of the former is vers 3. and it runs upon these supposed and implyed grounds 1. That there are many precious excellencies in Christ. So that 2. the speaking of his Name is as if a man would open a sweet favouâ—ing Box of Ointment as that woman did Ioh. 12. 3. There is no title or office or qualification in Christ but all are savoury his very Garments smell of Myrrhe and Aloes and Cassia c. Psal. 45 8. 3. It suppons that this worth and lovelinesse of Christ ravishes all that ever knew him here called Virgins with love to him and therefore which is the strength of the reason it 's no marvell would she say I love him so servently and desire so earnestly the manifestations of his love which I have sound so sweet So the vers may be taken up in these four things 1. Christs furniture he hath many savoury Ointments and good 2. The further explication and amplification of this his commendation expressing both what she meant by Ointments and also the abundance and freshnesse of these Ointments which were in Christ in these words thy name is as Ointment poured forth 3. The effect that â—ollowed on these or the attractive vertue of them which is such that the most chast who kept their affections from other objects are yet without prejudice to their chast nature taken up and ravished with that lovelinesse of Christ Therefore saith she do the Virgins love thee 4. There is the scope which is partly to shew the reality of Christ's worth which not only she but all Believers were in love with partly to shew that it was no strange thing to see her so taken up with him it would be rather strange if it were other-ways seing it is not possible for any to see and taste what Christ is and not be ravished with his love Ointments are both of an adorning and refreshing nature especially to the sense of smelling Psal. 104. 15. Ointment makes mens face to shine and the house where it is to savour when it is precious and good Ioh. 12. 3. Men in vanity use sweet Powders and such things as these which can but little commend them But Christ's Ointments are his graces Psal. 45. 2. wherewith he is anointed for opening the blind eyes for preaching glad tidings to the poor to bind up the broken-hearted to give the oyl of joy for mourning c. as it is Isa. 61. 1 2 3. Which qualifications are both more delightsome and savoury in themselves and to the soul that is sensible of it's need of him than any Ointments the high Priest of old used which were but typical of the graces and qualifications wherewith Christ is furnished Hence is the Gospel 2 Cor. 2. 14 15. whereby these graces are manifested called a sweet savour Again these Ointments are said to be good so are they in their nature and in their effects on sinners as is clear from Isa. 61. 1 2 c. And 2. they are said to savour the sent and smell of them is sweet and refreshful to the spiritual senses And 3. they are called his thy good Ointments They are his not only as he is God having all-sufficiency essentially in him but as Mediator having purchased eternal redemption and having the Spirit without measure communicat to him Ioh. 3. 34 and in that respect anointed with the oyl of gladnesse above his fellows Psal. 45. 7. that out of his fulnesse we might all receive grace for grace Joh. 1. 14. Our graces being of that same nature that his are of It 's comfortable that Christ hath many good Ointments that they are his own and that he hath the right of disposing of them and that as Mediator they are given unto him for that very purpose Observ. 1. Grace is a cordial and savoury thing no Ointment is like it 2. Christ abounds in grace he is full of grace and truth Ioh. 1. 14. Hence our wants are said to be made up according to his riches in glory by Iesus Christ Phil. 4. 19. 3. They are good and excellent graces and qualifications wherewith the Mediator is furnished such as do exactly answer all the necessities and wants of empty and needy sinners 2. The commendation is explicat or illustrat by a similitude The thing she explains and which she understood by Ointments is his Name The similitude whereby it is illustrate is Ointment poured forth Christ's Name is himself or the knowledge of himself or every thing whereby himself is made known his Attributes Word Works especially these of Redemption his Ordinances Covenant Promises c. which are all his Name for so the Preaching of the Gospel is called the bearing of his Name Act. 9. 15. and making known or declaring of his Name Psal. 22. 22. Heb. 2. 12. c. This is the thing illustrat Now this Name is compared not to Ointment simply as sealed up in a Box but to Ointment as poured forth and diffused Whereby 1. the abundance of these graces is holden forth there is no scarcity of them in him 2. His liberality in communicating of them he pours them out as one opening a Box of Ointment should so diffuse and distribute it 3. By this is set out the lively savourinesse of his graces they savour not only as Ointment closed up but as Ointment diffused In a word there is nothing in Christ for whatever is in him is comprehended under his Name but the unfolding of it will be more refreshful and abundant in spiritual delights than if men would break and open many Boxes of costly Ointments and pour them all out on others Observ. 1. Believers are not soon satisfied in taking up or expressing of Christ's worth 2. Christ and all that is in him is as full of spiritual life and refreshing as a Box that is full of the most precious Ointment Christ is well stored with grace it is poured into his lips Psal. 45. 2. 3. This savour of Christ's graces is not felt by every one the Box of his Ointments is not open to all but only to some and that is to them that believe for to them he is precious and every thing that is in him is most cordial and savoury to the Believer 4. The more Christ and his worth be enquired into it will savour the better and be the more refreshfull for it 's his Name which is this Ointment Christ in his excellent worth through men's strangenesse to him is unknown in the world they do not enquire into this savoury Name but if he were once known they would find that in him that would make them give over their other unprofitable pursuits and pant after him The effect of these his Ointments which is a proof of the reality of this truth and the third thing in the vers is in these words Therefore the Virgins love thee By Virgins here are not understood bare Professors but sincere Believers who are not counterfeit in their affection nor so common in their
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
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
be fixed and established in neernesse with him 4. A stayed immovable condition or frame of heart in the enjoying of communion with Christ is most desirable and profitable and therefore it is no marvel it be longed for 5. There is no staying or settling of a believer till he be admitted to dwell as it were in Christ's heart that is to dwell neer him in the believing and enjoying of his love all other grounds are wavering but this is stable and dwelling here if it were pressed after would bring more establishment This seems to be a peremptory suit she doth therefore give two reasons to presse it both which shew that it will not be unpleasant to Christ nor can it be condemned in her for saith she the love that presseth me to it is of such a vehement nature I cannot resist it more than death the grave or fire can be resisted This reason is contained in the rest of the sixth verse The second reason in the following wherein she shews that the love that pressed her was of such a peremptory nature and so untractable if we may so speak as to this that there was no dealing with it if it did not obtain it's desire no other thing could quench or satisfie it The strength of her love is amplified in the sixth verse by three steps in several similitudes By love here is understood that vehement ardent desire after Christ's presence which is kindled in the heart of the believer And first it is called strong in respect of it's constraining power whereby the person that loves is led captive and brought down as weak under it so that he cannot withstand it Saith she love masters and will undo me if it be not satisfied Love-sicknesse so weakens the soul when it once seazeth on the heart till it be cured with Christ's presence Next it 's called strong as death which is so strong that it prevails over the most powerful wise mighty and learned in the world Eccles. 8. 8. there is no discharge in that war neither can the most mighty Monarch encounter death and stand before it So saith she I can no more stand against the strength of this love it overpowers me and is like to kill me if it be not satisfied The second step or degree of this love and the similitude illustrating it is in these words jealousie is cruel as the grave It 's the prosecution of the same purpose only what she called love before is here termed jealousie Iealousie may be taken in a good sense or an evil In a good sense jealousie is the highest degree of love or love at it's heighth and and is the same with zeal Thus the Lord is said to be jealous for his glory And it imports 1. ardent affection 2. Desire of injoying 3. Impatiency of delay 4. A deep measure of grief mixt with love for any seeming appearance of a disappointment in the injoying the person they love or when they do not meet with love again from the person whom they dearly love So jealousie in this sense is applyed to both God and men but properly it agreeth only to men for there are no such passions in God though he condescending to our capacity speaks thus of himself after the manner of men Now this jealousie is said to be cruel or hard It 's called Prov. 6. the rage of a man and this was the jealousie or zeal that did eat up David Psa. 69. and so it is compared to the grave which Prov. 30. is the first of these four things that are never satisfied but wasts all the bodies that are laid in it So saith she this love of mine being at a heighth torments me restlesly as if it were cruelly persecuting me till it be satisfied with a good answer from thee O! my beloved In an evil sense jealousie signifies not a simple fear of missing the thing men desire or a suspition of their own short-coming in attaining of it but a groundlesse suspition of them whom they love as if they did not entertain their love as they ought and thus jealousie is called the rage of a man Prov. 6. 34. and so here this cannot be altogether excluded jealousie thus taken having in it some unbelief which torments believers horribly when the suspition of Christ's not taking notice of them grows and this is frequently to be found in the Saints cases in times of desertion they are then very apt to suspect God's love and this exceedingly disquiets them the want of the faith and sense of his love being a death unto them Psal. 77. 8 9 10. And so the reason runs thus let me be admitted to thy heart for my love will be satisfied with no lesse and if this be not obtained jealousie and suspition of thy love may steal in and that will be torturing and tormenting And therefore she puts up this suit that she may be set as a Seal upon his heart to have that prevented for she cannot abide to think of it 3. She compares this jealousie to coals of fire the coals thereof are coals of fire for their vehement heat tormenting nature and consuming power all which are to be found in this strong and jealous love it is vehement for heat painful and destructive as fire is yea further it is compared to coals that have a most vehement flame or as it is in the Original the flame of God for so the Hebrews do name any thing that is superlative in it's kind and this is added to shew the horrible torture that Christ's absence and love-sicknesse hath with it to a tender loving soul especially when carnal unbelieving jealousie enters and prevails they cannot abide it but would choose any rod before that if it were at their election Obs. 1. Love to Christ where it is strong and vigorous will make strange and mighty impressions on the heart which others are not acquaint with and will break out in such expressions as men of the world may wonder what they mean none of them having any such feeling or sensiblenesse of Christ's absence or presence 2 Where true love to Christ is it 's a most constraining thing the soul that hath it cannot but pursue for Christ and go about all means which may any way further it's communion with him 3. Where love begins to pursue after Christ the longer it be in meeting with him it increaseth the more where it is real and the moe disappointments it meet with it grows the more vehement till it break out in jealousie and zeal 4. Believers that have true love are ready to fall in jealousies of Christ and to be suspitious of his love especially in his absence This is supposed here that where true love to Christ is there may be jealousie of him 5. Where jealousie enters is cherished and prevails it 's not only dishonourable to Christ but exceedingly torturing to the believer There is not a more vexing guest can be entertained than jealousie of Christ. 6.
