they abhor and endure with great reluctance that shameful captivity, that melancholy contradiction.

9. Let us hasten, then, to respire free from that old and injurious conspiration, because the days of man are few and brief (Job 14:1).  Let the day of free respiration receive us and enlighten us, before a night of deep horror (suspirans) swallow us up, wrapping around us the thick glooms of the outer and everlasting darkness. Do you ask to what does this phrase (of respiration) refer, and in whom is it found?  It consists in this, that the spirit begins in turn to mortify the deeds of the flesh. If you feel repugnance to these, you are breathing; if you are mortifying them by the spirit; if you crucify the flesh with its affections and lusts, you have breathed. I keep under my body, says St. Paul, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway (1 Cor. 9:27). That is the utterance of a man who is breathing the free breath of the spirit; yea, rather who had already done so. Go thou, and do likewise (Luke 10:37), that you may show that you have breathed this inspiring air, and know that this day of inspiration has shone upon you. The night of death shall not prevail against this day of revival; it shines in the darkness, and the darkness comprehendeth it not. This light of life shall not fail even when life departs, and I think that to no one more fitly, than to him who dies thus, can these words be assigned: Even the night shall be light about me (Ps. 139:11). Why should he not see more clearly, being delivered from the shadow, or rather from the corruption of the body?  When freed from corporeal bonds, he will doubtless be as free among the dead, and as one who sees among the blind. For like as once in former times, when throughout Egypt none could see clearly, the people of Israel alone had light amid the universal gloom, and beheld [the great work of] God; for the Scripture says: All the children of Israel had light in their dwellings (Exod. 10:23), so the righteous shall shine among the sons of darkness, and in the midst of the thick shadow of death, and shall have so much the clearer power of vision, as they are delivered from the shadows of the body. But as for those who have not previously breathed that inspiring air, nor sought for the light of that day, and on whom, therefore, the Sun of Righteousness has not risen; they shall pass from these shadows into deeper shadows still, so that those who are in darkness shall be in darkness still; while those who see, shall see more and more.

10. To this may be applied, not unfitly, the words spoken by Our  Lord, that whosoever hath, to him shall be given, and he shall have  more abundance; but whosoever hath not, from him shall be taken away  even that he hath (Matt. 13:12). Thus it is also in death: for new  light is added to those who already see, while from those who do not  see is taken away the little which they seemed to have. For in proportion as the one class see less and less, so do the other see more  and more clearly, until the night of sighs receives the one, and the  day of light and aspiration the other; and these are the two extremes; that is, total blindness, and perfect sight. Then there will be  nothing more to be taken away from those who have already been  emptied of all, nor anything to be added to those who are filled;  unless, indeed, the latter may expect to receive something more even  beyond fulness, according to the promise made to them by the  Saviour: Good measure, pressed down, and shaken together, and  running over, shall men give into your bosom (Luke 6:38). Does it  not appear to you that the vessel which runs over must be something  more than full?  But you will hear calmly of this fulness superabounding, when you remember that you have read: [The Lord shall  reign] for ever and beyond (Exod. 15:18). He then shall be the increase and crown of the day of aspiration. That day shall add, I say, to the measure of the fulness inspired, as to the abundance of the day inspiring; working for us a far more exceeding and eternal weight of glory, so that the superabounding addition of honour should redound upon bodies also. For this cause it is, and to signify this, that the Holy Spirit has said, not 'spirans,' but 'aspirans,' adding the proposition 'ad,' because those whom that day enlightens inwardly, it also adorns outwardly, and clothes them with a robe of glory.

11. I believe that will be sufficient by way of giving a reason for the word 'aspiring.' And if you wish to know, the day of aspiration is the Saviour Himself, for whom we wait; who shall change the body of our humility, that it may be fashioned like unto the Body of His glory (Phil. 3:20, 21). He is also the day of inspiration, and by His operation makes us to respire previously in the light which He inspires, so that we also may be in Him a day of respiration, inasmuch as our inward man is renewed from day to day, and is renewed in the spirit of its mind according to the likeness of Him who created it, becoming day from the day and light from the light. There are, then, two days, one succeeding the other, in us: the day of inspiration, which is for the life of the body, and that of respiration, which is the sanctification by grace; and there remains a third, which shall be in the glory of the resurrection: it is manifest that the great mystery of the Divine goodness. which has been accomplished in the Head, shall be accomplished also sometime in the members of His Body, and the testimony of the prophet shall be fulfilled, who says: After two days will He revive us , in the third day lie will raise us up, and we shall live in His sight , then shall we know, if we follow on to know the Lord (Hosea 6:2,3). It is He whom the Angels desire to contemplate, the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 73: HOW CHRIST SHALL COME TO JUDGE IN HUMAN FORM, THAT HE MAY APPEAR DELIGHTFUL TO THE ELECT; AND HOW HE IS LESS THAN THE ANGELS, YET LOFTIER THAN THEY.

'Return, my Beloved, and be Thou like a roe or a young hart upon the mountains of Bether.'-Cant. 3:17.

WHAT? HE IS but just now gone, and you call Him back?  What sudden need has arisen in so short a time?  Have you forgotten anything?  Yea, truly, the Bride has forgotten everything which is not He, even her own self. And though she is not devoid of reason, yet sometimes she seems for the moment 449  to be deprived of it. Nor does it even appear that she retains in her feelings that modest self-restraint, which is always apparent in her actions. It is the violence of her love which occasions this. It is the same which in its triumph puts to silence every feeling of timidity, every consideration of fitness, or of deliberation; it causes her even to neglect times and seasons. For, as you see, the Bridegroom has scarcely left her side, than she calls upon Him eagerly to return. She entreats him even to hasten, to run with all the speed of the swiftest animals, such as the roe or the young hart. This is the literal meaning of the words, and this is the portion of the Jews.

2. But I will, as far as I have received from the Lord, seek out the spirit and the life in the deep and mysterious meaning of the sacred text; this is the portion which belongs to me, as a believer in Jesus Christ. Why should I not extract the sweet and salutary nourishment of the Spirit from the barren and tasteless mass of the letter, as I separate grain from chaff, the kernel from its shell, or marrow from the bone?  With this mere letter, which, when tasted, savours only of the flesh, and when swallowed, brings death, I do not desire to have anything to do, but only with that teaching from the Holy Ghost which is hidden in it. For as the Apostle declares, The Spirit speaketh in a mystery (1 Cor. 14:2); but Israel, in place of the mystery, which is veiled, takes the veil which covers the mystery.  Why is this, except that a veil is still upon their heart?  Thus the literal meaning of the text is theirs, but its inner signification is mine; and thus there is to them a ministration of death in the letter, but to me life in the Spirit.   For it is the Spirit which quickeneth (John 6:64), inasmuch as it gives understanding; and is not understanding life?   Give me understanding and I shall live, is the Psalmist's prayer to the Lord. Understanding does not remain on the surface of things, it is not superficial, it does not handle the outside with uncertain touch, like a blind man; but it penetrates to their depths, and often brings up from thence treasures of truth with eager grasp, as did the Psalmist when he said unto the Lord: I rejoice at Thy word as one that findeth great spoil (Ps. 119:144, 162).  It is thus that the kingdom of truth suffereth violence, and the violent take it by force (Matt. 11:12). But that elder brother in the Gospel (Luke 15:25-30) who returned from the field is the type of that ancient and earthly-minded people which has learned to labour for an earthly heritage only, and groans with careworn and furrowed brow under the heavy yoke of the Law, which it bears throughout the burden and heat of the day. This people, I say, because it has no understanding, stands without even to the present time, and will not, even when invited by the Father, enter into the house of banqueting, thus depriving himself hitherto of any share in the music, and the dancing, and the fatted calf. Unhappy that he is, he refuses to make experience how good and joyful it is for brethren to dwell together in unity. All this has been said to show the distinction between the portion of the Church and that of the synagogue; that the blindness of the one and the prudence of the other might be made more evident; and the happiness of the one be made more plain by contrast with the pitiable folly of the other.

3. Let us now examine the words of the Bride, and endeavour so to expound the chaste sentiments of her sacred love, that there may appear nothing that is contrary to reason in the sacred text, nor anything importunate or unbecoming. And if we bear in mind that hour when the Lord Jesus (for He is the Bridegroom) passed from this world unto the Father (John 13:1), and at the same time the state of mind in which the Church, His newly-wedded Bride, necessarily was when she saw herself deserted and left as a desolate widow, deprived of her only hope (I refer to the Apostles who had left all and followed Him, and had continued with Him in His temptations); if, I say, we consider these things, it will appear to us, I think, that it is not unreasonable nor unaccountable that the Bride should be so inconsolable for His departure, nor so urgent for His return, when she is left so solitary and in such distress.

The affection that she feels for Him, and the need that she has for Him, forms, then, a twofold reason for thus appealing to Him; that since He cannot but ascend up where He was before, He will at least hasten His promised return. For that she desires and entreats that He would be like unto certain animals, and those the animals which are of greatest speed, is an indication of the eagerness of her desire, for which no return would be sufficiently prompt. Does she not ask for this daily when she prays, Thy kingdom come (Matt. 6:10)?

4. Yet I think that she desires to point not less significantly to weakness as well as to speed, and that as well of sex in the roe as of age in the young hart. She desires, then, as it seems to me, that when returning to judgment He should appear, not in the Form of God, but in that Human Form in which He was not only born, but born as a little Child, and born only from that female sex which is the weaker of the two. Why is this?  It is in order that from both the one and the other there may be a reminder to be gentle towards the weak even in the day of His wrath, and in the time of judgment to exalt mercy above judgment. For if He shall be strict to search out offences, who even of the elect shall stand in His presence (Ps. 130:2)?  The stars are not pure in His sight, and in His Angels He finds pravity (Job 4:18; 25:5). Listen, then, to him who is elect and holy; hear what he says to God: Thou forgavest the iniquity of my sin. For this shall everyone that is godly pray unto Thee, in a time when Thou mayest be found (Ps. 32:5, 6). Even the saints, therefore, need to entreat pardon for their sins, that they may be saved by the mercy of God, and must not trust in their own righteousness; for all have sinned, and all need mercy. In order, then, that when He is angry He may remember mercy, the Bride entreats of Him to appear in the garb of mercy, that is, in the Form of which the Apostle says: Being found in fashion as a man (Phil. 2:7).

5. And, indeed, it is very necessary for us that it should be thus; for if, even with this moderating influence, so great is His equity in judgment, so awful the severity of the Judge, so lofty His majesty, and so changed the very appearance of all things, that, according to the Prophet, the day of His Coming does not bear to be thought upon (Mal. 3:2, Douay), what would it be, do you imagine, if He who is a consuming fire (I mean the Almighty God) should come in all that immensity, and power, and purity of His Godhead, to put forth His power against a leaf (so to speak) which the wind driveth away, and to pursue the dry stubble (Job 13:25)?  He is Man also, and who, says the Prophet, shall behold Him?  Who shall stand when He appeareth?  (Mal. 3:2). How much less, then, could any among men endure the sight if He should manifest Himself to us without His Humanity: as God, unapproachable in His Glory, unattainable in His loftiness, incomprehensible in the greatness of His Majesty?  But now, when His wrath is kindled but a little (Ps. 2:12), how welcome and sweet towards the children of grace shall appear a glimpse of His Humanity! How it shall be to them a confirmation of faith, a strength to their hope, an increase in their confidence, because His grace and mercy is with His saints, and He hath respect unto His chosen (Wisd. 4:15)! In fact, God the Father Himself hath given the power of judgment unto His Son; and not because He is His Son, but because He is the Son of Man (John 5:27). O truly He is the Father of mercies! He wills that men should be judged by a Man, in order that amid fear and apprehension of evils so great confidence might be given to the elect by the resemblance of nature. Holy David had predicted this formerly, in words which were equally a prayer and a prophecy: Give the King Thy judgments, O Lord: and Thy righteousness unto the King's son (Ps. 72:1). To the same effect is the promise made by the Angels to the Apostles when, after Jesus had been taken up into heaven, they spake to the latter thus: This same Jesus, which is taken up from you into heaven, shall so come, in like manner as ye have seen Him go into heaven (Acts 1:11); that is to say, in that very form and substance of body.

6. It is very clear, from all these things, that the Bride had a certain access to the Divine plan, and that she was not ignorant of the mystery of God's supreme Will, which [hath chosen] the weak and harmless things of the world (1 Cor. 1:27); inasmuch as she indicates, in the spirit of prophecy, and in the words of one who utters prayer, that the nature which is weaker, or rather that which is lower (for then it shall no longer be weak), shall be set on high to judge; insomuch that He who shall shake heaven and earth by His power, while girded with power against the sinful and impenitent, shall yet show Himself gentle and kind, and, as it were, harmless, towards the elect. To this it may be added that, in order to discern the one from the other, He will need not only, as it were, the agility of the roe, but the piercing sight of the hart, so as to be able to discern, in so vast a multitude, and at the moment of so great a change of condition, whom to fix upon, and whom to pass over, that He may not crush the righteous instead of the wicked, when He shall tread down the peoples in His wrath. For as to the wicked, it is necessary that the prophecy of David, or rather the word of the Lord speaking by his mouth, should be fulfilled; that I will beat them small as the dust before the wind: I will cast them out as the clay in the streets (Ps. 18:42, Vulg.); and also that another word, which He had spoken before by another prophet, should be accomplished, when, returning towards the Angels, He shall say [of the wicked]: I have trampled on them in My indignation, and have trodden them down in My wrath (Is. 43:3, Vulg.).

7. But if anyone thinks that it would be preferable to understand the words of the Bride in this sense, that our fawn should pass over the wicked, and choose out the good in His bounds, I do not contest this, provided that discrimination is understood to be thus made between the evil and the good. For, if I remember rightly, such was also the sense which I put upon the words when I was expounding this verse in a former discourse (Sermon 54.). But there that One is said to leap as a fawn upon some, and to pass over others, according to the dispensation of grace, and by the secret, though just, judgment of God; while here it is according to the final and varying recompense of merits. And perhaps the last words of the verse, which I had, indeed, almost forgotten, may seem to support that sense; for after having said, Be Thou, my Beloved, like a roe or a young hart, she adds, upon the mountains of Bethel. Now, in 'the House of the Lord' (which is the meaning of the word Bethel[cclix]) there are no mountains which are evil. Therefore the Bridegroom, leaping as a fawn upon them, does not crush and trample them, but causes them to rejoice, that the Scripture might be fulfilled which says: The mountains and the hills shall break out before God into singing.[cclx] There are, indeed, mountains which, according to the Gospel, faith, though it be as a grain of mustard seed, is able to remove (Matt. 17:20), but these are not the mountains of Bethel: and whichsoever these latter are, faith does not at all remove them, but renders them fruitful.

8. If by the mountains of Bethel be meant the Principalities and Powers, and all other bands of the blessed Spirits, as it is of them that we are to understand what is said, Her foundations are upon the holy mountains (Ps. 87:1), this One, who appears as a fawn upon mountains so excelling in dignity, is assuredly not of small account or to be despised, being made so much better than the Angels, as He hath by inheritance obtained a more excellent Name than they (Heb. 1:4)For what if we do read in a Psalm that He is made a little lower than the Angels (Ps. 8:5)?  That He is in a lower place does not conflict at all with His being better than they; nor have the Apostle and the Psalmist spoken in opposite senses, since they were animated by the same Spirit. For it was by His condescension, and not by any necessity, that He was made lower than the Angels; and far from that rendering His goodness less, it, on the contrary, renders it greater. Nor does the Psalmist say that He is less than the Angels, but that He is rendered lower than they; he extols the grace of His goodness without depreciating His greatness. For His Nature does not permit that He should be less than the Angels: and the cause of His being set below them explains and excuses that descent. He was, in fact, set below them by His own will, and on account of our necessity.  Thus that abasement is but the effect of the compassion which He felt for us. What loss, then, is there by this humiliation?  For His clemency and goodness has gained whatsoever His dignity may seem to have lost. Nor has the Apostle passed over in silence this great mystery of such extreme goodness, but says: We see Jesus, who was made a little lower than the Angels for the suffering of death, crowned with glory and honour (Heb. 2:9).

9. Let this suffice in explanation of the comparison which the Bride makes of the Bridegroom to a fawn, and to show that she does thereby no injury to His dignity. Why do I say without injury to His dignity, when not even His weakness has remained without honour?   He is [called] a fawn, He was a little Child. He is spoken of as like unto a roe, inasmuch as He was made of a woman: and yet He is upon the mountains of Bethel, yet He is made higher than the heavens (Heb. 7:26). He does not say, 'who is' or 'who exists’[cclxi] in the Heavens, but he says, made higher than the heavens, that it might not be thought that this was spoken of that Nature in which He is that which He is. But where he represents Him as preferred to the Angels, he does not say that He ' remains' or 'exists,' but that He is made better than they. From  which it appears that not only according to that which He is from all eternity, but also according to that which He is in time, He is exalted far above all Principalities and Powers, and being the Firstborn of every creature, He is above every created being. Therefore the foolishness of God is wiser than men: and the weakness of God is stronger than men (1 Cor. 1:25). That the Apostle indeed asserts; but it seems to me that it would not be wrong to extend the assertion to the strength and the wisdom of the Angels. So, then, the present passage may conveniently be applied to the universal Church.

10. Now, as far as relates to the individual soul (for even one soul,  if it love God dearly, wisely, and with passion, is the Bride), whosoever is spiritual may notice in himself what his own experience teaches  upon this subject. As for me, I do not fear to make known to you the experience of this kind which God has deigned to bestow upon me. For although it may perhaps appear trifling and worthless when heard, that does not affect me at all, because he who is spiritual will not despise me, while he who is not so will not understand me. But let me reserve this subject to another sermon, and perhaps there will not be wanting some who will be edified by that which the Lord, in answer to prayers, shall deign to inspire me with. For He is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 74: OF THE VISITATIONS OF THE BRIDEGROOM, THE WORD, TO THE HOLY SOUL, AND THE SECRECY WITH WHICH THEY ARE MADE.

ST. BERNARD STATES HIS OWN EXPERIENCE OF THIS, WITH GREAT HUMILITY AND MODESTY, FOR THE EDIFICATION OF HIS HEARERS.

'Return, my Beloved.'--Cant. 2:17.

SHE SAYS, RETURN. It is manifest that He, whom she thus recalls, is not present; and yet that He had been present, not long before, since she seems to call Him back, in the moment of His departure. A recall which appears so untimely is a sign of the great love of the one, and of the great charm of the other.

Who are they who are such followers after charity, whose affection is so devoted and so untiring, that it allows neither intermission nor rest in the pursuit of it?  I remember that I promised to apply this verse to the Word and to the soul; but I confess that I have great need of the help of the WORD Himself in order that this may be done with ever so little an approach to a worthy treatment of the subject.

Certainly this task would have befitted one who had more experience and a fuller knowledge of the secrets of Divine love than I; but I cannot allow myself to be wanting in what my office requires of me, nor do I wish to refuse your earnest requests. I see the danger before me; but you oblige me, so that I cannot avoid it. You oblige me (to use the words of the Psalmist) to exercise myself in great matters, and in things too high for me (Ps. 131:1). Alas! I fear that it may be said to me: ' Wherefore dost thou relate My delights, and take My mysteries into thy mouth?' Yet listen to me, for though I tremble to speak, I am unable to be silent. Perhaps my apprehension itself will be an excuse for my boldness, especially if it tend to your edification; and perhaps God will have regard to these tears also. Return, says the Bride. It is well. He departed; He is recalled. Who shall discover to me the mystery of this mutability?  Who shall explain to me worthily the going and the returning of the 455   Word?  Surely there cannot be inconstancy in the Bridegroom?  Whither can He go, or whence return, He who fills all things?  Or  what movement locally in space can there be for Him who is Spirit?  Or what movement of any kind whatsoever can be attributed to Him  who is God?  For He is absolutely immutable.

2. Let him comprehend these things who is capable of so doing.  But let us in the exposition of this sacred and mystical discourse proceed carefully and with simplicity of purpose, and follow the example of the Scripture itself, which declares the hidden wisdom in our human words, indeed, but in a mystery; and which, in order to make God known to our powers of apprehension, makes use of figurative language, and imparts to human minds those precious truths, the unknown and invisible things of God, by means of similitudes drawn from things apparent to the senses, and, so to speak, proffers the draught of truth in cups formed of a material of little value. Let us, then, follow the example of this discourse; let us say that the WORD of God, who is God, and the Bridegroom of the soul, comes and goes to and from the soul as it pleases Him, provided only that we bear in mind that these events take place by the inward sense of the soul, not by the movements of the Word.  For example, when the soul feels the influence of grace, it recognises that the Word is present; and when it does not feel this influence, it complains of His absence, and asks Him to return again, saying with the Psalmist: My heart said unto Thee, Thy Face, Lord, will I seek (Ps. 27:8). And how should the soul do otherwise than seek Him, inasmuch as when that Spouse so dearly loved by her is withdrawn, it is not possible for her, I do not say to wish for, but even to think of, any other. Nothing then remains to her but to seek Him earnestly when He is absent, to recall Him when He departs.  Thus, then, the Word is recalled; namely, by the earnest longing of the soul; that is to say, of the soul which has once had the happiness to taste how sweet is His goodness. Is not an earnest desire a voice?  It is indeed, and a powerful one. For the Lord, says the Psalmist, has heard the desire of the humble (Ps. 10:17). When, then, the WORD departs, the one and constant cry of the soul, its single desire, its one and continual demand, is as it were a constantly repeated Return, until He come.

3. Show me now a soul that the Bridegroom-Word is wont frequently to visit, to whom intimate knowledge of Him has given boldness, in whom tasting has caused hunger, and contempt for all things repose, and I shall instantly assign to it the voice and the name of Bride, and apply to it the words that we are here considering. Such is, in fact, she who is here introduced as speaking. For she gives sufficient proof, in recalling the Bridegroom, that she has merited His presence, although not the full abundance of His graces. For otherwise it would be a call, not a recall, that she would give. That it is here a recall is marked by the word Return, and perhaps He withdrew Himself for that very reason, that He might be recalled with the greater eagerness, and clasped the more firmly. For when He sometimes makes it appear that He would depart to a greater distance, it is not that He desires to do so, but to hear: Lord, abide with us, for it is towards evening, and the day is far spent (Luke 24:28, 29).  And, again, on another occasion, when He was walking on the sea, and the Apostles were in a boat and toiling hard in rowing, He made as though He would have passed by them, though He did not indeed desire to do so, but rather to prove their faith and draw forth their prayer. For as the Evangelist declares: They were troubled, and cried out, supposing that it had been a spirit (Mark 6:49, 50). That pious simulation, or rather that salutary dispensation, which the Word, then in the body, sometimes made use of, the same Word, who is Spirit, does not cease to employ, but in a spiritual manner, with a soul that is devoted to Him. When He would pass away, He desires to be detained, and, when absent, to be recalled; for He, who is the Word of God, is not irrevocable. He goes and returns according to His good pleasure, He visits a soul at the breaking of the day, and suddenly puts it to proof by withdrawing Himself. If He come into a soul, it is the effect of His free and spontaneous grace; if He retire from it, it is similarly according to His will; but both the one and the other depend upon His judgment, and of this He alone knows the ground and reason.

4. It is, then, quite evident that changes take place in the soul by the going and returning of the Word. For He says: I go away, and come again to you (John 14:28); and again: A little while and ye shall not see Me, and again a little while and ye shall see Me (John 16:16).  O truly a little while! but how long a little while may be! O kind and loving Lord, how canst Thou call the time in which I do not behold Thee 'a little while '?  Saving the deference due to my Lord's word, it seems to me a long time, and even excessively long. Yet each of these estimates is true, for it is short if our merits be considered, but long if measured by our desires and prayers. You have each of these senses in that saying of the Prophet: Though He tarry, wait for Him, because He shall surely come, He shall not tarry (Hab. 2:3). How can it be that He shall not tarry, and yet shall make delay, except that though He come with sufficient quickness, if our deservings be considered, He does not come quickly enough for our desires?  Now, the soul that loves the Lord is carried away by the fervour of its prayers, is led on by its eager longing, forgets altogether the smallness of its merits, shuts its eyes to the majesty of the Bridegroom, and opens them only to the happiness which it hopes to enjoy; regards only His saving grace, and acts confidingly in that.  Finally, without fear and without shame, it recalls the Word, and confidently asks for its former delights, calling Him with its habitual freedom, not Lord, but Beloved. Return, she says, my Beloved; and adds: Be Thou like a roe or a young hart upon the mountains of Bether. But of this more hereafter.

5. But now bear with my foolishness for a little. I wish to tell you, as I have promised, how such events have taken place in me.  It is indeed a matter of no importance. But I put myself forward only that I may be of service to you, and if you derive any benefit I am consoled for my egotism; if not, I shall have displayed my foolishness. I confess, then, though I say it in my foolishness, that the WORD has visited me, and even very often. But although He has frequently entered into my soul, I have never at any time been sensible of the precise moment of His coming. I have felt that He was present. I remember that He has been with me; I have sometimes been able even to have a presentiment that He would come; but never to feel His coming, nor His departure. For whence He came to enter my soul, or whither He went on quitting it, by what means He has made entrance or departure, I confess that I know not even to this day; according to that which is said: Thou canst not tell whence it cometh and whither it goeth (John 3:8). Nor is this strange, because it is to Him that the Psalmist has said in another place: Thy footsteps are not known (Ps. 77:19). It is not by the eyes that He enters, for He is without form or colour that they can discern; nor by the ears, for His coming is without sound; nor by the nostrils, for it is not with the air but with the mind that He is blended; nor has He merely acted upon the air, but produced it (infecit, fecit) nor, again, does it enter by the mouth, not being of a nature to be eaten or drunk; nor, lastly, is it capable of being traced by the touch, for it is intangible. By what avenue, then, has He entered?  Or perhaps the fact may be that He has not entered at all, nor indeed come at all from outside. For not one of these things belongs to outside.  Yet it has not come from within me, for it is good, and I know that in me dwelleth no good thing (Rom. 7:8). I have ascended higher than myself, and lo! I have found the Word above me still.  My curiosity has led me to descend below myself also, and yet I have found Him still at a lower depth. If I have looked without myself, I have found that He is beyond that which is outside of me; and if within, He was at an inner depth still. And thus I have learned the truth of the words I had read: In Him we live and move and have our being (Acts 17:28); but blessed is the man in whom He is, who lives for Him, and is moved by Him.

6. You will ask, then, how, since the ways of His access are thus incapable of being traced, I could know that He was present?  But He is living and full of energy, and as soon as He has entered into me He has quickened my sleeping soul, has aroused and softened and goaded my heart, which was in a state of torpor, and hard as a stone. He has begun to pluck up and destroy, to plant and to build, to water the dry places, to illuminate the gloomy spots, to throw open those which were shut close, to inflame with warmth those which were cold, as also to straighten its crooked paths and make its rough places smooth, so that my soul might bless the Lord, and all that is within me praise His Holy Name. Thus, then, the Bridegroom-Word, though He has several times entered into me, has never made His coming apparent to my sight, hearing, or touch. It was not by His motions that He was recognised by me, nor could I tell by any of my senses that He had penetrated to the depths of my being. It was, as I have already said, only by the revived activity of my heart that I was enabled to recognise His Presence; and to know the power of His sacred Presence by the sudden departure of vices and the strong restraint put upon all carnal affections. From the discovery and conviction of my secret faults I have had good reason to admire the depth of His wisdom; His goodness and kindness have become known in the amendment, whatever it may amount to, of my life; while in the reformation and renewal of the spirit of my mind, that is, of my inward man, I have perceived, in a certain degree, the excellency of the Divine beauty, and have been rapt in wonder and amazement at His greatness and majesty, as I meditated upon all these things.

7. But when the WORD withdrew Himself, all these spiritual powers and faculties began to droop and languish, as if the fire had been withdrawn from a bubbling pot; and this is to me the sign of His departure. Then my soul is necessarily sad and depressed until He shall return and my heart grow warm within me, as it is wont, which indeed is the indication to me that He has come back again. After having, then, such an experience of the happiness derived from the indwelling WORD, what wonder that I should adopt for my own the language of the Bride, who recalls Him when He has departed, since I am influenced by a desire, not indeed as powerful, but at least similar to hers?  As long as I live that utterance shall be in my mind, and I will employ, for the recalling of the WORD, that word of recall, which I find here in the word Return. And as often as He shall leave me, so often shall He be called back by my voice; nor will I cease to send my cries, as it were, after Him as He departs, expressing my ardent desire that He should return, that He should restore to me the joy of His salvation, the life-giving Presence of Himself. I confess to you, my children, that I take pleasure in nothing else in the meantime, until He is present who is alone pleasing to me. And this I pray, that He will not return empty, but full of grace and truth (John 1:14) as it is His wont to do, and as He did yesterday and the day before it. In which it seems to me that He will be like unto a roe or a young hart, for His truth has the piercing eyes of the one, and His grace the joy and lightsomeness of the other.

8. Each of these is necessary to me: truth, that I may not be able  to hide myself before Him; and grace, that I may not desire to do so.  If the one be not accompanied by the other, then either His severity  is burdensome without His gladsomeness, or that may seem unmeasured without the gravity of the former, and thus the visitation  of the WORD will be imperfect. For truth is bitter, if it be not  seasoned with grace; and the fervour of devotion is sometimes unmeasured and tends to lightness, if it be not restrained by the bond of truth. How many are there whom it has not profited to have  received grace, because they have not accepted at the same time the  regulating and restraining power of truth?  They have taken too  much pleasure in the enjoyment of grace; they have not sufficiently  regarded the claims of truth; they have not imitated the gravity (as  it were) of the roe, but have given themselves wholly to the lightsomeness of the young hart. Thence it has come about that they  have been deprived of the grace which they had desired to enjoy by  itself, and it has been possible to say to them, but too late: Go ye  and learn what that meaneth, Serve the Lord with fear, and rejoice  with trembling (Ps. 2:11). For the holy soul which had said in its  day of prosperity, I shall never be moved (Ps. 30:6), when it suddenly  feels the Face of the WORD turned away from it, is not only moved,  but grievously troubled, and thus learns by its affliction that with the  gift of piety and devotion, it has need also of the steadying weight of  truth. Therefore the fulness of grace consists not in grace alone,  but also not in truth alone. What does it profit you to know what  you ought to do, if there is not bestowed upon you also the will to  do it?  What does it profit you even to have the will, if you have  not the ability?  How many have I known to whom the knowledge  of the truth was a cause of added sorrow, because, as they knew what  the Truth required of them, they could not find an excuse in their  ignorance when they did not do it?

9. This being the case, neither gift is sufficient without the other.  Nor is this all, for it is not even an advantage to receive one without  the other. How do we know this?  We learn it from the Scripture:  To him that knoweth to do good, and doeth it not, to him it is sin  (James 4:17); and, again: That servant, which knew his Lord's  Will . . . and did not according to His Will, shall be beaten with  many stripes (Luke 12:47). That is, as regards truth. Now, as  regards grace, it is written: After the sop Satan entered into him  (John 13:27). This speaks of Judas, who, after he had received a  gift of grace, because he did not walk in truth and sincerity with the  Master of truth, gave place in himself to the devil. Listen, again:  He fed them with the finest of the wheat, and with honey out of the  rock He satisfied them.' Whom?  ' The enemies of the Lord have lied  unto Him' (Ps. 81:16, 15).. Those whom He had nourished with  honey and with wheat lied unto Him and became His enemies,  because they did not join truth to grace. Of whom it is said in  another place: The children that are strangers have lied to me,  strange children have faded away, and have halted in their path  (Ps. 18:45, Douay). How could they do otherwise than halt,  seeing that they were content to support themselves on one foot, that  of grace, and not to use the other, that is, of truth?  Therefore their  time [of punishment] shall endure for ever (Ps. 81:15) with that  of their prince, who also himself abode not in the truth, but was a liar from the beginning (John 8:44), and therefore it was said to him: Thou hast corrupted thy wisdom by reason of thy beauty (Ezek. 28:17). I am unwilling to allow beauty in one who deprives me of wisdom.

10. Do you inquire what is that beauty so dangerous and so hurtful?  It is the beauty which is thine. Perhaps you do not understand me when I say this, and I will put it in plainer language. It is the beauty which is of a personal and individual kind. We do not blame the gift of God, but the use which is made of it. For if you notice, it is not said that Lucifer lost wisdom by reason of beauty, but of his beauty. And if I do not mistake, the beauty of an angel is the same as that of a soul, that is, it is wisdom. For what is either the one or the other without wisdom, but a shapeless heap of unorganized matter?  But with wisdom, either is not only formed and organized, but is full of beauty. But when it is appropriated in a selfish manner, it is forthwith lost, so that when it is said that he has lost wisdom by reason of his beauty, it is meant that he lost wisdom by his own wisdom. For when it is thus appropriated it is instantly lost. Because he was wise in his own eyes, because he did not give the glory to God, because he did not render back grace for grace, because he did not walk in grace and use it according to truth, but abused it according to his own will; that is the reason why he lost it, or rather that constitutes the loss of it. For to appropriate it thus is, in fact, to lose it. If Abraham, says the Apostle, were justified by works, he hath whereof to glory, but not before God (Rom. 4:2). And thus it is with me. I am not in safety, because I have lost whatever I do not possess in God. What can there be, in fact, so completely lost as that which does not rest in God as its security?  What is death, but the deprivation of life?  And in the same way everlasting loss (perditio) is nothing else than alienation from God. Woe unto you who are wise in your own eyes, and prudent in your own sight!  (Is. 5:21); of you it is said: I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent (1 Cor. 1. 1:9).  They have lost wisdom, because their wisdom has caused them to be lost.   How could they help losing all who were themselves lost?  And how could those be otherwise than lost whom God knows not [as His own]?

11. Assuredly the foolish virgins, which are not, as I think, otherwise foolish, than as, believing themselves to be wise, they became  foolish, these, I say, are doomed to hear from God, I know you not  (Matt. 25:12). And also those who assumed glory to themselves  because of the grace [to work] miracles which had been bestowed  upon them, shall, notwithstanding these wonderful works, hear the  same declaration, I never knew you (Matt. 7:23). So that it is  plainly evident, from all that has been said, that grace does not profit  the individual when it is not accompanied by truth and sincerity of  intention, but is rather a hindrance to him. Each of these is assuredly  found in the Bridegroom. Grace and truth, says John the Baptist,  came by Jesus Christ (John 1:17). If, then, the Lord Jesus Christ  (who is the Word of God, the Bridegroom of the soul) knocks at the 461  door of my soul with only one of these two qualities, He will enter, not as Bridegroom, but as Judge. May God grant that this may never be the case with me! May He not enter into judgment with His servant! May He enter with peace, with joy and gladness; yet may He enter with aspect grave and serious, so as by the severe gravity of His look to repress any forwardness in me, and to purify the joy which I feel. May He enter with the agility of the roe and the piercing sight of the hart, so, as it were, to leap over my offences and to view them only with pity and forgiveness. May He enter as if descending from the mountains of Bethel, full of glory and of joy; as if coming forth from the Father, sweet, and full of goodness, so that He does not disdain to become and to be called the Bridegroom of the soul which seeks for Him: He who is above all, God blessed for ever. AMEN.

SERMON 75: GOD IS TO BE SOUGHT IN DUE TIME, PLACE, AND MANNER. THAT NOW IS THE ACCEPTABLE TIME, IN WHICH ANYONE MAY FIND GOD FOR HIMSELF BY GOOD WORKS, AND MAY WORK OUT HIS SALVATION.

'By night on my bed I sought Him whom my soul loveth.'-Cant. 3:1.

THE BRIDEGROOM HAS not returned at the voice and according to the prayer of her who is recalling Him. Wherefore?  It is that the yearning for Him may increase, that the affection may be proved, that the faculty of love may be exercised. It is not indignation, then, that actuates Him, but a concealment of love.

But since, when called, He has not come, it remains that He should be sought, if, haply, He may be found. According to the words of the Lord, He that seeketh findeth (Matt. 7:8). The words used to recall Him were, as you remember, such as these: Return, my Beloved, and be Thou like a roe or a young hart. When the WORD did not return at this call, for the reasons above given, the loving Bride became still more desirous of His presence, and set herself with increased earnestness to the task of seeking Him. First, she seeks Him on her bed, but finds Him not. Then she rises, makes a circuit of the city, goes and comes through the streets and squares, but she neither meets Him nor beholds Him at a distance. She questions those whom she meets, but learns no assured tidings of Him. It is not through one street only, or during one night, that she continues this search, and experiences this failure; for she says, ‘I sought Him by night (per noctes).' What desire, and what ardour must she feel, that she does not blush to rise and appear in the night, to traverse the city, to interrogate openly and repeatedly all those she meets about her Beloved, not to be turned by any reason from following His footsteps, nor daunted by any difficulty; not to be held back by the love of ease and repose, by the sensitive modesty of a bride, nor by the terrors of the night! And, notwithstanding all this, the object of her wishes has not as yet been attained. Why is this?  What can be the cause of a withdrawal so obstinate and so prolonged, which nourishes weariness, causes suspicions, is as a torch to enkindle impatience, as a stepmother to love, but a mother to desperation?  If it is still a concealment of love on the part of the Bridegroom, that concealment is but too painful.

2. Granted that such concealment was useful and even kind in the  meantime, until the Bride had set herself seriously to call upon Him,  or to recall. But now, when she is thus seeking Him and calling for  Him, what can be the object of any longer concealment?  If the  question here were of carnal spouses and of dishonourable loves, as  the literal sense of the text seems at first to suggest, and such incidents should occur in them, I leave such matters to those whom they  concern, for they do not concern me. But if it is my duty to respond  to, and to satisfy, as far as my poor powers extend, the wishes and  the needs of souls that seek the Lord, I ought to draw from the Holy  Scripture, in which they trust that they have the word of life, something spiritual and life-giving, that they who are the poor of Christ  may eat and may be satisfied, and that their hearts may find life.  And what is the life of human hearts but my Lord Jesus Christ, of  whom one who lived in Him said: When Christ, who is our Life, shall  appear, then shall ye also appear with Him in glory (Col. 3:4)?  Let  Him come, then, into the midst of us, so that it may be possible to  say truly to us also: There standeth One among you whom ye know  not (John 1:26). Though I do not know how the Bridegroom, who  is Spirit, can fail to be recognised by spiritual men, who have made  such progress in the life of the spirit, as to be able to say with the  Prophet, The Anointed of the Lord is a Spirit before our face (Lam. 4:20); and with the Apostle, Though we have known Christ after  the flesh, yet now henceforth know we Him no more (2 Cor. 5:16). Is  it not He whom the Bride was seeking?  He is, in truth, the Bridegroom, both loving and lovable. He is, I say, the Bridegroom, as  His Flesh is meat indeed, and His Blood drink indeed (John 6:56);  and all that He is He is in truth, for He is Himself no other than the  Truth.

3. But why is it that this Bridegroom is not found when He is  sought, especially when sought with so great and unwearied care, now  on the couch, now in the city, or even in the streets and open places?  Does not He Himself say, Seek, and ye shall find; and, He who seeketh findeth (Matt. 7:7, 8)?  To Him also speaks a Prophet: The Lord iv good . . . to the soul that seeketh Him (Lam. 3:25); and also holy Isaiah saith, Seek ye the Lord, while He may be found (Is. 55:6). How, then, shall the Scriptures be accomplished?  For she who here seeks the Lord is not of those to whom He says: Ye shall seek Ale, and 463  shall not find Me (John 7:34). But take note of three causes which occur to me, wherefore seekers are wont to be hindered in finding Him, namely, that they seek Him either not at the fitting time, or not in the fitting manner, or not in the fitting place. For if every time is proper to seek Him, why does the Prophet say: Seek ye the Lord, while He may be found?  There will, then, without doubt, be a time when He may not be found, and therefore he adds, Call upon Him while He is near, because it will come to pass that He will not be near. By whom will He not be sought then?   Unto Me, He saith, every knee shall bow (Is. 45:24). And yet He shall not be found by the wicked, whom the avenging Angels shall hinder from finding Him, and shall take them away, that they may not behold the glory of God. The foolish virgins shall complain, but to no purpose; for the door is shut, and He shall not go forth to them (Matt. 25:10).  Let them take for themselves that which is said: Ye shall seek Me, and shall not find Me.

4. But now is the acceptable (acceptabile) time, now is the day of salvation (2 Cor. 6:2); it is the time of seeking, and of calling upon, the Lord; for oftentimes, even before He is called, He is felt to be near. Hear, in fact, what He promises. Before they call, He says, I will answer (Is. 65:24). Nor does the Psalmist speak less decisively as to the acceptableness of the time present, for he says: Lord, Thou hast heard the desire of the humble.  Thou wilt prepare their heart, Thou wilt cause Thine ear to hear (Ps. 10:17). If God is being sought by good works, then, while we have time, let us do good unto all men (Gal. 6:10), especially since the Lord plainly warns us that the night cometh, when no man can work (John 9:4).  Do you expect to find in the ages to come some other time to seek God, some other opportunity to do that which is right, besides that which God has appointed for you, and in which He will be mindful of you?  And, therefore, this is the day of salvation, because it is in it that God, who is our King before all the ages, has worked salvation in the midst of the earth (Ps. 84:12).

5. Go, then, and await in the midst of hell the salvation which is  already worked in the midst of the earth.[cclxii] What profit will be to  you those dreams of pardon, among the everlasting fires, when the  season for pity shall have passed?  There is no victim left to atone for  your sins, when you shall be dead in sins. The Son of God is not  crucified a second time: once He died, and now He dieth no more  (Rom. 6:9). His Blood, which was poured out upon the earth,  does not descend into hell. All the sinners of the earth have drunk  of it; there is none left for the demons to claim, that the flames  which prey upon them may be quenched; nor for men who are the  companions of demons. The Soul of the Saviour once descended  into that place, but not His Blood; and this was the portion of those spirits who were in prison (1 Peter 3:19). That was His one visitation to them, which was made then by the presence of His Soul, while His Body hung lifeless upon the Cross, on the earth.  His Blood watered the earth, steeped it and made it glad; His Blood re-established peace on the earth, and also in the heavens; but hell had no part in that reconciliation. The Soul of the Saviour, as I have said, descended there once, and there worked redemption in part; so that it was not even that brief time without works of charity,[cclxiii] but to that He will add nothing. It is now, then, a fit and acceptable time to seek Him, in which he who seeks shall evidently find Him; if, that is to say, he seeks in the fitting manner, and place. For this is one cause which hinders those who seek the Bridegroom from finding Him; namely, that they do not seek at a fitting time. But this does not hinder the Bride, since she seeks Him and calls upon Him at the time which is fit. She seeks Him also neither with luke-warmness nor negligence, nor in a perfunctory manner, for she. seeks Him with ardent and untiring earnestness, as she evidently ought to do.

6. There remains, then, the third obstacle, namely, that He is sought for in an unsuitable place. On my little bed (lectulo) I sought Him whom my soul loveth. But perhaps He for whom the whole world is too narrow should not be sought upon a 'little' bed, but upon a bed?  Nevertheless, the little bed does not displease me, for I know that the Saviour was made a little Child. Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Is. 12:6). But the same Lord, who is great in Zion, is found among us little, and weak; He has need to lie down, and even upon a bed that is little. Is not His tomb a little bed?  or His cradle?  or the womb of His Virgin-Mother?  For the Bosom of His Father, who is so great, is not little, but great; and of it He speaks to the Son: From the womb, before the Daystar, I begot Thee (Ps. 110:3, Douay). Though perhaps it may be thought more worthily that this womb is not a bed, and for rest, but a throne, and for rule. For abiding in the Father, He rules all things with the Father. Finally, faith undoubted teaches us that He does not recline, but sits, at the Right Hand of the Father; that Heaven is His throne, not His couch (Is. 66:1), so that you may learn that among his own, that is, among the dwellers in heaven, He has the ensigns of power, not the solaces of weakness.

