What the Church is It 's a City wherein there is order and a common-fellowship as hath been said vers 2. 2. The Ministers office is here implyed this City hath watch-men so are Ministers called Ezek. 3. 17. Isa. 62. 6. Heb. 13. 17. Which word imports 1. That the Church is a City in danger having outward and inward enemies and therefore needing watch-men 2. That there is an office of a Ministery appointed in the Church for guarding against and preventing her danger and that some are peculiarly designed and separat from others for that purpose some who may be called watch-men which others cannot be said to be and so they are here distinguished from believers or private persons 3. This office is most necessary burdensome and of great concernment to the safety of the Church as watch-men are to a city for so watch they over the souls of the people committed to their trust Again these watch-men are in the exercise of their duty They went about the city Which shews their diligence according to their trust at least it holds forth the end wherefore they are appointed Obs. There is but one City or Church and all Ministers are watch-men of that one Church given for the edification of that body and they should watch not only for this or that Post to say so but for the safety of the whole as watchmen that stand at their post for the good of the whole City 3. These watch-men found her that is as we conceive by their doctrine they spoke to her condition and by their searching and particular application made the two-edged sword of the Word reach her as if they had discernably pointed her out beyond all the rest of the Congregation Which shews 1. The efficacy of the word when rightly manag'd Heb. 4. 12. It 's a discerner of the thoughts and intents of the heart 2. That God can make it find out one in the midst of many others when the Minister knows not and can make it speak to a believers case or any other particular persons condition as if he did know and aim at them particularly 3. That Ministers should be searching and differencing in their doctrine as the several conditions and various exercises of hearers require that is they ought to put difference betwixt the precious and the vile and rightly to divide the word of truth or to lay every ones portion to them so as it be not given in grosse or heaped together to all but to every one their own allowance In sum then that which she sayes is this When I had gone abroad saith she in heavinesse to hear if so I might meet with Christ in publick God made some watch-men speak to my condition particularly as if one had acquainted them with it 2. Her improving of this opportunity coming as it were beyond her expectation follows in the next words she cryes out in an abrupt manner Saw ye him she thinks they can help her being acquaint with such cases and therefore she will consult them That is she follows in upon the little experience she had felt of their skill to seek for help from them and for that end to communicat her case to them as it were after Sermon is done or when some convenient time offers Obs. 1. That believers that are serious will let no fit opportunity for meeting with Christ passe they are accurat observers and frugal managers of them all 2. She observes and is glad when a word speaks home to her case and finds her And this is indeed the disposition of a sound and serious believer 3. Ministers would be well acquaint themselves with soul-sicknesse and expert in the various exercises and cases incident to the people of God both in order to the finding out their disease and the cause of it who often can scarce make language of their own condition themselves and also in order to the making suitable applications for the cure of it for this is to have the tongue of the learned to speak a word in season 4. Believers often can say little of their cases but in a broken and confused way which sayes Ministers had need to be the better acquaint with the spiritual cases and exercises of souls that they may understand by half a word what they would say 5. Believers would advert well to whom they communicat their case this would not be done to all 6. Ministers are suitable Physicians though not the sole or only Physician to whom believers would make known their soul-exercises and cases and therefore there should be much spiritual sympathy betwixt their people and them 7. It 's a great incouragement to a distressed soul to impart it's case to a Minister when in his publick doctrine he useth to speak pertinently unto it 8. It 's not unsuitable for exercised souls beside the publick hearing of their Minister to have their particular queries to him in private 9. How Christ shall be obtained is a suitable subject for Ministers and people in their converse together to be mainly taken up with and holy anxiety concerning this is a frame fit for making adresses to Ministers they may indeed come to Ministers with such questions who are much in longing after him 10. There may be much tendernesse in affection and love where there is much weaknesse in knowledge He is the him whom her soul loveth even now when she knows not where he is and the most grown believers may be sometimes brought to this low ebb in their condition for good ends and for demonstrating the usefulness and necessity of publick ordinances even to them 11. An exercised soul prizeth most a Ministery and such spiritual exercises as are here mentioned do cherish their esteem of that ordinance when other debates among a people often do derogat from it's due esteem 12. Ministers would not cast affection nor reject zeal in weak Christians even though these be joyned