because these will furnish them matter of continual exercise and labour and partly because what they have they are to improve that there may be fruit on them and rent brought in to the master that intrusted them Chap. 8. 12. 13. This Vineyard is called hers because the special oversight and charge of it was comitted to her 2. Her duty is to keep and watch over this Vineyard that is to improve the talents she hath gotten to see that no plants be unfruitful and that no hurt from any cause inward or outward annoy them Christianity or Godlinesse is no idle task every priviledge hath a duty waiting on it 3. Her sin is that what with other diversions and what from her own unwatchfulnesse she had neglected the keeping of this Vineyard so that this one task which was put in her hand she had not discharged it but lasinesse came on and the Vineyard was not dressed thorns and nettles grew and tentations brake in and this marred her fruitfulness In a word she was no way answerable to the trust was put on her by Christ. 4 She resents this where these things may be taken notice of 1. She sees it and observes it 2. She acknowledges it 3. She is sensible of it and weighted with it as the greatest piece of her affliction It 's ill to be unwatchful for that may draw on both fruitlessenesse and heavinesse on a Believer but it 's good to observe and be affected with it and to be walking under the sense of it even in our most joyful frame such as hers was here Here then Obs. 1. Believers have a painful laborious task of duty committed to them 2. They may much neglect this work and task wherewith they are intrusted 3. Neglect and sloth makes the weeds to grow in their Vineyard and the building which they ought to keep up to drop thorow 4. It 's not unsuitable or unprofitable for Believers in their most refreshing conditions and frames sadly to remember their former unwatchfulnesse and to be suitably affected therewith 5. Believers should be well acquaint at home how it stands with them as to their own condition and state 6. They who are best versed in their own condition will find most clearly the cause of all their hurt to be in themselves what ever is wrong in their case themselves have the only guilty hand in it If any should ask how makes this last part of the verse for her scope in removing the offence before these weak beginners I Ans. It doth it well for saith she there is no reason ye should stumble or be troubled because of my afflictions they were without cause as to men though I am under much sin and guilt before God Neither scarr at godlinesse or joy in Christ because of my infirmities for these spots came from mine own unwatchfulnesse and not from godlinesse it self which is the souls special beauty therefore take warning from my slips and study to prevent the bringing on of such a stain and blot upon your profession by security and negligence but esteem not the lesse but the more of Christ his people and wayes and the beauty of holinesse which is to be seen in them because by my unwatchfulnesse and untendernesse I have marred this beauty in my self and that is the reason I look so deformed-like Vers. 7. Tell me O thou whom my soul loveth where thou feedest where thou makest thy flocks to rest at noon for why should I be as one that turneth aside by the flocks of thy companions In the 7. Verse We have the 3. part of the Brides first speech in which she turneth her self from the Daughters to the Bridegroom and the scope of what she speaks here is that by applying her self by prayer and faith to Christ Jesus who is and whom she for comfort acknowledges to be the great and good Shepherd of his sheep Ioh. 10. 11. she may be guarded against the hurtful effects of these two evils which she acknowledged in the former verse to wit afflictions and sinful infirmities In respect of the one she desires Christ's guiding and in respect of the other his consolation that so she being under his charge may be upheld by him and kept from miscarrying That this is the scope and so depends upon the former verse especially the last part of it will be clear by comparing the last part of this verse and the last part of the former together There are these three in it 1. The title given to Christ. 2. The petition or thing sought 3. The argument whereby it is inforced First The title is a sweet and affectionat one O thou whom my soul loveth In this title these things are implyed 1. A lovelinesse in Christ and such a soul-affecting and ravishing lovelinesse as no creature-beauty hath nor can have 2. An ardent and vehement love in her towards him so that she might say her soul loved honoured desired and esteemed him 3. A dis-relishing of all things beside Christ as nothing He is the only object her soul loves he alone hath her heart and is in the throne as chief in her affections and hath no allowed co-partner there to whom this title may be applyed 4. It 's implyed what title Christ will best accept of even that which beares out most affection to him there can be no greater honour or more acceptable piece of respect put on him by a Believer than this to owne him and avow him as the only object of his souls love as the Bride doth here O thou whom my soul loveth 2. The thing that is here sought by the Bride is set down in two petitions meetting with the two-fold strait she was in to wit of crosses and infirmities and because fear of sin weighed her most she begins with the suit that might guard against that and in the reason presseth it most The first Petition then is Tell me where thou feedest to wit thy flock for feeding here is to be understood actively that is where he feeds others and not passively as in other places where he feeds and delights himself The 2 Petition is Tell me where thou makest thy flocks to rest at noon That is make me know where and how thou comforts and refreshes thy people under scorching persecutions and tryals So these Petitions go upon the relation that is between Christ and his people of Shepherd and flock which is frequent in Scripture In sum that which she seeks is this Thou who guids all thine as a shepherd doth a flock let me know how thou orders thy people and carries them through in times of snares and where thou refreshest them in time of trouble These being the two great duties of a shepherd are well performed by Christ. 1. It 's his work to feed them and lead them in wholesome and safe pastures Psal. 23. And 2. to give them quiet and cool resting-places in the time of heat when the Sun becomes scorching and therefore prayeth
either severally or jointly such as is the turning of the bowels Hos. 11. and the troubling of the bowels Jer. 31. 18 19 20. It 's even such as is kindly sympathy with persons that are dearly beloved when any sad change befalls them It 's called the yerning of the bowels spoken of that mother 1 King 3. 26. who was so affected towards her child out of love to him that she had rather quite him to the other woman that was not his mother than see him divided her bowels were so hot towards him another thing than was in any on-looker It 's the same word here which shews that this motion of the Brides bowels proceeded from love to Christ and from sorrow for wronging of him which two jumbled her within and pierced and stounded her to the heart as a kindly parent useth to be for the death or distresse of his only child which is the character of true repentance Zech. 12. 10 11. 3. For him holds out 1. The procuring-cause of this trouble that it was for wronging of Christ and the slighting of so kind an husband and friend that that stounded her at the heart above all as Zech. 12. 10. They shall look on him whom they have pierced and mourn for him 2. It holds forth the final cause wherefore she was so stirred and moved It was for him that is that she might injoy him as the word is Hos. 7. 14. They assemble themselves for corn and wine that is to obtain them So her bowels were moved for or after him to obtain and injoy him And thus sense of the wrong done to him in her by-past unkindly carriage to him and desire to recover him again so affects her as if it were the pangs of a travelling woman till Christ be again formed in her heart Obs. 1. The first work of the Spirit is by powerful convictions to beget evangelick repentance in the heart and to make the soul sensible of by-past failings Act. 2. 