7. Rightly, then, does the Bride, when speaking of a little bed, call it hers; for it is manifest that whatever of weakness may appear in God [our Saviour] is not proper and natural to Him, but comes from us. He has taken from us all that He has suffered on our behalf: to be born, to be nourished with milk, to die, to be buried.  The mortality of His Birth comes from me, the weakness of His Childhood comes from me, the pains of His Crucifixion, and His sleep in death come all from me. The former things have passed away, and behold! all things have become new. By night on my bed I sought Him whom my soul loveth. What! did you seek Him in that which is yours, who had already been received again into that which is His own?  Had you not seen the Son of Man ascending up where He was before?  In exchange for the stable, in exchange for the Tomb, He has taken possession of Heaven; and you seek Him still in your little bed?  He is Risen; He is not here. Why do you seek in a bed Him who is strong, in a little bed Him who is great, in a stable Him who is pure and spotless?  He has entered into [the exercise of] the powers of the Lord; He is clothed with beauty and with strength; and, behold, He who once lay under the stone of a sepulchre, now is enthroned above the Cherubim. He no longer reclines, He is sitting; and are you preparing for Him the comforts, as it were, of one who lies prone?  To speak quite accurately, He is either seated to judge, or standing to help us.

8. For whom, then, I pray you, O holy women, do ye keep vigil?  For whom do ye buy perfumes and make provision of fragrant oils?  If ye knew how great He is, how free among the dead is that dead Man whom ye are going to anoint, you would perhaps petition that He should rather drop perfumes upon you. Is it not He whom His God hath anointed with the oil of gladness above His fellows?  (Ps. 45:7). Blessed shall ye be if, when returning, you are able to make your boast, and say: Of His fulness have all we received (John 1:16).  For it was in fact thus; and those holy women who had gone to anoint Him returned anointed themselves. How could they be otherwise than, as it were, anointed by the joyful and fragrant news of His Resurrection?  How beautiful are the feet of them that preach the gospel of peace and bring glad tidings of good things! (Rom. 10:15).

When sent by the Angel, they do the work of an Evangelist; they are made apostles to the Apostles themselves, and while hastening in the early morning to announce the mercy of the Lord, they say: 'We run in the fragrance of Thy perfumes.' From that time and thenceforth it was in vain that the Bridegroom was sought in that little bed, because, although the Church had known Him according to the flesh, that is, according to the weakness of the flesh, yet henceforth it knows Him [thus] no more. It is true that He was sought in this manner by Peter and John at the sepulchre, but they found Him not. Do you see with what singular fitness and suitableness each of them would be able to say: In my bed I sought Him whom my soul loveth: I sought Him, but I found Him not. For the Flesh of the Son of God, which was not of the Father, before going to the Father, put off, through the glory of the Resurrection, every trace of weakness; it was girded about with power, it was clad with light as it were with a garment, and adorned with all the glory and beauty which was befitting it, to present itself before the Father.

9. With great beauty also does the Bride say, not ' Him whom I love,' but 'Him whom my soul loveth,' because that affection belongs truly and properly to the soul alone, with which anything spiritual is loved: as, for example, God, or an Angel, or a soul similar to itself.  Of the same kind also is the love of righteousness, truth, piety, wisdom, and other virtues. For when a soul loves, or rather desires, somewhat according to the flesh, for example, food, clothing, property, or other things corporeal or earthly of that kind, that love should be considered as belonging rather to the flesh than to the soul.  I say this to explain what the Bride says, in a manner somewhat unusual, though none the less appropriate, that her soul loves the Bridegroom, indicating clearly by this that He is a spirit, and is loved by her with an affection not carnal, but spiritual. So, also, it is well said that she has sought Him each night. For if, according to the Apostle, they that sleep, sleep in the night, and they that be drunken are drunken in the night (1 Thess. 5:7), so it may, as I think, be not unfitly said that those who are ignorant of the truth are so in the night, and, in consequence, those who seek it seek it in the night.

For who seeks that of which he has possession openly?  Now, the day makes manifest that which the night conceals, so that in the day you may find what in the night you had sought. It is, then, night for the soul as long as the Bridegroom is being sought, for if it were day He would be plainly seen in the midst, and would not be sought at all. And that is sufficient on this subject, except for the observation that though the Bride says she seeks Him not 'by night,' but 'by nights,' nothing is signified by the mere number.

10. It seems to me, however, if you have no better cause to suggest, that the reason may be something of this kind. That world has  its nights, and they are many. What do I say?  Not only has it  nights, but it is itself almost an entire night, and is enveloped wholly in  shadows. The unbelief of the Jews is a night; the ignorance of the  Heathen, the obstinate error of heretics, even the carnal and animal  mode of living of Catholics, each of these is a night. Is it not a darkness as of night when the things which are of the Spirit of God are not  even perceived?  So, also, as many sects as there are of heretics and  schismatics, so many nights are there. To no purpose do you seek  the Sun of Righteousness and the light of Truth, that is, the Bridegroom, through the gloom of these nights, for light hath no fellowship  with darkness. But someone objects that the Bride is not so blind,  nor so foolish, as to seek light in the darkness, or to expect to find  her Beloved among those who know Him not nor love Him. What  she says is, not that she is seeking Him now, but that she has sought  Him; not 'I am seeking,' but By night I sought Him whom my soul  loveth. And the meaning of these words is that when she was young  she had but the thoughts and sentiments proportioned to the weakness of her age; that she sought the truth where it was not, wandering and not finding it, according as it is said in a Psalm: I have gone  astray like a lost sheep (Ps. 119:176). In fact, she states that she  was still, as it were, in a little bed, because she was of immature age  and undeveloped intelligence.

11. But if that sense of the words be accepted, then the phrase 'on my bed' must be understood as if it were said ‘being or reclining,' not, that is to say, 'I have sought on my bed,' but 'being on my bed I have sought'; that is, 'While I was still weak and incompetent, altogether unfitted to follow the Lamb whithersoever He should go, or to pursue the steep and arduous paths by which He ascended to the height of glory, I fell among many persons who, knowing my earnest desire, said to me: Lo, here is Christ, or Lo, He is there (Mark 13:21), and He was neither in the one place nor the other.  Nevertheless, I do not regret to have fallen among them. For the more nearly I approached them and the more diligently I examined them, the more assured I became that the truth was not in them. For I sought it and did not find it, and what they falsely called day proved to be in truth but night.

12. Then I said in myself: I will rise now and go about the city., in the streets and in the broad ways I will seek Him whom my soul loveth. Now, you will observe that she must be reclining who says, I will rise. And this is said with much fitness, for how can she do otherwise than rise when she has heard of the Resurrection of her Beloved?   But if thou, O blessed one, art risen with Christ, it behoves thee to seek those things which are above, and not to seek Christ here below, but to seek Him on high, where He sitteth at the Right Hand of the Father (Col. 3: I). But she says: I will go about the city. To what purpose?  For it is the wicked who do that.  Leave that to the Jews, of whom their own Psalmist predicted: They shall suffer hunger like dogs, and shall go round about the city (Ps. 59:7, Douay). If you shall enter into the city, then, according to another prophet, behold them that are sick with famine (Jer. 14:18), which doubtless would not have been the case if there had been in them the bread of life. He has arisen from the heart of the earth, but He has not remained upon the earth, for He has ascended up where He was before. For He who descended is the same who also ascended, the Living Bread who came down from heaven, the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 76: OF THE GLORY OF THE BRIDEGROOM, IN WHICH HE SITS AT THE RIGHT HAND OF HIS FATHER, AND IS COEQUAL WITH HIM.

HOW CAREFUL, WATCHFUL, AND DISCREET GOOD PASTORS OUGHT TO BE IN FEEDING THE SOULS GIVEN INTO THEIR CHARGE.

' In the streets and in the broad ways I will seek Him whom my soul loveth.'--Cant. 3:2.

SHE THINKS STILL as a child. I believe that she has supposed that immediately He came forth from the tomb, He presented Himself in public to teach the people as He was wont, and heal the sick, and thus to show forth His glory in Israel, to see if they would receive Him rising from the dead, who promised that they would receive Him if He would come down from the Cross. But He had finished the work which the Father had given Him to do: which she ought to have understood, indeed, from the words which He had spoken when hanging on the Cross, and about to give up His spirit (John 19:30): It is finished. It was not for Him to show Himself anew to the masses of the people, who would not perhaps even thus have believed in Him. And He hastened to His Father, who would say to Him: Sit Thou at My Right Hand, until I make Thine enemies Thy footstool (Ps. 110:1). For when He should have been lifted up from the earth, He would draw all things unto Him more powerfully as well as more Divinely. But she, in thinking that He was to be sought in the streets and open spaces, was influenced by an eager desire to enjoy His presence, and did not know that mystery; therefore, when having again failed, she repeats: I sought Him, but I found Him not (3:2), that the word might be fulfilled which He spake: Ye shall not see Me . . . because I go to the Father (John 16:16).

2. But perhaps the sense of her words is this: ' How shall they believe in Him whom they will not behold?' As if faith cometh from sight, and not rather by hearing! What marvel is it that you should believe that which you have seen?  and what praise does it deserve not to disbelieve one's own eyes?  But if we hope for that which we see not, we wait for it with patience; and patience is a merit. Blessed are they who have not seen, and yet have believed (John 20:29). So, then, that He may not deprive her of the merit of faith, He withdraws Himself from sight, affording place for this virtue. Besides this, it is time now that He should betake Himself to His own place. You ask, What is His own place?  It is the Right Hand of the Father. For as He is in the Form of God, He will think it not robbery to be equal with God (Phil. 2:6). The place, then, of the Only Begotten is one in which He is out of the reach of every kind of outrage. There, indeed, let Him sit, not below the Father, but beside Him, that all may honour the Son even as they honour the Father. In this shall appear His equality of dignity, if He is considered neither inferior nor posterior, to the Father. But the Bride has, in the meantime, regard to none of these things; she is, as it were, inebriated by her affection; she runs hither and thither, and seeks with her eyes for Him who is not now discernible by the eyes, but by faith. She does not think that Christ ought otherwise to enter into His glory than as having previously manifested the glory of His Resurrection openly to all the world, that impiety may be thereby confuted, the faithful made to rejoice, the disciples to glory, the peoples to be converted; so that after His Presence and His Resurrection shall have shown clearly the truth of His predictions, He shall at length be glorified by all. But you deceive yourself, O Bride. All these things must needs be fulfilled, indeed; but in their due time.

3. But now, in the meantime, see if it be not more in agreement with the supreme Righteousness, and more worthy of it, not to give that which is holy to dogs, nor to cast pearls before swine; if, according to the Scripture, the wicked should rather be taken away, and not behold the glory of God (Is. 26:10); if faith should be not deprived of its merit, since that is assuredly more displayed and approved in believing that which is not seen; if thus that which is hidden from the unworthy is reserved for those who are worthy of it; if those who are filthy are filthy still, and those who are righteous become still more so (Rev. 22:11) if they do not sleep through weariness. Let the heavens and the heavens of heavens pass away and be confounded in their expectation rather than that the Almighty Father should be longer hindered from attaining the desire of His Heart, or the Only Begotten Son delayed longer (which would be a consummation in the highest degree unworthy) from entering into His glory. What is all the glory of mortals, thinkest thou, however great it may be, to be able to detain Him, for ever so small a time, from that glory which has been prepared by His Father from all eternity?  Add to this that it is not fitting that the petition of the Son Himself should wait longer for its fulfilment. Do you ask, What was that petition?  It was that in which He said: Father, glorify Thy Son (John 17:1). And yet I feel that He asked this, not as a suppliant, but as prescient of that which was to be. That is freely asked which it is in the power of Him who asks to receive. Therefore the request of the Son was the effect of providence, not of necessity, since He, with the Father, gives that which He from the Father receives.

4. It is proper here to remark that not only does the Father glorify  the Son, but also the Son glorifies the Father; so that no one should  say that the Son is less than the Father as receiving glory from the  Father, inasmuch as He also glorifies the Father. For He Himself  says: Father, glorify Thy Son, that Thy Son also may glorify Thee.  But perhaps you still think that the Son should be considered inferior  to the Father, because He seems, as if less glorious, to receive the  glory of the Father, which He renders to the Father again. But hear  that it is not so, for He says: O Father, glorify Thou Me with Thine own Self with the glory which I had with Thee before the world was (John 17:5). If, then, the glory of the Son is not later than that of the Father, since it exists from eternity, it is plain that the Father and the Son are equally glorified. This being so, where is the Primacy of the Father?  There is evidently Equality where there is Coeternity.  And the Equality is to such a degree that the glory of Both is but one glory, as They Themselves are One. On that account, as it seems to me, it was that He says again: Father, glorify Thy Name; and in so doing requests, in fact, nothing else than to be glorified Himself, since it is, beyond doubt, in Him, and through Him, that the Name of the Father would be glorified; and He received a reply from the Father: I have both glorified it, and I will glorify it again (John 12:28). And this reply of the Father is in itself no small glorifying of the Son.  But He was glorified more highly and more amply still at the stream of Jordan, both by the testimony of John the Baptist, the pointing Him out by the Dove, and by the Voice of the Father, who said: This is My Beloved Son (Matt. 3:14, 16, 17). And, most of all, He was glorified and exalted on Mount Tabor before the three disciples, both by that same Voice which was heard from Heaven, and also by the wonderful and unexampled transfiguration of His Body, and the witness that was borne to Him by the two Prophets who appeared in the same place talking with Him (Matt. 17:2-5).

5. It remains, then, that, according to the promise of the Father, He should be glorified yet once again, and that with the fulness of glory to which nothing more can be added. But where shall that glory be bestowed?  It will not be, as the Bride supposed, in the streets and open places, unless, perhaps, in those of whom it is said: The streets [of Jerusalem] shall be paved with white and clean stones: and Alleluia shall be sung in its streets (Tobit 13:22, Douay). For it is in those that the Son has received from the Father a glory so great that its equal cannot be found, even among the dwellers in heaven. For to which of the Angels said He at any time, Sit on My Right Hand?  (Heb. 1:13). Not only among the Angels, but also in the loftiest orders of the Blessed, none is found fit to receive this glory which superexcels all things. To not one of them has that announcement of singular and exceptional glory been made, to not one of them has it been given to see it realized in himself. The Thrones, the Dominations, the Principalities, the Powers, desire, without doubt, to contemplate it in Him; but to compare themselves with Him they do not presume. It is, then, to my Lord only that it has been spoken, and upon Him only that it has been conferred by the Lord, that He should sit upon the Right Hand of His Glory as being coequal with Him in glory, Consubstantial in Essence, Like unto Him by Generation, not unequal in Majesty or in Eternity. It is there, it is there that he who seeks Him shall find, and shall behold His Glory: not glory as of one among others, but assuredly the glory as of the Only Begotten of the Father (John 1. 14).

6. What doest thou, then, O Bride?  Dost thou think that thou art able to follow Him thither?  Hast thou the ability or the boldness to introduce thyself into a secret so sacred, into a sanctuary so secret, as to contemplate the Son in the Father and the Father in the Son?   Assuredly not. Where He is thou canst not follow Him now, but thou shalt follow Him hereafter. Yet do not cease to strive; seek Him, follow Him; let not that supreme glory, that unapproachable elevation, deter thee from seeking, nor make thee despair of finding Him. If thou canst believe, all things are possible to him that believeth (Mark 9:22). The word is nigh thee, it is said, in thy mouth, and in thy heart (Rom. 10:8). Believe, and thou hast found [Him]. Those who are faithful know that Christ dwells in their hearts by faith (Eph. 3:17), and what is nearer than this?  Seek, then, with confidence, seek with zeal. The Lord is good to the soul that seeketh Him (Lam. 3:25). Seek Him by your prayers, seek Him by your actions, find Him by your faith. What is there that faith does not find?  It attains that which was not reached, it discovers what is hidden, it comprehends what is unlimited, it apprehends the farthest depths; it even contains, after a certain manner, in its comprehensive bosom, eternity itself. I say with confidence that the blessed and eternal Trinity, which I do not understand, I believe in, and thus hold by faith that which I do not grasp with the understanding.

7. But someone says: 'How shall she believe, without someone to instruct, since faith cometh by hearing, and hearing through the word of exhortation (Rom. 10:14, 17)?' For this God will provide.  And see how they are already at hand who present themselves to instruct that new Bride, that soul who is to be united to a heavenly Bridegroom, in the truths that she needs to know; to deliver to her the faith, to teach her the form of piety and of true religion. For listen to what she goes on to say: The watchmen that go about the city found me. Who are these watchmen?  They are those whom the Saviour pronounces blessed if He, when He shall come, shall find them watching (Luke 12:37). How good are the sentinels who watch while we sleep, as if to give an account of our souls! How good the guardians who are wakeful in spirit, and pass the night in prayer; who seek out wisely the devices of the enemies, forestall the designs of the evil-disposed, lay bare their snares, escape their entanglements, shatter their nets, frustrate their plots! These are lovers of the brethren and of the people of Christ, who pray much for the people and for all the Holy City. These are they who, being careful and anxious for the sheep entrusted to them by the Lord, bear them on their heart at their waking, when the day breaks, to the Lord who made them, and offer intercession for them in the presence of the Most High. And though they thus watch and thus intercede, they do it, as knowing their own insufficiency to keep the city safe, and being conscious that unless the Lord keep the city, the watchman waketh but in vain (Ps. 127:1).

8. In fact, when the Lord thus instructs us, Watch ye and pray, lest ye enter into temptation (Mark 14:38), it is plain that without this twofold exercise [of vigilance and prayer] by the faithful, and of sympathetic care on the part of the watchers, the city cannot be kept in safety, nor the Bride, nor the sheep. Do you inquire what is the difference between these?  They are but one and the same; a city because it is an assembly of the faithful, a Bride because beloved, and a flock of sheep because of the kindness and care shown to it. Why is this Bride said to be a city?  I saw (it is said) the Holy City, new Jerusalem, coming down from God out of Heaven, prepared as a Bride adorned for her husband (Rev. 21:2). It will plainly appear to you that the Bride is similarly called a flock, if you remember how earnestly the Saviour warned that first pastor (I mean St. Peter) to tend it with love when the sheep of it were for the first time committed to his charge. This that wise bestower of the trust (creditor) would not have done with such great care if He had not felt, from the witness of His own inmost heart, that this was the Bride of which He was the Bridegroom. Take good heed of this, O friends of the Bridegroom, if you are in truth His friends. But I have said too little in calling you simply friends. For it behoves those upon whom is bestowed the privilege of such familiar intimacy to be the very closest and dearest of friends to Him. It was not without a significant purpose that, when confiding the care of His sheep to St. Peter, He repeated so frequently, Lovest thou Me?  (John 21:15-17). And I think that the significance of it was as if Jesus had said: 'If your conscience does not bear you witness that you love Me, that you love Me perfectly and entirely, that is to say, more than your own interests, more than your relatives, more even than your own self, so that the number of this threefold repetition of Mine may be fulfilled, then by no means do thou take upon thee this charge, nor in any wise presume to concern thyself with My sheep, for whom My Blood was poured forth.' An address which is indeed terrible, and capable of shaking the hearts of tyrants, however hardened.

9. Wherefore be ye watchful, whosoever of you have been chosen  and called to the work of this ministry; take watchful heed, I say, to  yourselves, and to the precious deposit which has been entrusted to  you. It is a city; watch, then, to maintain it in safety and concord.  It is a Bride; study to present her to the Lord decked with the  precious jewels of abundant virtues. It is a flock,; study diligently to  give it needful pasture. And perhaps we may not unfitly explain by  these three elements of pastoral duty the threefold question which  the Lord addressed to St. Peter. Now, that the watch and ward over  the city may be effective, it must be of three kinds: against the  violence of tyrants, against the deception from heretics, and against  the temptations of evil spirits. Again, the ornaments of the Bride  ought to be of three kinds: of good works, of a saintly character, of  high and noble principles. And the needful nourishment of the  sheep is ordinarily indeed in the good pastures of the Holy Scriptures  as being the heritage of the Lord; but there is a distinction in these.  For there are commandments which are imposed upon hard and carnal hearts, as a discipline and for the law of life; and there are miscellaneous masses[cclxiv] of dispensations, which are appointed on account of pity to those that are weak and of little courage; and there are counsels strong and solid, which are proposed from the inmost recesses of wisdom to those who have health and strength, and senses trained to discern good from evil. For to those who are as children, or, so to speak, as little lambs, is given the milk of exhortation and encouragement, not strong meat. To this end, good and careful pastors do not cease to feed their flock to fatness with salutary and encouraging examples, and preferably with their own rather than with those of others. For if they offer only those of other people, and not their own, this is to their shame, and, also, their flock do not profit. For if, to give an instance, I, who appear to bear the charge of pastor among you, should set before you the meekness of Moses, the patience of Job, the mercy of Samuel, the holiness of David, and other similar examples of various virtues, and be myself impatient and severe, unmerciful, and in no way holy, my discourse would, I fear, be void of all force and unction, nor would you care to listen to it. But this I leave to the Divine goodness, that it may supply what is wanting and correct what is amiss in my conduct towards you. The good pastor will also take care to have in himself that salt of which the Gospel speaks (Mark 9:49), knowing that a discourse seasoned with salt is agreeable and also salutary. This is what I have for the present to say regarding the safe keeping of the city, the adorning of the Bride, and the nourishment of the flock.

10. Yet I wish to set forth the same truths somewhat more in detail, and with respect to those who, while they thirst for honours with excessive desire, and engage rashly to bear the burden of duties to which they are unequal, expose themselves thereby to very great peril, so that they may know what they are entering upon, according to the question that is asked in the Scripture: friend, wherefore art thou come?  (Matt. 26:50). If I do not mistake, for the safe keeping of the city only, it is absolutely necessary that a man should be strong, faithful, and spiritually minded. He must be strong to repulse the assaults of its enemies, spiritually minded that he may discover their crafty devices, and faithful that he may not seek to advance his own interests. In the next place, for the elevation and training of souls (for this is what is signified and referred to in the adorning of the Bride), who does not at once perceive that a firm bond of discipline, as well as a sedulous diligence, is required?  On that account everyone who is engaged in this ministry needs to burn with fervent zeal. It was with this that Apostle was fired who was so jealous for the glory of the Bride of the Lord, for he said: I am jealous over you with godly jealousy, for I have espoused you to one husband that I may present you as a chaste virgin to Christ (2 Cor. 11:2). And, lastly, [a pastor must not be ignorant], for how can one who is so conduct the Lord's flocks to the sweet pastures of the Divine oracles?  But if he be a learned man, indeed, but not a good man, then it is to be feared that he will not so much nourish his flock by the abundance of his doctrine, as he will starve them by the barrenness of his life.  Without having knowledge, then, and at the same time a good and praiseworthy life, it is mere rashness for anyone to take upon him the burden of this office. But see, I am obliged to come to an end, though I have not finished what I have to say upon this subject.

We are called to another matter, to which it is an unworthy thing that this should give way.[cclxv] I am pressed on all sides, and I know not which I ought to suffer the more impatiently, to be dragged in one direction, and repressed on another, though to endure the two together is worse than either separately. O servitude! O necessity! not what I desire, but what I hate, that I do. Notice, however, where we leave off, so that as soon as it shall be free to us to return to the subject, we may take it up from this point; in the Name of Him who is the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 77: CONCERNING THE BAD PASTORS OF THE CHURCH. ALSO HOW THE BLESSED IN HEAVEN, AND THE ANGELS, COME TO THE AID OF THE ELECT, WHO ARE STILL PILGRIMS UPON THE EARTH.

W E are ready for a new departure. I described in the sermon of yesterday the leaders whom we should desire to have while we journey through this world, but I did not describe those whom we, in fact, have. And we find these latter to be wholly unlike the former. Not all of those whom you see at the present day surrounding the Bride on all sides, and who appear to take up the post at her right hand (to use a common phrase) as their own,[cclxvi] are the friends of the Bridegroom. Very few indeed are there among them who do not seek their own interests. They have a love for gifts, but they have not an equal love for Christ, because they have joined hands with mammon. See how they go about adorned and trim, clad in many and bright colours, like unto a bride coming out of her chamber. If you suddenly beheld such a person coming from afar, would you not take it to be the Bride herself rather than one of her guardians?  From whence, do you suppose, comes this great abundance of all things to them, this magnificence in dress, this luxury at their tables, these masses of gold and silver vases, but from the property of the Bride?  Thence it is that [the Church] is left poor and naked and in want, uncared for, wasted, pale and bloodless with famine. Assuredly this is not to adorn the Bride, but to despoil her; not to take care of her, but to destroy; not to defend her, but to expose her to danger; not to train her in good, but to abandon her to evil (instituere, prostituere); it is not to feed the flock, but to slaughter and devour it, and to such the Lord says: Who eat up My people as they eat bread (Ps. 14:4, and 53:4); and in another Psalm: They have devoured Jacob, and laid waste his dwelling place (lxxix. 7); and in a prophet: They eat up the sin of My people (Hosea 4:8), as if He said: 'They exact the price of sins for their own profit, but for the sinners they do not take the care which is due.' Whom will you find among those who are set over the government of the Church who is not far more intent upon emptying the purses of those under his authority than of rooting up their sins?  Or where will you find one who by his prayers turns away the Divine anger, and proclaims the acceptable year of the Lord?   But let us speak of lighter evils: a heavier judgment awaits graver offences.

2. But yet it is in vain that we even remonstrate with them, for they do not listen to us. And if what I say is set down in writing, they disdain to read it; or, if they happen to read it, they inveigh against me, although they would with much more justice inveigh against themselves. Let us, then, leave those people, who are not finders of the Bride, but sellers, and let us rather inquire who are those by whom the Bride is found, as she herself states. Those of the present day, though they have indeed inherited the ministry in their place, have not inherited their zeal. All desire to be successors [of the Apostles], few to be imitators of them. Would that they were as watchful in the discharge of the functions of their offices as they are eager in soliciting some dignified appointment. Then they would carefully and watchfully keep her [the Church] who was found by them and entrusted to their charge; or rather they would be watchful for their own sakes, nor suffer it to be said of them: My lovers and my friends stand aloof from my sore, and my kinsmen stand afar off (Ps. 38:11). A complaint which is wholly just, and which applies to no period more justly than to our own. It is too little for our watchmen not to watch over us; they cause us positive and great harm. For they are plunged in a deep slumber, and do not awake even at the thunders of the Divine threatening, nor are stricken with fear even for their own peril. Thence it is that, having no concern for themselves, they have no concern for those under their charge; they allow them to perish, and perish with them.

3. But who are those watchmen by whom, as the Bride declares,  she was found?  They are the Apostles and Apostolic men. These  are they who in truth guard the city, that is, the Church in which  they are found, and that with so much the greater vigilance as they see her struggling in these times against very grave perils of a domestic and internal kind, as it is written: A man’s enemies are the men of his own house (Micah 7:6). For they do not abandon her, on whose behalf they have resisted even unto blood, or leave her deprived of their help, but protect and guard her by day and night, that is, in their life and even in their death. And if precious in the sight of the Lord is the death of His Saints (Ps. 116:15), I entertain no doubt that in death they do that with so much the greater ability, as in it their dignity and authority are so greatly strengthened.

4. 'You assert these things,' objects someone, 'as if you had seen them with your eyes, but they are altogether beyond the reach of human sight.' To which I reply: If you confide in the witness of your own eyes as faithful, the witness of God is greater. And He says: I have set watchmen on thy walls, O Jerusalem, which shall never hold their peace day nor night (Is. 42:6). But it is of the Angels, you rejoin, that this is spoken. I do not deny this; they are all ministering spirits (Heb. 1:14). But who forbids me to think the same of those who in power are not unequal to the Angels themselves, while they are perhaps as much more favourable to us by their sympathy and kindness as they are more nearly allied to us by nature?  Add to this that they have endured the same sufferings and miseries in which we are now for a time involved. Will there not, then, be a profound compassion and interest for us aroused in those holy souls, since they doubtless remember that they themselves have passed through similar trials?  Is not that saying theirs in the Psalms: We went through fire and through water, but Thou broughtest us out into a wealthy place (Ps. 66:12). What?  Will they, having passed through, leave us, their sons and their successors, in the midst of the fires and of the floods, nor even deign to stretch out a helping hand to us as we are struggling with dangers?  Not so. It is well with thee, O holy Church, our Mother, it is well with thee even in this place of thy pilgrimage, for help comes to thee both from heaven and from earth.  Those who keep thee neither slumber nor sleep. Thy guardians are the holy Angels; thy watchmen, the spirits and souls of the righteous.  They do not mistake who think that thou art found by each of these orders of spirits, and that by each thou art equally guarded. And to each order there is a special reason for this their care of thee: to the one, that without thee they shall not be made perfect; to the other, that the fulness of their number will not be made up except from thee.  For who does not know that when Satan and his accomplices fell from heaven, the number of the dwellers in heaven was diminished in no small degree?   From thee, then, all these await their consummation: the one order that of their number; the other, that of their desires.  Understand, then, that the words of the Psalmist apply to thee: The just wait for me until Thou reward me (Ps. 142:8, Douay).

5. Notice, also, that it is not said that she has found them, but  rather that they have found her; and that is, as I think, because that  is the task to which they are called. For how shall they preach unless they be sent?  Now, in the Gospels we read that the Lord Himself said to the Apostles: Behold, I send you forth (Luke 10:3); and again: Go ye into all the world and preach the Gospel to every creature (Mark 16:15). Thus it was. She sought the Bridegroom, and to Him that was not unknown; for it was He who aroused in her mind the desire to seek Him, who bestowed upon her the desire to accomplish the precepts of the law, which is for a training unto life, provided that there was someone to instruct her and to teach her the way of wisdom.  And He sent before her coming those who should plant and should water, that is to say, for her instruction and strengthening in every certitude of truth, and that they should bring her certain news of her Beloved, because He whom her soul truly loves, and whom she is seeking, is the Truth. And, in fact, who is the faithful and true love of the soul but He, in and through whom the soul is made to love the truth?  I am gifted with reason, I am capable of truth; but it will avail me nothing if I am destitute of love for what is true. Of all these branches, of which the root is in me, He is the fruit. I am not in safety from the severing axe if I am found without Him. It is in Him, without doubt, that I am formed in the image and likeness of God, and am in this more excellent than all other living creatures.  Thence it is that my soul ventures to aspire to the sweet and pure embrace of truth, and thus to rest in the love of Him with the most complete security and perfect sweetness, if only it may find grace in the eyes of a Bridegroom so august, and be found worthy to attain to this great glory, or rather if He will present her to Himself not having spot or wrinkle or any such thing. To how great a judgment, think you, will a man render himself liable, and of how great a punishment will he be worthy, who shall show himself regardless of so precious a gift of God?  But of this let us speak at another time.

6. But now the Bride does not find Him whom she sought, and she herself has been found by those whom she sought not. Let those who do not fear to enter upon the ways of life without teacher or guide listen to this. They consider themselves to be equally disciples, and their own masters, in the spiritual art. Nor is even this enough for them; blind leaders of the blind, they heap together disciples to themselves. How many have been found to have been thus most perilously drawn aside from the right path! For as they were ignorant of the snares and devices of Satan, it has followed that those who had begun in the Spirit have finished their course in the flesh, and, being led away, have fallen into shameful and inexcusable excesses. Let such take care to walk heedfully; let them take an example from the Bride, who was unable to attain unto Him whom she longed for until she was met by those whose ministry she availed herself of to gain knowledge of her Beloved; that is to say, to learn the fear of the Lord. He who hesitates to give his hand to his legitimate teacher gives it to a seducer. And he who sends away his sheep to their pastures without a guardian is a shepherd, not of the sheep, but of wolves.

7. But now let us see in what sense the Bride declares herself to have been 'found.' For it seems to me that the word is employed in an unusual meaning, and that she speaks as if the Church had come only from one place; while, according to the word of the Lord, it came from the east and from the west (Matt. 8:11), and from all the ends of the world. But neither has the Church been ever assembled unto one place where it might be found by the Apostles or by the Angels, to be directed or conducted unto Him, whom the soul of the Bride loveth. Could it have been found before it was collected?  Evidently not, because it did not as yet exist.

Wherefore if she had said that it was collected, or congregated, or (to use a term more applicable to the Church) gathered together by the preachers [of the Gospel], I should have simply passed that over without making any remark upon it. For they are the co-workers of God, whom also they heard speaking thus: le that gathereth not with Me, scattereth abroad (Matt. 12:30). Nor would it have seemed strange to me if one should say that it was founded or built up by them. For they have done this in union with Him who says, as we read in the Gospels: Upon this rock I will build My Church (Matt. 16:18); and, It was founded upon a rock (Matt. 7:25). But now she says none of these things, but, speaking in an unusual manner, says that she has been found, which makes us delay a little, and suspect that there is here some hidden meaning, which we ought to examine with greater care.

8. I wished, I own, to pass it over, and not to engage in an inquiry to which I feel myself not to be equal. But when I remember in how many obscure and difficult passages I have felt myself to be aided, even beyond my hope, when you lifted up your hearts in prayer on my behalf, I am ashamed of my want of faith; and blaming my fear, I undertake, though by no means with confidence, that which I timidly shrunk from. The accustomed help from the Lord will, I trust, not be wanting to me; and, in any case, the kindliness of my hearers will prevent what I have to say from being altogether without value. But with this the next sermon shall begin; for the present it is time to conclude. May He who is the Bridegroom of the Church, JESUS CHRIST our Lord, grant unto you not only to bear in mind the things which you have heard, but to love them ardently, and effectually to fulfil them in your actions. He is above all, God blessed for ever. AMEN.

SERMON 78: THAT THE BRIDE, THAT IS TO SAY, THE CHURCH OF THE ELECT, WAS PREDESTINATED BY GOD BEFORE ALL AGES, AND PREVENTED BY HIS GRACE THAT SHE SHOULD SEEK HIM AND BE CONVERTED.

WE MADE A PAUSE, if I remember rightly, at the word found, hearing with a kind of scruple the statement of the Bride that she was found by her preachers. We have stated the causes of our doubt and hesitation, and it seemed to us that here some hidden meaning was to be sought for; but this could not be done at the conclusion of a sermon, which point we had then reached.  What remains, then, for us to do, but to fulfil now the promise which we made?  In the exposition of this great mystery, which the Apostle of the Gentiles has interpreted as the holy and chaste union betwixt Christ and His Church (Eph. 5:32), and which is the very work of our salvation, three elements co-operate [and are to be taken into consideration]; God, the angelic race, and man. Why, indeed, should not God bring about, and take care for, these sacred nuptials of His Beloved Son?  He does so in truth, and with entire willingness. He would assuredly be sufficient to accomplish it by Himself, and without the least help from these; nor could they, without Him, effect anything. That He, therefore, has associated them in the work of this ministry is not for the sake of assistance to Himself, but for good to them. For He has placed merit in works, as regards men, according to that saying: The labourer is worthy of his hire (Luke 10:7); and, Every man shall receive his own reward according to his own labour (1 Cor. 3:8), whether he who plants in faith, or he who waters that which has been already planted. Now, if God employs the ministry of Angels to conduce to the salvation of men, does He not do it that Angels may be loved by men?  For, that Angels love men is plain, especially from this, that Angels are not unaware of the fact that it is by men the ancient losses of their state are to be repaired and made good. And assuredly it was becoming that the realm of charity should not be ruled by other laws than those of mutual love between those who together are to reign, and by the pure affections of each, both to each other and to God.

2. But there is considerable difference in the manner in which  these three causes act, according to the nobleness and dignity of  each worker. For God doeth that which He wills, by His volition  only; without stir, without motion, without alteration of place or  time, of cause, or person. For He is the Lord of Sabaoth, who orders all things with peaceful and unquestioned power. He is also  Wisdom, who sweetly doth order all things (Wisd. 12:18, and 8:3).  An Angel acts without stir or agitation, but not without change of time and place.[cclxvii] But a man cannot act without stir and eagerness of mind, nor is free, in acting, from movement of body and mind. For he is bidden to work out his salvation with fear and trembling (Phil. 2:12), and to eat bread in the sweat of his face (Gen. 3:19).

3. These things being explained, consider now with me that, in the glorious work of our salvation, there are three things which God, who is the Author of them, reserves unto Himself, and in which He anticipates all those who are helpers and co-workers with Him; these are predestination, creation, inspiration. Of which predestination had its beginning, I do not say from the founding of the Church, or even from this time or that time, for it is before all time. Creation, again, is coeval with time; while inspiration takes place in time, when and where God wills. According to predestination, then, there never has been any time when there was not a Church of the elect before the consciousness of God. If the unbeliever wonders at this, let him hear something at which he will wonder still more: that it has always been acceptable to God, and has always been loved by Him. Why should I not speak out boldly that hidden wisdom which has been made known to me from the Heart of God by that revealer of His high designs?  I mean St. Paul, who has not hesitated to make known this secret which he had drawn, as he had so many others, from the riches of the Divine goodness.   He says: Who hath blessed us with all spiritual blessings in heavenly places in Christ, according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love; and he adds: Having predestinated us unto the adoption of children, by Jesus Christ, to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the Beloved (Eph. 1:3-6). And there is no doubt that these words are spoken with the voice and in the name of all the elect; and these are the Church. Who, then, even among the blessed spirits, could ever have been able to discover that Church in the deep bosom of the abyss of eternity, before the work of its creation was brought forth into the light of day, unless God, to whom is eternity itself, had chosen to reveal it?

4. But even when, at the command of its Creator, it had appeared, and was seen, under created forms and visible appearances, it was not at once recognised, either by men or Angels, because it was unfamiliar to them, being shadowed by the earthly likeness of man, and covered with the darkness of death. And not one of the sons of men hath entered into this life without this veil of universal confusion, One only excepted, He who enters it without stain of sin. He is Emmanuel, who, although He has taken from us, and put on for our sakes, the likeness of our sinful flesh, has not taken the reality of our sin. For the Apostle declares that He who appeared in the likeness of sinful flesh, and for sin, condemned sin in the flesh (Rom. 8:3). All the remainder, whether elect or reprobate, have entered this life in the same manner, for there is no distinction; all have sinned, and all bear the livery[cclxviii] of the shame of sin. Because of this, therefore, although the Church was already called into being, and existed among created things, yet it could not be found or recognised by any creature, being marvellously hidden, for the time, both within the bosom of a blessed predestination, and within the mass of a miserable condemnation.

5. But [the Church] which Wisdom predestining had hidden from  all eternity, and Creative Power had not produced when the world  began,[cclxix] the Divine Grace, which visits the earth, has in its due time  revealed, according to the operation of that which I have named  above, inspiration, because it consists of an inbreathing of the Spirit  of the Bridegroom into human spirits for a preparation of the Gospel  of peace, that is, to prepare a way for the Lord, and for the glory of  His Gospel, into the hearts of all those who were predestined unto  life, as many as they might be. It would have been in vain that the  watchmen had toiled in preaching the Word, if this grace had not  gone before. But now, seeing that the Word of God 'runneth very  swiftly,' that the people of the nations are with ease turned unto the  Lord, that their various tribes and languages concur in the unity of  the faith, and that the ends of the earth are collected into the bosom  of that one Church, Catholic and apostolic, which is the mother of us  all, they have recognised the riches of that grace which was hidden  from ages and from generations in the secret of an eternal predestination, and have rejoiced to have found her whom before all ages the  Lord had chosen for Himself as His Bride.

6. Thus, then, as I think, it appears plainly not to have been  without significance that the Bride declares that she was found by  them; namely, as signifying that [the Church] was collected together,  not [self] elected, and found before converted. For the conversion  of each of the faithful ought to be attributed to Him, to whom it is  necessary for all to say, as in the Psalm: Convert us, O God of our  salvation (Ps. 85:4, Douay, partly). But I cannot, perhaps, apply  the term of finding with such propriety to every soul, as the term of  conversion. Or, rather, this is the state of the facts: The Lord cannot  be said to find a soul, because He prevents (that is to say, is beforehand with) it; and prevention excludes finding (inventionem). What  is there for Him to find to whom nothing is at any time unknown?  The Lord knoweth them that are His, saith one (2 Tim. 2:19); and  what does He say Himself?   I know whom I have chosen.[cclxx]  Plainly  He refers to her whom from eternity He had foreknown: whom He  chose, and loved, and formed; and therefore she could not be said  to be found by Him. Yet I might safely say that she has been prepared by Him that she might be found. For he that saw bare record, and we know that his record is true (John 19:35). This is what he says: I John saw the Holy City, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband (Rev. 21: 2); and he was one of the watchmen who guard the city. And hear Him who is the Author and Preparer [of the Church] Himself, [and see Him] pointing her out, as it were, with His Finger to the watchmen, but under another metaphor. Lift up your eyes, He said, and look on the fields, for they are white already to harvest (John 4:35).  On this account the Lord of the Harvest invites His labourers to the work, when He has seen that all things were prepared, so that without much labour on their part they may be able to pride themselves on being labourers together with God (1 Cor. 3:9). For what have they to do?  They have to seek the Bride, and, when they have found her, to tell her of her Beloved. For they, because they are the friends of the Bridegroom, do not seek their own glory, but His. And they will not have to labour hard with regard to her, since she is already present, and is seeking Him with the devotion of her whole heart, inasmuch as her will has been prepared by the Lord.

7. Now; even while those watchmen have as yet said nothing to her, she anticipates her preachers, having been herself anticipated, and inquires of them: Saw ye Him whom my soul loveth?  (3:3).  Rightly, then, has she stated that she was found by those who guard the city, since she knows that she is already foreknown and anticipated by the Lord of the city, and that they find her such as she is, and do not make her so. Cornelius was thus found by Peter, and Paul by Ananias; but each of them had been previously found and prepared by the Lord. What preparation could be more complete than that of Saul, who had cried with submission, both of heart and voice: Lord, what wilt Thou have me to do?  (Acts 9:6). Nor was that of Cornelius less, since, by his alms and prayers which the Lord had inspired him to make, he had merited to attain unto the faith (Acts 10:4). Philip also found Nathanael; but the Lord, who saw him when he was under the fig-tree, had first found him. What was that seeing of him by the Lord but a preparation?  And in the same way it is related that Andrew found his brother Simon; but that he was both foreseen and it was foreknown by the Lord that he should be called Cephas, which signifies 'Strong in faith' (John 1. 41, 42, 45, 48).

8. We read of Mary, too, that she was found when she had conceived by the Holy Ghost (Matt. 1:18). I believe that the Bride of the Lord resembles in some degree His Mother in this respect. For unless she also had been found filled with the Holy Ghost, she would not have questioned with such confidence those who found her, respecting Him, whose is the Spirit. She would not have endured that they should have declared to her to what end they had come, but she spake to them herself, and, indeed, out of the fulness of her heart: Saw ye Him whom my soul loveth?  She knew that the eyes which had seen Him were blessed, and in her admiration for those who had had that blessing, she said: 'Are you not they to whom it has been given to see Him, whom so many prophets and kings desired to see, and have not seen?  Are you not they who have merited to behold Wisdom in the flesh, the Truth in bodily form, God in Man?  Many there are who say, Lo, He is here, and Lo, He is there; but I think it safer for me to give credence to you, who have eaten and drank with Him, after He rose from the dead.' I believe what has been said will suffice respecting the inquiry made by the Bride, of the watchmen, but if not, it shall be supplied in another sermon. But even now, and from this, it has been made abundantly clear, that [the Church] has been prevented by the Holy Spirit, and found by them who guard the city, because it is she whom God has foreseen and predestined before all ages, and prepared to be an everlasting joy, throughout eternal ages, to His dear Son, that she may be holy and immaculate in His sight, growing as a lily, and flourishing for ever before the Lord and Father of my Lord JESUS CHRIST, the Bridegroom of the Church, who is above all, God blessed for evermore. AMEN.

SERMON 79: OF THE STRONG AND INDISSOLUBLE LOVE WHEREWITH THE SOUL HOLDS TO ITS LORD; ALSO OF THE RETURN OF THE BRIDE GROOM AT THE ENDING OF THE AGE, TO SAVE THE SYNAGOGUE OF THE JEWS.

' Saw ye Him whom my soul loveth?'-Cant. 3:3.