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
failings in duties Chap. 1. 6. Chap. 5. 2 and 3. and also under livelinesse in duties Chap. 1. 2 3 4. and 5. 5. and almost throughout 2. Under Crosses Chap. 1. 6. as being a Lillie among Thorns and hated of the World Chap. 2. 2. and also in Prosperity wherein she is commended as terrible Chap. 6. 10. 3. As deserted and sick of Love Chap. 3. 1 2. and 5. 4 5. and again as injoying her Beloved Chap. 1. 4. Chap. 3. 4. 5. 4. As under faithful Shepherds and lively Ordinances Chap. 1. 4. Chap. 3. 4 5. and also as under carnal Watch-men Chap. 5. 7. And in all these her various conditions in all Ages are painted forth before Christs Incarnation as well as now without respect to any particular Time or Age for ceremonial things are not here meddled with but what was spiritual Beside the Church then and now is one as in the next consideration will be cleared 5. As in private dealing with Christ and longing after him and praying for him Chap. 4. 16. Chap. 8. 1. c. almost throughout and also what she was in publick duties going to the Watch-men Chap. 5. 7. and Chap. 3 3. and what she was in fellowship with others Chap. 5. 8 9. Chap. 6. 1 2. 6. It sets out Believers as more strong and furnished with a greater measure of Grace and Knowledge and also as more weak in Gifts and Grace 7. And Lastly It holds forth the same Believers as more and lesse lively in their conditions This Book in it's matter is a comprehensive sum of all these particulars formed in a Song put together and drawn as on a Broad for the Believers edification to shew 1. What should be and will be their carriage when it is right with them as to their frame 2. What are their infirmities and what they use often to fall into even they who are Believers that they may be the more watchful 3. To shew what they may meet with that they may make for sufferings and not stumble at them when they come 4. That the care and love of Christ to them in reference to all these may appear that they may know upon what grounds to comfort themselves in every condition and may have this Song as a little Magazine for direction and consolation in every condition Therefore this Song is not to be astricted to any particular Case or Time and is even by Bernard Serm. 1. therefore observed to differ from other spiritual Songs in three things 1. That it 's penned upon no particular occasion as others are such as that of Moses Exod. 15. and Iudges 5. c. 2. That it is composed by way of conference between several Parties 3. That there are in this conference moe Parties than two Christ the Bride Watchmen Daughters of Ierusalem c. all which do shew it 's extensivenesse and comprehensivenesse in respect of it's Subject and Use. 2. This Song holdeth forth the Churches or Brides Conditions under all her several considerations We may consider the Bride or Church four wayes all of which we will find here 1. As visible and visibly professing Christ and worshipping him in Ordinances in this respect there are Watch-men spoken of a Mothers house Gardens of many Believers together and a Vineyard let out to Keepers and a Mother having Children called also Daughters of Ierusalem who are professing Believers and such like which agree only to the Church as visible 2. Consider her as invisible having true Faith in Christ spiritual Union with him Love to him and real exercise of Graces c. Thus Christ is her's and she his she is drawn by him and brought into the Chambers of lively Sense and Communion thus she is neer him or absent from him and such like which only agree to the Church or Saints as Members of the invisible Church having real and not only professed Union with Christ and thus she is distinguished from the Mothers Children which are outward Professors of the visible Church and thus the most of the Commendations she gets throughout this Song agree unto her as invisible Neither can it be thought strange that both these considerations take place in one and the same Song For 1. That distinction of the Church in visible and invisible is not a distribution of a whole into distinct parts as suppose one would divide a heap of Chaff and Corn into Corn and Chaff But this is a distinct uptaking of the same whole to wit the Church under two distinct Considerations as suppose one would consider the foresaid heap as it is a heap comprehending both Corn and Chaff or as it is only comprehensive of Corn so the Church thus distinguished is but one considered in whole as having both renewed and unrenewed in it and as having renewed only Yet so as the renewed are a part of the whole under one consideration to wit as they are visible Professors and also are the invisible Church being distinctly considered as they have more than a visible Profession Therefore the sibnesse being so great and neer it is no marvel they be frequently conjoyned in this Song so as they must be distinguished in respect of these distinct considerations seing the visible Church in it's consideration as such comprehends the invisible militant Church under it but not contrarily 2. It 's ordinary upon this ground thus to conjoyn them in other Scriptures as when an Epistle is written to a Church somethings are said of it and to it as visible somethings again are peculiarly applicable to Believers who are Members of the invisible Church in it as by looking to these Epistles Rev. 2. and 3. is clear all are comprehended in every Epistle yet is the matter diversly to be applyed and these who have ears to hear that is are real Members of the invisible Church also are particularly spoken unto although indefinitly And why then may not the Church in both these considerations be spoken of here in this Song 3. If we consider either the visible or invisible Church as whole or Catholick something is spoken to her under that Consideration namely as Catholick so she is said to be one Chap. 6. 9. made up of many the Mother having many Daughters a Vineyard intrusted to all the Keepers having some Children beloved others hated c. which must be applicable to her as so considered 4. If we look to particular Members either 1. As Professors of the visible Church such as the Daughters of Ierusalem seeking the Beloved with the Bride and one of them are distinct from another and from the Watch-men such are the threescore Queens and fourscore Concubins as distinct from the Church considered as one Or 2. As Members in particular of the invisible Church so the Bride is distinguished from other Professors and Believers she speaks to them and they to her Chap. 2. So is one Queen and Concubine distinguished from another Thus also is the Church considered in general and in individuals in
more sparsly and as it were here and there to be found elsewhere through the Scriptures We have them here compended together in a sort of Spiritual dependance one upon another and in a connexion one with another And they are put in a Song to make them the more sweet and lovely and under such Poetical and figurative expressions as best agreeth with the nature of Songs and Poetical Writings that so Believers may have them together and may sing them together for the help of their memory and upstirring of their affections 2. These figures and similitudes have their own use to make us the better take up and understand the spiritual things which are represented by them when in a manner he condescends to illustrat them by similitudes and so to teach as it were to our senses things which are not otherwise so obvious For which cause Christ often taught by Parables the greatest mysteries of the Gospel 3. Thus not only the judgement is informed but it serveth the more to work on our affections both to convince us of and to deterr us from what is ill when it is proposed indifferently in an Allegory as Nathan in his Parable to David did And also it conduceth the more to gain our affections to love such things as are here set out wherefore even Heaven it self is so described from similitudes of such things as are in account with men Rev. 21. 22. And Christs Love becomes thus more comfortable and our relation to him the more kindly-like when it 's illustrat by Marriage and the kindly expressions of a Husband and Wife for this also God is compared to a Father and his pity to a fathers pity to children to make it the more sensible and comfortable 4. Thus also any knowledge that is attained or any impression that is made is the better fixed and keeped similitudes are often retained when plain truths are forgotten as we may see in experience yea the retaining of the similitude in the memory doth not only keep the words in mind but helps to some acquaintance with the thing which is signified and furthereth us in understanding the manner how such and such things the Lord doth to his People are brought about 5. Thus both the wisdom and care of God and his Spirit appeareth who taketh diverse wayes to commend his truth unto men and to gain them to the love of it that they who will not be affected with plain truth he may be more taking expressions commend unto them the same thing which is the reason why he hath given diverse Gifts and wayes of holding forth his truth unto Ministers some have one way like sons of Thunder some another like sons of Consolation and yet all to carry on the same end that the one may be helpfull unto the other Indeed if God had delivered his truth only in obscure terms the objection might seem to have some weight but when he doth it both in plain and obscure wayes this is his condescendency and wisdom by all means seeking to gain some 6. Thus also the Lord removeth occasion of loathing from his Word by putting it in some lovely Artifice in the manner of it's delivery and also he doth hereby provoke his people to more diligence in searching after the meaning of it It being often our way to esteem least of what is most obvious and most of that which is by some pains attained 7. Thus also the Lord maketh the study of his Word delectable when both the judgment and affections are joyntly wrought upon And to shew that all the Believers conditions may be matter of a sweet song to him whereas somethings if plainly laid down would not be so cheerfully digested Thus he maketh the saddest matter sweet by his manner of proposing it 8. Also the Lord useth to keep the Songs and spiritual allowance of his own somewhat vailed from the rest of the world for they have meat to eat the world knoweth not of that Believers may see and feed sweetly where they discern nothing and that they having this Commented on by experience betwixt him and them may sing that Song which none other in the world can learn as the 144000 do Rev. 14. 1. for thus it 's said Math. 13. 9 10 11 c. that Christ spake in Parables that not only he might condescend to the weaknesse of his own so as they might bear it Mark 4. 33 34. but also that others seeing might see and not perceive Often that same way which his own gets good of pâ—oveth a stumbling to others through their own corruption 9. There may be also something of Gods design here to try the humility and sinceâ—ity of his people if they will stoop to every way he useth because it 's his and if they will love the Word not as so or so proposed but as it cometh from him and is his and as such humbly receive it as being that which though it seem to others foolishnesse yet makes them wise unto Salvation The mockers taunted Ezekiel's Message under this notion that he spake Parables Ezek. 20. 49. but Zâ—ch 11. 10 11. when the Prophet broke the two Staves which was a dark and mysterious-like action the poor of the flock waited on him when as it 's like others stumbled also By all which we may see why the Lord hath so compacted together plain useful Doctrines under such expressions in this Song and also why our undertaking to open it may be well constructed even though these same truthes may elsewhere as clearly arise yet these truths are here in such a way connected together and so not only proposed but also commended unto us as will not any where else be found Obj. 2. If any say the raising of such Gospel-Doctrines makes this Song look more like the Gospel of the New Testament than a Song of the Old Ans. 1. Is it the worse that it look like the Gospel Or are not such Doctrineâ— if they follow from it the better more comfortable Certainly there is no Doctrine more edifying and comfortable to Believers and more like or more becoming Christs way with Believers or their's with him which is the scope and subject of this Song then Gospel-Doctrines are High soaring words of vanity and mysteries having nothing but an empty sound are much more unlike this spiritual Song tâ—an these 2. If it set out Christs way to Believers even under the Old Testament and Believers way of keeping communion with God even then is not that the same Gospel-way which we have now Their faith and communion with God stood not in the outward Ceremonies which were Typical but in the exercise of inward Graces faith love c. which are the same now as then Was not Christ the same to them as to us Had they not the same Spirit Covenant c. and so the cases and experiences of or incident to Believers then are also applicable to us now That Christ was then to come and hath
common to all and serve to direct every one in what they should aime at and also to convince for what they are short of The duties she is taken up with being moral her example in these must lay an universal obligation upon all and in such things wherein she falleth through infirmitie her carriage serveth well to deter all from these evils In the Last place for better understanding of the subject of this Song we would take alongst with us 1. some Observations 2. some Rules 1. The subject thereof is to hold forth the mutual and interchangeable exercise and out-lettings of love as well betwixt Christ and particular Believers as betwixt him and the Church As also his various dispensations to the Bride her diverse conditions and tempers and both his and her carriage under them and her out-gates 2. The manner how this sweet subject is set down is by way of Dialogue in several conferences after a Dramatick way as it 's called because thus the mutual love of these parties is best expressed In which there are 1. The principal parties in the discourse 2. Others as Friends or Attendants waiting on In the Gospel Ioh. 3. 28 29. there are mentioned the Bridegroom and his Friends and the Bride And children of the Marriage-Chamber are spoken of Math. 9. 15. by which are understood Virgins and Companions that attend her and also go forth to wait on him which are of two sorts some Wise being really so some Foolish being wise in profession only Math. 25. 1 2. There is also mention made of a Mother Gal. 4. 26. which hath two sorts of children some born after the Flesh and but children as it were of the Bond-woman others born after the Spirit and true members of the Church invisible The former persecutes the latter and of both kinds of children are some of all ranks amongst Priests Apostles Ministers c. We will find all these parties in this Song acting their several parts First The Bridegroom is Christ Iohn 3. 24. called the one Husband 2 Cor. 11. 2. for there is not another spiritual husband to whom Believers can be matched He is the King's son for whom the marriage is made Matth. 22. 1 2 c. He is the Lamb unto whose marriage the hearers of the Gospel are invited Rev. 19. 9. and Psal. 45. He is the King unto whom the Queen is to be brought after she is adorned by this name he is also styled in this Song The King Chap. 1. 4. 12. c. and the beloved Those and such titles are given to him which cannot be understood to be attribute to any but to Christ only by Believers 2. The Bride is the Church and every Believer in diverse considerations as is said before who are married to Christ and are to be made ready and adorned for the solemnizing of the marriage Of the nature of this marriage see more Chap. 8. 8. 3. The Bridegroom's friends are honest Ministers who rejoice to see him great Such as Iohn was Iohn 3. 29. and such were the Apostles Iohn 15. 15. Such are here the Watch-men trusted with the over-sight and edification of others spoken unto Chap. 2. 15. and spoken of Chap. 3. 3. 4. The Virgins or children of the marriage-chamber are here called Daughters of Zion Chap. 3. 11. and of Ierusalem many whereof are weak ready to stumble Chap. 1. 6. and of little knowledge Chap. 5. 9. and ready to stir up the Bridegroom Chap. 3. 5. and the Virgins that love Christ Chap. 1. 