December 12. 1667. IT is Ordered by the Lords of His Majesties Privy Council That none shall Re-print or Import this Book Entituled Clavis Cantici for the space of nintine Years without Licence of the Printers hereof P. W. Clavis Cantici OR AN EXPOSITION OF THE SONG of SOLOMON BY IAMES DVRHAM Late Minister of the Gospel in Glasgow Col. 3. 16. Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord. Eph. 5. 2. And walk in love as Christ also hath loved us 1 Cor. 13. 13 And now abideth faith hope love these three but the greatest of these is love EDINBVRGH Printed by George Swintoun and Iames Glen and are to be sold at their Shops in the Parliament-Yard Anno DOM. 1668. TO THE CHRISTIAN READER GOD being the immortal souls chief good it must needs follow that what unites the soul unto God must be the souls chief Ornament and Grace And such is Love that Principium uniens or principle uniting the soul unto God Whence it is that even in good spiritual and elevated reason the Apostle prefers Love among the souls three cardinal virtues 1 Cor 13. 13. And now abideth faith hope and love and the greatest of these is Love Indeed Faith going out from the sinner to rest upon Jesus Christ the Justifier of the ungodly And there is no sinner nor unclean thing in Heaven and Hope looking unto and after a Country that we are not yet possessors of and Love yea love alone filling Heaven unto all eternity it is certain that Love is the souls most adorning Ornament its most Heavenly frame Now of all Books in Holy Scripture it hath pleas'd the Holy Ghost to entitle the Song of Solomon or His Book of Loves thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song of Songs All Songs all Loves all outgoings of the soul being invaluable to this Souls-Song and Love uniting Christ and the soul. This Posthume work then of the precious Author Mr. Durham is commendable to the Churches if there be need of â—â—y additional commendation beyond the naming of his Name to it upon moe accounts than one First It 's done upon the highest sweetest deepest subject Love between the soul and it's chiefest good even God in Christ. Secondly It 's done spiritually yet plainly upon a most spiritual yet Mysterious portion of Holy Scripture And Thirdly the Churches of Christ are oblidged to God in this That they have had from this bright Candle amongst the Lord's Candlesticks a light shining upon and discovering those two Mysterious Books of Scripture Canticles and Revelation Fourthly If a word fitly spoken is as Apples of Gold in pictures of Silver Prov. 25. 11. Sure then it was highly commending of Gods goodnesse to the Author That he was led on this work of Preaching Lecturing and Writing on this Song of Loves Those sweet concords and begun Musick of Heaven between Christ and souls and that in time of sad discords and very Immusical Jarrings in the Church An argument of an excellent Soul-frame in a very evil time A demonstration whereof and of his healing disposition O how apparent is it in that rare piece of his upon Scandal I shall not trouble thee any further save that I cordially wish the Lord may be pleased so to blesse thy perusal of this present Treatise as it may tend not only to the present but also to the everlasting wel-being of thy soul. And so I bid thee farewell Clavis Cantici OR A KEY of the SONG Useful for opening up thereof THis is a place of Scripture the Exposition whereof many in all Ages have shâ—â—ned to adventure upon and truly I have looked upon it of a long time as not convenient to be treated upon before all Auditories nor easie by many to be understood especially because of the height of spiritual expressions and mysterious rapts of Divine Love and the sublime and excellent expressions of the Bridegroom therein contained which would require much livelinesse of frame and acquaintance in experience with the things here spoken of and nearnesse in walking with God as being necessary for finding out the mind and meaning oâ— the Spirit of God therein Yet we are now brought by help of his Grace to essay the Interpretation of it upon these following considerations First Because it is acknowledged by all not only to be authentick Scripture but an excellent Piece thereof and therefore is to be made use of by the Church and not to ly hid nor to be laid aside as if the meaning thereof were not to be searched into because it seems dark and obscure 2. Because the Subject and Matter of it is so Divine carrying alongst with it many various cases both of particular Souls as also of the Church both visible and invisible with many excellent commendations of Christ the Bridegroom which ought to be the Subject of his Friends Meditations and cannot but be profitable if he blesse them there being here Maps almost for all conditions 3. Because the style and composition is so Divine and excellent carrying affections alongst with it and captivating them in the very reading so that few can read this Song but they must fall in love with it we would therefore see what is within it if at least we may get a taste of that which doth so sweetly relish 4. It seems the Holy Ghost by putting it into such a mould intended to commend it and if it be true that all the Poetical pieces of Scripture ought especially to be learned and taken notice of so should this it being so commended to us in that frame 5. The strain and subject of it is so very spiritual that it necessitats the Students thereof to aime at some nearnesse with God and ordinarily it leaves some stamp upon their affections which is not the least cause nor the smallest encouragement to me in this undertaking We shall not stand to prove the authority of it It carries a Divine style in its bosome nor is there need to inquire who was the Pen-man of it it being clear that Solomon who was furnished with wisdom and understanding as never a King before or since was is honoured to be the Amanuensis of the Holy Ghost in putting this Song upon record Whether after or before his backsliding it is not much to us though it be most probable that it was after in the warmness of a spirit sensible of this so great a deliverance For here we may as it were see him making use of that experience of the vanity of all things he had found coming to the fear of God as the conclusion of the whole matter whereof this Song of Love is not a little evidence and which looks like his own saying Eccles. 12. 13. The means which are necessary for our more perspicuous handling and your more profitable hearing of this profound Scripture will be
may attain to a great height and yet corruption may again strangely break out and grace be brought very low What knowledge had Solomon What presence and clearnesse had he gotten by the Lord 's appearing to him What hearing of Pâ—ayer How usefull was he in God's work in building the Temple ordering all the Levits c and continued thus eminent for many years even till he was well stricken in years and then fell so foully How may this strike us with fear It 's much to win fair off the Stage without a spot Be humble and he that standeth let him take heed lest he fall 5. Grace can wash foul spots out of Believers Garments seing no question Solomon was washen and as he was recovered so grace is able to recover the Saints from their most dangerous aâ—d fearfull backslidings 6. Sometime the Spirit will honour the Penmen of Holy Writ by mentioning and recording their names other times not as is clear from some Books unknown by whom they were written the Lord doth in this according to his pleasure and as he seeth it may tend to edification Vers. 2. Let him kiss me with the kisses of his mouth for thy love is better then Wine Having spoken to the Title we come now to the Song it self which being by way of Conference or Dialogue we shall divide the several Chapters according to the number of the Speakers and their several intercourses in speaking And so in this Chap. we have 5. parts In the 1. the Bride speaks to vers 8. In the 2. the Bridegroom to vers 12. In the 3. the Bride again to vers 15. And 4. the Bridegroom speake vers 14. And lastly the Bride in the two last verses The Bride begins this sweet Conference vers 2. and continues to vers 8. 1. She speaks to Christ vers 2 3 4. Then 2. to the Daughters of Ierusalem vers 5 6. Lastly she turns her self again to the Bridegroom vers 7. In the first of these there is 1. Her aime and desire by way of an earnest wish laid down vers 1. 2. The motives that stir up this desire in her and whereby she presseth it on him vers 2 3. 3. There is a formal Prayer set down vers 4. which is amplified in these three 1. In the motive proposed 2. In the answer obtained and felt 3. In the effects that followed on it Her great wish is Let him kisse me with the kisses of his mouth That it 's the Bride that speaks is clear She begins not because love ariseth first on her side for here she begins as having already closed with him and therefore she speaks to him as one who knows his worth and longs for the out-lettings of his love but because such expressions of Christs love as are to be found in this Song whereby his complacency is vented and manifested towards us doth first presuppose the working of love in us and our exercising of it on him and then his delighting that is his expressing his delight in us For although the man first suit the wife and so Christ first sueth for his Bride yet when persons are married it 's most suitable that the wife should very pressingly long for and expresse desire after the husband even as the Bride doth here after Christ's kisses and the expressions of his love Of this order of Christ's love see Chap. 8. Vers. 10. In the words consider 1. what she desires and that is the kisses of his mouth 2. How she points Christ forth by this significant demonstrative Him 3. Her abrupt manner of breaking out with this her desire as one that had been dwelling on the thoughts of Christ and feeding on his excellency and therefore now she breaks out Let him kisse me c. as if her heart were at her mouth or would leap out of her mouth to meet with his First by kisses we understand most lovely friendly familiar and sensible manifestations of his love kisses of the mouth are so amongst friends so it was betwixt Ionathan and David and so it is especially betwixt Husband and Wife Next there are several delightsome circumstances that heighten the Brides esteem of this the so much desired expression of his love The 1. is implyed in the person who is to kisse it 's Him Let him kisse He who is the most excellent and singular person in the world The 2. is hinted in the party whom he is to kisse it 's me Let him kisse me a contemptible despicable creature for so she was in her self as appears from vers 5 6. yet this is the person this love is to be vented on 3. Wherewith is he to kisse It 's with the kisses of his mouth which we conceive is not only added as an Hebraism like that expression The words of his mouth and such like phrases but also to affect her self by expressing fully what she breathed after to wit kisses or love which are the more lovely to her that they come from his mouth as having a sweetnesse in it Chap. 5. 16. above any thing in the world That Christ's love hath such a sweetnesse in it the reason subjoyned will clear for thy love is c. That which is here kisses is immediatly denominat loves It is his love that she prized and whereof kisses were but evidences They are kisses in the plural number partly to shew how many ways Christ hath to manifest his love partly to shew the continuance and frequency of these manifestations which she would be at The thing which she here desires is not love simply but the sense of love for she questioned not his love but desired to have sensible expressions of it and therefore compares it not only to looks that she might see him but to kisses which is also clear from the reason annexed while she compares his love to Wine Again her manner of designing Christ is observable Him It 's a relative where no antecedent goes before yet certainly it looks to Christ alone as the reasons shew Here no rules of Art are kept for love stands not on these This manner of speaking is to be found also in Moral Authors when one eminent is set forth who is singularly known beside others as having in the estimation of the speakers no match So Pythagora's Schollars used to say of their Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said it And in Scripture when the Saints speak of the Lord they thus design him because they are not afraid to be mistaken Psal. 87. 1. His foundation c. and Isaiah 53. 2. He shall grow up like to a tender plant This is neither for want of titles due to him or rhetorick in her but because in this manner of expression the Saints set forth 1. Christ's singular excellency which is such that he hath no match or equal there is but one Him 2. Their singular esteem of him whatever others think 1 Cor. 8. 6. To us there is but one Lord Iesus only Christ is esteemed of