O LOVE, VIOLENT, vehement, burning, impetuous, which dost not suffer anything else to be thought of, but, despising all things in comparison, art content with thyself! Thou confoundest ranks, takest no count of custom, ignorest all measure; thou dost triumph in thy own self over all the rules of opportuneness, of reason, of reticence, of prudence, or of judgment, and bringest them under control. Every thought and word of hers is full of thee, has regard to thee and to nothing else, so entirely hast thou taken possession of her, both in heart and tongue. She says: Saw ye Him whom my soul loveth?  As if they knew what was the subject of her thoughts. ' Dost thou ask for news of Him whom thy soul loveth, and has He not a name?  Who art thou; and He, who is He?' I speak thus, because of the strangeness of this address, and the singular disregard of names, in which this passage appears very different to other Scriptures. Whence, in this epithalamium, the words are not so much to be considered as the feelings which underlie and prompt them, because the sacred affection which is plainly the entire subject of this whole canticle is thus to be estimated, that is, not by word only, or by language, but in deed and in truth. Love speaks in it everywhere, and if anyone desires to obtain a knowledge of those things which are read in it, a spirit of love is necessary to him that he may do so. In vain will one who is without love attempt to listen to or read this Song of Love; the cold heart cannot comprehend or appreciate its language, full of feeling and fire. Just as one who is unacquainted with Greek or with Latin cannot understand a person who speaks in either of those languages, and so with other things, so is it with the language of love; it is strange and barbarous to one who does not love, and to him will be but as sounding brass and a tinkling cymbal (1 Cor. 13:1). But as they (I mean the watchmen) have received from the Spirit the ability to love, they understand what the Spirit speaks, and are able to respond on the spot to the words of love addressed to them; and even to respond in the same language, that is, in feelings of affection and acts of kindness.

2. They do, indeed, instruct her so well concerning Him about  whom she inquires, and that in a brief time, that she says: It was but  a little that I passed from them, but I found Him whom my soul loveth.  She says well a little, because their reply to her was brief and comprehensive; that is, they delivered to her the Creed, which is a  concise statement of the Faith. And what follows is in similar terms.  It was expedient indeed that the Bride should pass by them, through  whom she should learn the truth, but also that she should pass  beyond them. And if she had not passed beyond them she would  not have found Him whom she sought. And you may be assured  that they themselves urged this very thing upon her. For they did  not preach themselves, but Christ Jesus their Lord, and He is  assuredly both beyond them and above. Wherefore also He says:  Come unto Me, all ye that be desirous of Me (Ecclus. 24:19). Nor  was it enough to pass to Him, but she is taught to pass through to  Him. Because He whom she was seeking had also passed through.  For not only did He pass from death unto life, but He passed through  death unto glory. It was indispensable, then, that the Bride should  likewise pass through unto Him, otherwise she could not succeed  in reaching Him, not having followed His footsteps whithersoever  He went.

3. And to explain more clearly what I say: if my Lord Jesus had risen indeed from the dead, but had not ascended into heaven, it could not be said of Him that He had passed through, but only that He had passed away; and consequently the Bride in seeking Him must pass away from others, but need not pass beyond them. But as, in ascending into heaven, He has passed beyond Resurrection, the Bride says with accuracy, not simply that she has passed, but that she has passed beyond, inasmuch as by faith and devotion she has followed Him even unto the heavens. Therefore to believe the Resurrection is a passing, but to believe the Ascension is a passing beyond. And perhaps she knew the one and did not know the other (which I remember that I said one day when I was treating the subject[cclxxi]). Therefore, having been instructed by them in that which was wanting to her, namely, that He who had risen from the dead had also ascended into heaven, she also has thither ascended, that is, has passed beyond [this sphere of outward things], and has found Him (Heb. 4:14, and compare Collect for Ascension Day in the Common Prayer Book of Church of England). How could she fail to do so, when arising in heart and mind[cclxxii] unto the place where He is in body?  It was but a little that I passed from them. Rightly does she say from them; for our Head has preceded and transcended in two respects both His apostles, and all other His members who are upon the earth; that is to say, by His Resurrection (as I have already mentioned) and by His Ascension. And yet in each case Christ is the first-fruits. He has gone before, and our faith has gone before also. Where has it not followed Him?   If He has ascended into heaven, it is there; if He has gone down into hell, it is there also; and if He has taken wings with the morning, and dwelt in the utmost parts of the sea, even there, it declares to Him, shall Thy Hand lead me, and Thy Right Hand shall hold me (Ps. 139:8-10).  And, finally, is it not according to this faith that He, the Father of the Bridegroom, He, who is supremely Powerful and supremely good, has raised us up, and made us to sit at His Right Hand?[cclxxiii] So far to explain what the Church has said: I passed beyond them." because she has passed beyond her own self in abiding, by her faith, in regions whither she has not as yet attained in fact. I think that it is now clear why she has said, ‘I have passed beyond,' rather than said simply 'I have passed.' Let us now go on to the words which follow.

4. I held Him, and would not let Him go, until I had brought Him into my mother's house, and into the chamber of her that conceived me.  Thus it is that from that time and thenceforward, the people of Christ have never been without either faith upon the earth or charity within the Church. Floods have come, and winds have raged, and beat upon it, and it has not fallen, for it was founded upon a rock (Matt. 7:25). That Rock is CHRIST. Therefore neither the wordy diatribes of philosophers, nor the cavils of heretics, nor the swords of persecutors, have ever been able, nor shall they ever be able, to separate it from the love of God, which is in Christ Jesus (Rom. 8:39), so strongly does the Church hold to Him whom her soul loveth, so firmly convinced is she that it is good to hold fast to God. 'Good it is,' says the prophet Isaiah, 'for the soldering.'[cclxxiv]  What is more tenacious than this solder, which is not dissolved by water, nor parted by winds, nor even severed by sword strokes?  For many waters, we are told, cannot quench love (Cant. 8:7). I held Him, and would not let Him go. And the holy Patriarch also said: I will not let Thee go, unless Thou bless me (Gen. 32:26). She also will not let Him go, and perhaps her attachment is stronger than that of the Patriarch, for not even for the sake of a benediction can she consent to part with Him. 'I desire,' she says, 'not even Thy benediction, but Thee.'   Whom have I in heaven but Thee?  and there is none upon earth that I desire beside Thee (Ps. 73:25). I will not let Thee go, even if Thou hast given me Thy blessing.

5. I held Him, and would not let Him go. Nor does He, perhaps, desire less to be held, for He says: My delights were with the sons of men (Prov. 8:31), and in the Gospel He gives the promise: Lo, I am with you alway, even unto the end of the world (Matt. 28:20).  What bond of union is stronger than that which is compacted by the perfect and earnest willingness of the two who are parties to it?  I held Him, she declares. But, nevertheless, she is held fast in return by Him whom she holds, as in another place she says to Him: Thou hast holden me by my right hand (Ps. 73:24). And she who holds and is holden, how can she possibly fall?  She holds to the Lord by the firmness of her faith, by the fervency of her devotion. But yet she could not long hold fast to Him, were she not also held by Him.

It is the power and the mercy of the Lord by which she is held. I held Him, and would not let Him go, until I had brought Him into my mother's house, and into the chamber of her that conceived me. Great is the charity of the Church, inasmuch as she does not grudge her choicest delights even to her rival, which is the Synagogue. What goodness can be greater than to be prepared to communicate even to her enemy, Him whom her soul loves?  And yet it is not wonderful, inasmuch as salvation is of the Jews (John 4:22). To the place whence He came forth, let the Saviour return, that the remnant of Israel may be saved (Rom. 9:27). Let not the branches be ungrateful to the root, nor the children to their mother. Let not the branches grudge to the root the sap which they themselves have derived from it, nor the children grudge to their mother the milk which they have drawn from her bosom. Let the Church hold firmly the salvation which Judaea has lost; let her hold it fast, until the fulness of the Gentiles be come in, and so all Israel shall be saved (Rom. 11:25, 26).  She would wish to come in common to the common salvation, which is partaken by all, in such a manner, that no part is taken away from any. This she does, and more. What more?  She chooses the name and the grace of His Bride. This is over and above the gift of salvation.

6. This degree of charity would be incredible, were it not that the  words of the Bride, here recorded, compel us to believe it. For she  has said, if you have noticed, that she wishes to bring Him to whom  she holds so closely, not only into the house, but into the chamber,  of her mother, which is the sign of a singular prerogative. It would  be sufficient for salvation that He should enter the house; but that  He enters into the secret of the chamber is a sign of special grace.  This day, saith the Lord, is salvation come unto this house (Luke 19:9).  When the Saviour had entered the house, how could it be otherwise  than that those of the house should be saved?  But she that merits  to receive Him in the chamber has for her part His secret gift.  Salvation is for the whole house, but the higher and sweeter gifts are reserved for those, for whom they are prepared by the Father. Until I had brought Him into my mother's house, she says. Of what house does she speak, but of that of which the Lord had foretold to the Jews: Behold, your house is left unto you desolate?  (Luke 13:35). He has done what He had said, according to His declaration made by a prophet: I have forsaken Mine house, I have left Mine heritage (Jer. 12:7); and now the Bride promises to bring Him back to it, and to restore to her mother's house its lost salvation. And as if even this were a little thing, hear what a promise of good she adds thereto: And into the chamber of her that conceived me. He who enters into the marriage chamber is the Bridegroom. Great is the power of love! The Saviour had gone forth from His home and from His heritage with indignation and wrath; and now He is so far turned from the fierceness of His anger, so won to forgiveness and grace, as to return not only as a Saviour, but as a Bridegroom. O daughter [of this house], blessed art thou from the Lord, who dost quench the indignation, and restore the heritage. Blessed art thou of thy mother, for it is by thy good deed that the wrath of the Lord is turned away, that salvation is brought back to her; that He is brought back who says to her: I am thy Salvation (Ps. 35:3). Nor is even this enough, for He adds: I will betroth thee unto Me for ever. yea, I will betroth thee unto Me in righteousness, and in judgment, and in loving kindness, and in mercies (Hos. 2:19). But remember that she who wins these kindnesses for her mother is the Bride. How can she be willing to yield her Bridegroom, and such a Bridegroom, to another; nay, desire to do so?  But it is not to be understood thus. It is as a good daughter that she desires this great good for her mother, yet not to give it up, but to communicate it. It is sufficient for both; and, indeed, they are not two, but one in Christ. For He is our Peace, who has made both one; that there may be one Bride, and one Bridegroom, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 80: AN ACUTE AND PROFOUND ARGUMENT RESPECTING THE IMAGE OR WORD OF GOD, AND THE SOUL, WHICH IS CREATED IN THAT IMAGE: AND CONCERNING THE ERROR OF GILBERT, BISHOP OF POICTIERS.[cclxxv]

SOME OF YOU, as I have learned, find a reason for discontent, because, while I have for some days past taken pleasure in occupying you with the profound and wonderful mysteries contained in the words of the Bride, the discourses which I have delivered to you have been too little seasoned with moral reflections, or even altogether without them. That is indeed different from my usual custom. But permit me to return again to those subjects which I have already expounded. For I cannot proceed without taking a brief retrospect of these. 'Tell me, then, if you remember, from what part of the Scripture it was that I began to deprive you of this satisfaction that you desire, that so I may commence afresh from that point.  It is my task to repair your loss, or, rather, I trust to the Lord, in dependence upon whom I do all things, that He will do so. From what point, then, shall I begin again?  From this verse, if I do not mistake: On my bed I sought Him whom my soul loveth. From that verse and henceforward my one endeavour was to disperse the dense cloud of mystery in which these allegories were enveloped, and to bring forth into the light of knowledge the sacred and mysterious joys of Christ and His Church. But now let us go back and seek out the moral senses of these words. That which may be for your benefit cannot be disagreeable to me. And this will be done with considerable fitness, if we apply what has been said of Christ and the Church in a similar way to the WORD of God and the soul.

2. But someone will say to me: 'Why do you join these two together?  What relation is there between the WORD and the soul?' Much in every way. In the first place, there is so close an affinity between the nature of the One and that of the other, that the One is the Image and Likeness of God, the other made after that image.  In the second place, the resemblance that is between them is a witness of that affinity. For the soul has been created, not only after the image, but in the likeness of it. Do you ask, In what respects is it like?  Listen first, and hear in what respects it is in the Image of the Word. The WORD is truth, and wisdom, and righteousness, and these constitute the image. Of what is it the image?  Of [Him who is] Truth, and Wisdom, and Righteousness. He who is the Image is, then, Righteousness of Righteousness, Wisdom of Wisdom, Truth of Truth, yea, Light of Light, and in a word, God of God. None of these can be predicated of the soul, because it is not [at the present] the Image of God. But it is capable of these excellences, and desirous of them, and, therefore, perhaps is shown to be in the image of the WORD. It is of creatures the loftiest, since it is capable of that greatness, and the desire it feels for that is a mark of its uprightness. For we read that God made man upright (Eccles. 7:29); and as for his greatness, his capacity, as has been said, is a conclusive proof of it. For it is of necessity that he who is in a certain image should be in conformity with that image, and not merely share in the empty name of the image; inasmuch as the archetypal Being Himself bears not His Name simply for the name's sake, but because it is expressive of His attributes. But you are told of Him who is the Image of that archetypal Being, that He was in the Form of God, and thought it not robbery to be equal with God (Phil. 2:6). You see that His uprightness is shown by His being in the Form of God, and His greatness by His equality with Him; so that uprightness being compared with uprightness, and greatness with greatness, it becomes manifest that the Image, and that which is made in that image [i.e., the soul], correspond in one of these respects; while the Image, and that Being of whom He is the Image, correspond in both. For it is He of whom you have heard holy David sing in a Psalm: Great is our Lord, and of great power (Ps. 147:5); and again, The Lord is upright . . . and there is no unrighteousness in Him (Ps. 92:15). Of that great and righteous God He is the Image, so that He is great, and He is righteous; and it is from Him that the soul, that is made in His image, has its likeness.

3. But I inquire: Has He who is the Image of God nothing more than the soul which is made in His likeness, for we ascribe to it also to be great and to be righteous?   Assuredly, there is a very great difference. The one has received those qualities in a measure: the other has them according to His equality [with the Father]. Is there not still another difference?  There is this: Upon the one either creation or condescending goodness has conferred them: but they belong to the other by His generation. And there is no doubt that this is a sign of far higher dignity. No one can fail to see that the one receives these qualities only by the bounty of God; but the Other has from God His very Nature and Substance, which is a condition far more exalted. For the Image of God is consubstantial with Him; and all that He appears to communicate to the same Image of Him is Essential to Both, not accidental. Notice also still another particular in which He who is the Image of God is immeasurably superior. To be great and to be righteous; who does not know that those two qualities are distinct in their nature?  Yet in Him they are but one. And even more: they are one with Him. Not only is it with Him the same thing to be righteous and to be great, but His greatness and His righteousness are no other than His Being. It is not thus with the soul. Its greatness and its righteousness are both distinct from itself and distinct from each other. For if, as I have said above, the soul is great because it is capable of things eternal, and righteous because it yearns for the goodness everlasting, then the soul which does not desire nor seek for the things which are above, but those which are upon the earth, is not upright, but is bent downwards, and so ceases to be always great, though it remains always capable of eternal existence. For even if the soul should never receive it, it will always retain this capability; and thus the saying of the Scripture is realized, Surely man passeth as an image (Ps. 38:7, Douay), yet only in part, so that the immeasurable superiority of the WORD, as possessing these qualities in their completeness, may clearly appear. For how is it possible that the WORD should fall from being righteous and great, since He is Himself greatness and righteousness?  Man, on the contrary, possesses these qualities in part, lest if he were wholly deprived of them, no hope of salvation should remain to him.  For if [the soul] should cease to be great, it would cease also to be capable of salvation, inasmuch as it is from this capacity, as I have said, that its greatness is derived. How, then, could it possibly hope for that which it was not capable of receiving?

4. It is, then, by the greatness which it still retains, even after having lost its righteousness, that man passes through this world in the image [of the WORD]; only he limps (so to speak) on one foot as he walks, and he has become an alienated son. For of such it was, I think, that these words were spoken: The children that are strangers have lied unto me, strange children have faded away, and have halted from their paths (Ps. 18:46, Douay). With great fitness are they styled strange children ,; for they are children, because they have retained that which made them great; and yet they are strange, because of the loss of their original righteousness. Nor would he have said have halted, but 'have fallen,' or something like that, if they had divested themselves entirely of the image in which men were made.  So then, now, man passes through the world in the image of the WORD so far as relates to greatness; but as relates to righteousness, he, so to speak, halts; he is troubled and despoiled of that image; and the Scripture speaks thus of him: Every man walketh in a vain shew; surely they are disquieted in vain. Altogether in vain, for it goes on to say: He heapeth up riches, and knoweth not who shall gather them (Ps. 39:6). And why is he ignorant, except that he bends down towards things low and earthly, and treasures up for himself nothing but earth?  He does not know in the least for whom he is gathering those things which he confides to the earth, whether for the moths to devour, or for thieves to break through and steal, for robbers to pillage, or for fire to destroy. And therefore it is in the person of that unhappy man who contorts himself towards the ground, and broods over none but earthly things, that the melancholy declaration is made in the Psalms: I am troubled; I am bowed down greatly; I go mourning all the day long (Ps. 38:6). He has experience in himself of the truth in that saying of the Wise Man: God hath made man upright; but they have sought out many inventions (Eccles. 7:29).  And at once the voice of ridicule is addressed to him: Bow down, that we may go over (Is. 51:23).

5. But how have we arrived at this point?  Was it not thus, that we wished to show that greatness and righteousness (which are the two excellences that we had determined to be in the Image of God) are not one in the soul and with the soul, as we have shown it to be of faith that they are one in the WORD and with the WORD. And as to righteousness, it is quite plain from what has been said, that it is distinct both from the soul itself and from the greatness of the soul, since even when it no longer exists, the soul endures, and is still great. But in what way shall it be shown that the greatness of the soul is distinct from the soul itself?  For this cannot be done in the same manner in which the distinction between the soul and its righteousness was demonstrated; the soul cannot be deprived of its greatness as it may be of its righteousness. Yet the greatness of the soul is not the soul itself; for although the soul is not found without its greatness, yet the greatness itself is found also without (extra, beyond) the soul. Do you ask where?  In the Angels. For the Angels are great in the same manner as the soul, namely, by the capacity they have for things eternal. It has been shown clearly that the soul is distinct from its righteousness, because it may be deprived of that righteousness; why, then, should it not be distinct from its greatness, which it cannot claim to be exclusively its own?  If, then, the one of these qualities is not in every soul, and the other is not found in the soul alone, it is plain that both the one and the other is distinct from the soul. Also, no form is that of which it is the form.

Now, the greatness of the soul is its form. For it cannot be said not to be the form of the soul because it is inseparable from it. All differences of substance are of this nature, not only those which are so proper to one thing that they cannot belong to any other, but also certain others which are common to many natures. The soul, then, is not [the same as] its greatness, even as the blackness of a crow is not the crow, nor the whiteness of snow the snow, nor the faculty of reason or of risibility is the man who possesses them; and yet you will never find a crow without blackness, snow without whiteness, nor a man without the faculty of reason or of risibility. Thus also the soul and the greatness of the soul, although inseparable, are distinct from each other. How can they be otherwise than distinct, when the one is in the subject [in which it inheres], and the other is the subject and the substance?  The only Nature which is supreme and uncreate, that is, God the Holy Trinity, possesses for Itself alone this pure and unique simplicity of Essence, that there is not found in it one thing and another thing, here and there, one time and another time. For it abides in its own Self, It is all that It has, and what It is; It exists always, and in a manner unchanging and unchanged. All that in other natures is separated or different, is in it united and rendered alike, so that in It, number does not cause plurality, nor diversity change. It contains all places, and not being contained in any, sets in due order all things, each in its place. Beneath it pass all times; it is not subject to them. The future it does not await; it does not hold anything in remembrance as past, nor experience any as being present.

6. Let us withdraw ourselves, beloved, let us withdraw ourselves from those teachers of novelties, not dialecticians, but heretics, who, in their extreme impiety, argue that the greatness in which God is great, the goodness in which He is good, the wisdom in which He is wise, and the righteousness in which He is righteous, and lastly, the Divinity in which He is God, is not God. 'He is God,' they say, 'by His Divinity, but the Divinity is not God. Perhaps it does not condescend to be God, because it is so great that it makes God to be what He is.' But if It is not God, what is It?  For either It is God, or something which is not God, or It is nothing at all. Now, you do not allow that It is God; you do not pretend, I suppose, that It is nothing; then you confess that It is so necessary to God, that without It He could not be God, but that by It He is [that which He is].  If, then, there be something which is not God, either it will be less than He, or greater than He, or equal. But how can it be less than He, seeing that it is by it He is God?   It remains, then, that you should allow it to be either greater than He, or equal. But if it be greater, then It and not God is the Supreme Good; while if it be equal, there are two, each of which is the Supreme Good; and either conclusion is contrary to the Catholic Faith. We are of the same opinion respecting the greatness, the goodness, the righteousness, the wisdom of God, as respecting His Divinity, and I hold that they are all one in God and with God. For He is good from no other source or reason than that which makes Him great; nor is He otherwise righteous and wise than He is great and good; nor, in fact, is there any other source or reason for any of His attributes than there is for His Divinity. He is in His own Self the Source of all.

7. But the heretic says: 'What?  Do you deny that He is God by His Divinity?' No; but I maintain that the same Divinity by which He is God is God Himself, that I may not be obliged to allow that there is anything more excellent than God. For I say also that He is great by greatness, but is Himself that greatness, that I may not rank anything as greater than God. And I confess that He is good by goodness, but that this goodness is no other than Himself, that I may not seem to recognise anything as better than He; and so with all other attributes. It is with gladness and confidence that I am going onward in the path of truth, that I adopt the conclusion of him who said: 'God is great with no other greatness than that which He Himself is; for otherwise that greatness would be greater than God.' This was Augustine, the strongest hammer who has ever crushed heretics.[cclxxvi] If, then, any such thing may be properly said of God, it may more fitly and correctly be asserted that God is greatness, goodness, righteousness, wisdom, than to say God is great, good, righteous, or wise.

8. For this reason it was that in the Council lately held at Rheims  by Pope Eugenius, that exposition made by Gilbert, Bishop of Poictiers, in his comment upon the words of Boethius' De Trinitate,  which are themselves perfectly sound and orthodox, was deservedly  adjudged by the Pope and the other Bishops to be perverse and altogether suspicious. For the Bishop commented upon them   thus:  'The Father is Truth, that is, He is true; the Son is Truth, that is,  He is true; the Holy Ghost is Truth, that is, He is true. And these  Three together are not three truths, but one Truth; that is to say,  One Being who is true.' O explanation obscure and perverse! How  much more appropriate and true it would be to say, on the contrary:  ' The Father is true, that is, He is Truth; the Son is true, that is, He  is Truth; the Holy Ghost is true, that is, He is Truth. And these  Three are One Being who is true, that is, They are One Truth.'

Which, indeed, he would have done had he deigned to imitate holy Fulgentius, who says: 'One only Truth of One God, or rather one Truth which is One God, does not allow the service and the worship which is due to the Creator to be rendered to a creature' (Lib. de fide Orthod. ad Donat., cap. 5). He was a good defender of the faith who spoke so truly of the Truth, who had opinions so pious and Catholic respecting the true and pure simplicity of the Divine Substance, in which there can be nothing which is not Itself, and Itself is God. That book of the Bishop before-named contained other passages which differed from the rectitude of the faith, one of which I will quote as an example. For where his author (Boethius) says: 'When it is said, God, God, God, this refers to the Substance,' our commentator adds: ' Not what the Substance is, but by what It is.' But God forbid that the Church Catholic should assent to that proposition that there is any substance or anything at all by which God is, and which is not God.

9. But it is not against him personally that I say these things, since he, in the same Council, acquiescing humbly in the opinion of the other Bishops, has condemned with his own mouth both these and other statements which were found worthy of blame; but on account of those persons who are said to be still perusing and transcribing that book, against the apostolical prohibition promulgated at the same place, and who persist obstinately in following that Bishop in opinions which he has himself abandoned, preferring to have him for a master in his error, rather than in the correction of it. And we have spoken not only for them, but on your account I have thought it desirable to make this digression, taking occasion from our having to consider the difference between the Image [of the Word] and the soul which has been made in that Image, so that those who perhaps may at some time have drunk of those stolen waters, and have thought them pleasant (Prov. 9:17), may reject them by the taking of this antidote, and, being purged in the stomach of their soul, may listen to that which remains to be said, according to my promise, of the resemblance of the soul to the WORD. Thus they shall draw with joy from purer fountains; not mine, but those of the Saviour, the Bridegroom of the Church, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 81: OF THE SIMILARITY AND LIKENESS OF THE SOUL TO THE WORD, IN RESPECT OF ITS IDENTITY OF ESSENCE, ITS IMMORTALITY OF EXISTENCE, AND ITS FREEDOM OF WILL.

IT WAS NOT without good reason that the inquiry was made in the last discourse, what affinity there was between the human soul and the WORD. For what can there be in common between a Majesty so great and a poverty so extreme, that a greatness which is so exalted and a lowliness so humble should be said to be associated, as if upon an equality, in the manner and with the love of a pair who are espoused to each other?  For if we assert this with truth, then great is the reason for rejoicing and confidence; but if falsely, then ours is an audacity to be greatly punished. And therefore it was necessary to inquire what was the affinity between these two, which, indeed, we have already ascertained in many respects, but not altogether. For who is so undiscerning as not to see the correspondence between the image and that which is formed after the pattern of that image?  We have shown in the sermon of yesterday, if you remember, both that the WORD is the Image of God and that the soul is made in that image. And we have proved in that also the close relation between the soul and that Image of God, since not only is it made in that image, but also after the likeness of it. But we have not yet declared in every particular that in which this likeness principally consists. Let us now address ourselves to this task, so that the soul, recognising more fully what its origin is, may be filled with a noble shame to degenerate from it by an unworthy manner of living, or, rather, that it may study with earnest care what it shall recognise as being corrupted in itself by sin, and thus ruling itself by the help of God in a manner worthy of its origin, may be enabled to draw near with modest confidence to communion with the WORD.

2. Let it recognise, then, that from this original Divine likeness it draws a natural simplicity of substance, by which to be is to it the same as to live, although not always to live well or happily; and in this it has a likeness to the Image of the WORD, though not an equality with It. This is a degree of relationship, but only a degree. That to live should be synonymous with living in perfect goodness and happiness is the supreme height of moral greatness, and to this height it does not attain. If, then, the WORD, because of His greatness, has this unique prerogative, and the soul, because of its likeness to the WORD, has the attribute that for it to exist is to have life, though it does not attain to the lofty perfectness of the WORD, yet the affinity of natures, and the privilege of the soul, are manifest herein. To express this more clearly: It is in God alone that 'to live' is the same as 'to live in perfect goodness and happiness,' and He is the Essence absolutely pure and absolutely Eternal. The second degree is that in which 'to exist is to have life'; this is the condition of the soul, and this is to be like unto God. From that degree, though a lower one, it is possible to ascend, not only to the life of goodness, but also to that of happiness; not that, even for the soul that has attained to it, existence and goodness are one and the same, because, although the WORD glorifies it by His likeness, the disparity that ever exists between Him and it obliges it to say: Lord, who is like unto Thee?  (Ps. 35:10). Yet it is for the soul a promotion of extreme value, because from it, and from it alone, is it possible to ascend unto the life of blessedness.

3. There are two classes of beings which have life: those who are conscious of it, and those who are not conscious. The former rank above the latter, and above both the one and the other are those in whom life and thought are the same. Life, and that which lives, are not in the same degree; much less are life, and those which live not.  Life is, indeed, the soul which is living; but it lives not other whence than from itself, and on this account we speak of it with propriety, not so much as living as being itself life. Thus it follows that the soul, when infused into a body, gives life to it; but that body does not, by the presence of life in it, become itself life, but living. From whence it clearly appears that it is not the same thing even to a living body to exist and to live, since it may exist and yet not live. Much less shall those things which are without life rise into this rank. It does not even follow that everything which is said to have life, or which has it in fact, will be able forthwith to attain to this point.  There is a life of the lower animals, and a life of trees; the former has consciousness, the latter is without it. Yet in neither is it the same thing to exist and to live, since, according to the opinion of many persons,[cclxxvii] their life has been in the elements before it was in the limbs of the one class, or the branches of the other. And, according to this view, when their life ceases to animate them, they cease to live, but they do not cease to exist. They are equally unloosed and dissolved, as if they were not merely bound together, but intertwined.[cclxxviii] For the life of these things is not simple in its nature, but compounded out of many elements. And therefore it is not reduced to nothingness, but separated into parts, of which each returns to that whence it had its origin; for example, that which is of an airy nature to the air, that of a fiery nature to the fire, and the rest in like manner. To this kind of life, then, it is by no means the same thing to exist and to live, since when it does not live, it still exists.

4. Now, none of these things in which that is the case, can ever progress or rise into that higher life of goodness and blessedness, since they have not been able to attain even that grade which is below it. The soul of man alone can reach that higher life, inasmuch as it is seen to have been constituted as life by Him who is the Life, simple [in its nature], by Him who is simple in His Essence, as He is Infinite, and immortal by Him who is Immortal; so that it is not far from the supreme degree in which existence is identical with perfect happiness, in which He dwells for ever who alone is infinitely Blessed and infinitely Powerful, who is King of kings and Lord of lords. The soul, then, has received, by the condition in which it is, the power of attaining blessedness, though it is not now blessed; and to that supreme grade it is advancing as much as it is able to do, yet without reaching it. For, as we have already said, even when it shall attain blessedness, yet that blessedness will not be to it the same thing as its life. We allow to it a resemblance; we deny to it equality. For example, God is Life; the soul also is life; it is, then, like unto God, but it is not equal to Him. It is like unto Him, because it is life; and its life is in itself, because it is not only living, but also lifegiving (vivens, vivificans), as also He is Himself all these things. But yet to Him it is unequal, inasmuch as a creature is unequal to its Creator. It is wholly unequal, inasmuch as neither would it have existed if it had not been created by Him, nor would it live unless He bestowed life upon it.  It would not live, I say; that is, in the spiritual life, not the natural.  For it lives immortally in the natural life, and that necessarily, even though spiritually it does not live. But of what kind is that life, in which it would be better not to have been born, than not to have the power to die?  It is rather death than life, and that a death the more cruel, as it is the effect of sin, not of nature. For the death of the wicked is very evil (Ps. 34:22, Douay). The soul, then, which lives according to the flesh is dead while it lives, since it were good for it not to live at all rather than to live in such a manner. And, indeed, from that living death it can have no resurrection ever, except through the word of life; or, rather, through Him who is the WORD, who is the Life, and bestows life.

5. But, farther, the soul is immortal; and in this respect also it is like unto the WORD, but not equal to Him. For the immortality of the Divine Nature is so far above, and surpassing every other, that the Apostle says of God: Who only hath immortality (1 Tim. 6:16).  Which is spoken of Him, as I think, because He alone is unchangeable in and by His Nature who says: I am the Lord; I change not (Mal. 3:6). For the immortality which is true and perfect is no more susceptible of change than it is of ending, since every change is a likeness of death, and an anticipation of it. Everything which changes, in passing from one state to another, necessarily dies, so to speak, to that which it is, in order to begin to be that which it is not.  If, then, there are as many deaths as there are changes, where is the immortality?  And to this vanity everything created is made subject, not willingly, but by reason of Him who hath subjected the same in hope (Rom. 8:20). And yet the soul is immortal, because its life is in itself, and as it cannot fall away from itself, so it cannot fall away from its life. But since it is plain that in thoughts and feelings it is subject to change, while it recognises in its immortality its likeness to God, it ought also to recognise how far, indeed, it falls short in comparison with Him to whom alone complete and perfect immortality belongs, with whom is no variableness, neither shadow of turning (James 1:17). Yet the present discussion has shown that the dignity of the soul is by no means small, since it appears to draw near to the nature of the WORD in two respects: in the simplicity of its essence, and the endlessness of its life.

6. But there is still another resemblance which occurs to me, and which I will by no means pass over, for it contributes no less than the other particulars to the greatness of the soul, and perhaps renders it even more like unto the WORD. This is Freedom of the Will, a quality plainly Divine, and which shines forth in the soul like a jewel set in gold. It is by this that there is in the soul the power of distinguishing and the freedom of choosing between good and evil, that is, between life and death, between light and darkness, and other things similarly opposed, which present themselves before the consciousness of the soul. That eye of the soul is a close discerner and authoritative judge between opposed alternatives; as a clear-sighted observer it discerns, as a free and independent judge it decides. On this account its decision is said to be free, because it is open to be influenced by the determination of the will, and can carry out the decision when made, into action. Thence also is man capable of merit. For every action done by you, and which you were free to do or to leave undone, is rightly imputed to you for merit or demerit, according as it is good or evil. And as a person is rightly praised, both he who, having it in his power to do evil, has not done it, and he who, being free not to do good, has, nevertheless, done it; so also a person is justly blamed who, being able not to do evil actions, has done them, or to do good ones, has not done them. For where there is no liberty of action there is no merit. On this account it is that animals, which are without reason, have likewise no merit, because they are wanting both in freedom [of will] and in the power of deliberation and judgment. They are directed by the leadings of their senses, carried away by their impulses, and are under the dominion of their appetites. For they have not the power of judgment, by which to reflect upon their actions or control them; nor, indeed, have they the faculty of forming a judgment, that is, reason; and they are not judged, because they are not capable of forming a judgment. How can creatures who have not received the gift of reason be reasonably called to account for their actions?

7. Man alone is not put under a constraint by his nature, and therefore man alone among living beings is free. And yet he also, by the intervention of sin, suffers a kind of violent constraint; but this arises not from his nature, but from his own will, and he is not thereby deprived of the liberty which is natural to him. For that which is done voluntarily is done freely. And, indeed, it is by sin it is brought about that the corruptible body weighs upon the soul; but this is not by its own weight, but by its love for that which is amiss.  For that the soul which was capable of falling by its own action is not capable of rising again by its own action is the fault of the will, which, being weakened and prostrated by the corrupted and vicious affections of the corrupt body, is no longer capable of an equal love for righteousness. And thus, I know not how, it happens that the will, having fallen by sin into a state so changed and miserable, imposes upon itself a strange and sad necessity, and that of such a kind, that being voluntary, it forms no excuse for the will, while the will, being led away by the false good which attracts it, has no power of resisting the necessity, a voluntary necessity, if it may be so called.  For there is a pleasing violence, which overcomes by flattering, and flatters while overcoming; and then the will, become a traitor to itself, and having once consented to that which is evil, is no longer able to free itself by its own strength, yet can found no reasonable excuse upon its own weakness. From thence comes that complaint of one who groaned under the yoke of that necessity: O Lord, I am oppressed: undertake for me (Is. 38:14). But knowing, on the other hand, that he could not justly make complaint against the Lord, when it was his own will that was in fault, take notice of what he adds: What shall I say, or what shall He answer for me, when I myself have done it?[cclxxix] He was weighed down by a heavy yoke, but it was the yoke of a voluntary servitude; and that servitude excited pity, but the assent of his will to it rendered it inexcusable. For it was the will which, when it was free, made itself the slave of sin by consenting to sin, and it was also the will which, by submitting itself to sin, made the servitude a willing one.

8. Someone, perhaps, will thus reply to me: ' Take heed of what you say. Do you call that voluntary, which it is plain to all the world is done under constraint?  It is true that the will has rendered itself subject, but it does not remain in that state of subjection willingly; it is held captive in spite of itself.' Very good; you allow at least that it is held captive. But consider that it is the will of which you say this. Do you assert, then, that the will is not willing?  But the will is not constrained against itself. It is not will at all unless it wills. The word expresses the action of one who exercises a power of determining, not of one who has no such power to exercise. If the will is constrained willingly it constrains itself. What, then, shall it answer, or what excuse shall it make to God, since its action is its own?  What has it done?  It has made itself a servant.  Wherefore it is said: Whosoever committeth sin is the servant of sin (John 8:34). On this account, when it has sinned (and it has sinned when it has determined to obey a sinful impulse) it has made itself a servant of sin. But it becomes free if it no longer does the bidding of sin. But while it chooses to abide in the same servitude it goes on following the temptation to sin. Yet it is not retained in bondage unwillingly, from the very fact that it is the will. If, then, it has made itself a slave voluntarily, it is also voluntarily that it remains in its bondage. What, then, shall it reply in excuse for itself, since its servitude (and this is always to be borne in mind) has been, and is, its own doing.

9. 'But you will not make me disbelieve' (says an objector) 'in the necessity under which I labour, which I experience in my own self, and against which I continually struggle.' Where, then, I ask, do you feel this constraint?   Is it not in your will?  You do not, then, will with too little strength what you will of necessity. You will strongly what you are unable not to will, whatever strength of resistance you exert. Now, where there is the power to will, there is liberty. And in saying this I refer to the liberty which is by nature, not that which is spiritual and by grace; namely, that liberty wherewith, as says the Apostle, Christ hath made us free (Gal. 5:1). And the same Apostle, speaking of that liberty, says: Where the Spirit of the Lord is, there is liberty (2 Cor. 3:17). It is thus that the soul is at the same time free, and enslaved by this necessity which, as unhappily as strangely, is voluntarily incurred; free, by the possession of the power of will, and enslaved, by the pressure of necessity. And farther, which is at once stranger and more deplorable, it is guilty because it is free, and a slave because it is guilty; and thus by a strange paradox is a slave because it is free. Unhappy man that I am, who shall deliver me from this servitude so shameful?  Unhappy I am indeed; but I am free. Free, because I am a man; unhappy, because a slave. Free, because I am in the likeness of God; unhappy, because I am contrary to Him. O Thou Preserver of men! why hast Thou set me as a mark against Thee?  (Job 7:20). For indeed Thou hast in a sense done that, the doing of which Thou hast not hindered. But, in other respects, it is I who have set myself where I am, so that I am a burden to myself (Ibid.). It is indeed most just and right that he who is Thy enemy should be mine also, and that he who opposes Thee should oppose me too. In truth, I have become contrary to Thee and to my own self also, and I find in my members a revolt against my own soul and against Thy law.  Who shall set me free from my own hands?  That which I would; that do I not; and it is not another person, but my own self, who hinders me. So also that which I hate, that do I; and it is no other person, but my own self, who obliges me to do it. I would that this prevention on the one hand, and this compulsion on the other, were so violent that my actions ceased to be voluntary, for then perhaps I might be excused; or that it were so far voluntary that it was not violent, for so perhaps I might be corrected. But now no opening for escape appears on either side for me unhappy, whom, on the one hand, the assent of my will renders, as I have said, inexcusable; and on the other, necessity renders incapable of being corrected. Who shall deliver me from the hands of a sinner, from the hand of the unrighteous and cruel man?  (Ps. 71:4).

10. Someone asks me, perhaps, 'Of whom am I complaining?' Of myself. It is I who am that sinner, that man unrighteous and cruel.  A sinner I am, for I have, in fact, sinned; and unrighteous, because I persist voluntarily in violating the law of righteousness. For my will itself is as a law in my members warring against the Divine Law.  And because the Law of the Lord is of right a law unto my soul, as it is written: The Law of his God is in his heart (Ps. 37:31), for that very reason it is that my will is found in opposition to my own self, which is the height of iniquity. For to whom am I not unjust, when I am unjust to myself?  'He that is evil to himself,' it is said, 'to whom will he be good?' (Ecclus. 14:5). I am not good, I confess, [even to myself], for in me is no good thing. Yet I am consoled for this, because even a saint said: I know that in me (that is, in my flesh) dwelleth no good thing (Rom. 7: 18). Nevertheless he makes a distinction when he says, in himself and explains that he means, ‘in his flesh,' because of the law of contradiction [to the Law of God], which is in it. For that better law is also in the soul. Is not the Law of God good?  If, then, he is evil, because of the law of evil which is in him, why is he not good by reason of the law of good which is in him likewise?  Will you say that the law of evil is his own because it is in his flesh, and that therefore he is evil because his law is evil, and not also that he is good because of a law which is good?  That cannot be the case. The Law of God is in his soul, and so in his soul as to be the law of his soul. He is a witness of this, who says: I see another law in my members, warring against the law of my mind (Rom. 7:23). Is that his which is in his flesh, and not that which is in his soul?  I say that it is his even more. Why should I not say what the same master of the spiritual life says: With the mind (that is, following the impulse of the spirit which is myself) I myself serve the law of God, but with the flesh the law of sin (7:25). He shows very clearly by those words, which law he regards as being his own, since he considers the evil which is in his flesh as being alien to him, for he says: It is no more I that do it [the evil], but sin that dwelleth in me (7:20). And it is perhaps for that very reason that he has declared expressly that he found another law in his members, because he regarded it as foreign to him, and coming from without. Therefore I venture (yet not, I think, rashly) to add something more, that St. Paul was not a sinner on account of the evil which he had in his flesh; but rather good on account of the good which he had in his soul. Is he not good who consents unto the law of God, that it is good?  For although he confesses that he is in captivity to the law of sin, this he does in the flesh, not in the soul. For with the mind he serves the law of God, though with the flesh the law of sin, and which of these two ought the rather to be attributed to St. Paul, you can easily judge. For my part, I confess that I have no difficulty in coming to the conclusion that that which was of the spirit was more truly his than that which was of the flesh; and this is not my belief alone, but it was that of St. Paul himself, as is shown by what he has said, which I have quoted above: If I do that I would not, it is no more I that do it, but sin that dwelleth in me.

11. This will suffice respecting liberty. In the treatise which I have written on Grace and Free Will you will perhaps find other points discussed, in which the soul is made after the image and likeness of God; but nothing, I think, contrary to what is said here.  That treatise you have read, and what has just now been said you have heard; which of the two you rather approve I leave to your judgment, and if there is anything in either which approves itself to you, in this I rejoice and will rejoice. However that may be, you will bear in mind that we have remarked upon three great qualities as distinguishing the nature of the soul: its simplicity of substance, its immortality, and its liberty of will. And I think that it will appear very clear to you that the soul, by these three points of resemblance in the qualities which are its birthright and are natural to it, has no small affinity to the WORD, the Bridegroom of the Church, JESUS CHRIST our LORD, who is above all, God blessed for ever. AMEN.

SERMON 82: HOW THE SOUL, WHILE STILL REMAINING LIKE UNTO GOD, LOSES BY SIN A PORTION OF ITS LIKENESS TO HIM IN ITS SIMPLICITY, IMMORTALITY, AND LIBERTY.

WHAT THINK YOU, my brethren?  Does it appear to you that we can go back and take up again the order of ex position from which we have digressed, since the affinity of the soul with the WORD, to establish which was the object of the digression, must be now quite clear to you?  We might do so, as it seems to me, only for one thing; that there still remains, as I feel, some little obscurity in the various parts of the expositions which have been given. I do not wish to steal anything from you. I do not willingly pass over anything that I think would be useful to you. How could I dare to do so, especially of those truths which I receive only in order that I may communicate them to you?  I know a man who once, in the course of an address that he was making, held back some part of what the Holy Spirit suggested to him, not unfaithfully, but perhaps with a want of reliance on His aid for the future, with the purpose of reserving it for another occasion, that he might have something to say when treating on the same subject again; and that man seemed to hear a voice, which said to him: 'As long as you shall withhold this you shall receive nothing else.'[cclxxx]  What if he had kept back this thought, not for the supply of his own need, but from a feeling of jealousy that his brethren should be advanced by it?  Would it not have been just that the very knowledge which he seemed to have should be taken away from him?  May God keep such a feeling far from him who is your servant, as He has always done as yet! May that inexhaustible fountain of saving wisdom deign to impart itself unto me as constantly and abundantly, as it is true that I have always, without grudging, shared with you what I have received, and have poured forth again upon you whatever He in His goodness has so far showered upon me. If I should fail to bestow liberally upon you, how could I hope that God would bestow liberally upon me?