3. and the upright Chap. 1. 4. 5. The Mother is the universal visible Church wherein are many true Believers who are converted to Christ by the Word and Ordinances dispensed therein and to which also many Hypocrites belong as members 6. The children of the promise are true Virgins that love Christ the children of the bond-woman and the flesh are unrenewed Professors in the Church as also false teachers who act their part here likewise Chap. 1. 6. and 2. 15. and 5. 7. 3. This conference as it is betwixt Christ and the Believer is followed as betwixt married parties 1. In their titles they attribute to each other 2. In their claiming of this relation one in another as that he is her's and she is his 3. In their expressions which are such as use to be betwixt most loving parties who live exercising conjugal love most kindly and intimatly together The reason whereof is 1. To shew the neer Union that is betwixt Christ and his Church there is a relation and a most neer relation betwixt them that is not betwixt him and any others 2. To shew the kindly effects of that relation in both the parties especially the faithfulnesse and tendernesse of the husband in walking according to it in every thing 3. It 's to sweeten every piece of exercise the Believer meets with Yea to make all dispensations digest the better seing they are dispensed and ordered by such a loving husband 4. It 's for warming the Believers heart the more to Christ and to make this Song heartsome and delightsome that so Believers may have always a marriage-Song and every night may be to them as a marriage-night 4. The purpose or subject of this Song is Christ and divine things of all sorts but mainly the experiences of grown Christians held forth in most noble and lively expressions as was before a little cleared 5. The scope of all is to expresse the desirablenesse of fellowship with the Bridegroom and how the Bride thirsteth and longeth for it and how carefull she is to entertain it and by laying out his matchlesse excellencies to commend him to others which also seems to be the scope and design for which this Scripture is given to the Church and so her breathing after communion with him doth here begin the conference v. 2. Let him kisse me c. 6. The manner of their expression is 1. Sweet and loving and therefore this conference is carried on under the terms of marriage and the titles of beloved my love spouse c. as being the most lively that can expresse that relation and most apposite for entertaining of mutual love are here made use of 2. The manner of expression is something obscure though sweet that so the Lord's people may be stirred up to painfulnesse and diligence in searching out his mind and also because the mysteries here contained are great and cannot as they are in themselvs be conceived Therefore that they may be illustrate Parables are used as Mat. 13. 34. compared with Mark 4. 33. where it's clear that the intent and effect of the Lord 's speaking by Parables is to help some to take up these mysteries and to leave some ignorant 3. The Spirit of God doth here make use of borrowed expressions the more lively to set out the spiritual matter contained under them and by things most taking and best known to our senses to hold out divine Mysteries unto which these expressions are to
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
to make her believe and a difficulty that was in bringing her to believe either the beauty that was in her or his estimation of her and therefore is this note of attention doubled She hath her eyes so fixed on her own blacknesse that she hath need to be rouzed up to take notice both of the grace of God in her and also of the esteem that Christ had of her The particular that he commends in her in the last part of the words is Thou hast Dâ—ves eyes He insists not only in the general but is particular in this commendation he gives her And this shewes 1. Christ's particular observation not only of the believers state frame and carriage in general but of their graces in particular 2. That there may be some particular grace wherein belevers may be especially eminent even as it 's in corrupt â—atural men that ar still under the pollution and dominion of the body of death yet there is some one or other predominant lust that is strongest in some sort it is so with the believer there is some one thing or other wherein grace especially vents and puts forth it self in exercise Abraham is eminent for faith Moses for meeknesse Iob for patience And hence the believer is considered sometimes under the notion of one grace and sometimes of another as we may see Matth. 5. 3. That our blessed Lord Jesus hath a particular delight in the holy simplicity and sincerity of a believer Or holy simplicity and sincerity puts a great lovelinesse upon believers for by this thou hast Doves eyes we conceive to be understood a holy simplicity separating her in her way from the way of the men of the world for while their eyes or affections run after other objects hers are taken up with Christ for by eyes are set out mens affections in Scripture So Matth. 6. 22. and often in this Song the eyes signifie the affections as in that expression Thou hast ravished me with one of thine eyes c. the eyes being somewayes the seat and also the doors of the affections Now Doves eyes set out not only the Brides affâ—ction and love to Christ but also the nature of her love which is the thing here mainly commended as simplicity chastity singlenesse for which that creature is commended Matth. 10. Be simple as Doves And this is the commendation of the love that true believers have to Christ that it 's chast single and sincere love Singlenesse is the special thing Christ commends in his people It 's that for which believers are so much commended Act. 2. 46. Part 5. BRIDES Words Vers. 16. Behold thou art fair my beloved yea pleasant also our bed is green Vers. 17. The beams of our house are Cedar and our rafters of Fir. We come to the last part of the Chapter in the two last verses in which the Bride commends Christ's beauty and the sweetnesse of fellowship with him He had been commending her and now she hastens to get the commendation turned over on him Behold thou art fair c. And there are two things which she here commends 1. She commends the Bridegroom himself Behold thou c. 2. She commends fellowship with him under the similitude of bed house and galleries vers 16. 17. From the connexion of this with the former purpose ye may see how restlesse believers are when they meet with any commendation from Christ till they get it turned over to his commendation and praise And this is the property of a believer to be improving every good word they get from Christ to his own commendation that speaks it This is the end and design why grace is bestowed upon believers that it may turn in the upshot and issue to the commendation of his grace 2. That there is nothing more readily warms the hearts of believers with love and looses their tongues in expressions of commending Christ than the intimation of his love to them this makes their tongue as the pen of a ready writer Psal. 45. 1. More particularly in this commendation the Bride gives him ye will find these four things 1. There is the stile she gives him my beloved 2. There is the commendation given and it 's the same with the commendation which in the former verse he gave her 3. The note of attention prefixed Behold Lastly an addition to the commendation Christ gave her while she turns it over upon him and which is as a qualification of Christ's beauty because one expression will not do it she makes use of two thou art fair saith she yea pleasant He had said she was â—air nay saith she thou art fair c. she turnes it over to him because the same things that are commendable iâ— her are infinitly and much more commendable in him that which is in the believer being the extract of the principal which is in him Christ being the principal and the graces that are in the believer but the transumpt or copie All these things are in Christ like the light in the Sun and in the believer but like the light in the Moon communicat to it by the Sun and they are in Christ as in their own element and ocean and in the believer but like some litle stream communicat from that infinit fountain and it 's upon this ground that the same commendation given by Christ to her is tuâ—ned over by her to him And it 's even as much as if she had said to him My beloved what is my â—airnesse It 's thou who art fair I am not worthy to be reckoned fair the commendation belongs to thee thou art worthy of it And this is the nature of love in believers to blush in a manner when Christ commends them and to cast all such commendations back again upon him that they may rest upon Christ as the party who deserves them best From the title ye may see here 1. Much humility in the Bride and also much reverence and respect to Christ which is the reason why she will not let the commendation lye upon her but puts it back upon him Love to Christ and estimation of him aimes alwayes at this that whatever is commendable in the believer should ultimatly resolve upon him 2. Here is much familiarity notwithstanding of her humility in that she calls him my beloved as he called her my love Humility and reverence an high estimation of Christ and confidence in him and familiarity with him go all well together in the believer and the believer would labour to have all these in exercise together and would never let one of them part from another In a word it is a humble familiar way in believing which we would aime at 3. One special thing that makes Christ lovely to believers and natively stirreth them up to commend him is when they are clear anent his love to them If it be asked why she turnes over this commendatien to him in the second person Thou art c Ans. She doth
it 1. To testifie her sincerity that she was not flattering nor complementing but she durst make him witnesse of what she said 2. To shew that there are many spiritual conâ—erences and sweet soliloquies between the souls of believers and Christ wherein they are very â—amiliar with him which none knowes nor can know but Christ and they for she is speaking to him when no body knowes and he to her 3. Because there are many divine experiences of believers that are scarcely communicable to any other but Christ and therefore she will tell them over to him The commendation she puts upon him is even the same which he before gave her Thou art fair saith she And that which she aimes at in this is 1. To set forth the exceeding great beauty that is in our Lord Jesus which beauty is spiritually to be understood nâ—mely of the qualifications wherewith he is furnished having grace poured into his lips Psal. 45. 2. Ioh. 1. 14. 2. The great esteem that the believer hath of Christ and that both for what he is in himself and for what he is to him Thou art fair in thy self saith she and fair to me and it sayes a litle glimpse of Christ's beauty hath an attractive efficacy upon the heart of a believer When Christ Jesus is seen it puts a wonderful stamp of love upon the hearts of his people he hath a very amiable aspect that cannot but get love in the beholders as they said that heard him never man spake as he speaks so they that have seen him will say never mans countenance looked like his amongst all the sons of men he bears the standard and hath a lovelinesse wherein he is beyond them all No wonder he being the brightnesse of his Fathers glory and the expresse image of his person 3. It is to shew wherefrom all her beauty was derived as was hinted before it was from his If I be fair saith she it is because thou art fair it 's thy beauty that puts beauty upon me The third thing is the Behold prefixed and it holds out these three 1. The excellency and admirablenesse of the matter Christ's beauty is a subject of a most transcendent and admirable excellency 2. Her seriousnesse in the expressions of his commendation as having her heart at her mouth while she speaks of it being so affected and taken up with it 3. Though he needed not yet she needed up-stirring her self and there was need she should stir up others and therefore this word for her own and others cause is prefixed The last part of this commendation is as was said an addition to what he spoke in her commendation yea pleasant saith she This pleasantnesse and lovelinesse doth relate to the communicativenesse of Christ's worth his communicating of what is lovely in him to others It had not been enough for us that he had been lovely in himself as God if he were not also lovely by that relation that is between him and a believer in the Covenant of grace whereby there is not only a communicablenesse but also an actual communication of these things to a believer which may make him lovely and beautiful before God And this makes Christ pleasant that of his fulnesse we receive and grace for grace Ioh. 1. 16. When the believer shares of Christ's fulnesse he cannot but be beautiful and Christ cannot but be pleasant And indeed if we could expresse any thing of the importance of the word it is a most material and massy expression of that inexpressible worth that is in him and likewise of a believers estimation of it And 1. In the general it imports this A difficulty in commending Christ rightly there cannot be words gotten for it the thing that is commendable in him is so large that words yea the most superlative of them come far short in setting him forth 2. It sets forth how unsatisfied believers are with their own expressions of that worth which they see to be in him they think the first word unsuitable and therefore they passe on to another and in the close they are forced as it were to give it over and to say Thou art altogether lovely 3. It imports that there is no kind of thing that may commend Christ wherein he is defective he hath not only the materials of beauty so to say but he hath the form All things that are in Christ are wonderfully delightsome and pleasant to look on Lastly this expression implyes an exceeding great refreshfulnesse and contentednesse which Christ Jesus doth yeeld to a believer and that exceeding great satisfaction and delight that a believer may have in looking on Christ This word pleasant speaks their actual feeding upon the beautiful sight they have gotten of him so that they cannot be withdrawn from it Must not Christ be lovely when his people get eyes to see him and must it not be a heartsome life to be in heaven where they behold him who is fair and lovely as he is and have their eyes fixed on him for ever when he is so beautiful even hereaway where we see him but darkly thorow a glasse and much of his beauty is vailed from our eyes That which followes is the inlargement of the Brides commendation of Jesus Christ as he is called a beloved or husband for she followes that Allegory in commending his bed house and galleries And this is the scope to shew how excellent stately a husband he was And 2. How happy and comfortable a life his Bride had in communion and fellowship with him In the words these three are to be cleared 1. What is commended as bed house c. 2. The several commendations given to these 3. The title of claim or relation under which they are commended Our bed c. That which is commended is expressed by three words 1. Bed 2. The beams of the house 3. Rafters In sum it is this that as husbands who are in good condition have beds to solace in with their Brides houses to dwell in and galleries to walk in for their refreshing and have these excellently adorned according to their rank so our blessed husband excells in these By bed is understood the special means of neerest fellowship with and injoying of Christ The bed being the place of rest and of the neerest fellowship between the Bridegroom and the Bride It 's commendation is that it 's green That is 1. Refreshful like the Spring 2. Fruitful and so the similitude of greennesse is opposed to a disconsolat barren unfruitful condition Psal. 92. 12 13. and Ier. 17. 8. So then that which is here pointed at is that neernesse with Christ is both exceeding heartsome and refreshful and also hath much influence on believers to keep them fresh and make them fruitful The second thing commended is the beams of the house The house is of a larger extent than the bed It signifies the Church wherein Christ dwels with his Bride The beames of it are the Ordinances Word
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.
