Is not all this intimacy still? desired and enjoyed intimacy on the part of our "everlasting Lover"? And as to this present dispensation, the same is provided for and maintained, though in a different way. The Holy Ghost is come. The Spirit of truth is in us. Our bodies are nothing less than His living temples or dwelling-places, while the Son has, mystically, borne us to heaven in and with Himself. Eph. ii. 6. Surely no form of fellowship which we have contemplated is more deep and intimate than this. If, personally, the Lord God was with the patriarchs, and would take a calf and a cake in the love of hospitality--if, in the sight of the whole congregation, He would let the glory fill the temple courts in the joy of its new-found habitation--if, in "the Man Christ Jesus," the Lord God would walk with us, and share our seasons of rest and labour and refreshment, talking at a well with one elect sinner, or letting another press His bosom at supper, and ask Him about the secrets that were in that bosom--in this present day He has us, in the thoughts and affections of His own heart, up in heaven with Himself, and the Holy Ghost is here with us, in the midst of the thoughts and affections of our hearts.

Is this, I ask, intimacy of a feebler nature? Is this a retracing of His way back into His own perfections and sufficiency, or amid the glories and principalities of angels? Is this reserve, as men speak? Is this withdrawing Himself, or repenting of former intimacy with man, as though He had been disappointed and put off? "Adam, where art thou?" was His voice. But has Adam's retreat forced the Lord back? Let this one Witness, this Witness of our times, this indwelling Spirit, leading us in company with Himself after this manner, tell us. All His present way is only a richer pursuit of that purpose which broke forth, in infant form, in the days of Genesis.

And what shall we say of this intimacy in still future days? Redeemed men take the place of cherubic nearness to the throne. The living creatures and the crowned elders are there, and the angels do but surround them as well as the throne. The Lamb's wife, the holy Jerusalem, bears the glory in her bosom. The Tabernacle of God is with men, and He will dwell with them.

But if all this be so, as it surely is, a holy inquiry arises, How are we to entertain this? In what spirit, and after what manner, are we to act on the truth of this gracious purpose of God? We are to admit and believe it in all the simplicity in which it is revealed. This is our first duty. We are by no means to refuse the thought of this divine nearness. Did John, I ask, refuse to lie on His Lord's bosom, or excuse himself for doing so? No. Neither are we, through mistaken humility, to question whether we have rightly interpreted the many scriptures which declare this truth. We are to use the privileges it confers.

But with this use of its privileges we are to honour its claims. For this presence of God is a pure as well as a cheerful element. Of old, the shoes were to be taken from the feet, when that presence was entered, to express the sense of holiness which became it. But that was all. Neither Moses nor Joshua were required to withdraw; only to tread softly. They were welcomed and encouraged, while instructed in the holiness of such intimacy.

So in the Canticles. The soul makes its boast of its Lord's love. It does not refuse to listen to the tenderest expressions of it, nor to recite His well-known desire towards her; but withal, there is owned and felt unworthiness. There is the breathing of the purest though most intimate thoughts--an affection quickly sensitive of the putting slight on such wondrous condescensions of divine love, and diligence in nourishing in the soul the answer due to them. And, thus, this little book gives very clear witness to the truth of God's intimacy with man, and to the manner in which it should be entertained by us. And in doing this it introduces us to a great divine mystery, which, in like manner, gets its early and constant illustration in the Book of God--a mystery which must now hold our thoughts for a little. I mean that of the Bride and the Bridegroom.

The Church is called "the Lamb's wife." But this title has its meaning. "The Lamb" is a figure or a description of the Son of God which tells us of the sorrows He endured for us. The soul well understands this; and therefore this title, "the Lamb's wife," tells us that it is by His sufferings the Lord has made her His own; that He valued her so as to give up all for her. And from the beginning He has been publishing this precious gospel truth.

Ere Adam received Eve he was cast into a deep sleep, and out of his side was taken a rib, of which was formed that one that was afterwards presented to him as his wife. This witnesses the mystery I have mentioned. Adam was humbled and Adam suffered (I mean, of course, only in the symbol or mystery), ere he received Eve; all this casting beforehand the shadow of the humiliation and suffering of the true Adam, in acquiring His Eve for Himself.

So Jacob afterwards. He had to sustain the burthen and heat of a long and toilsome day, ere he could possess himself of Rachel. The law of her people, the law of her country, and the oppressive exactions of the covetous Laban, had put him on these terms. He had to endure the constant consuming of sun and moon, to toil night and day, and have his exile lengthened out, or go without his Rachel.

Joseph, ere he got his Asenath, was separated from his brethren.