shaddovvish and transitory but Heavenly solid and Eternall Psalm 24. 7. As this blessed bridegroom of his Church is a King so he hath a threefold Kingdome of power grace and glory 1. His kingdome of power is his supreame soveraignty whereby as David speaks He rules and raigness as Head over all 1. Chron. 29. 11. 2 His kingdome of grace is that whereby he rules in a speciall manner by the sweet influence of grace in the hearts of his elect and erects there his throne 3. His kingdome of glory is that which is the inheritance of his Saints in Heaven prepared for them before the beginning of the world which is called the kingdom of God and the father Mark 10 14. Ã donatitione therefore says our saviour fear not little flock c. Luk. 12. 32. And sometimes the kingdome of Christ ab acquisitione Eph. 5. 5. Therefore the thief said Lord remember me when thou commest into thy kingdome Luk. 23. 42. Followes the fruits or effects of this introduction to wit 1. spirituall joy and gladness wherof Psal 45. 15. Which this chaste vergin the Lambs bride conceaveth of this introduction of her into these Chambers view of these heavenly riches and glory that is laid up for her 2. a fervent and sincere affection arising from the remembrance of that Matchless love wherewith he has loved her and which cheereth her heart more then the cheering liquor of the most delicious wine To speak then of the first fruit or duty which upon this introduction the Church performs Then we have first to remark as in the beginning of this verse the Number altered from the singular the King brought me in c. into the plurall we will be glad c. for the same reasons as before As also this shewes that the gladness and rejoycing which arises from the glad tidings of salvation in the Gospell is common to all the godly although never so base or meane otherwise Neither is it in the gifts or graces themselves that are bestowed on them as the worldlings rejoyce in their abundance of corn oile as David shewes and we see in the rich foole but they rejoyce in the Lord who is the full fountaine and giver Psalm 32. 11. Commanded Psalm 9. 2. Practised with a farre more solid and surpassing greater joy yea in the Lord when they suffer for him Act. 5. 41. and 16. 25. So that the godly are not as the world takes them to be a sullen melancholious sort of people but are more joyfull and glad then they can perceive to whom they may justly say as our saviour said to his disciples I have meat that yee know not of so that they have gladness and joy which the wicked nor worldlings know not of to wit spirituall joy or the joy of the Holy Ghost better grounded nor the worldlings joy which like Belthassar's is suddenly oft times blasted marred and ends in endless sorrow whereas the joy of the godly to wit that joy which is grounded on that sweet assurance of their adoption through Christ which is a pledge forerunner of that fulness of joy and pleasures for evermore where of the Psalmist speaks which David calles the joy of his salvation Psal 51. Psal 16. and that whereof the Prophet Isay also sayes my soul shal be joyfull in my God Isay 61. 10. Because he has clothed me with the garments of salvation he hath covered me with the robes of righteousness as a bridgroom decketh himself with ornaments and as a bride adorneth herself with her Jewells all other rejoycing and glorying in any other things like Nebuchadnezars Haman's and the rich fool's in the Gospell being altogether prohibit and unlawfull as the Lord in Jer. 9. 23. sayes Let not the wise man glory in his wisedom nor the mighty in his might or the rich man glory in his riches but let him that glorieth glory in this that he understands and knowes me saith the Lord. We have then in these words 1. A rejoycing arising upon the former introduction 2. Who rejoyces 3. wherein they rejoyce 1. A holy remembrance Followes the next duty the Church performes upon this forenamed introduction to wit the comfortable remembrance of the Lords love which cheereth the soule more then wine does the body Therefore did David stirre up his soul and all that was within him to remember the Lords benefits bestowed upon him and not to forget them Psal 103. 3. Because we are all prone so to do Which remembrance of the Lords love and benefits in a thankfull manner 1. Procures him in mercy still to continue manifest more and more his love and the tokens thereof towards us 2. As Joseph reasoned with his Masters Wife from his love and preferment to him that he would not sinne against him so this remembrance of the Lords love will restraine likewise from sinning against him therefore it is said There is mercy with thee O Lord that thou mayest be feared and 3. In the time of adversity this remembrance of the Lord's love towards us will sweeten all Marah waters and assure us that all shall co-operate to our best because he loves us and that all proceeds from his love Heb. 12. 