with some infirmities and may occasion some more trouble to themselves But where sincerity is there would be an overcoming condescendence as to both these and the questions of a tender soul should be by them intertained as having learned at their Master not to break a bruised reed 13. Tender exercised souls usually confine their questions to their own souls case There is no abstract curious query here nor for the fashion proposed nor any needlesse debate about extrinsick things or the faults or practice of others but Saw ye him whom my soul loveth This is the sore upon which she keeps her finger and this is the wound which she keeps bleeding till he bind it up 3. The successe of her meeting with the watchmen and of this query she puts to them though it be not expressed yet it 's implyed in the first words of the next verse which being compared with this holds out two things 1. That she did not presently find an outgate from under her sad case for she behoved to go further 2. It was but a
will find fault with when they come to look rightly upon it yea even much of their way while they keep up the form of duty is but like the sluggard Prov. 26. 14. turning themselves upon their beds as the door doth upon the hinges not lying still nor altogether darring to give over the form yet litle better on the matter because they make no effectual progress not can they say their soul is in and with their service which they perform 3. Her successe as to this step is but I found him not that is I was nothing the better these sluggish endeavours did not my businesse Every form of seeking will not obtain and one may seek Christ long in their ordinary formal way ere they find him yet it 's good not to give over but to observe the form Life and love is not altogether gone when one discerns absence and their own lazinesse with discontent When this doth not reach her design she proceeds to a more lively step vers 2. and that is to get up and seek him in a more active stirring way Which sayes 1. She observed the continuance of her distance and what came of her prayers and seeking which is a good beginning of ones recovery and wining to their feet after a fit of security and decay 2. It sayes it 's often good for a believer as to their rouzing and their recovering of spiritual life that sense is not alwayes easily obtained this activity had not followed readily had not Christ constrained her to it by cross-dispensations and disappointments In this step we have 1. Her resolving to fall about a more active way in seeking him 2. Her performance 3. Her successe First Her resolution is I will rise now saith she and go about the streets c. In which there are these three 1. What she resolves to do not to give over for that should never be given way to but to bestir her self more actively in duty I will rise and go from the bed to the streets of the city and seek him there By city is understood the Church whereof all members are fellow-citizens Eph. 2. 19. It 's called so 1. For it's order and government so the Church is as a city that hath watchmen and laws 2. For it's unity it 's one Common-wealth and Incorporation Eph. 2. 12. This Jerusalem is a city compacted together Psa. 122. 3. 3. For it's priviledges whereof all believers who are the burgesses and fellow-citizens are partakers Eph. 2. 19. and unto which all others who are without are strangers Her going into the city suppons a communicating of her case to others for help and her using of more publick means opposite to her private dealing within her self on her bed vers 1. even as rising imports a stirring of her self to more activity in the manner of performing these duties opposite to her seeking him formerly while she lay still on her bed The thing then resolved upon is to this sense What am I doing are there not moe means in the use of which I may seek Christ Is there not another way of inquiring after him than this lazy formal way I will up and essay it There are many meanes given for a believers help and when one fails another may be blessed and therefore believers are still to follow from one to another and where true love to Christ is it will make them do so and spare no pains till they meet with him Again 2. Ere she gets to her feet and goes to the streets c. she deliberatly resolves it I will rise c. Which shews 1. That her former disappointment did put her to a consultation what to do and made her more serious And this is the use that ought to be made of disappointments in the duties of religion 2. That there will be heart-deliberations in a Christian-walk when it 's serious and they are the best performances and duties that are the results of these 3. Serious resolutions are often very usefull and helpful in duty for they are ingagements and spurs to stir up to duty when we are indisposed for it 4. It 's good cordially to resolve upon duty when the practice of it is somewhat difficult or obstructed for this both speaks sincerity and also helps to lessen the difficulty which is in the way of duty 5. Resolutions to set about duty are oftentimes the greatest length believers can win at while under indisposition and this much is better than nothing because it draws on more 3. This resolution is qualified I will rise now saith she that is seing these sluggish endeavours doth not avail me I will delay no longer but will now presently fall about it in more earnest It 's the sign of a sincere resolution when it doth not put off or shift duty but ingageth the soul in a present undertaking of it Psal. 119. 