17. THE SEVENTEENTH SERMON
THE SEVENTEENTH SERMON His lips are like lilies, dropping sweet-smelling myrrh; his hands are as gold rings set with beryl; his belly is as bright ivory overlaid with sapphire: his legs, &c.—Song of Solomon 5:13. IN speaking of these particulars we are to be very wary, for we have not that foundation as we have in other generals. For no doubt but the Spirit of God here did more intend to set out the large affection that the church had to Christ, than to insinuate any great particularity in every one of these. Therefore let us only cull out, and take those things that are of more easy explication.
’His lips are as lilies, dropping down sweet myrrh.’ That is, his doctrine is as sweet as the lilies, and sound as the myrrh, keeping from putrefaction, it being the nature of myrrh, as it is sound itself, so to make other things sound. In like manner, the speech of Christ makes the soul sound that embraceth it. What was ever more sweet than the truth of Christ? When he spake himself, they all hung upon his lips, Luke 4:20, as the phrase is in the gospel (n), as a man hangs upon the lips of another whom he desires and delights to hear speak, and they marvelled at the gracious words that came out of his lips. Grace was in his lips, Psalms 45:2. All was sweet that came from him, for it came from the excellency of his Spirit. His words were dyed in these affections of his heart. In the learned language, the same word signifieth speech and reason (o), to intimate that speech is but the current of reason from the heart, the seat of reason. Therefore Christ’s speeches were sweet, because his heart was sweet, full of all love, grace, mercy, and goodness, Matthew 12:34-35. His heart was a treasure. His lips must needs then be sweet. Beloved, therefore let us hence take a trial of ourselves, what our condition is, whether the words that come from Christ when he speaks in his ministry to us be sweet or not. The word, to some kind of men, is like the northern air, which parcheth and cutteth. Ahab could not endure the breath of Elias, 1 Kings 21:18, seq., nor Herodias the breath of John Baptist, Mark 6:16, nor the Pharisees the breath of Stephen and Paul, Luke 7:44, Acts 22:22. So too many now-a-days cannot endure the breath of divine truth, when it cuts and pierceth. These words are arrows that stick. If they stick not savingly, they stick to killing. If we cannot endure Christ’s breath, we are not his spouse, nor have any communion with him.
’His lips are like lilies, dropping sweet myrrh,’ &c. This is one excellency of Christ and of his truth, that it preserves the soul in a pure estate. It is pure itself, and so it preserves the soul. Myrrh is a liquor that keeps from putrefaction. There is nothing that keeps the soul, but the word that endures for ever. Whereas, on the other side, error is of a putrefying nature, corrupting and defiling the soul.
’His hands are as gold rings set with beryl,’ &c.
Hands are the instruments of actions. Christ’s actions are precious. Whatsoever he doth to the church, nay, even when he doth use evil men to afflict and exercise the church, he hath a hand there, a golden, a precious hand, in the evil hand of wicked men. God doth all things by Christ. He is, as it were, God’s hand, which all things pass through. Joseph was the second man of Egypt, through whose hands all things came to the rest, Hebrews 1:2, John 5:22; so all things come through Christ’s hands to us; and whatsoever is his handiwork is good. Even as it is said in the days of his flesh, ’he did all things well,’ Mark 7:37, so still, in the church all his workmanship is exceeding well. Though we cannot see the excellency of it, it is all well both in the government of the church and his workmanship in our hearts, ’the new creature.’
’His belly is as bright ivory overlaid,’ &c. His belly, that is, his inward parts. In the Hebrew (p), it is used for the inward affections. They are as bright ivory overlaid with sapphires, that is, they are pure. All the inside of Christ, all his affections that he bears, are wondrous good. His love, his desires, his joys, his hatred, all pure, like pure water in a crystal glass. It may be stirred sometimes, but still it is clear. There are no dregs at the bottom, because there was no taint of sin in him.
’His legs are as pillars of marble set on sockets of fine gold,’ &c. That is, all his passages and ways are constant and firm, even as pillars of marble. His children are so likewise, as far as they are endued with his Spirit. Christ is yesterday, to-day, and the same for ever, Hebrews 13:8. In regard of his enemies, he is set out in another manner of similitude, ’as having legs of brass to trample them all in pieces,’ Revelation 1:15. But in respect of his constant truth and ways of goodness to his church, his legs are as pillars of marble.
’His countenance is as Lebanon, excellent as the cedars.’