37. This although it be not in time before faith nor in nature for seing it proceeds from love it supposeth faith yet it 's the first sensible effect that sinners surprised in a sinful condition are touched with and it 's never separat from but alwayes joined with the exercise of faith Zech. 12. 10. 2. This work of repentance is necessary to be renewed even in believers after their failings and it is the way by which they recover Christ's Bride is thus affected and it becomes them well who have sin to be deeply moved and afflicted with the sense of it 3. Where most love to Christ is and where most sincerity hath been when a wakening comes it will be the more sensible and affect the heart the more throughly Particularly we may gather hence these properties of true repentance or godly sorrow 1. Godly sorrow is no fruit of nature but is a work and effect of the Spirit of Christ and a peculiar saving grace beyond common conviction and a believer is not the worker of it in himself 2. This sorrow consists most in the inward pangs and stings of the heart wherein love to Christ and indignation against our selves for wronging of him strugle and put all within in a stir 3. True repentance is different from and beyond convictions and challenges which the Bride had before when this was wanting in her and makes another kind of impression and a more sensible touch upon the heart and inward bowels I say not that it 's alway terrible for that is accidental to it but sensible it is 4. Though this godly sorrow affect the heart deeply yet doth it work kindly sweetly and affectionatly as a mothers affection warms to her child or as a man is troubled for his first-born Love hath a main influence upon and goeth alongst in this godly sorrow both in the rise of it love kindles this heart-indignation and also in the exercise of it love to Christ keeps it lively and in the manner how it vents it self it makes it a kindly and no torturing or terrible exercise 5. Nothing more affects a kindly repenting heart truly touched with godly sorrow than that it should have sinned against Christ It 's own hazard is not the predominant cause of this sorrow she is clear of her interest still nor is it any sad event that might follow which so affects her though she was not senselesse as to these but it is for him and his cause and not her own that she is thus moved The Spirits conviction Ioh. 16. 8. is because they believe not on me 6. Considering the words with what follows I rose c. and comparing them with what went before Observe That true repentance brings forth alwayes a change in a believers carriage to the better in those things by which Christ their Beloved was formerly provocked and it doth stir up to universal activenesse in the study of holinesse This makes her arise from the lazinesse in which she formerly was 7. Consider that she rests not till first she open to Christ and thereafter obtain his presence which sheweth that where true repentance is the soul will never sit down on challenges convictions or making a-mends in the conversation or any thing in self but it will be restlesse until by faith it close with Christ yea it will be pressing after the intimation of his favour on the back of any peace attained in closing with him as David doth Psal. 51. Vers. 5. I rose up to open to my Beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock There are two steps of her carriage or effects of the Spirit 's work vers 5. The first is her bowels being thus stirred and moved she ariseth to open as being sorry she had lyen still and shifted him so long I rose up This is opposit to her former lying still and refusing to give him entry now she yields and begins to bestir her self to draw her cloaths to her c. Which imports not only more diligence as to the matter of duty but much seriousnesse as to the manner It seems to differ from opening which is the actual receiving of Christ into the heart when all things are ready and prepared not as if it were simply contradistinguished from faith for this being a fruit of her repentance and he acknowledged to be her beloved there behoved to be faith in it but only as one degree or act of faith is distinguished from another as Luk. 15. In the Prodigals case it 's said after he came to himself before he act he deliberats and stirs himself So this holds forth her rousing and quickning her self for receiving Christ which is not separat in time either from her repentance in the former words or her faith in these that follow she rose to open that shews her design that she resolved now not to stand at but to go over her former reasonings and purposed by this
Spices c. Yea 2. like such Gold Lilies and Ivory as are not in the world and finally she hath left and given over comparisons and betaken her self to the abstract sweetnesse it self yet all comes short and she must quite the thing as unexpressible It 's the very hight of souls love-rhethorick to close with a kind of holy amazement and admiration which ends in silence because they cannot say enough when they have said all they can say O what a lovely Object then must Christ Jesus be They never knew him rightly who were satisfied with their own apprehensions of him or expressions concerning him 3. There is an universal lovelinesse in Christ whole Christ is lovely neither is he to be divided in our apprehension and esteem but as every thing in him is wonderful and lovely so is it to be admired and loved even his lowest sufferings and seeming infirmities his frowns and seeming greater austerity are lovely and profitable he is altogether lovely 4. There is a wonderful desirablenesse in our Lord Jesus and incomparable satisfaction to be gotten in him there can be nothing more to draw a soul to love it than what is here whatever may be attractive is here and there is nothing wanting to satisfie the soul that injoyes him and hath yielded to his call to such he is all desires 5. Christ is never rightly taken up so long as any thing desirable is supponed to be gotten elsewhere he must be all desires and therefore where any thing hath the least share of the affections beside him he hath not his own place 6. Empty and undesirable are all beloveds in the world befide Christ and broken cisterns will they all prove and it 's no marvel for all desires are in him and therefore not one desirable thing is or can be found in them 7. They have a good bargain who have Christ It 's the short cut to say so and compendious way to happinesse and to the inheriting of all things to unit with Christ by faith and to possesse him for all desires are in him and miserable will the persons be who shall misse Christ although they were gainers of the whole world Having somewhat answered the daughters of Ierusalem their question by insisting in this excellent description of Christ now by way of application and holy boasting in the close of the verse she reasons thus Ye asked what my beloved was more than other beloveds and for your satisfaction I have described him as I can many several ways though all fall very far short of full expressing of his matchlesse worth Now saith she this excellent person is my beloved and this is my friend O daughters of Ierusalem bring all other beloveds and compare them with him and see if he be not the chiefest and standard-bearer amongst them all and in this confident boasting of the excellency of her beloved she closes Which sweet discourse wants not it's fruit on them as we will see in the Chapter following Consider the words four wayes 1. In the matter they hold forth two sweet relations betwixt Christ and the believer and this sweetens all not only that this beloved is an excellent person but that he was hers she saith he is my beloved and also my friend he is her friend as she is his friend vers 1. that is one that is friendly to her and will do for her beyond what a brother or mother or the nearest of all relations will or can do he is one that is born for the day of her adversity and one whom she trusts