their visitation and the Sun of Righteousnesse hath become warm by the Gospel unto them or unto the place and society in which they live 3. He presseth his direction and call by the very presentnesse and now of the season of grace vers 13. The fig-tree putteth forth c. Which shews not only that Summer is neer but that it is even at the door Matth. 24. 32 33. and saith he the vines bud and give a smell whereby is holden forth the thriving of the plants of God's vineyard under the dispensation of grace as we may see vers 15. All these prove that now is the acceptable time and now is the day of salvation and there are lâ—rge allowances of consolation to them that now will accept of Christ's offers and subject to his call Therefore saith he even to us sit not the time when all is ready but up and come away And that the voice of the turtle is heard in our land that is even the Church wherein we live proves it to be the season of grace also for it 's long since the time of the turtles singing hath come to us and their voice is yet still heard And this sayes the chock and season of grace is amongst our hands now when Christ's call comes to our door and therefore it would not be neglected And so he doth in the fourth place repeat the call in the end of vers 13. Arise my love c. And this repetition is to shew 1. His willingnesse to have â—t effectual if sinners were as willing it would soon be a bargain 2. Our sluggishnesse in not answering at once therefore must word be upon word call upon call line upon line precept upon precept 3. To bear out the riches of his grace and love in this call wherein nothing is wanting that can be alledged to perswade a sinner to close with Christ and to presse one that hath closed with him to be chearful in him What a heartsome life might sinners have with Christ if they would embrace him and dwell with him in the exercise of faith they should have alway a spring-time and possesse to say so the sunny-side of the brae of all the world beside walking in gardens and orchards where the trees of the Promises are ever fruitful pleasant and savoury to sight smell taste and every word of Christ as the singing of birds heartsome and delightful to the ear and all of them healthful to the believer Who will have a heart to fit Christ's call or if they do who will be able to answer it when he shall reckon with them It will leave all the hearers of the Gospel utterly inexcusable Lastly this repetition shews the importunatnesse and the peremptorinesse of his call he will have no refusal neither will he leave it arbitrary if we will come when we shall come or what way but he straitly enjoyneth it and that just now It 's alwayes time to believe when ever Christ calls and it 's never time to shift when he perswades All this sayes Christ must be a kind and loving Husband how greatly play they the fool that reject him and how happy are they who are effectualy called to the marriage of the Lamb Vers. 14. O my Dove that art in the clefts of the rocks in the secret places of the stairs let me see they countenance let me hear thy voice for sweet is thy voice and thy countenance is comely This 14. vers contains the second part of Christ's sweet and comfortable Sermon Wherein beside the title which he gives his Bride there are three things 1. Her case 2. The directions which he propones as the cure of her case 3. The motive pressing it The title is my Dove This hath a sweet insinuation and motive in it Believers are styled so 1. For their innocent nature Matth. 10. 16. 2. For their tendernesse and trembling at the word of the Lord Hos. 11. 11. Isa. 38. 14. Hezekiah mourned as a Dove 3. For their beauty and purity Psal. 68. 13. 4. For their chast adhering to their own mate in which respect that of Isa. 38. 14. is thought to allude to the mourning of the one after the others death This shews what a believer should be and who deserves this name The condition of this Dove is that she is in the clefts of the rocks and in the secret places of the stairs It 's ordinary for doves to hide themselves in rocks or holes in walls of houses And this similitude is used sometimes in a good sense as Isa. 60. 8. sometimes in an ill sense as pointing out infirmity and too much fear and fillinesse Hos. 7. 11. Ephraim is a silly Dove without heart that goes to Egypt c. The Bride is here compared to a Dove hiding it self in the last sense out of unbelief and anxiety taking her to poor shifts for ease and slighting Christ as frighted doves that mistake their own windowes and fly to other hiding-places the scope being to comfort and encourage her and the directions calling her to holy boldnesse and prayer to him implying that these had been neglected formerly doth confirm this Then sayes the Lord my poor heartlesse Dove why art thou discouraged taking thee to holes as it were to hide thee fostering misbelief and fainting that is not the right way What then should she do might it be said seing she is so unmeet to converse with him or look out to the view of any that looks on He gives two directions holding forth what was more proper and fit for her case 1. Let me see thy countenance saith he like one that is ashamed thou hides thy self as if thou durst not appear before me but come saith he let me see thy countenance This expression imports friendliness familiarity and boldnesse in her coming before him So this phrase of seeing ones face is taken Gen. 43. 3 5. and 2 Sam. 14. 32. As the not shewing of the countenance supposeth discontent or fear So then the Lord calls by this to holy familiarity with him and confidence in it in opposition to her former fainting and misbelief The second direction is Let me hear thy voice To make him hear the voice is to pray Psal. 5. 3. and under it generally all the duties of religion are often comprehended It 's like discouragement scarred the heartlesse Bride from prayer and she durst not come before him do not so saith he but call confidently upon me in the day of trouble and time of need Obs. 1. Prayer never angers Christ be the believers case what it will but forbearing of it will 2. Discouragement when it seases on the childe of God is not soon shaken off and therefore he not only gives one direction upon another but also adds incouragements and motives sutable to these directions And so we come to the third thing in the verse the motives he makes use of to presse his direction which are two 1. Sweet is thy voice 2. Thy
set forth which is the present scope It therefore must be here understood 3. That work is signified by this Chariot whereby Christ communicats his love to poor sinners and caries them through therefore it 's said to be paved with love for that end Now there is no partaking of special love from Christ but by this Covenant nor was there ever another mean made or appointed for convoying love to them or for bringing them through to the partaking of it but this same Covenant therefore it must be understood 4. All that is spoken of this Chariot as it will be applicable to no other thing so will it well agree to the Covenant of Redemption manifested and preached in the Gospel 1. It may well be compared to a Chariot because by it poor believers are carried through as in a Chariot born up and sustained by it even in the way Yea in it and by it they triumph and ride as in triumph as he in this Gospel rides prosperously and if it be that wherein he rides it must be that wherein they ride also and therefore well compared to a Chariot because both he and they triumph by it 2. It 's eminently and peculiarly Christ's workmanship he made this Covenant for their behoove and entred himself surety undertaking for them when there was none upon their side of the Covenant to undertake but he the Mediator and therefore is he stiled Jesus and Redeemer and it 's by his purchase having procured this unto them that they are admitted to it and carried through in it 3. It 's in a peculiar way contrived and framed for the glory of his grace and the good of his people as hath been said by it is manifested in the Church the manifold wisdom of God and the riches of the grace of Christ If ever a piece of work was made for the good of sinners and the glory of grace this is it without which all the creatures had been uncomfortable yea hurtful to them 4. It may be said to be of the wood of Lebanon that is excellent and durable for so the wood of Lebanon was for which cause it was made use of in building of the Temple and so all the materials of this Covenant and it's properties are excellent and durable it 's an everlasting Covenant that fails not and vanishes not away but endures for ever 5. The form is suitable also He made the pillars thereof saith she of Silver pillars in a piece of work signify 1. Decoring 2. Order-lines 3. Statelinesse for which cause when wisdom builds her house Prov. 9. 1 2. she heweth out seven pillars and Solomon made pillars for the Temple the inscriptions whereof signified their end and use Iachin and Boaz stability and strength 2 Chron. 3. 17. And they are as silver pillars to shew their excellency and so this Covenant hath precious promises as the pillars thereof able to support believers and hath all these so well ordered and contrived that every thing is excellently in it's own place This Covenant is therefore said to be well ordered in all things and sure the pillars will not shrink shake nor bow 2 Sam. 23 5. 6. It hath a bottom and that of Gold A bottom is to shew it's stability and firmnesse to sustain and keep up these who ride in it and Gold shews it solidity and preciousnesse it 's a rich bottom therefore the new Ierusalem is said to have her streets of pure Gold Rev. 21. 22. So this Covenant hath a sure foundation elect and precious this Covenant cannot be unbottom'd and sinners cannot fall through if once in it 7. It hath a covering and that of purple A cover is to preserve and save from any thing that may fall from above and Purple or Scarlet for in Scripture both are one as may be seen Matth. 27. 28. compared with Mark 15. 17. sets out the excellency and efficacy of that cover it 's not of every thing it 's of Purple and this in Scripture was made use of to be dipt in the blood of the Sacrifices Heb. 9. 14. which was called vers 20. the blood of the Covenant typifing the application of Christ's blood This is the cover of the Covenant the worth and efficacy of Christ's satisfaction whereby all in Covenant as it were riding in this Chariot are preserved from the wrath of God and their sins hid and so covered by that blood that they are never called to a reckoning for them Psal. 32. 1 2. Ier. 50. 20. 8. The midst thereof is paved with love What can this be Gold is much but love is more what workman but Christ can make this pavement and what piece of work of his but the Covenant of Redemption is so lined and stuffed with love The midst thereof is the inward of it as great men in their Chariots and Coaches have their pillows and cushions of Velvets c. to repose them But here there is a far other thing to repose and rest upon love lines all this Chariot so that there is none in the Covenant but love is still next them the Word speaks good to them and all the Promises run like pipes with streams of love to them God's dispensations toward them breath out love they walk on love sit on love rest on love it must be good to be here And love is reserved for the midst of it to shew that though it's excellency and beauty may some-way shine and glister to these that are without yet none knows or can know the heart and bowels of the Covenant to say so and the love that is there but these that are within 2. Love is put over the bottom of Gold and made the pavement 1. Because love in this Covenant condescends lowest to us and there can be no lower stooping imaginable than that to which the love of Christ hath made him bow 2. It 's love that makes the riches of Christ applicable to us we could not walk on that Gold if love paved it not the freedom of his grace and love makes all refreshful the believer even though a sinner may ride and rest here 3. It 's to hearten a sinner to come in and close with this Covenant and it shews what fits it to be a Chariot for them to ride in it 's the pavement of love a sinner may leap here there is no hazard to fall or if he fall he falls soft for it 's upon love There will be no rejecting of a sinner that would enter and fit down in it why they are to fit stand and lye on love which will cover their infirmities and not contend otherwise there would be no accesse to it nor abiding in it it would cast them out Thus doth grace shine in the Covenant as the lineing and inside of all the promises when they are seen therefore is it peculiarly called the Covenant of grace 9. It 's for the daughters of Ierusalem all the work is for them but especially the pavement