Lebanon was a goodly forest lying on the north side of Judea, wherein were excellent plants of all kinds, especially cedars. Christ his countenance is as Lebanon, excellent as the cedars, that is, his presnece is goodly, stately, and majestical. So it is and will be when he shews himself, indeed, for the vindicating of his church. Then the enemies thereof shall know that his presence is as Lebanon, and excellent as the cedars. The children of God are like to cedars, too, for they are Christ mystical. Other men are as shrubs to them, men of no value; but they are cedars, and grow as cedars in Lebanon, from perfection to perfection, bearing most fruit in their age. Wicked men sometimes are cedars, too, and are said to grow and flourish as the cedars in Lebanon. But look a while, and you shall see their place no more. They have no good root, no good foundation, Psalms 37:10. A Christian is a cedar set in Christ the chief cedar. He is a plant that grows in him. He hath an eternal root, and, therefore, he flourisheth eternally.
’His mouth is most sweet, he is altogether lovely.’ His mouth is most sweet. She doubles this commendation. She had said before, his lips are as lilies dropping sweet myrrh. Here she saith again of his mouth, it is most sweet, to shew that this is the chief lovely thing in Christ. The repetition argueth the seriousness of the church’s affection to Christ, and of the excellency of that part. The main lovely thing is that which comes from his heart by his words and his lips; as, indeed, the most excellent thing that we can think of is the expression of the heart of God in Christ, and of Christ’s love to us. ’His mouth is most sweet.’ And, indeed, the best discovery of a true affection to Christ, and of a true estate in grace, is from our affection to the word of Christ. Wheresoever there is interest into Christ, there is a high respect to the word. ’My sheep hear my voice,’ John 10:4; and you know what Peter saith, John 6. Many of Christ’s hearers and followers forsook him, upon some hard speeches, as they thought, that came from him. Saith Christ to Peter, ’Will ye also leave me?’ Peter answered again, ’Whither, Lord, shall we go? Thou hast the words of eternal life,’ John 6:68. The apostles, that had the Spirit of God, perceived an incredible graciousness to sit on his lips, and therefore they hung upon his lips. ’Whither shall we go? Thou hast the words of eternal life.’ If we leave his speech, we leave our comfort, we leave our life. As a comment hereupon, see Psalms 19, where we have a high commendation of God’s excellency; first, from the book of nature, the works of God: ’the heavens declare the glory of God;’ then from the word of God; and herein the psalmist is wondrous large. ’The law of the Lord is perfect, converting the soul; the testimonies of the Lord are sure, making wise the simple; the statutes of the Lord are right, and rejoice the heart; the commandments of the Lord are sure, and enlighten the eyes; more to be desired than gold, yea, than fine gold; sweeter also than the honey or the honeycomb.’ But mark the order. When is the word of God precious as gold, sweeter than the honey or the honeycomb, but when the former commendation takes place? Where the word is perfect, converting the soul, and where it is sure, making wise the simple, and where the fear of the Lord is clean, &c., there it is more to be desired than fine gold, and sweeter than the honeycomb. So the church here finding, first of all, the word to be a converting word, and giving understanding to the simple, she cannot but speak of the sweetness of the word of Christ. His lips are as lilies dropping sweet-smelling myrrh. His mouth is most sweet. Thus a man may know his estate in grace by his relish of the word.
There is a divine and a heavenly relish in the word of God; as, for instance, take the doctrine of his providence, ’that all things shall work together for the best to them that love God,’ Romans 8:28. What a sweet word is this! A whole kingdom is not worth this promise, that whatsoever befalls a Christian in this world, there is an overruling providence to sway all to good, to help forward his eternal good. That Christ will be present with us in all conditions, what a sweet word and promise is this! Matthew 28:20; ’that he will give his Holy Spirit, if we beg it,’ Luke 11:13; ’that he will not fail us nor forsake us,’ Hebrews 13:5; that ’if we confess our sins, and lay them open, he is merciful to forgive them,’ 1 John 1:9; that ’if our sins were as red as scarlet, they shall all be white as wool,’ Isaiah 1:18. What kind of incredible sweetness is in these to a heart that is prepared for these comforts! The doctrine of reconciliation, of adoption, of glory to come, of the offices of Christ and such like, how sweet are they! They relish wondrously to a sanctified soul.