6. 2. Whereof But it is spoken of Loves in the plurall because of the severall manifestations thereof in Election before time creation in time redeeming in the fulness of time effectuall vocation free justification powerfull sanctification and future glorification c. 3. How Also the effect of his remembrance or quality thereof is expressed by comparing it to Wine and it is also said more then wine to show that wine cannot in the use thereof be so comfortable delightfull and cheering to the body as the remembrance of the Lords love is to a sensible Soul nor is it in the naturall quality thereof so operative upon the body as his remembrance is upon such a soul in moving the same uprightly and sincerely to love Christ againe 4. The retaliation Therefore it is subjoyned that the upright love him Where we have 1. Who loves and 2. Whom they love As for the love and the object thereof having already spoken we have now only to speak of them who love and how they are called to wit recti Now there is a five-fold rectitude 1. Judicii 2. Sinceritatis 3. Desiderii 4. Locutionis 5. Operum Or in a world uprightness of heart and righteousness in life and how it is commanded commended and the excellent fruits thereof Observations 1. She had been seeking favours before and now she thankfully acknowledges favours already received which teaches us all the like duty and not to be like the 9. ungrate lepers for hereby we procure in mercy the continuance of gifts and graces already received and the Lords giving unto us the sanctified use of his benefits as also this is a powerfull motive to the Lord to bestow more favours and to have our confidence strengthned in the granting of
daughters of Sion who have received the eye-salve of the spirit to discern spirituall things and are like Ezekiels wheels full of eyes Ezek. 1. 18. They are called upon only to behold this spirituall sight and to these only the promise is made for Blessed are the pure in heart sayes our saviour for they shall see God 3. The daughters of Sion are called forth to behold Christ the true Solomon as a king crowned with the Crown wherewith his mother crowned him where we have first to consider who is meant here by his Mother and 2. What is this crown and how he is crowned so by her First then we must understand that Christ has a naturall Mother to wit the Virgin Mary who was his mother according to the flesh as also he has a mysticall mother which is his Church who in a divers respect is his sister as he calles her Cant. 5. 2. His spouse and his Mother here 1. In estimation and affection because he so esteems and loves his Church and those who do the will of his Father as his very Mother as he showes and calles such Matth. 12. 50. And 2. Because by the Doctrine of faith the pastors of his Church as by an Immortall seed they conceive and bring forth Christ in a manner in the hearts of his elect Gal. 4. 19. As the Apostle testifies saying My little Children of whom I travell in birth againe untill Christ be formed in you for which cause also the Church who is described by that woman in the Revelation who was great with child is said travelling in birth to have brought forth a man child who was to rule all nations with a Rod of iron who was caught up to God and to his throne which is competent onely to Christ This mother then is said to set a crown on Christs head which is a signe of dominion and victory as we see Rev. 19. 11. When her true and faithfull members acknowledge his sole and only Soveragnity over them and submitts themselves to be ruled and governed by him alone and no other but their king and Lord Jesus to lord over them or have place in their hearts whereas on the contrary those who give place to Satan sinne or their own corruption their servants and subjects they are whom they obey these take the crown as it were from off Christs head and say he shall not raigne over us Psal 2. and puts it upon Satans head and puts only in Christ's hand by way of derision as it were with the Roman souldiers an empty reed for a scepter and crown him with a crown of thorns and while they say in word Let thy kingdome come they show in deed that they desire that it depart from them and therefore they shall hear a sentence of a dreadfull departure from him when they who crown him here as the true members and subjects of his kingdome of grace shal be crowned hereafter with the crown of glory And indeed great reason is it that his Church and all godly soules should thus crown Christ Jesus as their king and only Lord here for 1. In our creation as is shown Heb. 2. 