of jealous love that are as pangs to such as travel in birth as it were to have their interest in Christ made clear as the words in the following verse expresse Obs. 1. That which in a believers experience hath proven useful is in a special manner lovely and commendable to them Experience is a most convincing demonstration of the worth of any thing and leaves the deepest impression thereof behind it 2. The more any by experience have learned Christ's worth and the more they have tasted that he is gracious their affections do the more vehemently stir after him 3. Christ's presence hath many great and excellent advantages waiting on it It brings â—ase and quietnesse to the soul and gives refreshment under his shadow it gives accesse to pray with freedom and duties then have usually a sensible successe 4. The believer looks upon it as a great mercy to have freedom in prayer and to be heard when he prayes That by prayer she raised Christ up is remembred as a mercy not to be forgotten and this yet commends unto her the good of sitting under his shadow 5. Accesse to Christ is no time for security but for prayer and when the believer is admitted to solace himself in Christ's presence then should he be diligent in wrestling with him and improving that opportunity for pressing after a further manifestation of him 6. There are some experiences that are unquestionable to all believers though they be mysteries to all others in the world 7. It is not a little strengthning yea exceedingly confirming to believers when their experience and the experiences of other believers co-incide and jump in the proof of the same thing 8. Although believers may in some things differ yet there are some things commonly found good in experience by them all This is the advantage of Christ's company there was never a believer that attained it but he â—ound much good of it and these who still travel for it apprehend groundedly that there is an unspeakable good in it Vers. 6. Set me as a seal upon thine heart as a seal upon thine arm for love is strong as death jealousie is cruel as the grave the coals thereof are coals of fire which hath a most vehement flame Vers. 7. Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned In the sixth verse she proceeds to her second petition wherein she is strengthned from her former experience The suit is in two expressions to one purpose and it is pressed with several reasons in the end of the sixth and seventh verses whereby she shews that lesse could not be satisfying to her and this much she behoved to have granted her The first expression holding forth her suit is Set me as a seal upon thine heart The second is to the same purpose in the words that follow and as a seal upon thine arm By Christ's heart is signified his most inward affection for it is frequent in Scripture by the heart to signifie the most inward affections So Matth. 6. 12. where the treasure is there the heart will be And Chap. 4. 9. Thou hast ravished my heart c. A seal is used for confirming evidences or closing of letters They have some peculiar ingraving on them serving to distinguish the deed of one man from the deed of another wherefore men use to have a special care of their Signet or Seal for both are one upon the matter and in the Original Thus Ahasuerus kept his Seal upon his own finger Esth. 3. 10 12. So then from this we may see that a Seal or Signet signifieth 1. What one hath a precious esteem of and therefore Ier. 22. 24. the Lord saith of Coniah though thou wert the Signet on my right hand c. And Hag. 2. 23. the Lord expresseth his love to Ierusalem in this that he would take Zerubbabel and make him as a Signet 2. By Seal is signified something that makes an impression and leaves a stamp thereof behind it that doth not wear out again as a Seal doth on the Wax Next by Christ's arm may be understood his care of his people outwardly expressed in the effects wrought by his power for their good So Isa. 40. 11. it 's said he will gather the Lambs with his arms c. Thus then to be set as a seal on his heart doth imply 1. Exceeding great neernesse to Christ eâ—en to have a special room and seat in his heart 2. It imports a settlednesse in that condition that she may be set there as the Lord saith of Ierusalem 2 King 21. 4. there I have put or set my Name and as it is Psa. 132. 14. there will I dwell 3. To be set as a Seal on his arm takes in further that as she would be always minded by Christ and have him loving her so would she have him in all his dispensations making that manifest and that as it were they may bear it ingraven upon them that he minds her like that expression Isa. 49. 14. I have graven thee upon the palms of my hands whereby he expresseth his mindfulnesse of her that he could look to nothing in all his works but he saw as it were her name ingraven thereupon for all his works expresse love to her In sum we conceive the words look to one or both of these similitudes or allusions 1. In general to men who had such respect to their Seals or Rings that they wore them on their fingers and carried them still about with them Now she would be carried about on his heart and have him sympathizing with her in every thing that she meets with 2. And more especially it may allude to Aaron's Brestplate whereby he did carry the names of the children of Israel on his heart Exod. 28. 12 29. which ingraving is said to be like the ingraving of a Signet in which the High-priest was certainly a type of Christ However this is certain that she would be established in her union with Christ so that neither desertions on his part nor backslidings on hers might marr that but that she might be fixed as to her union with him and made to abide in him as the impression of a Seal is fixed upon the Wax and made to abide in it Obs. 1. True love to Christ will be bold pressing and importunat in it's suits to him It will not stand to seek any thing that may endear him to the soul to have him as a brother and to be worn upon his heart c. 2. Christ's heart and inside is most heartsome to the believer who hath had any discovery thereof made unto his soul and true love can settle no where till it get a lodging in his very heart that is the proper resting-place of a beliver and that is the refreshing which can make the weary to rest 3. Love to Christ would not only be neer him but would
to that which is spoken by a companion when it 's edifying 5. It 's a thing pleasant to Jesus Christ who takes notice how companions walk together when there is conscience made of mutual fellowship with fruit and freedom amongst his people This were good companionry 6. God's making the stamp of his Spirit on a particular believer to have weight on others so as their fellowship with them hath successe should provoke the believer to pursue more after fellowship with Christ himself which is the scope of this part of the verse compared with that which followes The last part of the verse containing his desire to her or the duty he layeth on her is in these words cause me to hear it The words as they are in the Original are cause me to hear me which occasioneth a twofold reading 1. Cause me to be heard and let me be the subject of thy discourse to others â—eing they give eaâ— unto thee improve that credit which thou hast with them for that end Thus this same phrase is rendered Psal 66. 8. make the voice of his praise to be heard or as it is in the Original cause to be heard the voice c. 2. They may be read as they here stand cause me to hear it and thus Christ desires he may be the Object spoken unto as by the former reading he is to be the subject spoken of So this same phrase is rendered Psal. 143. cause me to hear thy loving kindnesse And this translation agrees well with the scope here where before he brake off communing with the Bride as in the first part of the verse he had commended her for her frequenting of publick Ordinances and in the second for her keeping fellowship with others in both which her duty is insinuated so here he calls for her keeping of fellowship with himself by her sending frequent messages to him in prayer which he not only requires as a duty but now requests for as a savour to speak so that he may hear often from her which he will account as much of as any man will do of hearing from his wife in his absence And thus to make him hear her voice is by frequent prayer to make addresses to him as Psal. 5. 3. In the morning shalt thou hear my voice and Chap. 2. 14. of this Song speaking to the Bride Let me hear thy voice saith he Observ. 1. That though Jesus be a great Prince and sometimes be absent to the sense of his people yet hath he laid down a way how his Bride may keep correspondence with him and let him hear from her when she will in his greatest distance He hath as it were provided posts for that end prayers ejaculations thoughts looks if wakened by his Spirit which will carry their message very speedily and faithfully 2. The Bride ought to be frequent in sending posts and messages to her blessed Bridegroom that he may hear from her and both duty and affection call for this 3. Messages from the believer are most welcome and acceptable to Jesus Christ they are as messages from a loving wife to an husband at a distance and believers may expect that such messages shall be well entertained they cannot be too frequent in suits and prayers to him when these duties are rightly discharged and there will be no letter sent to him so short or ill written but he will read it And sure the neglecting of this is a sin doth exceedingly displease and wound our kind Bridegroom 4. In this verse frequenting publick Ordinances fellowship with believers and much corresponding with Christ in secret prayer are all put together to shew that they who rightly discharge the duties of publick worship and the duties of mutual fellowship and the duties of communion and corresponding with Christ in prayer must necessarily joyn all together and when it goes well with a believer in one of these they will all be made conscience of and this last is subjoyned as the life of both the former without which they will never be accepted by him BRIDE Vers. 14. Make haste my Beloved and be thou like to a Roe or to a young Hart upon the mountains of Spices The last verse hath in it the Brides last and great suit to her Bridegroom that he would haste his return As in the former verse the Bridegroom compended all his will as it were in one suit to the Bride Let me often hear from thee that I may know how it is with thee said he So here she sums up all her desire in one suit which to her is both first and last I beseech thee saith she my Beloved make haste and do not tarry In the words there are 1. her suit 2. The title she gives him 3. Her repeating and qualifying of her suit Her request is make haste The word in the Original signifieth flee away importing the greatest haste and speed that may be so would she have Christ hasting his coming in the most swift manner whereby the holy impatience of her affection that cannot endure delayes doth appear therefore abruptly she breaks out with this as her last suit and that which especially her heart desires of him That it 's for a speedy return the scope her love that expresseth it and the manner which she useth through the Song doth clear and there being two comings of Christ spoken of in Scripture 1. His coming in grace which already she had prayed for and it 's promised Iohn 14. 21 23. 2. His coming in glory at the last day to judge the world we conceive that it will agree with her scope here to take in both but principally the last that is her desire that Christ Jesus would hasten his second coming Not that she would have him to precipitat or leave any thing undone that is to go before the end but her desire is that in due time and manner it may be brought about and that what is to go before it may be hastened for making way for it For the phrase haste my Beloved is indefinite and therefore it may look both to his second coming and to all that must necessarily preceed it and therefore so long as there is yet any thing to be performed as previous to his coming she bids him hasten it â— We take this desire to look mainly to his second coming because that only can perfect believers consolation and put an end to their prayers Till he come their consolation cannot be full and all shadowes are not away Chap. 2. 17. There is ever something to be done and therefore they have ever something to pray for to wit that his Kingdom may come till that time 3. This is the great joynt and main suit of all believers they all concurr in this Rev. 22. 17. The Spirit and the Bride say Come c. It 's essential to all who have the Spirit to joyn in this suit and the Bride cannot but be supponed to love the last appearing of our