Let us therefore discern of our estate in grace by this, how do we relish divine truths? Are they connatural and suitable to us? Do we love them more than our appointed food? Are they dearer unto us than thousands of gold and silver? Do we like them above all other truths whatsoever? Psalms 119:72; Psalms 119:127. Every truth in its rank is lovely, and is a beam of God. For truth is of God wheresoever we find it. But what are other truths to this heavenly, soul-saving truth? this gospel-truth that is from Christ? ’His mouth is most sweet.’ In our nature there is a contrary disposition and antipathy to divine truth. We love the law better than the gospel, and any truth better than the law. We love a story, any trifling, baubling thing concerning our ordinary callings, better than divine truth. In divine truth, as things are more spiritual, so the more remote they are naturally from our love and liking. Evangelical truths will not down with a natural heart; such an one had rather hear a quaint point of some vice or virtue finely stood upon than anything in Christ, because he was never truly convinced of his corrupt and miserable estate by nature. But when the grace of God hath altered him, and his eyes are open to see his misery, then of all truths the truth of Christ favours* best. Those truths that come out of the mouth of Christ, and out of the ministry concerning Christ, they are the most sweet of all. Oh! how sweet are those words in the gospel to the poor man, ’Thy sins are forgiven thee,’ Matthew 9:2. Do you think they went not to his heart? So to the woman, Luke 7:47. Her many sins are forgiven her, for she loved much. Oh! they were words that went to her soul! And to the thief on the cross, ’This day thou shalt be with me in paradise,’ Luke 23:43. How do you think those words affected him? So it is with us, if ever we have been abased in the sense of our sins. Oh! how sweet is a promise of mercy then! ’He that brings it is as one of ten thousand, that comes to declare to man his righteousness, Job 33:23; to lay open the mercy that belongs to a distressed soul. Oh! the very feet of those that bring these glad tidings are beautiful! Romans 10:15. When our blessed Saviour, after his resurrection, spake to Mary, and called her by her name, after that she had sought him and could not find him, ’O Rabboni,’ saith she. The words of Christ they melted her presently. Let Christ once call us by our names, for he knows us by name, as he knew Moses, Exodus 34:27, Isaiah 43:1; let him by his Spirit speak to us by name, and own us, then we call him Rabboni. We own him again, for what is our love but the reflection of his back again? Therefore saith the psalmist, ’Let me hear the voice of joy and gladness, that the bones that thou hast broken may rejoice,’ Psalms 51:8. ’Let me hear;’ that is, I long for thy word to hear it; not the bare ministerial word, but the word of the Spirit. But the church resteth not here, but saith further,
’He is altogether lovely.’ Altogether desirable; as if she should say, What should I stand upon particulars? he is altogether, from top to toe, amiable, lovely, and delectable.
’He is altogether lovely.’ Lovely to God, to us, to the soul; lovely to him that can best judge of loveliness. The judgment of God I hope will go current with us; and what doth God the Father judge of Christ? ’This is my beloved Son,’ Matthew 3:17. He is the Son of God’s love, Colossians 1:13, as God cannot but love his own image. He is lovely also as man, for he was pure and holy; lovely as mediator by office, for he was anointed by God to convey the Father’s love to us. He must needs be lovely in whom all others are loved. This is my beloved Son, in whom I am well pleased; out of him I am well pleased with nobody. And indeed he was filled with all graces that might make him lovely. All the treasures of wisdom are in him, and of his fulness we all receive grace for grace. He is made a storehouse of all that is good for us.
He is lovely to God in whatsoever he did. He carried himself lovely, and pleased his Father in all his doings and sufferings. God loved him especially, ’because he was obedient, even unto the death of the cross. Therefore God gave him a name above all names; that at the name of Jesus every knee should bow, both in heaven and in earth,’ Php 2:8-10. As for the angels, they look upon him with admiration. They attended him, and accounted it an honour to wait upon him. He is lovely to all above us, and shall he not be lovely to us?
Obj. But you will say, Was he lovely when he was nailed on the cross, hung between two thieves, when he wore a crown of thorns, was whipped, laid grovelling on the ground, when he sweat water and blood? What loveliness was in him when he was laid in his grave?