as her own soul he is so dear to her and she to him for this â—ye of friendship is mutual betwixt them In a word saith she he is much in himself and much to me unspeakably excellent in himself and very dear and precious to me my husband and my friend In sum my friendly husband and my loving friend Obs. 1. There are many sweet relations that Christ â—stands in to the believer as husband friend brother c. even as there are many relations that she stands in to him as spouse sister dove c. 2. Christ fills all the relations that he stands in to his people and that exceedingly well he is a singularly loving faithful kind and tender husband and a singularly kind faithful unchangeable friend the best friend that ever a believer had for the expression this is c. saith that what Christ is he is indeed and singularly so as having no equal he is a matchlesse husband and friend this is the scope 3. Christ and the believer are upon one side they are friends there is a league of friendship betwixt them and they have common friends and commonâ— adâ—ersries 4. These who are Christ's friends as vers 1. eat O friends Christ may be claimed by them as their friend and what that canâ—infer they may expect from him for he hath no bare title neither sustains he any empty relation 5. Believers should lean much to Christ trust him and expect good from him as their friend 6. It 's a notable and singular consolation for solks to have Christ their friend it 's comfortable in life death and judgement in prosperity and adversity It implyes these things in which he is forth-coming to his friends 1. Constant kindnesse and faithfulnesse at all times he loves at all times Prov. 17. 17. and chap. 18. last he never fails nor can at any time be charged with that which Absalom casts up to Hushai 2 Sam. 16. 17. Is this thy kindnesse to thy friend 2. Sympathy and condescending to supply their wants he cleaves closer than a brother Prov. 18. 24. It 's such a love as one hath who aimeth at his friends good as well as his own 3. Familiarity in mutual communion as useth to be betwixt friends and freedom in conversing as Exod. 33. 11. the Lord spoke with Moses as a man doth with his friend 4. It takes in a mutual confidence that one may have in another as in his very own self and more than in any other all which are eminently in Christ as ointment and perâ—ume rejoice the heart so doth the sweetnesse of a man's friend and eminently of this friend by hearty counsel Prov. 27. 9. No other friends are comparable to this friend happy happy for evermore are they whose friend Christ Jesus is 7. Where Christ is a friend there is he also the souls beloved or believers choising of Christ for their beloved and his being kindly to them as a friend go together these two relations my beloved and my friend are never separat Now to be the souls beloved implyes these things 1. That comparatively Christ is eminently and only loved by his people and nothing is admitted to share in their affections with him Phil. 3. 8. 2. That there is in the soul an high esteem of him which begets this love 3. That there is such an ardent affection to him as makes them long for union with him
the scope it looks to his secret manifesting of himself to her in admitting of her to his bosome O! saith she come my heart longs to be neer thee and this advantage I expect from it I would then get my heart drawn from idols and my affections ingaged to thee which in thy absence I cannot get done so as I would as a person cannot vent love so in company as when he is alone in solitarinesse with his bosome-friend thus Ioseph being to manifest his love to his brethren Gen. 45. 1. commanded all to go out that so he might with the greater freedom let forth his affections on them and as Ionathan sent away his boy when he was to embrace David in the fields 1 Sam. 20. 40. c. So here the secret manifestations of Christ by his Spirit to his people being that which gives them liberty to let forth their hearts on him especially in their unknown accesse to him to which no man is witnesse are by this word there signified Obs. 1. There are many moe good things than one which accompanies Christ's presence and where love is in a believers heart there will be no scarcety of arguments to hold forth the advantage thereof 2. As there are some moe than ordinary manifestations of love from Christ to his people which are not constant so there are some moe than ordinary flowings of the love of believers towards him There are some times and cases wherein especially the heart will melt in affection to him and wherein it will be made to pour out it self with ease and delight upon him 3. It 's no lesse the desire of believers to love Christ and to have their affections flowing on him than to have the manifestations of his love to them therefore speaks she of this as of a benefit she exceedingly desired to get leave to pour her heart out in love upon him 4. Believers that love Christ will not be satisfied with the degree of their own love but will be desirous to have it more withdrawn from other things and more fully venting on him 5. Although sometimes yea oftentimes the believers heart comes not up that length in love to Christ that he would have it yet he designs to set it on Christ alone and there is none that willingly he gives it unto with consent but Christ it 's on him only he allows it 6. There is no greater gift can be given to Christ than his peoples love This is therefore the motive that is proposed by the Bride in her dealing with him as holding forth the propine or intertainment which he should receive 7. Christ's presence and the manifestations of his love conduceth notably unto and hath great influence upon the gaining of our affections to him It doth not only as it were give us the opportunity of his company but it gains the heart softens it ravisheth it and heightens the esteem of Christ in it which no report of him can do so effectually as his own presence and also it oyleth all the affections that they have a freedom to flow out like the Ice before the Sun which otherwise are key-cold 8. Love to Christ loves solitarinesse and retirements with him It 's neither so stirred it self as when it 's alone with him nor are the men of the world able to bear or understand the intimat familiarity that will be in the flowings of the love of Christ to a believer or of a believers liberty and holy boldnesse with Christ nor were it meet that they should be witnesses of the love-secrets that are betwixt him and them 9. It 's an evidence of single love to Christ when his presence is longed for that we may the more ardently and affectionatly love him and when all opportunities are sought for that may increase this this is singlenesse and spiritualnesse in a great length when this makes us glory in Christ's love to us and desire the manifestations thereof that we may have accesse thereby to love him A believer will love heaven because there he will have accesse fully to love Christ as well as to be loved of him and will abhor hell not only because there are no intimations of Christ's love there but also because there is no accesse to love him there To get the heart loving Christ is indeed the believers great delight and in a manner his heaven 10. Love in a believer to Christ is the result or reflex of Christ's love to him it 's that sun which begets this heat in the soul that loves him and the more brightly he shine on believers the more is their love hot towards him for here is love not that we loved him but that he loved us first 11. It 's an evidence of true love to Christ and esteem of him when the heart is longing praying and using means that it may love him and get it's love to him heightned till it be all bestowed on him alannerly In the thirteenth verse we have the third and fourth motives whereby the Bride presseth her suit The third is The Mandrakes give a smell c. It 's like that motive which he useth in pressing her to hearken to his call Chap. 2. 