2. There is, then, among the various observations that have been made, something which may, I fear, be a stumbling-block to you, unless it be made very clear. And, if I do not mistake, there are some standing here to whom what I wish to say may be the occasion of some scruple. That threefold likeness to the WORD, which we have assigned to the soul, or, rather, have observed that it was impressed upon the soul, do you remember that it appeared to us to inhere in it inseparably?  Now, does not that seem to conflict with some statements of Scripture, as, for example, with this out of the Psalms: Man that is in honour and understandeth not is like the beasts that perish (Ps. 49:12, 20); and this: They changed their glory into the similitude of an ox that eateth grass (Ps. 106:20); and this, which is plainly stated in the Person of God: Thou thoughtest that I was altogether such an one as thyself (Ps. 1:21); and many others, which seem to assert with one voice that, after the commission of sin, the likeness to God in man was altogether effaced?  What, then, shall we say to these statements?  That these three qualities are not in God, and that therefore we must seek for others, in which consist the resemblance that the soul has to Him?  or that they are indeed in God, but are not in the soul, so that in these respects it has no resemblance to God?  or that, though they are in the soul, they are not in it necessarily, and therefore are not inseparable from it?  God forbid that either of these alternatives should be the fact. These qualities are in God; they are also in the soul, and are in it always.  Nor have we any reason to repent of what has been stated upon these points, since it is founded on certain and indubitable truth. But when the Scripture speaks of the unlikeness of man to God which has been brought about, it does so, not because that likeness which previously existed was effaced, but because another has been laid over it.  The soul has plainly not put off its original form, but has put on over it one which is foreign to it. The latter is added, but the former is not lost; and that which is subsequent may hide the earlier and natural lineaments of the soul, but cannot obliterate them. Thus it is said by the Apostle: Their foolish heart was darkened (Rom. 1:21), and by a prophet: How is the gold become dim, how is the most fine gold changed! (Lam. 4:1). The gold laments that it has become dim, but it still remains gold; its beautiful colour has changed, but the ground of the colour is not fundamentally changed. The pure and simple nature of the soul remains unshaken in its essential character, but it is concealed from view by a thick film of human fraudfulness, and pretence, and hypocrisy.

3. How incongruous is the mixture of duplicity with the natural simplicity of the soul! What an unworthy action to raise a structure so poor on a foundation so precious! It was with this duplicity that the serpent concealed his cunning purpose when, in order to deceive the first woman, Eve, he took upon himself the character of an adviser, and pretended to be her friend. It was with this that the first dwellers in the earthly Paradise, after they had been led into disobedience by him, endeavoured to conceal their nakedness and shame by the shelter of a leafy tree, by girdles of leaves, and by words of excuse (Gen. 3:7, 8, 12, 13). From that time and thenceforward the poison of hypocrisy has spread deeply and widely, and has infested the whole of their posterity. Whom is there of all the children of Adam who, I will not say wishes the entire truth in every instance to appear, but even suffers it to do so?  Nevertheless, the fundamental truthfulness of the soul persists [in conflict] with original duplicity in every soul, and confusion is increased by the simultaneous presence of the two; and its immortality also continues, but an immortality shadowed and rendered sombre by the encroaching clouds of the death which belongs to the body. For although it is not deprived of life, it is unable to claim the full benefit of that life for its body. But of the soul which does not hold fast its own spiritual life, what shall I say?  For the soul that sinneth it shall die (Ezek. 18:4).  Does not that twofold death into which it falls, render the immortality (of what kind soever it may be) which it still retains, gloomy and unhappy to the last degree?  Add to this that the desires which it has for earthly things (which, indeed, all tend towards its destruction) render still more dense the clouds and darkness in which it is enveloped, so that a soul existing in such a state has, as it were, a countenance pallid and deathlike, nay, the very image of death.  Why does not the soul, being immortal, desire things which are eternal and immortal like itself, so as to appear that which it really is, and to live that life for which it was intended?  But it delights in and seeks for things which are quite contrary to these; it conforms itself to things which are mortal and perishable, by leading a life far degenerated from the nobleness of its nature, and blackens, as it were, the glory of its immortality by daily converse with, and preference for, things which are dingy and defiled. How can a longing desire for mortal things fail to assimilate the immortal to mortality and make it unlike to itself?  For 'He,' saith the Wise Man, 'that toucheth pitch shall be defiled therewith' (Ecclus. 13:4). In the enjoyment of things that are mortal it is itself clothed with mortality, and though it does not put off its robe of immortality, it dims the brightness of it by the stains and similitudes of death.

4. Consider, for instance, how Eve, by attaching herself to things that were mortal, though herself an immortal soul, soiled the glory of her immortality by the mould of mortal things. Since she was immortal, why did she not contemn things that were perishing and transitory, and content herself with those that were unchangeable and eternal, similar to her own nature?  She saw, saith the Scripture, that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise (Gen. 3:6). That beauty, O woman, that sweetness, that desirableness, is not thine; and if it belongs to thee because thou art in part made of the dust of the earth, is not thine alone, but thou hast it in common with all the living creatures of the earth. That which is truly thine is of another nature, and comes from another source; it is eternal, and comes from eternity.  Why dost thou set upon thy soul another likeness, or, rather, a deformity which is strange to it?  For what it desires to possess, that it fears to lose; and that fear is a kind of colour, which stains its free will, which hides it, and renders it like unto itself. How much more worthy of its origin would it be that it should desire nothing, so that it should fear nothing; and that, thus guarding its inborn freedom from servile fear, it should remain in its pristine beauty and strength! Alas! it is not so; its perfect hue has faded. Thou dost fly, and hidest thyself; when thou hearest the voice of the Lord God thou lurkest in a hiding-place. Why is this, but that Him whom thou didst once love, now thou dost fear; and that a slavish fear has taken the place of the beauty of thy freedom?

5. That necessity voluntarily incurred, and that law of contradiction imposed upon the members (of which I have spoken in another discourse), weighs upon the same liberty, and at the same time allures and enslaves by means of its own will, a creature free by nature; covers it with confusion and ignominy, so that it obeys, though unwillingly, the law of sin which is in its flesh. Because, then, it has neglected to guard the original nobleness of its nature by innocency of life, it has followed, by the just judgment of its Creator, that it is not stripped of the freedom which belongs to it, but clad with its own confusion as with a mantle (Ps. 109:29). Well is it said, as with a mantle, that is, a garment which is folded or doubled (diploide), because while its liberty remains, that being necessarily inherent in the will, yet its manner of conduct, which is servile, imposes upon it constraint and necessity. The same thing may be remarked of the simplicity of the soul, as of its immortality; and if you observe closely you will find nothing in that also which is not covered, as it were, with a double mantle of likeness and unlikeness. Is not that like a doubled mantle, where deceit is not inborn, but is laid upon truthfulness, is attached and, as it were, sewn to it by the sharp needle of sin; as also death to immortality, and necessity to freedom?  For this duplicity of disposition does not destroy the essential truthfulness of the soul, nor does death, whether it be the voluntary death of sin, or the necessary death of the body, disprove the immortality of the soul by its nature; nor, again, does the necessity which follows a voluntary servitude destroy the freedom of the will. Thus these evils are adventitious; they do not follow from the good gifts which are natural, but are superinduced upon them; they disfigure, without destroying them; and trouble their action, though they do not nullify it. Thence it is that the soul is unlike to God, and unlike even to itself; thence it is that it is compared unto beasts that perish, and made like unto them (Ps. 49:12, 20); thence it is that, as we read, they have changed their glory into the similitude of an ox that eateth grass (Ps. 106:20); thence it is that men, like foxes, have winding earths, as it were, of duplicity and fraud; and, as they have made themselves like unto foxes, shall have the destiny of foxes; for, according to the saying of Solomon, that which befalleth the sons of men befalleth beasts: even one thing befalleth them (Eccles. 3:19). Why should not one who has lived like the beasts have a death like theirs?  He has attached himself to earthly things, and delighted in them, like the beasts; like the beasts also he must leave them. And there is still another point. What wonder is it that we should go forth from this life similarly to the beasts, since we come into it in a similar manner?  Whence is it, except from their resemblance to the lower animals, that there is in human creatures so much ardour in the indulgence of the passions, so much pain in parturition?  Thus it is that the human creature, in his conception and his birth, in his life and his death, is compared unto the beasts that perish, and made like unto them.

6. What shall I say of the fact that a creature who is free does not subdue appetite and rule it as a queen, but, on the contrary, follows and obeys it as a servant?  Does not such a creature rank itself among animals without reason, and make itself like unto them whom their nature has not called to liberty, but has placed in a state of servitude, to follow and obey their lusts and appetites?  Is it not with justice that God is revolted at being considered and represented as like unto a man such as this?  And therefore it is that He says: Thou thoughtest [wickedly] that I was altogether such an one as thyself; and declares, I will reprove thee, and set thee in order before thine eyes (Ps. 1:21). It is not for a soul that sees and knows itself, to think that God is like unto it, especially such a soul as mine, which is unrighteous and a sinner. For it is to such that the stern accusation is addressed: ' Thou thoughtest, O wicked one,' not ' O soul,' or ' O man,' that I was altogether such an one as thyself. But if the wicked one be set, as it were, before his own eyes, and made to stand face to face, if I may so speak, with the ghastly and discoloured countenance of his inner man, so that he cannot avoid beholding the manifold uncleanness of his conscience, nor ignore it when beheld; but, on the contrary, recognizes, even against his will, the defilement of his sins, and the deformity of his vices; then he will by no means be able to think that God is like unto him; nay, the difference which he will see will be so great that I think he will be driven to cry, Lord, who is like unto Thee?  (Ps. 35:10), which, indeed, was spoken with reference to that voluntary and novel unlikeness. For the first resemblance still remains; and it is that which renders the later unlikeness still more displeasing. Oh, how great a good is the one, and how great an evil the other! And by the close contact and contrast of the two the effect of each in its kind is heightened.

7. When the soul discerns in itself two things so different and so opposed, how can it do otherwise than cry out, between hope and despair: Lord, who is like unto Thee?  By so great an evil it is drawn towards despair, but by so great a good it is recalled towards hope. Thence it is that the more it is offended by the evil which it beholds in itself, the more ardently it aspires to the good which it also descries, and the more it desires to become wholly like unto Him in whose image it has been formed; that is to say, to be simple, upright, fearing God, and departing from evil. Why should it not be able to depart from that which it has been able to approach, or to draw near to that from which it has been able to withdraw?  Yet for either of these movements, I must not omit to say, grace must be relied upon, not nature, nor even laborious effort. For it is wisdom that prevails over vice (Wisd. 7:30), not nature nor labour. Nor is ground for hope wanting, for it is the WORD to whom it turns for help. The noble relationship of the soul to the WORD, and the enduring likeness which it has to Him, of which, during the last three days, I have been discoursing, is not barren or ineffective with the WORD. He deigns to admit into the fellowship of His Spirit that which is like unto Him by nature. Like seeks like assuredly, according to the natural order. Listen to His voice as He calls to the soul: Return, return, O Shulamite: return, return, that we may look upon thee (Cant. 6:13). He would not look upon her while she was unlike unto Him, but when she shall be in His likeness will behold her, and admit her also to the vision of Himself. For we know that when He shall appear, we shall be like Him; for we shall see Him as He is (1 John 3:2). Believe, then, that when it is inquired: Lord, who is like unto Thee?  the words refer rather to a thing that is difficult than to one which is absolutely impossible.

8. Or, if you prefer to take it thus, it is a cry of admiration.  Assuredly it is a likeness wonderful and admirable, which accompanies the vision of God, or, rather, it is that vision itself. For I  understand this of the vision which is brought about by love, for in  love is that vision and that likeness. Who does not stand amazed at  the great love of God in recalling to Himself a soul by which He has  been scorned?  It is with justice, then, that that wicked one, who  was represented in a former sermon as usurping to himself the likeness of God, is severely censured, since in loving iniquity he is not able to love either himself or God, as it is written: He that loveth iniquity hateth his own soul (Ps. 10:6, Douay). The iniquity, then, which is in part the cause of the unlikeness between God and the soul, being taken out of the way, there shall be between them a spiritual union perfect and entire, a mutual discernment and vision, a reciprocal love. When that which is perfect is come, then that which is in part shall be done away, and there shall be between God and the soul a perfect and consummated affection, a full knowledge, a vision manifest, a firm union, an indivisible society, a perfect similitude.  Then the soul shall know, even as also it is known (1 Cor. 13:10, 12); then shall it love even as it is loved, and the Bridegroom shall rejoice over the Bride, because knowledge and love are reciprocal between them. He is JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 83: OF THE MANNER IN WHICH THE SOUL, HOWEVER CORRUPTED IT MAY BE WITH EVIL HABITS, IS STILL ABLE, BY A CHASTE AND HOLY LOVE, TO RECOVER ITS RESEMBLANCE TO THE BRIDE GROOM, THAT IS, CHRIST.

I HAVE, DURING three days, devoted myself, as far as the time prescribed by our rule for me to address you would permit, to show you the close relation and resemblance of the soul to the WORD. What usefulness is there in all that endeavour?  There is this. We have shown that every soul, though it may be burdened with sins, caught in the net of evil habits, taken captive by the allurements of sinful pleasures; though it be as a captive in exile, confined in the body as in a prison, submerged and fixed fast in mud and clay, closely bound to its members, weighed down by cares, absorbed in business, saddened by fears, afflicted by sorrows, led astray by errors, anxious because of forebodings, uneasy through suspicions, and, lastly, an alien on the earth, in which it finds so many enemies, and, according to the saying of a prophet, defiled with the dead and counted with them that go down into hell (Baruch 3:11); although a soul, I say, be thus under condemnation and thus despairing, yet, as I have shown, it is able to find in itself, not only reason for breathing freely in the hope of mercy and forgiveness, but also for daring to aspire to the heavenly nuptials of the Word; nor does it fear to enter into alliance with God, and to bear the sweet yoke of love with Him who is the King of Angels. For why should it not venture to come confidingly into the presence of Him by whose image and likeness it sees and knows that it is still honoured and ennobled?  Why should even a Majesty so great be a cause of distrust to a being to whom its own origin gives a ground for confidence?  All that it has to do is to preserve with care the original purity of its nature by a pure and honourable life; or, rather, to study to adorn and embellish by good and virtuous thoughts and actions, as by rich colours, that illustrious image which has been impressed upon the depths of its nature at its creation.

2. Why, then, does it remain inactive?   Labour and industry are assuredly a great gift of nature; and if we do not employ it to its fullest extent, will not all those good inclinations which are left in us by nature be hindered in their working, or remain, as it were, inactive and powerless?  This would indeed be an injury to the Creator.  That is the reason why God our Creator has willed to preserve always in the soul a clear sign of its Divine origin, so that it should be continually admonished by the resemblance which it has to the WORD, either to remain with Him, or to return to Him, if it has been induced by any motive to quit His Presence. It does not leave Him, as by change of place, or by steps taken with the feet; but it leaves Him in the manner of a spiritual substance, that is to say, by its purposes and affections, when it renders itself unlike Him, and degenerates from the nobleness of its origin, by the evil of its conduct and life, and thus becomes distinctly worse. That unlikeness, nevertheless, does not amount to an abolition of its nature; but it is a grave fault, for good raises up nature as much by comparison with itself, as by conjunction [with evil] it is defiled. But this return of the soul is its conversion, that is, its turning to the WORD; to be reformed by Him, and to be rendered conformable to Him. In what respect?  In charity. For it is written: Be ye followers of God, as dear children; and walk in love, as Christ also hath loved us (Eph. 5:12).

3. It is that conformity which makes, as it were, a marriage between  the soul and the WORD, when, being already like unto Him by its  nature, it endeavours to show itself like unto Him by its will, and  loves Him as it is loved by Him. And if this love is perfected, the  soul is wedded to the WORD. What can be more full of happiness  and joy than this conformity?  what more to be desired than this  love?  which makes thee, O soul, no longer content with human  guidance, to draw near with confidence thyself to the WORD, to  attach thyself with constancy to Him, to address Him with confidence, and consult Him upon all subjects, to become as receptive  in thy intelligence, as fearless in thy desires. This is the contract of  a marriage truly spiritual and sacred. And to say this is to say too  little; it is more than a contract, it is a communion, an identification  with the Beloved, in which the perfect correspondence of will makes  of two, one spirit. Nor is it to be feared that the inequality of the two  who are parties to it should render imperfect or halting in any respect  this concurrence of wills; for love has no respect of persons. It is  from affection, not from reverence, that it is named love. Let one  who is struck with horror, with astonishment, with fear, with admiration, rest satisfied with honouring; but in one who loves all these feelings are merged in affection. Love is filled with itself; and in the soul to which it has once come, it overcomes and transforms all other feelings. Therefore the soul which loves, in loving, is regardless of all else. He who justly deserves to be honoured and admired, and regarded as a miracle of perfectness, yet loves rather to be loved.  They are Bridegroom and Bride. What other bond or constraining force do you seek for between spouses, than to love and to be loved?  This bond overcomes even that which nature has drawn most closely, namely, the bond between parents and children. For this cause, says the Saviour in the Gospel, shall a man leave father and mother, and shall cleave to his wife (Matt. 19:5). You see how powerful is this feeling in those who are wedded; not only does it prevail over all other feelings, but even over itself.

4. It is to be added that this Bridegroom is not only loving, He is Himself Love.  Is He not also Honour?   Anyone who pleases may maintain that He is; but I have not, in fact, read any such thing. I have read that God is Love (1 John 4:16); not that He is honour, or dignity; though it is not to be understood that God does not desire to be honoured, for He says: If I be a Father, where is Mine honour?  He says that as a Father. But if He declares Himself to be a Bridegroom, will He not change the word, and say: 'If I be a Bridegroom, where is the love that is due to Me?' For he had previously said: If I be a Master, where is My fear?  (Mal. 1:6). God, then, requires that He should be feared as Lord, honoured as Father, but as Bridegroom, loved. Which of these three is highest and most to be preferred?   Surely it is love. Without it fear is painful, and honour without attraction. Fear is servile as long as it is not rendered free by love; and honour which is not inspired by love is not truly honour, but flattery. Certainly honour and glory are due to God, and to Him alone; but neither of these will He receive, if they be not, as it were, seasoned with the honey of love. Love is alone sufficient by itself; it pleases by itself, and for its own sake. It is itself a merit, and itself its own recompense. It seeks neither cause, nor consequence, beyond itself. It is its own fruit, and its own object and usefulness. I love, because I love; I love, that I may love. Love, then, is a great reality, and very precious, provided that it recurs to the principle on which it rests, that it is kept in continual relation with Him who is its origin, and draws from that pure source waters that flow continually in greater abundance. Of all the feelings, affections, and movements of the soul, love is the only one by which the reasonable creature is able to respond to its Creator, and even in some sort to repay, though not upon equal terms, the goodness which it has received from Him. For example, if God is displeased with me, should I be at liberty to feel displeasure towards Him?  Certainly not: I tremble, and humble myself before Him, and entreat His pardon. So also, if He accuses me, He is not to be accused by me in return, but the justice of His accusation is to be instantly recognised. Nor, if He shall judge me, will I judge, but will adore.  When He saves me, He does not ask of me salvation in return; nor does He who restores freedom to all need that He should Himself be freed. If He exercises the authority which He has over me, my part is to do Him service; if He commands, my duty is to obey; and it is not for me to require of the Lord either the service, or the obedience, that I properly render to Him. Now, you see what a great difference there is in all these respects with regard to love!  For when God loves us, He desires nothing else than to be loved, because He loves us that He may be loved by us, knowing that those who love Him become blessed by their love itself.

5. Love, then, is a great reality, but there are degrees in it. The Bridegroom stands highest of all. For though children have affection for their parents, yet they think of their heritage, and in the fear of losing that, they have more respect than love for him from whom they expect it. That love I hold in suspicion which seems to be produced only by the hope of acquiring something. It is weak; for if that hope be withdrawn, it is either extinguished altogether, or greatly diminished.  It is impure, since it is founded on the hope of something else. Love that is pure is not mercenary; it does not draw strength from hope, nor is it weakened by distrust. This is the love which is felt by the Bride, because all that she is is only love. The very being of the Bride, and her only hope, consists in love. In this the Bride abounds; with this the Bridegroom is content. He seeks nothing else from her; she has nothing but this to give. Thence it is that He is Bridegroom, and she is Bride. This belongs exclusively to a wedded pair, and to it none other attains, not even a son. For He cries out to His sons: Where is My honour?  and does not say: 'Where is My love?' reserving the prerogative of the Bride. Thus we see that a man is bidden to honour his father and his mother (Deut. 5:16), and no mention is made of love; not because parents are not to be loved by their children, but because many children are disposed more to honour parents than to love them. It is true that the honour of a king loves judgment (Ps. 99:4); but the love of the Bridegroom, or rather of the Bridegroom who is Himself Love, requires only love and faithfulness in return. Let it, then, be permitted to the Bride to love in return. How could she do otherwise who is the Bride, and the Bride of Love?  How can Love fail to be loved?  6. Rightly, then, does she renounce all other affections, and devote herself wholly and entirely to Him who is Love, since she can make return to Him by a love which is reciprocal. For when she has poured herself forth entirely in love, what would that be in comparison with the ever-flowing and inexhaustible source of love?  Not with equal fulness of resource flows that stream from Love and from the creature that loves Him, from the soul and from the WORD, the Bridegroom and the Bride, the Creator and the creature; and the thirsty wayfarer might as well be compared with the fountain that satisfies his thirst. What then?  Shall the vow of the Bride, the deep aspirations of her heart, her loving ardour and undoubting confidence, perish and become of none effect because she is unable to contend with a Giant who runs His course, to dispute the palm of sweetness with honey, of gentleness with the lamb, of whiteness with the lily, of brilliance with the sun, or of charity with Him who is Himself Charity and Love?  No. For although, being a creature, she loves less than He by whom she is loved, because she is less; yet if she loves with her whole self, nothing can be wanting where the whole being is offered. Wherefore, as I have said, to feel such love as this constitutes a spiritual marriage between the soul and the WORD, since it is not possible for a soul to love thus, and yet not to be greatly loved; and in the consent of the two parties consists a perfect marriage.  Unless anyone should feel a doubt whether the soul is not first loved, and with a greater affection, by the WORD. Assuredly, it is both anticipated in loving, and surpassed in love. Happy is the soul whose favoured lot it is to be prevented with the benediction of a delight so great! Happy the soul to which is granted to experience the delight of that communion so sweet, which is nothing else than a love holy and pure, sweet and delightful, as calm as it is sincere: a love mutual, endearing, powerful, which makes of two, by their close union, not, indeed, one flesh, but one spirit, as St. Paul declares: Fie that is joined unto the Lord is one Spirit (1 Cor. 6:17).

And now upon these subjects let us listen to her whom that unction which teaches of all things, and a frequent experience, has rendered more learned than all others in this mystery. Though perhaps it will be better to defer that subject to the beginning of another sermon, so that we may not confine an important matter within the limits of a sermon just upon the point of closing. So, then, if you approve, I will break off this discourse before reaching the end of the subject, in order that tomorrow we, as souls that are a-hungered, may assemble in good time to taste with eagerness those delights which it is the exceeding great reward of the holy soul to enjoy from the WORD, and with the WORD, who is her Bridegroom, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 84: THAT THE SOUL, SEEKING GOD, IS ANTICIPATED BY HIM; AND IN WHAT CONSISTS THAT SEARCH FOR GOD IN WHICH IT IS THUS ANTICIPATED.

'By night on my bed I sought Him whom my soul loveth.' -Cant. 3:1.

IT IS A great good to seek God. I think that, among all the blessings of the soul, there is none greater than this. It is the first of the gifts of God; the last degree of the soul's progress.

By no virtue is it preceded; to none does it give place. To what  virtue is that added which is not preceded by any?  And to which should that give way which is the consummation of all virtues?  For what virtue can be ascribed to him who is not seeking God, or what limit prescribed to one who is seeking Him?  Seek His Face evermore (Ps. 105:4), says the Psalmist; nor do I think that when a soul has found Him, it will cease from seeking. God is sought, not by the movement of the feet, but by the desires of the heart; and when a soul has been so happy as to find Him, that sacred desire is not extinguished, but, on the contrary, is increased. Is the consummation of the joy the extinction of the desire?  It is rather to it as oil poured upon a flame; for desire is, as it were, a flame. This is, indeed, the case. The joy will be fulfilled; but the fulfilment will not be the ending of the desire, nor therefore of the seeking. But think, if you can, of this earnest love of seeking God as being without any deprivation ,of Him, and of the desire for Him as without anxiety or trouble of mind. His Presence excludes the one, and the abundance of His graces prevents the other.

2. But now observe why I have made these introductory remarks.  It is that every soul among you which is seeking God should know  that it has been anticipated by Him, and has been sought by Him  before it began to seek Him. For without this knowledge it might  be that out of a great blessing might arise great harm, if, when it has  been filled with the good gifts of the Lord, it treats those gifts as if  they had not been received from Him, and so does not render to  God the glory of them. It is, doubtless, in this way that some who  appeared very great before men, because of the graces which had been  conferred upon them, were counted as the least before God, inasmuch  as they did not render back to Him the glory which was due on their  account. But in saying this, I have used inadequate terms. To spare  you, I have spoken of 'greatest' and of 'least,' but I have not thus  expressed my thought in all its force. I will make clearer the distinction which I have tried to mark. I ought to have said that he  who is the best of men becomes in this way the worst. For it is a  thing certain and without doubt that such a person becomes as blameable as he before was praiseworthy, if he ascribe to himself the praise  of that which was excellent in him. For this is one of the worst of  crimes. Someone will perhaps say, ‘God forbid that I should be of  that mind; I fully recognize that by the grace of God I am what I  am; but suppose that a person should try to take for himself a little  spark of glory for the grace that he has received, is he, therefore, a  thief and a robber?' Let one who speaks thus listen to the words:  Out of thine own mouth will I judge thee, thou wicked servant (Matt. 19:22). For what can be more wicked than the servant usurping to  himself the glory which belongs to his Lord?  3. By night on my bed I sought Him whom my soul loveth. The  soul seeks the WORD, but it had been previously sought by the WORD.

For otherwise, when it had been once driven out or cast forth from  the presence of the WORD, it would have returned no more to obtain  the sight of the good things it had lost if it had not been sought by the WORD. Our soul, if abandoned to itself, is a spirit which goes to and fro, but does not return. Listen to a fugitive and wandering soul, and learn what it complains of, and what it seeks: I have gone astray like a lost sheep: seek Thy servant (Ps. 119:176). O man, dost thou desire to return?  But if that depends upon thy own will, why dost thou entreat help?  Why dost thou ask for from another what thou hast in abundance in thy own self?   It is plain that he does desire this, and is not able to perform it; he is a spirit which goes to and fro, and returns not; though he who has not even the wish to return is farther removed still.  Yet I would not say that the soul which longs to return, and desires to be sought, is wholly exposed and abandoned. For from whence comes this willingness which is in it?   It comes, if I do not mistake, from its having been already sought and visited by the WORD; nor is that visitation fruitless; since it has so worked in the soul as to produce that good will, without which a return would not be possible. But it does not suffice to be sought once only, so great is the languor of the soul, and so great the difficulty of the return. What if the will of a soul is to return?  The will lies inoperative, if it be not supported by the power to do so. For, to will is present with me, says the Apostle, but how to perform that which is good I find not (Rom. 7:18). What is it, then, that the Psalmist seeks in the passage which I have quoted?  He plainly seeks nothing else than to be sought: which he would not seek if he had not been sought; and yet again, which he would not seek if he had been sought sufficiently. This latter grace, indeed, is what he entreats: Seek Thy servant; that is, that what it has been granted to him to desire, it may be granted to him also perfectly to attain, according to the good pleasure of God.

4. Yet it does not seem to me that the present passage is capable  of being applied to a soul such as this, which has not attained the  second grace, and, though desiring to approach Him whom she loves,  has not the ability to do so. For how can the words which follow be  made to apply to such a soul; namely, that she rises and goes about  the city in the streets, and in the broad ways seeks her Beloved (3:2),  seeing that she herself needs to be sought?  Let her do this as she is  able; only let her remember that, as she was first beloved, so she was  first sought; and to that she owes it that she herself loves and is  engaged in seeking. Let us, too, pray, beloved, that those mercies  may speedily anticipate us, for we are brought into extreme need of  them. But I do not say this of you all; for I know that very many  of you are walking in the love wherewith Christ hath loved us, and  are seeking Him in simplicity of heart. But there are some (I say  it with sorrow) who have not yet given us any mark of this saving  and preventing grace being in them, and therefore no sign of their  salvation; they are men who love their own selves, not the Lord, and  seek their own interests, not those of Jesus Christ.

5. I have sought, says the Bride, Him whom my soul loveth. It is  to this that the goodness of Him who has anticipated you in seeking you and loving you first, it is to this that His goodness is calling and arousing you. You would not seek Him at all, O soul, nor love Him at all, if you had not been first sought and first loved. You have been anticipated by a twofold benediction, that of love and of seeking.  The love is the cause of the seeking; the seeking is the fruit and the clear proof of the love. You have been loved, so that you might not fear that you were sought for to be punished; you were sought for, that you might not complain that you were loved to no purpose.  Each of these two great and unmistakable favours has given you courage, has removed shyness and timidity, has touched your feelings, and disposed you to return. Hence arises that zeal and ardour in seeking Him whom thy soul loveth; because, just as you were not able to seek Him, until you had first been sought, so now that you have been sought, you are not able to do otherwise than seek Him.

6. Again, never forget whence it is that you have come hither.  And that I may apply the better to myself what has been said (which is the safer course), is it not thou, O my soul, who, having left thy first Bridegroom, by whose side all had been well with thee, hast broken the faith first pledged to Him, and gone after others?  And now that thou hast sinned with them to the full, and art perhaps fallen into contempt with them, dost thou impudently and with effrontery desire to return to Him, to whom thou hast behaved with so much pride and insolence?  What?  when thou art fit only to hide thyself, dost thou seek the light, and though more deserving of correction than favour, dare to run unto the Bridegroom?  Wonderful it will be if you do not find a Judge to condemn you instead of a husband to receive you. Happy is he who shall hear his soul replying to these reproaches: 'I do not fear because I love, and also I am loved; nor could I have loved unless He had first loved me. Let those fear who have no love; but for the soul that loves there is nothing to be feared. How can those who have no love do otherwise than be under constant apprehension of injury?  But because I love, I no more doubt that I am loved than I doubt of my own love; nor can I possibly fear His countenance, whose affection for me I have assuredly felt. In what have I felt it, do you inquire?  In this: that not only has He sought me, unhappy as I am, but has caused me to seek Him, and to feel sure of succeeding in my search. Why should I not respond to Him in His search, to whom in His affection I respond?  Why should He be angry at my seeking Him, who, when I showed contempt for Him, forgave it?  He sought me when I contemned Him, why should He contemn me when I seek Him?  Benign and gentle is the Spirit of the WORD, and gentle is His greeting to me; He makes me aware of His kindness towards me, He whispers to me and convinces me of the earnest love of the WORD for me, which cannot be hidden from Him. For He searcheth the deep things of God, and knows that the Divine thoughts are thoughts of peace, and not purposes of vengeance. How can I be otherwise than encouraged to seek Him, who have had experience of His  clemency, and am persuaded of His reconciliation with me?'

7. My brethren, to think seriously of these truths is to be sought  by the WORD; to be persuaded of them is to be found by Him.  But not all are capable of receiving that Word. What shall we do for  the little children among, us, I mean those who are still in the stage  of beginners (incipientes), and yet are far from being without understanding (insipientes), since they possess already the beginning of  wisdom, being subject one to the other in the fear of Christ?  How,  I say, shall we cause them to believe that the spiritual life of the  Bride is marked by such experiences as these, since they know nothing  as yet of such feelings themselves?  But I send them to one, to whom  they cannot refuse credence. Let them read in a book [of Scripture]  that which they fail to discern in the heart of a fellow man, and  therefore will not believe. For it is written in one of the Prophets:  If a man put away his wife, and she go from him, and become another  man's, shall he return unto her again?  shall not that land be greatly polluted?  but thou hast played the harlot with many lovers, yet return again to Me, saith the Lord (Jer. 3:1). They are the words of the Lord, and it is not permitted to doubt or hesitate. Let them believe what they have not experienced, that by the merit of their faith they may one day attain the fruit of experience. I think that now it has been sufficiently explained what it is to be sought by the WORD, and how this is necessary, not for the WORD, but for the soul, so that the soul which has experienced this knows Him both more fully and more happily. It remains to be treated of in the next discourse how souls that thirst for Christ seek Him by whom they have been sought; or rather that we should learn that from her, who is brought before us in these verses, as seeking Him whom her soul loveth, Him who is the Bridegroom of the soul, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 85: OF THE SEVEN NEEDS OF THE SOUL, ON ACCOUNT OF WHICH IT SEEKS THE WORD. WHEN THE SOUL IS ONCE REFORMED, IT DRAWS NEAR TO CONTEMPLATE CHRIST, AND TO ENJOY THE SWEETNESS OF HIS PRESENCE.

'By night upon my bed I sought Him whom my soul loveth.'-Cant. 3:1.

FOR WHAT CAUSE does she thus seek?  That has been already stated, and it would be superfluous to repeat it; yet, for the sake of some who were not present when that question was treated, I will give a short summary of the causes, to which even those who were with us on the former occasion will not find it troublesome to listen. For not all that was to be said could be finished then.  The soul seeks the WORD, and accepts His correction with willingness and joy, so that she may obtain enlightenment and the knowledge of Him, that by His support she may attain to virtue, and be reformed according to wisdom, that she may be conformed unto His likeness and rendered by Him fruitful in good works, and, finally, may be happy in the enjoyment of His Presence. For all these causes the soul seeks the WORD. I do not doubt that there are many others, but in the meantime these are what occur to me. Anyone who is disposed to do so may easily discover others in himself. For our unhappinesses are many, the needs of our soul numerous and unlimited, and our anxieties uncounted. But more richly and fully still does the WORD superabound in good things, insomuch that He surpasses our badness by His wisdom, overcoming evil with good. And now hear the reason for these statements which I have made. In the first place, see how the soul consents, as I said first, to the Divine correction.  We read that the WORD speaks thus in the Gospel: Agree with thine adversary quickly, whiles thou art in the way with him, lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer (Matt. 5:25). What can be more prudent?  It is the advice of the WORD, who declares solemnly, if I do not mistake, that He is an adversary to. us, because He opposes Himself to our carnal desires, as when He says: It is a people that do err in their heart (Ps. 95:10).

Thou, then, who hearest this, if thou shalt begin in a just fear to flee from the wrath to come, wilt be, I think, solicitous to know in what manner thou mayest agree with that adversary who seems to menace thee with a wrath so terrible. Now, that is impossible, unless thou shalt disagree with thyself, unless thou shalt become an adversary to thine own self, unless thou shalt combat with thyself in continual and untiring struggle; in short, unless thou shalt renounce thy rooted habitudes and inborn affections. That is indeed a struggle hard and stern; and if thou shalt attempt it in thy own powers alone, it is as if thou shouldst try to arrest a rushing torrent with a finger, or to make the river of Jordan flow backwards. What canst thou do, then?  Thou must seek the WORD, by whose grace it is that thou art enabled to give a glad acquiescence to His will. Fly for help to Him who opposes thee [in evil], by whose help thou mayst become such that He will oppose thee no longer, that He who now threatens thee will approve and applaud thee, and that the grace which He imparts may be more effectual to transform thee than the most violent anger.

2. This is the first necessity, as I think, which brings the soul to seek the WORD. But if you know not what He, to whose will you have already given consent, really desires, will He not say of you that you have a zeal for God, but not according to knowledge?  (Rom. 10:2).  And that you may not think such ignorance a light thing, remember that which is written, that if any man know not he shall not be known (1 Cor. 14:38, Douay). Would you know what I should counsel you to do in this strait?  In the first place, my advice is that you should have recourse to the WORD, and He will teach you His ways, for fear lest you, wishing to do good, but not knowing how, should only wander from the right road in your course, and go to and fro in a pathless wilderness. For the WORD is Light, as it is said in the Psalms: The entrance of Thy words giveth light: it giveth understanding to the simple. Blessed art thou if thou also art able to say: Thy Word is a lamp unto my feet and a light unto my path (Ps. 119:130, 105). In no small degree has your soul profited, if your will is changed and your reason enlightened, so that you are enabled both to desire that which is good and to recognise it when it appears to you. In the one gift your soul has received life; in the other, vision.  For the soul was dead when it willed that which was evil, and blind when it was ignorant of good.

3. Now your soul lives, now it sees, now it is established in good; but all this is by the help and by the working of the WORD. If it stands upright, it is because it has been lifted up by the hand of the WORD, and set, as it were, upon two feet, devotion and understanding.  It stands upright, I repeat; but yet let it take as spoken of itself that which is said: Let him that thinketh he standeth take heed lest he fall (1 Cor. 10:12). Do you think that the soul, which was not able to arise by its own strength, will by its own strength be enabled to stand?  I should suppose not. What?  It was by the WORD of the Lord that the heavens were made (Ps. 33:6), and shall a being which is but earth stand without Him?  If it were able to stand by itself, why was it that a man, formed also of the earth, prayed thus: Strengthen Thou me according unto Thy Word (Ps. 119:28)?  He had even experienced that he could not stand by himself, since he says: Being pushed, I was overturned that I might fall, but the Lord supported me (Ps. 118:13, Douay). Does anyone inquire what it was that thus pushed?  It was not one only; it was the devil, it was the world, it was perhaps some man. What man, do you rejoin?  In truth, every man is a tempter such as this to and for himself. Marvel not at this.  To such a degree is every man a tempter to himself, and an occasion of falling, that you need not fear the temptation put before you by another person, if you can keep your own hands from working destruction to you. For who, says the Apostle, is he that will harm you, if ye be followers of that which is good?  (1 Peter 3:13). By your own hands I mean the consent of your will. If, when the devil suggests to you, or the world persuades you to do, anything which is not right, you refrain from giving an inward consent to it, nor allow your members to be the instruments of iniquity, then you have not permitted sin to reign in your mortal body; in resisting the promptings of evil you have approved yourself the follower of good, and the temptation has done you good rather than harm. For it is written: Do that which is good, and thou shalt have praise (Rom. 13:3). They are confounded who sought to harm your soul, and you shall sing: If they shall have no dominion over me, then shall I be without spot (Ps. 19:14, Douay). You have shown yourself to be animated by a holy emulation if, under the guidance of wisdom, you have had affection for your own soul (Ecclus. 30:23), if you have kept your heart with all diligence (Prov. 4:23), if, according to the precept of the Apostle, you have kept yourself pure (1 Tim. 5:22). Otherwise, even though you should gain the whole world, but suffer loss to your soul, we shall certainly, as the Saviour Himself teaches, regard you as not being a follower of that which is good.

4. There are, then, three adversaries by whom you are threatened.  Of these the devil impels to evil by malice and jealousy, the world  by the tempest of vanity, while man himself is burdened by the weight  of his own corruption. The devil impels you indeed to evil, but he  does not overthrow you, if you do not give him your help by yielding  assent to his wicked suggestions. Thus we read: Resist the devil,  and he will flee from you (James 4:7). It is he who in his envy  tempted and overthrew those who were upright in Paradise, for they  did not resist him, but consented to his evil suggestions. It is he  who, by his pride, cast himself down from the height of heaven, and  that without impulse from any other; thus you may learn what very  grave cause man also, because of the weight by which he is oppressed  in his own nature, has to fear that he may fall. The world also  impels to evil, because it lieth in wickedness (1 John 5:19). Its  impulse is felt by all, but it overthrows only those who are of it, that  is, who are consentient with it in mind and will. I desire not to be  the friend of the world, lest I fall. For he who desires to be a friend  of this world becomes thereby an enemy of God, and this is the most  calamitous fall it is possible to make. From this it appears that  man is to himself the principal occasion of falling, since he can fall  by his own impulse, and without any impulse from another person,  but cannot fall without his own impulse, whatever instigation he may  receive from others. Now, which of these three adversaries ought  chiefly to be resisted?  Plainly, that one which is more importunate,  as it is in more intimate relation with us, which is sufficient by itself to make us fall, and without which no other adversaries are able to effect anything against us. Not without cause does the wise man declare: He that ruleth his spirit is better than he that taketh a city (Prov. 16:32). This is of great importance to you; you have need of great strength, and of that strength with which you can be endued only from on high. That strength, if it be perfect, will easily render the soul victorious over itself, and, consequently, invincible by all other adversaries. For it is a spiritual strength, which knows not how to yield when in defence of the right. Or, if you prefer to express it thus, it is a spiritual strength which stands firm and unshaken, with good reason, and on behalf of the right. Or, again, thus: a spiritual strength, which, as far as in it lies, directs and rules all things according to reason.

5. Who shall ascend into the hill of the Lord?  Whosoever shall take upon him to ascend to the top of that mountain, that is to say, to attain the perfection of virtue, must consider how arduous is that ascent, and how easy to fall without the assistance of the WORD.  Happy is the soul which excites the joy and the astonishment of the Angels who behold it, so that it hears them speaking of it thus: Who is this that cometh up from the wilderness, leaning upon her Beloved?  (8:5). For otherwise she labours to no purpose, if she does not lean upon God (nititur, innititur). She will acquire new forces in her struggle with herself, and thus becoming the stronger, will bring all things into subjection to reason. She will regulate anger, fear, cupidity, and joy, as a skilful charioteer (if I may so speak), driving the chariot of the soul; she will bring into captivity every carnal affection, and subject all the senses to the control of reason and the practice of virtue. How can all things fail to be possible to a man who depends in his endeavours upon Him who can do all things?  How firm a ground of confidence is that saying: I can do all things through Christ which strengtheneth me (Phil. 4:13). Nothing shows more clearly the Almighty power of the WORD, than that He makes all those whose hope is in Him to be, as it were, all powerful. For all things are possible to him that believeth (Mark 9:23). Is not he all-powerful to whom all things are possible?  Thus it is that the soul, if it does not presume upon its own powers, but is strengthened by the WORD, will be able so to rule over itself that no unrighteousness shall have dominion over it. It is thus, I say, that the soul, resting upon the WORD, and endued with power from on high, cannot possibly be either overthrown or brought into subjection by any open   violence, secret guile, or enticing allurement.

6. Would you have no fear of violence from without?  Then let   not the foot of pride find place within you; so the hand of the violent   shall not cast you down. There are the workers of iniquity fallen   (Ps. 36:12). It was thus that the devil and his angels fell. They   were impelled to evil by no force from without; nevertheless, they   were not able to stand, but were driven forth from Heaven. He did   not stand fast in the truth, who did not rely upon the WORD, but trusted in his own strength. It was for that reason, perhaps, that he desired to sit, because he was not able to stand upright. For, he said: I will sit upon the mount of the congregation (Is. 14:13). But the judgment of God was otherwise; he neither stood nor sat, but fell headlong, as we are told by the Lord Himself: I beheld Satan as lightning fall from heaven (Luke 10:18). Therefore let the soul that stands, if it does not desire to fall, not trust in its own strength, but lean upon the WORD. The WORD Himself warns us: Without Me ye can do nothing (John 15:5). That is most truly the case; without the WORD we can neither stand firm in the good to which we have attained, nor rise up towards any fresh good. Do you, therefore, who as yet art standing firm, give glory to the WORD, and say: e set my feet upon a rock and ordered my goings (Ps. 40:2). It is needful that the same Hand which has raised you up should hold you firm and prevent you from falling. Thus much is by way of explanation of what I said, that we have need of the WORD, that we may be supported by Him and enabled to attain unto virtue.

7. In the next place, let us consider what I have also asserted,  namely, that it is by the WORD we are reformed according to wisdom.  The WORD is wisdom, and He is strength. Let the soul, then, draw  wisdom from Him who is wisdom, and strength from Him who is  strength; and let each of these gifts be ascribed to the WORD alone.  Otherwise, if either be ascribed to some other source, or arrogated to  the soul itself, let it be said also that the river does not flow from the  spring, the juice of the grape from the vine, or light from the orb of  day. It is a faithful saying: If any of you lack wisdom, let him ask of  God, who giveth to all men liberally, and upbraideth not . and it shall  be given him (James 1:5). This the Apostle expressly states; and I  think it is not otherwise with regard to strength. For strength is  nearly allied to wisdom; it is a gift of God, coming down from Him  who is the Father of the WORD, and to be ranked among the best  gifts. If anyone should think that it is in all respects identical with  wisdom, I do not contest it; but that perfect resemblance is in the  WORD, not in the soul. For those excellences, which in the WORD  are one because of the unique simplicity of the Divine nature, have  not in the soul the same action; but accommodate and distribute  themselves, as if diverse, according to its different and various necessities. According to this principle, then, it is one thing for the soul  to be acted upon by strength, and another for it to be directed by  wisdom: one thing for it to be strengthened by power, and another  for it to be delighted by sweetness. For although wisdom be powerful,  and power sweet; yet that we may attach to words each their proper  signification, we attach to power the sense of a certain vigour in the  soul, and to wisdom that of calmness and composure, accompanied  by a kind of spiritual sweetness. This I take to have been specified  by the Apostle when, after having given many exhortations relating  to spiritual strength, he added with regard to sweetness: In sweetness,  in the Holy Ghost (2 Cor. 6:6, Douay). It is, then, an honour, indeed, to stand firm, to resist, to repel force by force, which are regarded as the works of strength and courage; but it is also a labour.  For it is not the same thing to defend your honour with toil and danger, and to possess it in peace. Whatsoever strength laboriously prepares, wisdom makes use of and enjoys; and that which wisdom ordains, contemplates, regulates, strength carries into effect.