59 60. Next her performance or her putting this resolution in practice doth accordingly follow instantly I sought him said she that is in the streets c. Obs. 1. It 's not a resolution worth the mentioning that hath not practice following for every honest resolution is followed with practice whatever short-coming wait upon it 2. Honest resolutions are often to duty like a needle that drawes the threed after it and believers would not star to resolve on duty from fear of coming short in performance if their resolutions be undertaken in the strength of Christ as this was as is clear by considering her former frame which was such as would give no great incouragement to selfy undertakings in duties Lastly her successe or rather her disappointment follows in these words but I found him not even then when I was most serious in seeking him I missed him still which is not only spoken to shew the event but also by way of regrate she is deeply affected with it Obs. 1. When the Lords people have been formerly lazy Christ may keep up himself even when they become more active rather hereby chastening their former negligence than being offended at their present diligence in duty 2. It 's sad when Christ is missed even in duty and that once and again 3. She continues to be a distinct observer of the fruits both of publick and private duties which is a commendable practice and to be made conscience of by all the seekers of his face Vers. 3. The watch-men that go about the City found me to whom I said Saw ye him whom my soul loveth This verse contains the third step of the Brides carriage being now abroad the watch-men found her and she inquires for her beloved at them and her successe in this may be gathered from what follows she doth not upon recourse to them immediatly find him but is put to go a little further In the words there is 1. An opportunity or mean for finding Christ met with 2. Her improving of it 3. The successe which is implyed as is said The mean holds forth these three things 1.
care which he hath toward her 3. They hold forth her duty in reference to her self We shall shortly explain them as they relate to this scope In this 12. verse we have three of these comparisons whereby she is described and commended 1. She is compared to a garden inclosed A garden is a plot of ground separat from other places for delight and recreation of the owner having many flowers in it and much pains taken on it So believers are 1. Set a-part by God beside all others in the world and much pains is taken on them The trees in Christ's garden are digged about and dunged Luk. 13. 8. 2. They are his delight being separat from others for his own use with whom he dwells in whom he takes pleasure and amongst whom he feeds Chap. 6. 2. 3. They are furnished with many excellent graces fruits of the Spirit which are planted in them as flowers in a garden Gal. 5. 21. Next this garden is inclosed It 's a special property of gardens to be so To be inclosed is by a wall or hedge to be fenced from the trampling and eating-up of beasts and also from the hazard of winds So Isa. 5. 2. the vineyard of the Lord of Hosts which is his Church is said to be fenced a wall is built about it to defend it from the danger of beasts and storms And this sheweth 1. His care of her in watching over her Isa. 27. 23. And 2. Her watchfulnesse over her self whereby she is not common or accessible to every one but as she is defended by his care so also she hath a watch her self at the door of her lips of her eyes of her ears c. she is not like a city without walls obnoxious to every assault and temptation but hath a hedge of divine protection which is as a wall of fire about her to defend her and also a guard of watchfulnesse and holy fear in the exercise of which the believer hath rule over his own spirit which Prov. 25. 28. is implyed to be as strong walls about a city The second similitude wherewith she is compared is a spring shut up Springs were of great price in these hot countries and served much for making Gardens fruitful as is implyed Isa. 58. 11. where it 's promised to the Church thou shall be as a watered Garden Hence the righteous is called like a tree planted by the rivers of water Psal. 1. 3. And on the contrary the barren condition of his people is described Isa. 1. 30. by the similitude of a Garden that hath no water In a word she is not only a Garden but a spring that is furnished with moisture and water for making her fruitful More particularly by this may be set out the graces of the Spirit compared to waters Joh. 7. 38 39. and said to become a well of water in these that believe on Christ Ioh. 4. 14. for these graces of the Spirit and his influence on them doth keep all things in the believers souls case fresh and lively as a spring doth make a Garden green and fruitful Next this spring is shut up for so were springs in these countries where they were rare as we see by Iacobs rolling the stone away Gen. 29. 8. And this kept the waters from being corrupted by the Sun and also from being bemudded by beasts This signifieth the preciousness of the graces and influences of the Spirit wherewith believers are furnished 2. Purenesse and clearnesse in them as in waters that are not bemudded 3. A care she hath to keep them pure from carnal passions or fruits of her own spirit that would bemudd all The third comparison is on the matter the same but adds a further degree to the former She is saith he a fountain sealed A fountain may signify waters springing in greater aboundance and sealing doth signify not only shuting up but securing it by a seal after it is shut up So the den of Lions was sealed after Daniel was cast into it Dan. 6. 