12. The flowers appear on the earth c. The graces of the Spirit growing up as in a Garden in the believers walk with Christ are like flowers in the Spring which by their pleasantnesse and favour invite men to the fields Thus the sense of this motive comes to this all things saith the Bride are in a good condition and there is a thriving amongst my graces which are for pleasantnesse as flower therefore Come This avowing of the flourishing of her graces is not from any vain boasting but in humble sincerity acknowledging what she sound in her self to his praise and what she knew to be acceptable to him as a confirmation to her faith in the expectation of what she prayed for for which is a lesson we would learn although the goodness of our condition can meâ—it nothing which we pray for yet it may give us confidence and boldness in prayer when we have a good conscience and testimony within us 1 Ioh. 3. 20. This fruitfulnesse of hers is four wayes set forth 1. That these her fruits are ripe and in their flower the Mandrakes give a smell Mandrakes were much longed for by Rachel Gen. 30. 14. and by their savourinesse of taste there and of smell here it appears that they were some lovely fruit and now in their prime most pleasant because they give their smell 2. Her fruitfulnesse is set forth in it's comprehensivenesse and variety She is adorned with all manner of pleasant fruits whereby is holden forth that as believers have many diverse graces like variety of Spices Chap. 4. 13. 14. which they should entertain so all of them were in good case with her 3. These fruits were new and old whereby the plenty of the same kind is set forth both to say so of this and
names as in other Scriptures Yet 3. There are titles and descriptions here given to an excellent Person which can agree to none other but Christ the eternal Son of God as the King O thou whom my soul loveth the chief of ten thousand the Rose of Sharon and the like whereby his eminency is singularly set out above all others in the World In sum there are none of the Characters usually condescended on as necessary for evidencing the Authority of holy Scripture wanting here this Song being a Divine Subject received into the Canon bearing a Divine stamp having much Majesty in it's style agreeing with it self and other Scriptures fully impartially speaking out the blots and adversities of the Bride as well as her beauty and prosperity and written by a Prophet and Penman of holy Writ to wit Solomon The 2. Proposition is That this Song is not to be taken properly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or literally that is as the words do at first sound but it is to be taken and understood spiritually figuratively and allegorically as having some spiritual meaning contained under these figurative expressions made use of throughout this Song My meaning is that when it speaketh of a Marriage Spouse Sister Beloved Daughters of Ierusalem c. these expressions are not to be understood properly of such but as holding forth something of a spiritual nature under these I grant it hath a literal meaning but I say that literal meaning is not immediat and that which first looketh out as in Historical Scriptures or others which are not figurative but that which is spiritually and especially meant by these Allegorick and Figurative speeches is the Literal meaning of this Song So that it 's Literal sense is mediat representing the meaning not immediatly from the Words but mediatly from the Scope that is the intention of the Spirit which is couched under the Figures and Allegories here made use of For a Literal sense as it is defined by Rivet out of the School-men is that which floweth from such a place of Scripture as intended by the Spirit in the words whether properly or figuratively used and is to be gathered from the whole complex expression together applyed thereunto as in the Exposition of Parables Allegories and Figurative Scriptures is clear And it were as improper and absurd to deny a Figurative Sense though Literal to these as it were to fix Figurative Expositions upon plain Scriptures which are properly to be taken For there is a twofold Literal sense of Scripture 1. Proper and immediat as where it s said Solomon married Pharaohs Daughter The second is figurative and mediate as when it is said Matth. 22. 2. A certain King made a Marriage to his Son c. both have a literal meaning The first immediat fulfilled in Solomon The second is mediat setting out God's calling Jews and Gentiles unto fellowship with his Son and so that Parable is to be understood in a spiritual sense Now we say this Song if we would take up it's true sense and meaning is not to be understood the first way properly and immediatly but the second way figuratively and mediatly as holding forth some spiritual thing under borrowed expressions which will further appear from these things First There can be no edification in setting out Humane Love amongst parties properly understood so largely and lively and yet edification must be the end of this Song being a part of Scripture it must have therefore an higher meaning then the words at first will seem to bear 2. There can be no parties mentioned beside Christ and his Bride to whom this Song can agree nor can any proper meaning thereof be assigned which can make it applicable to these parties and therefore it cannot be understood properly but figuratively and that not of any other but of Christ and Believers To Solomon it cannot agree in its application nor to his Queen yea to no man if it be taken in a proper sense For 1. These commendations given to the Bridegroom Chap. 5. to the Bride Chap. 4. 6 7. If properly understood would be monstruous blasphemous and ridiculous such as to have teeth like a flock of sheep an head like Carmel c. and so in many other things 2. Some things are attributed to this Solomon who is the subject of this Song that were not within Solomon's reach as that his presence at the Table Chap. 1. 12. maketh her Spicknard to smell which influence cannot proceed from one man more then another and Chap. 3. v. 11. where it is said He made a Chariot and paved it with Love which is no material thing and so could be no Pavement in Solomons Chariot 3. That Solomon being the Penman of this Song yet speaketh of Solomon in the second Person Thou O Solomon Chap. 8. 12. makes it appear that some other was designed then himself and many such like expressions that fill up the matter of this Song such as Spices Gardens c. cannot be understood properly of these very things themselves but of some other thing vailed under them And so also when she is called terrible as an army with Banners it cannot be understood of Solomon's Queen and applying it to the Church we cannot understand it of any carnal terror which the external aspect of the Church doth beget in beholders 3. The style and expressions will bear out more then any Humane Love or any Humane Object upon which men set their love We are sure no such love would be proponed to Believers as a warranted pattern for their imitation as if it would be commendable in them to be so much ravished and taken up even with the most lovely creature 4. Many things here are inconsistent with Humane Love and that modesty that is required in it as the Hebrews themselves apud Mercer observe as to propone him to others to excite them to Love him others undertaking to follow after him her speaking to him in her sleep Chap. 5. 2. running in the night through the Streets and slighting him at the Door which by no means can admit a proper literal immediat sense but must needs aim at something figurative Beside what reason can there be to plead a proper sense here more then in other figurative Scriptures of the same sort as of these that speak of the Souls union with Christ under the similitude of a Marriage and particularly that of Psal. 45. which is as it were a compend of this Song and is looked upon by all as figurative If it be enquired in what sense we call this Song figurative whether as Typical or Allegorical The answering and clearing of this Question will further us in the Interpretation of this excellent Scripture We shall therefore shew 1. How Allegorical properly so called differeth from Typical And 2. Why we call this Song Allegorical and not Typical Allegorical Scriptures or Allegories we take Allegory here as Divines do who take it not as Grammarians or