First Some acquaintance with the whole Word of God but mainly the Book of the Psalms and other Songs recorded in the Word as also with the Gospel and such places as have most likeness to it 2. Acquaintance with the cases of others either by reading or mutual fellowship but most of all it is requisite that one have some experimental knowledge of the way of God towards his own heart He who is so wise as to observe these things even he shall understand this loving kindnesse of the Lord Such kind of experience is one of the best Commentaries upon this Text. 3. Watchfulnesse over our selves keeping our heart with all keeping and studying a tender frame of spirit that we may have a Conscience alwayes void of offence towards God Loosnesse all the Week will not be a frame for the Canticles It is not the simple being of Grace but the lively operation and exercise thereof which prompts and disposes either to speak to purpose or to hear of this with profit He would grow in Grace who would grow in Knowledge here Neither have others ground to expect that this secret of the Lord shall be with them or that they shall be of a quick understanding who fear him not One may have Grace and not a lively frame for this except Grace be acting and in exercise 4. Much conversing with the Bridegroom especially by Prayer that he who causes the dull to understand Doctrine may manifest himself and open our eyes to behold these wondrous things and that he may blesse us in the knowledge of his will in this we undertake which so especially concerns Him and us for this Scripture may be dark to these who speaks on it if this be not and a sealed Book to you who hear it if these things be wanting Whereas if these be in us and abound we shall neither be barren nor unfruitful in the knowledge of this piece of Sacred Scripture Now that we may have the more clear accesse to speak profitably of the matter of this Song and that our way of opening and applying of it which may possibly in some things be different from others may be the better cleared We shall 1. premit some Propositions concerning it 2. Draw some Conclusions from these both which we shall endeavour shortly to clear and confirm as useful to be taken alongst in our proceeding The first Proposition then is this This Song is a piece of Divine Scripture and a most excellent part thereof which we shall speak to more fully on the Title and so of equal authority with other Scriptures wherein holy Men spoke as they were inspired by the Holy Ghost and tendeth to the edifying of the Church and making of the man of God perfect even as they do For First This Song hath ever been received into the Canon and accounted as they speak for Canonick as the rest of the Scriptures were It was never questioned by the Jews as Mercer praefat ad Cant. cleareth but was still received by them and transmitted to the Gentile Churches who received the Scriptures of the Old Testament from them who had the Oracles of God in keeping And that the same hath been universally received by Christians may appear by the Records of the Councils and Writings of the Fathers where the Catalogue of the Books of the Holy Scripture is set down 2. It carrieth the Authority of the Holy Ghost engraven upon it as evidently as any piece of Scripture not only as to its Matter manner of Expression Divine Style but mostly in that Divine power and efficacy it hath on hearts and spirits especially of the more discerning who best know Christs voice as his Sheep whereby it relishes so sweetly and elevats them to such an holy ravishment that it obtaineth the testimony from all that there is something Divine in it and more then can be in Humane Writings even though they cannot particularly tell the meaning of it That holding true here which one said of a Book which was something obscure That which I understand said he is excellent therefore I judge that which I understand not to be so also though it exceed my reach And that its Christ who speaketh and that it is the Language of the Holy Ghost and can be applyed to no other is by a Divine conviction extorted from the Reader and Hearer of it so that confessedly and deservedly it beareth this Title A Song of Songs This Song must either be attributed to the Spirit as the chief Author of it though Solomon was the Penman or we must say it was not only Penned but Indyted meerly by some Man Solomon or whoever he be led by his own spirit or some other spirit without the Spirit of God But none of these last can be said What other spirit can so speak of Christ and the Church What other Song even of the most holy Men can be compared to this Was it ever equalled Or can it be equalled And if it cannot be the fruit of the spirit of a meer man though in the most holy frame then it must be inspired by the Spirit in wonderful wisdom and a most Divine style compacting the mysteries of Communion with God in Christ in this short Song Wherefore we say it is justly called A Song of Songs whereby it is preferred not only to all Humane Songs but even to other Scriptural Songs which were blasphemous to do were it not of a Divine rise and authority There are two Objections which sometimes have been started by some but they will not be of weight to infringe this truth The first is that there is no Passage of this Song cited in the New Testament But citation of Scriptures in the New Testament doth not give authority to them They are cited as having authority and not to get it And therefore there are many Scriptures in the Old Testament which were never cited in the New Although it may be said there are many near resemblances at least in the New Testament to diverse Passages in this Song as the often styling the Church a Vineyard Matth. 20. and comparing the Churches union with Christ to Marriage Matth. 22. c. That Christ standeth at the door and knocketh Rev. 3. 20. taken as it were from Song 5. 2. The Virgins falling on sleep Matth. 25. The efficacy of grace called drawing Iohn 6. 44. taken from Chap. 1. 4. c. Christ in the Parables called a King or the King which by way of eminency is applyed to him Psal. 45. 1 2. Neither is the second objection of greater weight to wit that no proper Name of God is to be sound in this Song For 1. It s so also in other Scriptures as in the Book of Esther The Scriptures authority doth not depend on naming the Name of God but on having his warrand and authority 2. This Song being Allegorical and Figurative it s not so meet nor consistent with its style to have God named under proper
become of the rest There are four things we would propose for use from the Title of this Song First That singing of Believers cases even their several cases is allowable Or that singing of diverse and different cases yea even their saddest cases is not inconsistent with but very agreeable unto the work of praise Ye see this is a Song for the nature of it which Song is to be sung yet for matter exceeding comprehensive of all sorts of cases and these various There are amongst others five cases in which to sing doth sometimes stumble at least stick much with those who are weak and tender All which we will find cleared in the Brides practice of singing this Song First It 's doubted if sad cases should be sung seing Iames 5. 13. it 's said Is any man merry let him sing Psalms Ans. It 's true these who are merry should sing but not only they no more then only they who are afflicted should pray It 's not our case nor our chearful disposition but the duty that should be respected in this work of praise yea we should sing for chearing our disposition and mitigating and sweetâ—ing our crosses So doth the Bride here sing her suffeâ—ings Chap. 1. 6. Chap. 5. 7. when she was smitten yea her deâ—ertions she putteth these also in a Song 2. It 's stumbled at sometimes to sing complaints of our own sinfulnesse and to turn our failings into Songs What matter of cheerfulnesse is there in these may one think But we say here she doth so mine own Vineyard have I not kept saith she Chap. 1. 6. I sleep c. Chap. 5. 2. It 's a ground of cheerfulnesse that we may sing over these unto God with expectation to be pardoned and delivered from them as Psal. 65. 3. 3. When the matter is different from our case some thinks it's hard to sing such Psalms Ans. Certainly in this Song there are different yea contrary cases yet none can think but a Believer may sing it all at one time Yea 2. There had never then been a Psalm sung in publick for in no Congregation can all the members ever be in one case 3. The same might be objected against publick Prayers also seing there may be many petitions that are not suitable to all joyners yet hath the Lord commanded both publick Praying and Praising 4. When the matter which is sung is above us being a thing we have not yet reached and so cannot assert it in our particular condition as truth As these words Psal. 18. 20 21. I have kept his ways c. Ans. By this Song all at least most part of Believers are made to sing many things beyond their own attainments possibly yea Chap. 8. that phrase My Vineyard which is mine is before me is of that same extent with that Psal. 18. 20. Yet will not any think that the Spirit propounding this Song and that Psalm as a subject for publick praise did ever intend that none should sing it but such as were as holy as David yea it would seem that if either David or Solomon had stuck to the absolute perfection which these words seem to hold forth if they be expounded according to the strict rule of the Law and be not taken in an Evangelick sense that neither of them would or could have sung them yea it 's observable that in this Song there are spots mentioned and not keeping of the Vineyard Chap. 1. is one part of the Song as well as keeping of it Chap. 8. is another How then may we joyn in these Ans. 1. We sing not our own sense and experience only but what may attain the end of praise which is attained in our acknowledging what others have reached though we our selves come short 2. Not only our own case as particular members is to be sung but in publick we take in the praises of the whole body 3. That expression Chap. 1. 6. Mine own Vineyard c. holds forth the sense she had of her negligence not as if she had no way done her duty but she confesseth her failings in it which she sings to the praise of that free grace that had pardoned her Again the other expression Chap. 8. 