17. And the stone was sealed that was put on Christ's grave that so it might not be opened by any but by these that sealed it And though there be other uses of sealing yet we conceive that which is aimed at here is 1. To shew the Church is not common but well kept and sealed so that none can trouble believers peace without Christ's leave who hath sealed them by his Spirit to the day of Redemption Eph. 4. 30 c. 2. To shew Christ's particular right to the Church and her graces and his owning of her and them she bears his seal as the 144000. Rev. 7. are sealed there is none but himself that hath accesse to these waters her graces and fruits are all reserved for him Chap. 7. 13. 3. It shews to say so her closenesse and resolute watchfulnesse so that there is no gaining upon her to bemudd her condition without advertancy and observation more than waters can be drawn from a sealed fountain the seal not being broken Like that phrase Prov. 5. 15. Drink out of thine own cistern let them be thine own c. She hath her own distinct fountain from which shew draws influences and that she preserves and secures to her self 4. It shews a kind of sacrednesse in this fountain so that nothing may meddle with it more than that which is marked and separate by a seal In sum the first comparison shews that Christ's Bride or the believer is to be fruitful The second what makes her fruitful the spring of the Spirit The third shews her care to keep it clear and to have it running and flowing that she may be fruitful Vers. 13. Thy plants are an Orchard of Pomegranates with pleasant fruits Camphire with Spikenard Vers. 14. Spikenard and Saffron Calamus and Cinamon with all trees of Frankincense Myrrhe and Aloes with all the chief spices The fourth comparison follows vers 13 14. wherein she is compared to an Orchard as before to a Garden planted with diverse and excellent plants Now this includes these three things which he adds to the former commendation 1. That the believer hath many graces he is an Orchard that is planted with many trees and plantes 2 That the believers graces as they are many so they are various and therefore trees and spices of diverse sorts are reckoned here 3. That the believers graces are excellent for kind as well as many for number and variety they are as Spikenard Saffron c. with all the chief spices And as it commends an Orchard to have many plants and great variety and to want none so to have them of the best kinds adds much to the commendation when it 's fruitful of these Thus the believer is furnished with many various graces of the Spirit as plants planted in his soul and these of the best kind rising from the most excellent seed that can be the Spirit of Christ. And so the graces of believers are rare and precious in
she only hath eyes They are compared to fish-pools in Heshbon at the gate of Beth-rabbim This city Heshbon is mentioned Numb 21. 25 26. It was a royal city where Siâ—on King of the Amorits dwelt and it 's like there hath been some place there called Beth-rabbim for the great resort that was made thereunto And the fish-pools that were there it seems were excellent and clear and fit to give a shaddow to these who looked into them Now it would seem that believers eyes are compared to these pools because of the clear distinct and believing knowledge they have of themselves of Christ and of other spiritual objects And from this we may observe 1. That solid and distinct knowledge in spiritual things is very commendable 2. That a believer hath another kind of insight in spiritual things than the most understanding natural man he hath eyes in respect of him The natural man who hath no exprimental nor believing knowledge of spiritual things is but blind 3. He is sharpest sighted that discerns himself and can rightly take up his own condition the wisdom of the prudent is to understand his way So believers eyes or knowledge is compared to a fish-pond that gives representations of a mans face to him The eight particular is the nose it was not mentioned in her commendation Chap. 4. It is not to be taken here for the whole countenance but for a part thereof Therefore it is distinguished from the eyes and is described as being eminent like a tower beyond the rest of the face and so it is to be applyed to the nose properly which ariseth with a height on the face like a tower and is the feat of smelling to discover what is hurtful or savory also anger or zeal appear in it therefore is it in the Hebrew Language in the Old Testament sometimes put for these because it shews a real indignation when a mans anger smokes forth at his nose Psal. 18. 8. It 's said 1. to be like the tower of Lebnon There is no particular mention of such a tower but that Solomon built there a stately house 2 Chron. 8. 3. called the house of the forrest of Lebanon wherein 2 Chron. 9. 15 16. he put many targets and shields and Lebanon being on the north of Iulah near to Syria where enemies soon brake out against Solomon it 's not unlike but either this house was made use of as a frontier-tower or that some other was there builded for preventing of hurt from that hand to which this alludes Next this tower is said to look toward Damascus Damascus was the head City of Syria So Isa. 7. 8. It 's said the head of Syria is Damascus these that dwelt in it were at that time amongst the most malicious enemies that Israel had They were so in Davids time a Sam. 8. 5. he slew two and twenty thousand of them They were so in Solomons time 1 King 11. 