serving to illustrat that scope So we would consider what is the Brides scope Chap. 5. 10. and it 's to discribe Christ And Chap. 7. 1. we would consider what is the Bridegroom's scope and it 's to discribe her So then it agrees with the scope to open these places apply them to what is commendable in him and her And thus the Exposition and Doctrines from it do not only sute with the analogy of Faith and are not contrare to found Doctrine but also sute with the intention of the Spirit there and are agreeable to it For the Holy Ghost under general commendations may include all particulars which may serve to make out the general and so when the scope is to hold Christ out as all desires then what ever makes him appear desirable and standeth with the analogy of the expression may well stand with that scope This is sure especially when negatively it 's inferred that is when such a scope necessarily inferreth such a Doctrine and when that scope could not be attained if such a Doctrine were not supposed As when in general Christ and his Church are holden out to stand in a neer relation together and so to carry one towards each other as being under such a relation this will necessarily infer a covenant and an union by saith upon the grounds of it and some evidencing of the proofs of Christ's love c. because without these that relation could never have been nor can it without them be understood by us 5. The last rule which we call most sure is this Then we may safely conclude that we have reached the true meaning of an Allegorical Scripture when from the Scripture in the same or other places agreeing with the scope of the present Allegory we gather in plain expressions what is meant thereby or what was intended by the spirit in such an Allegorical expression as when Christ clears the Parable of the Sower he calleth the seed the word c. which makes the meaning clear and above question Or when a plain expression is mixed-in with the Allegory So that expression Chap. 1. 1. Let him kisse me c. in the words following is expounded by a more plain expression to wit thy loves are better c. Hence we solidly gather that by kisses are meant love and this Doctrine is sure Christ's love is vehemently desired by the Bride These wayes for finding out what is the sense of such Scriptures are safe and therefore that saying Symbolick Scriptures are not Argumentative is to be understood with a limitation to wit except in so far as the scope and meaning of the spirit is known and in so far as the Allegory or the several parts thereof agreeth with and conduceth to the clearing and making up of the known scope All these wayes going together and taken along with us we may through God's blessing undertake the opening of this Song and draw Doctrines from it so expounded not only agreeable to other Scriptures and the analogy of faith but also as agreeable to the Scope of this Song yea even the scope of such a portion of it though possibly every expression in it's meaning be not so fully reached which is not the thing we dare promise but humbly to essay the making of it in some measure clear relishing amiable and comfortable to God's people And so we leave this Conclusion The 3. Conclus and last is That the Doctrines which this Song yeeldeth for all conditions and which for Believers use are to be drawn from it are the same plain solid spritual truths which are drawn from other Scriptures wherein Christs love to his Church and people and their exercises are set down And if in it's exposition it resolve in the same meaning with other Scriptures then must also the Doctrines be the same And therefore such Doctrines concerning faith and manners for Believers direction in all cases as ariseth from the Gospel and other plain Scriptures Psalms and Histories may be solidly drawn from this Song And such when they are drawn are solid being according to the foresaid general rules and weight is to be laid on them in a Christian walk We shall therefore endeavour to make this out that when the Doctrine of faith repentance diligence c. and such other Doctrines as are in the Gospel concerning the Covenant or Christ are spoken of ye may not think it strange nor unsuitable to this Song And therefore we say First If the Doctrines be suitabe to the scope and matter contained in this Song then they are sure and solid and weight is to be laid upon them But the Doctrines concerning Christ's love to and care of his Church and concerning her exercising of faith repentance c. are suitable to the scope and agreeable to the matter of it Or thus If the scope and matter of this Song do agree with the Gospel I call the Gospel what in the New Testament is more fully holden forth and more clearly in the scope and matter of it Then must the Doctrines which arise from it be the same with these that rise from the Gospel but the first is true as is formerly cleared therefore must this last be so also And what is the scope of the Gospel but to set forth Christ's love to his Church to shew her duty c. and is not that same the scope here also Only what is preceptively or doctrinally delivered there is here as it were acted in a sort of Comedy and compiled in a Song but still for the same end 2. If the same Allegories in other places of Scripture will bear solid Doctrines concerning Christ his covenant faith c. even such as are in plain Scriptures then must this Song do the like seing it is the word of God tending to the same scope with these But it 's clear Isa. 5. 2. Ier. 3. Matth. 22. Rev. 19. 7. that the same Allegories of Vineyards Fruits and Marriage c. are used and to the same scope with this and are made use of to yeeld solid Doctrines concerning faith fruitfulnesse and other Doctrines be-belonging to a Believers faith and practice Therefore it must be â—o here for though this Song be larger and is made up of moe Allegories together that will not alter the nature of it or of the Doctrines which must be drawn from it 3. If we compare this Song with the 45 Psalm it cannot be denyed 1. But that Psalm and this Song are to one scope and of one stile or strain in prosecuting that scope It 's a Song of love for the King and a spiritual marriage is the subject thereof as is clear from the very reading of it 2. It cannot be denyed but that solid proofs and Doctrines concerning many points of faith and practice which are in other plain Scriptures are and may be warrantably drawn from it even as if it were plain Gospel Therefore must the Doctrines be such which arise from this
are Christ's fruits they are his fruits by purchase and right and by him communicat to believers 9. Believers eat and feed and may with his blessed allowance do so upon what is his 10. Christ's fruits are exceeding sweet when they are eaten they are satisfyingly and as it were sensibly sweet 11. These sweet fruits are neither eaten nor the sweetnesse of them felt by believers till they go to Christ's shadow and sit down delightsomly under his righteousnesse then they become refreshful Vers. 4. He brought me to the banqueting-house and his banner over me was love She proceeds in expressing her cheerful condition by shewing the way of her accesse to it vers 4. He brought me c. Wherein 1. She sets out the sweetnesse of the injoyment of Christ's sensible love by comparing it to a feast or house of wine 2. She tells who it was that brought her to it He brought me 3. The manner how she was brought to it It was by the out-letting of his love His banner saith she over me was love The first expression sets forth three things 1. The great abundance of satisfying and refreshing blessings that are to be found in Christ such abundance of provision as useth to be laid up at a feast or in a banqueting-house 2. His liberal allowance thereof to his own who for that end hath laid up this provision for them 3. The nature of the intertainment It 's a feast of the best and most cordial things a house of wine The second is He that is Christ brought me in It shewes 1. Believers impotency to enter in there of themselves and their want of right that may give them accesse to the blessings that are laid up in Christ. 