Ans. Oh! yes; then he was most lovely of all to us, by how much the more he was abased for us. This makes him more lovely that out of love he would abase himself so low. When greatness and goodness meet together, how goodly is it! That Christ, so great a majesty, should have such bowels of compassion! Majesty alone is not lovely, but awful and fearful; but joined with such condescending grace, is wondrous amiable. How lovely a sight is it to see so great a person to be so meek and gentle! It was so beyond comparison lovely in the eyes of the disciples, that they stood and wondered to see him, who was the eternal Word of the Father, condescend to talk with a poor Samaritan woman, John 4:6, seq. And what loveliness of carriage was in him to Peter, undeserving, after he had denied and forsworn him, yet to restore him to his former place that he had in his heart, loving him as much as ever he did before! In a word, what sweetness, gentleness, bowels of meekness, pity, and compassion did he discover to those that were in misery! We cannot insist upon particulars.
There is a remarkable passage in the story of Alphonsus the king, not very well liked of some. When he saw a poor man pulling of his beast out of a ditch, he put to his hand to help him; after which, as it is recorded, his subjects ever loved him the better. It was a wonderful condescending. And is it not as wonderful that the King of heaven and earth should stoop so low as to help us poor worms out of the ditch of hell and damnation? and that, when he hath set us in a state of deliverance, he should not leave us there, but advance us to such a state and condition as is above our admiration, which neither heart can conceive nor tongue express? Is not this wonderful condescending?
Use 1. That we may further improve this point, Is Christ altogether lovely; so lovely to us, and so beloved of God the Father? Let us then rest upon his obedience and righteousness; build upon it, that God cannot refuse that righteousness whose whole subject is altogether lovely. Let us come clothed in the garments of our Elder Brother, and then doubt not of acceptance; for it is in Christ that he loves us. In this well-beloved Son it is that God is well pleased with us. If we put on Christ’s righteousness, we put on God’s righteousness; and then how can God hate us? No more than he hates his own Son. Nay, he loves us, and that with the same love wherewith he loves him; for he loves whole Christ mystical, Head and members, John 17:23. Let this strengthen our faith, that if Christ be so altogether lovely in himself and to the Father, then we may comfortably come before the Father, clothed with the garments of him our Elder Brother, and so rest ourselves on the acceptation of his mediation, that is so beloved a mediator.
Use 2. Again, if Christ be so lovely, ’altogether lovely,’ then let us labour to be in him, that so we may be lovely to God; because he is the first amiable thing in the world, in whom we are all lovely. All our loveliness is in beloved Christ.
Use 3. Again, if Christ be so lovely, here only we have whereupon to spend the marrow of our best affections. Is it not pity we should lose so much of our affections as we do upon other things? Christ is altogether lovely; why should we doat upon other things so much, and set up idols in our hearts above Christ? Is he altogether lovely, and shall not he have altogether our lovely affections, especially when we are commanded, under pain of a curse, to love the Lord Jesus? Anathema Maran-atha to those that love not Christ, 1 Corinthians 16:22. Let us therefore labour to place all our sweet affections that are to be exercised upon good, as love, joy, and delight, upon this object, this lovely deserving object, Christ, who is ’altogether lovely.’ When we suffer a pure stream, as it were, to run through a dirty channel, our affections to run after the things of the world, which are worse than ourselves, we lose our affections and ourselves.
Let, therefore, the whole stream of our affections be carried unto Christ. Love him, and whatsoever is his; for he being altogether lovely, all that comes from him is lovely. His promises, his directions, his counsels, his children, his sacraments, are all lovely. Whatsoever hath the stamp of Christ upon it, let us love it. We cannot bestow our hearts better, to lose ourselves in the love of Christ, and to forget ourselves and the love of all. Yea, to hate all in comparison of him, and to account all ’dung and dross’ compared with Christ, is the only way to find ourselves. And indeed we have a better condition in him, than in the world or in ourselves. Severed from him, our condition is vain, and will come to nothing; but that we have in him is admirable and everlasting. We cannot conceive the happiness which we poor wretches are advanced to in Christ; and what excellent things abide for us, which come from the love of God to us in Christ, who is so altogether lovely. Therefore let us labour to kindle in our hearts an affection towards Christ, all that we can, considering that he is thus lovely.
Use 4. And let us make an use of trial, whether he be thus lovely to us, or no. We may see hence whether we love Christ or no. We may judge of our love by our esteem.
1. How do we value Christ? what price doth the church set on him? ’He is the chief of ten thousand.’ What place, then, should he have in our hearts? If he be the chief of ten thousand, let us rather offend ten thousand than offend him. Let us say, with David, ’Whom have I in heaven but thee?’ &c., Psalms 73:25. And when the soul can say to Christ, or any that is Christ’s (for I speak of him in the latitude of his truths, promises, sacraments, and communion with his children), ’What have I in heaven but thee?’ &c., then it is in a happy condition. If these things have the same place in our esteem, as they have in respect of their own worth, then we may say truly, without hypocrisy, ’He is altogether lovely to us,’ that we truly love him.