24. Rezon whom God raised up to be an enemy to him did reign in Damascus and generally they continued to be so They lay on the north of Iudah therefore it 's called evil from the north which came from Syria and Lebanon was on the north border of Israel next to it And it 's like that for this cause either Solomon did change that place into a tower or built some other of new to be a watch especially against that enemy which was his chief enemy to prevent the hurt that might come from that hand therefore it 's said to look toward or to the face of Damascus as having a special respect to that enemy Now we conceive that by this the Brides watchfulnesse and zeal in prosecuting and maintaining her spiritual war against her enemies is understood As also her sagacity in smelling and discovering the stirrings and motions of her spiritual enemies as the nose doth easily smell and discover what is pleasant or hurtful to sense Christ's Bride hath many enemies and some more terrible than others therefore she hath her watches and as it were sentinels at the post to observe their motions especially she hath an eye upon her most inveterat and malicious enemy the enemy neerest her doors that is naturally most predominant and her great care is to be kept from her iniquity Psal. 18. 21. This we conceive agrees both with the scope and also with the description and comparison here made use of Obs. 1. The most beautiful Bride of our Lord Jesus hath enemies and such enemies as are strongly seated and fortified as the Syrians at Damascus were to watch against 2 There are some particular quarters or enemies from which and by which believers often suffer most and although they have enemies on all hands yet is there ordinarily some one particular enemy more terrible malicious and predominant than others from which they are most in danger 3. Believers should ever be on their watch against those enemies and must neither make peace with them nor be negligent to provide against them 4. Although the believer should not be secure or carelesse in reference to any ill but every evil is to be carefully watched against yet where one ill doth more often assault him than others and is more strong by the concurrence of tentations from without or from his own inclination within there the believer hath need of a special watch 5. This watchfulnesse impartially extended and constantly maintained is a main piece of spiritual beauty and hath much influence on the adorning of a believer and is a good evidence of a person that is commendable before Jesus Christ. Vers. 5. Thine head upon thee is like Carmel and the hair of thine head like Purple the King is held in the Galleries The first part of vers 5. contains the ninth and tenth particulars that are commended in the Bride The ninth is her head It looks here to be taken for the uppermost part of the head from which sense and motion do flow as being distinct from eyes and nose therefore it is said Thy head upon thee to wit upon and above those parts before mentioned Next it is said to be like Carmel which may be understood 1. as it relates to a fruitful place mentioned with Sharon Isa. 35. 2. the excellency of Carmel and Sharon 2. It may be translated Scarlet or Crimson as the same word is 2 Chron. 3. 14. thus it 's a rich colour wherewith princes and great men used to be decored and the hair being in the next words compared to purple it 's not unlike that it is taken for a colour here also By head we must understand either Christ himself who stands in that relation to the believer and in respect of dignity is called a head to all men 1 Cor. 11. 3. Or 2. which is not inconsistant with the former some grace in the believer acting on Christ and quickning the new life and seing the scope is to commend the believer from inherent grace and the new nature being compared to
to conform their desires to them but to ground them upon them 4. The more tender believers be in their frame they will the more carefully gather up all Christ's words and promises and strengthen their faith thereby in their dealing with him Next she contents not her self to put up this suit but she further qualifies it in several repeated petitions whereby the ardency of her desire and the strength of her faith doth appear all which are recorded both as a pattern to teach believers how they should carry in prayer and also as evidences what will be their way and manner in that duty when their spirit is in a good condition The first qualification of the former petition is Let us go forth into the field Going forth into the field holds forth these two 1. The extent of her desire she would have him at home and abroad also she desires not to go out of doors without him 2. A desire of retirednesse with him that she might be alone in his company as a wife going abroad to fields alone with her husband as Gen. 24. 63. It 's said that Isaac went out to the fields to pray that is that he might be the more retired in that duty Obs. 1. That where desire of fellowship with Christ is right it breaths after a walk with him every where at home and abroad they cannot endure to go out at doors or to the fields without him 2. Dilight in Christs company seeks to be retired with him to be alone with him to be freed from all other companies and abstracted from all distraction the more freely to be solaced with him Again the Pronown us Let us go is not without good purpose added It 's not Go thou nor I will go but Let us go as bearing in it a double motive and evidence of her affection 1. That she offers her self to bear him company Obs. When Christ's company is loved and respected the soul will be content to leave all others and go with him for the entertaining of it 2. It implyes that though she had an errand and desire to be abroad yet she could not endure to go about it without him therefore saith she Let us