12. My Vineyard which is mine is before me expresseth her sense of her sincerity blessing God for it and refreshing her self in the acknowledging of it and both these may agree as to some measure in the Believers experience at one and the same time though when the Believer sinneth more grostely they do not so well agree to him except in respect of different times and cases In praising then we would neither simply look to our frame nor to the matter in it self which is to be sung nor to the cases we are in as if these were the warrand of our singing or the rule to regulâ—â—â—s in it but unto these three things 1. The end whereâ—ore singing is appointed 2. The command 3. The notion or consideration in respect of which the Believer joyneth in the duty of praise The ends are principally three 1. Glorifying God and making his praise glorious thus Histories of the Lords dealing with his people of old and thus the cases of others in our singing of them serve to that end that he did such works that such a case was once sung to him and such a Saint was so dealth with otherwise we might scruple to sing Psal. 44. We have heard with our ears our fathers have told us and other Scriptures as well as cases And so the most part of the subject of praise and the Book of the Psalms would be laid aside as uselesse and not so much as to be read for we ought not to read or say an untruth more then to sing it A second end is edifying of others with whom we joyn as well as studying edification our selves So Col. 3. 16. the end to be proposed in singing is teaching and admonishing one another in Psalms and Hymns and spiritual Songs And suppose some found themselves unsutable in their own case to the purpose that is to be sung yet will it not teach them what they should be and admonish them because they are not such A third end we are to aim at in singing is our own chearing and refreshing making melody in our hearts to the Lord Eph. 5. 19. Which ariseth not alwayes from the matter simply considered as it holds true in our own experience But 1. from our consciencious going about it as a piece of worship to God and so doing we are accepted in that 2. From the heartsomenesse of that soul-refreshing exercise of praise and so that Scripture which might be more sadening in meditation to us yet should be chearing in praise because it 's then used in that Ordinance 3. From the possibility that is herein discovered of attaining such a blessing frame or experience because once a Saint did attain it and since they were men of the like passions and infirmities with us why
may not we aim at and hope to be made Saints of the like graces with them since they were what they were by the grace of God 4. From this that it was once made good in another which mercy should be a ground to us to mention it to the Lords praise 5. From it's being a part of Scripture appointed for his praise whither it agree with our case or not That being the end wherefore it was designed to be sung is a sufficient warrand for our joyning in the singing thereof Secondly We would consider the command we have not only to praise but to praise in these words of David and other Penmen of holy Psalms for which cause God hath furnished his Church with Songs but not so with Forms of Prayers to which he would have us astricted and that for preventing doubts concerning the matter For 1. If God did propone these songs to be sung then they are fit to praise him 2. If he did allow none to sing them but such as had no hesitation or scruple to assert them with application to themselves then either never should they be sung or never in publick But 3. Did he not appoint them to be used in David's time And joyners then were not all of one size Sure they had never been committed to publick use if none might have joyned in singing them but these who could sing them from their own experience Or will a Believer be challenged for praising God in the rule and words laid down by him Certainly not However he may be challenged if he be not sutably affected in the singing of them Thirdly We would consider the notion or capacity under which Believers joyn in this duty for they joyn either as parts of the whole Church and so they go about their part of the duty of praise as the matter holdeth true in any member indefinitely even as they joyn in prayers so being that which is sung be allowed matter for that end Or they joyn as true Believers and then what points out infirmity they look on it as agreeing to their flesh what points out sincerity they as spiritual though not perfect joyn on that account in the thankfull acknowledging of it what confesseth a sin if guilty they acknowledge it if not they blesse God they are preserved by grace yet they are made to see their corruption which hath the seed of that sin in it and take warning as in singing the 51 Psalm is requisit when all are not under that guilt which David there confesseth A fifth case in singing which hath been matter of doubting to some is when they are put to sing with others who possibly are strangers to God Ans. Such may be cleared from this that the Bride joyneth with the Daughters of Ierusalem often they have a share in holding up this Song so doth she go to the Watchmen being willing to joyn with them who smote her And certainly this and other Songs being to be sung in publick in the Congregation and sucâ—â— Congregation as none will plead that it ought to have been separate from it 's clear they joyned and that upon the account of the former grounds The second thing we are to observe for use is from the commendation of this Song being for it's excellency A Song of Songs and it is this that the Believer hath the choisest â—ong and most excellent mirth in the world not such songs or joy as the world hath or giveth Ioh. 14. â—7 Yea their songs are such songs as none can learn but themselves Rev. 14. 3. Ohow happy and chearful a life might a Believer have if he did not sometime marr his own comfort All is most excellent which he hath his songs are so for they have the most excellent subject to wit Christ Psal. 45. and the most excellent grounds of rejoycing and most solid the largest sweetest and most comfortable allowance in the world Considering all this Song together though it hath sundry sad and perplexing cases yet it is most excellent Or right thoughts of Christ will make every condition sweet and a song Nothing will come wrong to a Believer Christ Christ maketh up all and maketh all excellent every condition with him is excellent whoso covets him coveteth what is best whoso neglects him neglects what is only worth the seeking and what can only afford a song to the owner And it is clearnesse in Christs worth and an interest in him that turns all conditions into a song Thirdly From the Author I mean the Penman consider that piety and tendernesse is not unbecoming but is rather an ornament to the most noble most rich and most wise men in the world It 's a greater glory to Solomon and a greater evidence of his eternal good condition that he was acquainted with and taken up in holy exercises than that he was a King yea places parts riches c. are beautiful when made subservient to piety Piety maketh these to shine in Solomon And the Spirit also maketh use of natural and moral wisdom which the Lord had bestowed upon him to set out deep mysteries in these writings which shews that the Lord would have any measure of these gifts he hath bestowed on us adorned with the exercise of grace and made subservient to his glory Also we may see here that much businesse in mens common affairs and a tender walk are not inconsistent if men would prudently manage their time they might have accesse to their imployments and keep a spiritual frame also as Solomon David and others did It 's our corruption and not the multitude of lawfull imployments that distracts us David went home to blesse his own family in the midst of publick affairs 2 Sam. 6. 20. Fourthly From the consideration of the Penman stained with such faults made use of by God in the composition of this Song we may observe 1. That neither place parts nay nor graces will exempt any man from falling O Believers what need is there to be watchful and humble May not these examples of David Solomon Peter c. lay your pride and put you to your arms and necessitate you to be upon your watch Who of you will claim to Solomon's knowledge experience or priviledges Yet even he the Penman of this sweet Scripture had his affections to God cooled and became an offence even to this day what is spoken of his fearful backsliding and fall being still a rock of offence upon which many still break their necks 2. There may be much corruption dwelling beside much light and grace and yet the one not fully put out or extinguish the other 3. Grace hath fitted and made use of many a knotty Tree for the Lords work for what Solomon naturally hath been may appear in his carriage seing men's sinfull carriage and way is but the product of the natural corruption that is in their heart notwithstanding he is thus made use of 4. Corruption mayly long under grace's feet and grace
love as to bestow it on any creature whorishly but who reserve it for Christ only So the Church is called 2 Cor. 11. 2. A chast Virgin And so these who were kept unspotted and sealed for the Lord Rev. 14. 4 5. are called Virgins They are here called Virgins in the plural number because this denomination belongs to all Believers distributively and in particular They are said to love Christ that is whatever others do who have no spiritual senses and whose example is not to be regarded yet these saith she desire thee only and delight in thee only and this differenceth true Virgins from others If it be asked whether that be single love which loves Christ for his Ointments We answer Christ's Ointments may be two ways considered 1. As they make himself lovely and desirable so we may and should love him because he is a most lovely object as being so well qualified and furnished 2. As by these many benefits are communicat to us thus we ought to love him for his goodnesse to us although not principally because no effect of that love is fully adequat and comparable to that love in him which is the fountain from which these benefits flow yet this love is both gratitude and duty taught by Nature and no mercenary thing when it is superadded to the former Hence observe 1. All have not a true esteem of Christ though he be most excellently lovely for it 's the Virgins only that love him 2. There be some that have an high esteem of him and are much taken with the savoury Ointments and excellent qualifications wherewith he is furnished 3. None can love him and other things excessively also they who truly love him their love is reserved for him therefore they are called Virgins It is but common love and scarce worth the naming that doth not single out it's object from all other things 4. They who truly love him are the choise and waill of all the world beside their example is to be followed and weight laid on their practice in the essentials of spiritual communion more than on the examples of Kings Schollars or Wise-men So doth she reason here from the Virgins and passeth what others do 5. True chast love to Christ is a character of a Virgin-believer and agrees to them all and to none other 6. The love that every Believer hath to Christ is a proof of his worth and will be either a motive to make us love him or an aggravation of our neglect Vers. 4. Draw me we will run after thee the King hath brought me into his chambers we will be glad and rejoice in thee we will remember thy love more then Wine the upright love thee Being now more confirmed in her desire from the reasons she hath laid down she comes in the 4. vers more directly to propound and presse her suit for rational insisting upon the grounds of grace in pressing a petition both sharpens desire and strengthens the soul with more vigour and boldnesse to pursue it's desires by Prayer In the words we may consider 1. the petition 2. The motive made use of to presse it 3. The answer or grant of what was sought 4. The effects of the answer following on her part suitable some-way to her ingagement The petition is Draw me a word used in the Gospel to set forth the efficacious work of the Spirit of God upon the heart ingaging the soul in a most sweet powerful and effectual way to Jesus Christ None can come to me saith Christ except the Father draw him Joh. 6. 