2. That it 's Christ who makes their accesse he purchased an entry by his death he applyes his purchase by his Spirit and dispenseth it by his office and so brings them in 3. It suppons a freedom of grace in the bringing them in They are brought in by his meer favour 4. It contains a thankful remembrance or acknowledgment of this deed of Christ's and an holding of this savour of him The third holds forth the manner how she is brought in It 's under a banner of love A stately manner it was love that brought her in The expression implyeth that not only it was love that moved him to bring her in but that he did it in a loving manner which amplifieth and heightens his love She comes in marching as it were in triumph having love like a banner or colours adorning this march and making way for her entry so that even in the manner of her being brought in the general predominant visible thing as it were that appeared was love Obs. 1. Christ will somtimes bring his people in to the sense of his love exceeding lovingly and kindly even as to the manner of ingaging them 2. Believers would observe his way with them 3. This loving manner in the way of his dealing with his people doth exceedingly commend his love and is an heightening consideration of it 4. Christ's love is in it self a most stately and triumphant thing 5. It 's only the love of Christ that secures believers in their battels and march against their spiritual adversaries And indeed they may fight who have love for their colours and banner Vers. 5. Stay me with flagons comfort me with apples for I am sick of love She is almost overcome with this banquet and therefore cryes out for help vers 5. Here consider 1. The case she is in 2. The cure she calls for 3. From whom she seeks it Her case is That she is sick of love This is not to be taken for the fainting of a soul under absence and the want of sense all the context before and after and the scope will shew it 's otherwise with her But it 's a sicknesse from the weight and pressour of felt inconceivable love damishing her as it were and weakning her she cannot abide that sight and fulnesse which she injoyes 2. The cure she desires confirms this Stay me saith she or support me for I am like to fall under it and comfort me the word is strengthen me or bed me straw me with or in apples let me lye down amongst them The first expression looks to the house of wine where she was which suppons no want and may be rendred Stay me in flagons as seeking support in this holy fill of the Spirit whereby she was staggering The second looks to the Apple-tree vers 3. and she would ever roll her self amongst the apples that come from this tree and like the Disciples Mat. 17. 4. saith as it were it 's good to be here she would even be fixed and ly down in that posture never to part with this happy condition again 3. These she speaks to and from whom she seeks help are expressed in the plural-number as is clear in the Original which shews a ravishment and kind of rapture in this exclamation not observing to whom she speaks but expressing her delight in that which she enjoyed yet mainly intending Christ as the Disciples did Matth. 17. not knowing what they said for it 's he who applyes the cure in the next verse Obs. 1. Love will have a great out-letting at sometimes beyond others as if a dam were gathered and then letten out 2. Sense of love in a high degree will straiten and weight a believer as overburthening and overpowring him so as he is put to say hold and wo's me as it is Isa. 6 5. the nature of Gods presence is such and our infirmity so unsuitable thereto 3. Love is lovely when the believer is almost dotting with it and staggering under the weight and power of it 4. It can cure even the same sickness it makes These flagons and apples are the only remedy though our bottles be now weak and can hold but little of this new wine Vers. 6. His left hand is under my head and his right hand doth embrace me She expresseth Christ's care of her in this condition vers 6. as a most loving Husband he sustains he in his arms in this swoun and swarf which from joy she fals in as the words do plainly bear Obs. 1. Christ's love is a sensible sustaining thing and is able to support the heart under it's greatest weakness 2. As Christ is tender of all his people and at all times so especially when they are in their fits of love-sickness 3. As believers would observe Christ's love at all times so especially when they are weakest for then they will find it both seasonable and profitable so to do Vers. 7. I charge you O ye Daughters of Ierusalem by the Roes and by the Hindes of the field that ye stir not up nor awake my Love till he please This verse contains her care to entertain this condition and the way she takes for that end That they are the Brides words is 1. clear from the scope and matter 2.
in it self and being compared with Christ's Church especially in their estimation whose eyes God hath opened is but a miserable wildernesse and cannot give a heartsome being or place of abode to a believer 5. Believers have a more noble design to compasse than to sit down and take up their rest in this world their faces bend upward and their backs are upon it 6. Christ's presence gives life to a believers motion and ravisheth them upward as fire put to fewel necessitats smoak to ascend 7. A heavenly-minded believer is a comely sight and a world-denyed Professor will extort a commendation even from ordinary onlookers 8. As there is more of the exercise of true grace amongst believers by Christ's more than ordinary presence with them and in his Church so there is often a more than ordinary warmnesse and motion in the generality of Church-members at such a time whereof yet many may be unsound as no question all the daughters of Ierusalem were not sound 9. The Church of Christ and believers in it will look much more beautiful to Prefessors at one time than at another and they will be much more taken with this beauty sometimes than at other times for Chap. 1. 5. 6. The daughters of Ierusalem were in hazard to stumble at her spots here they are ravished with her beauty as thinking her another thing than she was before 10. Christ's presence will indeed put another face both on a Church and person and make them every way different but still to the better from what they were 11. The more active believers be in exercising their graces they will have the more fresh relish and savor for her ascending here makes all her persumes to flow BRIDE Vers. 7. Behold his bed which is Solomon's threescore valiant men are about it of the valiant of Israel Vers. 8. They all hold Swords being expert in war every man hath his Sword upon his thigh because of fear in the night The Bride being commended in the former verse by the daughters of Ierusalem as being jealous that they gazed upon her to the prejudice of the Bridegroom and being ever restlesse till every commendable thing that is in her redound to his praise to whom she owes and from whom she derives all her beauty She steps in hastily with a Behold as having a far more wonderful and excellent object to propone to them to wit Christ Jesus the true Solomon himself whose lovelinesse and glory should take them all up rather than any poor perfections they saw in her That this is the scope the matter will clear especially vers 11. where what she would be at is propounded in plain terms and her sudden coming in with a Behold as in Chap. 1. 6. doth confirm it That they are the Brides words also the scope and connexion bears it out this being her disposition that she can suffer no commendanion from Christ nor from any other to stay or rest upon her but is restlesse till it be turned over to his praise as Chap. 1. 16. 2. 