Being now more confirmed in her desire, from the reasons she hath laid down, she comes in the 4. vers. more directly to pro∣pound and presse her suit: for, rational insisting upon the grounds of grace, in pressing a petition, both sharpens desire, and strengthens the soul with more vigour and boldnesse, to pursue it's desires by Prayer. In the words we may consider, 1. the pe∣tition. 2. The motive made use of to presse it. 3. The an∣swer, or grant of what was sought. 4. The effects of the an∣swer following on her part, suitable some-way to her ingage∣ment.

Page  66 The petition is, Draw me, a word used in the Gospel, to set forth the efficacious work of the Spirit of God upon the heart, ingaging the soul in a most sweet, powerful and effectual way to Jesus Christ: None can come to me (saith Christ) except the Fa∣ther draw him, Joh. 6. 44. It is used here, to set forth the Brides desire to be brought into fellowship with Christ, by the power of this same Spirit, that as she desires a visit from Christ, so she desires his Spirit, that he may by his powerful operations draw her near to him. And although a Believer be not at a total di∣stance with Christ, and so needs not renovation, as one in nature doth; yet considering what a Believer may fall into, a deadnesse of frame, as to the lively exercise of grace, and a great distance, as to any sensible sweet communion with Jesus Christ, and that it must be by the power of that same Spirit (without which even these that are in Christ can do nothing) that they must be reco∣vered, and again brought to taste of the joy of his salvation (as is clear from David's prayer, Psal. 51. 10. to have a clean heart created in him, &c. See vers. 12. of that Psalm.) And that there are degrees of communion with him, and nearnesse to him, none of which can be win at without the Spirit's drawing, more then being made near at the first in respect of state: I say, all these things being considered, it's clear, that this petition is very per∣tinent, even to the Bride, and doth import these particulars: 1. A distance, or ceasing of correspondence for a time, and in part, betwixt Ch•ist and her. 2. Her sense and resentment of it, so that she cannot quietly rest in it, being much unsatisfied with her present case. 3. An esteem of Christ and union with him, and a desire to be near, even very near him; which is the scope of her petition, to be drawn unto him, that she may have (as it were) her head in his bosome. 4. A sense of self-insufficiency, and that she had nothing of her own to help her to this nearnesse, and so a denying of all ability for that in her self. 5. A general faith, that Christ can do what she cannot do, and that there is help to be gotten from him (upon whom the help of his people is laid) for acting spiritual life, and recovering her to a condition of near∣ness with himself. 6. An actual putting at him (so to speak) and Page  67 making use of him by faith, for obtaining from him, and by him, quickening, efficacious and soul-recovering influences, which she could not otherwise win at. 7. Diligence in Prayer, she prays much, and cryes for help when she can do no more.

The motive whereby she presseth this petition, is, We will run after thee: wherein we are to consider these three things, 1. What this is, to run; which is, in short, to make progresse Christ-ward, and advance in the way of holinesse, with chearful∣nesse and alacrity (having her heart lifted up in the wayes of the Lord) for, the Believers life is a race, Heaven is the prize, 1 Cor. 9. 24. and Philip. 3. 13, 14, &c. and the graces and influences of the Spirit, give legs, strength and vigour to the inner-man to run, as wind doth to a ship, to cause her make way; as it's Psal. 119. 32. Then I shall run the way of thy commandments when thou shalt inlarge my heart, which is, on the matter, the same with drawing here. And this running is opposed to deadnesse, or slowness in her progresse before; Now (saith she) I make no way, but draw me, and we shall go swiftly, speedily, willingly and chearfully. Hence we may gather,

First, That often when there is desertion as to Christ's pre∣sence, there is an up-sitting in duty and the exercise of grace. 2. That bonds in duty are as observable and heavy to Believers, as want of comfort. 3. That there is in them an high estimati∣on, and a serious desire of inlargement in duty, or of liberty to run in the way of God's Commandments. 4. This desire is ve∣ry acceptable with Jesus Christ, and therefore is made use of as a motive in pressing her petition before him: he takes it well, when a Believer is like to ly by and sit up, that he look up to him, and pray and pant for help, to set him to his feet again.