44. It is used here to set forth the Brides desire to be brought into fellowship with Christ by the power of this same Spirit that as she desires a visit from Christ so she desires his Spirit that he may by his powerful operations draw her near to him And although a Believer be not at a total distance with Christ and so needs not renovation as one in nature doth yet considering what a Believer may fall into a deadnesse of frame as to the lively exercise of grace and a great distance as to any sensible sweet communion with Jesus Christ and that it must be by the power of that same Spirit without which even these that are in Christ can do nothing that they must be recovered and again brought to taste of the joy of his salvation as is clear from David's prayer Psal. 51. 10. to have a clean heart created in him c. See vers 12. of that Psalm And that there are degrees of communion with him and nearnesse to him none of which can be win at without the Spirit 's drawing more then being made near at the first in respect of state I say all these things being considered it 's clear that this petition is very pertinent even to the Bride and doth import these particulars 1. A distance or ceasing of correspondence for a time and in part betwixt Châ—ist and her 2. Her sense and resentment of it so that she cannot quietly rest in it being much unsatisfied with her present case 3. An esteem of Christ and union with him and a desire to be near even very near him which is the scope of her petition to be drawn unto him that she may have as it were her head in his bosome 4. A sense of self-insufficiency and that she had nothing of her own to help her to this nearnesse and so a denying of all ability for that in her self 5. A general faith that Christ can do what she cannot do and that there is help to be gotten from him upon whom the help of his people is laid for acting spiritual life and recovering her to a condition of nearness with himself 6. An actual putting at him so to speak and making use of him by faith for obtaining from him and by him quickening efficacious and soul-recovering influences which she could not otherwise win at 7. Diligence in Prayer she prays much and cryes for help when she can do no more The motive whereby she presseth this petition is We will run after thee wherein we are to consider these three things 1. What this is to run which is in short to make progresse Christ-ward and advance in the way of holinesse with chearfulnesse and alacrity having her heart lifted up in the wayes of the Lord for the Believers life is a race Heaven is the prize 1 Cor. 9. 24. and Philip. 3. 13 14 c. and the graces and influences of the Spirit give legs strength and vigour to the inner-man to run as wind doth to a ship to cause her make way as it 's Psal. 119. 32. Then I shall run the way of thy commandments when thou shalt inlarge my heart which is on the matter the same with drawing here And this running is opposed to deadnesse or slowness in her progresse before Now saith she I make no way but draw me and we shall go swiftly speedily willingly and chearfully Hence we may
3. It imports the doing of both these with delight we will remember thy love saith she more then wine that is the thoughts of Christ's love doth and shall relish more sweetly than wine or any comforts amongst creatures the very thoughts of it are and will be so cordial and refreshful The last expression the upright love thee is added for confirmation as was said on vers 3. and may be lookt upon as brought in by way of obviating an objection who might it be said to the Bride will so rejoice in Christ with thee She answers whatever the most part of the world do yet these who have spiritual senses love Christ as I do The difference betwixt this and the former expression in the end of the third vers is in two 1. Though the persons be the same yet she gives them different styles There she calls them Virgins as being chast in their love not joyning themselves to idols nor going a-whoring after creatures here she calls them upright as being sincere neither dissemblers nor hypocrites but such as were really that which they appeared to be having a practice suitable to their profession such was Iob Job 1. 1. An upright man such was Nathanael Joh. 1. 47. An Israelite indeed These have not double ends nor double hearts but are straight and may abide the touch-stone their practice being their very heart turned outward The other difference is in the scope formerly they were brought in as being desirous of Christ as she was here as delighted with Christ when he is injoyed both go together And whoever are desirous after him will be delighted in him while present and afflicted for and affected with his absence In both she evidenceth a suitablenesse in her frame to the generation of God's people and â—ares not from whom she differ if she be conform to them Observ. 1. Where there is love to Christ there is sincerity in practice neither is there true love to be found in any hypocrite for sincerity and love to Christ go together 2. Sincerity is a character of a Virgin and true Believer If we would know who are the Virgins spoken of vers 3. she tells us here they are the upright 3. All who are sincere or upright come-in in one category and reckoning they are all of the same spiritual nature or disposition and what may be said of one of them as to that may be said of them all 4. God reckons Believers not by the degree of their progresse but by the kind and nature of their walk if it be sincere or not that is if they be straight as to their ends motives and manner in duties or not 5. These characters which agree in common to Believers as such and these cases which agree with the ordinary way of all the Saints in Scripture are solid and weight may be laid upon them in concluding our sincerity or the goodnesse of our state but peculiar evidences or singular experience would not be leaned unto in that as if our uprightnesse or the goodnesse of our state could not be made out without these wherein possibly an hypocrite can go nearer to resemble a child of God than in that which is more ordinary to Saints as such Vers. 5. I am black but comely O ye Daughters of Ierusalem as the Tents of Kedar as the Curtains of Solomon Vers. 6. Look not upon me because I am black because the Sun hath looked upon me my mothers children were angry with me they made me the keeper of the Vineyards but mine own Vineyard have I not kept In the 5. and 6. verses we have the second piece of the Brides first discourse and it is the speech she hath to the Daughters of Jerusalem wherein vers 5. she gives a description of her self then vers 6. applyes and clears it for some edifying use unto these beginners For clearing of this place let us 1. see who these Daughters of Jerusalem are 2. What is the scope of these words 3. What is their dependence upon and connexion with the former 4. What is more particularly the meaning of them By Daughters of Ierusalem in common are certainly understood professors members of the Church and so born in and belonging unto Jerusalem but because there are members of several sorts some strong some weak some sound some unsound some tender some prophane we must inquire a little further who are meant by these Daughters of Jerusalem they being often mentioned in this Song First We look on them as distinct from mothers children mentioned in the following verse as a party different from the Daughters here spoken to and so they are not to be accounted amongst the prophane imbittered heart-enemies of Godlinesse who yet live in the Church They are not the worst then of them that are in the visible Church 2. We take them also as distinguished from the Virgins and upright who loved and delighted in Christ in the former vers For chap. 5. 8 9. and 6. 1. we will find them very ignorant of Christ although they have some affection In a word we take them to include two sorts of Professors 1. Such as are weak and scarcely formed yet are docile and respective to outward Ordinances and Godlinesse in the practice of it So their respect to the Bride and the question propounded by them chap. 5. 9. doth clear 2. They comprehend such as are formed Believers really honest and who have some sound beginnings yet mixed with much weaknesse ignorance and infirmity and so not come up the length of grown Christians such who need milk and cannot indure strong meat so their question and undertaking chap. 6. 1. doth evidence they were Daughters while yet they were really very ignorant of Christ and were ready to provoke him before he pleased as the often repeated charge the Bride gives them throughout this Song imports and they were Daughters still even after they were something better taught and ingaged We find 1 Ioh. 2. 13. the Apostle speaks of three sorts 1. Fathers that are grown Believers rich in experience such we esteem to be understood by the Bride in this Song 2. Young-men who are strong well-advanced Believers such were the Virgins and upright here made mention of A 3. sort are styled little Children that is some who as it were are yet on the Breasts and that in knowledge practice or experience had not come to a consistence or to have their senses exercised to know good or evil as it is Heb. 5. 14. such we account these Daughters of Jerusalem and so may comprehend under them Professors who stand not in the way of their own edification though they be weak 2. The scope of her discourse to them is to prevent their stumbling at the Crosse or being deterred from godlinesse because of any blacknesse or spots that were to be seen in her it being a great stumbling to weak Professors to see sufferings accompany tendernesse especially when it is persecuted and pursued by professors
the singing of birds is come and the voice of the turtle is heard in our land Vers. 13. The Fig-tree putteth forth her green Figs and the Vine with the tender Grape give a good smell Arise my love my fair one and come away Having put by her observation of his carriage she comes to speak to the second part namely what was her carriage and it was to read over or think over with her self or to tell over to others what Christ had said unto her This is a main piece of spiritual wisdom to fill Christs room in his absence with his word and call and to read his mind only from these the best interpreters of it These words prefaced to Christ's Epistle or Sermon my beloved spake and said unto me are not idly set down before she tell what the words which he spake were But 1. It shews she delights in repeating his Name for she had made mention of it before vers 8. 2. It shews what commended Christ's epistle or words to her it was not only the matter therein contained though that was warm and sweet but it 's come saith she from my beloved it was he that said this it was he that sent me this word 3. It shews her discerning of his voice and her assurance that the word call and promise she was refreshing her self with was his word and no devised fable It 's a notable ground of consolation in Christ's absence to believers when they are clear that such and such gracious words come out of Christ's own mouth to them 4. It sayes that fellowship with Christ is no dumb exercise these that are admitted to fellowship with him he will be speaking with them otherwise then with the world And 5. That a believer hath an ear to hear not only what the Minister saith but also what Christ saith 6. It 's the word as from Christ's own mouth that hath any effectual impression and a believer will receive it as such that it may leave such an impression upon his heart 7. When Christ quickens a word it will be sweet and such a word will be retained so that these who have been quickned by it will be able long afterward to repeat it It 's our getting little good of the word of the Lord that makes us retain it so ill 8. It affords much satisfaction to a believer when he can say Christ said this or that to me and that it 's no delusion 9. What Christ sayes unto the spirits of his own in communion with them it may bide the light and is on the matter that same which he sayes in the Word and Gospel as we will see in the following discourse which for this end and for the edification of others and honour of the Beloved she tells over We may take these words or epistles of Christ's as directed to three sorts as the duty here pressed rise and come away will bear 1. To these that are dead in sins whom Christ by his voice quickens and makes to rise Iohn 5. 