of love it 's for them who while they are in the way are subject to infirmities it 's fitted for them to role on and rest in even when sense of sin would otherwise sting and disquiet them this suits well with that word 2 Sam. 23 5. Although my house be not so with God but there are many things sinful to be found in it yet he hath made with me an everlasting Covenant well ordered in all things and sure This saith he when he was to die is all my salvation and all my desire There needs no more for carrying believing sinners through and giving them ease under their challenges and perplexities but this it 's so well suited for believers conditions From all this she proceeds vers 11. to point out Christ as precious this Covenant putting as it were the Crown of grace and lovelinesse on him Obs. 1. The work of Redemption bringing sinners out of a state of wrath and carrying them through to glory is a noble design a wonderfully excellent work and hath been deeply contrived 2. O the excellent wisdom and wonderful grace that shines in this Covenant 3. They who would rest in Christ's bed must ride in his Chariot they who would share in his peace and be admitted to sweet fellowship with him must accept of his offers and enter into Covenant with him 4. The weight of all contained in the Covenant lyes on Christ therefore it 's his workmanship alone as being the surety thereof to the Father the Messenger of the Covenant to us and in effect the sum and substance of it himself therefore is he called the Covenant Isa. 42. 6. 5. Christ hath spared no invention nor cost to make this Covenant large and full for the believers consolation and happinesse 6. Love is a main ingredient in this work of Redemption and the predominant qualification of this Covenant love being the thing which he chiefly intended to make conspicuous and glorious therein 7. Every particular of the contrivance of grace will be found more precious than another every step thereof proceeds to a greater excellency and therefore there is mention made here 1. Of wood 2. Of Silver 3. Of Gold c. The further in we come in the Covenant we will find it the more rich 8. Love is here mentioned in the last place to shew the great excellency of Christ's love unto redeemed sinners there is something beyond Gold but nothing beyond Love especially that of the Mediator It 's left last also in the description to leave the daughters of Ierusalem to consider the more of it as being the great attractive commendation of this work which should make it amiable and desirable unto them Love hath the last word and there is nothing beyond it but himself whose glory and lovelinesse is spoken to in the following verse Lastly her scope is 1. To commend Christ for they will never esteem of him that are not acquaint with his Covenant 2. To ingage both her self and the daughters to fall more throughly in love with him The right uptaking of the Covenant is a most forcible argument for drawing souls to Christ For 1. It hath all fulnesse in it for the matter 2. All wisdom for the manner 3. All gracious condescending in the terms 4. It 's most ingaging in respect of it's end being made for this same very purpose and designed for this very end that it may bring about the peace and salvation of sinners which considerations exceedingly commend it and may much strengthen a sinner in applying himself to it 5. It 's most necessary in regard of the salvation of sinners there is no riding or journeying to Heaven but in this Chariot No other name by which men can be saved but the Name of Christ that is manifested by this Covenant Vers. 11. Go forth O ye daughters of Zion and behold King Solomon with the Crown wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart She proceeds in this verse to hold forth the worker of this great work and although all the pieces of the work be admirable yet hath he much more glory in as far as the builder is more glorious and hath more honour than the house and because his commendation is her scope therefore she propounds him in his beauty and glory with an exhortation filled with admiration If saith she ye would wonder O daughters c. here is a wonderful object Christ himself on whom all eyes should be fixed up therefore come forth and behold him There are four things in the verse 1. The parties spoken unto 2. A glorious object propounded to them 3. This glorious object being Christ is qualified and set out in his most lovely and wonderful posture by three qualifications 4. A duty in reference to him so qualified is called for and pressed upon the daughters 1. The parties excited and spoken to here are the daughters of Zion By Zion oftentimes in Scripture is understood the Church wherein Christ is set as King Psal. 2. 6. and elsewhere and so by daughters of Zion we are to understand members of the Church They are the same with the daughters of Ierusalem mentioned vers 5. and her scope being to speak to them who spoke vers 6. and they being the same to whom she spake vers 5. doth confirm it for the words run in one context They are called here daughters of Zion 1. Because it was for Zions sake that the Lord so much prized Ierusalem Psal. 87. 2. his Temple and Ordinances being especially there 2. To put the daughters of Ierusalem in mind what was the especial ground of the relation which God owned in them namely their being incorporat into his Church whereby they had accesse to his Ordinances And that so they might know whoever was deficient yet this duty called for did exceedingly become them Christ being King of Zion for which cause elsewhere Zech 9. 9. the exhortation runs in these terms Tell the daughter of Zion behold thy King cometh c. It 's no little thing to get professors taking up the relation they stand under to Christ and ingaged to walk accordingly 2. The object proposed to these daughters is King Solomon even the King of Zion the King of Peace and King of Saints in a word their King This relation makes him lovely to them yet it 's not Christ simply that is here proposed to their veiw but Christ with a Crown in most stately magnificence such as Kings use to be adorned with when they are in great state or on their Coronation day While it 's said he hath a Crown hereby is not signified any material Crown but majesty and glory as Psal. 21. 3. Thou set a Crown of pure Gold on his head c. And so Christ conquering on the white horse Rev. 6. 3. is said to have a Crown And Rev. 19. 12. it 's said he hath on his head many Crowns To
c. which are parts of that new nature 3. These parts may be looked on as useful in the new man as the external members are in the body or as they are evidences of something in the renewed disposition 4. They set forth the disposition as they are qualified in the commendation and not simply 5. Although we cannot satisfie our own or others curiosity in the particular application of these parts yet there is a particular meaning of every several part here attributed to her as well as of every part attributed to him Chap. 5. 11 12 c. and he giveth no idle words nor useth any vain repetitions We would therefore beware of thinking all this needless seing he knoweth best what is needful 6. Being clear of the scope that it is to commend graces and to evidence the beauty of her several graces we must regulatall the application by that scope and what is subservient thereto cannot be impertinent Yet 7. There is much need of sobriety here therefore we shall be short and not peremptory in particular applications 8. There being a connexion amongst all the graces of the Spirit it must not be thought absurd that some of these graces be signified twice in different respects and that one part respect moe graces which are neerly linked especially when the commendation gives ground to infer it 9. We take this commendation to set forth especially the invisible Church or true believers which are the members thereof as the scope and application do clear If it be asked why he insists on particulars in this commendation I answer for these reasons 1. That he may shew that whoever hath the new nature and a lively work of grace hath also particular graces in exercise 2. That it may be known that the new nature is not a dead body but a living and exerciseth it self by putting forth these particular graces in exercise 3. That he may shew that where ever one grace is all are there and as it 's ordinarily with one grace so it 's with all where believers are in a good and commendable case it will not be one grace or two that will be in exercise or one duty or two in which these graces are exercised but it will be universally all graces and in all known duties 4. To shew who may expect Christ's commendation these who have a respect to all his commands and make conscience to exercise all graces 5. To shew what particular notice he takes of believers graces he can tell how it is with every one of them and takes this exact notice of them because it 's very acceptable to him when he finds them in good case There are seven parts particularly mentioned every one having it's own distinct commendation The first two of them are in the rest of vers 1. The first thing commended is her eyes which here have a twofold commendation 1. That they are as Doves eyes 2. That they are within her locks Eyes are the organs of seeing in the natural body whereby we discern objects that are visible and so our understandings are thereby set forth in Scripture That the eyes of your understanding may be inlightened saith the Apostle Eph. 1. 18. By eyes also the affections are set forth because the affection sets the eye on work to look here or there Hence is the phrase of a single and evil eye Matth. 6. 21 23. and because it 's some way the seat of these and somewhat of love or hatred will be and may be gathered from the eye Here we understand 1. A spiritual sanctified and inlightened understanding in the things of God taking up Christ and spiritual things spiritually 1 Cor. 2. 15. that is by faith it being the evidence of things not seen Heb. 11. 1. And therefore looking is frequently put for believing in Scripture which presupposeth understanding 2. Kindlinesse or a spiritual kindly and affectionat carriage to Christ in a word it is the exercise of love upon this spiritual and wonderfully excellent object Christ a having respect to him as it 's Isa. 17. 7. his eyes shall have respect to his Maker it 's such an uptaking of Christ and spiritual things as works love and delight in them The commendation will confirm this which is twofold 1. They are doves eyes This was opened Chap. 1. 15. and it signifieth 1. What is the great object they behold and are taken up with it is Christ and they are chast to him and seek to know no other at all but hâ—â—â— Cor. 2. 2. 2. It imports that the act of faith whereby they behold him is simple single and sweet their understanding is not subtile nor politick nor are they pust up with it but it 's taken up in studying Christ and him crucified opposite to the vain wisdom of the world 1 Cor. 2. 1 2. 2. These eyes are within her loâ—ks Locks are that part of the hair that hang about the face handsomly knit and was then in stead of a vail to women 1 Cor. 11. 7. and so the word in the Hebrew will bear and it 's differenced from that word translated hair in the words following which is that part of the hair that covers the head It implyes here that the believers knowledge is not used for frothy ostentation as the knowledge that puffs up but is kept within it's right bounds and that they are wise unto sobriety and that their knowledge is not at the first obvious but seasonably vents it self and looks out as eyes that are within the locks These things are sure and may be observed from the words 1. That a believer should be filled with spiritual knowledge and understanding 2. Knowledge is no lesse necessary to a believer that he may go right in the way of God and not erre than eyes are to guide a maâ— in a journey and this necessity extends both to faith â—nd practice 3. A believer without knowledge or weak in knowledge is very far defective in spiritual beauty he is as a man without eyes it 's not decent that a believer should be so from this it is that many are called weak in faith 4. That knowledge of spiritual things should ever have faith love and singlenesse going alongst in the exercise thereof for every knowledge will not be commendable to Christ more than every eye will be useful in a body Believers eyes must be as doves eyes 5. A believers eyes or knowledge is different from the knowledge of all others 1. In respect of it's object which is Christ and spiritual things 2. In that it 's joyned with love it respects him 3. In that it 's chast keeping the soul for him alone 4. It works delight in him 5. It 's denyed to other things Obs. 6. Often the most subtile in worldly wisdom knows least of Christ truely whereas the most simple that have doves eyes take up most of him 7. Christ respects not how much a man knows but how he is affected with it It
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
therefore is there here a particular repetition of the term which had been mentioned Chap. 2. 17. 6. He would by this repetition also expresse that some way he longs for that day of the consummation of the marriage as well as she doth and that he would gladly have all shadows gone betwixt him and her which serves much to confirm her in the faith of it and comfort her till it come Vers. 7. Thou art all fair my love there is no spot in thee This verse contains the last piece of the commendation which Christ gives to his Bride and it is the scope of all whereby having spoken of some particular parts he now sums up all in a general 1. Positively exprest Thou art all fair my love Then 2. Negatively There is no spot in thee The reason why thus in a general he closes up her commendation is to shew that his forbearing the enumeration of the rest of her parts â—s not because of any defect that was in her or that his touching of some particulars was to commend these parts only but to shew this in general that all of her parts as well not named as named were lovely This universal commendation is not to be understood in a popish sense as if she had had no sin for that will not agree with other expresse Scriptures nor with this Song where she records her own faults as Chap. 1. 6. and 3. 1. and 5. 2 3. And also this commendation agrees to all believers who yet â—â—cknowledged by themselves not to be perfect Neither is it to be taken in an Antinomian sense as if their sins and failings were noâ— sins to them and did not pollute them for 1. That is not consistent with the nature of sin Nor 2. With the Brides regrates and confessions in this Song Nor 3. With the present scope which is to shew the Brides beauty And he doth thus highly commend her beauty not because her sins were not sins in her as they were in others but because her graces were more lovely which were not to be found in others Hence the particular parts of the new creature or inherent holinesse are insisted on for proof of this Further this commendation did agree to believers before Christ came in the flesh And this love-assertion thou art all fair holds true of the Bride in these four respects 1. In respect of Justification and absolution she is clean though needing washing in other respects Ioh. 13. Ye are clean by the word that I have 〈◊〉 yet they needed to have their â—eet washen Thus a believer is in a justified state and legally clean and fair so as there is no sin imputed to him or to be found in him to condemn him because the Lord hath pardoned them Ier. 50. 20. 