8. 'The wisdom of a scribe cometh by his time of leisure,' saith the Wise man (Ecclus. 38:25, Douay). The very leisure, therefore, of wisdom is a labour; and the more leisurely wisdom is, the more laborious it is in its own way. But virtue, the more it is exercised in its own sphere of action, the more illustrious it is; and the more it prevails over difficulties, the more it is approved. And if anyone should define wisdom as the love of virtue, I do not know that he would be far wrong. But where love is, there a task, whatever it be, is not a mere labour, but a pleasure and a joy. And perhaps the name 'sapientia' is derived from 'sapor,' since it is, as it were, the seasoning of virtue, to which it gives taste and savour, and which, in default of it, remains tasteless and insipid. Nor should I object if anyone should define wisdom to be the love of, and taste for, good.  But we have lost this taste almost from the very appearance of our race upon the earth. From the moment in which sense has prevailed, and the venom of the old serpent has occupied and corrupted the palate of the heart, it has begun to have no longer a taste for that which is good, and a depraved and injurious taste has begun to enter in. Thence it is that the imagination of man's heart is evil from his youth (Gen. 8:21); that is, from the folly of the first woman. It is, then, the folly of the woman that was the cause of our losing the taste for good, and that because the malicious cunning of the serpent deceived her inexperience. But the very reason which made that malice appear to have gained the victory for a time, occasions it the mortification of defeat for all eternity. For, lo! Wisdom once more has wholly filled the heart and the body of a woman; so that as by a woman we had become deformed by falling into folly, so by a woman we should be reformed unto wisdom. And now wisdom constantly prevails over malice in those souls into which it has entered, destroying and replacing by a better that taste for evil which malice brought with it. Wisdom, when it enters into the soul, renders insipid all the pleasures of the flesh, purifies the understanding, heals and restores the palate of the heart. Thus, with the restoration of its powers, it begins to desire that which is good, and to desire wisdom itself, than which there is nothing better.

9. How many good actions are done in which, notwithstanding, those who do them have no real delight, because they are not impelled to do them by a taste and love for them, but are, in a measure, forced to do them by the compulsion of reason, or of circumstances, or even by necessity! And, on the contrary, how many there are who, though they do wrong, do not take pleasure in evil, but are led into it rather by fear, or by some desire which they wish to satisfy, than by any satisfaction in wrongdoing! But those who act from deliberate purpose either are wise, and delight in goodness for its own sake, or they are of evil disposition, and find pleasure in evil as such, without being drawn to it by the hope of some advantage. What, indeed, is iniquity but the taking pleasure in what is evil?  Happy is the soul which has delight only in whatever is good, and distaste and hatred for whatever is evil! This it is to be reformed unto wisdom; this is to have had happy experience of the victory of wisdom in one's own self. For that in which the predominance of wisdom over malice is most plainly shown is when, by the exclusion of all delight in evil, which is nothing else than evil itself, the soul feels itself to be wholly occupied by a deeply seated approval of, and delight in, that which is good. It is, then, to power we have to look for the ability bravely to endure tribulations, and to wisdom for the ability to rejoice in them. To strengthen thy heart, and wait patiently upon the Lord, that is the work of power; to taste and see how sweet is the Lord, is the gift of wisdom. And as each gift shows to the greatest advantage in its appropriate virtue, so modesty of mind approves the man who is wise, constancy the man who is full of power. And it is with fitness that we put wisdom after power, because power of soul is, as it were, the firm foundation upon which wisdom raises for itself the complete edifice of the Christian character. But it is needful that the knowledge of the good should precede each of these, for there is no point of agreement between the light of wisdom and the darkness of ignorance. And a good will also is needful, for 'into a malicious soul wisdom shall not enter (Wisd. 1:4).

10. Now, having taken note that by the change of its will from  evil to good the soul has recovered life, spiritual health by the instruction which God bestows, stability by the gift of strength, and,  lastly, maturity by that of wisdom, it remains that it should obtain  the gift of beauty, without which it is not able to please Him who  is fairest among the sons of men. For she knows that it is said:  The King shall greatly desire thy beauty (Ps. 45:11). How many  good gifts to the soul, the gifts of the WORD, have we enumerated:  knowledge, goodwill, power, wisdom; and yet we do not read that  either of these is desired by the WORD; only of 'thy beauty' is this  said. So the Psalmist also says: The Lord hath reigned, He is  clothed with beauty (Ps. 93:1, Douay). How can He fail to desire  that she who is at once His likeness and His Bride should be clad  with a similar garment of beauty to Himself?  The closer is her  resemblance to Him, the dearer will she be. In what, then, consists  this beauty of the soul?  Is it not in this, that she is called honourable?  Let us take that meaning provisionally, if no better occurs to  us. But honour appears in the outward behaviour; not that it consists in this, but it is by this that it is recognised. Its origin and its  dwelling-place are in the conscience, and the testimony of a good  conscience is its glory. When the truth shines forth in the soul, and  the soul beholds itself in the truth, there is nothing brighter than that light, nothing more glorious than that testimony. But of what nature is the image thus displayed?  It is that of a soul chaste, modest, self-restrained, circumspect, admitting nothing which tends to obscure the glory of the testimony thus rendered; conscious of no wrongdoing which should make it ashamed in the presence of the truth, and oblige it to hide its countenance, as if confused and repelled by the Divine light. This is without doubt that beauty which God takes most pleasure in beholding, among all the excellences of the holy soul; and this we name and define as honour.

11. But when the splendour of this beauty is diffused abundantly throughout the heart, so as to fill it wholly, it is of necessity that it should become visible also without, and be not as a light hidden under a bushel, but rather as a lamp shining in a dark place, and which cannot be concealed. Thus casting the bright illumination of its rays upon the body, it makes the latter an image of the soul, and diffuses itself through all its faculties and senses, insomuch that every action, every word, look, motion, every laugh (if it should ever give way to laughter) should be mixed with gravity and full of self-restraint.  When, then, all the movements of the body, all its gestures and habits, are grave, pure, and modest, far removed from all boldness and licence, from all lightness and luxury, but adapted to righteousness, and to every duty of piety, then the fairness of the soul shall be visible, provided there be no secret guile to obscure it. For it may be that all these things are put on and simulated, and do not come naturally out of the abundance of the heart. And to display this spiritual beauty in all its lustre, we will define, if you please, this honour, and show in what it consists. It is the candour of the soul, which is solicitous to unite the testimony of a good conscience within with spotlessness of reputation without, or in the words of the Apostle: Providing for things honest, not only in the sight of the Lord, but also in the sight of men (2 Cor. 8:21). Blessed is the soul which has clothed itself in that beauty of holiness, that pure whiteness of innocence, by which it may claim a glorious likeness, not to the world, but to the WORD; of whom we read, that He is the Brightness of the everlasting Light (Wisd. 7:26); the Brightness of the glory of God, and the express Image of His Person (Heb. 1:3).

12. From this degree the soul which is in such a condition  ventures to think of union with the WORD. Why should she not do  so, when she sees that the more she resembles Him, the more fitted  she is for that spiritual marriage?  The loftiness of His Majesty does  not terrify her, because her resemblance associates her with Him, her  affection unites her to Him, her profession of obedience and loyalty  constitutes a betrothal. And this is the form of that profession: I  have sworn, and will perform it, that I will keep Thy righteous  judgments (Ps. 119: 106). This the Apostles had followed when  they said: Behold, we have forsaken all, and followed  Thee  (Matt. 19:27). Similar is that saying which, referring to a carnal  marriage, signified, nevertheless, the spiritual union which is betwixt Christ and His Church: For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh (Eph. 5:31); and by the Psalmist the Bride glorifies herself in these terms: It is good for me to draw near to God. I have put my trust in the Lord God (Ps. 73:28). When, then, you shall see a soul which, having left all, cleaves unto the WORD with every thought and desire, lives only for the WORD, rules itself according to His will, nay, becomes, as it were, fruitful by the Word, which is able to say with sincerity, To me to live is Christ, and to die is gain (Phil. 1:21), then you may have much assurance that this soul is wedded to the Word, and is His Bride. The heart of her Spouse trusteth in her, knowing her to be faithful, inasmuch as she has despised all things in comparison of Him, and counts them as dung (Phil. 3:8), that she may win Christ, and be found in Him. Such the Lord knew him to be of whom He said: He is a chosen vessel unto Me (Acts 9:15). Assuredly the soul of the Apostle St. Paul was, as it were, a faithful spouse and a tender mother, as was shown by his touching words: My little children, of whom I travail in birth again until Christ be formed in you (Gal. 4:19).

13. But notice that in this spiritual marriage there are two ways of  travailing in birth, different, though not contrary; since saintly souls,  as holy mothers, either bring forth souls by preaching, or by meditation develop spiritual intelligences. In the latter kind of travail it  sometimes happens that the soul is so transported out of itself, and  entirely detached from the bodily senses, that, though conscious of  the WORD, it has no consciousness of itself. This is the case when  it is drawn on by the ineffable sweetness of the WORD, and, as it were,  stolen from itself, or, rather, it is rapt out of itself to enjoy the  Presence of the WORD. The mind is affected in one way when it is  rendered fruitful by the WORD, and in another when it enjoys the  Presence of the WORD. In the one it is full of care for the necessity  of its neighbour; in the other it is filled with enjoyment of the sweetness of the WORD. And, indeed, a mother has joy in her offspring,  as a Bride in the kindness of her spouse. Dear and precious are  children, who are the pledges of affection; most sweet also the devotion of the beloved. So also it is a good work to save many souls;  but to depart and to be with the WORD, that is far better. But when  does that happen to us, or how long does it endure?  Sweet is that  communion; but how seldom does it occur, and for how brief a time  does it last! And this is the final reason of those for which, as I  remember I stated above, the soul seeks the WORD; namely, that it  may attain to spiritual joy through Him.

14. Perhaps it will be asked of me by someone who hears this,  What is it to enjoy the WORD?  I reply, Let that be asked rather  from him who has had the happiness to experience it. Even though  it were given to me to have that great blessing, how can you think it  possible that I should explain a mystery which is incapable of being  put into words?  Hear one who had known it: Whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause (2 Cor. 5:13). That is to say, It is one thing for me to have communion with God, and of that God alone is the judge; it is quite another for me to be in familiar speech, my brethren, with yourselves.

It has been permitted to me to have experience of that great blessing; it is not at all permitted to me to express it in speech. And in the reference which I have just now made to it, I adapt my words, so as to speak, as you are able to receive what I may say. O thou who art full of curiosity to know what it is to enjoy the WORD, prepare thy heart for that, not thy ear. The tongue cannot reveal it, it is taught only by grace. It is hidden from the wise and prudent, and it is revealed to babes. Humility, my brethren, is a great and lofty virtue, by which that which is not taught is promised; which is worthy to attain what is beyond the province of teaching; worthy of the WORD, and to receive by the WORD that which it is not itself capable of expressing in words. Why is this?  Not because of any merit of its own, but because such is the good pleasure of Him who is the Father of the WORD, the Bridegroom of the soul, JESUS CHRIST our Lord, who is above all, God blessed for ever. AMEN.

SERMON 86: OF THE CAUTION AND MODESTY BECOMING TO THE SOUL IN SEEKING THE WORD, AND OF THE PRAISE OF MODESTY.

I BELIEVE that nothing more will be expected of me upon the subject of the soul's reasons for seeking the WORD, for I have already sufficiently stated them. Come, then, let us continue to expound what remains of the verse before us, as far only as relates to morals. Notice, then, in the first place, the modesty of the Bride.  I know not whether there is any virtue which man can attain more beautiful than this. This before all I would desire to take, so to speak, in my hands, and to gather it as a fair flower to present to those who are young among us. Not that those who are more advanced in it ought not to preserve it with every care, but because the grace of a tender modesty shines out more fairly and becomingly in those who are of a more tender age. What is there more amiable than a young man who is modest?  How fair, and even splendid, does this jewel of virtues show on the countenance and in the life of the young!

What a certain and unmistakable mark it is of goodness of character, and of that which may be one day hoped for from them! It is, as it were, a rod of correction to such an one, which is constantly present before his mind, which chastens the affections and the thoughtless actions of an age which is wont to be artful and deceptive, and which restrains its light or insolent actions. What is there more contrary than it to coarse speech, or to any kind of impurity?  It is the sister of continence. There is no mark so plain and unmistakable as this, of dove-like simplicity: and therefore it is the proof of innocence.

It is a lamp which burns without ceasing in a modest soul, so that nothing impure or unbecoming can attempt to enter there without being instantly discovered. Thus it acts as the destroyer of vices and promoter of inward purity, the special glory of conscience, the guardian of good fame, the ornament of life, the seat and the first-fruits of virtue, the glory of nature, and the token or ensign of everything honourable. What grace and beauty the very colour in the cheeks called up by modesty imparts to the countenance!

2. Modesty is an excellence so natural to the soul, that even those who do not fear to act wrongly are ashamed to let it be perceived, as the Lord Himself declares: Every one that doeth evil hateth the light (John 3:20). And again, St. Paul says: They that sleep, sleep in the night; and they that be drunken are drunken in the night (1 Thess. 5:7); that is to say, the works of darkness, which are deserving of darkness everlasting, shroud themselves in darkness of their own accord. It is, however, important to distinguish here between the modesty of men who are not ashamed to do such actions, but blush to have them discovered, and therefore conceal them, and that of the Bride, who does not merely conceal them, but rejects them absolutely, and drives them away. Thus the Wise Man declares: There is a shame which bringeth sin: and there is a shame which is glory and grace (Ecclus. 4:21). The Bride seeks the WORD; seeks Him at night, and on her couch, but modestly and timidly; and this modesty is glorious, not sinful. She seeks to find Him for the purifying of her conscience, for the obtaining of the testimony, that she may say: Our glory is this, the testimony of our conscience (2 Cor. 1:2, Douay). By night on my bed I sought Him whom my soul loveth (Cant. 3:1). Her modesty, if you notice, is indicated to you both by the place and the time. What is there so congenial to a modest mind as secrecy?  Now, the night and the couch ensure that her prayer is secret. And, in fact, we are bidden, when we desire to pray, to enter into our bedchamber (Matt. 6:6), no doubt for the sake of secrecy. That is, indeed, to be done as a measure of precaution, lest if we pray in the sight of men human praise may hinder the effect of our prayer and deprive us of its fruit. But we learn from it also a lesson of modesty; for what course is so appropriate to modesty as to avoid even the praises that are due to it, and to fly from vainglory?  It is, then, clear that the Son, who is the teacher[cclxxxi] and pattern of modesty, has expressly bidden us to seek for secrecy in our prayers, so as to promote modesty. What can be so unbecoming, especially in a young man, as an ostentation of sanctity?  It is to be borne in mind also that at that age it is particularly needful to make a beginning of religious obedience, according to the saying of Jeremiah: It is good for a man that he bear the yoke in his youth (Lam. 3:27).

The prayer which you are about to offer will be well recommended if you cause it to be preceded by modesty, saying: I am very young and despised . but I forgot not Thy justifcations (Ps. 119:141, Douay).

3. It is needful that he who desires to offer acceptable prayer should observe not only the right place, but also the right time to do so. A time of leisure is the fittest and most convenient, and especially during the deep silence which night brings; for then prayer arises most freely, and is most pure. Arise, says a prophet, cry out in the night; in the beginning of the watches pour out thine heart like water before the face of the Lord (Lam. 2:19). How securely during the night does prayer arise to heaven, unwitnessed, save by God alone, and by the holy Angel, who receives that prayer to present it before the Altar of Heaven! How acceptable and clear it is, being rendered translucent by humility and modesty! How serene and peaceful, since it is troubled by no sound nor interruption! And lastly, how pure and sincere, as being free from the soiling dust of earthly care, nor deflected by the praise and flattery of human witnesses! For these reasons it was that the Bride, who is as modest as she is prudent, sought the silence of the night, and the retirement of her chamber, to pray, that is, to occupy herself in seeking the WORD.  For these two objects are one. Otherwise you do not pray aright, if in prayer you seek some other object than the WORD, or seek it otherwise than on account of the WORD, since in Him are all things [that you ought to seek]. In Him are the remedies for the wounds of your soul, in Him the help for necessities, supplies for all defects, abundance for the soul's progress in holiness, and, in a word, all things that man ought to have or to desire, all things that he needs, all things that are good for him. It is, then, wholly without cause that anything but the WORD is asked of Him in prayer, for He Himself is all things. For although we sometimes seem to ask those temporal good things of which we have need, if it is for the sake of the WORD that we ask them (as indeed it is fit and right we should do), it is not properly those good things themselves for which we are making petition, but for Him on whose account and for whose service we are asking them. Those whose rule of conduct it is to make use of all things so as to endeavour to deserve well of the WORD, know the truth of what I say.

4. We shall not regret examining still farther the mysteries indicated by this mention of the bed and of the night, to see if there be some spiritual truth concealed in it, which it will be for our benefit to discover. If, for example, by the bed we understand the weakness of our human nature, and by the night its ignorance, then we shall be thus taught that it is not without good cause that the Bride seeks with such touching and painful earnestness the WORD, who is the Power of God and the Wisdom of God, that she may be fortified by His presence against each of these evils, which are to be attributed to the fault of origin. What can be more fitting than that Power should be opposed to weakness, and wisdom to ignorance?  And that no doubt may linger in the hearts of the simple regarding this interpretation, let them hear what is said in a Psalm: The Lord will strengthen him upon the bed of languishing; Thou wilt make all his bed in his sickness (Ps. 41:3). That is as relates to the bed. And as to the night of ignorance, what can be plainer than the statement in another Psalm: They know not, neither will they understand; they walk on in darkness (Ps. 82:5)?  which expresses with preciseness that state of ignorance into which the whole human race are born.  It was into this, as I think, that the blessed Apostle St. Paul both confesses that he was born, and glories that he has been delivered from it, saying: Who hath delivered us from the power of darkness (Col. 1:13). And on this account he says also: We are not [children] of the night, nor of darkness (1 Thess. 5:5); and also he says (Eph. 5:8) to all those who are elect: Walk as children of light.

* * * * * *

Thus far had the holy Bernard written, when death arrested his proceeding farther with the work. This very Sermon was evidently left unfinished, and on that account is so much shorter than the rest, and wanting in the usual Ascription and Doxology.

[The Sermons on the Canticles were continued by a disciple of  St. Bernard, Gilbert, first Abbot of St. Mary of Hoiland (Swineshead  Abbey, in the County of Lincoln), and apparently a countryman of  our own. He carried the Exposition on as far as 5:10, in forty-eight  Sermons, and then 'similiter praeventus morte' died, about A.D. 1200,  at least his name cannot be traced in the records any farther than  that date.]

S. J. E.

END OF ST BERNARD ON THE SONG OF SOLOMON

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[1] Loves = endearments, caresses.

[2] The pronoun here and in chapter iii. 5, and viii. 4, should not be "he" as A.V., nor "it" as R.V., but "she."

[3] The pronoun here and in chapter iii. 5, and viii. 4, should not be "he" as A.V., nor "it" as R.V., but "she."

[4] The Church of Popular Opinion, as pointed out by the Rev. Charles Fox in an address at Keswick, as the Church of Philadelphia is the Church of Brotherly Love.

[5] The pronoun here and in chapter iii. 5, and viii. 4, should not be "he" as A.V., nor "it" as R.V., but "she."

[i]  See Life of Lady Guyon various editions, Amer. and English Life etc., of Mad. De La Mothe Guyon etc. by Thomas C. Upham New York, Harper and Brothers, 2 vols. 12mo. 1849

[ii] Vie ii. 221, ch. 21.

[iii] Note: Her autobiography is very indistinct in the matter of dates, but the above is probably as near an approximation to the truth as can be made. The Torrents was written at Thonon (Vie ii. 118, 119), and from internal and other evidence it is probable that The Method of Prayer had been previously composed--(Opusc. i. p. 33, chap. xii. S: 1)--That the Commentaries on the Scriptures were written during these years we have her own direct assertion in two different passages (OEuvres xiii. 10--xx. 412.)

[iv] A similar statement is repeated in several places, as for instance at the end of the commentary on Revelations (OEuvres xx. 409) "Mystical Theology makes use of expressions and terms which must not be interpreted according to the artificial rigor of the Doctrinal Schools. Let no one wonder at the description of such sublime interior states; God has so ordered it, that everyone may perceive that there is no spiritual experience which is not set out in the Holy Scriptures. I here assert, that I have referred to no book whatever, except the simple Word of God, never in my life having read any of the Fathers of the Church. I simply took the Scriptures and wrote, as fast, in faith and abandonment, as my pen would go, whatever entered my mind, without a single thought as to whether it were well or ill said. I have never re-read it for the purposes of correction, but have left it just as it was in the hands of my Director, to whom it is submitted, that He may make such disposition of it as may seem good to Him, and as may be inspired in Him by God."

[v] OEuvres, i. pref. p. 68.

[vi] The infancy of the new man is passed in receiving nourishment from the milk of the good examples which history sets before us. He then enters upon the second stage, where no longer needing to be supported by human authority, and forgetting everything that has its origin in man, he advances towards the things of God, where his reason, illuminated by the light of the sovereign and immutable law, enables him to proceed with a firm step by the requirements of this primitive rule of all good. The third age succeeds, in which the superior part having become stronger and more authoritative, begins to hold the other in check by force of reason, as the wife is kept submissive to the husband. The new man here experiences, as it were, the blessedness of the conjugal union, under the veil of this spiritual modesty, by means whereof we no longer need to be forced to live uprightly; since, if we had the fullest permission to sin, we should have no desire to use it. In the fourth period, the strength constantly increasing, the practice of what was begun in the last stage becomes easier, more decided, and more constant; the maturity of the perfect man comes on by which he is enabled to sustain without yielding, all the tempests of this world and all the assaults of persecution. He then passes to the fifth, where, raised above everything that could cause him the slightest trouble, he enjoys, in profound peace, the abundance of the riches that are found in the tranquil and unfading kingdom of sovereign and unspeakable Wisdom. The fifth period is followed by the sixth, which carries the renewing of the interior man to its last perfection, and finishes him in the image and likeness of God; he then lives in the world as not in it, and leads upon the earth the life that the blessed enjoy in Heaven. The seventh stage is that eternal rest and perfect and undisturbed felicity in which all representations and states have ceased forever. For as death is the destruction of the old man, eternal life is the end of the new, for the first is then loaded with the damnation incurred through sin, and the other is clothed with the righteousness whose reward is glory--St. Augustine on True Religion, ch. 26.

[vii] The consummation of the interior life is referred by some to the next life. To me it seems that in the other world we shall experience the consummation of grace and glory, of all increase and merit, the fruit, the recompense and the unclouded enjoyment of the truth of the interior; but as to the interior in itself, it must be completed in all its perfected and finished proportions in the present state. Here it has its commencement, a perfect conversion in every sense required by a perfect recollection; its progress is here, the hunger and perpetual seeking after God, which avoids, flees and purifies everything contrary to Him; and its end, too, may be here the state of rest and satisfaction in the Sovereign Good which has been the object of the soul's desire. But it is to be remembered that this repose is in the enjoyment of God as it may be had in this life, which is no impediment to a perpetual progress in Him. The state is thus perfected as far as the action of the creature is concerned, but not consummated nor finished as to the perfecting hand of God. The human body maybe used, it seems to me, as an illustration of this subject; for it is called a perfect body when it is complete in all its members. Now, although we find some that are lame, blind and maimed, we do not say that the body should be deprived of its limbs, but we draw for a perfect body, one that is in possession of all its members. Beyond this perfection there is another of form and beauty, when the body is not only complete in its members, but when the separate members themselves present that harmony of proportion and color that belong to a perfect man. This is our conception of a perfect body, and every one agrees that its beauty is a perfect beauty, although no one will deny that it is as nothing in comparison with its perfection when glorified. Now it is not necessary, in order to persuade us that the present perfection of the body is not that of one risen in glory, to deprive it of any of its members, however apparently insignificant. It is the same with the interior life. Admit that it will enjoy a totally different perfection in the world to come from that which it is here capable of receiving, let us not, for that reason, make it sadly imperfect by depriving it of any of its essential elements. It is even here a magnificent whole, the greatest achievement of the love and omnipotence of God, for, according to John of the Cross, the work of our regeneration and salvation is more stupendous than that of our creation.--Mad. Guyon, Justifications, iii. 124.

[viii] These words, God alone, indicate perfect union.--Just, i. 389.

[ix] That is, unless it should fall away and be rejected of God.--Justifications i. 143.

[x] There is never a moment in which God does not shed His infinite love of benevolence upon every human soul, for being communicable in his nature, He must necessarily communicate Himself incessantly to every being disposed to receive His gifts, as the dew falls upon every object exposed to the sky. But man is created free, and has the power of shutting himself up, and of sheltering himself from the celestial dew; he turns his back upon God and heaps hindrance upon hindrance, lest he should be reached by His mercy. What effect, then, has the feeling arising from some good source? It affects the man somewhat, and removing some of the obstacles he had put in the way, he is induced to turn towards the source which unceasingly rains love upon every heart. No sooner is the heart turned and opened a little, than the dew of grace falls gently into it, and according as it is more or less abundant, so is the growth of love in the heart; the more widely the soul is opened to God, the more profuse is the fall of the dew. But it is to be remembered, that Love prepares His own way; no other can do it for Him; He prepares our heart and leads it from fullness to fullness; He enlarges, and as He enlarges, fills; for He abhors an empty heart, and though He seems, at times, to reduce souls to emptiness and nakedness, the desolation is only external and apparent. It is true that He thrusts out everything that is not God; for, as God is Love, He can only permit Himself in the soul; all else is offensive to Him. He, therefore, sets every engine in motion, that He may purify His creature, enlarge, extend and magnify it, in order that He may have room enough to dwell in. But O, holy Love! where, ah! where are the hearts that will submit to be thus purified, enlarged and extended by Thy hand? Thine operations only seem harsh because we are impure, for Thou art always gentle and tender-hearted! We must even esteem it a great matter, if some souls will give Thee a hesitating admission. Alas! how straitened art Thou in such hearts! what confined quarters and what a filthy residence for the infinite God of purity! O Love! hast Thou not the power of a God? Must we make no other use of our liberty but in resisting Thee? Sad gift! the only true employment of which is in sacrificing it wholly to Thee!--Mad. Guyon, Justifications, iii. 109.

[xi] Mark this, no voluntary stain.--Just i. 156.

[xii] Weaknesses, not sins.--Justifications ii. 273.

[xiii] While the soul still feels the full power of the divine unction upon it, its imperfections appear to be destroyed; but as the work of purification goes on, the virtues sink deep into the soul, disappearing from the surface and leaving the natural defects in conspicuous prominence. The effects of winter upon the vegetable world seem to me to present a lively and truthful image of this operation of God. As the season of cold and storms approaches, the trees gradually lose their leaves, their vivid green is soon changed into a funereal brown, and they fall and die. The trees now look stripped and desolate; the loss of their summer garments brings to light all the irregularities and defects in their surfaces which had previously been hidden from view. Not that they have contracted any new deformity; not at all; everything was there before, but hidden by their abundant verdure. Thus the man in the time of his purification, appears stripped of his virtues, but as the tree, in the preservation of its sap, retains that which is the producing cause of leaves, so the soul is not deprived of the essence of virtue, nor of any solid advantage; but only of a certain external facility in the display of its possessions. The man thus spoiled and naked, appears in his own eyes and in those of others with all the defects of nature which were previously concealed by the verdure of sensible grace. During the whole of winter, the trees appear dead; they are not so in reality, but, on the contrary, are submitting to a process which preserves and strengthens them. For what is the effect of winter? It contracts their exterior, so that the sap is not uselessly expended abroad, and it concentrates their strength upon the root, so that new ones are pushed out and the old ones strengthened and nourished and forced deeper into the soil. We may say, then, that however dead the tree may appear in its accidents (if we may be allowed to apply this expression to its leaves), it was never more alive in its essentials, and it is even during winter that the source and principle of its life is more firmly established. During the other seasons it employs the whole force of its sap in adorning and beautifying itself at the expense of its roots. Just so in the economy of grace. God takes away that which is accidental in virtue, that He may strengthen the principle of the virtues. These are still practised by the soul, though in an exceedingly hidden way, and in humility, pure love, absolute abandonment, contempt of self and the others, the soul makes solid progress. It is thus that the operation of God seems to sully the soul exteriorly; in point of fact it implies no new defects in the soul, but only an uncovering of the old ones, so that by being openly exposed they may be better healed.--Mad. Guyon, Justifications, ii. 265.

[xiv] Just as fire blackens wood before consuming it. It is the approach of the fire that blackens the wood, and not its removal. Wood may also be discolored by moisture; but it is then far less fit to be burned, and may even be made so wet that it will not burn at all. Such is the blackness of those who depart from Thee, O God, and go whoring from Thee. (Psalm lxxiii. 27). They shall all perish; but not so our Spouse, who is rendered dark-complexioned by the excess of the love that intends to perfect her in Himself, by cleansing her of everything opposed His own purity.--Justifications, ii. 274.

[xv] A father has caused various dishes to be placed upon the table, some far more delicious than others. One of the children has taken a fancy to the dish that stands nearest to him, though it is far from the best, and requests to be helped from it because of his liking for it. The father perceives that if he were to give him a far better one he would reject it, his mind being set upon that which he sees before him; and so, lest he should remain hungry and discouraged, he reluctantly grants him his request. Thus God granted the prayer of the Israelites for a king; it was not what He would have chosen for them, nor what they needed, but it was what their hearts were set upon having.--John of the Cross, Ascent of Carmel, Book ii. ch. 21.

[xvi]  Let us note here, that our Spouse, far from falling into open sin, does not even indulge herself in innocent recreations. A soul that has enjoyed God in the unspeakable degree, has acquired too refined a taste to be pleased any longer with earthly things. Those who leave Him, and permit themselves to be guilty of offences against Him, are such, as sought Him only for his delights, not for Himself; when He takes these away, they seek their pleasure elsewhere. But God never abandons a soul that seeks Him for Himself alone; that fears rather than desires his favors, and that loves the cross without fearing it. As the souls that relapse and fall away, do so, because, in their first privations, they seek an indemnification for the suffering inflicted by God in the pleasures of the senses, which they at first esteem innocent; therefore I have always strenuously insisted, in everything which He has permitted me to write, that the soul must suffer itself to be consumed without seeking consolation, and to die without helping it to a single breath. This matter seems to me one of great consequence; for almost every soul, on arriving at this point, either turns back, seeking again its former activity in order to recover the enjoyment it has lost; or what is far worse, follows its sensual inclinations; and as the love it had for God was impure, sensual, and entirely selfish, when it no longer feels it, it indulges its senses in the delights of the creature. As these persons loved God solely for the gratification it gave them, as St. Francis of Sales testifies of them, and not for Himself, the moment their pleasure ceases, they turn to those which are unlawful; and, as their taste has been refined by their participation of spiritual enjoyments, they cannot now be satisfied without an infinity of pleasure--nor are they then--but seek to stifle their consciences and their constant remorse by a more unbridled license. Had they loved God with a pure affection, He never would have suffered them to have thus fallen. Let me also add here that, in the beginning, when the soul is immersed in delights and heavenly consolations, it appears strong, but is, in fact, so exceedingly weak, that the least occurrences distract it, and cause it to commit a thousand faults. After the first purgation or trial, called by John of the Cross the night of the senses, it is no longer subject to these frailties, so that as to every external thing in the order of God, it can walk abroad without being sullied, as formerly, by a thousand vain complacencies and self-seekings. I say things in the order of God and according to His will; for it would be a very different matter, if it were to amuse and divert itself; neither could a soul that has reached this state do it without great pain, and an infidelity so much the more horrible, as the soul had the greater power to avoid it. In truth, this is the most dangerous period of the whole spiritual life; for if, on the cessation of interior support the soul turns to external sources of pleasure, though it finds it difficult at first, yet the way grows more and more easy. It is a way of destruction to many a spiritual pilgrim, and I have, therefore, in all my writings constantly pointed it out. I speak of the beginning of the night of the senses, and not when it is fully set in; for then there is scarcely anything to fear. And so after total death, the soul becomes so confirmed in God that it can find nothing satisfying in the creature, nor can it fall, short of becoming like Lucifer. To leave God after reaching this state, would render a soul the most miserable in the universe; for as it has tasted the joy unspeakable of the Divine Union it can not with its utmost exertion derive any pleasure from exterior sources, for the now distant pleasures of sense would seem so insipid in comparison with celestial delights, that they would only redouble its torture. Such a soul must be, as it were, in hell. Having received in heaven a divine power, and being now cast out, it must either return to God, a very difficult thing, or must become worse than Satan himself. Such a person, of whom it is difficult to find one, would I think become the most abandoned of men, and his depravity would be measured by the extent to which he had experienced the Divine favor. We scarcely ever find, then, a soul thus fallen; but among those who are just entering upon the night of the senses, and who are not yet dead to self, nor established in God, we may see many who no longer experiencing the delights which they had sought rather than God, apply themselves to the creature for the enjoyment which they no longer find in Him; but the pleasures they derive thence are so blunted, that they must run to every excess to produce any emotion. It is a miracle when a soul in this case is converted and returns to God, for as they have tasted the good things of God, and have abandoned Him, every motive that can be brought to bear upon them to bring them back, is already familiar to them; they know it all and it affects them no longer. Such, it seems to me, is the meaning of what is declared in the word: For it is impossible, for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God and the powers of the world to come, if they shall fall away to renew them again unto repentance.--Heb vi. 4-6). But if falling away is difficult for souls in this degree, it is far more so, I might rather say almost impossible, for those in the subsequent ones; for they become as it were settled in a fixed state, and so great is the difficulty of falling from that, that it requires the pride of the Devil himself and a maliciousness of purpose of which the soul here is far from capable. Still, it is, of course, possible, and I suppose there are some who, like the rebel angels, have been thrust headlong down from heaven into hell; but after such a fall, the difficulty of returning to God is greatly increased. It seems to me almost impossible, not from any opposition on the part of God, who always furnishes every one with all needful means of salvation, but on account of the wickedness of such a soul in which it is strengthening and confirming itself. If I may speak after the manner of men, the loss of such a soul is more painful to God than that of a million of others; and His former love to them is now the measure of His wrath.--Justifications, i. 417.

[xvii] Those who are beginning to serve God, are commonly persecuted by the unregenerate, because their withdrawal is a public condemnation of the disorders which reign in the world; but the more they are proscribed by such, the more they are esteemed by people of probity. Not so, however, with those who devote themselves to the interior life; not only do they suffer persecution at the hands of a godless world and from people of regular lives, but far more severely from such pious and spiritual minded persons as are not interior. These latter do it as a matter of duty, not being able to recognize any other way as right but that in which they themselves are walking. But their most violent assaults come from pretended saints and false devotees, whose foul characters, wickedness and hypocrisies they detect as they are enlightened by the truth of God, and this gives rise to an opposition between such persons and those who are truly spiritual, like that between the angels and the devils.--Justifications, iii. 55.

[xviii]  To comprehend this, let us remember, that between the last trials, which John of the Cross calls the night of the spirit, and the first purgation or night of the senses, God communicates Himself to the soul in a far more perfect manner than He had ever done before. The same thing is here indicated in the Canticles. The greater the purity and sublimity of this manifestation, the more terrible is the subsequent absence of the Bridegroom and the following purification; the measure of His revelation seems to be the measure of His hiding. These trials are rendered more agonizing, because, in addition to the absence of the Spouse, the soul is overwhelmed with a conviction of its own wretchedness, with frightful distress within and persecutions from men and devils without, so that no one can form an idea of its terrible tribulations except from actual experience. The hiding of the Spouse is well termed night and death, for it is He that is the light and life of the soul; and as the natural light renders frightful objects far more horrible and terrifying, so the darker night of the spirit and the less hope there is of beholding another dawn, the more distressing are the accompanying circumstances of the gloom.--Justifications, ii. 276.

[xix] Note here, that before the soul can come forth and abandon self, she must first be led into her own centre; having tasted the enjoyment to be found there, it is difficult to induce her to quit it. But, if she will only be faithful, she shall see how infinitely unworthy is the rest in the created centre, when compared with that enjoyed in the bosom of the Eternal!--Justifications, iii. 90.

[xx]  Those who have had little experience may object here, that since it is necessary after all to come forth out of self, in order to seek God in Himself, it would be a more reasonable direction to bid the beginner seek Him in that way in the first place, instead of sending him the roundabout way of first seeking Him within and then without. But this would be a great mistake; for such a one seeking God in God Himself, looks for Him as for something quite distinct and separate, and, as it were, outside of Himself; he even searches heaven for Him. In this way, instead of becoming interior and collecting all the forces of his soul, as David did, to call upon God, his strength is dissipated and wasted. As we see the slender and scattered lines of a drawing mutually approaching and strengthening each other as they near the central point, but becoming feeble and indistinct in proportion as they recede from there, so the strength of the soul, whether employed about knowing or loving, the more it is concentrated in its own centre, the greater power does it exhibit of performing its appropriate work. And as these lines, however widely separated, are united in the point of view, so the functions of the soul, diverse and distinct at a distance from the centre, once assembled there, constitute but a single undivided, though not indivisible point, and are endowed with singular power of seeking God. In order to become interior and spiritual, then, we must begin by seeking God within, by recollection, without which we can never reach the central unity. But when once arrived there, we must depart again, not by returning towards the external multiplicity, the point whence we set out, but by passing through beyond self in order to reach God. For this going forth from self is not effected by the way by which we entered into recollection, but, as it were, by a way leading through one's self and beyond, from the centre of the creature to the centre of the Creator. The centre of the soul may be regarded, in short, as a sort of halfway house or inn, by which the traveller must necessarily pass, but, in leaving which, he is not obliged to retrace his steps, but passes onward still by the high road. And as the way to the inn is longer in proportion as we were previously dissipated and removed from our centre; so the further we pass it, the further do we leave self behind, both in sight and feeling. No sooner are we arrived at our centre than we find God, and are invited, as I have said, to come forth from ourselves and pass onward, and then we very really pass into Him; for it is there that He is truly found where are no longer ourselves; the further we journey, the further we advance in Him, and the further we depart from ourselves. Then our progress in God should be measured by our separation from self; that is, as to our views, feelings, remembrances, self-interest and self-reflections. While the soul is advancing towards its centre, it is wholly absorbed in self-reflection, and the nearer it comes, the more intense is its absorption, though in more simplicity. When, however, it has arrived there, it ceases to behold itself, just as we see everything about us, but not what is in us. But in proportion as it passes away from and beyond itself, it sees less and less of itself, because its face is turned the other way, and it cannot look back. Hence those self-reflections which were useful in the beginning become exceedingly injurious at last. At first, our views must be self-directed and complex; they then become simple and incomplex, without ceasing to have a selfish direction, and then the soul is gifted with a single eye. As the traveller, approaching the inn, which is in full view, has no need of consideration, but fixes his eye steadily upon it, but having entered it, no longer beholds it; so the soul, arrived at its centre, may be said to behold itself no longer, though in fact it has a mode of perception, appropriate to its state. When, however, it has passed beyond itself, it no longer feels nor perceives itself, but the further it advances in God, the less does it discover itself, until at last wholly lost in the abyss of God, it no longer feels, knows, nor discerns anything but Him. Then it is plain that all reflections are hurtful and mortal, for they turn, the soul into the way that leads from God, and would bring it back to self. Now this passing beyond self is accomplished by means of the surrender of the will, which as sovereign of the powers carries with it the understanding and the memory, which though separate and very diverse powers, are yet one and indivisible in their centre. Now, I say, and it is clear, that this state is attended with a sort of stability, and the more it advances the firmer it grows; for it is evident that he who has passed beyond and left self, is an entirely different person in his functions from him who is yet striving to reach self and this centre; and if the former should endeavor to enter again the latter road, he would find it difficult, if not impossible. So, then, we see that they who have reached self and passed beyond, must ever put a greater distance between them and it, and they who desire to be converted must continually endeavor to recollect themselves in their centre. To compel a man who has already entered into God, to resume the way and the practices by which he reached his position, would be like endeavoring to force the food which has been digested and passed into the intestines to return by the mouth, a result which only arrives as the sequel of horrible pains and the forerunner of death. While the food remains in the stomach, however, it may be discharged by vomiting, just as we, while still continuing in self, may return upon our ways with greater or less ease, according as we are more or less advanced towards the centre; but afterward the thing is far more difficult and almost impossible--Justifications, ii. 57.

[xxi] See this passage more fully explained, ch. vii., v. 3.

[xxii] I have already stated that these wounds are, within, the apparent desertion of the Bridegroom, which is the most agonizing of the soul's sufferings, and without, the persecuting malice of men and devils.--Justifications, ii. 282.

[xxiii] During the whole time, of the Bridegroom's apparent absence, the Spouse is neither occupied with self nor with the creature; she is farther than ever from such unfaithfulness; she thinks she has lost the presence of her Well-beloved--and is not her continual grief for this seeming loss a perpetual presence?--Justifications, ii. 283.

[xxiv] This fixedness of the interior eye upon God must be unfailingly preserved, though unconsciously; thus the Spouse never forgets her Bridegroom. Remark, too, that the inattention of the Spouse to self, has its sole origin and cause in her unremitting application of her heart to God, and she is thus free from the mistake of those who put Him out of mind that they may sin without restraint,--Justifications, ii. 283.

[xxv] Thus it appears that the, whole course of the soul is but a constant succession of crosses, ignominy and confusion. There are many persons who abandon themselves to certain crosses, but not to all; who can never prevail upon themselves to be willing that their reputation in the sight of men should be taken away; this is the very point God is here aiming at. The soul, too, feels an extreme repugnance to obeying the command of God to apply herself without; she has become fond of her inward retreat. Nevertheless, it is quite certain that she will not have to bear these crosses unless she leave her solitude. When God intends that a soul shall really die to self, He sometimes permits in it certain apparent, but not real, false steps, by the effect of which its reputation among men is destroyed. I once knew an interior person to whom a host of most terrible crosses was foreshown, and among them the loss of reputation, to which she was exceedingly attached. She could not bring herself to give this up, and begged of God any other cross but that, thus formally refusing her consent. She herself told me that she had ever since remained in the same position. So fatal was this reservation to her progress, that she had been favored by our Lord with neither humiliations nor graces since that time.--Justifications, ii. 200.

[xxvi] The soul cannot remain long in this state of nakedness and spoliation, and hence the apostle (Col. iii. 9, 10) informs us that after being stripped of the old Adam, we must put on the new man Christ Jesus. Having renounced and abandoned everything, even our attachment to things good in themselves, and having learned to will neither this nor that, nor anything but what the Divine Will proposes to us, we must now be clothed again with the same affections, but no longer because they are pleasant, expedient, or fitted to gratify our self love, but because they are pleasing to God, expedient for His honor, and fitted to advance His glory.--St. Francis of Sales, on the Love of God. Book ix., ch. 16.