28. Although this be not the immediat intent of it as it 's spoken to a believer yet considering the scope of recording this and the matter contained in it it may well be thought useful to ingage these who are yet strangers to Christ there being still but the same way of making at the first and afterward recovering nearnesse with him to wit by faith in him and so it will presse receiving of and closing with Christ. 2. We may consider it as spoken to believers but to such as sleep or are sitten up so it presseth quickening And 3. As spoken to believers in a disconsolat discouraged condition so it 's scope is to stir quicken rouse and comfort Christs Bride in any of these two last cases that he may bring her in to more nearnesse of fellowship with himself and to more boldnesse in the use-making of him which is the great scope he aimes at There are three parts of this Sermon or Epistle 1. There is a kindly invitation that mainly respects the pressing of faith from vers 10. to 14. 2. There is a loving direction or two vers 14. looking especially to the practise of duties 3. Least any thing should be wanting he gives a direction concerning the troublers of her peace vers 15. In all these parts there are four things common to be found in each of them 1. Some sadnesse in her condition supposed 2. Some directions given to cure it 3. Some motives used to presse the practise of these directions 4. Some repetitions to shew his seriousnesse in all and the concernment of the thing spoken The case wherein these who are here spoken to are supposed to be in this first part of Christ's Sermon vers 10 c. is 1. Deadnesse total or partial Believers may be under a decay and be in part dead 2. It is supposed that they are secure and not vigorous but insensible in a great part of that ill 3. That they are disconsolat and heartlesse under distance and deadnesse which ills often tryst together The direction he gives in order to the helping of this is in two words 1. Rise 2. Come away Which sayes that as she was now in a case of strangenesse to Christ so there was a necessity of rousing her self and coming out of it such a necessity as there is for a straying wife to return to her husband Now these words are a sweet call of a kind Husband inviting to this return and shewing the remedy of straying and estrangement from him Rising imports 1. One that is setled some way in a condition opposite to walking and running 2. A stirring up of themselves as unsatisfied therewith and desirous to be out of it with some endeavour to be up again Declining from Christ puts souls still down and holds them at under Come away holds forth a term from which she is to come from that condition she was in whatever it was it was not good Men are in no desirable condition when Christ calls them 2. A term to which she is to come and that is Christ it 's to follow the Bridegroom to get her brought to a nearer union and communion with him is the great thing he aimes at 3. An act whereby she passeth from that she was and turning her back on that moves towards him that she may thereby attain nearer union and fellowship with him By both which we conceive the exercise of faith in him is mainly holden forth 1. Because saith is ordinarily in Scripture set forth by coming Isa. 55. 1. Ioh. 5. 40. Ioh. 6. 35. and this expression suits well the act of saith 2. Because it 's the only mean of making up the distance betwixt him and us Decay in the exercise of faith and distance with Christ go together and the exercise of faith and nearnesse with him are also inseparable companions This is the meaning then why lyes thou in this discouraged decayed and comfortlesse condition there is another
them with shields because it provides them out of Christ's fulnesse which is contained in the promises which promises or rather Christ in them being made use of by â—aith are for a believers security against challenges tentations discouragements c. as so many excellent shields Therefore Eph. 6. 16. it 's called the shield of faith and for their safety it is commended above all the rest of the spiritual armour And this being the believers great defence and specially tending to their commendation when it is in lively exercise this similitude cannot be so well applyed to any other thing Obs. 1. Faith in exercise is a notable defence to a believer against all assaults and temptations there is no such shield as â—aith is every promise and every attribute in God is as a shield to these that exercise this grace of saith thereupon 2. Faith exercised on these is exceedingly well pleasing to Jesus Christ. 3. That all believers have their arms out of one armory there is but one store-house for them all to wit faith acting on Christ's fulnesse 4. Faith will never want a buckler there is a thousand laid up in a magâ—zin for the believers use 5. He is the most mighty and valiant man who is most in the exercise and use-making of faith 6. Faith is the grace that makes a man valiant and victorious as all the cloud of witnesses Heb. 11. proves Again if we consider the neck as it 's commended here as being like a tower for uprightnesse and straightnesse it signifies a quiet serene mind and a confident boldnesse in doing and suffering in which sense it 's opposit to hanging of the head which speaks discouragement And as a stretched out 〈◊〉 in a carnal sense Isa. 3. 16. signifies haughtinesse and pride so here in a holy and spiritual sense it implyes châ—â—rfulnesse of heart and confident holy boldnesse which proceeds from the spirit of adoption and this waits upon and follows after the exercise of faith being fixed and stayed upon the Lord and his word against all events Psal. 112. 6. Bold in duties and valorous in sufferings and in undergoing any difficulties So then this is no small commendation whiâ—h Christ gives his Bride and it is well consistent with that holy blushing shâ—mefastnesse and sobriety for which she was commended in the former verse Vers. 5. Thy breasts are like two young Roes that are twins which feed among the Lilies The seventh and last part that is commended in the Bride is her two breasts or paps For clearing of this similitude we are to consider 1. That the breasts in nature are a part of the comelinesse of the body Ezek. 16. 7. 2. They are useful to give suck and food to others 3. They signifie warmnesse of affection and lovingnesse as Prov. 5. 19. let her breasts alwayes satisfie thee and Chap. 1. 13. the Bride expressing her affection to Christ saith he shall lye all night between my breasts and so the wise of the bosome is the chast and beloved spouse And thus Christ is called the Son of God's love or of his bosome For this cause we conceive these things are here understood 1. A believers fitnesse to edifie others and that believers are in a condition suitable to a married wife or mother that brings forth children and hath breasts to nurse them and so to have no breasts Chap. 8. 8. is opposed to this a believer is as it were a nurse with breasts fitted to edifie others 2. That believers being in case to be useful to others for their edification is a special ornament to their profession And the third thing that is here understood is believers warmlinesse and kindlinesse to Christ and these that are his taking him and them as it were in their bosome the believer hath warm affections to receive them into And two breasts are mentioned to shew there is no defect as to the extent but both her breasts are in good case and alwayes ready in love to communicat their furniture for others edification The commendation is in two steps each whereof is qualified for the further inlarging of the commendation The 1. is They are like two Râ—es that are lovely and kindly Prov. 5. 17. often mentioned before and like young Roes because these are most lovely and suit best to be a similitude to set â—orth the comelinesse of that part of the body they are like young Roes not too big for when breasts are too big it 's a deformity And so when private edification exceeds it's true bounds it 's not approvable or lovely And these Roes to which her breasts are compared are twins Which shews an equality and proportionablenesse in their love to God and to others giving each of these their own place and keeping their love to creatures in the right subordination and also their communicating their love to others in admonitions and rebukes c. equally keeping a proportionablenesse in all The second part of the commendation is they feed among the Lilies As Roes would not maintain their pleasantnesse long if they did not feed yea if the pasture were not good So these must needs be pleasant and useful because they feed and that not in a wildernesse but amongst the lilies Which shews that believer in fitting and furnishing themselves that they may be forthcoming for others edification do not neglect their own advantage and edification but feed on good pasture whereby they are yet more fitted for being useful to others By feeding in this Song is understood 1. To be present in such a place as Chap. 2. 16. 2. To make use of that which is food for the intertaining of life 3. To delight in a thing for satisfying of the affections Next by the Brides breasts being like Roes that feed amongst the Lilies three things may be understood 1. As this expression respects Christ's feeding so to speak for he is said to feed amongst the Lilies Chap. 2. 16. and so it sayes that the believer loves to feed in Christ's company and where he is And 2. That this makes believers breasts run to others when they are much with him and in his company 2. As it respects believers who are called Lilies Chap. 2. 16. and 6. 2. And so it sayes 1. That all believers have one pasture they feed together as a flock doth 2. That one believer loves and delights in the company of another they are the excellent and the lilies of the earth their delight is with them And 3. That this helps a believers growth and fits him to be usefull for others edification and to improve well the spiritual fellowship of other believers 3. As it respects Christ himself who is called a lilie Chap. 2. 1. and his lips are said to be like lilies droping c. Chap. 5. 13. Whereby is holden out his Word Promises Ordinances c. And so it sayes 1. That Christ and his word is the great and main â—ood upon which believers â—eed that is their