6 He crowned man whom he made little inferior to Angels with glory and honour and set him over the works of his hands 2. In the work of our Redemption he crowned our nature by assumption thereof to his divine nature advancing the same highly above angells in that Hypostaticall Union on earth and now much more in glory and at the right hand of the Father in the heavens 3. As he showes by his Prophet and Psalmist Psal 103. 4. in the work of justification and remission of sinne and delivery from destruction he crownes us with loving kindness and tender mercies 4. In the work of Sanctification as he speaks by Ezekiel of his church Ezek. 16. 12. He put a beautifull crown upon her head even that beauty of holiness whereof he speaks Psal 110. 3. 5 For our use and comfort of this naturall life on earth as David sayes he crownes the yeer with his goodness and his paths drop fatness Psal 65. 11. And 6 In the work of glorification he hath laid up for all his own elect a crown of Righteousness glory and life everlasting 2 Tim. 4. 8. 1 Pet. 5. 4. Rev 2. 10. 4. The time when he is said to be crowned is the day of his espousal's and of the gladness of his heart so that when a faithfull soul acknowledges Christs sole and supreame soveraignity over the same and wholly submits it self to his ruleing and government then and thereby is it espoused as a chast Virgin unto Christ Jesus as the Apostle shewes 2 Cor. 11. 2. And so at one time as it were it crownes Christ and is espoused to him and as this is the joy of the Angels so is it the joy and gladness of his heart who is Lord both of men and Angels proceeding from that love that he has to mans salvation and whom nothing at any time did so contristate when he was on earth as the stubborness of wicked sinners who would not be reclaimed as he shewd when he wept over Jerusalem and so grievously complained Observations 1. We see that the daughters of Sion are called upon to go forth to behold king Solomon and his glory The cause then that so few see Christ the true Solomon in his spirituall glory beauty and Majesty and be inamoured with him to seek after him and delight in him is this they have never learned to go forth out of themselves renouncing their own righteousness will and corruption 2. The eye whereby Christ in his spirituall glory is only seene seeing it is faith and if we look upon him in his ordinances with a carnall eye we will as Herod did set him at nought Therefore if we would see him either here to our comfort or hereafter in glory let us seek after faith and the eye-salve of the spirit by servent prayer and frequent use of the meanes whereby it is obtained 3. Seing Christ is a king and our king ruling and protecting us let us do the duties of loyall and obedient subjects to him and seeing we should crown him here by acknowledging his soveragnity over us and submitting our selves to his rule and government let us not defraud him of his crown-right here as we would not justly be defrauded of that crown of glory which he has at the Fathers right hand Heb. â—…9 and is to give to all those who love and obey him hereafter 4. Seeing faith and obedience make such a spirituall sibness to Christ that his church and her true members are counted his Mother and Spouse therefore hereby being so highly honoured let us all strive to have faith in a good conscience as Manna was laid up in a golden pot that so we may attain to this high advancement and all these comforts that results there-from 5. As the submission of the soul and espousals by
of the love of God wherewith he first loved us and which love is the Christians tribute due to his God who sayes My sonne give me thy heart and may be the Lords questionary tryall to every soule to know if it be his as our Saviour said to Peter Lovest thou me and If any man love not the Lord Jesus sayes the Apostle let him be accursed 1. Cor. 16. 22. Of this love we have to consider 1. what it is or quid sit 2. The sorts thereof or quotuplex sit 3. The properties of it or qualis sit 4. The marks or tokens thereof 5. The fruits and effects of it and Lastly the motives or perswasions thereto First then this love is a holy affection of the heart wrought in the elect by the holy spirit whereby out of the sense of his love to them and of that excellency that is in him they love him with a holy fervent and constant affection Secondly this Love to Christ is twofold intensive and appreciative 1. The intensive is that whereby the soule in a full bensell as it were is caried to love Christ which notwithstanding may sometimes in temptation be seen to slacken and to faile in the fruit thereof as we see in the falls of the Saints 2. The appreciative is that whereby the soul still esteemes the Lord and his favour and values the same with David above all things Psal 4. 