2. It 's true in respect of Sanctification and inherent holinesse they are all fair that is they are wholly renewed there is no part but it is beautiful in respect of God's grace though in degree it be not perfect Thus where grace is true it 's extended through the whole man and makes an universal change 3. It 's true in respect of Christ's acceptation and so where there is sincerity in the manner he over-looks and passeth by many spots thus thou art all fair that is in my account thou art so I reckon not thy spots but esteem of thee as if thou had no spot Christ is no severe interpreter of his peoples actions and where there is honesty and no spots inconsistent with the state of children Deut. 32. 2. he will reckon of them as if there were none at all 4. It 's true of Christ's Bride that she is all fair in respect of Christ's design He will make her at last without spot or wrinkle or any such thing Eph. 5. 25 c. And because of the certainty of it it 's applyed to her now as being already entered in the possession thereof in her Head in whom she is set in heavenly-places Hence we may see 1. The honest believer ere all be done will be made fully fair and without spot 2. Christ often expounds an honest believer from his 〈◊〉 of heart-purpose and design in which respect they get many titles otherwise unsuitable to their present condition and believers themselves may someway reckon so also If all were put together it were a great matter for a believer to conceive and apprehend these words as spoken to him in particular from Christ's mouth thou even thou art fair And without this they will want their lustre for certainly Christ speaks so upon the matter to some and he allowes that they should believe that he speaks so unto them Vers. 8. Come with me from Lebanon my Spouse with me from Lebanon Look from the top of Amana from the top of Shenir and Hermon from the Lions dens from the mountains of the Leopards From this 8. vers to vers 16. follows a second way how the Bridegroom manifests his love to his Bride in other three steps 1. He gives her a kind invitation and call vers 8. 2. He sheweth her how he was taken with her love and in a manner could not want the injoyment thereof vers 9 10. 3. Upon this occasion he proceeds to a new commendation of her And all of these are wonderful being considered as spoken by him The invitation in this 8. vers beside the title 〈◊〉 gives her which we take in as a motive hath three parts 1. The state wherein the Bride was is set down and this is contained in the term from which she is called 2. The duty laid oâ— included in the term to which she is called 3. The motives preâ—â—â—g and perswading her to give obedience thereto First The term from which she is called gets diverse names 1. Lebanon 2. Amana 3. Shenir and Hermon 4. The Lions dens and mountains of Leopards which are added for explication of the former Lebanon is a â—ill often mentioned in Scripture excellent for beauty and therefore Christ's countenance is compared Chap. 5. 5. to it Moses desired to see the goodly Lebanon Deut. 3. 25. It was profitable for Cedar-wood and sweet in smell by the flowers that grew on it vers 11. and Hos. 14. 6. It was on the north-side of Canaan a stately place Isa. 35. 1. Therefore Solomon built his dwelling for pleasure there in the forrest of Lebanon as some conceive though others think it was built at Ierusalem and gets the name of the forrest of Lebanon for the pleasantnesse thereof As for Amana we read not of it except it be that which is mentioned 2 King 5. 12. called Abana but on the margent Amana It 's like that river there spoken of flowed from it which being pleasant and stately is preferred by Naaman to Iordan in which the Prophet appointed him to wash Next Shenir and Hermon were two hills or two tops of one hill mentioned Deut. 3. 9. beyond Iordan pleasant and fertile and from which they might see
who are espoused to him 3. Where love to Christ is there Christ loves he cannot but love them that love him and there is nothing more acceptable to him than the faith that is working by love 4. Our Lord Jesus takes special notice of the frame of the heart and what seat he hath in the affections of his people he layes more weight on their love than on their work though true love can never be without works The second way how he explains and illustrates this is more particular by two comparisons yet keeping still the former manner of expression by way of question and admiration The first is how much better is thy love then Wine Wine may be looked on in two respects 1. As it 's useful in mans life and refreshful Psal. 104. 15. It maketh glad the heart of man and Eccl. 10 19. It maketh the heart merry Wine is one of the most comfortable creatures therefore she calls his love better then Wine Chap. 1. 2. Thus observe 1. Christ will not be behind with his people neither in kindnesse nor in the expressions of it for this is beyond hers Chap. 1. 2. Not that he hath a better object to love but because the love wherewith he loves her is like himself and more excellent then hers 2. There is no such refreshful thing in all the work of creation of Christ no such feast as the warming of a sinners heart with love to him is This Luk. 7. 47. is thought more of by Christ in a poor woman than all the great feast he was invited unto by the rich Pharisee Again we may look on Wine as used in the ceremonial services and drink-offerings Levit. 23. 13 c. Thus the meaning is thy love is preferable to all outward performances and sacrifices as Hos. 6. 7. Love being the principle within from which all our performances should flow it is not opposed to sacrifice simply or to obedience but 1. Supposing these to be separate he prefers love if it were to cast in but a mite of duty out of love it will be more acceptable than the greatest bulk of duties without love as is clear in the case of the widow Luk. 21. Yea if men would give their bodies to be burnt without this 1 Cor. 13. 3. it will avail nothing 2. It saith that where both the inward principle and the outward fruit or work are the Lord respects that more than this and he respects this in a manner but for that The second comparison is to the same purpose in these words and the smell of thine Ointments then all spices Ointments typified the graces of the Spirit the pouring out whereof is called the unction Joh. 2. 20. and the oil of joy Psal. 45. 7. The smell thereof signifieth the acceptablenesse of these graces when in exercise our Lord Jesus finds a sweet â—avour in them as ointments cast a smell that is refreshful to men as was said upon Chap. 3. 6. the grace of love mentioned before is here included but under Ointments there is more comprehended to shew 1. That where one grace is there are all the rest of the graces of the Spirit to be found 2. That love to Christ and zeal for him holds believers stirring and makes them send forth a sweet and savory smell This smell is preferred to all Spices not to one or two but to all Spices were either used as gifts because they were precious and costly So the Queen of Sheba propined Solomon with them 2 King 10. 2. and the wise men offered such to Christ Mat. 2. 11. And so it saith there is no such propine can be offered to Christ as love and the graces of his Spirit when they are in exercise Again spices were used in the Levitical services and holy Oil Exod. 30. 23 24. and so they are to be considered as Wine was in the last sense formerly spoken of and it shews how preferable the inward exercise of grace is to all external duties Lastly they are not only prefered while he saith thy love is better c. but as passing comparison they are extolled far above all these things with which they are compared How fair or how much better is thy love then Wine c. O my Spouse saith he it 's not to be wondered that thy love ravishes my heart for there is no created thing so precious nor any external service so acceptable to me as it is Hence observe 1. That inward love or the inward exercise of grace and outward performances are separable 2 That when outward performances are separate from the inward exercise of love and other graces the Lord respects them not 3. That love is a good and necessary principle of all dueties and especially of the duties of worship 4. These who have any thing of the lively exercise of love to Christ want never a propine that will be acceptable to him if it were but a mite or a cup of cold-water or a look to Christ if love be the principle from which these flow they will be very acceptable with him Vers. 11. Thy lips O my spouse drop as the honey-comb honey and milk are under thy tongue and the smell of thy garments is like the smell of Lebanon Having thus expressed his affection to his Bride he breaks forth in a positive commendation of her which may be looked upon as the ground of the comparative commendation in the former verse and he describes and commends her at once these two wayes 1. Touching as it were at some particulars which are indeed generals wherein her lovelinesse appears in actual fruits vers 11. 2. In seven comparisons he holds forth her fruitfulnesse from the 12. to the 16. vers wherein he not only commends her by the fruits which she brings forth but from her fitnesse or aptitude to bring forth these fruits so that she cannot but be fruitfull As if one commending an Orchard from the fruit Apples Pomegranates c. or whatever other fruits are in Orchards should then fall upon the commendation of the Orchard it self in it's situation fences waters or kinds of the plants c. So is it here And this last commendation is to be looked upon as the cause of the former In this 11â— vers there are three particulars commended under which we conceive much of the series of a believers walk is understood The 1. Is her lips which are commended from this that they drop as the honey comb By lips as vers 3. and frequently in the Song and so in the Proverbs a man of lips is taken for a man of talk is understood her speech words or discourse especially to others These her words or her speech are compared for the matter to honey or the honey comb that is sweet nourishing healthful and pleasant as Prov. 16. 24. Pleasant words are as the honey-comb sweet to the soul and health to the bones And by honey in Scripture is often understood that which is
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
But 1. She missed that comfortable and sweet sense of love that she expected from him that was kept up 2. She was then more sensible that he was provoked and found that her peace was not so well grounded which formerly she pleased her self with as she conceived 3. Upon this also followed some kindly exercise whereby Christ might make his dissatisfaction known as a husband doth his by his withdrawing so that although interest be not disputed and the heart be kept in the exercise of duties yet disquietnesse may grow above what it was and Christ wisely times this sense of his absence now with the presence of his grace because she might both better endure it and it would also be more profitable thus to chasten her now than if he had done it in her dead condition Hence Observe 1. That believers in the lively exercise of faith and duty may have many moe exercises and sharper spiritual dispensations than they had formerly in their security 2. Christ hath a peculiar way both of presence with and absence from his own 3. Often believers when they are in the exercise of faith and duty expect satisfying manifestations of Christ to their sense for it is supponed here that she looked for him this way when she opened 4. Sometimes Christ will keep up the sense of his love and withdraw himself from his own even when in the exercise of faith and duty 5. Christ's withdrawing is not alwayes an evidence of the worst frame even as his presence doth not speak out his satisfaction every way with his peoples condition but these are often acts of Soveraignty timed according to his good pleasure for she is now in better case than formerly and yet he is withdrawn and gone 6. Christ by his withdrawing may be chastning for some former sin or disrespect done to him before the believer became lively who yet for good ends did suspend the taking notice of that sin till he was in a frame to bear it and profite by it 7. Christ's withdrawings ought to be observed by his people as well as other pieces of their own experience It 's profitable to know what he doth as well as what they do themselves 8. There is a great difference betwixt faith and sense yea betwixt clearnesse of interest and sensible presence the one may be in a great measure where the other is not as in this case here 9. It 's the exercise of faith in Christ that makes his absence to be discerned for that is not known here till the door be opened And the more lively a person be in the exercise of grace the more will Christ's absence be marked and regrated whereas in a believer's secure frame or in a person still unacquainted with Christ his absence is not discerned nor laid to heart 10. Although sense be not satisfied yet believers should not disclaim their faith when it is real but acknowledge that they do believe and open to Christ when they do it So it is here I opened or yielded by faith to him even when he was gone and I could not find him What effect this disappointment had upon her part follows my soul failed when he spake This effect is sad and heavy the sense of her sin and the apprehension of her grieving of him kindled by love to him pierceth and stoundeth her so to the heart that it becomes almost lifelesse So the word is used Gen. 42. 28. of Iacobs sons when they found the money in their sacks mouths they were sore afraid and their hearts failed them or went out of them It 's a surprizing unexpected heavinesse and that in a high degree holding forth how deâ—ply believers will be affected when disappointed of the expected presence of Christ and that by their own guilt The cause or occasion of this failing of heart is in these words when he spake which look to the time past though the effect was present and they may be two wayes understood 1. As being a remembring how it was with her while he spake for now he speaks not she now observes and calls to mind that when he called and she shifted yet even then her heart was affected with his word and this smites her now that she should have so long smotherd so much kindnesse and have brought all this upon her self It 's like that of the Disciples Luk. 24. 