may know it is not right with them and yet as it 's here with the Bride may continue under it and lye still 6. Spiritual lazinesse and security is incident to the strongest believers The wise virgins may slumber and sleep Matth. 25. 7. Yea after the greatest manifestations and often on the back of the fullest intimations of Christ's love and the most sweet invitations they have from him and most joyful feastings with him they may be thus overtaken as the words preceeding bear out The Disciples â—ell in this distemper that same night after the Lord's Supper 8. Believers may fall over and over again in the same condition of sinful security even after they have been rouzed and raised out of it as this being compared with chap. 3. will clear 9. The more frequently believers or any other relapse in the same sin they will go the greater length readily in it and by falling more dangerously be more hardly recovered than formerly Now she sleeps and when put at will not rise but shifts which is a further step than was chap. 3. 10. Lazy fits of indisposition and omissions of duty do more frequently steal in upon believers than positive out-breakings and commissions and they are more ready to please themselves in them and to ly still under them 11. Believers should be so acquaint with their own condition as to be able to tell how it is with them whether as to their unrenewed or renewed part So here I sleep but my heart waketh 12. Believers in taking up their condition would advert both to their corruptions and graces and in their reckoning would put a distinction betwixt these two otherwayes they will misreckon on the one side or other They would not reckon themselves wholly by the actings of nature lest they disclaim their graces nor yet their renewed part lest they forget their unrenewed nature but they would attribute every effect in them to it 's own cause and principle where-from it proceeds 13. It 's good for a believer when overcome with corruption and captivate by it to disallow and disown it from the heart as not allowing what they do and to present this to God as a protestation entered against their prevailing lusts In some sense a believer may both condemn himself as sinful and absolve himself as delighting in the law of God at one and the same time and where he allowes not his corruption but positively dissents from it he may disclaim it as not being his deed This being her case follows the Bridegrooms carriage Which is expressed in the rest of vers 2. and her carriage implyed only in this verse is more fully expressed vers 3. His carriage holds out the great design he drives and that is to have accesse to her and to have her roused up for attaining of which 1. He doth something and that is knocks at the door 2. He endures and suffers dew and drops in the cold night and yet doth not give over 3. He speaks and useth many perswasive arguments for that end All which she observes and yet lyes still It is in sum as if a loving husband that is shut out by a lazy yet a beloved wife would knock call and waiting on still use many arguments to perswade her to open so doth our Spiritual Bridegroom wait upon believers whom he loves to have them brought again to the lively exercise of faith in him and to a frame of spirit meet for communion with him To take the words as they ly there is 1. The Brides observation as it were in her sleep of the Beloveds calling at the door 2. There is set down his call 3. The arguments he useth for prevailing with her By knocking is understood the inward touches of the Word upon the conscience when the efficacy of the Spirit goeth alongst which raps at the Brides heart as knocking doth at a door and is the mean of awaking her from spiritual sleep as knocking at a door is a mean of awaking from bodily sleep So it is Rev. 3. 20. Behold I stand at the door and knock In which sense the word is compared to a hammer Jer. 23. 29. It takes in these three 1. A seriousnesse in him that so knocks 2. A power and efficacy in the word that some-way affects the heart and moves it 3. It implyes some effect it hath upon the heart as being somewhat affected with that touch Therefore it 's his voice or word that not only calleth but knocketh implying some force it had upon her By voice is understood the Word as Chap. 2. 8. 10. yet as backed with the Spirit and power and as commended thereby to the conscience 1 Cor. 2. 4. and convincingly demonstrated to be the very voice of Christ yet so as rods inward and outward and other means may have their own place being made use of by him yet still according to the word His great end for which he knocks is in that word open which as it implyes her case that her heart was in a great measure shut upon him and that by some carnal indisposition he was kept out of it and was not made welcome So it requires the removing of all that stopt his way and the casting open of the heart by saith to receive his Word and by love to receive himself and in these two especially this opening doth consist 1. In the exercise of faith Act. 16. 14. The Lord opened the heart of Lydia and that is expounded she gave heed unto these things which Paul spoke 2. An inlarging and warming of the affections towards him which ever comprehends the former as Psalm 81. 10. Open thy mouth wide and I will fill it What that is the refusal following declares my people would not hear that is believe Israel would none of me or loved not me as the words in the Original import they cared not for me they desired me not and would not quite their Idols as in the foregoing words vers 9. is mentioned 3. There resulteth from these two a mutual familiarity as Rev. 3. 20. If any man will open I will come in and sup with him and he with me This opening then imports the removing of every thing that marred fellowship with Christ and the doing of every thing that might dispose for injoying of it as awaking rising c. all which follows in the 4. vers and while he commands to open he calls for the entertaining of fellowship with him which now is by her drousinesse interrupted Which two parts of the verse put together hold forth 1. That Christ's own Bride may shut the door on him and so make a sad separation betwixt him and her 2. Christ's word is the great and ordinary external mean whereby he knocks at mens hearts and which he makes use of for begetting faith in them 3. That in a believers secure condition there will be sometimes more than ordinary convictions stirrings and motions by the Word 4. That the Word of God
he spake I sought him but I could not finde him I called him but he gave me no answer This 6. vers contains five particulars of the Brides experience in this case The first of them I opened c. is the last effect following upon his putting in his hand vers 4. This work of grace left her not in an indifferency whether to open or not but having given her to will in the former verse now he gives also to do and actually determins the will or makes it determine it self to receive him but now Christ is found to be absent whereupon follows the other steps of her carriage and the disappointments that she met with in seeking of him This opening is the very thing called for by him vers 2. which considering the words following is especially to be understood of her exercising of faith in him whereby the heart is delated to receive him hence believing is called a receiving of Christ Joh. 1. 12. And it being a heart-receiving it must be the very thing understood here by opening Now although faith according to it's several acts may be several wayes considered yet that act of faith whereby the heart consents to receive Christ and to rest on him is that which is mainly here aimed at 1. Because this opening is opposed to refusing Psal. 81. 10 11. It must therefore be consenting 2. It 's not giving of consent that mainly keeps Christ at a distance from souls or keeps them without interest in him as opening to him or receiving of him intitles them to him Ioh. 1. 11 12. and Acts 16. 14. 3. This opening is both different from conviction resolutions repentance and what may be supposed to preceed these were in the words going before and is also distinguished from sense and the fruits of believing which follow after It must therefore be the hearts yielding to Christ's call and submitting thereunto Rom. 10. 3. as actually consenting to be his Yet all these acts would not be looked on as distinct in respect of time as they proceed from grace which puts all together but in nature and in respect of the distinct uptaking of the same grace in it's effects In a word saith the Bride the Lord having applyed the work of his Spirit to me it effectuated one step after another and left me not untill I yielded my self to him to be his as a mansion for him to dwell in Which shews 1. That grace doth not only work upon the understanding to enlighten it but that it doth also immediatly work on the will and determins it for this opening of the heart is an effect of that work of grace vers 4. as the former steps were 2. The act of believing and opening to Christ is both the effect of grace and also the work formally of the believer Therefore the Lord is said to open the heart Act. 16. 14. because the effect flows from his putting to his hand and the Bride is said to open her own heart because she formerly brought forth or elicited the act of faith by the strength of grace 3. This being compared with his call vers 3. shews that it 's by faith that way is made for Christ into the heart and it 's that which especially intitles one to Christ closes with his call receives him and enters Covenant with him for if opening or believing be that which he calls for as giving him accesse to the hearts of his people then believing being the performance of that called-for condition must unite the soul to him and enter him into the heart 4. There is some peculiar efficacy in faith in the uniting of one to Christ in accepting of Christ's call and making way for him to come into the heart which is not in any other grace Or it hath a peculiar way of concurring in effectuating the persons union with Christ and so in Justification which no other grace hath Hence this opening is peculiarly to be attributed to it and is distinct from repentance spoken of before vers 4. and from other duties mentioned in the words following 5. Whoever honestly from the sense of sin and need of Christ and desire to have him to supply their need essayes believing and opening their heart to him shall certainly come good speed and without fail attain their design I rose to open saith she and I opened 6. Although the distinct exercise of saith be not attained instantly but there must be first a rising and an offering of violence to our corruptions in the pursueing thereof before we win to the distinct opening of the heart yet it should be prosecute till it be perfected 7. Sometimes the exercise of faith will be distinct and discernable so that a believer can tell he hath believed and it 's no lesse comfortable to be clear from serious reflecting on our selves that we have indeed by faith yielded to Christ than to be clear of it by the fruits following thereupon For she is clear and confident in this that she had opened to him Having opened now the Beloved is gone like as a husband being offended at his wifes disrespect to him should withdraw when she at length with much adoe were brought to rise So our Lord Jesus takes that way of rebuking kindly the former unkindlinesse of believers by after-desertions and withdrawings The word is doubled but my Beloved had withdrawn himself and was gone or he was gone he was gone which doth not only import in his carriage a sad withdrawing and on hers an observation of it but also a sorrowful regrate and weightednesse as having met with a sad disappointment as the following words clear as if she had said at last I opened but alace he was gone and away What this withdrawing of Christ is we may know by considering what his being present is which is not to be understood of the omni-presence of his God-head there being no coming nor going that can be attributed to that infinit Essence which is every-where at all times present but it is in respect of the out-letting of his especial love and that in the peculiar way of manifesting it to his people and not in regard of his love it self or of their interest in him for here her interest stands in him and faith in him is exercised and the lifelesnesse that she was under is removed so that now she is acting faith and there is a presence oâ—grace making her active and lively even under this withdrawing The thing then which is wanting is a sensible manifestation of Christ's love to her which now upon her yielding to open she expected to have been filled with as a wife opening to her husband should expect his embracements and yet in place thereof find that he were gone This withdrawing is no real alteration on Christ's side nor are we to look upon it as if now she had lesse than before she believed and bestirred her self for her union with him and the influence of his grace on her remained