6. Thirdly the properties of this love are these 1. It is a fervent love and not like that Laodicean-zeale Rev. 3. 16. but like that of Jacob's to Rachel which therefore facilitates their service and obedience to him and makes his yoke light 2. It is faithfull like that of Jonathan's to David in adversity for Christ as well as in peace and prosperity from Christ 3. It is fruitfull like that tree spoken of in the first Psalme and so not in word only but as the Apostle showes 1. Joh. 3. 18. reall and indeed therefore sayes our saviour to Peter and in him to all pastors Peter lovest thou me then feed my sheep And in like manner to all Christians if yee love me then keep my commandements 4. It must be transcendent above the love that we carry to whatsoever is dearest to us even our owne life therefore sayes our Saviour he who loves father or mother better nor me is not worthy of me As it is said then of the vertuous woman Many daughters have done worthily but thou surpassest them all so what ever love we carry to other things this must surpasse all in like manner 5. It must be constant as his love is to us Joh. 13. 1. and therefore not like Amnon's to Tamar but as our Saviour saies to the Church of Smyrna Rev. 2. 10. be thou faithfull unto death and I will give unto thee the crowne of life Fourthly the marks and tokens of this love are these 1. To have him often in our mind and mouth the first by Heavenly meditation the second by holy communication both by speaking of him and speaking to him 2. To delight in his speech to us by the Ministry of his word for which cause we see that David sayes Psal 119. 103. How sweet are thy words unto my taste yea sweeter then hony to my mouth and the spouse Gant 5. 16. and 13. sayes His mouth is most sweet and his lippes like lillies dropping sweet smelling Mirrh 3. To esteeme highly of his love-tokens to wit the graces of his holy spirit both in account and valuation and care of their right use and conservation and therefore neither to greeve nor quench the spirit of God 4. To rejoyce in his presence above all things in whose presence at last is fulness of joy and like the Solsequium to be sad for his absence as we see was David's querimony Psal 22. 1. and the churches sad condition Cant. 3. 1. 5. To obey and please him therefore Exod. 20. 6. the loving of him and keeping of his commandements are joyned as we see our saviour does in like manner Joh. 14. 23. And specially to do this in the upright discharge of our particular callings therefore said our Saviour to Peter Lovest thou me then feed my sheep 6. To love those whom he loveâ— or whatsoever has a neer relation to him as his friends his cause his image which every true Christian is and his poor members For we know that the usuall proverb is He that loves me will love my dog 7. To study an assimilation of manners or complying to him in being holy as he is holy learning of him to be humble and meek For we know that this procures greatly increases and conserves friendship as we see in the example of Jonathan and David 8. Impatience to see him wrong'd as we see in Moses and Phinea's zeale Therefore where this Love is there will be a hatred and rebuking of sinne as wee see Eph. 5. 11. and Christ's quarrel will be a common quarrel as we use to say If we dearly love a man we will party him and never ask his quarrell 9. Where one loves he lives as we say anima est potius ubi amat qudm ubi animat therefore the drunkard lives where his cups and Companions are because he loves them and so does avaricious person where his Gold is which he makes his God and where his heart is even so the godly soul his life is where Christ is in the Heavens because his love is there and his heart is where his treasure is above 10. Where love is there is longing for a full fruition of the thing loved as the Bride of the Bridegroom even so where the love of Christ is there is a longing till we get that full fruition of him in glory spoken of by the Psalmist Psalm 16. 11. when as the spouse speaketh Cant. 2. 17. that joyfull day shall break and the shadows that are here shall then flee away therfore is the Churches prayer Rev. 22. 