3. c. There is none so tender of him or jealous of his honour as Christ's Bride is Again the daughters being spoken unto and Christ spoken of as a third person it can be no other that speaks here but the Bride What saith she are ye taken with any lovelinesse ye see in me I will propose to you a far more excellent object And this short but very sweet discourse holds â—orth Christ lovely and glorious in three most excellent steps wherein by a notable gradation Solomon is ever mentioned his name who was a special type of Christ being borrowed to design him while his glory is set forth He is described 1. From his bed vers 7 8. Whereby is set forth the excellent happinesse and quietnesse that believers have in injoying him 2. From his Chariot a most stately piece of work by which is signified that excellent mean to wit the Covenant of redemption revealed and preached whereby our Lord Jesus brings his people to his rest vers 9 10. 3. She propounds his own most excellent self and that crowned with the stately Majesty and glory of his love beyond which there is no step to proceed but here she â—ists and willeth all others to be taken up in beholding him as the only desirable and heart-ravishing object vers 11. For opening of the first in the 7. and 8. verses we have these five things to consider 1 Who this Solomon is 2. What this bed is 3. What this guard that is about it doth signifie 4. For what end that guard is appointed 5. The use of the note of attention Behold which is prefixed 1. By David's son properly is not understood this scope will not agree to him he was indeed a great King but a greater than Solomon is here Therefore seing in Scripture Solomon was typical of Christ as from Psal. 72. and other places may be gathered Through all these verses by Solomon is understood Christ the beloved and Bridegroom who especially was typified by Solomon in these things 1. Solomon had a great Kingdom from the river to the Sea and so will our Lord have many subjects 2. As Solomon was so Christ is a powerful rich King our Lord Jesus hath all power in Heaven and Earth committed to him 3. Solomon was a royal magnificent King sought unto from all parts of the earth and so the name and glory wherewith the Mediator is furnished is abovâ— every name in Heaven and in Earth 4. Solomon was a wise judicious King and singular for that and so in our Lord Jesus dwells all the treasures of wisdom and knowledge there is no need to fear that any thing that concerns his people will miscarry in his hand 5. Solomon had a peaceable reign for which cause he had that name and his government was blessed and happy to his people and servants and so our Lord Jesus is the Prince of peace Isa. 9. 6. and of his government there is no change and happy are his subjects and blessed are his servants for the one half of his glory magnificence wisdom c. and of their happinesse can neither be told nor believed This is an excellent person and a most stately King who yet is the believers Bridegroom Christ's Bride is nobly and honourably matched 2. By bed here is understood the same thing that was signified by it Chap. 1. 16. to wit that accesse and neernesse familiarity that the believer hath with Christ and whereunto he admits them that are his and the rest solace and refreshment that they injoy in fellowship with him Beds being especially appointed for these two 1. For refreshing and rest Isa. 57. 2. and Psal. 132. 3. 2. For the mutual fellowship of Husband and Wife So then by this is holden forth the excellent refreshing and soul-ease that a believer may have in the injoying of Christ There is no bed that can give quietnesse rest and solace like this Again it 's
afford many such doctrines as Chap. 3. 3. As 1. The visible Church is a distinct incorporation by it self and all it's members have right to it's priviledges to wit such whereof they are capable It 's the City and they are the Citizens Eph. 2. 19. 2. It s a City that is not without fear and hazard though it have walls but it had need to be watched both within and without Or the visible Church hath many enemies she is in constant war Hence therefore is she called the militant Church and for this cause she hath walls and watchmen 3. The Lord hath provided her with sufficient means against all assaults 4. A lawfully-called ministery or watch-men peculiarly defigned for that end are the great mean Christ hath appointed for preventing the hurt and promoving the good and edification of his Church Eph. 2. 12 13. They are as the sentinels which he hath set on the walls for giving advertisement and warning and this well becomes their office Isa. 62. 6. Ezek. 3. and 33. Chapters and elsewhere 5. Tender believers will put a great price upon publick Ordinances even when they seem to themselves to come little speed in their privat duties privat diligence furthers publick and publick furthers privat These two ought not to be neither will they be separat in a tender person but go together 6. Tender believers may have weights added to their exercise and a load put above a burden even by these whose stations and relations call for much more sympathy and healing 7. Publick Ordinances may be sometimes unfruitful to believers even when they have great need and are under great sense of need 8. When one that is tender gets no good nor ease by publick Ordinances often there is an addition made to his burden thereby 9. Untender unskilful and unfaithful men may creep in and be admitted to the ministery and to watching over the Church as Iudas was 10. When such are gifted and as to order lawfully called they are truly ministers though not true ministers and have authority for discharging of all duties and duties discharged or Ordinances dispensed by them according to Christ's warrand are valide and the word from their mouth is to be received as from him Therefore they are called watchmen which imports them to be really in office which could not be if the former assertions were not true 11. Very often tender believers in their exercises suffer much from such ministers Or an untender minister is often a great affliction to tender exercised believers yea of all men these prove most sadly afflicting to them no man wounds godlinesse more or wounds and affronts the profession thereof more in them that are the most real and tender professors than a gifted untender minister may do and often doth though sometimes the Lord will make use of him for their good to humble them yet more to provoke them to the study of more seriousnesse in secret duties and to more closse and constant waiting on the Lord himself 12. Where enmity against godlinesse once ariseth and vents it self against the godly it often grows from one degree to another as here Men especially Ministers once ingaged in it are not easily recovered and brought out of that evil but are carried yea often hurried from one step to another yet she accounts them watchmen as holding out the respect she bare to their office even then Whence observe 13. That it is a piece of spiritual wisdom and tendernesse to distinguish carefully betwixt the office of the Ministery or the Ordinance it self and the faults and untendernesse of persons who may miscarry in the exercise of that office and not to fall from the esteem of the Ordinance because of them or of what faults may be in them but even then to respect the Ordinance out of respect to Christ and his institution and appointment 14. Believers would observe the fruit of publick Ordinances as well as of secret diligence as the Bride here doth Vers. 8. I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love When this mean fails her she gives not over but betakes her self to the use of mutual fellowship with the Saints which is the third step of her carriage v. 8. that she may have their help for recovering of Christ's presence She propounds her case to them and presseth for their bearing burden with her Her case is in the last words I am sick of love a strange disease yet kindly to a believer This sicknesse implyes pain as of a woman in travel whose showres are sharp and pangs vehement till she bring forth The same word is used to this purpose Isa. 26. 17. Like as a woman that draweth near her delivery is in pain c. And it imports in this place these two 1. Vehement desire after Christ from ardent love to him so that she could not indure to want him 2. Much heart-affectednesse following upon that ardent desire which under her former disappointments did beget such pain and fainting that it was as a sore sicknesse though not dangerous This sicknesse differs from that spoken of Chap. 2. 