2. Consider why the person is changed, Draw me (saith she) and we shall run: If we take the Church collectively under me, then we, will set out the particular members: And it is this much, do me good, or pour thy Spirit on the Church, and we shall run in our stations who are members: It's the better with all the members, when it's well with the Church in general. But it would seem to look to particular Believers, the effect of drawing Page  68 being most proper and peculiar on them: and so it's to be un∣derstood thus, If thou wilt draw me, and by the power of thy grace worke effectually upon me, then many moe shall get advan∣tage by it: which holds true, partly, by reason of the sympathy that is amongst the members of that one body; partly, because a work of grace fits, and engages one the more to be forth-com∣ing for the good of others; partly, because of the influence which livelinesse in one, may have upon the quickning and stirring up of others; even as often, when deadnesse begins in one, it leaveneth and infecteth moe; so by God's blessing may livelinesse do. This same argument is made use of by David, Psal. 91. when he is dealing for the establishment and liberty of God's Spi∣rit, then (saith he) vers. 12, 13. I will teach sinners thy way, and they shall be converted unto thee. He was not only purposed to stir up himself, and walk tenderly in the strength he should re∣ceive, but that he would lay out himself for the good of others, and he promised himself successe therein through the grace of God. And so Ioshua, 24. 15. I and my house will serve the Lord: which speaks, that his serving the Lord, would have influence upon his house. Experience doth often make out, that a lively soul in a Congregation, or Family, will readily occasion and provoke others, to stir and seek with them.

3. The force of the reason, in the connexion it hath with the petition, imports, 1. That she was much in love with holinesse, and had an ardent desire after more of it. 2. That she resolved to improve her recepts, for the edification of others. 3. That these designs were very acceptable to Christ. 4. That except she were drawn, she would come short of both. 5. A chearful in∣gaging to be forth-coming to his honour and the good of others, and to undertake what he shall call to, and fit for; These go well together, that when we see and are sensible, that we of our selves, as of our selves, can do nothing, 2 Cor. 3. 5. yet we may humbly ingage, to do all things through Christ strengthning us: In a word, I have need (would she say) to be drawn, if holinesse be needful; and I hope, thou who respects holinesse in me and others of thy people, will grant what I seek. Her ingaging to run, Page  69 if he would draw, is no vain undertaking; but a humble pres∣sing motive, holding forth some sincerity given from him, but no ability in her self, but as he who hath given her to will, must also work in her to do.

The third thing in the vers. is, the return or grant of this suit; The King (saith she) hath brought me into his Chambers; He hath indeed brought me where I was desirous to be. The words, he hath brought me, being compared with the petition, draw me, and the effects following, whereby she changeth from praying to praising, and that with expressions holding forth a kind of surprisal, do evidence this to be a real return to her prayer, and a comfortable alteration upon, and change in her condition.

In this answer, consider, 1. what she receives, a noble privi∣ledge; she is admitted into the King's Chambers, to nearnesse with him, which she longed-for, and now she hath it. Cham∣bers are the most intimat places of familiar fellowship, especially with Kings, where none but Courtiers indeed come. They were the place where the Bridegroom and the Bride rejoiced together; and it hath a tacit opposition to a salutation by the way, or ad∣mission to outer rooms, this to which she is admitted, is more, yet is it something here-away attainable; which we conceive, is the injoying of that love she formerly sought-for, and which af∣terward she ingageth to remember, as having now obtained it. In a word, she is where she would be, as the effects shew.

2. Consider who brought her into these Chambers; it's the King, even him she prayed unto, to draw her, he hath heard her: This King (as being the chief of all that ever bare that name) is called the King, by way of eminency; And so, Psal. 45. 1, 2. and Zech. 4. 9. he is not only King, and Supream as God, having the same essential dominion with the Father, over all the Creatures; but also, (which is here especially meant) as Mediator, he is a King by donation, Psal. 2. 6, 7. and also by conquest, having pur∣chased his Kingdom with his blood, and by the power of his spi∣ritual Arms that are effectual upon the hearts of sinners, brings them to subject to him, Psal. 45. 5. So he confesseth himself to Page  70 be a King before Pontius Pilate, Ioh. 18. 36, 37. although his Kingdom be not of this world. It's he, who by his blood hath made accesse for Believers to nearnesse with God, as it is, Eph. 2. 18. through that new and living way, Heb. 10. 19, 20. so that she may well say, he brought her in. She attributes this to him ex∣presly, 1. For his commendation, and to give him the acknow∣ledgment due to him in this work, which would never have been wrought without him: All nearnesse and accesse to God, all pro∣gresse in holinesse, and comfort in duties, should not only be sought by, and from Christ; but he acknowledged for these, and the praise of them returned to him.