[xxvii] Defects of nature, not voluntary transgressions. In order to purify the spirit, God makes use of what John of the Cross styles the obscure night of the spirit, in which he permits the defects which the soul supposed vanished and forever gone, to reappear in strongly marked features on the surface. I refer to natural faults of temper, hasty words or acts, caprices of conduct, rebellious thoughts. God then stripping the soul of its facility in practising the divine virtues and good works, all its imperfections reappear, and being abandoned to itself if suffers on every side. God lays His hand heavily upon it; the creatures slander it, and subject it to the strangest persecutions; its own thoughts are thoughts of rebellion, and the devils besiege it besides. It is by this terrible array of crucifying instruments that the soul is made to succumb and yield to death; if any one of them were missing, the part not thus assaulted would servo the soul as a refuge and reprieve, and would continue it in its life of self. These defects are not voluntary; nor are the thousand wretched weaknesses that assault the soul and make it miserable; but of this the soul is not always conscious, as the absence of God leads her to think that her faults are the cause. Does she turn towards Him? She finds herself cast off and experiences nothing but His indignation; does she look at self within? temptations, wretchedness, poverty, imperfection; does she look imploringly towards the creature? they are thorns that pierce and repel her. She is suspended, as it were, at a distance from God and every creature, and to complete her misery, He commonly thrusts these poor suffering ones at such times out of doors, i.e., He makes it necessary in the order of His Providence that they should leave their solitude and mix in the commerce of the world. Their greatest torment is, that, while they ardently desire to be wholly detached from the creature, they find their hearts continually going out after it, in spite of their utmost exertions. But now at last, when the creature and their own defects, the strength of God's arm and their experience of their own weakness, and the malice of men and devils, have worked out the purposes of God, He delivers them, at a single stroke, from every foe, and receives perfectly pure into Himself. Those who will not consent to this crucifying process, must be content to remain all their life time in self and imperfection. The Spouse means here to explain, that in the beginning the soul suffers persecutions and calumny with resolution, from an inward and powerful sustaining consciousness that they are undeserved; but here this is no longer the case. As it finds itself filled with thoughts of inclination for the creature, it supposed that it has in reality what it only has in thought. In consequence, it esteems itself the most miserable creature in the world, is persuaded that it suffers deservedly all its agonies, and is covered with the most inexpressible confusion and humiliation. It is convinced that there is no one so wicked as itself, and the greater its former detachment from the creature and from spiritual enjoyments and its buoyancy, the more it now feels its wretchedness, its ties to earth and its heavy weight, and all in so distressing a degree that it is thrown into an agony a thousand times a day. It seems to have an appetite for every pleasure and to long to enjoy them all, though, in fact, it shuns them more than ever.--Justifications, ii. 201.

[xxviii]  I remarked in the preceding note, that at this time the soul was thrust out into active life: that is, that its situation or unforeseen circumstances obliged it to mingle with the world. It had hitherto withdrawn into solitude, painfully separating itself from the creature, and it is now very distressing to return to them again. Still, did not God by his Providence compel it to come forth, it would not be the subject of calumny, as it would be unknown; neither would it experience a revival of its affection for the creatures, as they would not be brought before it; nor could it ever be made sufficiently acquainted with its own weakness and its absolute dependence upon grace, nor recognize that it can expect nothing from itself, but must wait upon God for everything, must trust in Him, despair of itself, hate self, and quit it forever. This pain and suffering is not experienced by those who know not God, nor by those who give themselves up to license; they cannot feel the sting of an evil to which they voluntarily subject themselves, quenching the Holy Spirit, giving themselves up to all sorts of irregularities, forgetting God and becoming wickedness itself. The longer they live, the more depraved they become, while the others, after having been tempted, proved and tried, are deemed worthy on account of their unconscious fidelity and deep humility, of being received into God.--Justifications, ii. 203.

[xxix]  It is important to bear in mind here what was said in the beginning, that there is a voluntary resistance which puts an absolute stop to the work of God, because he cannot violate man's freedom of will, and that there is also a resistance of nature, which lies indeed in the will, but without being voluntary, it is the repugnance of nature to its own destruction. But whatever may be the extent of this repugnance, and how great soever may be the rebellion of nature against its own annihilation, God does not cease His effectual working to that end, taking advantage of the consecration the soul has made of itself and the total abandonment which it has never withdrawn, and does not now withdraw, its will remaining submissive and subdued to God, notwithstanding the rebellion in its feelings. It is this abandonment, this submission of the will, which is concealed in the very depths of the soul and is sometimes unrecognized by it, which I have called the passage of the hand of God; for it is by means of it that He is able to continue His purifying operations in us, without violating our freedom.--Justifications, ii. 205--i. 7.

[xxx] When I speak of God's unfolding His plans in detail, we must not understand that He points out to the soul such and such things to be renounced and sacrificed; not at all. I have often said that, with God, speaking is doing, and so here, He only explains his design by putting the soul into the crucible of the most severe trials, as will be seen. He brings it to the point of sacrificing to Him not only its possessions, but its entire being, and not only for time, but for eternity. And how is this sacrifice accomplished? By an absolute despair of itself, which James of Jesus calls a holy despair, because it takes away every support in the creature and forces it into an unconditional abandonment of itself into the hands of God. For we must remember that the more we despair of self, the more we trust in God, though always in a way recognized by the intellect; the further removed we are from certainty and a faith resting on sight, the more deeply we enter into the faith of God, stripped of every support; the more we hate self the better we love God. Whenever God takes anything away from the soul, it is a sacrifice; but the last sacrifice of all, the one which I am in the habit of describing as the pure sacrifice, is that made by the soul, when finding itself abandoned of God, of self and of the creature, it cries out to Him, My God, why hast Thou forsaken me? (Matt. xxvii. 46), and immediately adds with the Lord Jesus, Into Thy hands I commend my spirit (Luke xxiii. 46). This was the entire and absolute sacrifice of Himself, and it is this surrender of the whole of self for time and eternity which I call the last sacrifice; after this, those further words of the Lord Jesus, It is finished (John xix. 30), announce the completion of the soul's sacrifice, and close the scene.

[xxxi] All our troubles spring from our resistances, and these latter from our attachments; the more we torment ourselves when in suffering, the sharper it becomes; but if we surrender ourselves to it more and more, and permit the crucifying process to go on undisturbed, it is much softened. The soul only becomes acquainted with its hindrances as they are removed.--Justifications, ii. 207.

[xxxii] The resistance here spoken of is of two kinds, which have respect to the demands made by God in the preceding verses. We have heard the voice of the Bridegroom, saying to His Spouse, Open to Me, My sister Spouse! for I am heavy with the drops of My passion. The soul then sees clearly that He has come to her, loaded with grief to make her a partaker of His suffering; for His addresses are painful impressions, produced by Himself in her, of all possible grief, attended by all conceivable weakness; for if she could be strong in her suffering, she would bear it gladly. God opens to her the possibility of loss of reputation and of slanderous persecutions, and follows it up with the reality; He accompanies these troubles with a sense of her own innumerable frailties and wretchedness, an apparent loss of virtue, or rather of strength and facility for good works, so that she is covered with inconceivable confusion and distress. For while God lays His own hand heavily upon the interior, He delivers the exterior up to calumnies, to the malice of men and often of the devil, to whom He gives unrestricted power over the body, a thought enough to make one shudder. Ordinarily, before delivering the outward over to the power of the enemy, He infuses such an overwhelming admiration of His justice, and so urgent a desire that its claims should be satisfied, not only in regard to its own sins but to those of others also, that it is almost overcome. Then, the soul, without specification or reserve, and without any distinct view, surrenders itself up to the rigors of the Divine Justice, upon which God takes it at its word. While the trial lasts, it feels an extreme rebellion against the suffering; it can find no trace of abandonment within; it cries with all its strength for deliverance. In the moments of calm which sometimes appear, its appreciation and love of the Divine Justice returns, and it cannot refrain from renewing its sacrifice at the altar of the same Justice, until the tempest recommences. Then it forgets again its sacrifice and its love of Justice, and devoured by its repugnances seems to experience the pangs of death. At other times, before subjecting the soul to trials, God sets before it without detail the most extreme sufferings, and requires its consent. Some souls refuse, not being able to yield the sacrifice; some absolutely, others for a few days only; and their resistance causes them horrible torments, especially such as had previously been yielding and obedient, and were unconsciously sullied by a secret pride in their faithfulness in suffering, and in never having refused anything to God, however exacting His requirements. God permits the soul to resist the sacrifice upon the Cross, and to feel this repugnance to receiving a Bridegroom covered with blood and steeped in grief. But souls of this stamp seldom resist long. The resistance was necessary to convince them of their frailty and to prove to them how far they are from possessing the courage they fondly imagined. There are some of them, who, after having had an exquisitely pure experience of the delights of love, find themselves exceedingly feeble when Love presents its crucifying demands; and if they have previously been faithful, the pain of the spiritual impurity contracted by this resistance, causes them great suffering.--Justifications, ii. 208.

[xxxiii] Consent to damnation but not to sin. The sacrifice here referred to is the giving up of the hope of eternal life. The soul seems abandoned of God and delivered over to the rage of Satan; believing itself lost, it relinquishes its hope of salvation. After making this sacrifice, it experiences a few moments of repose, which induce it to believe that it is restored to the favor of God, but, on the contrary, He thrusts it down into the spiritual hell. The sacrifice is pure, because its motive is excess of love, and it is accompanied by the abandonment of every selfish interest; for the soul prefers hell to sin, and thus it does not sin, though it suffers greatly from the belief that it does. The extremity of its pain at this thought is a sufficient evidence that it does not offend God. How many times does it exclaim in its vehemence: Destroy me, but suffer me not to sin! Others fear hell, because it is the punishment of sin; this soul demands that it may be sent to hell rather than be suffered to sin. It thinks it is guilty of all the blasphemies that are injected into its mind; its struggles augment the evil which is only to be diminished by resignation and patience.--Justifications, i. 9.

[xxxiv] This opening is a renewed abandonment; the resistance lately exhibited having interrupted its course, the soul must make a new and express act of abandonment. God always exacts this, and it marks that the soul has been unfaithful, since it has need to turn again and renew its overt and perceptible acts.--Justifications, ii. 213.

[xxxv] My heart, says David, speaking in the person of our Lord Jesus Christ upon the cross, my heart is like wax; it is melted in the midst of my bowels (Psalm xxii. 14). The heart of the Saviour, that Oriental pearl, precious above all others, and of inestimable value, cast into an unspeakably corrosive sea of bitterness in the day of His passion, melted within Him, was dissolved and ran away in anguish under the pressure of such intolerable agonies. But love is stronger than death, and can touch the heart and soften and melt it more quickly than any other power. My soul melted when He spake, says the holy Spouse; and what does she mean to express by this but that her soul was no longer contained within herself, but had flowed towards her Divine Lover. God commanded Moses to speak to the rock and it should bring forth water (Numb. xx. 8); what wonder, then, if when He Himself speaks softly, the soul of His Spouse should melt within her. Balsam is naturally so thick that it will neither pour nor flow, and the more closely and the longer it is kept the thicker it becomes, until it is found at last red, hard and transparent; but by heat it is dissolved and rendered fluid. Love had liquefied the Bridegroom, and hence the Spouse calls Him an oil poured forth; and now her turn has come, and she proclaims herself as melted with love. My soul, says she, ran down while my Beloved spake. The love of the Bridegroom was in her heart and under her breasts, like new wine, exceeding strong, which cannot be restrained within its vat, but runs over on every side.--St. Francis of Sales, on the Love of God. Book vi., ch. 12.

[xxxvi] These ministers of God's justice are the devils, to whom He sometimes delivers over souls to be tormented. This happens sometimes especially to those who have wavered in their abandonment, and have made a similar resistance to God to that of the Spouse. This trial, joined to the experience of their own wretchedness, strips them of the support they had in their own righteousness; their own righteousness, remember; that is, the appropriation they had made of the righteousness and fidelity manifested in them, as their own. This appropriating the things of God to themselves must pass away wholly, and all righteousness be confessed to belong to Him alone. By the uncertainty in which they are placed as to their own salvation by the view of their wretchedness, they are caused to look only to the righteousness of God; they recognize His all and their own nothingness; His omnipotence and their own weakness; and they are thus established in an abandonment that is never afterwards shaken.--Justifications, ii. 215.

[xxxvii]  I have seen three pious men injuriously treated. The first buried his sufferings in silence, through fear of the Divine Righteousness. The second rejoiced on his own account, hoping for the recompense of reward, but was afflicted for him that had done him wrong. The third, entirely forgetful of self, wept at the injury which his oppressor had inflicted upon himself by wrong doing. Behold here three worthy champions in the lists of virtue! one impelled by fear, another stimulated by the hope of reward, and a third inspired by the disinterested breathings of perfect love.--St. John Climachus, Sacred Ladder, Degree viii., art. 28.

[xxxviii] The first thought of self love is always for self; pure love thinks of nothing but God, without the slightest reference to self.--Justifications, iii. 38.

[xxxix] As the Bridegroom had spread abroad His love and His soul in the heart of the Bride, so she in turn pours her soul into the heart of her Beloved. As a snow bank upon a hill side exposed to the sun comes forth from itself, quits its form and melts and runs away on the side on which the warmth-giving rays fall upon it, so the soul of the Spouse melted and ran toward the voice of her Well-beloved, coming forth from self and the confinement of nature to follow Him who has called her. But how is this holy melting of the soul into its Beloved accomplished? The extreme delight of the Bridegroom in the thing loved, produces in it a spiritual impotence, so that it has no longer the power to dwell in self, and thus, like melted balsam, deprived of consistency and solidity, it runs and flows into that which it loves. It does not dart itself by a sudden effort, nor does it cling and clasp as though it would by force become united, but it only flows gently along like a limpid and liquid thing, into the Divinity it adores. And as we see the clouds, thickened and driven by the south wind, melt and turn into rain, and no longer able to contain themselves, fall and run upon the ground, mingling with and tempering the earth so that they become but one with it; so the soul, which, though loving, was yet dwelling in self, issues forth in this holy and blessed stream, quitting itself forever, not only to be united to its Beloved, but to be wholly mingled and made one with Him.--St. Francis of Sales, on the Love of God. Book vi., ch. 12.

[xl] As the little children of our Heavenly Father, we can walk with Him in two different ways; we may walk in the steps of our own will, conforming it to His, and keeping the hand of our obedience always in that of the Divine Intention, and following wherever that leads. God wills that I should keep holy the day of rest; this binds me to will it too, which I do by an operation of my own will, conforming to the expression of His. But we may also go with our Lord having no will of our own, simply suffering ourselves to be carried along at His good pleasure, like an infant in the arms of its mother, by a sort of admirable consent which may be called the union, or rather the oneness of our will with that of God. Such should be our deportment in the manifestation of His good pleasure, as it is developed purely in His Providence and without any interference on our part. It is true we may will that all things should happen according to the will of God, and such a will is very good, but we may also receive the manifestations of His good pleasure by perfectly simple tranquillity in the will, which, willing nothing, quietly acquiesces in all things that God wills in us, by us and through us. Had any one asked the holy child Jesus, as He was held in the arms of His mother, whither He went, would He not have been right in answering, I do not go, my mother goes for me. But Thou art going surely with Thy mother? No; I do not go at all, or if I do go whither my mother carries me, I do not go with her nor do I go by my own steps, but by hers. And had any one replied, But still, O Child beloved! Thy will is to suffer Thyself to be carried by the dear mother? might He not have answered, Ah no! I have no will about it; as my loving mother walks for me so she wills for me also, I have committed to her the care both of going and of willing to go, wherever she shall think best and as I walk only by her steps, so I will only by her willing. And as the first suffices for us both, so also does the last, without any willing on My part, I pay no attention as to whether she walks fast or slow, this way or that, nor do I concern myself in the least as to whither she goes. Thus should we be, supple and manageable under the Divine good pleasure, plastic as wax, without amusing ourselves with wishing and willing this or that, but committing all things to God that He may will for us as He pleases, casting all our care upon Him, for He careth for us (I Peter v. 7). Note that the Apostle says all our care, that is, the care of receiving the events of His Providence as well as that of willing or not willing them; for He will see to the well ordering of our affairs, and will will for us that which is for the best.--St. Francis of Sales, on the Love of God. Book ix. ch. 14.

[xli] We see what is distinct from us, but not what is within us.--Justifications ii. 133.

[xlii] But little can be said of your truly abandoned ones who are wholly lost and dead to self. No one sees or knows them; their dwelling is hidden, and none can tell what are their pleasures or the delights in which they rest at noon. Being thus unknown, they are often, yea, almost always, persecuted by men, even by the best and most holy, in which they rejoice and are exceeding glad, as it manifests in them the life of their beloved Saviour. For, since for thy love of them Thou wert persecuted by Thine own children, as bitterly as though Thou hadst been the enemy of the whole human race, is it not a great honor to the disciple that he should be as his Master?--John of St. Sampson, Contemplations, 16.Holy men even search after persons of this degree of abandonment and cannot discern them, in consequence of the difference of their states. And thus it comes to pass, that they very frequently persecute and outrageously slander them as idle, unknown fellows, whose lives are profitless, according to their judgment. The fingers of these unknown friends of God, in this way often distil the choicest myrrh.--The same, Contemplations, 38.

[xliii] Verily, O Lord, Thou art a jealous God! Thus Thou callest Thyself (Ex. xxxiv. 14). One reason of the jealousy of God is the small number of souls who consecrate themselves to Him without reserve. He cannot bear a rival; hence he takes but little delight in divided souls. But those who are entirely devoted to Him, He loves and regards as His own peculiar property; He exercises all His right over them without being interfered with by their freedom of will, since their abandonment is frank, hearty and perfectly voluntary; but He is also seized with a jealousy proportioned to His love; He cannot abide a spot in them; they are his choice specimens, locked up in His own secret drawers, and not exposed to the curious gaze of an unappreciating world.--Justifications, iii. 57.

[xliv] I refer to those more striking and extraordinary features that sometimes illustrate their lives; as to their holiness, that consists simply in the life of Christ in them.--Justifications iii. 64.

[xlv] No matter how advanced may be the state of the soul, if it has departed from God, conviction and conversion are as necessary as at the very first.--Justifications, i. 138.

[xlvi] Such results follow because God dwells in her. As iron touched by a magnet will attract other pieces of iron, so the soul which is the temple of God attracts other souls by a hidden virtue. They are often let into a state of prayer and recollection by simply entering her presence, and feel more inclination to remain silent than to speak. God then uses this means to communicate Himself to souls, a mark of the purity of these unions and affections--Justifications, i. 83.

[xlvii]  Liquors easily receive whatever figure or boundaries we desire to make them assume, because they have no consistence or solidity in themselves to restrict or interfere with their yielding character. Pour a fluid into a vessel and you will see it rest, quietly bounded by the lines that limit the vase and assuming perfectly its exact shape. It has no form or figure of its own, but only that of the vessel in which it is contained. Such, however, is not the natural pliancy of the soul. It has its own set form and sharp outline, the former due to its habits and inclinations, and the latter to its will in self, and when it refuses to come forth from these we say that it is hard, that is obstinate and wilful. I will take the stony heart out of their flesh saith the Lord God (Ez. xi. 19), that is, I will take away their stiffneckedness. Wood, iron and stone must feel the wedge, the hammer and the fire before they will change their form, and so must it be with a heart that resembles them in its hardness and insusceptibility to divine impressions and remains entrenched in its own will and fortified by the inclinations which follow in the train of our corrupted nature. A heart on the other hand that is plastic, soft and yielding, is called a melted or liquefied heart.--St. Francis of Sales, on the Love of God. Book vi., ch. 12.

[xlviii] It would have been a serious defect in the soul, if, when she should have remained entirely passive she had chosen to act, for in this way she would have hindered the operations of God; she would have been acting from her own activity, when God required her to be perfectly passive, that she might die to all self-originated influences. Now, through her continued passivity, she has become like soft wax, or a perfectly manageable instrument in the hands of God, with which He does as He will. She has then reached the only true passivity in its perfection, an active passive state, in which her actions are no longer self-originated, but are wholly due to the gentle and loving influences of the Holy Spirit within.--Justifications, i. 114.

[xlix] John of the Cross gives another equally true and very beautiful turn to this passage (Canticles between the Bridegroom and His Bride. Stanza 28). When, she says, sucking the breasts of my mother, she means sucking out, drying up and extinguishing in me the appetites and passions, which are the breasts and milk of our mother Eve, in the flesh. These are a hindrance in this state. Then having found Thee alone without, that is, outside of everything and of myself, in solitude and nakedness of spirit, and, my appetites being destroyed, I may there kiss Thee in the stillness, and thus my nature, purified of every temporal, natural or spiritual imperfection, may be made one with Thine, without the intervention of any other means than love. This is only accomplished in the spiritual marriage, and is the kiss which God receives from the soul. Here no one despises nor dares to assault it, so that it is not annoyed either by the devil, the flesh, the world, or its appetites, but that word is fulfilled in it, The winter is past, the rains are over and gone, and the flowers have appeared upon the earth.-- Canticle ii. 11.

[l] The mystics tell us that there are three characteristics of the dead; they are shrouded, buried, and then trodden under foot, until the day of judgment. It is a striking description of the insensibility of the dead; and we may be confident that we are wholly dead to nature if we discover by this test that these requisites exist perfectly in us, and are truly fulfilled in every point. When men shall do with us, whether by the instigation of the Devil or by the permission of God, whatsoever they will, without its causing in us the slightest thought as to its bearing upon ourselves, and this in time as well as in eternity, we may conclude ourselves to be dead as to them. Let us see to it, then, whether we be dead or only dying, for the difference between these two states is immeasurable. It is true enough that they who suffer constant agonies are very near to death, but, for all that, they may never wholly die; and it seems to me that it is one of the rarest things in the world to find a man in these latter times who in so entirely dead that he may be likened to a corpse in the particulars I have cited above.--John of St. Sampson, Spirit of Carmel, ch. 12.How rare it is among spiritual persons to find one who is really stripped of everything! Where shall we find the poor in spirit, detached from the love of every creature? We must go to the end of the world before we can find this precious pearl.--Imitation of Jesus Christ. Book ii., ch. 11.

[li] It seems to me very easy to understand that one who places his happiness in God alone, can no longer desire his own felicity. None but he who dwells in God by love can place all his happiness in God alone; and when the soul is thus disposed, it desires no other felicity than that of God in Himself and for Himself; and thus no enjoyment with an end of self, not even the glory of heaven, can be a source of satisfaction, nor consequently an object of desire. Desire is ever the child of Love; if my love be in God alone, and for Himself alone, without respect to self, my desires will be in Him alone, and equally pure of selfish motive. This desire in God no longer presents the vivacity of the former desire of love, resulting from an absence of the thing desired; it has the quietness and repose of a desire completely filled and satisfied. For God being infinitely perfect and forever blessed, and the happiness of the soul consisting in this perfection and blessedness of God, its desires cannot manifest the restlessness of unsatisfied wants, but must present the repose of one who has no ungratified wish. This, then, is the foundation of the soul's state, and this is the reason that it does not perceive in itself all the good desires of those who still love God from a regard to self, nor of those who love and seek self in the affection which they manifest for God. It must not be supposed, however, that God cannot implant such dispositions and desires in the soul as may seem good to Himself. Thus He sometimes causes it to feel the weight of its tabernacle and to exclaim: I am in a strait betwixt two, desiring to depart and to be with Christ which is far better (Phil. i. 23); and at another, under the constraining influence of love for the brethren, and of an absolute freedom from every selfish consideration, it will cry out: I could wish that myself were accursed from Christ for my brethren (Rom. ix. 3). These apparently contradictory feelings are perfectly reconciled in the depths of the souls which never change, so that, though the essential happiness of the soul consists in the blessedness of God in and for Himself, in which all the perceptible desires of the soul are merged and swallowed up, still God excites in it from time to time such desires as seem to Him best. But they are not like those of the former days, which had their seat in the selfish will, but they are stirred up and excited by God Himself, without any thought on the part of the soul. He holds it so immovably turned towards Himself, that He is the author of its desires as well as of all its other acts, without any aid from the soul, and even without its knowledge, unless He reveals them to it directly or by means of the words which it is led to address to others. A desire having reference to self is the necessary result of a will still unpurified from self; but as the whole design of God is to destroy the will of the creature by making it one with His own, so He must at the same time necessarily absorb and destroy every self-originated desire. There is still another reason why God takes away and implants in the soul, at His own good pleasure, the desires of which it is conscious. Designing to confer some blessing upon it, He first infuses a desire for it that He my hear and grant its request. Lord, Thou hast heard the desire of the humble, Thou wilt prepare their heart. Thou wilt cause Thine ear to hear. (Psalm x. 17). He prepares the heart and grants the request. Delight thyself also in the Lord and He shall give thee the desires of thine heart. (Psalm xxxvii. 4). The Spirit making intercession in and for it, its desires and requests are those of the Holy Ghost (Rom. viii. 26). and Jesus Christ dwelling in it declares, I know that Thou hearest me always (John xi. 42). An intense desire for death in such a soul would be almost certainly followed by death. The desire of humiliation is far below a desire to enjoy God, yet since it has pleased God to humble me greatly by means of slander, He has infused into me a great thirst for humiliations. I call it a thirst to distinguish it from desire. At other times He inclines the soul to pray for particular things when it is perfectly conscious that the prayer is not originated in its own will but in the will of God; for it is not free to pray for whom it pleases, nor when it pleases, but when it prays its requests are always heard and granted. This produces no self-gratulation in it; the soul is perfectly aware that it is He who possesses it, that prays and grants His own petitions. All this seems to me infinitely clearer in my own mind than I can make it in words--Justifications, i. 180.

[lii] To bless God and to thank Him for every event of His Providence is, in truth, a great attainment in holiness. But while we leave to God alone the care of willing and doing in us, by us and through us, just what He pleases, without any solicitude as to what is going on, though we perceive it distinctly--if we can at the same time occupy our hearts and fix our attention upon the Divine gentleness and goodness, adoring it with thanksgiving, not in its effects or in the events it ordains, but in itself and in its own infinite excellence, we shall be engaged in a far higher and more blessed employment. The daughter of a skilful physician lay in a continued fever, and knowing the deep attachment and singular love her father had for her, she said to one of her young friends: I feel a great deal of pain, but the thought of a remedy for it never crosses my mind, for I know nothing of their curative virtues. I might desire one thing when quite another was what I required. Do I not do well, then, to leave the whole care of that matter to my father, who does know, and who can and will do for me whatever is necessary for my recovery? I should do wrong to think about it, for he will think for me; I should do wrong to wish for anything, for he will see that I have everything that is good for me. I will wait, and let him will whatever he thinks best; my only occupation shall be to look to him, to testify my filial love to him, and to manifest my implicit confidence in his love. Her father asked her if she did not desire to be bled, in order to recover? I am thine, my father, she replied; I know not what I ought to desire in order to get well; thou must both will and do for me of thy good pleasure; as for me, it is enough for me to love and honor thee with all my heart as I do. Behold now her arm bandaged, and her father opening the vein with his lancet; but while he cuts and the blood flows, his daughter never turns her eyes from her fathers face to behold her bleeding arm, but keeps them fixed upon his countenance with a look of affection, saying nothing, except an occasional expression, my father loves me, and l am wholly his. When all was over she did not thank him, but only repeated the same expressions of her attachment and filial confidence--St. Francis of Sales, on the Love of God. Book ix., ch. 15.

[liii] The greater the purity and simplicity of a substance, the more extended is its usefulness. Nothing can be purer or simpler than water, and what a vast range of uses does it present on account of its fluidity! Having no sensible qualities of its own, it is ready to receive all sorts of impressions with facility; tasteless in it self, it may be infinitely varied in flavor; colorless, it becomes susceptible of every color in turn. Thus it is with the Spirit and Will in a state of simplicity and purity; having neither flavor nor color derived from self, God is the author of whatever of either they may manifest, just as the water owes its scent or its hue to the will of Him who prepared it. It is not correct, however, to say that the water, however flavored or however colored, is in itself possessed of these qualities, inasmuch as they are but accidental and impressed upon it from without, and it is its very quality of freedom from taste and color that enables it to exhibit every variety of both. I feel this to be the state of my soul; it can no longer distinguish or take knowledge of anything in itself or as belonging to itself, and this constitutes its purity; but it receives everything bestowed upon it, just as it comes, without holding any part of it as for itself. Should you ask of this water, what are its properties? it would reply, that its property is to have none at all. But, you may reply, I have seen you of a red color; I dare say, it would answer, but I am not, for all that, red. I am not so by nature, nor do I reflect upon what is done with me either in imparting to me flavor or color. It is the same with form as with color. As water is fluid and yielding, it instantly and exactly assumes the form of the vessel in which it is placed. Had it consistence and properties of its own, it could not thus take every form, receive every taste, exhibit every flavor and appear of every hue.--Madame Guyon, Justifications, i. 184.

[liv] His disciple, Gilbert of Hoiland, in continuing the task in forty-eight sermons more, only carried it on to 5:10, little more than half the book.

[lv]  'St. Bernard, Abbot of Clairvaux,' p. 66, S.P.C.K.

[lvi] See Chomton, St. Bernard et le Chateau de Fontaines-les-Dijon, ii., p. 82. Dijon, 1894.

[lvii] Generally speaking, and exceptions apart, the only Fathers that St. Bernard ever quotes are St. Augustine and St. Gregory.

[lviii] A magnificent MS. Latin Bible in two volumes folio, belonging to the first half of the twelfth century, was preserved at Clairvaux down to the time of the suppression of the Abbey in 1790-92, and thence transferred to the Municipal Library at Troyes, in which it bears the number 458.

It is written in two columns to the page, and has the initial letters adorned in colours and gold, many of them also with pictures. At the beginning of the first volume is the inscription in Gothic characters, in a hand of the twelfth century: PARS PRIMA BIBLE BRATI BERNARDI ABBATIS CLAREBALLIS.

These details are extracted from a notice inserted in the Mimrnoires de la Socidte Acadimique de l'Aube (Troyes, 1842, p. 246), by M. Harmand, Librarian of the city of Troyes. It is known, therefore, as the ' Bible of St. Bernard,' and ' appears to have really belonged to that illustrious man ' (D'Arbois de Jubainville, Etudes des Abbayes Cisterciennes, p. 97, Paris, 1858). It is said to have been that used by him when composing these 'Sermons on the Canticles.' In this Bible, the Cantica Canticorum occupies two leaves only. 'In examining them, it seems,' says a celebrated bibliophile, 'that the eyes still discern resting upon them the venerable hand which has almost worn them out with continually turning them over and over, while engaged in drawing from them those eighty-six sermons.' M. L'Abb6 Serisier, Curd Doyen of Ervy (Aube), and formerly a vicaire of the Cathedral at Troyes, informs me that there are MS. notes on the margins of this Bible in the handwriting of the Saint.

In 1517 an ancient room in the Abbey of Clairvaux, panelled in wood above, was still shown and known as the Chamber of St. Bernard, in which he was said to have composed Cantica Canticorum,' qui est de bois at la mode anticque, lambrissde'e dessus en maniere d'dglise... et joignant ladicte chambre y a ung petit oratoire, en maniere d'une chapelle, appellie La Chafelle Sainct Bernard, sur le pas et marche de laquelle est escript  ce mot: Hic: qui est le lieu oii monseigneur sainct Bernard rendit  l'esprit sur des cendres' (Record of a visit made by the Queen of Sicily,  the Count and Countess of Guise, to Clairvaux in 1517, L'Abbaye de  Clairvaux en 1517 et en 1709, Paris, 1866, p. 23 and note).-ED.

[lix] Histoire Ecclesiastique, vol. xiv., p. 193.

[lx] Dr. R. S. Storrs.

[lxi] 'Sermons de Diversis,' vi. I. But the passage is quoted in a condensed form,  some sentences having been omitted.-ED.

[lxii] Mabillon says 'of Ireland,' but he has apparently confused the Abbey of St. Mary at Swineshed with that of St. Mary at Dublin.--ED.

[lxiii] There is a reference here to Luke 11:5: 'Friend, lend me three loaves.' Whether the words in the text imply that St. Bernard had made a comment upon those two books is discussed in the preface.

[lxiv] There is a question whether this 'friend' may not have been Bernard des Portes. See the discussion in Mabillon's preface.-ED.

[lxv] Hebrew = Shelemoh, the 'Peaceful One.'-ED.

[lxvi] Seminiverbia, i.e., spermologos, as in Acts 17:18. This is a rare word, and  the corresponding Greek is used only this once in the New Testament. -ED.

[lxvii] Rom. 1:20. This is, of course, a merely fanciful argument, and does not give the meaning of the Greek apo ktiseos kosmou. But St. Bernard was led to it by the ambiguous rendering of the Vulgate, 'a creatura mundi.' St. Anselm has much the same idea about this passage, though he supposes the creatura mundi to be man. -ED.

[lxviii] St. Bernard propounds the same doubt in 'De Consideratione,' Bk. v., 100:5.  Among the Fathers and chief Doctors of the Church there was great difference of opinion upon this point: some affirming that Angels are incorporeal (bodiless); others, and not a few, denying this, so that the Master of the Sentences, Bk. ii., distinct. 8, has not ventured to define anything in face of this variety of opinions.  I see that St. Augustine has spoken doubtfully upon this matter, but yet rather inclines to the view that Angels have bodies. For as he had been imbued with the Platonic teaching, he elsewhere mentions the opinion of the Platonists respecting the bodies of Angels in such a way as that he appears to agree with it ('De Civitate Dei,' Bk. 8:, 100:14-16). And in other passages he frequently calls Angels living beings, and assigns bodies to them. In ' Enchiridion' (c. 59) he says that the question as to the bodies of Angels is a very difficult one. There is not space to point out other passages; Estius has noted a great many in Sentences, Bk. ii., distinct. 8.

At the present time it appears certain, and the opinion is approved by all, that Angels are incorporeal; that is to say, have not bodies united to them by their nature. (See St. Thomas, 'Summa,' part i., q. 5o, art. I; and q. 51, art. I and 2.) Whether this is a part of the faith or no is a question on which all are not agreed.  (See Estius, loco citato.) Sixtus of Sienna ('Biblioth. Sanct.,' Bk. v., annot. 8), commends St. Bernard's modesty in confessing ignorance and not hazarding an opinion on this question.

[lxix] St. Bernard treats of this question rightly in 'De Consideratione' (Bk. v., 105:12): ' An Angel is influential by the good thoughts which he suggests in us, not by the good which he works in us; he exhorts us to good, but does not create it in us. God is in us in such a way that He affects our soul expressly, that He pours into it His gifts, or rather is Himself poured into our soul, and causes us to have union and participation with and in Him, in so much that a certain one has not feared to say that He is one Spirit with our spirit (1 Cor. 6:17). An Angel, then, is with the soul, God is in the soul; the former dwells with it under the same roof, but God is with it as its life.'

[lxx] Compare what is said upon the same subject in the treatise Concerning Grace  and Free Will (c. xiii., n. 44, 45).

[lxxi] See Sermon 4.

[lxxii] Sixtus of Sienna ('Biblioth.,' Bk. v., annot. 216) makes the following observations upon this passage: ' Divines are in the habit of referring to words of  St. Bernard in Sermon VII. in Cantic. to show that guardian Angels do sometimes  abandon the charge of those of whom they have been given the care.' Albertus  Magnus, in the first volume of his ' Summa,' ques. 1-8, expounding this passage,  says: ' Men are deserted by their Angel guardians, not as regards place or local  guardianship, but only as regards power and efficacy; but this is not because of  any sloth on the part of the Angel, but is the fault of the man.' The Saint was  accustomed to say in a similar manner, that a sinner departs from God [and abides  in] a region of unlikeness to Him, by distance not of place, but of merit!

[lxxiii] Rev. xiv. I, according to the Vulgate. Codd. Sinaiticus and Alexandrinus  have this reading; but others, which are followed by the English A.V., omit  'His Name and.' The R.V. restores the words, and there can be little doubt  that it does so rightly.-ED.

[lxxiv] The monks under the charge of St. Bernard were in the habit of revealing to  him their faults of negligence (as the Saint calls them in Sermon I. for the Day of  the Circumcision, n. 5); and they did this in private. Guy, the fifth Prior of the  Chartreuse, gives this name to confessions made in private cells; those which  were made on Saturday, though in private, he calls common or public. See  'Life,' Bk. 1., n;. 28.

[lxxv] Specialis. Another reading is spiritualis.

[lxxvi] I.e., apparently the Church Catholic.-ED.

[lxxvii] In this passage, as in several others, and particularly in Sermon III. on the  Assumption, ‘the woman who was a sinner,' mentioned in Luke 7:37, is confounded with Mary, sister of Lazarus and of Martha, who poured precious ointment upon the feet of the Lord Jesus in the village of Bethany (John 12:3), on  which occasion, it is said, ‘the house was filled with the odour of the ointment.'  But most ancient writers before Gregory the Great, and not a few since, distinguish,  with exceedingly cogent arguments, between one of these persons and the other,  and both from Mary Magdalene, out of whom Christ had cast seven devils  (Mark 16:9); who, according to Luke (8:2, 3), followed Christ with other  holy women, even (as it seems) before the conversion of her who was a sinner.  Compare Sermon XII., n. 6.

[lxxviii] Prov. 18:17. St. Bernard quotes, not the Vulgate: 'fustus Prior est accusator sui,' but either a translation ('Justus accusator est sui in principio sermonis') of the LXX. text of the passage, Dikaios iautou kategoros en protologia, which would be an unusual thing with him; or, more probably, from his recollection of the reading made use of by one of the Fathers, perhaps St. Ambrose ('De Offic. Ministror.,' Bk. 1., 100:25), 'Justus in exordio sermonis accusator est su '; or St. Cyril (Bk. ii., in Joan. 100:14).-ED.

[lxxix] Conditionis. But probably we should read creationis; otherwise conditio is used in the sense of founding or bringing into existence. But see the next sentence.-ED.

[lxxx] St. Bernard, it is well to say, quotes 'despexi pratereuntem ' (the ancient  version), ‘I despised the passer-by,' and varies from the Vulgate, which is rare with  him, especially in a passage of some length.-ED.

[lxxxi] 2 Macc. 15:14. The Vulgate adds 'el populi Israel' after 'fratrum.'-ED.

[lxxxii] Many MSS. omit purchased.

[lxxxiii] In some MSS. not is wanting.

[lxxxiv] Cf Virgil, AEneid, Bk. 6:129. But the coincidence of phrase is perhaps unintended and fortuitous. -ED.

[lxxxv] Wisd. 1:6, Vulgate and Douay version.

[lxxxvi] Ps. 41:12, Vulgate and Douay version.

[lxxxvii] Saltem. So in MS., but another reading is tantum.

[lxxxviii] St. Bernard quotes the Vulg. inexactly-'In Domino. Amen,' instead of 'In Deo. Amen.' The Septuagint renders 'In the true God.'-ED.

[lxxxix] St. Augustine, in his 'Confessions,' makes a similar declaration about himself (Bk. iii., 100:4) with respect to reading a book of Hortensius: ' There was only one thing in all that eloquent language which distressed me; it was that the name of Christ was not to be found there . . . and any writing in which that Name was wanting, however learned, polished, and veracious it might be, would not wholly satisfy me.'

[xc] See 'Jubilus Rhythmicus De Nomine Jesu,' verses 1-8: '

Jesu dulcis memoria, Dans vera cordi gaudia; Sed sufer mel et omnia, Ejus dulcis memnoria.

Nil canitur suavius, Ail auditur jucundius, Nil cogitatur dulcius, Quam Jesus Dei Filius.'

M. Haurdau (' Des Pokmes Latins attribus i St. Bernard,' Paris, 1890) declares  positively (pp. 63 68) that this poem is not from the hand of St. Bernard. The  passage above shows, however, and that incontestably, that the writer of it, if not  the Saint, had borrowed his very words.-ED.

[xci] The word in the Vulgate is confessio, which may mean either acknowledgment of sin, or thanks for benefits. But the word here seems to be intended in the former sense. For a third sense of the word see Rom. 10:10.-ED.

[xcii] Sermon 14.

[xciii] In most MSS. the words 'Ircecesserit, utrumnam videlicet Lucifer, qui,' etc. (as in n. 5), are read here in a parenthesis; and the first printed edition also has them.

[xciv] In the edition of Horst, and in others, the following sentence is inserted here:  ' Besides, it is of the fragrance exhaled outwardly by the Bosom of the Bride, not  of her inward virtues, that this is spoken. Thy Name is as oil poured forth. Besides,  it is because of this fragrance,' etc.; but most MSS., and also the first printed  edition omit it. It is true that it is found in the St. Evroul Codex, but that omits  the following sentence: 'Besides, it is because,' etc. And in fact one or the other  is superfluous.

[xcv] Malagma= an emollient poultice.

[xcvi] See Sermon XXXIII., n. I, and 'Sermon on the Death of Humbert,' n. I.

[xcvii] The reading of the Vulgate here is very remarkable: 'Spiritus oris nostri Ciristus Domninus cailus est.'--ED.

[xcviii] Seducibilem; a word which does not appear to occur elsewhere, even in Low Latin: it is not to be found in Forcellini's Lexicon, or Du Cange's Glossary, I. q. seductilis. See ' Confessions of St. Augustine,' Bk. ii., 100:3.-ED.

[xcix] Lam. 4:20, but apparently quoted from memory and inexactly.-Ed.

[c] See Sermon 31, n. 9.

[ci] Such is the reading of the old MSS., and of the first editions, instead of 'to the odour' of Thy perfumes, as we have elsewhere observed. Thus we run ' aroused by that odour' (nn. 4, 9, 11) and not in the confidence of our own merits.' And again a little further on: 'As for Thee, O my Spouse, Thou wilt run in the unction itself, but I in the fragrance which it exhales. Thou in the fulness of the perfume: but I in its fragrance' (n. 11).

[cii] Some MSS. add ' Who hath pleasure in her beauty.'

[ciii] Tenebrosis; another reading is lenebris.

[civ] Officina: but the earlier sense is 'a workshop.' This usage is later: e.g.,   ' Denique Cellarzo cunctisque similibus Monasterii officinis laicales prefecit p5ersonas,'   etc. 'Ratpertus Monachus de Casibus St. Galli,' cap. 6, ap., Du Cange.-ED.

[cv] Sermon 9.

[cvi] The terseness of the original, subesse, coesse, praeesse, may be admired, but  hardly equalled.-ED.

[cvii] It is curious to find this phrase, which Thomas Jefferson made so famous in his  ' Declaration of Independence' [of the United States], written in 1776, employed  totidem verbis more than six hundred years earlier.-ED.

[cviii] Cervicosa; not a common word.-ED.

[cix] Gnothi seauton, ‘Know thyself.' This precept was inscribed in letters of gold over the portico of the Temple of Apollo at Delphi. It was attributed to Thales, one of the Seven Wise Men of Greece; and indeed to Pythagoras, Chilo, Cleobulus, Bias, and Socrates, as well as to Phemonce, a (mythical) Greek poetess of the ante Homeric period, said to have been the daughter of Apollo. Juvenal (Sat. Xl., verse 27), says:

E caelo descendit gnothi seauton.

See also Cicero, ‘Tusculan. Disputat.,' I., 1:22, 52.-ED.

[cx] 100:3.

[cxi] There is apparently a reminiscence of I Kings 11:3.

[cxii] St. Augustine expresses himself in a similar manner (in Joannem Tract. ix. n. 3) Whether Mary, who anointed our Lord, as we read in several passages of the Gospel, and Mary, the sister of Martha, were the same, or different persons, has been a subject of much controversy among old writers. Jansenius Gandavensis (' Concordihe Evang.,' 100:48) treats the question with his usual solidity. There are some writers, especially among the Greeks, for example, Origen and Theophylact, who think that there were three distinct women named Mary mentioned in the Gospels. The first was the 'woman who was a sinner,' mentioned, but not named, by St. Luke (7:37). The second is also mentioned, but not named, by St. Matthew (26:7), and St. Mark (xiv. 3). The third was the sister of Martha (John 12:3). St. John Chrysostom, on the contrary (Hom. 81), thinks that there were only two Marys-one who poured the perfume on the Head of Jesus, and that on two different occasions; the other the sister of Martha. St. Jerome again (in Matt. 26:) would identify her who poured the perfume on the Head of Jesus with the sister of Martha; and regards her who poured perfume on His feet, in the house of a Pharisee, as a different person; St. Ambrose, in his Commentary on St. Luke, seems of the same opinion. St. Gregory the Great admits only one Mary, and many writers are of his opinion. St. Ambrose (loc. cit.), though he is not unwilling to believe that these were different persons, writes sometimes as if they appeared to him to be the same, ‘who was changed through change of time and of character,' so that she who began by being the ' sinner' of the Gospel, in the end became holy. ' For although,' he says, ‘the Church does not change the person, as for the soul, it changes as it makes progress towards good.' However that may be, St. Bernard expresses the same doubt in his Sermon XII. in Cantica, but in Sermon III. in Assu-iptione, n. 2, he asserts, and that at much length, that she who is referred to in Luke vii. is the same with her of whom mention is made in Matt. 26:, Mark xiv., and John 12:He speaks thus: ' See the prerogative of Mary, and what an advocate she has in every circumstance. If the Pharisee is indignant (Luke vii.), if her sister complains (John xii.), if even the disciples murmur (Matt. 26:, Mark xiv.), in every case Mary keeps silence, and Christ speaks for her.'