2. In the next place, are we ready to suffer for Christ? We see the church here endures anything for Christ. She was misused of the watchmen. They scorned her, and her ’veil is taken away,’ yet notwithstanding, she loves Christ still. Do we stand ready disposed to suffer for Christ? of the world to be disgraced and censured? and yet are we resolved not to give over? Nay, do we love Christ the more, and stick to his truth the faster? Certainly where the love of Christ is, there is a spirit of fortitude, as we may see in the church here, who is not discouraged from Christ by any means. He is still the chief of ten thousand. When she was wronged for seeking after him, yet he was altogether lovely. Whereas, on the other hand, you have some that, for frowns of greatness, fear of loss, or for hope of rising, will warp their conscience, and do anything. Where now is love to Christ and to religion? He that loves Christ, loves him the more for his cross, as the Holy Ghost hath recorded of some, that they ’rejoiced that they were thought worthy to suffer for Christ,’ Acts 5:41. So the more we suffer for him, the more dear he will be to us. For indeed he doth present himself in love and comfort most, to those that suffer for his sake; therefore their love is increased.
3. Again, where love is, there it enlargeth the heart, which being enlarged, enlargeth the tongue also. The church hath never enough of commending Christ, and of setting out his praise. The tongue is loosed, because the heart is loosed. Love will alter a man’s disposition. As we see in experience, a man base of nature, love will make him liberal; he that is tongue-tied, it will make him eloquent. Let a man love Christ, and though before he could not speak a word in the commendation of Christ, and for a good cause, yet, I say, if the love of Christ be in him, you shall have him speak and labour earnestly in the praises of God. This hot affection, this heavenly fire, will so mould and alter him, that he shall be clean another man. As we see in the church here, after that there was kindled a spirit of love in her, she cannot have done with Christ. When she had spoke what she could, she adds, ’He is altogether lovely.’ Those that cannot speak of Christ, or for Christ, with large hearts in defence of good causes, but are tongue-tied and cold in their affections, where is their love? Put any worldly man to a worldly theme that he is exercised in, and speaks of daily, he hath wit and words at will; but put him to a theme of piety, you lose him: he is out of his theme, and out of his element. But ’tis not so with those that have ever felt the love of God in Christ. They have large affections. How full is Saint Paul! He cannot speak of Christ, but he is in the height, breadth, length, and depth of the love of God in Christ, and the knowledge of God above all knowledge. Thus we may discern the truth of our love by the expressions of it here as in the church.
4. Again, the church here is never content till she find Christ; whatsoever she had, nothing contents her. She wanted her beloved. As we see here, she goes up and down inquisitive after him till she find him. So it is with a Christian. If he have lost, by his own fault, his former communion with Christ, he will not rest nor be satisfied; but searcheth here and there in the use of this and that means. He runs through all God’s ordinances and means till he find Christ. Nothing in the world will content him, neither honour, riches, place, or friends, till he find that which he once enjoyed, but hath now for a season lost, the comfort and assurance of God’s love in Christ.
Now, if we can sit down with other things, and can want Christ and the assurance of salvation, that sweet report of the Spirit that we are his, and yet be contented well enough, here is an ill sign that a man is in an ill condition. The church was not so disposed here. She was never quiet, nor gives over her inquisition and speaking of Christ (that by speaking of the object she might warm her affections), until at the last she meets with Christ. These and the like signs there are of the truth of the love of Christ. But where there is a flaming love of Christ there is this degree further, a desire of the appearance of Christ, a desire of his presence. For if Christ be so lovely in his ordinances, if we find such sweetness in the word and sacraments, in the communion of saints, in the motions of the Spirit, what is the sweetness, think you, which the souls in heaven enjoy, where they see Christ face to face, see him as he is? Hereupon the spouse saith, ’Let him kiss me with the kisses of his mouth.’ Oh, that I might live in his presence. This is the desire of a Christian soul when the flame of love is kindled in any strength, ’Oh, that I might see him.’ And therefore it longs even for death; for as far as a man is spiritual, he desires to be dissolved and to be with Christ; as Simeon, when he saw him, though in his abasement, ’Now I have enough; let thy servant depart in peace, for mine eyes have seen thy salvation,’ Luke 2:30. The presence of Christ, though it were but in the womb, when Mary, the mother of Christ, came to Elizabeth, it caused the babe that was in her womb to spring. Such comfort there is in the presence of Christ, though he be but in the womb, as it made John to spring. What, then, shall be his presence in heaven? How would it make the heart spring there, think you? For that which is most lovely in Christ is to come. Therefore the saints that have any degree of grace in the New Testament, they are set out by this description. They were such as loved the appearing of our Lord Jesus Christ. How can it be otherwise? If they love Christ, they love the appearing of Christ, wherein we shall be made lovely, as he is lovely.