2. She observes the return of her prayer, and his readinesse to be intreated, I prayed to him to draw (saith she) and he did it effectually; he drew me, and brought me into the Chambers. Here we may see, 1. Christ is easily intreated, Isa. 65. 24. Before they call, I will answer. 2. Believers should observe returns of prayer, and blesse Christ for them. 3. She acknowledgeth he had brought her into the Chambers, to magnifie and to commend the mercy the more: It's the greater honour, that not only she is there, but that the King himself (like the Prodigal's father) met her, and took her in: Christs convoy is much worth, and sinners may hazard forward with it, and not despair of accesse. 4. She at∣tributes it to him, that she may keep mind of his grace, whereby she stands and injoyes these priviledges; and that she may be still humble under them, as having none of these from her self: It is much, under sense and a fair gale of flowing love, to carry even, and to be humble: And it's rare to be full of this new Wine, and bear it well.

3. Consider the importance of the word in the Original, it is here translated, he brought me in, as it's Chap. 2. vers. 4. but the word in that Conjugation, in which it is used in the first Language, signifieth, he made me come, or go in; implying, 1. A •ort of aversness, and inability in her self. 2. Many difficulties in the way. 3. An efficacious work overcoming all these, and effectually bring∣ing her over all, as the same word is used, Psal. 78. 71. where Page  71 God's bringing David from the fold to be King, over so many difficulties, is spoken of.

The last thing in the verse is, the effect following on this her admission, which is both exceeding great spiritual cheerfulnesse in her self, and gladnesse of heart also in others, whereby both her own, and their hea•ts were much inlarged in duty, as she under∣took (and therefore the person from me to we is changed again) for before, (she saith) he brought me, &c. but now, we will be glad, &c. The effects, by way of gratitude, are in two expres∣sions, 1. We will rejoyce and be glad in thee. And 2. We will remember thy love more then Wine: And as she took her motive, while she desired Christ's love, from that esteem which all Belie∣vers (under the Title of Virgins) had of it; so now, having ob∣tained what she sought, she confirms her estimation of that in∣joyment, from the experience of the same Believers, under the name of upright; that by such an universal testimony in both assertions, she might the more confirm her saith anent the reality of Christs worth, seing her esteem of him did flow from no delud∣ed sense in her, but was built on such solid reasons, as she durst appeal to the experience of all Believers, who thought Christ well worthy the loving: And so this is not only brought in here to shew the nature of Believers, whose disposition inclines them na∣tively to love Christ, but also to shew the excellent lovelinesse of Christ, as an object worthy to be loved, in the conviction of all that ever knew him. The first expression holds forth a warm change upon her affections; no sooner is she admitted into the Chambers, but she cryeth out, O we will rejoyce and be glad in thee. Where, 1. Ye have her exercise and frame, it's to rejoyce and be glad; cheerfulnesse and joy, disposing the heart to praise, are sometimes called-for as well as Prayer. If we look on this joy as it stands here, It says, 1. There are degrees and steps in Communion with Christ; and the Saints are sometimes admitted to higher degrees thereof, than at other times: Sure, it is a heartsome life to be near Christ and in his Chambers. 2. This joy, and that nearnesse with Christ, which is the ground of it, are both often the effect of Prayer, and follows upon it, when Faith Page  72 is in a lively way exercised in that duty. 3. That Faith exercised on Christ, can make a sudden change to the better in a Belie∣vers case, Psal. 30. 6, 7, &c. 4. That a Believer should observe the changes of Christ's dispensations, the returns of their own prayers, and be suitably affected with them, whether he delay the answer, or give them a present return.

The 2. thing in the expression, is the object of this joy; it's in thee, not in Corn or Wine, not in their present sense, but in him as the Author of their present comfortable condition, and as being himself their happinesse, even in their greatest enjoyments, according to that word, 1 Cor. 1. 31. Let him that rejoiceth, re∣joice in the Lord: and this qualifies joy, and keeps it from dege∣nerating into carnal delight, when he that rejoiceth, rejoiceth in the Lord; and it is a good character to try such joy with, as may warrantably passe under that name of the joy of the Lord, and as will have that effect with it, to strengthen us in his way, Neh. 8. 10.