go Obs. 1. The fields and most pleasant recreations are heartlesse and wearisome without Christ's company in the believers esteem 2. His company is the believers great incouragement to undertake any thing and that which makes his out-going and in-coming pleasant She is content to go with him and cannot abide to go without him Lastly it shews her respecting that which was her part in the exercise as well as his and her resolution to conform her practice to her prayers for as she desires him to go so she is willing to go her self If we would expect the answer of prayer our practices should be like our prayers The second qualification is Let us lodge in the villages Villages are rural or land-ward places by that name distinguished from Towns or Cities In these men travelling or continuing a time in the fields for their recreation or businesse do lodge as retired from their ordinary vocations in Cities Her desire Let us lodge in these or as the word is Let us night or dwell there shews that she desired him abroad with her not for a piece of a day to return at night but for a greater length and continuance of time as loving rather to lodge with him in the villages and to take what might be had in his company for lengthning their reteirment than to return hastily to the City or businesses whereby she might be distracted and in hazard of an interruption of her communion with him Obs. 1. True desire of communion with Christ in the injoyment of his presence as it presseth for retirednesse with him so is it desirous to have that lengthned and cannot endure to think of parting with him when it gets him in a corner 2. A back-side or a corner alone with Christ's company is good lodging to a lover of Christ Solitarinesse with his presence is more frequented and delighted in by such than more publick fellowship and societies In the twelfth verse we have some moe qualifications of her petition and some of the motives that presse her to seek after Christ's company The third qualification is in these words Let us go up early to the Vineyards The similitude is continued but this word early is added And it implyes as it 's used in Scripture 1. timousnesse so the women came to Christ's grave early Luk. 24. 1. while it was dark 2. Seasonablenesse so it 's taken in that expression the Lord will help and that right early Psal. 46. 5. 3. Seriousnesse so Hos. 5. 15. they shall seek me early that is seriously Here it implyeth that she as one impatient of delayes desires to go with expedition and for that end offers him her company Obs. 1. Sincere desire of fellowship with Christ cannot endure delayes but would presently be at enjoyment 2. There is a season or earlinesse a fit opportunity of keeping company with Christ and that would not be neglected 3. As privacy is a great friend to communion with Christ so is earlinesse and timousnesse in setting to it The more early one begin they may expect to speed the better 4. As no duty would be put off or delayed so especially this great and concerning-duty of endeavouring for fellowship with Christ would by no means be delayed or shifted but early and timously would be gone about The fourth qualification follows in the motives that she might see how the several fruits budded And it shews that she desired not his company only for her satisfaction but for her profit also that thereby she might be helped to thrive in her spiritual condition and might be enabled the better to do her duty Obs. A sincere and right desire of communion with Christ studieth to improve it for spiritual advantage when it is attained So then all these put together shew that she desires Christ's presence retiredly constantly timously and in order to her spiritual advantage and profit This last will appear more in the motives especially the first This is indeed a main desire and therefore in what follows she presseth it with motives which put her to it and also as being well pleasing to him give her ground to expect it from him And though she useth these motives as if they were arguments to induce him to grant her desire yet they are mainly for strengthening her own faith in pressing her suit The using of motives and her thus qualifying of her desire saith That believers in their petitions would insist and presse them for although Christ be not informed by words nor perswaded by our arguments yet this both helps to warm the affections and strengthen the saith of the believer himself and is becoming believers in their prayers to him who calls for and admits of reasonable service The motives in particular are four The first is taken from
they get their 〈◊〉 if the Gospel be not taken well off their hand The last thing in the verse is the way she takes to prove her uprightnesse by attesting Christ to bear witnesse to the sincerity of her fruits and this is held forth in the change of the person from the third to the second Thou O Solomon saith she shall have a thousand which in short is done for evidenâ—ing of her sincerity that it was such as might abide his tryal and so she doth passe sentence upon her self as in his sight who knew what was truth And this doth not proceed from boasting but from humble confidence being desirous that he would accept of it and approve her in it Obs. 1. Sincerity gives one boldnesse in approaching to Christ. 