Here we are not ’altogether lovely;’ for we have many dregs of sin, many infirmities and stains. Shall we not, then, desire that time wherein, as he is ’altogether lovely,’ so shall we be made a fit spouse for so glorious a husband? To conclude this point, let us try our affections by the church’s affections in this place, whether Christ be so lovely to us or not. It is said, ’There is no beauty in him when we shall see him, and he was despised of men,’ Isaiah 53:2. He was so, in regard of his cross and sufferings, to the eye of the world and of carnal men. Herod scorned him; when Pilate sent him to him, made nobody of him, as the word in the original is (q). They looked upon the outside of Christ in the flesh when he was abased. ’There was no form nor beauty in him,’ saith the Holy Ghost, that is, to the sight of carnal men; but those that had the sight of their sins with spiritual eyes, they could otherwise judge of Christ. The poor centurion saw an excellency in him when he said, ’He was not worthy that he should come under his roof,’ Matthew 8:8. The poor thief saw the excellency of Christ upon the cross in those torments. ’Lord, remember me when thou comest into thy kingdom,’ Luke 23:42. So those souls that were enlightened, that had the sight of their misery and the sight of God’s love in Christ, had a high esteem of Christ in his greatest abasement. Therefore, if we have a mean esteem of the children of God as contemptible persons, and of the ordinances of God as mean things, and of the government of Christ (such as he hath left in his word) as base, it is an argument of a sinful, unworthy disposition. In such a soul Christ hath never been effectually by his Spirit; for everything in him is lovely, even the bitterest thing of all. There is a majesty and excellency in all things of Christ. The censures of the church are excellent when they proceed and issue forth with judgment, as they should do, ’to deliver such a man over to Satan, that he may be saved in the day of the Lord,’ 1 Corinthians 5:5.
Now, if the ordinances of Christ, the word and sacraments, and the shutting sinners out of the church, if these things be vilified as powerless things, it shews a degenerate, wicked heart, not acquainted with the ways of God. If we have a mean esteem of men that suffer for Christ and stand out for him, if we account them so and so, shall we think ourselves Christians in the mean time? When Christ is altogether lovely, shall they be unlovely that carry the image of Christ? Can we love him that begets, and hate them that are begotten of him? Can we love Christ, and hate Christians? It cannot be.
Now, that we may get this affection and esteem of Christ that is so lovely, Let us labour to make our sins bitter and loathsome, that Christ may be sweet.
Quest. What is the reason we set no higher a price of Christ?
Ans. Because we judge not of ourselves as we are indeed, and want spiritual eye-salve to see into ourselves rightly.
2. And let us attend upon the means of salvation, to hear the unsearchable riches of Christ. What makes any man lovely to us, but when we hear of their riches, beauty, and good intent to us? In the word we are made acquainted with the good intent of Christ towards us, the riches of mercy in forgiving our sins, and riches of glory prepared for us. The more we hear of him, of his riches and love to us, the more it will inflame our love to Christ. Those that live where the ordinances of Christ are held forth with life and power, they have more heavenly and enlarged affections than others have, as the experience of Christians will testify.
3. Again, if we would esteem highly of Christ that he may be lovely to us, let us join with company that highly esteem of Christ, and such as are better than ourselves. What deads the affections so much as carnal, worldly company, who have nothing in them but civility? By converse with them who have discourse of nothing but the world, if a man have heavenly affections, he shall quickly dull them, and be in danger to lose them. They may be conversed with in civil things, but when we would set to be heavenly and holy minded, let us converse with those that are of an heavenly bent. As we see here, ’the daughters of Jerusalem’ are won to love Christ. By what? By conversing with the church. Upon the discourse that the church makes of his excellencies, in particular, they begin to ask, Where is Christ, as in the next chapter; and so are all brought to the love of Christ.