20. Come Lord Jesus come quickly Fifthly the fruits and effects which this love we carry to God produces are these 1. Prospering therfore it is said Ps 122. 6. they shall prosper who love thee this being the best and surest way to thrive whereas the want of the Lords love has bin the cause of decay and destruction to Kingdomes Cities great families and persons 2. Protection therefore it is said Psalm 105. 20. the Lord preserves them who love him for which cause Satan acknowledged Joh. 1. 10. that the Lord had hedged Joh. about as he promiseth Psalm 84. 11. to be unto all such a sunne and a shield 3. If any thing fall out cross unto them according as the Apostle saies Rom. 8. 28. he makes all things work together for their best as we see in Josephs selling by his brethren and the Princes of the Philistins their causing Achish through unjust suspition to dismiss David 1 Sam. 29. 4. 4. This love which is carried to Christ as Moses rod devoured
haunted soul by Satan's tempations looks up and by faith or a holy confidence as by the degrees of stairs ascends and abides under the shadow of the Almighty saying with the Psalmist He is my refuge and my fortresse my God in him will I trust Having thus spoken of the Church her style and description from the place of her abode followes to speak of that whereunto she is exhorted which is 1. to shew him her face 2. to let him hear her voice First then His desire to show her face imports that she had hid the same from him Now persons use to hide their face 1 Out of shamefacedness as Rebecca hid her face with a vail when she first saw Isaac who was to be her husband 2 Out of shame for faults committed and humility as the Publican and Prodigal 3 Out of fear like Eliah and the Prophets who hid themselves in caves for fear of Ahab and Jezabel's persecution The hiding then of her face here is out of a holy and virgin-like shamefastnesse as also out of the conscience of her own guiltinesse whereof the godliest have reason to be sensible and a fear also of her spirituall and persecuting enemies which make her to have her recourse to these clifts of the rock there to hide and secure her self Next he desires to hear her voice Now there is a threefold voice which the Church uttereth one to Man which is of preaching or instruction another before Man which is a vowed confession and the third which is specially meant here is her voice to God which is prayer and supplication which delights the Lord rejoyces the Angels vanquishes Satan eases the conscience benefits the soul averts judgments and procures blessings Where we haye to remark that the saies Let me hear thy voice showing thereby that it is to him onely that she should put up her prayers for as the Psalmist witnesseth Psal 65. 2. it is he onely who heareth prayer and therefore to him shall all flesh come as he commandeth Psal 50. 15. And this honour being a jealous God he will not give unto any other Last of all the reason is subjoyned why he desires her to shew him her face and to let him hear her voice for saith he sweet is thy voice and thy face comely thereby the more powerfully to induce her so to do and to remove out of her mind any impediment that might arise from the sense of her own deformity or unworthinesse to wit that her face was not worthy to be seen by him in whose sight the very heavens are not pure and before whom the very Angells appear not but with their faces covered hers being so spotted and unclean as with the Leper under the Law she had reason to cover her lips and to cry Vnclean unclean As also that her voice was in like manner unworthy to be heard being but mournfull and melancholious and more fit for a solitary desert with the Turtle than to be heard in his ear who has planted the ear and to whom in the highest the Angelicall quires sing Allelujah To all these he sweetly and comfortably answers That howsoever she is in her selfe or seems so to her selfe yet in his sight who so has loved her her voice is sweet and her face is comely We have then to consider what makes her voice and her face so First then her voice is sweet in its rise or fountain to wit as Rom. 8 26. when it arises from the Spirit of God and motion thereof on the soul 2 From a sight sense and sorrow for sin in a broken heart and contrite spirit whereof David speaks Psal 51. 3 When it is uttered in saith fervency and humility And 4 when the main end thereof is God's glory and the soul's salvation and all is offered up to God in Christ through his merit and onely mediation Then are our prayers like incense and the lifting up of our hands as an evening sacrifice and then is the Church's voice sweet or as the Prophet Malachi speaks like the offerings of Judah and Jerusalem which were pleasant to the Lord Mat. 3. 