2. It 's a good evidence of sincerity when believers are not very anxious and careful what is the judgement of men concerning them if they may have Christ's approbation and therefore they consider their case and practice as speaking to Christ and before him 3. It 's delectable in the most spiritual passages of our inward walk to turn them over into addresses to Christ and to speak them over betwixt him and us 4. It 's best gathering conclusions concerning our condition and best learning how to esteem of it when we are set as in Christ's presence and are speaking to him Every thing will then be best discerned and the soul will be in the best posture for discerning it self BRIDEGROOM Vers. 13. Thou that dwellest in the Gardens the Companions hearken to thy voice cause me to hear it The thirteenth and fourteenth verses contain the last part of this kindly conference that hath been betwixt these two loving parties and expresse their farewel and last suits which each of them hath to the other He speaks in this verse and being to close as a kind husband leaving his beloved wife for a time he desires to hear frequently from her till he return this is his suit And she like a loving wife intreats him to hasten his return in the next verse and this is the scope of both these verses That the words in this thirteenth verse are spoken by him appears by the title he gives the Bride Thou that dwellest in the Gardens which in the Original is in the feminine gener as if one would say thou woman or thou bride or thou my wife Or take it in one word as it 's in the Original it may be rendred O inhabitresse of the Gardens which can be applyed to none other but to her and therefore these words must be spoken by him to her and thus the scope laid down is clear There are three parts in the verse 1. The title he gives her 2. A commendation that is insinuated 3. A request made to her or duty laid on her The title is Thou that dwellest in the Gardens By Gardens in the plural number we understand as Chap. 6. 2. particular Congregations where the Ordinances are administrat called Gardens in the plural number as contradistinguished from the Catholick Church and from a particular believer who are also called a Garden in the singular number To dwell in or inhabit these Gardens imports three things 1. A frequenting of these meetings 2. A continuance in them ordinarily as if there were her residence 3. A delight in them and in the exercises of his worship and service there And in sum the meaning is Thou my Bride who frequentâ— and loves the assemblies of my people and my publick Ordinances c. Obs. 1. That Christ Jesus loveth to leave his people comforted and therefore is distinct in this his farewel that there be no mistakes of him in his absence And this way he used also with his Apostles Iohn 14. 13 14 15. c. before his ascension 2. Christ hath ordinarily ever preserved the publick Ordinances by particular assemblies in his Church See Chap. â— 2. 3. Where God's people are in good case there the publick Ordinances are most frequented and esteemed of and still the better in case they be the Ordinances are the more prized and haunted by them for this is a special character and property of such that they love to dwell among the Ordinances Psa. 27. 4. Also this is pleasant and acceptable to Jesus Christ and the title he gives the Bride here shews his approbation thereof The second part of the verse namely the commendation he gives her is infinuate in these words The companions hearken to thy voice By companions here are understood particular believers members of the Church called also brethren and companions Psal. 122. 8. and the â—rother-hood 1 Pet. 2. 17. So also Psal. 45. 14. and 119. 63. I am a companion of all that fear thee c. and this title is given them for these two reasons 1. Because there is joyntnesse and communion amongst them in all their interests both of duties and priviledges and also in sufferings c. and so Iohn Rev. 19. calls himself their brother and companion in tribulation They are all fellow-citizens of one city Eph. â— And â— because they have a familiar way of living together according to that joynt interest by sympathizing with each other freedom to each other and kindlinesse of affection to one another opposite to that strangenesse and particularnesse that is amongst the men of the world And this is the right improving of the former and results from it Next by the Brides voice is here understood her instructions admonitions and such parts of Christian-fellowship which tends to edification wherein that companionry so to speak doth most appear An example whereof we find in the instructions she gave to the daughters Chap. 5. The companions their hearkning to her voice is more than simple hearing for hearkning and hearing are much different and have different words in the Original and It implyeth their laying weight on what she said by pondering of it and yielding to it as the daughters did Chap. 6. 1. to which this may relate And so the meaning is thy fellow-worshipers saith he with reverence and respect receive thy words thou speaks so weightily unto them And this doth import not only the practice and duty of the Bride and her companions but also a commendation of them both which we may take up in the doctrines Observ. 1. That there is a most friendly union and familiar relation amongst all believers they are companions in this respect though their may be many differences in externals which this takes not away 2. Believers ought to walk friendly together according to that relation and it 's pleasant when they converse together as such Psal. 133. 3. Believers ought not to be uselesse in their fellowship and mutual conversing one with another but would be speaking by instructions admonitions and exhortations that others with whom they converse may hear their voice 4. Believers would not only hearken to publick Ordinances and the word spoken by Office-bearers in the Church but also