shews what kind of wine is understood and so it must be excellent wine being that which is allowed on Christ's special friends Or it 's an abrupt expression whereby he speaks in name of the Bride It 's such wine as I as if she were speaking allow on thee my beloved and which I reserve only for thee For which reason she is called a Fountain sealed and Garden inclosed as being set a-part for him and not common to others and thus is he expressing in her name what she expresseth her self in the last words of this Chapter It 's all for thee my beloved And it implyeth both a commendation of its sweetnesse and her devoting of it to him However the words hold forth something that proves it to be excellent and not common but such as is found amongst these who stand in this spiritual relation 2. It 's commended from this that it goeth down sweetly that is it 's pleasant to the taste and is not harsh but delightsomely may be drunk of Or it may respect that property of good Wine mentioned Prov. 23. 31. that it moves it self rightly if the words be translated as the margent imports 3. It 's commended from the effects It drinks sweetly and when it is drunk it causeth the lips of those those that are asleep to speak Wine is cordial and refreshful but this Wine must be in a singular way refreshful that makes men that are infirm or old as the word may be rendered and almost dead to revive and speak or those that were secure as the Bride was Chap. 5. 2. and in a spiritual drousinesse it can quicken them and make them cheerfully speak Thus the Wine is commended Now we conceive by this comfortable effect that is promised to her upon Christ's coming to her these two things are here holden forth 1. How refreshing it shall be to her self all her senses shall be taken with it both the smell and the taste it shall be singularly sweet to her spiritual taste as it is Chap. 2. 3. And thus the Wine of the Spirit is commended which accompanies his manifestations and is reserved for his Beloved Chap. 5. 1. and is a joy that no stranger is made partaker of This Wine is indeed peculiar for his beloved and is suitable to himself and is the Wine that goeth sweetly down and is most refreshful and makes secure sinners to speak and those that are â—aint it revives them as Eph. 5. 18. Be not filled with wine c. but be filled with the Spirit speaking to your selves in Psalms singing and making melody in your hearts to the Lord This effect agrees well to the Spirit yea only to this Wine of the Spirit and it suits well the scope which is to shew what comfortable influence Christ's presence should have on her so that when he comes to his Palm-tree her taste shall relish as with the best Wine his presence shall thus revive and quicken her and be a special evidence of his singular respect to her 2. It holds out which follows on the former that not only her breath shall savour well to him and others and her inward senses abound with refreshings to her self but also the expressions of her mouth to others shall be savoury and to him refreshful as a delightsome fruit flowing from her Thus saith he when I betake me to fellowship with thee and comes near by sensible embracements to take hold of thy boughs as a man embracing one whom he loves for thus the Allegory is spiritually to be understood thou shalt be to me and in my esteem exceeding lovely thy brests smell and mouth will be cheâ—ring and savoury like Grapes Apples and the best Wine And here spiritual affections and holy reason would be made use of to gather the life of Christ's love from the effects of it with some resemblance of what useth to be betwixt man and wife in their mutual loving carriage for so runs the strain of this Song although our carnalnesse makes it hazardous and unsafe to descend in the explication of these similitudes And thus as Chap. 5. 16. by his mouth or palat was understood the kisses thereof or the most sensible manifestations of his love to her So here by her palat or mouth is understood her most affectionat soul-longings of love to him which being warmed and melted by his presence doth manifest it self in a kindly way in spiritual embraces and kisses as from vers 11. and 12. will be clear which are exceedingly delightsome to him and so the sense of this promise is when I come to thee then yea even now thy love with the sense of mine shall be warmed and refreshed so that it shall in an affectionat way vent it self on me and that shall be as the most exhilerating cordial unto me as the manifestations of my love will be chearing and refreshing unto thee both which are notably comfortable to her and special evidences of his respect which is the scope Obs. 1. Ther are some secret flowings of love and soul-experiences betwixt Christ and believers that are not easily understood and that makes the expressions of this love so seemingly intricat 2. These flowings of love that are betwixt Christ and his people how strange soever they be are most delightsome to the soul that partakes of them they are as wine that goeth down sweetly 3. Christ's presence hath many benefits and advantages waiting on it which contribute exceedingly both to the quickning and comforting of the believer many things hang on this one his going up to the Palm-tree 4. The joy of the Spirit hath notable effects and can put words in the mouth of these that neverspoke much before yea can make the dumb to sing with a sensible warming of the heart and inward affections stirring up melody in their souls which yet will be distinct in the impressions and effects of it 5. Our Lord Jesus hath designed the comfort of the believer which he holdeth out in comfortable promises and alloweth them to make use of it and it is pleasant and delightsome to him to have them so doing BRIDE Vers. 10. I am my Beloveds and his desire is towards me The Bride hath been long silent delightsomely drinking in what she hath been hearing from the Bridegrooms sweet mouth and so suffering him to say on Now in this tenth verse and these that follow she comes-in speaking and having well observed what he said the result and effect thereof upon her heart doth appear in what she saith And 1. she comforts her self in her union with him as now being clear in it from his owning of her and she layes down and begins with this conclusion vers 10. Now saith she I may say I am my Beloveds c. Then 2. looking to his promise vers 8. she puts up her great desire after communion with him that according to her interest in him she might be admitted to injoy him which suit is put up qualified or inlarged and by
the end of her petition which is to see how her graces prosper The similitude continues as a wise intending to visit her husbandry to say so is helped and encouraged therein by her husbands presence and therefore desires his company So the believer hath a husbandry Vineyards Grapes Pomegranates and diverse plants to oversee which are the graces of the Spirit and diverse duties committed to him as was said upon Chap. 4. 12 13. and 6. 11. and his visiting of these is the taking of a reflect view of himself in an abstracted retired condition that thereby he may be distinctly acquainted how it 's with him and with his graces In following of which duty Christ's presence in some secret corner is exceeding helpful therefore for that end doth the Bride seek it and makes use of this motive to presse it because it 's a duty of concernment to her to search her self It 's pleasing to him and a thing that she would be at yet cannot win to it in a common ordinary frame it 's so difficult therefore doth she propose this which is her end as that which would be respected and well taken off her hand by him Obs. 1. Believers have a task and husbandry committed to them to manage that is several duties and graces holden forth under the similitude of Vines Pomegranates c. which they are carefully to notice 2. It 's necessary in the managing of this task for a believer to be well acquainted with the condition of his graces and it 's his duty to be reflecting on himself for that end and if men ought to look to the state of their flocks and herds Prov. 27. 23. how much more ought they carefully to look to this 3. This duty should be purposly retiredly and deliberatly intended undertaken and gone about with a resolut design for attaining to the discovery of our own case as she doth here 4. This duty hath difficulties in it and ordinarily the heart is not prevailed with to be kept serious about it except the frame thereof be more tender than ordinary 5. To a tender believer it will be a great favour to get this duty of self-examination profitably and unbyassedly discharged It 's a mercy worth the seeking from God and the more tender believers be they will be the more in this 6. Although believers be clear as to their interest as the Bride was vers 10. yet may they be indistinct as to the knowledge of their own condition and therefore ought not to neglect this duty of self-examination but where clearnesse is solid they will be the more careful in the searching of themselves 7. Christ's presence as it 's a notable help to all duties so particularly it 's in a special way helpful to believers in searching themselves by making the heart willing and plyable to follow it sweetly by discovering things as they are and by making the eye single rightly to judge of every thing and impartially to take with that which is discovered Much presence would incourage the Lords people to follow this duty which otherwise is gone about in a heartlesse way 8. It 's a good use of Christ's presence and company when it 's improven for attaining of more through and distinct knowledge of our own condition and then especially believers would take the opportunity of putting themselves to tryal 9. A believer when tender will be particular in his search he will search even to the least he will not disapprove any thing of Gods grace thâ—â—â—s real although it be weak and tender therefore she looks to buds as well as more mature fruit and acknowledgeth them because Christ doth so Chap. 6. 11. 10. Believers promise not much in themselves or they expect not great things anent their own fruitfulnesse therefore it is to see what is budding or appearing rather than what is ripe which she proposeth here to her self as her design 11. A tender believer will esteem much of little grace where it is real a bud is much to him if it look fruit-like as it 's the evidence of Christ's Spirit in him and the work of his grace he that is humble will have a high esteem of it though he expect no great thing nor yet thinks much of it as it is inherent in him yet he will not cast what is least if solid 12. The more tender one is he will be the more desirous to search his own condition as being unsatisfied with what he hath attained Again if we compare this with Chap. 6. 11. where it 's said he went down to his Garden for this very end for which she desires his presence We may see 1. A co-incidence betwixt Christ's work and the believers to say so they have one task 2. A going alongst both of their ends and wayes to attain them he takes pains on his people by the means of grace to make them fruitful and they diligently haunt and improve the means for that same end And 3. Christ's words are neer the same with hers the more to strengthen her faith in obtaining what she sought when it so concurred with his design A believer that aims at fruitfulnesse and tendernesse by Christ's company in the means and Ordinances may expect to obtain his desire for that same is his work which he drives by the means of grace amongst his people The second motive which makes her presse for Christ's company in this retiered way is in these words there will I give thee my loves That is in short as in reteirments the Bridegroom and the Bride rejoice together in the expressions of their mutual love with more than ordinary familiarity So saith she let me have thy company continued with me that thereby my heart being warmed I may get opportunity to let out my love in a lively manner on thee By loves here love simply is not meant but love in the highest degree of it manifesting it self in the most sensible manner when the heart is melted as it were and made free to pour out it self in love to him It 's therefore called loves in the plural number to shew the many wayes it will vent it self as in thoughts delightsomely making the heart glad in cheerful exulting in him and affectionat imbracing him in it's arms feeding and delighting on him and such like wayes there is nothing kept up from him and all doors whereby love useth to vent are opened While she saith I will give thee my loves it is not to be understood as if then she would begin to love him for the thing that made her put up this suit was her love to him but that then she would with more freedom do it and with ease and delight get it done which now would not do for her till his presence warmed her at least in the manner she would be at The word there that in the letter relates to the fields villages c. is to be understood of that reteirment in fellowship which she desired with him in