Thou hast ravished my heart...... Song of Solomon 4:9

 Love in Christ to a believer, hath strong and wonderful effects on him, in reference to them. 2. The believer hath Christ’s heart, he hath a seat in his affection, he possesseth his love (for no other thing hath his heart) and he may promise himself from Christ, whatever he can desire for his good, even as if be had his heart under his command; for (so to speak) he can refuse believers nothing, which they seek, and which he knows to be for their good. 3. Love in Christ to a believer, it is at a height, or, it is a love of the highest degree: there is no greater intenseness thereof imaginable; for to have the ‘heart ravished,’ is the expression of the greatest love. #%) 3. The manner how he expreseth this, is by doubling the expression, ‘Thou hast ravished my heart--thou hast ravished my heart:’ and this is to shew, that this word fell not rashly from him, but was drawn out by the vehemency of affection in him. 2. That he allows believers to believe this great love and affection he hath to them, and would have them dwelling on the believing thoughts of it; and therefore, he doubles the expression while he intimates his love unto them: only remember there are no disorderly passions in Christ, as in us; yet, that there is sympathy and love in him, and passionate effects of love from him, cannot be denied. The fourth thing is, wherewith it is his heart is so ravished: it may be thought it is some great thing that thus prevails over Christ: now what it is, is set down in two expressions, which are joined to the former, to make this love of his the more wonderful; that which was conquered, or ravished, was ‘his heart;’ that which doth it, is her eye, the eye or the look of a poor sinful creature, even of such a person as maybe despised in the world, and Lazarus full of sores, and not admitted to men’s company. It is not with ‘both her eyes,’ but (saith he) with ‘one of thine eyes,’ that is (as it were) with a squint-look; a side-look of the Bride prevailed thus with him. One eye is not there mentioned, as preferring the beauty of one of her eyes to the other; but to shew what excellent beauty is in her, and much more what infinite love is in him, that he could not (because he would not) resist a look of one of her eyes cast toward him. We shew what is understood by eyes, verse 1, and it is explained in the following verse, to hold forth love especially here, (lovers using to signify affection by their eyes) yet it takes in knowledge, as being presupposed; and faith as going along with it. The second expression is, ‘with one chain of thy neck:’ these chains are spoken of, chap. 1:10. Whereby we shew, was signified her inherent holiness, with imputed righteousness, which by faith she possessed; and so here also it signifies her graces, especially her exercising faith on him, for so the neck was expounded, verse 9, to be understood of faith, which joined the believer to Christ as his head: and it is said to have chains, because it never wants excellent fruits, wherewith it is adorned, when it is exercised. One chain is spoken #%* of, not as if she had not had more, or as if he did not respect them all, but to hold forth this, that one of her chains (as it were) did overcome him; and so it maybe gathered, what will both eyes do, and more chains, when one so prevails. The scope then here doth shew, 1. That Christ is easily prevailed with by his people, O how easily is he overcome by them, who have love to him, and faith in him! 2. That Christ stands not on the degree of his people’s graces, nor doth he suspend his love and acceptation of a person, upon such or such a degree; but wherever reality and sincerity are, if it were in the meanest degree, and but one look, or one chain, he will yield to it, and accept of it. 3. It is to provoke and encourage believers to cast a look to Christ, when they find their faith to be so weak that they can do no more; and to confirm them in the expectation of good from him freely, without any rigid reckoning; it is not only the strong believer, and the strong acts of faith and love, that prevail with Christ, but he condescends to be overcome, even by the weakest, with whom the sincerity of these graces is to be found. This is further followed and explicated, verse 10, and that two ways, 1. By an indefinite question, ‘how fair is thy love!’ 2 By two comparative questions, whereby in two similitudes, her love is preferred to the most excellent things, ‘how much better,’ &c. The thing commended, is, ‘her love,’ that is, the love wherewith she loves him, wherewith her heart breathes after him, delights in him, esteems him, and is zealous to please him, &c. The commendation he gives her love, is, that it is ‘fair.’ And by the way we may observe, that this clearly shews, that by all the former parts of her beauty, are understood spiritual graces: now (saith he) ‘thy love is fair,’ that is, it is lovely and acceptable to me: as beauty and fairness are much esteemed among men: so this grace of love is a beautiful thing in Christ’s Bride. The manner of the expression is by way of question, and admiration, ‘how fair!’ I can get nothing (saith he) to compare it with a wonder, that Christ should be so taken with the love of sinners, as to admire it, or think that their love exceeds all expression; for, so men use to express what they cannot express: but #&+ this doth indeed shew, that the height and depth, and length and breadth of that love, which Christ hath to believing sinners, passeth all knowledge, and is beyond all words. Observe. 1. That a believer is one that loves Christ, and true faith hath always this grace of love joined to it. 2. That love where it is sincere and true, is a property of Christ’s Bride and Spouse, there are no other in the world who love him, but those who are espoused to him. 3. Where love to Christ is, there Christ loves; he cannot but love them, that love him, and there is nothing more acceptable to him, than the faith that is working by love. 4. Our Lord Jesus takes special notice of the frame of the heart, and what seat he hath in the affections of his people, he lays more weight on their love, than on their work, though true love can never be without works. The second way how he explains and illustrates this, is more particular, by two comparisons, yet keeping still the former manner of expression, by way of question and ,admiration: the first is, ‘how much better is thy love than wine!’ Wine may be looked on in two respects, 1. As it is useful in man’s life, and refreshful, Psalm 104:15, ‘It maketh glad the heart of man, and Eccles. 5:19, ‘It maketh the heart merry:’ wine is one of the most comfortable creatures, therefore she calls ‘his love better than wine,’ chap. 1:2. Thus observe, 1. Christ will not be behind with his people, neither in kindness, nor in the expressions of it; for, this is beyond hers, chap. 1. 2. Not that he hath a better object to love, but because the love wherewith he loves her, is like himself, and more excellent than hers. 3. There is no such refreshful thing in all the work of creation to Christ, no such feast, as the warming of a sinner’s heart with love to him is: this (Luke 7:47.) is thought more of by Christ in a poor woman, than all the great feast be was invited unto by the rich Pharisee