4. Secondly Her face is comely whether the face of the body be meant when it is like Mary Magdalen's when she did wash Christ's feet all blurred with the tears of true repentance which like pretious seed she is sowing that she may reap in joy or when it is like David's Psal 119. 136. when he did not onely wash his bed with his tears but shed rivers of tears for the sins of others Or whether the face of the soul be meant when it is stamped with his image and made comely by his beauty of holinesse as he speaks by the Prophet which he put upon it Ezek 16. 14. Any or all these wayes the face of the Church and every true member thereof is said to be comely in the sight of Christ Observations 1. Whereas the Church is called a dove it teacheth all her true members what should be their disposition as hath been already shown in the nature and properties of the Dove 2. We see by her being in the clifts of the rock her weaknesse of her self to withstand her ravenous enemies and that her onely strength and safety consists in her recourse to her Rock Christ Jesus and in making him her hiding place and refuge 3. Her being in the clefts or narrow places of this Rock showes plainly that those who would have safety by Christ and the merit of his bloodshed or tuition from him they must not be big-swoln with the opinion of their own righteousnesse or merit for such can never enter in at rifts or narrow clifts of a rock or at a narrow way which onely leads to salvation Luk. 1. 53. but the humble and poor in spirit for to such onely as saies our Saviour pertaines the kingdom of Heaven Matth. 5. 3. 4. Seeing the Lord saies to every true member of his Church Let me hear thy voice c. what incouragement is this to come to him by prayer to obey and seek after so gracious a Caller upon us and not go with Romanists to Saints and Angells as mediators for us 5. We see when the Churches voice is sweet and acceptable and her face comely even when she is in the clefts of the rocks as Jacob smelled sweetly in Isaac's sight when he came cloathed with his elder brother's garment they onely then are acceptable to God both their persons and their prayers c. who are in Christ Jesus 6. We see what incouragement this is unto us to pray and praise the Lord seeing he tells us that sweet and delectable is the voice of his Elect when in these holy exercises they utter the same before him 7. If our voice be sweet unto him O how sweet should his voice in the ministry and exercises of his Word be unto us as David professes Psal 19. and 119. 8. If the face of his Chosen be so comely and beautifull in God's sight
good use she should still make therof that the thankfull acknovvledgment for these and use made of these might move the Lord in mercy to a gracious bestovving of the other The speech is borrovved from the manner of men vvho vvhen they are betrothed to any do kindly invite and bring them into their best Rooms and furnished Chambers there to show them vvhat goods and Riches they have vvhereof they are to make them partakers vvhom they mind to espouse thereby the more to gladden them confirme and inflame their affection even so the Lord Jesus having betroathed unto himself his Church he brings her into his Chambers vvhen he reveales unto her soul his Heavenly mystery here whereof the Apostle speaks and vvhat Treasures Riches and glory he has laid up for her in the Heavens hereafter Col. 2. 2. 3. the assurance whereof so rejoyces the believing soul and inflames her love to him vvho has so loved her that as the Baptist leaped for joy in his mothers Womb so the Soul leaps for joy in the body and is almost amazed thereat as Jacob vvas at the nevvs of Josephs being alive and of his preferment In which vvords vve have to consider 1. What are these Chambers 2. What means this bringing-in of her into them and 3. Hovv he is styled vvho is the in-bringer First then Chambers are inner Rooms wherein usually things are laid up and especially in Kings Chambers whereof here is mention the Rich Ornaments and honour of Royall Majesty is to be seen and therefore every one gets not accesse to such places who otherwise are permitted to enter in at the Court-gates and outer Rooms but only these who find more speciall favour and neerer accesse even so these Chambers here meant are the heavenly mysteries of the Gospell and as Eph. 3. 