32. who after Christ was gone say one to another Did not our hearts burn within us while he talked with us by the way and opened up to us the Scriptures though before they little heeded it yet afterward they observe and when they recollect themselves it becomes more distinct than it was in the time 2. It may be lookt on as being the present effect of the words formerly spoken which although they did not so sensibly affect her when he spoke them yet now being brought to her remembrance as Ioh. 14. 26. they pierce her that she should have slighted and neglected them as Matth. 26. when Peter is admonished the word for the time affects not but afterward vers 75. when he remembers it as challenges brings back words formerly spoken he went out and wept bitterly So her resentment of what she formerly slighted is now bitter Obs. 1. The time of Christ's absence is a time when by-gone challenges or challenges for by-past offences use to recur 2. Often believers when brought through a secure fit will find some stirrings and effects of the grace of Christ to have been in them even then which were not so discernable to them while they were under their distemper 3. Christ's word may have effects long after it is spoken and heard yea a word long since heard may be an after-remembrance being brought again to mind by the Spirit Ioh. 14. 26. and have operation more than at first or although for a time it have had none at all but may be as seed under the ground till the Spirit blow on it to bring it above yet afterward by the the Spirit 's influence it may have many blessed effects 4. There is nothing that will affect a gracious soul more than to misse Christ's presence when the disappointment hath been procured by it's own sin if it be but a withdrawing for a time that will make the hearts of his own even to fail but O! if it be eternal by reason of sinners constant slighting of him now in the offers of his grace what desperate anguish will it produce And there is none that slights Christ's call now and puts him away but one time or other it will be heavy to them and cost them dear 5. It 's a kindly thing when a believer misses Christ and wants presence to be affected with it and it 's unkindly to discern absence and not to be affected 6. Repentance where it 's kindly or right heart-sorrow will have it's continuance and growth from one degree to another This failing of heart is a continued but a further step of the
behind them in their walking 2. This metaphor signifieth strength and activity as Psal. 147. 10. The Lord delights not in the strength of an horse nor in the legs of a man wherefore very probably Eccles. 12. 3. they are called the strong men because they sustain or bear up the body Here being applyed to Christ we conceive they signifie his way or administration of providence which he useth with his people it being by his dispensations that he walks amongst them Hence the series of common providence is so often in Scripture called the way of the Lord as Ezek. 18. 25. The Lords way is equal his carriage in his dispensations is still just opposite to their way or walk which is there called unequal And the dispensation of grace is called a way Rom. 11. 33. How unsearchable are his judgements and his wayes past finding out which take-in the contrivance and administration of his grace as the scope there doth clear His way is more general and comprehensive than his works and takes-in these three for which it is called a way 1. His design and end that he proposeth to himself 2. His wise and powerful plot in contriving and applying means suitable thereunto for bringing it about especially the principle to say so by which he walks and works to wit hs wisdom power and love 3. His convoy of and the progresse which he makes in these by which he is ever proceeding towards his end as a man doth in his way by walking with his legs In all these respects the Lords way of carrying on his design is said to be unsearchable This we take as intended here to set forth and commend the gracious and glorious steps of the Lord in the administration of his grace both in it's contrivance and application amongst his people whereby his wisdom power and goodnesse are in these paths of his that are all mercy and truth to his own Psal. 25. 10. made exceeding lovely and stately as the commendation following imports This is confirmed 1. by the Analogy that is betwixt the legs and walking and the frequent use that the Scripture makes of this similitude for that end and no other thing can suit so well 2. In Rev. 2. 18. Where Christ's legs and feet are spoken of with a commendation not unlike what follows here namely that they are like fine brass as his eyes are expounded vers 23. by this that he searcheth the heart and tryeth the reins so his feet are set out by this that he renders to every one according to their works that is he keeps an equal and just way in his administration towards every one 3. The scope likewise confirms this Christ being by his way to his people commendable above all and this being a special commendation of his that all his works are perfect and all his wayes are judgement Deut. 32. 4. As also the property attributed to his legs and from which they are commended will clear this which is that they are like pillars of Marble Marble is a stone that is firm good and pleasant therefore was it prepared by David for the Temple 1 Chron. 29. 2. Pillars signifie strength orderlinesse and beauty as was cleared on Chap. 3. 10. which may be applyed here So pillars of Marble say that his wayes are curiously skilfully and sickerly contrived and wisely dexterously and infallibly executed and firmly settled like pillars and that of Marble for unmoveablenesse The amplification of the commendation confirms this also they are not only like pillars of Marble but also like pillars set on sockets of fine Gold pillars are durable according to the bases or foundation upon which they are set and founded Now Gold as often hath been said signifieth preciousnesse and solidity so all of them are setled and fixed on a good and precious ground which cannot fail and therefore they cannot shake slide nor slip but prosper he must in his wayes and nothing can mar his design for he is of one mind and who can turn him and what his soul desireth that he doth Job 23. 13. Yet not only are his feet or legs of brasse which shews severity against enemies in his troding on them Dan. 10. 6. but the sockets are of Gold as his head was vers 11. all is of Gold that is in him he is a golden Mediator and Beloved from head to foot whereas others are clay-beloveds The sockets are of Gold to shew his graciousnesse to his people as Psalm 25. 10. all his wayes are setled on mercy and truth all his decrees anent them are made lovely and sure by grace and so cannot be but precious and excellent as to them Observ. 1. Our Lord Jesus hath a design a gracious design that he is carrying on amongst his people and he is ever promoving therein for the end which he hath proposed he is not like the idols of the Gentiles Psal. 115. 7. which have feet and walk not but as he sees with his eyes and works with his hands so doth he walk and make progresse with his legs 2. Christ's way with his people is a most excellent and stately way or in all his convoy of grace towards his people there is a special excellency shining All his ways and works are holy and righteous Psal. 145. 17. Iust and true Rev. 15. 3. Gracious and loving even all mercy and truth Psal. 25. 10. This King of Saints is marvelous in his way of grace as he is in all his works 3. Christ's purpose cannot â—ail neither can his design be altered the contrivance thereof is so wise and the execution so powerful he cannot but attain his point 4. However men may quarrel with Christ's way and say it 's not equal as Ezek. 18. 25. And although his way may be sometimes in the deep waters and not discernable Psal. 77. 19. yet it is ever ordered in deep wisdom that there can be nothing more just holy and glorious so that there is no reason to complain thereof and this holds not only in one step or two but in the whole series of his way 5. A right sight of Christ's wise glorious and Omnipotent way of grace will make him singular in the estimation of his people and put him above all other beloveds whose ways are neither for wisdom nor stability any way comparable to his for all the counsels and designs of the world beside his will come to nought and be made nill they will they subservient to his clay-idols have their breath in their nostrils and in that same very day when it goeth out their thoughts perish Psal. 146. 4. but it is not so with his they are more solidly founded and these strong legs that are of Marble can neither be bowed nor broken It must then be most sure and safe for the Lord's people to drive this as their design to side and share with Christ in his designs and it must be a most desperat thing to drive contrary designs to him whose
mentioned distinctly beside the former general of seeing the fruits To shew 1. his taking particular notice of every particular believer as a man that goes from tree to tree in his Garden 2. His special notice taking of beginners and of the beginnings of his work in them as being especially delighted with the first buddings of grace and careful that nothing wrong them This is his feeding in his Gardens and his gathering Lilies to be delighted with fruitfulnesse in his people even with their weak and tender beginnings and to be solicitously careful of their good as men use to be of the thriving of their fruit-trees Observ. 1. Where our Lord Jesus hath a Garden which he hath planted and on which he takes pains he looks for fruits His Garden should never want fruit 2. There are diverse growths degrees or measures of grace amongst his people for some of his trees have fruits and some but blossoms 3. Our Lord Jesus takes special notice of his peoples fruitfulnesse and that as particularly of every one of them as if he went from one to another as the Gardener doth from tree to tree to discover it 4. Our Lord Jesus is especially delighted with the kindly blossomings of beginners and he takes especial notice of the young and tender buddings of their grace and will be so far from crushing them because they are not ripe fruits that he will more tenderly care for them 5. Our Lord Jesus accuratly takes notice of his Brides carriage and expects her fruitfulnesse when he seems to her sense to be absent and is especially much delighted with it then for when he is gone down to his Garden this is the errand to see the fruits of the valley whether c. when he withdraws he hath a friendly design yet saith he although that was intended I was made as it were to alter my purpose and not to stay And so we come to the 12. verse in which is set down how suddenly he is transported with affection to his Bride while he is viewing her graces in his absence from her he is so taken with love to her that he can stay no longer from her We may consider in the verse these three things 1. An effect as it were wrought on him He is made like the Chariots of Amminadib or set as in the Chariots of Amminadib Chariots were used to travel with and that for the greater speed or they were used in war for driving furiously like Iehu and mightily over difficulties and obstructions in the way The word Amminadib may be read in one word and it is to be taken for a proper name of a Prince and thus the expression sets out excellent Chariots such as belonged possibly to some such valiant men of that name or it may be read in two words Ammi nadib which in the Original signifie my willing people So Ammi signifieth my people as Hos. 2. 1 Say to your brethren Ammi that is my people And Nadib is the same word that is rendered Psal. 110. 3. willing Thy people shall be willing It 's a princely beautifulnesse and willingnesse The word Chap. 7. 1. O Princes daughter is from the same root and we rather take it so here as being more suitable to the scope which shews what effect his Brides affection had on him and the word is often so elsewhere translated and so it may be rendered the Chariots of my princely willing people They get this name for their princely behaviour in wrestling with him under difficulties Again the word I was made may be rendered was set according to the more usual interpretation of the word thus the effect may be taken two wayes to one scope 1. I was made like the most swift Chariots for speedy return that nothing could detain me from returning to my Bride Or 2. if we may call the prayers faith and love of his people their Chariots he is set on them as taking pleasure to ride and triumph in them and to be brought back by them as if by Chariots sent from them he had been overcome And this suits with what is spoken vers 5. for while he accounts her as an army these must needs be her weapons and Chariots to wit a longing willingnesse to be at him and soul-sicknesse casting her eyes after him and in a manner even fainting for him 2. There is the manner how this effect is brought about He is suddenly as it were surprized or ever I was aware c. I knew not as if he said till I was transported with an irresistable power of love toward my Bride who in the exercise of faith repentance and prayer was seeking after me while I had withdrawn my self The expression is borrowed from men for properly it agrees not to him who by sudden effects that fall out beyond their expectation use to aggrege the wonderfulnesse of the cause that brings them about Thus I know not how it was it was or I was aware or while I was not thinking on it so forcibly and as it were insensibly the thing prevailed over me Christ expresseth it thus to shew the wonderfulnesse of the thing that came on him that he could not but do it and could not shun it more than if he had had no time to deliberat about it This narration of Christ's is not to resent that effect but to shew how natively it was brought forth so that when they to say so sent their Chariots to him and did cast a look after him he could not but yield because he would yield as the third thing in the verse shews and that is what it was that so easily prevailed with him the cause is within himself that set him on these Chariots of his willing people and made him to be overcome it was even his soul my soul made me or set me that is my inward soul my affections my bowels were so kindled as it's Ier. 31. 20. and my soul cleaved so to my loving and longing Bride and was so stirred with her exercise that I could not but hastily and speedily yield because I could not resist my own affections Hence Obs. 1. willingnesse is much prized by Jesus Christ when the soul yields to open to him and longs for him vers 5. and cannot want him there Christ as Chap. 5. 6. will not and cannot continue at a distance 2. Although Christ's affection doth not properly surprize him nor do the effects thereof fall from him inadvertantly but most deliberatly yet both his affection and the effects thereof are most wonderful and astonishing in themselves and ought as such in a singular manner to affect us 3. The first rise and cause of all the believers good and that which makes their faith prayer love c. bear weight with Christ is in himself It 's his own soul and good-will that overcomes and prevails with him in all these It is not any worth or power in their graces as considered in themselves that hath this