5. as the scope shews That is like the pain procured by an overset of the stomack so the sense of his love being let out in a very great measure was like to master her not that sense of his love is simply or in it self burdensome but she is weak like an old bottle or a queasie and weak stomack that cannot bear much But this is like the pain that proceeds from hunger and a strong appetite when that which is longed-for is not obtained which augments the desire and at last breeds fainting and sicknesse This shews 1. That love to Christ where it is sincere is a most sensible thing 2. That the moe disappointments it meets with in seeking after sensible manifestations of Christ it grows the more vehement 3. That continued absence to a tender soul will be exceeding heavy and painful hope deferred makes the heart sick especially when the sweetnesse of Christ's presence hath been felt and his absence distinctly discerned 4. That Christ's presence is the souls health and his absence it 's sicknesse have else what it will 5. That love to Christ will sometimes especially after challenges and disappointments so over-power the soul that it cannot to it's own sense at least act under it or sustain it it seems so heavy a burden as sicknesse will do to the body if it get not an out-gate The way she takes to obtain Christ after all other means fail her is by making her application to the daughters of Ierusalem Indeed it 's Christ and not they that can cure her he is the only medicine for a sick soul therefore her design is not to rest in their company but to make use of it for obtaining his company For the company although it were even of Angels will not be satisfying to a soul that seeks
Jealousie of Christ's love may be where there is little cause and often where there is least cause it is most ready to enter The reason whereof may be taken from the ardency of the souls love to him joyned with the mistakes they have of his way So Isa. 49. 13 14. For considering what is gone before it might be thought that whatever any other might seem to have the Bride had no cause of jealousie 7. Believers would endeavour to prevent all jealousie of Christ and his love and by all means seek to be established and confirmed in the saith of his love to them as that which can only keep and guard the heart against these sinful suspitions and jealousies 8. Though this jealousie be vexing yet sometimes the believer cannot rid himself of it it will so prevail and is so cruel against him 9. In the similitude of death and the grave that is here made use of it is implyed that no man shall escape death and the grave they are as strong and mighty Conquerours that prevail over all that come in their way It 's clearly hinted here that the believer carrieth this conviction in his heart that sometime he will be prevailed over by death and the grave This is no ill impression the graves are ready for me and I have said to corruption Thou art my father to the worm thou art my mother and my sister Job 17. 1 14. Her second reason is contained vers 7. and it 's taken from the peremptorinesse of her love for her love is such as it will have love from Christ again or no other thing will satisfie it This is two wayes illustrat 1. From it's invinciblenesse which appears in this no opposition can extinguish it many waters cannot quench love neither can the floods drown it Waters will quench fire but nothing will quench this love By waters in Scripture often as Psa. 42. 7. and 93. 4. and frequently are understood afflictions crosses and even spiritual desertions Psa. 42. 7. all thy waves and billows have gone over me Psa. 109. 1 2. And so here it saith Love to Christ is of that nature and is so strongly fixed on him that no crosse or rod nay not the blackest dispensations and desertions can make it alter but it will stick to him through and over all as Rom. 8. 35. neither famine sword pestilence c. can do it but it triumphs over all though floods of tryal and opposition were let out upon it The second way how the peremptorinesse of love is illustrat and proven is that it rejects all offers that may be made to it by any other that would have Christ's room There are two sorts of tryals that ordinarily carry souls away from Christ The first is on the left hand from crosses and when these will not do it but the thorny ground will abide the heat of the Sun yet the second sort of tryals to wit the cares of the world and the deceitfulnesse of riches which are tentations on the right hand may choak the word and carry the soul away But saith she true love to Christ will be prevailed over by neither it will tryst and capitulat with other lovers upon no terms nay though a man would give it all the substance of his house that is all that can be given though he would leave nothing behind but give it all to one that loves Christ for love that is to purchase and buy away the souls love from Christ that it may be given to some other thing that comes in competition with him so to bud and bribe the souls love from Christ that it may settle on some other thing that is offered in his place What entertainment would be given to such offers and treaties True love saith she in so far as it is true and lively in exercise otherwise where something of true love is the soul may often be insnared would utterly contemn it or as it is in the first Language contemning it should be contemned that is not only would all such alluring offers be rejected but with a holy disdain and indignation they would be despised abhorred and abominated as unsuitable once to be mentioned So that true love to Christ will not once enter to capitulat what to have in Christ's room but all possible overtures which may be made by the flesh and the world to divert it will be abhorred and loathed utterly and accounted as loss and dung Philip. 3. 8. And therefore the reason concludes at thy heart I must be for my love will neither be boasted from thee nor bribed or allured to be satisfied with any other thing in thy room but thee I must have upon any terms and must not be refused of this my suit of being set as a Seal upon thine heart And this sort of peremptorinesse from love will not be accounted presumption by Christ nor is any-wayes displeasing but most acceptable to him Obs. 1. Where true love to Christ is there will be many essayes to cool it or to divert it and draw it away from him It 's no easie thing to get love to Christ kept warm for the devil and the world will especially aim at the throwing down of this hold and bul-wark that maintains Christ's interest in the soul. 2. The devil hath several kinds of tentations which do all drive especially at this to cool the believers affections in the love of Christ and these tentations may be contrary some of them mustering the difficulties that follow these that love him and such as the tempted seekers of Christ may be oftentimes exercised with for they often meet with reproaches or other afflictions in the world Others of them again alluring the heart to embrace some other thing in Christ's room and making fair offers of advantages to these that will take the way of the world in following of them 3. The lovers of Christ may be assaulted by both these extrems successively and when tentations from the one hand fail then tentations from the other begin so that the believer would constantly be on his guard 4. The tentations that come from the right hand and entice the soul with the offers of worldly pleasure honour riches c. are more strong and subtil than the other and more frequently do prevail yea sometimes when the other may be rejected Therefore this is mentioned after the other as being that wherewith the soul is assaulted when the first cannot prevail and so the devil leaves this till the last when he was permitted to tempt Christ having tryed him with several tentations at last he makes offer of the world to him Mat. 4. 9. 5. Tentation will sometimes make great offers as if nothing more could be offered even all the substance of the house and still it offers more than it can perform when it is in it's offers most specious The devil at once offered all the world to Christ Matth. 4. 9. though he had not power of himself