8. the unsearchable Riches of Christ manifested and laid open to us thereby not only to know by a fleeting knowledge in the braine but to feel the power of the Gospell as the povver of God unto salvation to every true believer and working a holy change as the vvords of Christ vvrought on those that he called to follow him and on Paul vvhen he vvas converted yea reviving them that are dead vvith Lazarus to arise up from the dead that he may give them light vvhich sanctifying renevving and changing povver is not felt nor this saving knovvledge revealed to every one vvho come to the externall hearing of the Word vvhich is as it were the admission to the utter Court or more common Roomes but only to souls espoused to him as here and vvho is said therefore to be brought into his inner Chambers and knovv as David saies the secret of the Lord Psal 25. 14. That is besides the knovvledge of his heavenly mysteries the secret piercing and changing power thereof unto their sanctification and thereby the secret vvitnessing of Gods spirit to theirs that they are the sonnes of God and heirs of salvation Next he speaks not of one Chamber but of Chambers in the Plurall as it were bringing her from one to another to shovv 1. The degrees he uses of revealing and manifesting himself and his heavenly mysteries to his Church and true members thereof not all at once or in such a measure as aftervvard it pleases him to reveale and therfore making them grovv from grace to grace and from knovvledge to knowledge as the blind man that was cured saw by degrees or as the light grovves ever cleerer from the davvning to the bright day and 2. To shovv his diverse dispensation under the Lavv and Gospell being before and under the Lavv as it were led into some Chambers vvhere she saw indeed the King 's Royall and Rich Furniture prepared for his spouse and all such as fear him but vvith a dimme and glimmering light but under the Gospell she vvas led into more lightsome Roomes vvhere more cleerly she might see his glory riches and Royall Furniture and vvhat was before folded up vvas then unfolded and laid open to her view And yet their remaines another third Chamber and Mansion-place vvherein she shall be brought at the solemnization of that glorious marriage between him and her vvherein she shall see cleerest of all and enjoy with him those Riches of his Kingdome vvhich the mortall Eye never saw nor could it enter into the heart to conceive sufficiently thereof and this Chamber may vvell be called his Chamber of Presence or bedchamber vvhere there shall be rest from her labours and she shall injoy his presence for ever vvherein there is fullness of joy and at his right hand pleasures for evermore The second thing is the Bringing of her into these Chambers vvhich vve must understand to be spirituall for the manner and done by Gods spirit as the agent is by the ordinary ministry of the Word vvhereby both he gives her the Eye of Faith vvhereby she may behold in the Gospell these heavenly Riches and treasure therof in Christ as also he layes open these things by his invvard revelation to her view vvhich God hath prepared for them that love him as the Apostle shovvs 1 Cor. 2. 9 10. and vvhich are hid from all those vvho perish The third thing is vvho brought her in and how is he styled He is here said to be a King vvhich is the first of Christs three Offices vvho is King Priest and Prophet a King for dignity a Priest for Piety and a Prophet for Heavenly Wisdome and prudence and all these three transcendent and therefore the King of kings the true and sole high Priest and that great prophet of his Church authorized from heaven that all men should hear him Ruling us as King having offered himself as a sacrifice for us and interceding as Priest instructing us by his Word and Spirit as he is our prophet and who only has made us a Royall Priesthood to his Father This style then of King he frequently gets in Scripture as Psal 2. 6. Jer. 33. 5. and Zech. 9. 9. vvho has all these properties 1. He is a good King as he is also called the good Shepherd John 10. 11. discharging to the full all the offices of a good king to his subjects both in government and protection 2. He is a great King as Mal. 1. 14. 1. Both in power in it self being almighty and over all persons their souls as well as their bodies and great also in respect of the extent of his dominion over Heaven Earth and Hell and so onely catholick 3. He is also a gracious king 1. In patent accesse at all times and to all who in-call upon him 2. In ready and bountifull granting their petitions 3. In taking notice of the love loyalty and obedience of every one of his subjects and 4. In rewarding every one who is such vvith blessing here and a kingdome hereafter and Lastly he is a glorious King or the king of glory as the Psalmist styles him Psal 24. 7. Whose glory is not earthly