[cxiii] Job 7:4, Vulg. and Douay.

[cxiv] Tremorem, otherwise lerrorem.

[cxv] Affectio = sentiment.

[cxvi] It is in the same sense that in the treatise upon ' Grace and Freewill,' n. 29,  the sins of the predestinate are said ' to be hidden in the charity,' that is to say, of  God. Compare Sermon IV., De Diversis, n. 5, and Sermon I, for Septuagesima,  with notes.

[cxvii] Intuentlibus, otherwise invocantibus se= towards them who call upon Him.  See Ps. 86:5.-ED.

[cxviii] Delivered in the year 1138, on his return from Italy, after the schism of Peter Leonis was at length brought to an end.

[cxix] From the commencement of the sermon on to this point there is a great diversity of reading in the MSS. In some of them the entire exordium is omitted, and the sermon begins thus: ' The upright love Thee. Whom are we to suppose are they who speak these words?  If the young maidens, then without doubt they say this to their mother, in like manner as they had said to her " We will rejoice and be glad in thee, remembering thy bosom, which is better than wine "; and continue " the upright love thee," etc. Other MSS. have our reading. From this variety arises great confusion in most editions, in which both introductions are reproduced, but wrongly. The explanation of this confusion is that St. Bernard preached the same sermon twice-the first time with the shorter introduction, in the year 1137, before he went to Rome for the third time; the second time in 138, when he returned thence, and then he prefixed the longer introduction, in order to take up the interrupted work where he had left it in the previous sermon. One MS. in the Royal Library, No. 4.511, reproduces the sermon with the two introductions; and one Colbertine has it once here with the one introduction, and again after Sermon LX. with the other.

[cxx] In this passage, again, and for a similar reason to that given above, the discrepancy in the old MSS. has thrown the early editions into confusion. In those  in which the lengthy introduction here given is wanting, we find the following reading: ' And this uprightness, that it may be perfect in all respects, must be first in the  mind, then in the life. I should say that he is upright in heart who has right sentiments in all things, and whose actions differ in no respect from the right sentiments  which he has felt. See of whom it is said to the Bride, "The upright love thee ":  that is to say, those who know in all things what is right, and practise it accordingly.' Then the sermon is concluded in these words: ' May God grant that we  may be of those, and numbered with those who are loved by the Bridegroom, by  the grace of the same Jesus Christ our Lord, who, with the Father and the Holy  Ghost, liveth and reigneth, God for ever and ever. Amen.' But other MSS. prefer  our reading.

[cxxi] Wisd. 7:26, 'vite eternae.' But St. Bernard no doubt quoted from memory, for the passage cited reads 'eternae lucis'=' of eternal light '-and I cannot discover any trace of a reading ' vite.'-ED.

[cxxii] Preached in A.D. 1138.

[cxxiii] It is not often that arguments from the derivation of words are understated by our author; but such is apparently the case here. Kedar means, according to Gesenius, 'black skin,' or 'black-skinned man ' (it is the collective patronymic of the Arabs), and therefore answers literally to the appellation of ' black' in verse 4.-ED.

[cxxiv] Here begins the funeral oration made by St. Bernard for his brother Gerard.  Berengarius, that impudent disciple of Abaelard, reproaches the writer for it  unjustly, declaring that 'he made an unsuitable mingling of sorrow with joy.'  Again, he objects that St. Bernard ' had borrowed, word for word, certain lines of  the funeral oration made by St. Ambrose upon the death of his brother Satyrus.'  Now, those lines are not found at all in that oration; nor if they were, would the  fact furnish any charge against St. Bernard. It will be well to cite the two passages referred to by him. This is the first: ' My brother has quitted this life; or,  to speak more correctly, has quitted death for life. Yes, my brother, who was  the standard of conscience, the mirror of a holy character, the bond of religion,  has left us. Who will show more ardour in labour?  Who will comfort better the  affliction of those in trouble?' The other is this: 'The ox seeks for his companion ox, and when he finds himself alone, gives proof, by his frequent lowing, of  the tender attachment which he feels. Yes, even the ox requires the companion  with whom he is accustomed to draw the plough with laborious neck.' The latter  passage is, in fact, found at the end of the opening of the oration in St. Ambrose;  neither the one nor the other in Bernard. It is true that, in order to escape the  charge of falsehood or deception, Berengarius prefixes the words 'if I do not  mistake.'

[cxxv] According to Geoffrey (' Life,' Bk. iii., 100:21), Bernard scarcely ever rendered   the last duties to any Religious without weeping.

[cxxvi] Fidelis; otherwise, fortis.

[cxxvii] In connection with this assertion, reference may be made to the two appearances of Gerard after his death, related in the ' Life of St. Bernard,' Bk. iv., 100:2,  n. 10; and Bk. v., 100:3, n. 18.

[cxxviii] This is shown by his warning Bernard against pride on account of the miracles performed by him (' Life,' Bk. 1., 100:9, n. 43).

[cxxix] St. Bernard appears here to express some doubt of the salvation of Jonathan.  But other fathers and commentators assert that he is in blessedness. There is a  slight variation here between the MSS. and editions. See Horst's note.

[cxxx] St. Bernard sojourned at Viterbo on two occasions: the former time in 1133, as we learn from his Letter 151 (vol. ii., P. 479, of Eng. Ed.), the latter in 1137; and it is that which is mentioned here.

[cxxxi] Shelomoh, the ' Peaceful One.'-ED.

[cxxxii] Horst adds: ' Such as we have described in their place'; which words are  wanting in the earliest editions and in all our MSS.-MABILLON.

[cxxxiii] All our MSS. have 'of colours,' except that of Jumieges, which has 'of places' (locorum). The editions have ' of heavens' (caelorum).

[cxxxiv] Berengar, the disciple of Abaelard, in his treatise, Apologelicum, which he put  forth on behalf of his preceptor, against the Council of Sens, and against St. Bernard himself, takes hold of these words, and tries to draw from them a proof  that St. Bernard supposed souls to be created in heaven, and sent thence into the  bodies they are to occupy. That writer thus rudely addresses the holy man:  ' You have certainly erred in asserting that souls have their origin from heaven.  It will be useful and easy for the intelligent reader to understand by what arguments you support that position; and I will recount them throughout. There is a  book named in Hebrew Firasirim (Scirbascizirim), and in Latin Canticumn Canticorum, of which the sense hidden under the text reveals Divine mysteries to  those who diligently watch for them.' Then, further on, he adds: ' These words  of yours, if carefully considered, savour of heresy to every Christian palate. For  if you argue that souls draw their origin from heaven upon this ground, that they  are one day to return to heaven in order to be happy there, you must say the  same of the body, since it, too, is to be happy in heaven. Or, if you write that  the soul is celestial as to its origin, because it originated, that is, was created, in  the heavens (which, indeed, seems to be the sense of your words), you fall into  the error of Origen.' Thus rashly writes the apologist. But, after all, why  should not the soul be said to be celestial, seeing that it has a Father in heaven,  that its conversation ought to be in heaven, that its own country is in heaven, and  that, in the same way, its nature transcends all earthly things?  Wherefore St. Augustine says, in arguing against Julianus: 'Since we have a body which is  from the earth, and a spirit which is from heaven, we ourselves are at the same  time earth and heaven' (Bk. ii., contra Julian.). But enough as to Berengar, the  unscrupulous calumniator of our saint.-MABILLON.

[cxxxv] Vulgate. The rendering of the Vulgate is but a paraphrase of the Greek text  here.-ED.

[cxxxvi] The same passage is cited in Sermon I., for the Purification, n. 4; in Sermon  V., for November I, n. 5; and in Sermon XXV., n. 6. Others of the Fathers,  as St. Augustine (Enarr. in Ps. 46:9, and Sermon CC., n. I) and St. Gregory  the Great (29 Moral., c. 15; and Hom. 38, in Evang.), quote it as Scripture. But it is apparently not found in the Vulgate. Compare Ps. 37:30, and Prov. 10:31. -ED.

[cxxxvii]  Three MSS. vary slightly here, and make the preacher say: ' It is needful to  recall to you the curtains with which Solomon used once to cover his pavilion.  These were no doubt black, by their exposure every day to the rays of the sun,  and the violence of weather. Yet that,' etc.

[cxxxviii] Totus versus in pallore; (' Jubilus Rhythmicus de Nomine Jesu ').-ED.

[cxxxix] Pelliceas. The preacher is playing upon the word pelles= skins, though rendered ' curtains' throughout, in deference to A.V. and Douay V. Tents, though normally covered with curtains of the black fabric woven out of goats' hair, at all events, in historic times, were no doubt frequently covered with the skins themselves. Both kinds of coverings were combined in the construction of the Tabernacle. See Exod. 26:7-14.-ED.

[cxl] This is the reading of two MSS. One other, with the printed editions, adds 'and I know Mine, and My [sheep] know Me.' The Colbertine MS. adds merely 'and My [sheep] know Me.'

[cxli] In some editions, 'let it be exercised' is wanting. Perhaps the copyist, being  doubtful whether the text were ' excitetur' or ' exercitetur,' wrote them both down.

[cxlii] Resuscitatum; otherwise, resurrecturum.

[cxliii] Seducibili. See previous note upon this rare word (p. I12).-ED.

[cxliv] The vigorous compression of the original can hardly be approached: 'Talem  talis taliterque tange.'-ED.

[cxlv] Luke 23:41; but not quite verbatim. See verse 22.

[cxlvi] Prov. 23:2. The latter clause is not in the Hebrew or the Vulgate, but is  an addition of the LXX., which appears to be quite alone in this reading.-ED.

[cxlvii] See notes to Ep. 345

[cxlviii] Utiliter; that is, to our own good. So the oldest MSS., and printed editions.  Horst and others read: ' Proprias utiliter nos custodire.'

[cxlix] I.e. (apparently) is not in this or that mode of existence.-ED.

[cl] On this subject, compare Sermon IX., De Diversis; and, further on, with  regard to Moses, Sermon XXXIII., n. 6, and Sermon XXXIV., n. I.

[cli] Paranympkus, the friend and attendant of a bridegroom. The word paranumphos does not occur in the N. T., but is expressed by a synonym in John 3:29 - o philos tou numphiou.-ED.

[clii] Labore is wanting in many MSS.

[cliii] Subaudis, but subaudi is the reading of Tiraquellius.

[cliv] This is, I think, an allusion to Abaelard, who reduced the grace of Christ to  little more than the giving of reason to man, and to the good example given by  the Saviour. See on the Eleventh Treatise of St. Bernard.

[clv] Accedentes, otherwise ascendentes.

[clvi] How could it be from greatness of soul, if it came from weakness of faith?  St. Bernard distinguishes two things: one, that he refused to believe, which showed a weakness of faith: the other, the condition he named, and this evinced a greatness of mind, the sign of which is to dare great things. See Sermon CLXII, in the Appendix to the works of St. Augustine, and William, Abbot of St. Thierry, 'De Contemplando Deo,' chap. 1., n. 3.

[clvii] St. Bernard understands 'adhuc modicum lumen in vobis' as 'a little light is still with you.'-ED.

[clviii] The preacher was not improbably referring to some special heretical sect, who called themselves ' Companions of Christ.' But it is not possible now, apparently, to verify the reference.-ED.

[clix] Vindicans, but read vendicans.-ED

[clx] That is, the special grace promised to the humble, which is not only inward, but also outward, and consists in exaltation even in this life.

[clxi] Humilis.

[clxii] The Bride, i.e., the human soul; or sometimes the word is used in the sense  of the Church, which is the aggregate of regenerate souls.-ED.

[clxiii] John of Salisbury writes in a very similar way: 'Some are drawn towards learning by curiosity, others by the desire to be accounted learned, or even by motives of self-interest. There are very few who pursue study in a disposition of charity or humility, to instruct themselves or to be of service to others' ('Polycraticus,' Bk. 7:100:15).

[clxiv] That office which we call ' Matins' was thus named, according to the intention of St. Benedict (Mabillon's note).

[clxv] Hos. 10:12; but probably quoted from memory. No version or commentator that I can discover has anything like this reading. The nearest is the LXX.:  speirate eautois eis dikaiosunein, trugeisate eis karpon zoes, photisate eautois phos gnoseos, etc.  The Vulgate version (and those founded on it) take quite a different turn here. St. Bernard may have had in his mind the following from St. Ambrose (Comm. in Ps. 119:, octon. prim.): ' Seminate vobis ad justitiam,   vindemiate ad fructum vite, illuminate vobis lumen cognitionis: non frius   illuminate, sed seminate,' etc. The sentiment is a common and favourite one with   St. Bernard. See parallel passages in 'Convers. ad Clericos,' 100:15, and ' Serm. de St. Benedicto.'-ED.

[clxvi] John 8:44

[clxvii] See Sermon XX., De Diversis.

[clxviii] 'Reversus in se.' This is the phrase in the Vulgate, Luke 15:17.-ED.

[clxix] Excories, a Low Latin word, not classical.-ED.

[clxx] 2 Kings 6:17. St. Bernard says 'Gehazi'; but this attendant on the prophet  was probably not Gehazi, who had been before this period rendered unfit for  service by leprosy (2 Kings 5:27).-ED.

[clxxi] Conopeum, used in the sense of 'a sunshade.' In many editions is added   'parvulo papilione,' which in the MSS. is a marginal note.-ED.

[clxxii] Compare this with the Letter to the Monks of Mont Dieu.

[clxxiii] Or pendants.

[clxxiv] Exserendo, but otherwise exercendo.

[clxxv]  Cant. 1. II in the LXX. stigmaton tou arguriou.-ED.

[clxxvi] The first editions read: ' Sed omnes illi qui mortuus est pro omnibus, esse vivendum.'

[clxxvii] Convenientia voluntatis. Another reading is conniventia voluntatis.

[clxxviii] Arcendam, otherwise arctandam.

[clxxix] Fascis, fasciculus. This fanciful play upon words can hardly be translated.

[clxxx] Sermon 10., n. I

[clxxxi] A curious and interesting incident is connected with these words of the Sermon: When the Abbey of Clairvaux had been suppressed by the Directory of France, the church and monastic buildings were sold, on the 10th February, 1792, to the ' Sieur Pierre-Claude Cauzon, architecte,' for the sum of 337,500 livres. He proceeded to set up a manufactory of glass there, and in order to carry out this purpose, required of the vendors, according to the conditions of sale, that all the relics of saints, as well as the remains of bishops, monks, and others, of which there were great numbers deposited in the church and its precincts, should be forthwith removed.

The inhabitants of Ville, in which parish Clairvaux is situated, seem to have been shocked and outraged, as well they might be, at the contemplated spoliation and sacrilege. They desired that the relics of St. Bernard and St. Malachi and other holy men, 'for which their veneration is extreme,' should be deposited, if they must be removed, in their parish church of Ville-sous-La Ferte. In order to meet their wishes, which (says the official charged to carry out the affair) 'it might, perhaps, be dangerous to treat with disregard and contempt (fronder),' order was given by the Directory of Bar-sur-Aube that this should be done, and that the bones of all the less distinguished persons should be deposited together in the churchyard of that parish. This seems to have been accordingly done in 1793.  ('Report of M. Delaine, Administrateur du Directoire.')

The statement of these details was necessary to explain what follows.

In 1855 the Count de Montalembert, the illustrious author of 'The Monks of the West,' was collecting materials for that ' Life of St. Bernard,' which, unfortunately, he did not live to finish. At his instance, M. Guignard, Town Librarian of Dijon, visited this Church of Ville-sous-La Ferte, and from his account of what he found there we extract the following interesting facts:

In the little sacristy of that church there repose, in an old wooden chest, once used for treasure, the bones removed from the Church of Clairvaux in 1793.  Before 1836 or 1837 they were in the shells used for their translation; at or after that date they were thrown pele mele into this worm-eaten coffer, and the shells were burned. It is half-filled by them.'

After describing the nature and condition of the bones, and other mouldering fragments which were with them, he continues:

' Finally there was a very thin board, nearly 5 inches long, and 3 inches high,  which was covered with a leaf of parchment turning up at the edges, along which  it is fastened by small nails. A wooden link, nailed at its lower part to the board,  suggests that it was intended to be hung up, or at all events, to be put in an upright  position. This parchment bears four lines of writing; it is entirely eaten away in the centre, but the ends of the lines are still legible. The writing is plainly of the twelfth century.' This is a facsimile of the inscription:

The presence of this written quotation is a proof (were any needful) that the relics are those of St. Bernard. But it suggests even more than this. When we bear in mind the Saint's own words: ' Habete hunc fasciculum . . . ante prae oculis,' and observe that we have here a text nailed upon a board, with a hook by which it might be hung up, for instance upon a wall, the inference is surely not a violent one that the Saint had carried into effect his own precept, and that this text was written out, it may be by his own hand, to hang upon the wall of his cell, and thus to be literally 'always before his eyes.' Then his disciples, after his lamented death, would carry out the precept so dear to their master, a step further; they would lay it upon his breast in his tomb, and thus his devout aspiration would be accomplished: ' inter ubera mea commorabitur.'   It is a pleasant thought, and not at all an improbable one, that we have here some few words in the autograph of the Saint.-ED.

[clxxxii] Botrus teis kuprou (Sept.), the Cyprus flower, or Alhenna (Lawsonia  inermis, Linn.), which is indigenous to India and probably to Egypt, and may  have been introduced by Solomon into his vineyards at Engedi for the sake of the  strong odour of its flowers. The Henna blossoms are yellowish-white in colour,  and the powder from them is used by Eastern women as a dye for the ends of the  fingers and the nails, as well as the blossoms (Tamar-henna) for bouquets. They  grow in grape-like clusters. The Greek word Botrus denotes, in fact, simply a  bunch of grapes or the grape itself. The Latin derivative, botrys, signifies, also, the  strongly aromatic plant artemisia, called also ambrosia; but here it appears to be  used in the sense of a bunch of grapes. See Cant. 4:13.-ED.

[clxxxiii] Some copies omit vinum.

[clxxxiv] Another reading is ritum exhorreat.

[clxxxv] See Serm. XLI., nn. 2-4.

[clxxxvi] Lagueaia (Vulg.) originally denoted the hollow spaces or panels formed by  planks crossing each other at regular intervals to compose the ceiling of a room;  but in later times they were painted, gilded, or inlaid with ivory and enamels. See  Cheetham's ' Dictionary of Antiquities,' art. Lacunary Work.-ED.

[clxxxvii] There is added here in many editions 'sua inobedientia coinquinaverint '; but  this clause is wanting in most MSS., and is a mere repetition of the words which  precede. The earliest editions contain them, but omit ' sud contumacid et rebellione  contemrnpserint.' A certain degree of surprise may be felt that in a community of so  high a character as that of Clairvaux, any members should be found so insubordinate  as those referred to by St. Bernard in this passage. But the fact is shown still more  clearly in Serm. LXXXIV., n. 4, and in the ' Life,' Bk. vii. It is evident that the  evil are mingled with the good everywhere.

[clxxxviii] Actio bona.

[clxxxix] The terseness of the Latin here, 'virgo, virgd, virgine,' is admirable.-ED.

[cxc] Comp. the hymn Jubilus Rhythmicus, De Nomine Jesu:

' Quam Pius es petentibus

Quam bonus Te quarentibus

Sed quid invenientibus?'

This is one of the coincidences in thought and expression (of which there are not a few) between the prose works of St. Bernard and some of the hymns which have come down to us under his name, which show without doubt that if the latter were not written by St. Bernard proprid manu (which is, upon the whole, the more probable conclusion) they are, at the least, a cento of Bernardine phrases. But see M. Hauriau, ‘Des Poemes Latins attribuds a St. Bernard,' p. 63 (Paris, 1890).

Compare also Serm. IV., De Diversis, n. 1:-ED.

[cxci] The term 'lily of the valleys' suggests to the English reader the modest clustered stalks of the Convallaria majalis, with their white pendent flowers. But this flower is a native of Britain, and, as far as I know, is not found at all in Palestine.

There is much difficulty is exactly determining the flower intended here by the word shushan. The white lotus, tulip, or amaryllis, and the ' Crown Imperial,' have been suggested by various commentators as being meant. But the flower which seems best to satisfy the various requirements of this and other passages of Scripture is the scarlet martagon (Lilium Chalcedonicum), which grows in profusion throughout the Levant. See Matt. 6:28, Luke 12:27.-ED.

[cxcii] ' Israel ' in the passage quoted. -ED.

[cxciii] Operi Dei.

[cxciv] The brethren who were deputed to discharge various exterior duties are distinguished from the cloistered or choir brethren in Serm. IX., De Diversis, n. 4,   and farther on in Serm. LVII., n. II.

[cxcv] Dr. Thomson, 'The Land and the Book,' 1. 304, gives an interesting illustration of this phrase in his account of the Hulch lily: ' It is very large, and the three inner petals meet above and form a gorgeous canopy, such as art never approached, and king never sat under, even in his utmost glory. . . . This flower delights most in the valleys, but is also found on the mountains; it grows among thorns, and I have sadly lacerated my hands in extricating it from them. Nothing can be in higher contrast than the luxuriant velvety softness of this lily and the crabbed, tangled hedge of thorns about it.'-ED.

[cxcvi] Inter ligna silvarum.

[cxcvii] Some writers have been desirous to understand here by malus (meilon, Sept.) some nobler fruit-tree than the apple, as, for example, the quince, citron, or orange; but the received rendering seems to be correct.-ED.

[cxcviii] Lam. 4:20, but inexactly quoted. Rouald, Tiraqueau, and Horst, here read  vivimus.

[cxcix] Such is the reading of all the MSS. and of the earliest editions. Later ones  read ' Dei judicio,' etc., and Horst, ‘proinde quod veritasjudicat praeponitur, de  judicio,' etc.

[cc] Tract. de Diligendo Deo, 10:29.

[cci] The opinion of St. Bernard is, that the precept regarding charity relates rather to charity in act, than in feeling. But by charity in feeling he means that lofty and perfect love which is to be found only in the saints and those who are perfect.

Again, by charity in act (actualem) he means that which does not consist simply in feeling, but comes forth and shows itself in action; but he did not by any means intend to exclude inward charity from it. 'I do not say,' he declares further on (n. 4), ‘that we ought to be without feelings of charity'; on the contrary, charity in act should include charity in thought, 'which, although it does not as yet refresh the soul with the sweetness of inward delight, yet it powerfully contributes to fire it with the love of that love itself.' Now it is precisely inward love ' with which charity in act is content' (n. 6). See on this subject the Admonition to De Diligendo Deo, Bk. ii.

[ccii] 'Where, then, are these to be kept?' says St. Bernard in Sermon V. for  Advent, n. 2. No doubt in the heart, as he there explains; but they ought to be  to the heart what food is to the body, and ' pass not only into the affections, but  also into the character and actions of life.'

[cciii] Among the Cistercians the Daily Services (Sacra) used at one time to be intermitted during the harvest. On which account Philip Augustus, having heard that among the monks of Barbeaux, ‘at the period of harvest, the brethren used to sojourn in their farmhouses, and thus on account of their temporal interests the celebration of mass was omitted,' is said to have given an order that thenceforth mass should be celebrated every day, in the morning, for the soul of his father, who was buried there. There are letters on this subject in De Re Diplomaticd, Bk. vi., p. 603. As to St. Bernard himself, we learn from his ' Life,' by Geoffrey (Bk. v., c. I), that he scarcely ever omitted to offer the holy sacrifice 'down to his last illness' (Mabillon's note).

[cciv] Necessitas non habet legem. This is said in the dictionaries to be a ' Maxim of Law,' but I have not been able to trace it to any one author.-ED.

[ccv] In certain MSS. the word amoris is wanting. But it is not at variance with  the thought of St. Bernard, who, in treating of charity in act (n. 4), says, 'it  powerfully contributes to fire the soul with the love of that love itself.'

[ccvi] Mutuari; another reading is transferre.

[ccvii] Ps. 68:13. A difficult verse; and there are a great number of widely differing interpretations of it. The Vulgate (inter medios cleros) follows the LXX. (anameson ton kleiron), i.e., in the midst of 'such dangers and persecutions, as if your enemies were casting lots for your goods and persons' (Douay, n.); but St. Jerome turns it otherwise 'inter medios terminos,' that is, 'upon the very bounds or borders of the dominions of your enemies.' The English A.V., 'among the pots,' is founded on still another reading, 'inter medias ollas,' which Francois Vatablus thus explains: ' Even if you shall have been lying among vessels covered with blackness, i.e., if you shall have been oppressed with great calamity, you shall be rendered glad and, as it were, white and shining by your liberation.' But it is better, with most modern expositors, to follow the Chaldee Targum, and read, 'among the sheepfolds.' The meaning will then be: ' Even if ye lave been lying between the sheepfolds, far from the battlefield, yet shall ye be enriched with captured gold and jewels, till ye be as the wings of a dove, silver and gold' (Littledale, ‘Psalms,' 2:381). Ewald renders thus: ' If ye rest thus between hurdles, doves' wings are covered with silver, and their pinions with green gold-shimmer' ('Psalms,' ii. 204.)-ED.

[ccviii] Excepta stilo.

[ccix] Luke 1. 28, pravenit. This is the reading in the MSS., not pervenit, as in the  printed editions. The early edition of Rouald also has pravenit.

[ccx] Non ' in montes' sed ' in montibus.'

[ccxi] 2 Sam. 1:21. This is not, however, a quotation, but a gloss or paraphrase; and the same remark applies to the citation of this verse on p. 326.--ED.

[ccxii] Populo acquisitionis.

[ccxiii] In lucernis, Vulgate.

[ccxiv] Inconfractione . . . stetit. The passage is not clear; or, at all events, the ground of the argument not evident.-ED.

[ccxv] This derivation is to be noted; and it seems to be correct, that the official  scribes or notaries were so named because they usually sat behind cancelli, or latticed barriers.-ED.

[ccxvi] Occasus; a play upon the double meaning of the word, i.e., the sunset, and a fall, or error.-ED.

[ccxvii] Senerata; a somewhat unusual sense of the word.-ED.

[ccxviii] Some recent editions add the words surgere cogit, which words are wanting in most MSS., and in the earliest editions. And, indeed, the text is smoother and more compact without them.

[ccxix] Mabillon omits bonum, with the earliest printed editions, and with five of the   best MSS., as he says; the others admit the word, following, of course, the   Vulgate, from which St. Bernard professedly quotes. It is obvious, also, that his argument requires the words 'good' and 'evil,' and is incomplete without them. ED.

[ccxx] I.e., Nicodemus (John 3:10).

[ccxxi] Protulit (Vulgate).

[ccxxii] Sorech or Soreth. The name is found three times only in Scripture-Gen. 49:11; Is. 5:2; Jer. 2:21. The Hebrew root signifies tawny or reddish,  according to Gesenius. The name is used in modern Arabic for a certain purple  grape, grown in Syria, and highly esteemed; it is noted for its small berries and  minute soft pips, and produces a red wine. The valley of Sorek, in the Philistine  country (Judges 16:4), the home of Delilah, was perhaps so called from the  growth of such vines ('Dictionary of the Bible,' s.v.).-ED.

[ccxxiii] Some editions repeat here ' make haste,' from verse 10; but not the earliest ones, nor the MSS.

[ccxxiv] This is the uniform reading of the old MSS. and the earlier editions. But Horst reads wrongly, reum capitis membrum; and Picard, veri capitis membrum.  Our reading is genuine and easy, if in the former half of the sentence you understand membrum and supply suam dicit, so that the sense will be, Sicut membrum rem capitis suam dicit.

[ccxxv] In most of the MSS. the word sanctitatis is wanting; but all the printed editions have it, even the earliest.

[ccxxvi] Scrutemur. Another reading is fodiamus.

[ccxxvii] This is the reading of three MSS.; but two others, and the printed editions,  read: non modo in capiendo vulpes, sed et in capiendo ipsi.

[ccxxviii] The Vulgate reading is vinea nostra floruit.-ED.

[ccxxix] Abdicatur. Another reading is abjudicatur.

[ccxxx] A striking picture, indeed, of the fall of monks when in their novitiate. It   may be compared with St. Bernard's ' Letters,' 107, 108, 395.

[ccxxxi] Compare Serm. in Cantic. 66., n. 12; and Ep. CCCLXV.

[ccxxxii] I.e., when Mabillon wrote, circa 1690.

[ccxxxiii] Thus St. Bernard quotes Prov. 25:2, and St. Gregory the Great (' Hom. in Ezech.,' Bk. 1., n. 6) quotes it in the same sense. But the Hebrew, the Septuagint, the Vulgate, and after them the English A.V. and other versions, have the precisely opposite sense: ' It is the glory of God to conceal a thing,' etc. Perhaps our Saint may have taken the quotation from St. Gregory. It does not seem to occur elsewhere in this form, but see a similar passage in Tobit 12:7.-ED.

[ccxxxiv] Some MSS. read quam verus hereticus. But others, and also the first editions, read as above.

[ccxxxv] Can. iii., dist. 37, de Cohabit. Clericor., Synod. Nicaen.

[ccxxxvi] Ineptia. St. Bernard uses the same term, in the same sense, in the following sermon, n. 4; and see his Letter 190.

[ccxxxvii]  I do not know how St. Bernard could have spoken thus, if these heretics of Cologne had been Henricians, and the name of their master Henry. It is true that the doctrines of these people and those of the Henricians were similar, as appears from his Letters 240, 241. Among these heretics of Cologne Eberwin distinguishes two classes, which distinction St. Bernard just touches upon at the end of Sermon LXV.

[ccxxxviii]  See the Letter of Eberwin, p. 3.

[ccxxxix] A natura. Other readings are: ab origine and a peccato.

[ccxl] The readings vary here. In the Jumieges MS. it is, with the Vulgate, 'in fide et dilectione, cui sanctificatione el sobrietate'; in the Colbertine, 'in fide cum sobrietate'; in that of St. Germain, and in the earliest editions, ‘in fide cum lenitate. (Mabillon prefers the last.)

[ccxli] The ancients did not reject the proof by water, as is shown in a singular letter from Hincmar, Archbishop of Rheims, to Hildegar of Meaux. The method of performing this purgation is described in the Analecta, Bk, i., where it is said to have been instituted by Pope Eugenius II.

[ccxlii] St. Bernard does not in any way contradict here what he had said in Sermon   LXIV., n. 8, that heretics 'should be taken not by arms, but by arguments'; that is to say, if they remain quiet, and do not attempt to subvert others.

[ccxliii] St. Augustine expresses the same opinion in his Opus Imperfectum contr. secund. Juliani responsion. Bk. 1.; and in Lib. de Patientia, cap. 17. It is following this Father that the Second Council of Orange, in its Can. 17, says: ' It is worldly cupidity that produces the constancy of the Gentiles; but the love of God produces the constancy of Christians.'

[ccxliv] St. Bernard refers here to merit which does not come from grace, but which  takes place above it and excludes it. Compare Sermon LXVIII., n. 6, and in  S. Augustine, Ep. 105; 'Of Grace and Free Will,' cc. 6-8; ' Confessions,' Bk. ix.,  100:13; Enchiridion, 100:107, etc.

[ccxlv] Thus all the MSS. Horst adds: 'testimonium conscientia nostra,' words   which do not harmonize with the rest of the passage.

[ccxlvi] This is also the teaching of St. Augustine, who writes that ' children who die without baptism shall be in a state of condemnation which is the mildest of all.' -De Peccatorum Meritis, 100:16; also in Contra Julianum, Bk. v., c. 12; also Fulgentius de Veritate Praedestinationis, Bk. 1., 100:14; and De Incarnatione, c. 30.

[ccxlvii] This is not the reading of the Vulgate, which has, 'shall cast forth his root as Lebanon'; and the other versions agree in this. The quotation was probably made from memory.-ED.

[ccxlviii] Tutrix; another reading is, nutrix.

[ccxlix] Ovid, 'Metamor.,' Bk. viii., vv. 677, 678.

[ccl] Connexio; so read the earliest editions and many MSS. Others have: Erit  perinde firma connexio et complexio integra.

[ccli] One MS. adds 'after a certain manner'; but the words are wanting in others, and, indeed, in the earliest editions.

[cclii] The parenthesis that we have here is wanting in the MSS. of Citeaux, of St. Germain, and of Jumieges; but it is found in others, and in the earliest editions.  As for the second and much longer one, which follows a little later on, and extends from the middle of n. 8 to the middle of n. 10, it is, on the contrary, wanting in those earlier MSS. but is found in the later ones. Both the one and the other are superfluous. This diversity is caused by St. Bernard having retouched the passage, so that the first parenthesis of the former edition seems to be the second of the later one. We leave the reader to judge.

[ccliii] Hymn. pro Feria Secund. ad Matutin.

[ccliv] Incommutabiliter. Another reading is incomparabiliter.

[cclv] heos, until; Matt. 28:20.

[cclvi] Aspiret, Vulgate.

[cclvii] Aspirabit, exspirabit.

[cclviii] Spirans, aspirans. The play upon words is untranslatable.-ED.

[cclix] The word in the verse commented upon is not Bethel, ‘House of God,' but Becker, ‘House of division, or separation'; but most commentators treat them as identical. The latter word is not found elsewhere in Scripture. See the discussion in Corn. a Lapide, in loc.-ED.

[cclx] Is. 55:12. The reading is, before you.

[cclxi] In all the MSS. and in the earliest editions the reading here is ens; but  Horst and others have manens. Thus you have ens in Sermon LXXV., n. II, for  which the editors have inserted sedens. Yet here (Sermon 73:9) is read a  little farther on in the MSS., manens vel existens.

[cclxii]  Origen seems to be referred to, or at least the error ascribed to him, in this  passage; just as St. Bernard notes other errors of the same writer in Sermon 34., De Diversis, and Sermon 54., n. 3, in Cantica.

[cclxiii] Thus the MSS. and earliest editions, except that some MSS. have pietatis for charitatis.

[cclxiv] Olera. The word implies a certain disdain and disapproval.-ED.

[cclxv] These words indicate that the sermon was interrupted by necessity, and that some signal for the ending of it was made-either the signal for the common meal, or for some other occupation, which St. Bernard thought of inferior importance to his subject.

[cclxvi] Addextrare, a Low Latin word, and rare. It is not in Forcellini, and Du Cange gives but a few instances of its use. It is properly written addexterare.-ED.

[cclxvii] In the MS. of St. Germain the reading is 'of body' (quam corporali). But I prefer temporali, as in the MS. of Citeaux, so as to answer more nearly to the preceding sentence, where it is said that God acts without alteration of place or time (Mabillon's Note).

[cclxviii] Caputium; another reading is pileum.-ED.

[cclxix] In the MS. of St. Germain, the reading is nec creans Potentia satis in manifesto eduxerat. The sense is the same.

[cclxx] John 13:18. St. Bernard adds a principio, which is not in the Vulgate. -ED.

[cclxxi] Sermon I., in Festo Paschce.

[cclxxii] Another reading is fide.

[cclxxiii] In some copies it is added in calestibus. See Eph. 2:6.

[cclxxiv] Is. 41:7, not used in a literal sense.

[cclxxv] This sermon was preached after the Council, held at Rheims in the year 1148, in which Gilbert was condemned.

[cclxxvi] De Trinitate, Bk. V., c. 10, n. 11.

[cclxxvii] Query, the followers of Empedocles.

[cclxxviii] Solvuntur et dissolvuntur: alligatae, colligatae. The meaning of the sentence is not quite clear.-ED.

[cclxxix] Is. 38:15. The Vulgate has fecerit, not fecerim. .St. Bernard takes notice of each of these varieties of reading in Sermon de Diversis, 3:, nn. 5,6.

[cclxxx] St. Bernard is here borrowing one of St. Paul's turns of phrase (2 Cor. 12:2), and speaking of himself. This is declared by Cesar of Heisterbach, who, in his sermon for the Octave of Christmas, speaks thus: ' One day he was treating upon some subject, and a thought came to him which, though it would have been in place at the time, he proposed to himself to reserve till the end, where he thought he should be in want of matter, and he heard a voice saying to him, "If you keep back this, nothing else shall be given to you."' ' So truly was it,' says Manrique, ‘not he that spake, but God in him.' See on the same subject, Sermon in Cantic., 18:, n. 2.

[cclxxxi] Magister; another reading is minister.

Table of Contents

THE SONG OF SOLOMON

From The Editor

Quick Table of Contents

1.  The Expositor’s Bible (1895, Literal)

CHAPTER 1: THE STRUCTURE OF THE BOOK

CHAPTER 2: TRUE LOVE TESTED

CHAPTER 3: LOVE UNQUENCHABLE

CHAPTER 4: MYSTICAL INTERPRETATIONS

CHAPTER 5: CANONICITY

2.  Charles Spurgeon (1800’s, Allegorical)

1. Better than Wine (SS 1:2)

2. A Refreshing Canticle (SS 1:4)

3. The Memory Of Christ’s Love (SS 1:4)

4. Rejoicing And Remembering (SS 1:4)

5. Self-Humbling and Self-Searching (SS 1:6)

6. The Unkept Vineyard; Or, Personal Work Neglected  (SS 1:6)

7. The Church’s Love To Her Loving Lord (SS 1:7)

8. Love to Jesus  (SS 1:7)

9. The Church's Love to Her Loving Lord  (SS 1:7)

10. The Good Shepherdess (SS 1:7,8)

11. Fragrant Graces (SS 1:12)

12. A Bundle of Myrrh (SS 1:13)

13. The Best of the Best (SS 2:1)

14. The Rose and the Lily (SS 2:1)

15. The Lily among Thorns (SS 2:2)

16. The Apple Tree In The Wood (SS 2:3)

17. Under the Apple Tree  (SS 2:3)

18. The Roes And The Hinds (SS 2:7)

19. A Sermon For Spring (SS 2:10-13)

20. The Tender Grapes  (SS 2:13)

21. The Interest Of Christ And His People In Each Other (SS 2:16)

22. A Song Among the Lilies  (SS 2:16)

23. “My Beloved Is Mine.” (SS 2:16)

24. Loved and Loving (SS 2:16)

25. Over the Mountains (SS 2:16-17)

26. “A Song Of My Beloved” (SS 2:16-17)

27. Darkness Before the Dawn  (SS 2:17)

28. The Believer’s Glad Prospects (SS 2:17)

29. The Disconsolate Lover (SS 3:1-4)

30. Love’s Vigilance Rewarded (SS 3:4)

31. Real Presence, the Great Want of the Church (SS 3:4-5)

32. The Royal Pair in Their Glorious Chariot  (SS 3:6-11)

33. Paved With Love (SS 3:10)

34. Christ's Estimate of His People (SS 4:10-11)

35. The Lord’s Own View Of His Church And People (SS 4:12)

36. A Secret And Yet No Secret (SS 4:12,15)

37. "My Garden"—"His Garden" (SS 4:16)

38. Grace For Communion (SS 4:16)

39. The King Feasting In His Garden (SS 5:1)

40. Love Joining In Love (SS 5:1)

41. Asleep And Yet Awake (SS 5:2)

42. Warning And Encouragement  (SS 5:2)

43. Nearer And Dearer (SS 5:2-8)

44. The Soul’s Desertion (SS 5:6)

45. Heavenly Love-Sickness! (SS 5:8)

46. The Incomparable Bridegroom and His Bride (SS 5:9)

47. Christ’s Perfection And Precedence (SS 5:10)

48. Spices, Flowers, Lilies, And Myrrh  (SS 5:13)

49. The Best Beloved (SS 5:16)

50. Altogether Lovely (SS 5:16)

51. The Church as She Should Be (SS 6:4)

52. Overcoming Christ (SS 6:5)

53. The Chariots Of Ammi-Nadib (SS 6:12)

54. Inward Conflicts (SS 6:13)

55. "Return, Return, O Shulamite; Return, Return!" (SS 6:13)

56. Good Works In Good Company (SS 7:11-13)

57. A Call For Revival (SS 7:11-13)

58. Leaning On Our Beloved (SS 8:5)

59. Love And Jealousy  (SS 8:6).

60. The Shulamites Choice Prayer (SS 8:6,7)

61. Unpurchasable Love (SS 8:7)

62. Christ’s Love For His Vineyard (SS 8:12)

63. The Bridegroom’s Parting Word (SS 8:13)

64. Come, My Beloved!  (SS 8:14)

3.  Hudson Taylor (1893, Allegorical.  “UNION AND COMMUNION”)

FOREWORD

Introductory: The Song of Solomon

Section 1: The Unsatisfied Life and its Remedy

Section 2: Communion Broken – Restoration

Section 3: The Joy of Unbroken Communion

Section 4: Communion Broken Again – Restoration

Section 5: Fruits of Recognized Union

Section 6: Unrestrained Communion

Appendix: The Daughters of Jerusalem

4.  James Durham (1723, Allegorical)

Clavis Cantici: or, a KEY of the SONG, Useful for opening up thereof.

Chapter One.

Chapter Two.

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

5.  Matthew Henry (1706, Allegorical)

SONG OF SOLOMON 1

SONG OF SOLOMON 2

SONG OF SOLOMON 3

SONG OF SOLOMON 4

SONG OF SOLOMON 5

SONG OF SOLOMON 6

SONG OF SOLOMON 7

SONG OF SOLOMON 8

6.  Madame Jeanne Guyon (1688, Allegorical)

Translator’s Preface.

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

7.  Saint Bernard of Clairvaux (ca. 1150, Allegorical)

INTRODUCTORY ESSAY

PREFACE OF DOM JOHN MABILLON

SERMON 1: ON THE TITLE OF THE BOOK: ' THE SONG OF SONGS,WHICH IS SOLOMON'S.'

SERMON 2: OF THE INCARNATION OF CHRIST, WHICH WAS ANNOUNCED BY THE PATRIARCHS AND PROPHETS, AND ARDENTLY EXPECTED BY THEM.

SERMON 3: WHAT IT IS TO KISS THE FEET, THE HAND, AND THE LIPS OF THE LORD.

SERMON 4: OF THE THREEFOLD PROGRESS OF THE SOUL, ARISING FROM THE KISS OF THE FOOT, THE HAND, AND THE LIPS OF THE LORD.

SERMON 5: OF THE FOUR ORDERS OF SPIRITS-NAMELY, THE SPIRIT OF GOD, OF THE ANGELS, OF MAN, AND OF THE BEAST.

SERMON 6: OF THE SUPREME AND INFINITE SPIRIT, WHO IS GOD; AND OF THE SENSE IN WHICH MERCY AND JUDGMENT ARE CALLED THE FEET OF GOD.

SERMON 7: OF THE ARDENT LOVE OF THE SOUL FOR GOD;AND OF THE CARE AND ATTENTION THAT OUGHT TO BE GIVEN TO PRAYER AND TO PSALMODY.

SERMON 8: THAT THE KISS OF GOD IS THE HOLY SPIRIT; AND THAT THE CHURCH ASKS FOR THIS KISS THAT SHE MAY HAVE THE KNOWLEDGE OF THE HOLY TRINITY.

SERMON 9: OF THE BREASTS OF THE BRIDEGROOM--THAT IS, CHRIST: WHEREOF THE ONE IS PATIENCE IN WAITING FOR THE CONVERSION OF SINNERS; THE OTHER, BENIGNITY OR WILLINGNESS TO RECEIVE THEM.

SERMON 10: OF THE THREE SPIRITUAL PERFUMES-NAMELY, PENITENCE, DEVOTION, AND PIETY.

SERMON 11: OF TWO PRINCIPAL FACTS IN THE REDEMPTION OF THE HUMAN RACE THE MANNER IN WHICH IT IS ACCOMPLISHED, AND THE BENEFITS WHICH WE DERIVE FROM IT.

SERMON 12: OF THE PERFUME OF PIETY, WHICH IS THE MOST EXCELLENT OF ALL; AND OF THE RESPECT WHICH THOSE UNDER AUTHORITY OUGHT TO HAVE FOR THOSE SET OVER THEM.