influence upon him but his intimate love to believers themselves that makes their graces have such weight with him All that ever came speed with him were prevented by his love 4. The believer hath a notable friend in Christ's own bosome his soul is friendly to them and is in a kindly-way affected with their conditions even though in his dispensations no such thing appear And while he is man and hath a soul they want not a friend 5. Considering this as the exercise of his soul when he was withdrawn to her sense and she was complaining Observe That Christ's bowels and soul are never more affected toward his people then when he seems most offended with them and when they are most affected with the wrongs done to him Ier. 31. 19 20. Iudg. 10. 16. There be many inconceivable turnings in his bowels even when he seems to speak against them to their sense then he earnestly remembers them still and their friend love steps to and takes part for them and so prevails that by his own bowels he is restrained from executing the fiercenesse of his anger Hos. 11. 8. compared with 9. and constrained even when he is provoked to take some other course to expresse marvellous loving kindnesse to them Vers. 13. Return return O Shulamite return return that we may look upon thee what will ye see in the Shulamite as it were the company of two armies The thirteenth verse continueth the same scope and is a confirmation of the interpretation given of the former verse and a new expression of his love whereby as a kind husband having forgotten bypast failings in his wife he invites her to return to her former familiarity with a motive signifying the love which he had to her and that upon so good ground in his gracious estimation as that by her yielding to return he puts no question but what he had spoken of her stately terriblenesse would be found to be a truth The verse contains these three 1. A most affectionat invitation 2. A most loving motive proposed perswading to embrace it which is his end 3. An objection removed whereby the motive is confirmed and illustrate In the exhortation or invitation Consider 1. the party invited or called 2. The duty called for 3. It 's repetition The party called is a Shulamite This word comes either from Solomon as the husbands name is named over the wife Isa. 4. 1. and it 's from the same root that signifies peace from which Solomon had his name and it is in the feminine gener because it 's applyed to the Bride Thus it holdeth forth 1. the strict union betwixt him and her that she with him partakes of the same name See Ier. 23. 6. compared with Ier. 33. 16. where ye will find the like communication of his name to her 2. It shews the priviledge she was admitted unto through her tye to him and union with him by which she is made his and is admitted to share with him in all that is his for it is not an empty stile she gets while called by his name it being to signifie that she was his and that whatever he had whereof she was capable and might be for her good was hers 3. It shews his affection that he so names her now wishing her a part of his own peace and intitling her to it Or 2. this word may be derived from Salem which properly taken is Ierusalem Psal. 76. 1. and Heb. 7. 1. Melchisedec was king of Salem which signifieth peace and so as Shunamitish comes from Shunem so Shulamite from Salem and so taking the derivation thus it comes to the same thing with the former both being derived from the same root And this holds forth his respect to her as acknowledging her new-birth and Original from the new Ierusalem 2. The exhortation is return This implyes 1. a distance whether in respect of sin Ier. 3. 1. for sin breeds distance betwixt Christ and his people Isa. 59. 2. or in respect of sensible manifestations of his love for howsoever the distance brought on by sin was in some measure taken away and she returned to her former obedience and wonted tendernesse yet she wants the sense of his love and is seeking after it return here then supposeth somewhat of these 2. A duty laid on her to quite this distance and to return this the very expression bears 3. A kind offer of welcome which is implyed in his offers and exhortations whenever he calls So Ier. 3. 14. Ier. 4. 1. and thus the sense is as if he had said There hath been a distance betwixt us and thou art suspicious of my love but return and come hither and neither thy former â—aults nor present jealousie shall be remembred and this shews that the words are his both because the scope is continued and also because none can call the Bride properly or effectually to return but he neither would the voice of another be so confirming to her of his affection and his scope is to confirm her as to that 3. This exhortation is twice doubled Return return and again return return 1. To shew the hazard she was in 2. Her duty to prevent it 3. The necessity of speedy putting the exhortation in practice 4. The difficulty that there was to bring her over her discouragements 5. His great and earnest desire to have them all removed and to have the duty performed These words shew 1. That there may be a distance betwixt Christ and his Bride even the beautiful believer may fall into a distance of sin 2. of indisposition 3. of comfortlessnesse and 4. of discouragement and heartlessnesse which follows on the former 2. There is often a loathnesse to come home when there hath been a straying discouragement and shame may prevail so far as to sâ—ar fainting believers who fain would have him from hearty applying of his allowances to themselves 3. Souls that are at distance with Christ whatever kind of distance it be would not sit down under it or give way to it but wrestle from under it over all difficulties that are in their way 4. This would be done speedily and without all delay dispute or dalying therefore doth the Lord so double his call there will sure be no advantage by delaying or putting off this great businesse of returning from our distance to him 5. The return of a believer after a slip to confident walking with Christ and comforting of themselves in him is allowed by him and well pleasing to him as well as the conversion and coming home of a sinner at first 6. Believers after their slips are not easily perswaded of Christ's kindnesse in the measure that he hath it to them nor are they easily brought to that confidence of it that formerly they had 7. Our Lord Jesus allows his people to be fully confident of his love and of obtaining welcome from him for which reasons this return as a sure evidence and testimony of his kind and hearty
and the believer alwayes yet there are special times or occasions upon which or wayes by which he manifests his love to them 6. The believer hath Christ's â—avour otherwise let forth and manifested to him than it was before his conversion although this love as it 's in God himself be ever the same 7. It 's a singularly refreshful thing to find favour in Christ's eyes and to have that love of his sensibly manifested and clearly made out unto us 8. There is an inseparable and peremptory connexion betwixt holinesse in a believers walk and Christ's manifesting of his favour thus unto them 9. These that have felt by experience the fulfilling of Christ's promises are both more clear in the meaning of them and more through in the faith of them Experience is both a good commentary upon and proof of the promises of Christ which the Bride makes use of here 10. The experience of one believer in the way of grace which is founded upon the essentials of the Covenant and is agreeable to it may be an encouragement to strengthen others in expectation of the accomplishment of the same thing when the same way is taken in sueing for it 11. Believers that are more versed in and acquainted with experiences than others should fitly and conveniently bring them out and communicat them for the benefit of others who yet have not attained that length 12. It 's the duty of hearers when they hear Gospel-truths and offers such as were held forth in the ninth verse to reflect on themselves and try if their experience suit with them if they have such conditions in themselves and have felt the fulfilling of such promises in their own particular experience And it 's comfortable when their experiences and the promises agree so together that when he saith If she be a wall we will build on her or who loveth me I will manifest my self to him they may groundedly answer and say I am a wall and so have found favour in his eyes I love him and so he hath manifested himself to me Vers. 11. Solomon had a Vineyard at Baal-hammon he let out the Vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver Vers. 12. My Vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred It is a great assertion which the Bride laid down vers 10 that she was a wall and had found favour in his eyes and it being of high concernment if well grounded therefore to make out the warrantablenesse thereof she proceeds to demonstrat it vers 11 12. thereby to give believers advertisement that they should be well seen in the grounds of their own peace and to shew the solid way how the well groundednesse thereof may be found out And because the conclusions asserting our union with Christ and interest in him follow on premisses whose major proposition is in the word and whose assumption is to be searched and confirmed from the conscience speaking from inward experience and feeling she doth formally proceed First by laying down a sum of the Gospel in a complex general doctrine vers 11. to this purpose Christ had a Church which he took pains on for this end that it might be fruitful and that in such a measure Then in the twelfth verse she compares her practice with that rule and finds it suitable therefore the conclusion follows We may take it up thus in form They who improve the trust well that is put upon them to bring forth such fruits as Christ calls for in his Covenant may conclude that they are a wall and have found favour in his sight This truth is confirmed in the eleventh verse because it 's for that very end and on these very terms that Christ hath appointed the Ordinances in his house and made the promises to his people that they should bring forth a thousand for the fruit thereof to him and he will not reject a consequence drawn from that which he himself hath appointed in his Covenant for such grounds as the Word and Covenant confirm are only sure to reason from Then she assumes vers 12. but I have been sincere in that trust which was committed unto me conform to the terms of the Covenant and have a thousand according thereto to give to Christ Therefore c. And because this hath need to be well grounded also she proves it partly by instancing the fruits that belonged to him and to the keepers which she had brought forth to shew that his Ordinances were not in vain to her and partly by attesting himself immediatly in these words Thou O Solomon speaking to him in the second person thereby to evidence her sincerity before him who alone could bear witnesse thereof and that it was not meer external performances which as such are manifest to others upon which she grounds what she asserts in the assumption This is the native series and scope of the words whereby they depend on the former and by which now before death leaving this way of communion with Christ which she enjoyed here-away mediatly in Ordinances and before that eternal and immediat way beyond death which is prayed for vers 14. she doth collect her interest and confirm her assurance The particular exposition of the words will clear it more From the scope Obs. 1. That through perswasion of interest in Christ had need to be solidly grounded and believers would be distinct in the grounds thereof and not go beguesse with their confidence 2. The neerer that people come to dying they would be the more accurat in this search and have the evidences of their interest in Christ the more clear 3. We may gather from her example that the solid and only way to be throughly cleared of our title to Christ is when the grounds thereof are comprehended in the Lords Covenant as he that believes repents hath the fruits of the Spirit c. he is justified sanctified c. And when the assumption bearing the application of these grounds to our selves will abide the tryal in Christ's sight and may be instanced before him in the effects thereof thus but it 's so with me Therefore c. This is her way of concluding We come now to expound the words more particularly And first we conceive it is out of doubt that they are mystically and spiritually to be understood That is by Solomon Christ is meant and by the Vineyard the Church c. for so the strain and nature of the Allegory throughout this Song and the manner of speaking all along doth require And there being but one Solomon that is spoken of in this Song his having of a Vineyard must be understood as his making of a Chariot Chap. 3. 9 10. which being paved with love could not be a piece of work framed by Davids son We are not therefore curiously to enquire here what place this is called Baal-hammon