3. We may consider a twofold change of the number in the Brides speaking; it's We, which was Me: The King brought me, said she, but now We will rejoice. The reasons were given on the petition; and further, we may add here, that it's to shew her being conform in her practice to her undertaking; and to shew that that admission of hers redounded to the good of moe, and ought to take them up in praise with her. The other change of the person is, from the third to the second, from He, the King, to Thee in the second Person, (we will rejoice in Thee) which shews a holy complacency and delight, sometimes making her to speak of him, sometimes to him, yet so, as she loves to have Christ both the object and subject of her discourse, and the more he be to her, she is the more satisfied: This being another character of spiritual joy, and exulting in Christ, it still makes him to be the more to them, and they are still pressing under it, to be the nearer to him.

The 2. effect is, We will remember thy love more then Wine: What is understood by Love and Wine, as also, why the number is changed from the singular to the plural, hath been formerly Page  73 cleared. The word Remember, doth import these three things, 1. A thankful acknowledgment of the favour received, and a mak∣ing of it to be remembred to his praise; this remembring is op∣posite to forgetting, Psal. 103. 2. From which we may observe two things, 1. The acknowledgment of the mercies we have re∣ceived, is a necessary piece of the duty of praise; They will ne∣ver praise for a mercy, who will not acknowledge they have re∣ceived it: forgetfulnesse and unbelief doth much marr praise. 2. They that pray most for any mercy, will most really praise when it's received; and this last is a duty as well as the former, but is not made conscience of, nor suitably performed, but by hearts that acknowledge God's goodnesse to themselves. 2. It imports, a recording of this experience of God's goodnesse, for her own profit for the time to come: Thus every manifestation of his grace, is to be kept as an experience for afterward, when that frame may be away, and he may hide his face, whereupon there will follow a change in the Believers frame: It's good keep∣ing the impression of his kind manifestations still upon the heart; So the Psalmist endeavoured, Psal. 119. 93. I will never forget thy precepts, for with them thou hast quickned me. 3. It imports, the doing of both these with delight, we will remember thy love (saith she) more then wine, that is, the thoughts of Christ's love doth and shall relish more sweetly, than wine, or any comforts amongst creatures; the very thoughts of it are, and will be so cordial and refreshful.

The last expression, the upright love thee, is added for confir∣mation, as was said on vers. 3. and may be lookt upon, as brought in by way of obviating an objection; who (might it be said to the Bride) will so rejoice in Christ with thee? She answers, what∣ever the most part of the world do, yet these who have spiritual senses, love Christ as I do. The difference betwixt this and the former expression in the end of the third vers. is in two: 1. Though the persons be the same, yet she gives them different styles; There she calls them Virgins, as being chast in their love, not joyning themselves to idols, nor going a-whoring after creatures; here she calls them upright, as being sincere, neither dissemblers, Page  74 nor hypocrites, but such as were really that which they appeared to be, having a practice suitable to their profession; such was Iob, Job 1. 1. An upright man; such was Nathanael, Joh. 1. 47. An Israelite indeed: These have not double ends, nor double hearts, but are straight, and may abide the touch-stone, their practice being, their very heart turned outward. The other dif∣ference is in the scope, formerly they were brought in, as being desirous of Christ, as she was; here as delighted with Christ when he is injoyed, both go together: And whoever are desirous after him, will be delighted in him, while present, and afflicted for, and affected with, his absence: In both she evidenceth a suitablenesse in her frame to the generation of God's people, and •ares not from whom she differ, if she be conform to them.

Observ. 1. Where there is love to Christ, there is sincerity in practice; neither is there true love to be found in any hypocrite; for, sincerity and love to Christ go together. 2. Sincerity is a character of a Virgin and true Believer: If we would know who are the Virgins spoken of, vers. 3. she tells us here, they are the upright. 3. All who are sincere or upright, come-in in one cate∣gory and reckoning; they are all of the same spiritual nature or disposition, and what may be said of one of them (as to that) may be said of them all. 4. God reckons Believers, not by the degree of their progresse, but by the kind and nature of their walk, if it be sincere or not, that is, if they be straight as to their ends, motives, and manner in duties, or not. 5. These cha∣racters which agree in common to Believers as such, and these cases which agree with the ordinary way of all the Saints in Scrip∣ture, are solid, and weight may be laid upon them in concluding our sincerity, or the goodnesse of our state; but peculiar evi∣dences, or singular experience would not be leaned unto in that, as if our uprightnesse, or the goodnesse of our state could not be made out without these, wherein possibly an hypocrite can go near∣er to resemble a child of God, than in that which is more ordi∣nary to Saints, as such.