SERMON 13: THAT PRAISE AND GLORY IS ALWAYS TO BE RENDERED UNTO GOD, FOR ALL THE GOOD GIFTS WHICH WE RECEIVE OF HIM.

SERMON 14: OF THE CHURCH OF FAITHFUL CHRISTIANS, AND OF THE SYNAGOGUE OF PERFIDIOUS JEWS.

SERMON 15: IN WHAT MANNER THE NAME OF JESUS IS A SALUTARY MEDICINE TO FAITHFUL CHRISTIANS IN ALL ADVERSITIES.

SERMON 16: OF CONTRITION OF HEART, AND OF THE THREE KINDS OF TRUE CONFESSION.

SERMON 17: THAT IT IS NEEDFUL TO OBSERVE WITH CARE THE APPROACH AND THE DEPARTURE OF THE HOLY SPIRIT; AND OF THE ENVY OF THE DEVIL TOWARDS THE HUMAN RACE.

SERMON 18: OF THE TWO OPERATIONS OF THE HOLY SPIRIT, OF WHICH THE ONE IS CALLED EFFUSION, AND THE OTHER INFUSION.

SERMON 19: OF THE NATURE, MANNER, AND PROPERTIES OF THE ANGELICAL LOVE TOWARDS GOD, ACCORDING TO THE SEVERAL ORDERS OF ANGELS.

SERMON 20: OF THE THREE WAYS IN WHICH WE LOVE GOD.

SERMON 21: IN WHAT MANNER THE BRIDE, THAT IS, THE CHURCH, ASKS THAT SHE MAY BE DRAWN TO FOLLOW AFTER HER SPOUSE, WHO IS CHRIST.

SERMON 22: OF THE FOUR PERFUMES OF THE BRIDEGROOM, AND OF THE FOUR CARDINAL VIRTUES.

SERMON 23: OF THREE WAXS OF CONTEMPLATING GOD, REPRESENTED UNDER THE FIGURE OF THREE STOREROOMS.

SERMON 24: PRINCIPALLY AGAINST THE DETESTABLE VICE OF DETRACTION: AND IN WHAT RECTITUDE IN A MAN CHIEFLY CONSISTS.

SERMON 25: THAT THE BRIDE, NAMELY, THE CHURCH, IS BLACK, YET COMELY.

SERMON 26: ST. BERNARD LAMENTS THE DEATH OF HIS BROTHER GERARD.

SERMON 27: OF THE ADORNMENT OF THE BRIDE; AND IN WHAT SENSE THE HOLY SOUL IS CALLED HEAVEN.

SERMON 28: OF THE BLACKNESS, YET BEAUTY, OF THE BRIDE: AND IN WHAT MANNER HEARING, RATHER THAN SIGHT, AVAILS IN MATTERS OF FAITH, AND TO THE KNOWLEDGE OF THE TRUTH.

SERMON 29: OF THE COMPLAINT OF THE CHURCH AGAINST HER PERSECUTORS; THAT IS TO SAY, AGAINST THOSE WHO SOW DIVISION AMONGST BRETHREN.

SERMON 30: THAT THE FAITHFUL PEOPLE, OR THE SOULS OF THE ELECT, ARE SIGNIFIED BY THE VINEYARDS, OF WHICH THE CHURCH IS CALLED THE GUARDIAN: AND THAT THE PRUDENCE OF THE FLESH IS DEATH.

SERMON 31: THE EXCELLENCY OF THE VISION OF GOD. HOW AT THE PRESENT TIME THE DELIGHT IN THE DIVINE PRESENCE FELT BY HOLY MEN VARIES ACCORDING TO THE VARYING DESIRES OF THEIR SOUL.

SERMON 32: CHRIST COMMUNICATES HIMSELF TO THE HOLY SOUL AS BRIDEGROOM, AND TO THE SOUL THAT IS WEAK AND) IMPERFECT AS PHYSICIAN.

SERMON 33: OF THOSE THINGS WHICH A DEVOUT SOUL OUGHT TO SEEK WITHOUT CEASING. WHAT IS TO BE UNDERSTOOD BY THE WORD 'NOON,' AND OF FOUR CLASSES OF TEMPTATIONS TO BE SEDULOUSLY AVOIDED.

SERMON 34: OF HUMILITY AND OF PATIENCE.

SERMON 35: OF THE SHARP REPROOF WHICH THE BRIDEGROOM GIVES TO THE BRIDE, AND OF TWO KINDS OF IGNORANCE WHICH ARE ESPECIALLY TO BE FEARED AND AVOIDED

SERMON 36: THE KNOWLEDGE OF LITERATURE IS GOOD FOR OUR INSTRUCTION, BUT THE KNOWLEDGE OF OUR OWN INFIRMITY IS MORE USEFUL TO SALVATION.

SERMON 37: OF THE TWO KINDS OF KNOWLEDGE AND THE TWO KINDS OF IGNORANCE: THE EVILS OR INJURIES CAUSED BY THESE.

SERMON 38: HOW FROM IGNORANCE OF GOD COMES DESPAIR: AND HOW THE BRIDE IS CALLED THE FAIREST AMONG WOMEN.

SERMON 39: OF THE CHARIOTS OF PHARAOH, THAT IS, THE DEVIL; AND OF THE CHIEFS OF HIS ARMY, WHO ARE MALICE, SENSUALITY, AND AVARICE.

SERMON 40: WHAT IS MEANT BY THE FACE OF THE SOUL; WHAT CONSTITUTES ITS BEAUTY OR ITS DEFORMITY, ITS SOLITUDE AND ITS MODESTY.

SERMON 41: OF THE GREAT CONSOLATION WHICH THE BRIDE FEELS FROM THE CONTEMPLATION OF THE DIVINE GLORY BEFORE SHE ATTAINS TO THE CLEAR VISION OF IT.

SERMON 42: OF TWO KINDS OF HUMILITY: THE ONE BORN OF TRUTH, THE OTHER WARMED BY CHARITY.

SERMON 43: CHRIST ENABLES THE BRIDE, THAT IS, THE FAITHFUL SOUL, TO PASS UNINJURED ALIKE THROUGH THE PROSPERITY AND THE ADVERSITY OF THIS WORLD.

SERMON 44: CORRECTION OUGHT TO BE ADAPTED TO THE CHARACTER OF OFFENDERS, SO THAT THOSE OF HUMBLE AND COMPLYING DIS POSITION SHOULD BE GENTLY DEALT WITH, BUT THE STUBBORN AND OBSTINATE SEVERELY CHASTENED TO OBLIGE THEM TO REFORM.

SERMON 45: OF THE TWOFOLD BEAUTY OF THE SOUL: HOW THE SOUL SPEAKS TO GOD THE WORD, AND THE WORD TO THE SOUL, AND WHAT LANGUAGE THEY EMPLOY.

SERMON 46: OF THE STATE AND COMPOSITION OF THE WHOLE CHURCH. ALSO OF THE MANNER IN WHICH, BY AN ACTIVE LIFE SPENT UNDER OBEDIENCE, THE LIFE OF CONTEMPLATION MAY BE ATTAINED.

SERMON 47: OF THE THREEFOLD FLOWER [OF HOLINESS], NAMELY, OF VIRGINITY, OF MARTYRDOM, AND OF GOOD WORKS; AND OF THE DEVOTION WITH WHICH WE SHOULD PARTICIPATE IN DIVINE SERVICE.

SERMON 48: OF THE PRAISES WHICH THE BRIDE AND THE BRIDEGROOM ADDRESS RECIPROCALLY TO EACH OTHER; AND HOW BY THE SHADOW OF CHRIST IS TO BE UNDERSTOOD HIS FLESH AND FAITH IN HIM.

SERMON 49: HOW CHARITY IS REGULATED BY DISCRETION, SO THAT ALL THE MEMBERS OF THE CHURCH, THAT IS, THE ELECT, ARE HELD TOGETHER BY MUTUAL BONDS.

SERMON 50 OF TWO KINDS OF CHARITY-NAMELY, THAT OF FEELING AND THAT OF ACTION--AND HOW THEY ARE CO-ORDINATED.

SERMON 51: HOW THE BRIDE MAKES PETITION THAT THE FRUITS OF GOOD WORKS AND THE PERFUMES OF FAITH MAY BE MADE TO ABOUND WITH HER AS FLOWERS, AND ALSO CONCERNING HOPE AND FEAR.

SERMON 52: OF THAT ECSTASY WHICH IS CALLED CONTEMPLATION, IN WHICH THE BRIDEGROOM CAUSES THE HOLY SOUL TO ATTAIN PEACE AND REST, BEING EARNESTLY DESIROUS OF ITS BLESSEDNESS.

SERMON 53: BY ' MOUNTAINS ' AND 'HILLS' ARE SIGNIFIED SPIRITS, OVER WHOM AND THROUGH WHOM THE BRIDEGROOM PASSES IN HIS COMING TO EARTH, THAT IS TO SAY, IN THE MYSTERY OF HIS INCARNATION.

SERMON 54: ANOTHER INTERPRETATION; IN WHICH BY MOUNTAINS ARE SIGNIFIED ANGELS AND MEN; AND BY HILLS, DEMONS. ALSO OF THE THREEFOLD FEAR WITH WHICH EVERYONE OUGHT TO FEEL ANXIETY, LEST HE SHOULD LOSE THE GRACE OF ACTING RIGHTLY, WHICH HE HAS RECEIVED FROM GOD.

SERMON 55: HOW IT IS POSSIBLE, THROUGH A TRUE PENITENCE, TO ESCAPE THE JUDGMENT OF GOD.

SERMON 56: THAT SINS AND VICES ARE AS WALLS INTERPOSING BETWEEN GOD AND THE SINNER.

SERMON 57: THAT THE VISITATIONS OF THE LORD ARE TO BE CAREFULLY AND REVERENTLY OBSERVED, AND BY WHAT SIGNS AND TOKENS THEY MAY BE KNOWN.

SERMON 58: HOW THE BRIDEGROOM BIDS THE BRIDE, THAT IS TO SAY, THOSE MEN WHO ARE PERFECTED, TO UNDERTAKE THE RULE AND TRAINING OF SOULS LESS PERFECT. ALSO OF THE CUTTING DOWN OF VICES IN THEM THAT VIRTUES MAY GROW AND INCREASE.

SERMON 59: OF THE GROANS OF THE SOUL, WHICH SIGHS FOR ITS HEAVENLY FATHERLAND; AND OF THE COMMENDATION OF CHASTITY AND WIDOWHOOD.

SERMON 60: OF THE INCREDULITY OF THE JEWS, AND OF THEIR SLAYING CHRIST, BY WHICH THEY FILLED UP THE MEASURE OF THEIR FATHERS.

SERMON 61: HOW THE CHURCH FINDS THE RICHES OF DIVINE MERCY IN THE HOLLOWS OF CHRIST'S OPEN WOUNDS: AND OF THE FORTITUDE OF THE MARTYRS, WHICH THEY HAVE RECEIVED OF CHRIST.

SERMON 62: WHAT IS MEANT BY THE ABIDING OF THE FAITHFUL SOUL IN THE CLEFTS OF THE ROCK, AND WHAT IN THE SECRET PLACES OF THE STAIRS.

SERMON 63: THAT A MAN WHO IS PIOUS AND WISE OUGHT TO CULTIVATE CAREFULLY HIS VINEYARD, THAT IS TO SAY, HIS LIFE, HIS SOUL, AND HIS CONSCIENCE; THAT THERE ARE TWO KINDS OF FOXES, NAMELY, FLATTERERS AND DETRACTORS AND OF THE TEMPTATIONS OF MONKS IN THEIR NOVITIATE.

SERMON 64: OF THE TEMPTATIONS OF MORE MATURE MONKS; BY WHAT FOXES THEY ARE INFESTED, THAT IS, BY WHAT TEMPTATIONS THEY ARE MOST TRIED. ALSO OF THE TAKING OF HERETICS, WHO ARE THE FOXES OF THE CHURCH.

SERMON 65: OF SECRET HERETICS, WHOSE PERVERSE DOCTRINES AND STUDIED CARE TO HIDE THEIR MYSTERIES ST. BERNARD SEVERELY CENSURES; ALSO OF THEIR SCANDALOUS BEHAVIOUR.

SERMON 66: CONCERNING THE ERRORS OF HERETICS WITH RESPECT TO MARRIAGE, TO THE BAPTISM OF INFANTS, TO PURGATORY, TO PRAYERS FOR THE DEAD, AND TO THE INVOCATION OF THE SAINTS.

SERMON 67: OF THE WONDERFUL EXPRESSION OF THE LOVE OF THE BRIDE, WHICH IS CALLED FORTH BY THE AFFECTION OF HER BRIDE GROOM CHRIST.

SERMON 68: HOW CHRIST THE BRIDEGROOM INCLINES UNTO AND GIVES ATTENTION TO HIS BRIDE, WHICH IS THE CHURCH; AND HOW SHE LIKEWISE INCLINES UNTO HIM. OF THE CARE WHICH GOD HAS FOR HIS ELECT. ALSO OF THE MERIT AND THE CONFIDENCE OF THE CHURCH.

SERMON 69: ALL THAT LIFTS ITSELF UP AGAINST THE KNOWLEDGE AND SERVICE OF GOD IS TO BE ABASED. IN WHAT WAY THE FATHER AND THE WORD COME INTO A SOUL THAT LOVES, AND TAKE UP THEIR ABODE IN IT AND OF THE CLOSE RELATION THAT IS THUS ENTERED INTO BETWEEN GOD AND THE SOUL.

SERMON 70: WHY THE BRIDEGROOM IS CALLED BELOVED; AND OF THE TRUTH, THE GENTLENESS, THE RIGHTEOUSNESS, AND THE OTHER VIRTUES, WHICH ARE CALLED LILIES, AND AMONG WHICH HE IS SAID TO FEED.

SERMON 71: OF SPIRITUAL LILIES, THAT IS, GOOD WORKS, OF WHICH THE FRAGRANCE IS A RIGHT INTENTION, AND THE COLOUR A GOOD REPUTATION; AND HOW THE BRIDEGROOM BOTH NOURISHES THESE, AND IS NOURISHED BY THEM. ALSO OF THE UNITY OF GOD THE FATHER WITH THE SON, AND OF THE HOLY SOUL WITH GOD.

SERMON 72: THE MEANING OF THE WORDS 'THE DAY BREAKS AND THE SHADOWS FLEE AWAY.' THE VARIOUS DAYS IN THE LIVES OF MEN EXPOUNDED. THAT THE RIGHTEOUS LIVE IN LIGHT, AND THAT A BRIGHTER DAY AWAITS THEM; BUT THAT THE WICKED, WHO ARE DEVOTED TO WORKS OF DARKNESS, CAN LOOK FORWARD ONLY TO ETERNAL NIGHT.

SERMON 73: HOW CHRIST SHALL COME TO JUDGE IN HUMAN FORM, THAT HE MAY APPEAR DELIGHTFUL TO THE ELECT; AND HOW HE IS LESS THAN THE ANGELS, YET LOFTIER THAN THEY.

SERMON 74: OF THE VISITATIONS OF THE BRIDEGROOM, THE WORD, TO THE HOLY SOUL, AND THE SECRECY WITH WHICH THEY ARE MADE.

SERMON 75: GOD IS TO BE SOUGHT IN DUE TIME, PLACE, AND MANNER. THAT NOW IS THE ACCEPTABLE TIME, IN WHICH ANYONE MAY FIND GOD FOR HIMSELF BY GOOD WORKS, AND MAY WORK OUT HIS SALVATION.

SERMON 76: OF THE GLORY OF THE BRIDEGROOM, IN WHICH HE SITS AT THE RIGHT HAND OF HIS FATHER, AND IS COEQUAL WITH HIM.

SERMON 77: CONCERNING THE BAD PASTORS OF THE CHURCH. ALSO HOW THE BLESSED IN HEAVEN, AND THE ANGELS, COME TO THE AID OF THE ELECT, WHO ARE STILL PILGRIMS UPON THE EARTH.

SERMON 78: THAT THE BRIDE, THAT IS TO SAY, THE CHURCH OF THE ELECT, WAS PREDESTINATED BY GOD BEFORE ALL AGES, AND PREVENTED BY HIS GRACE THAT SHE SHOULD SEEK HIM AND BE CONVERTED.

SERMON 79: OF THE STRONG AND INDISSOLUBLE LOVE WHEREWITH THE SOUL HOLDS TO ITS LORD; ALSO OF THE RETURN OF THE BRIDE GROOM AT THE ENDING OF THE AGE, TO SAVE THE SYNAGOGUE OF THE JEWS.

SERMON 80: AN ACUTE AND PROFOUND ARGUMENT RESPECTING THE IMAGE OR WORD OF GOD, AND THE SOUL, WHICH IS CREATED IN THAT IMAGE: AND CONCERNING THE ERROR OF GILBERT, BISHOP OF POICTIERS.[cclxxv]

SERMON 81: OF THE SIMILARITY AND LIKENESS OF THE SOUL TO THE WORD, IN RESPECT OF ITS IDENTITY OF ESSENCE, ITS IMMORTALITY OF EXISTENCE, AND ITS FREEDOM OF WILL.

SERMON 82: HOW THE SOUL, WHILE STILL REMAINING LIKE UNTO GOD, LOSES BY SIN A PORTION OF ITS LIKENESS TO HIM IN ITS SIMPLICITY, IMMORTALITY, AND LIBERTY.

SERMON 83: OF THE MANNER IN WHICH THE SOUL, HOWEVER CORRUPTED IT MAY BE WITH EVIL HABITS, IS STILL ABLE, BY A CHASTE AND HOLY LOVE, TO RECOVER ITS RESEMBLANCE TO THE BRIDE GROOM, THAT IS, CHRIST.

SERMON 84: THAT THE SOUL, SEEKING GOD, IS ANTICIPATED BY HIM; AND IN WHAT CONSISTS THAT SEARCH FOR GOD IN WHICH IT IS THUS ANTICIPATED.

SERMON 85: OF THE SEVEN NEEDS OF THE SOUL, ON ACCOUNT OF WHICH IT SEEKS THE WORD. WHEN THE SOUL IS ONCE REFORMED, IT DRAWS NEAR TO CONTEMPLATE CHRIST, AND TO ENJOY THE SWEETNESS OF HIS PRESENCE.

SERMON 86: OF THE CAUTION AND MODESTY BECOMING TO THE SOUL IN SEEKING THE WORD, AND OF THE PRAISE OF MODESTY.

Table of Contents

THE SONG OF SOLOMON

From The Editor

Quick Table of Contents

1.  The Expositor’s Bible (1895, Literal)

CHAPTER 1: THE STRUCTURE OF THE BOOK

CHAPTER 2: TRUE LOVE TESTED

CHAPTER 3: LOVE UNQUENCHABLE

CHAPTER 4: MYSTICAL INTERPRETATIONS

CHAPTER 5: CANONICITY

2.  Charles Spurgeon (1800’s, Allegorical)

1. Better than Wine (SS 1:2)

2. A Refreshing Canticle (SS 1:4)

3. The Memory Of Christ’s Love (SS 1:4)

4. Rejoicing And Remembering (SS 1:4)

5. Self-Humbling and Self-Searching (SS 1:6)

6. The Unkept Vineyard; Or, Personal Work Neglected  (SS 1:6)

7. The Church’s Love To Her Loving Lord (SS 1:7)

8. Love to Jesus  (SS 1:7)

9. The Church's Love to Her Loving Lord  (SS 1:7)

10. The Good Shepherdess (SS 1:7,8)

11. Fragrant Graces (SS 1:12)

12. A Bundle of Myrrh (SS 1:13)

13. The Best of the Best (SS 2:1)

14. The Rose and the Lily (SS 2:1)

15. The Lily among Thorns (SS 2:2)

16. The Apple Tree In The Wood (SS 2:3)

17. Under the Apple Tree  (SS 2:3)

18. The Roes And The Hinds (SS 2:7)

19. A Sermon For Spring (SS 2:10-13)

20. The Tender Grapes  (SS 2:13)

21. The Interest Of Christ And His People In Each Other (SS 2:16)

22. A Song Among the Lilies  (SS 2:16)

23. “My Beloved Is Mine.” (SS 2:16)

24. Loved and Loving (SS 2:16)

25. Over the Mountains (SS 2:16-17)

26. “A Song Of My Beloved” (SS 2:16-17)

27. Darkness Before the Dawn  (SS 2:17)

28. The Believer’s Glad Prospects (SS 2:17)

29. The Disconsolate Lover (SS 3:1-4)

30. Love’s Vigilance Rewarded (SS 3:4)

31. Real Presence, the Great Want of the Church (SS 3:4-5)

32. The Royal Pair in Their Glorious Chariot  (SS 3:6-11)

33. Paved With Love (SS 3:10)

34. Christ's Estimate of His People (SS 4:10-11)

35. The Lord’s Own View Of His Church And People (SS 4:12)

36. A Secret And Yet No Secret (SS 4:12,15)

37. "My Garden"—"His Garden" (SS 4:16)

38. Grace For Communion (SS 4:16)

39. The King Feasting In His Garden (SS 5:1)

40. Love Joining In Love (SS 5:1)

41. Asleep And Yet Awake (SS 5:2)

42. Warning And Encouragement  (SS 5:2)

43. Nearer And Dearer (SS 5:2-8)

44. The Soul’s Desertion (SS 5:6)

45. Heavenly Love-Sickness! (SS 5:8)

46. The Incomparable Bridegroom and His Bride (SS 5:9)

47. Christ’s Perfection And Precedence (SS 5:10)

48. Spices, Flowers, Lilies, And Myrrh  (SS 5:13)

49. The Best Beloved (SS 5:16)

50. Altogether Lovely (SS 5:16)

51. The Church as She Should Be (SS 6:4)

52. Overcoming Christ (SS 6:5)

53. The Chariots Of Ammi-Nadib (SS 6:12)

54. Inward Conflicts (SS 6:13)

55. "Return, Return, O Shulamite; Return, Return!" (SS 6:13)

56. Good Works In Good Company (SS 7:11-13)

57. A Call For Revival (SS 7:11-13)

58. Leaning On Our Beloved (SS 8:5)

59. Love And Jealousy  (SS 8:6).

60. The Shulamites Choice Prayer (SS 8:6,7)

61. Unpurchasable Love (SS 8:7)

62. Christ’s Love For His Vineyard (SS 8:12)

63. The Bridegroom’s Parting Word (SS 8:13)

64. Come, My Beloved!  (SS 8:14)

3.  Hudson Taylor (1893, Allegorical.  “UNION AND COMMUNION”)

FOREWORD

Introductory: The Song of Solomon

Section 1: The Unsatisfied Life and its Remedy

Section 2: Communion Broken – Restoration

Section 3: The Joy of Unbroken Communion

Section 4: Communion Broken Again – Restoration

Section 5: Fruits of Recognized Union

Section 6: Unrestrained Communion

Appendix: The Daughters of Jerusalem

4.  James Durham (1723, Allegorical)

Clavis Cantici: or, a KEY of the SONG, Useful for opening up thereof.

Chapter One.

Chapter Two.

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

5.  Matthew Henry (1706, Allegorical)

SONG OF SOLOMON 1

SONG OF SOLOMON 2

SONG OF SOLOMON 3

SONG OF SOLOMON 4

SONG OF SOLOMON 5

SONG OF SOLOMON 6

SONG OF SOLOMON 7

SONG OF SOLOMON 8

6.  Madame Jeanne Guyon (1688, Allegorical)

Translator’s Preface.

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

7.  Saint Bernard of Clairvaux (ca. 1150, Allegorical)

INTRODUCTORY ESSAY

PREFACE OF DOM JOHN MABILLON

SERMON 1: ON THE TITLE OF THE BOOK: ' THE SONG OF SONGS,WHICH IS SOLOMON'S.'

SERMON 2: OF THE INCARNATION OF CHRIST, WHICH WAS ANNOUNCED BY THE PATRIARCHS AND PROPHETS, AND ARDENTLY EXPECTED BY THEM.

SERMON 3: WHAT IT IS TO KISS THE FEET, THE HAND, AND THE LIPS OF THE LORD.

SERMON 4: OF THE THREEFOLD PROGRESS OF THE SOUL, ARISING FROM THE KISS OF THE FOOT, THE HAND, AND THE LIPS OF THE LORD.

SERMON 5: OF THE FOUR ORDERS OF SPIRITS-NAMELY, THE SPIRIT OF GOD, OF THE ANGELS, OF MAN, AND OF THE BEAST.

SERMON 6: OF THE SUPREME AND INFINITE SPIRIT, WHO IS GOD; AND OF THE SENSE IN WHICH MERCY AND JUDGMENT ARE CALLED THE FEET OF GOD.

SERMON 7: OF THE ARDENT LOVE OF THE SOUL FOR GOD;AND OF THE CARE AND ATTENTION THAT OUGHT TO BE GIVEN TO PRAYER AND TO PSALMODY.

SERMON 8: THAT THE KISS OF GOD IS THE HOLY SPIRIT; AND THAT THE CHURCH ASKS FOR THIS KISS THAT SHE MAY HAVE THE KNOWLEDGE OF THE HOLY TRINITY.

SERMON 9: OF THE BREASTS OF THE BRIDEGROOM--THAT IS, CHRIST: WHEREOF THE ONE IS PATIENCE IN WAITING FOR THE CONVERSION OF SINNERS; THE OTHER, BENIGNITY OR WILLINGNESS TO RECEIVE THEM.

SERMON 10: OF THE THREE SPIRITUAL PERFUMES-NAMELY, PENITENCE, DEVOTION, AND PIETY.

SERMON 11: OF TWO PRINCIPAL FACTS IN THE REDEMPTION OF THE HUMAN RACE THE MANNER IN WHICH IT IS ACCOMPLISHED, AND THE BENEFITS WHICH WE DERIVE FROM IT.

SERMON 12: OF THE PERFUME OF PIETY, WHICH IS THE MOST EXCELLENT OF ALL; AND OF THE RESPECT WHICH THOSE UNDER AUTHORITY OUGHT TO HAVE FOR THOSE SET OVER THEM.

SERMON 13: THAT PRAISE AND GLORY IS ALWAYS TO BE RENDERED UNTO GOD, FOR ALL THE GOOD GIFTS WHICH WE RECEIVE OF HIM.

SERMON 14: OF THE CHURCH OF FAITHFUL CHRISTIANS, AND OF THE SYNAGOGUE OF PERFIDIOUS JEWS.

SERMON 15: IN WHAT MANNER THE NAME OF JESUS IS A SALUTARY MEDICINE TO FAITHFUL CHRISTIANS IN ALL ADVERSITIES.

SERMON 16: OF CONTRITION OF HEART, AND OF THE THREE KINDS OF TRUE CONFESSION.

SERMON 17: THAT IT IS NEEDFUL TO OBSERVE WITH CARE THE APPROACH AND THE DEPARTURE OF THE HOLY SPIRIT; AND OF THE ENVY OF THE DEVIL TOWARDS THE HUMAN RACE.

SERMON 18: OF THE TWO OPERATIONS OF THE HOLY SPIRIT, OF WHICH THE ONE IS CALLED EFFUSION, AND THE OTHER INFUSION.

SERMON 19: OF THE NATURE, MANNER, AND PROPERTIES OF THE ANGELICAL LOVE TOWARDS GOD, ACCORDING TO THE SEVERAL ORDERS OF ANGELS.

SERMON 20: OF THE THREE WAYS IN WHICH WE LOVE GOD.

SERMON 21: IN WHAT MANNER THE BRIDE, THAT IS, THE CHURCH, ASKS THAT SHE MAY BE DRAWN TO FOLLOW AFTER HER SPOUSE, WHO IS CHRIST.

SERMON 22: OF THE FOUR PERFUMES OF THE BRIDEGROOM, AND OF THE FOUR CARDINAL VIRTUES.

SERMON 23: OF THREE WAXS OF CONTEMPLATING GOD, REPRESENTED UNDER THE FIGURE OF THREE STOREROOMS.

SERMON 24: PRINCIPALLY AGAINST THE DETESTABLE VICE OF DETRACTION: AND IN WHAT RECTITUDE IN A MAN CHIEFLY CONSISTS.

SERMON 25: THAT THE BRIDE, NAMELY, THE CHURCH, IS BLACK, YET COMELY.

SERMON 26: ST. BERNARD LAMENTS THE DEATH OF HIS BROTHER GERARD.

SERMON 27: OF THE ADORNMENT OF THE BRIDE; AND IN WHAT SENSE THE HOLY SOUL IS CALLED HEAVEN.

SERMON 28: OF THE BLACKNESS, YET BEAUTY, OF THE BRIDE: AND IN WHAT MANNER HEARING, RATHER THAN SIGHT, AVAILS IN MATTERS OF FAITH, AND TO THE KNOWLEDGE OF THE TRUTH.

SERMON 29: OF THE COMPLAINT OF THE CHURCH AGAINST HER PERSECUTORS; THAT IS TO SAY, AGAINST THOSE WHO SOW DIVISION AMONGST BRETHREN.

SERMON 30: THAT THE FAITHFUL PEOPLE, OR THE SOULS OF THE ELECT, ARE SIGNIFIED BY THE VINEYARDS, OF WHICH THE CHURCH IS CALLED THE GUARDIAN: AND THAT THE PRUDENCE OF THE FLESH IS DEATH.

SERMON 31: THE EXCELLENCY OF THE VISION OF GOD. HOW AT THE PRESENT TIME THE DELIGHT IN THE DIVINE PRESENCE FELT BY HOLY MEN VARIES ACCORDING TO THE VARYING DESIRES OF THEIR SOUL.

SERMON 32: CHRIST COMMUNICATES HIMSELF TO THE HOLY SOUL AS BRIDEGROOM, AND TO THE SOUL THAT IS WEAK AND) IMPERFECT AS PHYSICIAN.

SERMON 33: OF THOSE THINGS WHICH A DEVOUT SOUL OUGHT TO SEEK WITHOUT CEASING. WHAT IS TO BE UNDERSTOOD BY THE WORD 'NOON,' AND OF FOUR CLASSES OF TEMPTATIONS TO BE SEDULOUSLY AVOIDED.

SERMON 34: OF HUMILITY AND OF PATIENCE.

SERMON 35: OF THE SHARP REPROOF WHICH THE BRIDEGROOM GIVES TO THE BRIDE, AND OF TWO KINDS OF IGNORANCE WHICH ARE ESPECIALLY TO BE FEARED AND AVOIDED

SERMON 36: THE KNOWLEDGE OF LITERATURE IS GOOD FOR OUR INSTRUCTION, BUT THE KNOWLEDGE OF OUR OWN INFIRMITY IS MORE USEFUL TO SALVATION.

SERMON 37: OF THE TWO KINDS OF KNOWLEDGE AND THE TWO KINDS OF IGNORANCE: THE EVILS OR INJURIES CAUSED BY THESE.

SERMON 38: HOW FROM IGNORANCE OF GOD COMES DESPAIR: AND HOW THE BRIDE IS CALLED THE FAIREST AMONG WOMEN.

SERMON 39: OF THE CHARIOTS OF PHARAOH, THAT IS, THE DEVIL; AND OF THE CHIEFS OF HIS ARMY, WHO ARE MALICE, SENSUALITY, AND AVARICE.

SERMON 40: WHAT IS MEANT BY THE FACE OF THE SOUL; WHAT CONSTITUTES ITS BEAUTY OR ITS DEFORMITY, ITS SOLITUDE AND ITS MODESTY.

SERMON 41: OF THE GREAT CONSOLATION WHICH THE BRIDE FEELS FROM THE CONTEMPLATION OF THE DIVINE GLORY BEFORE SHE ATTAINS TO THE CLEAR VISION OF IT.

SERMON 42: OF TWO KINDS OF HUMILITY: THE ONE BORN OF TRUTH, THE OTHER WARMED BY CHARITY.

SERMON 43: CHRIST ENABLES THE BRIDE, THAT IS, THE FAITHFUL SOUL, TO PASS UNINJURED ALIKE THROUGH THE PROSPERITY AND THE ADVERSITY OF THIS WORLD.

SERMON 44: CORRECTION OUGHT TO BE ADAPTED TO THE CHARACTER OF OFFENDERS, SO THAT THOSE OF HUMBLE AND COMPLYING DIS POSITION SHOULD BE GENTLY DEALT WITH, BUT THE STUBBORN AND OBSTINATE SEVERELY CHASTENED TO OBLIGE THEM TO REFORM.

SERMON 45: OF THE TWOFOLD BEAUTY OF THE SOUL: HOW THE SOUL SPEAKS TO GOD THE WORD, AND THE WORD TO THE SOUL, AND WHAT LANGUAGE THEY EMPLOY.

SERMON 46: OF THE STATE AND COMPOSITION OF THE WHOLE CHURCH. ALSO OF THE MANNER IN WHICH, BY AN ACTIVE LIFE SPENT UNDER OBEDIENCE, THE LIFE OF CONTEMPLATION MAY BE ATTAINED.

SERMON 47: OF THE THREEFOLD FLOWER [OF HOLINESS], NAMELY, OF VIRGINITY, OF MARTYRDOM, AND OF GOOD WORKS; AND OF THE DEVOTION WITH WHICH WE SHOULD PARTICIPATE IN DIVINE SERVICE.

SERMON 48: OF THE PRAISES WHICH THE BRIDE AND THE BRIDEGROOM ADDRESS RECIPROCALLY TO EACH OTHER; AND HOW BY THE SHADOW OF CHRIST IS TO BE UNDERSTOOD HIS FLESH AND FAITH IN HIM.

SERMON 49: HOW CHARITY IS REGULATED BY DISCRETION, SO THAT ALL THE MEMBERS OF THE CHURCH, THAT IS, THE ELECT, ARE HELD TOGETHER BY MUTUAL BONDS.

SERMON 50 OF TWO KINDS OF CHARITY-NAMELY, THAT OF FEELING AND THAT OF ACTION--AND HOW THEY ARE CO-ORDINATED.

SERMON 51: HOW THE BRIDE MAKES PETITION THAT THE FRUITS OF GOOD WORKS AND THE PERFUMES OF FAITH MAY BE MADE TO ABOUND WITH HER AS FLOWERS, AND ALSO CONCERNING HOPE AND FEAR.

SERMON 52: OF THAT ECSTASY WHICH IS CALLED CONTEMPLATION, IN WHICH THE BRIDEGROOM CAUSES THE HOLY SOUL TO ATTAIN PEACE AND REST, BEING EARNESTLY DESIROUS OF ITS BLESSEDNESS.

SERMON 53: BY ' MOUNTAINS ' AND 'HILLS' ARE SIGNIFIED SPIRITS, OVER WHOM AND THROUGH WHOM THE BRIDEGROOM PASSES IN HIS COMING TO EARTH, THAT IS TO SAY, IN THE MYSTERY OF HIS INCARNATION.

SERMON 54: ANOTHER INTERPRETATION; IN WHICH BY MOUNTAINS ARE SIGNIFIED ANGELS AND MEN; AND BY HILLS, DEMONS. ALSO OF THE THREEFOLD FEAR WITH WHICH EVERYONE OUGHT TO FEEL ANXIETY, LEST HE SHOULD LOSE THE GRACE OF ACTING RIGHTLY, WHICH HE HAS RECEIVED FROM GOD.

SERMON 55: HOW IT IS POSSIBLE, THROUGH A TRUE PENITENCE, TO ESCAPE THE JUDGMENT OF GOD.

SERMON 56: THAT SINS AND VICES ARE AS WALLS INTERPOSING BETWEEN GOD AND THE SINNER.

SERMON 57: THAT THE VISITATIONS OF THE LORD ARE TO BE CAREFULLY AND REVERENTLY OBSERVED, AND BY WHAT SIGNS AND TOKENS THEY MAY BE KNOWN.

SERMON 58: HOW THE BRIDEGROOM BIDS THE BRIDE, THAT IS TO SAY, THOSE MEN WHO ARE PERFECTED, TO UNDERTAKE THE RULE AND TRAINING OF SOULS LESS PERFECT. ALSO OF THE CUTTING DOWN OF VICES IN THEM THAT VIRTUES MAY GROW AND INCREASE.

SERMON 59: OF THE GROANS OF THE SOUL, WHICH SIGHS FOR ITS HEAVENLY FATHERLAND; AND OF THE COMMENDATION OF CHASTITY AND WIDOWHOOD.

SERMON 60: OF THE INCREDULITY OF THE JEWS, AND OF THEIR SLAYING CHRIST, BY WHICH THEY FILLED UP THE MEASURE OF THEIR FATHERS.

SERMON 61: HOW THE CHURCH FINDS THE RICHES OF DIVINE MERCY IN THE HOLLOWS OF CHRIST'S OPEN WOUNDS: AND OF THE FORTITUDE OF THE MARTYRS, WHICH THEY HAVE RECEIVED OF CHRIST.

SERMON 62: WHAT IS MEANT BY THE ABIDING OF THE FAITHFUL SOUL IN THE CLEFTS OF THE ROCK, AND WHAT IN THE SECRET PLACES OF THE STAIRS.

SERMON 63: THAT A MAN WHO IS PIOUS AND WISE OUGHT TO CULTIVATE CAREFULLY HIS VINEYARD, THAT IS TO SAY, HIS LIFE, HIS SOUL, AND HIS CONSCIENCE; THAT THERE ARE TWO KINDS OF FOXES, NAMELY, FLATTERERS AND DETRACTORS AND OF THE TEMPTATIONS OF MONKS IN THEIR NOVITIATE.

SERMON 64: OF THE TEMPTATIONS OF MORE MATURE MONKS; BY WHAT FOXES THEY ARE INFESTED, THAT IS, BY WHAT TEMPTATIONS THEY ARE MOST TRIED. ALSO OF THE TAKING OF HERETICS, WHO ARE THE FOXES OF THE CHURCH.

SERMON 65: OF SECRET HERETICS, WHOSE PERVERSE DOCTRINES AND STUDIED CARE TO HIDE THEIR MYSTERIES ST. BERNARD SEVERELY CENSURES; ALSO OF THEIR SCANDALOUS BEHAVIOUR.

SERMON 66: CONCERNING THE ERRORS OF HERETICS WITH RESPECT TO MARRIAGE, TO THE BAPTISM OF INFANTS, TO PURGATORY, TO PRAYERS FOR THE DEAD, AND TO THE INVOCATION OF THE SAINTS.

SERMON 67: OF THE WONDERFUL EXPRESSION OF THE LOVE OF THE BRIDE, WHICH IS CALLED FORTH BY THE AFFECTION OF HER BRIDE GROOM CHRIST.

SERMON 68: HOW CHRIST THE BRIDEGROOM INCLINES UNTO AND GIVES ATTENTION TO HIS BRIDE, WHICH IS THE CHURCH; AND HOW SHE LIKEWISE INCLINES UNTO HIM. OF THE CARE WHICH GOD HAS FOR HIS ELECT. ALSO OF THE MERIT AND THE CONFIDENCE OF THE CHURCH.

SERMON 69: ALL THAT LIFTS ITSELF UP AGAINST THE KNOWLEDGE AND SERVICE OF GOD IS TO BE ABASED. IN WHAT WAY THE FATHER AND THE WORD COME INTO A SOUL THAT LOVES, AND TAKE UP THEIR ABODE IN IT AND OF THE CLOSE RELATION THAT IS THUS ENTERED INTO BETWEEN GOD AND THE SOUL.

SERMON 70: WHY THE BRIDEGROOM IS CALLED BELOVED; AND OF THE TRUTH, THE GENTLENESS, THE RIGHTEOUSNESS, AND THE OTHER VIRTUES, WHICH ARE CALLED LILIES, AND AMONG WHICH HE IS SAID TO FEED.

SERMON 71: OF SPIRITUAL LILIES, THAT IS, GOOD WORKS, OF WHICH THE FRAGRANCE IS A RIGHT INTENTION, AND THE COLOUR A GOOD REPUTATION; AND HOW THE BRIDEGROOM BOTH NOURISHES THESE, AND IS NOURISHED BY THEM. ALSO OF THE UNITY OF GOD THE FATHER WITH THE SON, AND OF THE HOLY SOUL WITH GOD.

SERMON 72: THE MEANING OF THE WORDS 'THE DAY BREAKS AND THE SHADOWS FLEE AWAY.' THE VARIOUS DAYS IN THE LIVES OF MEN EXPOUNDED. THAT THE RIGHTEOUS LIVE IN LIGHT, AND THAT A BRIGHTER DAY AWAITS THEM; BUT THAT THE WICKED, WHO ARE DEVOTED TO WORKS OF DARKNESS, CAN LOOK FORWARD ONLY TO ETERNAL NIGHT.

SERMON 73: HOW CHRIST SHALL COME TO JUDGE IN HUMAN FORM, THAT HE MAY APPEAR DELIGHTFUL TO THE ELECT; AND HOW HE IS LESS THAN THE ANGELS, YET LOFTIER THAN THEY.

SERMON 74: OF THE VISITATIONS OF THE BRIDEGROOM, THE WORD, TO THE HOLY SOUL, AND THE SECRECY WITH WHICH THEY ARE MADE.

SERMON 75: GOD IS TO BE SOUGHT IN DUE TIME, PLACE, AND MANNER. THAT NOW IS THE ACCEPTABLE TIME, IN WHICH ANYONE MAY FIND GOD FOR HIMSELF BY GOOD WORKS, AND MAY WORK OUT HIS SALVATION.

SERMON 76: OF THE GLORY OF THE BRIDEGROOM, IN WHICH HE SITS AT THE RIGHT HAND OF HIS FATHER, AND IS COEQUAL WITH HIM.

SERMON 77: CONCERNING THE BAD PASTORS OF THE CHURCH. ALSO HOW THE BLESSED IN HEAVEN, AND THE ANGELS, COME TO THE AID OF THE ELECT, WHO ARE STILL PILGRIMS UPON THE EARTH.

SERMON 78: THAT THE BRIDE, THAT IS TO SAY, THE CHURCH OF THE ELECT, WAS PREDESTINATED BY GOD BEFORE ALL AGES, AND PREVENTED BY HIS GRACE THAT SHE SHOULD SEEK HIM AND BE CONVERTED.

SERMON 79: OF THE STRONG AND INDISSOLUBLE LOVE WHEREWITH THE SOUL HOLDS TO ITS LORD; ALSO OF THE RETURN OF THE BRIDE GROOM AT THE ENDING OF THE AGE, TO SAVE THE SYNAGOGUE OF THE JEWS.

SERMON 80: AN ACUTE AND PROFOUND ARGUMENT RESPECTING THE IMAGE OR WORD OF GOD, AND THE SOUL, WHICH IS CREATED IN THAT IMAGE: AND CONCERNING THE ERROR OF GILBERT, BISHOP OF POICTIERS.[cclxxv]

SERMON 81: OF THE SIMILARITY AND LIKENESS OF THE SOUL TO THE WORD, IN RESPECT OF ITS IDENTITY OF ESSENCE, ITS IMMORTALITY OF EXISTENCE, AND ITS FREEDOM OF WILL.

SERMON 82: HOW THE SOUL, WHILE STILL REMAINING LIKE UNTO GOD, LOSES BY SIN A PORTION OF ITS LIKENESS TO HIM IN ITS SIMPLICITY, IMMORTALITY, AND LIBERTY.

SERMON 83: OF THE MANNER IN WHICH THE SOUL, HOWEVER CORRUPTED IT MAY BE WITH EVIL HABITS, IS STILL ABLE, BY A CHASTE AND HOLY LOVE, TO RECOVER ITS RESEMBLANCE TO THE BRIDE GROOM, THAT IS, CHRIST.

SERMON 84: THAT THE SOUL, SEEKING GOD, IS ANTICIPATED BY HIM; AND IN WHAT CONSISTS THAT SEARCH FOR GOD IN WHICH IT IS THUS ANTICIPATED.

SERMON 85: OF THE SEVEN NEEDS OF THE SOUL, ON ACCOUNT OF WHICH IT SEEKS THE WORD. WHEN THE SOUL IS ONCE REFORMED, IT DRAWS NEAR TO CONTEMPLATE CHRIST, AND TO ENJOY THE SWEETNESS OF HIS PRESENCE.

SERMON 86: OF THE CAUTION AND MODESTY BECOMING TO THE SOUL IN SEEKING THE WORD, AND OF THE PRAISE OF MODESTY.